CHRISTIAN POLICY: OR THE CHRISTIAN COMMONWEALTH.  
Published for the good of Kings, and Princes, and such as are in authority under them, and trusted with State Affaires.  
Written in Spanish, and translated into English.  
LONDON, Printed by THOMAS HARPER, for Edward Blount.  
M.DC.XXXII.   

TO THE RIGHT HONOURABLE, JAMES HAY, EARL OF Carlisle, Viscount Doncaster, Lord HAY of Sauley, Gentleman of the Bedchamber to our Sovereign Lord King CHARLES, Knight of the most Noble order of the Garter, and one of the Lords of his Majesty's most Honourable Privy Council.  
Right Honourable:  
KNowing man better versed in public affairs, than yourself, I could not more fitly address this Discourse, then to you, without the rifling of any particular man's merit: 〈◊〉 may ascribe as much to the praise of your exercise, as any can assume to his private Notions, or Public Observations. To speak the story of your true and ingenious acts in foreign, (and in those foreign, the most subtle and active parts) would rather seem a Tract, than a Dedication of a Book; but here you are only Patron, though I know you might by your natural gifts and observations, be Author of a fare better piece. You have been long the entrusted servant of your Prince, which should employ you the darling of his people, and truly you ought to be so, whilst Truth relates the story of deserving men, or Honesty reads their merit. What, and whose work of politic government this is, your eyes may at leisure look over, while your quicker eyes, I mean your discerning mind, may Perhaps correct, yet (I hope) not chide his labour, who was willing, though not able to serve you in a piece worthy your observation. If in the translation there be any thing that hath forsaken the Original, it was intention, and not negligence, of which there needs no account.  
My good Lord, there is nothing left, but to implore your pardon for the preferring this work; which if it shall appear unworthy your grave perusal, yet at the least, forgive his intention, who conceived it a direct way of expressing himself to be  
Your Honours truly devoted, EDWARD BLOUNT.   

THE AUTHOR'S EPISTLE Dedicatory to the King of SPAIN.  
Sir,  
THe cause why the Ancients by fire signify Love, is, for that this Element is the hardest to be hid: For the more a man seeks to cover it, the more it discovers itself, and blabbs the place, where it is. Of this quality is Love, and truly participateth of the nature of fire. I came (saith our Saviour Christ) to put fire into the world. And the holy Ghost, which is the true God of Love, came and shown itself in the shape and figure of fire. So that Love is a kind of extraordinary active fire. Nor can it, wheresoever it be, be hid, or idle. Operatur magna, si est, (saith Saint Gregory) si autem non operatur, amor non est. Love will be always in action, always in working; it worketh by benefits; it worketh by good works, and by friendly offices, and charitable services: And when it cannot work what it would, or when the subject whereon it would work, hath no need thereof, it supplieth that defect with good desires, and words. God, who needeth not the service of any, contents himself with this in those that are his servants, accepting (when they can no more) the will, for the deed. And the Kings, which here upon earth represent his person, do not require tribute and service, save only in that, which every one is able to give. That which I am able to afford, and do here offer unto your Majesty, forced thereunto by the love of my service, (howbeit my desire hath evermore had a larger extent) is only a parcel of words; which if they proceed from the soul, and come truly and sincerely from the heart, are of some worth and estimation, and perhaps (upon occasion) may prove likewise profitable and advantageous. Howsoever, it may serve at least to express that my service and devotion, which ever hath been, is, and shall be ready pressed to serve your Majesty. And I am willing to show it in this little, that I may not wholly seem unprofitable. And therefore with this affection of Love, suitable to my subject, overcoming those fears which are wont (and not without reason) to withhold those that treat with great Kings, Princes, and Monarches, and write of such and the like subjects, I presume to advertise them, and in this paper to propone unto them, that which I find written of those that are past and gone, (and seemeth very fit and convenient for the conservation and augmentation of the authority and greatness of those that are now living and present amongst us) and will with all possible brevity, procure a full resolution and distinction herein: And (as Seneca saith) Totum comprehendere sub exiguo; 
Sen. epist. 84. in princip.  To comprise much under a little. For, as that is the better sort of money, which in the matter is the lesser, but the greater in value; so likewise that Learning is the best, which is brief in words, and large in sentences. It is Maximus his counsel, that Multa, & magna, 
Valer. Max.  breviter sunt dicenda. Matters that are many and great, are briefly to be delivered. For this brevity's sake therefore, as also for the greatness of your Majesty's employments, and the great burden of so many weighty businesses that lie upon you, I will not here interpose any large discourses and long disputations, wherewith to entertain and spend the time: but brief, certain, and general Doctrines, such as are of most profit, comprehend most subjects, and may be applied to particular, both persons and things, all taken out of the Politics, the law of nature, and men that are Statists, and no way contrary to the Law of God, and Christian Religion: As likewise out of ancient Philosophers, and wise men, both Lawyers and Lawmakers. Accompanied wholly for to give credit to the cause, and that the subject may not be disesteemed as an egg of mine own hatching) with the examples of Kings and Emperors, (if the examples of Kings may move Kings) and with those which cannot but move, be esteemed, and believed, being drawn out of the holy Scripture. Which being well observed and put in execution by Kings, they shall obtain that end for which they were intended; To wit, to maintain and preserve their Kingdoms in peace and justice.  
Read it therefore, I beseech your Majesty, and take it to heart; for it is a piece of work that is directed to the service of Kings, of their Favourites and Ministers. And let them not say, that they are Metaphysical, and impracticable things, or, in a manner, mere impossibilities, but rather, that they are very conformable to our possibility, and practised by our Predecessors, Princes of famous memory, for their wisdom and prudence, and in Kingdoms and Commonwealths, of great Concernment, Artifice, and Policy, in matter of Government, and reason of State. And viewing those with these times, and that which then was, with that which now is, it will appear unto us, that your present Princes do not come much behind their good Predecessors: And that which is good, stands always in a way or degree of ableness to become better: and that which is not so, may be bettered in the end. Time is a great proficient, it attaineth to all, and can do all. And your Majesty (whom God preserve) may likewise in time do the like, if you will really and resolutely affect the same; and that you will be pleased to put in execution, what in these Advertisements shall seem good in your eyes. And seem they, or not seem they good unto you, sure I am, that my desire, in these, in the rest, and in all, shall endeavour to hit the mark whereat it aimeth. God direct it as I desire. For mine own part, I rest well contented with my pains, and hold myself well paid for my labour, in having put them into your Majesty's hands. And that you shall vouchsafe to dwell a little upon them. For matters of State, Justice, and Government, and of things of this high nature, is a Kingcraft, and a knowledge or science that deserves your care and discourse. Let others do as they lift; particular men may follow their particular pleasures and delights. But this well becometh Kings.  
The Argument of this Book, is the Head of Man's body; beginning at the understanding, till we come to the last of the senses. For therein, and thence they have the principium or beginning of their operations. And as in man's body, so in the mystical body of a Commonwealth, Kings are the Head, to whom Regiment & Government belongs; and what choice they are to make of those who are to assist them therein; the qualities which they ought to have, and how they should carry themselves towards them. How they shall come to discover the humours, affections, minds, and dispositions of their Ministers. And in a word, how they ought to behave themselves in all, and with all.  
I search not into the secret closet of any man's bosom, nor touch upon any particular person, it being the least part of my intent and purpose. I treat only in the general, and manifest unto all, that what I writ, being certain and true, and grounded upon principles and certain causes, may serve to reform, amend, and correct, and (if need be) altar those fashions and customs they find to be amiss. This I am bold to utter unto your Majesty, and dedicate the same with that security and confidence, which mine own knowledge doth promise and prompt unto me; being not ignorant, that I talk and discourse with mine own proper King and Lord, whom I humbly beseech, that he will be pleased, out of his great prudence and natural piety, to run all this over with his eye, and to cast his cloak over my faults. And though (no doubt) his Majesty may meet with some, yet my mind telleth me, that he may likewise light upon something in this Treatise, that may be of some profit for the service of his Majesty, and for the conservation of that authority and greatness of place (which he so justly possesseth, and for the good of the Commonwealth. For, there is not that Book saith Seneca) so unprofitable, whence some good may not be gathered. And though this (in supposal, or it's own nature) may be small, and of little or no price, yet is it of no less noble and royal a condition, to receive a little lovingly, and with a gracious acceptance, then to give much liberally. All this your Majesty doth with all, and I assure myself you will likewise do the like with me. For the natural Love which I bear unto your Majesty, meriteth no less, nor the mind wherewithal I do it. And herewith I shall in some sort satisfy my desire (which is to hit the mark I aim at) and that obligation, wherewith I was borne to serve you, whom I shall never willingly offend. And evermore, in all my prayers, and sacrifices, I shall humbly on my knees beseech the Almighty God, to preserve your Majesty, to give you many, and those most happy years, and that he will conserve you in his divine grace, and humane Greatness, with much augmentation of Estate, both Temporal and Eternal. Amen.  
Your Majesty's servant and Chaplain, Fr. juan, de Sancta Maria.   

A Table containing the Chapters and Paragraphes of this Book.  
Chap. 1. 
WHerein it is briefly treated, what is comprehended in this word Republic, together with its definition.  Chapter 2. 
What the name of King signifieth.  Chapter 3. 
Whether the name of King, be a name of Office.  Chap. 4. 
Of the Office of Kings.  Chap. 5. 
Of the reason and understanding of Kings, and of their wisdom.  Chap. 6. 
How Kings ought to carry themselves in those businesses, which their understanding comprehendeth not.  Chapter 7. 
A prosecution of the former Discourse; showing how Kings are to take Council: And what signs they are to mark and observe for their better knowledge.  Chap. 8. 
Of the diligences, which Kings are to use in the Election of their Ministers and Counsellors.  Chap. 9 
Of the qualities which Kings are to consider in those, whom they are to make choice of for Ministers and Counsellors.  Chap. 10. 
He continues the discourse of the Qualities of Ministers and Counsellors.  Chap. 11. 
Of other Courses and Means, which Kings may take for the notice of such persons, in whom the said Qualities concur.  Chap. 12. 
How Kings ought to carry themselves towards those Ministers whom they find sufficient for the Government both of Peace and War.  Chap. 13. 
The Author prosecutes the same Subject, and shows how Kings ought to carry themselves with their Counsels and Counsellors.  Chap. 14. 
It is demanded by way of Question, Whether Kings ought inviolably to observe the foresaid Order.  Chap. 15. 
Whether it be fit for Kings, to use much the remitting of businesses.  Chap. 16. 
Of the sense of the fight: that is, of those businesses which Kings ought to reserve for their own view, and to dispatch with their own hands.  Chap. 17. 
He prosecuteth the same matter, and shows, How Kings ought to carry themselves towards those that find themselves aggrieved.  Chap. 18. 
Of the sense of Hearing. And the Audiences which Kings ought to give.  Chapter 19 
He goes on with the same Matter, treating of the Audiences of Ministers and Counsellors.  Chap. 20. 
Of the virtue of justice, the natural sister and Companion of Kings.  Chap. 21. 
Of the parts of justice in Common; and in particular of justice commutative.  Chap. 22. 
Of justice distributive.  Chap. 23. 
How, and in what sort, limitation in giving, may suit with the greatness of Kings.  Chap. 24. 
Of the repartment, and division, which is to be used in the conferring of offices. And of the knowledge of such persons as aught to be nominated for the said offices.  Chap. 25. 
Whether Honours, Offices, and dignities, are to be conferred on those, that sue for them.  Chap. 26. 
Of the sense of smelling: that is, of the prudence of Kings.  Paragraph 1: 
Of the Magnanimity of mind, which Kings ought to have.  Paragraphe 2. 
Of the blandure, gentleness, and love, which Kings ought to have.  Parag. 3. 
That it much importeth Kings, to have the good Love and affection of their Subjects.  Parag. 4. 
Of sagacity, sharpness of wit, and quickness of apprehension, which Kings ought to have.  Parag. 5. 
Of the Discretion, which Kings ought to have.  Chap. 27. 
Of the sense of Tasting; and of the virtue of Temperance; and how well it befitteth Kings:  Chap. 28. 
When, and at what time, sports and pastimes are worthiest reprehension in Kings.  Parag. 1. 
Of the Language, and Truth, which Kings, and wherewith Kings are to treat, and to be treated.  Parag. 2. 
That Kings ought to keep their Faith and Word.  Parag. 3. 
Of that secrecy which Kings and their Ministers ought to keep.  Parag. 4. 
Of Flatterers, and their flatteries.  Chap. 29. 
Of the sense of Touching.  Parag. 1: 
Of Temperance.  Parag. 2: 
Of another remedy against Excesses, and superfluities, depending on the example of Kings.  Chap. 30. 
Whether it be fit for Kings to have Favourites:  Chap. 31. 
Of another sort of Favourites.  Chap. 32 
Whether it be fit for Kings, to have any more than one Favourite.  Chap. 33 
Of the Conditions, and Qualities, of Favourites.  Chap. 34 
How Kings ought to carry themselves towards their Favourites.  Chap. 35 
Whether the Kinsfolk, and Friends of Favourites, are to be excluded from Offices.  Chap. 36 
The Conclusion of the former Discourse, with some Advertisements for Kings, and Favourites.  Chap. 37 
Advertisements for Favourites, and Counsellors of State.    
SAP: 6. v. 10. 
Ad vos (O Reges) sunt high Sermons mei, ut discatis sapientiam, & non excidatis: Qui enim custodierint iusta iustè, iustificabuntur, & qui didicerint iusta, invenient quid respondeant.  WISDOM 6. v. 10. 
Unto you therefore (o Kings) do I speak, that ye may learn Wisdom, and not go amiss. For they that keep holiness holily, shall be holy, and they that are learned there, shall find defence.  

CHAP. 1. Wherein it is briefly treated, what is comprehended in this Word, Republic, together with its Definition.  
MAny, and those of the gravest sort, that have been well versed in all kind of Learning, have written of a Republic, or Commonwealth; And have divided, and subdivided it into many and sundry species, and defined it after divers and different manners; A prolix, and tedious business, and full of difficulties, and fare wide of my intention (which is in few both words and reasons) to describe a mystical body with its Head, and principal members, and the peculiar Offices belonging to every one of them, leaving (to such as shall take pleasure therein) the multitude of unprofitable Questions, the ornament of humane Eloquence, and the Magazine of profane histories, being of little truth, & less efficacy. And taking thence my beginning whence all begin; 
Arist. lib. 3. Polit. cap 1. lib. 4. cap. 1.  To wit: from the definition, or Description. I say with Aristotle and Plato, That a Commonwealth is no other thing, save an Order of Citizens, and Cities; in which and amongst whom, nothing is wanting, that is necessary and needful for the life of Man. It is a just government, and disposition of many families, and of a Community amongst them, with a superior authority over them. And it is a Congregation of many people united together, fraternized, with certain Laws and rules of government. And, because I will not lose time in things not necessary, I omit that government, which the Greeks call Aristocratia, which is the government of the Nobility, as it is with the Signory of Venice. And your Democratia, which is popular, and consists of the Many, as that of Genoa, and the Cantons of the Switz. Which (though approved by many) have their inconveniences, and those no small ones. For the Nobility, and powerful persons, if they not persevere in the observance of the Laws of good government, they presently grow to be covetous, and are much subject to Ambition. And because they are but a few, they fear the multitude; and for to conserve themselves, exercise cruelty; whereby in the end it turns to a Tyranny. For (as Maecenas saith.) The state of a few Lords, is the state of a few Tyrants. And he that is the most powerful, the most ambitious, and best be friended, and respected of the people, upon the least dissension, joins with the multitude, which being it is naturally envious, mutable and a friend to innovation, will with a great deal of facility overthrew the Commonwealth. And say, the Nobles do not side, but agree amongst themselves, yet cannot they but live in fear of the infidelity of the Vulgar; for ordinarily, those that have a hand in the government, are more envied, than those that have none at al. Besides, it is a weak kind of government, nor is it possible, that these few Lords, can in large, conquer, & conserve a great Empire, as can a King, or a Monarch, because the forces are less united in them, then in him. And the people which is little interessed, & hath no share or part in those honourable places, carry a Capital hatred to your great persons, and are hardly drawn to such liberal Contributions, as may sustain a War, and subdue kingdoms. Your popular Estate in falling from that equality, which it pretendeth, is easily converted into a licentious liberty, or rather looseness, pulling down some, & setting up others, and is much subject to Alterations through its inconstancy, & weak headpieces of the Popular. For (as Tully saith) the sea hath not so many storms, perils, & tempests, as hath this kind of Commonwealth. And of force (every one attending his own proper good and private interest) it must run upon one of these two rocks: Either on the Tyranny of him, that is the strongest, and, upheld by the favour of the Mayor part, lifts up himself above them all: Or on the Plebeian government, than which none can be worse; for all than falls into the hands of ignorant people who put ordinary people into the highest places of honour and command, without any distinction or reckoning of rich, noble, wise, or virtuous. What good Counsel, or sound Advice can all the Commonalty give (put all their brains together) in a doubtful case, or business of importance, 
Eccl. 7.27.  when (as Solomon saith) there is scarce one to be found of a thousand, of ability and sufficiency in this kind? But put case that such a one may happily be found amongst them, how shall he be heard with silence. What patience will their ears lend him? What secrecy will be had in that which is treated, be it of Peace, or War, that it be not divulged before it's due execution? your Tumults and seditions, shall be more ordinary, and greater than in other states; because your meaner sort of people, are governed more by their own unruly appetites, and womanish long, then by reason and discretion. And your base and cruel Vulgar, which upon the least occasion suffers itself to be led away by hatred, and revenge, presently falls to taking of stones in their hands, tearing up the pebbles in the streets, as Cicero sets down unto us, that in the popular assemblies of Rome, it so fell out, that oftentimes they drew their naked swords, & that the stones were seen to fly about their ears on all sides. And when this headstrong multitude hath once broken the reines, there is no keeping of them in, nor can the wit of man device how to bridle them. In a Monarchy, the Monarch; In an Aristocratia, your Noblemen are supreme judges, and Arbitrators, and by this their supreme and absolute power, they many times compose the differences of the subjects. But in a Democratia and Popular Estate, they are the supreme power, and they themselves bandy one against another, the fire of faction, setting them in a consuming flame, without acknowledging any superior, to decide the quarrel, and compose their differences. And therefore Aristotle said; That there was not any Tyranny either greater or more pernicious, then that of an entire Commonalty, which, of itself, is inclined to cruelty. The Monarchy, or Kingdom is freer from these burning fevers, and by all is ranked in the best place, and is stiffly maintained by the gravest Authors. Of this only shall I treat at this present. It is called a Monarchy, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, in Greek, signifieth One, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with Prince, which is as if we should say a Principality, or a Kingdom; where one alone is he that commands and governs, and the rest all obey. All these three kinds, of Popular, Aristocratical, and Monarchical governments were used in Greece, and more particularly in Rome. But Rome never came to be Mistress of the World, till she was reduced to a Monarchy in the time of Caesar Augustus. There are found therein 8. differences of States: Husbandmen, Tradesmen, Merchants, Soldiers, judges Cleargie-men, the Nobility, and the King, which (to speak more properly, and, as in diverse places it is delivered by the blessed Apostle S. Paul) is a Mystical Body, which we call a Kingdom with its Head. For a king, is the supreme Lord, subject only unto God.  
That in S. Augustine's, and Diws Thomas his opinion, 
Aug. lib. 2. de Civit. Dei. D. Tho. de regim. li. 1. cap. 2. Arist. Pol. 3. cap. 5. & 10. Plat. Dial. de repub. Prou. 8.15.  as also sundry other Authors of diverse faculties, amongst which are Aristotle, and Plato; the most excellent government, is that, which acknowledgeth a Superior, one King, and one Head. For all natural, and good government proceedeth from One, and that which comes nearest unto Unity, hath most similitude, with that which is divine, and is by much the most perfect. By God, King's reign, according to that of the wise man. Per me, reges regnant; Per me, Principes imperant. By me King's reign, and Princes decree justice. And God being one, and most simple in his Being; and Nature the Head of all the whole Universe; by Whom, and Which all is governed with admirable and ineffable providence, and is the Idea of all good and perfect government, it is not a thing to be doubted, but that that shall be amongst us the best, which is most agreeable, with his. And if the Members of the body, being many, and bearing different Offices therein, admit to be governed by a Head, and that God and Nature, hath so ordained it, Why should not a Monarchical government be the best? Most certain therefore is it, that it is mainly to be preferred before the other two. Some will have this Monarchical government to be the most ancient, and that it had its beginning from Cain, Adam's eldest son, who was the first, that did gather people together, built Cities, and did shut them up, and fortify them with walls. After the flood, Nimrod, the son of Chus, and nephew unto Cham, 
Beros lib. 4. de Flor. Cald. secundum Philon. de Antiq.  a man of valour, and amongst those of those times, the most able, and strongest man, was the first, that reduced men to live in a Community, and to be obedient to one only King, possessing himself of the Kingdom and Signory of the World. And before these, even in the very beginning of the Creation, God began to establish this government, & form of a Commonwealth. 
Act, 17.26.  For (as S. Paul saith) God would, that all Mankind should descend from one Man. And Gods chosen people did evermore maintain a Monarchy, and did ordain, that the Supreme power should reside and remain in One. The first governors of the world, were monarchs, & did govern with this Title, & all the commonwealths of the World, have generally desired to be governed by one king. As appeareth by those of the Gentiles, every particular state having his peculiar King. And were it not a great monstrousness in nature, that one body, should have two Heads? Much more were it, that one kingdom should be governed by two persons: Unity is the Author of much good; and Plurality, the causer of much ill. The Roman Commonwealth did suffer much misery and calamity, not because all would not obey One, but because many would command All. And therforein their greater necessities, they did create a Dictator, so called because all did obey whatsoever he dictated, and said unto them. For they knew well enough, and did clearly and plainly perceive, That in the Empire of One, the authority was the greater; greater the obedience, freer their determinations, firmer their Counsels, speedier their resolutions, and more prompt the execution of their designs. In a word, Command, Signory, and Supreme power, does better in one head then in many. And therefore all do unanimously and undoubtedly conclude, That the Monarchy, is the ancientest, and the durablest of all other; and it's government the best: yet, would I have it to help itself with the Aristocratia in that which may be useful for its advantage. That in regard of its strength, and execution, doth by its greater. Union, and force excel the rest: This other which is composed of a few noble, wise, and virtuous persons, because it consists of more, hath the more entireness, prudence, and wisdom; and by conjoining and intermixing the one with the other, resulteth a perfect & absolute government. So that a Monarchy, that it may not degenerate, must not go lose, and absolute (for Command, is a madd-man; and power Lunatic) but must be tied to the Laws, as far forth as it is comprehended under the Law; And in things particular and temporal, must have reference to the body of the Council, serving as the brace, or joining piece of timber, between a Monarchy, & an Aristocracy, which is the assistance and advice of the chiefer, and wiser sort. For, from a Monarchy not thus well and orderly tempered, arise great errors in government, little satisfaction to the State, and many distastes amongst those that are governed. All men, that have had the estimation of sound judgements, and accounted wise in all kind of faculties have held this to be the best and perfectest government, and with out it, never City nor kingdom hath been taken to be well governed. Your good Kings and great Governors have ever favoured this Course; whereas on the contrary, your bad kings, and evil Governors, transported with their pride, have run another way. And therefore, in conformity hereunto, I dare confidently affirm, if a Monarch, (be he what he will be) shall resolve businesses alone on his own head (how wise soever he think himself) without having recourse to his Council, or against the opinion of his Counselors, (although he do Acertar and hit right in his resolutions) yet therein, he breaks the bounds of a Monarchy, and enters into those of a Tyranny. Of whose Examples, and the evil successes ensuing thereupon, the Histories are full. But one shall serve instead of many. And that shall be of Tarqvinius Superbus, taken out of the first Book of Titus Livius, 
Liv. lib. 1.  who out of his great pride, and haughtiness of mind, that he might rule all himself, and have none else to have a hand in any business, made it his Master piece, to weaken the authority of the Roman Senate in lessening the number of Senators. Which he purposely did, that he wholly and solely by himself, might determine all whatsoever that occurred in the kingdom. In this Monarchy, or Kingdom, there are three parts, or parties to be considered, of whom principally we are to treat. The King, The Ministers, and the Vassals. And if in a humane body, the Anatomy & consideration of the Head, be the nicest, subtlest, and most difficult, what difficulty will it not be, and what a dainty hand will it not require to touch, talk, and treat of a king, who is the head of the Commonwealth? And hence I infer, that for to treat of Kings, and to prescribe them Precepts and Documents touching a Kingdom, he ought to be such a wise King, as was Solomon. Who, considering the difficulties and dangers, which may in this matter offer themselves, adviseth all without any difference, that they should not seem to be desirous to seem wise before their Temporal kings. For no man, howsoever fulfilled with wisdom, is (speaking in his king's presence) secure and safe. Penes Regem, noli velle videri sapiens. 
Eccl. 7.5.  Boast not thy wisdom in the presence of the King. The reason is for that he that is the supreme sovereign in Temporal power, whom all acknowledge and obey as their Superior, risenteth it much, to see himself inferior in a thing of so great esteem, as is wisdom and discretion. Xenophon, laying his foundation on this opinion, introduceth Cambyses, instructing his son Cyrus, King of Persia, how he ought to carry himself in his Kingdom. As also Alexander, who received his Military Precepts from his father Philip and not from any other that was inferior unto him. It is written of Agasicles, king of the Lacedæmonians, that he refused to learn Philosophy of a famous Philosopher of those times; it seeming unto him, that being a king, it was not fitting, he should be his Scholar, whose son he was not. As if he should have said; That he, only by a natural obligation, acknowledged him alone, and that he contented himself with that which he had learned from him, and would not acknowledge any other inferior unto him in birth, though never so much before him in learning and knowledge. But this difficulty I purpose to overcome by proposing, in this my Treatise, unto kings, not mine own Reasons, nor those, which I might draw from great Philosophers, and humane Histories, but from the words of God, and of his Saints, and from Histories Divine and Canonical, whose Instructions kings may not disdain, nor take it as an affront to submit themselves thereunto, be they (being Christians) never so powerful, never so supreme; because the Author that dictates these Lessons unto them, is the Holy-Ghost. And if I shall at any time allege the Examples of heathen Kings, and shall make some good benefit of Antiquity, and serve myself with the sentences of Philosophers, that were strangers unto God's people, it shall be very sparingly, and as it comes in my way, and as one that seizeth upon his own goods (if he fortune to light upon them) and taketh them from those that unjustly detain and possess them.   

CHAP. II. What the name of King signifieth.  
THis name of King, in Divine and humane Letters is very ancient, and so old as is the first Man. For in Gods creating of him (even before that there were many Men) he made him King over all the beasts of the field. And it is a most noble Appellative, and that which is better, and more nearly representeth unto us the Majesty of God, who very frequently in the holy Scriptures, and with much propriety, is called King. And it is the common opinion of the Wisest, that it signifieth one that rules, and governs, being deduced from the Latin word Regere, which is to rule, or govern. Reges à regendo dicti sunt, (saith S. Isidore) Ideò quilibet rectè faciendo, regis nomen tenet, sed peccando, amittit. And considering with more attention, this it's true Etymology, he is properly said to be a King, who over mastering his passions, doth first rule and govern himself, complying (as he ought) with the obligations of his Estate, without offence either to God or his neighbour; and next hath a care to rule others, and, to procure all he can, that all may do the like; And he, that shall do the contrary laying his foundation on humane wisdom, and reason of State, regardeth more his own temporal commodity and proper Interest, than the good of the Commonwealth. This suiteth not with the name he holdeth; nor may he be called a king, neither is he so for himself, nor for others, because he neither knows to rule himself nor others. Malus, si regnet (saith S. Austen) servus est. 
Aug lib. 4. de Civit. Dei, cap. 2.  He hath the Appellation and honourable name of a king, but in very truth, see how many vices reign in him, so many times is he a servant, nay a very slave. It was the advice of Agapitus to justinian the Emperor, that he should have an eye over himself, and look well to his actions; for albeit he were a King and a great Prince, yet the Title of King did then convene to him, when he should be Master of himself, and curbing his unruly appetites, should of a King become a Vassal to Reason and justice. He that is good, and just, is a God upon earth, and from thence is the name of King derived unto him, and is his Vicar in all causes, for to maintain his Subjects in justice and Truth by his Empire and Command, and to sustain all things in Order, Policy, and Peace. And therefore a Law of the Partida says thus, 
Lib. 2. & lib. 7. Tit. 1. part. 2.  Que el Rey es Vicario de dios, para hazer iusticia en to does los cosas. That a King is God's Vicar, for to do justice in all Causes. Answering to that his own saying; By me King's reign, etc. Which is, as if he should have said; That their power is derived from God, as from the first and primary cause. The signification likewise of this word King, or Rex, is (and me thinks) fare better declared, if we shall but refer its original to another word of the primitive Language, where the Hebrew word Raga signifies (amongst other its significations) To feed. And in this sense it is to be found in many places of holy Scripture. And from this Raga, is derived Rex, Rego, or Regno. And Regere, and Pascere, amongst the Poets, and even also amongst the Prophets, are promiscuously used. Homer, Virgil, and David, put no difference betwixt Reges and pastors, styling Kings Shepherds; & Shepherd's Kings. And therefore in the 23. Psalm, 
Psal. 23.  where the vulgar Latin reads, Dominus regit me; S. Jerome's Translation hath it, Dominus pascit me. The Lord is my Shepherd, therefore can I lack nothing, he shall feed me in a green pasture, and lead me forth besides the waters of comfort. And Homer he styles a King Pastorem populi, the Shepherd of his people; in regard of that sweetness of Command wherewith he governeth them, and the gentle hand that he carries over them, feeding, but not fleecing of them. Xenophon saith, that the actions of a good shepherd, are like unto those of a good King. So that the name of King, doth not only signify him that ruleth, but him that ruleth like a shepherd. And the better to instruct us herein, the Prophet Isaiah, speaking of that, which the true Christian King our Saviour should do, when he should come into the world, saith; Sicut Pastor, gregem suum pascet, 
Isai. 40.11.  in brachio suo congregabit agnos, & in sinu suo levabit, foetas ipsa portabit. He shall feed his flock like a shepherd, he shall gather the Lambs with his arms, and carry them in his bosom, and shall guide them with young. He shall perfectly perform all the Offices of a shepherd by feeding of his sheep, and by bearing them (if need be) upon his shoulders. And of the self same King, 
Ezech. 34.23.  Christ, God said in respect of his people; Ipse pascet eos, & ipse erit eye in pastorem. I will set up a shepherd over them, and he shall feed them. And in the next words following he calls him jointly King and shepherd. Servus meus David Rex super eos, & Pastor unus erit omnium eorum. My servant David shall be the Prince amongst them, and they shall all have but one shepherd. And they shall dwell safely in the wilderness, and sleep in the woods, and none shall make them afraid. And for the clearer signification hereof, the first Kings that God made choice of, and commanded to be anointed, he took them from amidst their flocks. The one they sought after, the other they found feeding of his flock. The Prophet Samuel whom God commanded to anoint for King one of the sons of Ishai, having seen the elder and the other seven (all goodly handsome men & of a good disposition) had no great liking to any one of them, but asked their father; Whether he had no more children but those; And he said unto him; Adhuc reliquus est parvulus, 
1 Kings 16 11.  & pascit oves. There remaineth yet a little one behind, that keepeth the sheep. And the Prophet willed him, that he should send for him; for we will not sit down, till he become hither; showing, that to be a shepherd and to feed the flock, was the best Symbol, and most proper Emblem of a King. And therefore I would have no man to imagine that which Philon did fear, that when we come to make a King, we must take away the Crook, and put the Sceptre in his hand. The Office of a King I tell you, and the Art of ruling, will require a great deal of study, and experience. For to govern the bigger sort of beasts, and those that are of greatest price, a man must first have learned to have governed the lesser. It is not meet, to Popp into great places unexperienced persons, and such as know not what belongs unto business, nor the weight of the charge that they are to take upon them. For indeed, great Matters are not handsomely carried, nor well managed, but by such as have been formerly employed in businesses of an inferior and lower nature. And this choice, which God made of David, jumps with this our intent. He doth not say, 
De post fottantibus accepit eum, pascere Iacob Servum suum & Israel haereditatem suam.  that he took him on the sudden from the sheepfold, and presently clapped a Crown upon his Head; but first bred him up to feed the house of jacob, and his family, and that he should exercise himself therein. For a well ordered house, and a family that is well governed, is the Model and Image of a Commonwealth; And domestical authority, resembleth Regal power. And the good guidance of a particular house, is the Exemplary and true pattern of a public State. It embraceth and comprehendeth in it all the sorts of good government. It doth treat and set in order those things, that appertain to Policy, Conservation, and the direction of Men, as well in regard of Commanding, as obeying. What other thing is a house with his family, but a little City. And ●hat a City, but a great House? Many houses, make a City; And many Cities, make a kingdom. And in point of government, they only differ in greatness, for howbeit in the one, they are busied more, and in the other less, yet they tend all to one end, which is the common good. And therefore S. Paul and other Saints, and wise men are of opinion, that he that knows not how to govern his own house well, will hardly govern another man's. The Emperor Alexander Severus, visiting the Roman Senate, did inquire, how the Senators did rule and govern their own private Houses, and families, and said; That that man, who knew not how to command his wife, and his Children, to follow his own businesses, to make provision for his house, and to govern his family, it were a madness to recommend unto that man the government of the Commonwealth. Amongst those the famous Governors, Cato the Roman, was preferred before Aristides, the Grecian, because the former was a great Pater familias, or father of a family, and the latter was noted to be defective in that kind. So that the life of a shepherd is the Counterfeit or Picture of government, as is to be seen by his assistance in his Office, in the care of the welfare of his flock, in the obligation of the Account that he is to make, in the offence that he is to find by Wolves and Thiefs, and in the solicitude and watchfulness, which those ordinary dangers do require, wherein his flock stands, and more especially when the shepherd is wanting unto them. And it is so proper unto a King to feed his flock, that when our Saviour Christ fed that multitude of people, which followed him in the desert, 
john 6.15.  they no sooner saw that he had satisfied them, but they were desirous to make him a King, 
Esay. 3.  and to clap the Crown on his head. And for this cause in the 3. Chapter of Esay, he that saw he was unprovided of bread, would not accept the Votes of the people, that were willing to nominate him for their King, saying thus unto them: Non sum medicus, & in domo mea non est panis, neque vestimentum; nolite constituere me principem populi. There is no bread in my house, nor clothing, I cannot be an helper unto ye, therefore make me no Prince of the people. And therefore with very good reason, and with a great deal of propriety, a King and a Shepherd, is all one.  
In the Greek tongue a King is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi basis & fundamentum populi. As if he were the basis and foundation of the people. And of your Kings (saith Rabbi Abraham) those words are to be understood of job, Qui portant orbem; Who sustain the weight of a kingdom, and bear the load thereof upon their shoulders. And a Hierogliffe hereof is the Crown which they wear upon their head in manner of a City, circled about with Towers, and battlements; signifying thereby, that the strong brain, and the good and wise head, 
Greg in job.  and sound sconce of a King, doth fortify and uphold the whole weight and burden of all the Cities of his kingdom. And this is S. Gregory's Interpretation upon this place. Some others conceive that this name was given it, in consideration of that creature called the Basilisk; who is the king of the venomous creatures, and hath this evil quality with him, that he kills with his looks only. And do not the kings sometimes kill their favourites, and those that are nearest about them, with the knit of the brow and a sour look? And some such Kings there be (or at least have been) in the world, that take it offensively, if their frowns and disfavours, do not kill like poison. But this Etymology hath little ground for it. For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in that language signifies a king, is much different from that of Basiliscus, a Basiliscke. For it is more proper to Kings to cure and heal, then to kill, and slay. As the forecited place of Esay teacheth us, where he that would not take the Crown upon him, excuses himself, not only for that he had not bread to feed others, but also because he was not a Physician. Non sum Medicus, & in domo mea non est panis, presuposing, that a good King ought to be a Physician to his people, and aught to help and feed his subjects. And the said Prophet, when in the person of Christ, he relateth, how the eternal Father had anointed him, and Crowned him for King, saith, spiritus domini super me, 
Esay. 16.  eò quod unxerit me & ut mederer contritis cord. And Christ himself being calumniated by the Pharisees, because he did converse and eat with Publicans, and Sinners, he made them this answer. 
Mat. 9.12.  Non est opus valentibus medicus, sed malè habentibus. They that be whole, need not the Physician, but they that be sick. Patricius Senensis, calls Kings and Princes, Medicos universales reip: Universal Physicians of the Commonwealth. And S. Austen tell us that to them appertaineth the remedy of all the sick, and the cure of all the diseases, and other those cross and repugnant humours which reign in a Kingdom, and to apply a medicine to every particular person, agreeable to that humour, wherein he is peccant. And the Office of a shepherd, which is so proper unto Kings (as already hath been said) hath with it this obligation, to cure his flock. And therefore in the 34. of Ezechiel, God doth lay a heavy Tax upon those shepherds, because they were faulty in this their Office of Curing. Quod infirmum fuit, non consolidastis, 
Ezech. 34.4.  & quod aegrotum, non sanastis, etc. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them, ye eat the fat, and ye  ye with the Wool, ye kill them that are fed, but ye feed not the flock. And here that third signification suits well with this name of King: which is the same as Father. 
Gen. 20. judg. 8.  As appeareth in that of Genesis, where the Sichemites called their King Abimilech, which is as much to say; As my Father, or my Lord; And anciently their Kings were called Patres reip: Fathers of their Commonwealths. And hence is it, that King Theodoricus defining the Majesty royal of Kings, (as Cassiodorus reporteth it) speaks thus: 
Cassio. lib. 4. epist 42.  Princeps, est Pastor publicus & Communis. A King is the public and common shepherd. Nor is a King any other thing, but the public and common Father of the Commonwealth. And because the Office of a King hath such similiancie with that of a Father, Plato styles a King Patrem familias, A father of a family. And Xenophon the Philosopher affirmeth: Bonus Princeps nihil differt à bono patre. That a good Prince, differs nothing from a good Father. The only difference is in this, That the one hath fewer, the other more under his Empire & Command. And certainly, it is most suitable unto reason, that this Title of Father be given unto Kings, because they ought to be such towards their subjects, and kingdoms, carrying a fatherly affection and providence, towards their welfare and preservation. For reigning, 
Homer.  or bearing rule (saith Homer) is nothing else but a paternal government, like that of a father over his own children. Ipsum namque regnum, imperium est suapte natura paternum. There is no better habit of governing, then to have a King  himself with the love of a father, and to have that care of his subjects, as if they were so many children of his own loins. The affection of a father towards his children, his care that they shall lack nothing, and to be one and the same towards them all, carrieth a great proportion with a King's piety towards his subjects. He is called a Father, so that the very name, obligeth him to answer this signification, in works, not in word; but to show himself a true father indeed. Again, for that this name father is very proper unto Kings, if we shall well and truly weigh it, amongst all other Attributes and Epithets of Majesty, and Signory, it is the greatest, under which all other names are comprehended, as the Species under their Genus, being subordinate thereunto. Father is above the Title of King, Lord, Master, Captain, and the like. In a word, it is a name above all other names that denotate Signory, and providence. Antiquity when it was willing to throw its greatest Honour upon an Emperor, it called him the Father of the Commonwealth. Which was more than Caesar, or Augustus, and whatsoever other name most glorious in the world: whether it were conferred upon them either for to flatter them, or to oblige them to those great effects, which this name (Father) ties them unto. In conclusion, by this word (Father,) it is given Kings to understand, what they ought to do. To wit; That they are to rule govern and maintain their Commonwealths and Kingdoms in justice, and in Peace: That they are to feed, (like good shepherds) these their rational sheep. That they are (like skilful Physicians) to heal and cure their maladies: And that they are to have that care of their subjects, as fathers have of their children, watching over them with prudence and with Love, respecting more them, than themselves. For Kings, are more obliged to the Kingdom, and the Commonwealth, then unto themselves. For, if we shall but look into the Original, and Institution of a King, and a kingdom, we shall find, that a King was ordained for the good of the kingdom, and not the kingdom for the good of the King.   

CHAP. III. Whether the name of King, be a name of Office?  
LEt us not detain ourselves in the ill apprehension of those, who conceive, that the name of King is a Title only of Honour and Dignity, and not of Charge, and Office. For if (as we said before in our 1. Chapter) a King in a Commonwealth, holds that place, 
Rom. 12.2.4. 1. Cor. 12.12.  as the Head doth in a humane body, where all the Corporal Members have their particular Offices, and even the most and most principal, then most certain it is, that a King, in his kingdom, is to be the most Eminent in the Government, so that we are not only to acknowledge that a King is an Official, but even the greatest of all officials, and that of all Offices, his is the chiefest and of greatest dignity. Etenim (saith S. chrysostom) imperare, non solum dignitas est, imò ars est artium omnium summa. To rule, is not only a dignity, 
Chrys. in Epist. vlt: ad Corin: Serm. 15. Plato Dion. Epist. 7. D. Thom. de regi. Prin. cap. 14. Nazian: in Apologetico.  but an Art also, and of all Arts, the greatest. Divine Plato, & Diws Thomas likewise affirm; Inter omnes artes vivendi, regendi ars amplior, & superior est. The Art and office of governing a Commonwealth, and a kingdom, is a Regal knowledge, a Princely science, and which particularly appertaineth unto Kings; it is an Art of Arts, the most difficile to learn, and the most dangerous to practise; And Nazianzene renders the reason. Quia inter omnes animantes homo maximè & moribus varius, & voluntate diversus. Because amongst all living Creatures, man is most various in his manners, and most divers in his will. He is most mutable in his opinions, most deceitful in his words of more colours, foldings, and doublings then any other creature whatsoever; worst to be known, and hardest to to be ruled; and above all, most ingrate and unthankful unto him that is set in authority over him. And Plato more particularly tells us, that he held it in a manner a thing impossible, for any one to have such a Wit, that alone of himself, he should be sufficient to govern well; it being so hard a matter to do, though a man have never so good parts, and abilities to perform that function. Ptolemy, King of Egypt, considering the great difficulties, which accompany governing and reigning, began to weigh the quality of each difficulty, and comparing some with other some, he knew not which to rank foremost, or to prefer before his fellow. It seemed wonderful hard unto him, to know the Talon, and parts of persons, for the conferring of Offices and places upon them; a business, whereon good government mainly dependeth. He likewise found it as difficult, to make good Laws, and Statutes. As also, to rule so many Towns, and so many people, as are listed under a Crown, and name of King: As likewise to dress so many dishes for so many different palates, so many things to the gust and content of so many sundry wills, and a thousand other difficulties which daily offer themselves in the ruling and governing of men. For (as Seneca saith) Nullum animal, maiori est arte tractandum, 
Seneca. lib. de Ciem. 1. cap. 17.  quam homo. There is not that creature, like unto Man, for whose government, more Art more prudence, more wisdom, more discretion, and sagacity is required. No man can deny, but that to bear on his shoulders the weight of a kingdom, with obligation to attend on such and so great a diversity of things, as of Peace, and War, and of so many grave and weighty business, and of so great importance, without failing one point or tittle therein, is an intolerable trouble, a most heavy burden, and most difficult Office. And in this respect, so few have there been, that have known perfectly to comply therewith. And it is worthy our consideration, that there being so many Histories, and Books of the Life's of Kings, and Emperors of the Gentiles, there is not one amongst them all to be found, who hath not been noted of many faults. Alexander the Great, who for his famous Acts, & great Courage, had the surname given him of Great, had many things in him worthy reprehension, and unbeseeming royal dignity. And howbeit Xenophon in his Cyropedia, 
Xenophon. Lib. 1 de Cyrop.  would give us to understand, that King Cyrus, had all those virtues and greatnesses, which are there represented unto us, yet many wise men are of belief, that that was no true History which he wrote of that King, but an Idea, or Pattern, that Kings might draw from thence, what they ought to be. Like unto those Books of Cicero, which he wrote de Oratore; Who painteth forth the properties, which he that will be a good Orator ought to have, though that man was never yet found, that had them. Besides, if we shall turn our eyes towards those ancient Kings of God's people, the sacred Scripture doth dis-deceive us. For, out of the whole pack of them, he picks out but three only that were good. 
Eccl. 49.5  Praeter David, & Ezechiam, & josiam, omnes Reges peccatum commiserunt. Excepting David, Ezechias, and josias, all the rest of the Kings committed sin. Not that these three had not their sins, for the holy Scripture taxeth them of some, (and those no small ones) but because they had not sinned in the Office of Kings. And because in its administration, it is an Office so full of difficulties: the Apostle S. Paul admonisheth all the faithful, that they always make earnest Prayers for them, which is still used to this day in all your Catholic Churches.  
Moreover that the name of a King, is the name of an Office, 
Refran— El beneficio se da por el oficio.  it is confirmed by that common saying; Beneficium datur propter Officium. And therefore Kings being so greatly benefitted, not only by those great Tributes, which are given them by the Commonwealth, but likewise by those which they receive from the Benefices, and Rents of the Church, it is an undoubted truth, that they have an Office, and of Offices the greatest; and for this cause the whole Kingdom doth so freely and liberally contribute unto them. Which is specified by S. Paul in a Letter of his which he wrote unto the Romans. 
Rom. 13.6.  Ideò, & tributa praestatis, etc. For this cause pay you Tribute also. For they are Gods Ministers, attending continually upon this very thing, etc. Kingdom's do not pay their taxes idly and in vain: So many sessements, so many Subsedies, so many impositions, so many great rents, so much authority, so high a Title, and so great a Dignity, is not given without charge and trouble. In vain should they have the name of Kings, if they had not whom to rule and govern. And therefore this obligation lies upon them. In multitudine populi, dignitas regis. The honour of a King, is in the multitude of his People. So great a dignity, so great revenues, such a deal of Greatness, Majesty and Honour, with a perpetual Cense and rate upon his subjects Lands and Goods, bind him to rule and govern his States, conserving them by Peace and justice. Let Kings therefore know, that they are to serve their kingdoms, being they are so well paid for their pains, and that they bear an Office, which ties them necessarily to this trouble. 
Rom. 12.8  Qui praeest in solicitudine, (saith S. Paul) He that ruleth with diligence. This is the Title, and name of King, and of him that governs. Not of him, that goes before others only in his Honour, and his pleasure, but of him that excels others in his solicitude, and his care. Let them not think, that they are Kings only in name, and representation, and that they are not bound to any more but to be adored and reverenced, and to represent the person royal with a good grace, and to carry themselves with a sovereign kind of State and Majesty like some of those Kings of the Medes and Persians, which were no more than mere shadows of Kings, so wholly neglectful were they of their office, as if they had been no such manner of Men. There is not any thing more dead, and of less substance, than the image of a shadow, which neither wag's arm, nor head, but at the Motion of that which causeth it. 
Exod. 20.  God Commanded his people, that they should not make any graved Image nor any feigned Pictures, or counterfeit paintings which show a hand, where there is none; discover a face, where there is none; and represent a body, where there is none; expressing therein actions to the life, as if the Image or Picture did see, and speak. For God is no friend of feigned figures, of painted men, nor of Kings, that are only so in shape and proportion, being in fashion like unto those, 
Psal. 135. 16.  of whom David said, Os habent, & non loquuntur, oculos habent, & non videbunt, etc. They have mouths, but speak not, eyes have they, but they see not; They have ears, but hear not, and hands have they, but handle not. And to what use I pray serves all this? They are no more than mere Idols of Stone, which have no more in them of Kings, but only an external representation. To be all name and authority, and to be Men in nothing else, do not suit well together. Woe to the Idol Shepheard (saith Zacharie) that leaveth the flock. 
Zach. 11.17.  The sword shall be upon his arm, and upon his right eye; His arm shall be clean dried up, and his right eye shall be utterly darkeneds it is written in the Revelation; Nomen habes quod vivas, 
Apoc. 3.1.  & mortuus es. Thou hast a name that thou livest, and art dead: The names which God setteth upon Kings, are like unto the Title of a Book, which in few words, containeth all that is therein. This name of King, is given by God unto Kings, and therein includeth all that, which this their Office ties them to do. And if their works and actions do not answer with their name and Title, it is as if one should say yea, with his Mouth, and by making Signs, say no, with his head. What a jest and mockery is this? How shall such a one be truly understood? It were Cozenage and deceit in that Gold cannoneer, who writes upon his Sign, here is fine gold to be sold, when indeed it is but Orpine, and base gold for Painters. The name of King, is not an Attribute of Idleness; A person regal, must have real performance. As his name soundeth, so let him serve in his place: it is the people that proclaim the King, but it is the King that must proclaim his love to the people. He that hath the name of ruling and governing, a God's name let him rule and govern. They are not to be Reyes de anillo (as it is in the Proverb) that is to say; nominal Kings only, & praeter nomen nihil: having nothing else in them. In France, there was a time, when their kings, had nothing but the bare name of Kings, their Lieutenants General governing, and Commanding all, whilst they (like so many beasts) did busy themselves in nothing else, but following the delights and pleasures of Gluttony, and Wantonness. And because it might be known, and appear to the people, that they were alive, (for they never came abroad) once a year they made show of themselves, on the first day of May, in the Marketplace of Paris, sitting in a chair of State on a throne royal, like your kings amongst your Stage-players; and there in reverence they bowed their bodies unto them, and presented them with gifts; and they again conferred some favours, on such as they though fit. And because you may see the misery whereunto they were brought, Eynardus, in the beginning of that History which he writes of the life of Charles the Great, says: That those Kings (in those days) had no valour in them in the world, made no show of Nobleness, nor gave so much as a taste of any inclination thereunto; but had only the empty and naked name of King. For in very deed they were not Kings, nor had actually and effectually any hand in the government of the State, or the wealth and riches of the Kingdom; for they were wholly possessed by the Praesecti Palatij, whom they called Seneshalls, or Lord high Stewards of the King's House. Who were such absolute Lords and of that unlimited power, that they ruled the roast, and did what they list, leaving the poor silly King nothing save only the bare Title, who sitting in a Chair with his Periwig, and his long beard, represented the person of a King making the world believe that he gave Audience to all Ambassadors that came from foreign parts, and gave them their answers and dispatches, when they were to return: But in very truth, he said no more unto them, save what he had been taught, or had by writing been poured into him, making show as if all this had been done out of his own Head. So that these kind of Kings had nothing of the Power-Royall, but the unprofitable name of King, and inutile throne of State, and a personated Majesty that lay open to nothing but scorn and derision. For the true kings, and those that commanded all, were those their Minions and Favourites, who oppressed the other by their potency, and kept them in awe. Of a King of Samaria, God said; That he was no more but paululum spumae, a frothy bubble. Which being beheld a far off, seemeth to be something, but when you draw near and touch it, it is nothing. Simia in tecto, Rex fatuus, in solio suo. He is like unto an Ape on the house-toppe, who using the appearances, and gestures of a man is taken for such a one by them that know him not. Just so, is a foolish King upon his Throne, your Ape likewise serveth to entertain children and to make them sport: And a King causeth laughter in those, who behold him stripped of the actions of a King, without authority, and without government. A King, apparelled in Purple, and sitting with great Majesty in his Throne answerable to his greatness, seemeth in show, grave, severe, and terrible, but in effect nothing. Like unto the Picture of that Grecians limming, which being placed on high, and beheld from a fare, seemed to be a very good Piece, But when you came nearer unto it, and viewed it well, it was full of Blots and Blurs, and very course stuff. A King under his Canopy or Princely Pall, expresseth a great deal of outward State and Majesty, but himself being narrowly looked into, is no better than the blurred Character of a King. Simulachra gentium, David calleth those Kings, that are Kings only in name. Or, as the Hebrew renders it: Imago fictilis, & contrita. An image of cracked earth, which leaketh in a thousand places. A vain Idol, which representeth much, yet is no other than a false and lying shadow. And that name doth very well suit with them, which Eliphas falsely put upon job, 
job. 4.19.  who, being so good and so just a man, did mock at him, upbraiding him, that his foundation was in the dust, that he was not a man of any solid and sound judgement, but only had some certain exterior apparences, calling him Mimicoleon, which is a kind of creature, which in Latin, they call Formicaleo. Because it hath a monstrous kind of Composture, in the one half part of the body, representing a fierce Lion, which was always the Hierogliffe of a King; and in the other half an Ant or Pismire, which signifieth a weak thing and without any substance. Authority, Name, Throne, and Majesty doth well become Lions, and powerful Princes; And hitherto, it is well. But when we look on the other half, and see the being and substance of a Pismire; that goes hard. There have been Kings, who with their very name only, have strooke the world into a fear and terror. But they themselves had no substance in them, and were in their Kingdom no better than Ants, and Pismires. Great in name and Office but poor in action. Let every King then acknowledge himself to be an Officer, and not only to be a private, but a public Officer, and a superintendent in all Offices whatsoever. For in all, he is bound both to speak, and do. S Austen, and D. Thomas, expounding that place of Saint Paul, 
Aug. & D. Tho. in Epis. 1. ad Tim. 3.  which treats of Episcopal Dignity, say; That the Latin word Episcopus, is compounded in the Greek of two words, being in signification the same with Superintendens, The name of Bishop, of King, and of whatsoever other superior, is a name that comprehendeth superintendency, and assistance in all Offices. This, the royal Sceptre signifieth, exercised by Kings in their public acts, a Ceremony used by the Egyptians, but borrowed from the Hebrews, who for to express the obligation of a good King, did paint an open eye placed aloft upon the top of a rod, in form of a Sceptre; signifying in the one the great power that a King hath, and the providence and vigilancy which he is to have. In the other that he do not only content himself in possessing this supreme power, and in holding this high and eminent place, and so lie down and sleep, and take his ease, as if there were no more to be done: but he must be the first in government, the first in Council and all in all Offices, having a watchful eye in viewing and reviewing, how every public Minister performs his duty. In signification whereof, jeremy saw the like rod, 
jer. 1. v. 12.  when God ask him what he saw, he said; Virgam Vigilantem ego video. Well hast thou seen, and verily I say unto thee; That I who am the head, will watch over my body; I, that am the shepherd, will watch over my sheep; And I that am a King and Monarch, will watch without weariness over all my Inferiors. The Chalde translates it, Regem festinantem, a King that goes in haste. For though he have eyes and see; yet if he betake him to his ease, be lulled asleep with his delights and pleasures, and doth not bestir himself, visiting this, and that other place, and seek to see and know all the good and evil which passeth in his Kingdom, he is, as if he were not. Let him bethink himself that he is a Head, and the Head of a Lion, which sleeps with his eyes open; That he is that rod, which hath eyes, and watcheth: Let him therefore open his eyes, and not sleep, trusting to those that perhaps are blind, or like Moles, have no eyes at all: or if they have any, use them no farther then for their own private profit: And therein they are quick sighted. These, have the eyes of the Kite, and other your birds of rapine; but it were better that they had no eyes at all, then have them all for themselves.   

CHAP. four Of the Office of Kings.  
Having proved, that the name of King, is not of Dignity only, but likewise of Occupation, and Office, it is fit, that we should now treat of the qualities and parts thereof. For the better understanding whereof, we must follow the Metaphor, or resemblance of Man's body, whereof the Apostle S. Paul made use, thereby to give us to understand the place and Office which every Member is to hold in the Commonwealth. All the Members of the body (saith he) have their particular Office, but the Occupations and functions of every one of them, are divers, and different. The most important and of greatest Excellency are those of the Head; which is the superior part of the body. In which the Soul doth exercise her principal operations, as those of the Understanding, and Will, 
Arist. & Aly. lib. 3. de Anima.  the instruments whereof have their habitation in the head. There is seated the Sensus Communis, or Common sense, so called, because it's knowledge is common to all those objects of the exterior or outward senses. There likewise, is the Imaginative, the Estimative, the Fantasy, and the Reminiscentia, Corporal faculties, which serve to those that are Spiritual, as are the Understanding, and the Will. In the Head, are likewise placed the exterior senses. As Seeing, Hearing, Smelling Tasting, Touching, and other faculties and virtues, wherewith the life of man is sustained and governed. And therefore S. Ambrose calls it Imperialem Aulam, the Imperial Court, because therein resides the Imperial power, or that Empress the Will, which ruleth and Commandeth all those powers and faculties, as being obedient and subject unto her. And we may also style it Regalem Aulam, the Prince's Palace; for therein abideth (assisted by its operations) the Understanding as a King in his Court. For if the Will be termed an Empress, of its Empire and rule: The Understanding is called a King, because it directeth and governeth in Man, and unto Man, all his operations, 
Lactan. Firm. Lib. de Opificio Dei, cap. 12. Heb. 1. c. 6.7.  guiding them to their due and fit ends. Lactantius (contrary unto Galen) saith of the Head, that it is the first member that is form in Man, and hath the Primacy over all the rest. And is for this cause, called Caput, which is the same with Principium, (as some Doctors do expound it.) And in the Spanish tongue, they call the first lines of a Process, Cabeca de Processo, the head of the Process, or the beginning of it. And it carries the same signification in the Latin. In capite libri scriptum est de me; 
M. Varro. Rob. Steph. in Thesau. 1. Plato in Tim.  id est; in principio Libri. And for this, we have not only Varro's, but also Robertus Stephanus his Confirmation. Caput dicitur, quod inde initium capiant Sensus. It is called Head, because from thence the senses have their Head, and Beginning. As also, for that the Head, is the Wellhead of Man's life. From it, have their original, and in it, do all the Senses live. It Sees, Hears, Smells, and Tastes, not only for itself, but for the whole body, that is, for the good and benefit of all the members and parts of the body,  
Hence it followeth, that the Institution of the State-royall, or of a King, which is represented in the Head, was not ordained only for the Kings own use and profit, but for the general welfare of his Kingdom. And therefore he ought to See, Hear, Taste, and understand, not only by himself, or for himself, but by all, and for all. He ought not only to have an eye to his important affairs, but likewise to the good of his Subjects: Being that for them, and not for himself only, a King was borne to the World. 
Seneca. lib. de Clem.  Aduerte (saith Seneca to the Emperor Nero) rempublicam non esse tuam sed te reipublicae. Consider, that the Commonwealth is not thine, but thou the Commonwealths. Those first men who leaving solitude, assembled themselves to live in a Community knew full well, that naturally, every one careth for himself and his own people, but no man that taketh care for all in general. And therefore they did agree amongst themselves to choose one of more especial valour and worth, to whom all might have recourse. And that he, who among them all should be most renowned for his virtue, prudence, and fortitude, should preside over all the rest, and should rule and govern them; that he should be watchful over all of them, that he should be solicitous of the common good and profit of them all, and to be as careful of them, as a father would be of his children, or a Shepherd of his sheep. And weighing with themselves, that such a kind of Man, as this aught to be, employing himself not in his own, but other men's businesses, could not be able to maintain himself, and his family (for then all did eat of the labour of their own hands, and the sweat of their brows) they did jointly resolve to find his house, and to sustain and maintain him, 
Regal power was first ordained for the ease of the people.  that he might not be withdrawn by other by businesses, but apply himself wholly to those of the Common good, and to public government. For this end were they established; This was the beginning that Kings had; and it ought to be the care of a good King, to care more for the public, than his own particular good. All his Greatness is at the cost of a great deal of care, trouble, vexation, and inquietude both of Soul and Body. He is weariness to himself; too others, he is their ease, their sustenance, and their defence. Like unto your fairest flowers, and fruits, which although they beautify the tree, they are not so much for it, or for its own respect, as for others. Let not any Man think that all the good doth consist in the beauty and bravery, wherewith the flower doth flourish; and in the goodly show wherewith the Great ones of the world do gallant it; your powerful Kings and Princes, are flowers, but flowers which fade and whither, wast their life to preserve others, drawing care upon themselves, and affording comfort unto others, others more enjoying the fruit, than they themselves. For (as Philon judaeus saith) A King to his Kingdom, is that, which a wise man to the ignorant, a shepherd to his sheep, a father to his children, light unto darkness, and that which God here on earth is to all his creatures. For this Title he gave unto Moses, when he made him King, and Ruler over his people. Signifying unto him, that he was to be as God, the common father of them all; 
Seneca lib. de Consolat ad Polib. c. 26.  For to all this doth the Office and dignity of a King oblige him. Omnium domos illius vigilantia defendit, omnium otium illius labour, omnium delitias illius industria, omnium vacationem illius occupatio. His subject's houses are guarded and secured by his Vigilancy; their ease procured, by his labour, their delights enjoyed, by his industry, and their merry vacations, by his painful employments. And therefore the Prophet Samuel said unto king Saul, anon after he was anointed King over Israel; declaring unto him the obligations of his Office; Behold Saul, now that God hath anointed thee King over all this Kingdom, that thy Office ties thee to it's general government. Thou wast not made King to sleep and take thine ease, or to honour and authorise thyself by the dignity Royal, but that thou shouldest govern and maintain the people in peace, and justice, and that thou shouldest protect and defend them from their enemies Rex Eligitur, non ut sui ipsius curam habeat (saith Socrates) et sese molliter curet, Sed ut per ipsum, ij qui eligerunt, bene beatéque vivant. King's are not chosen, that their whole care should be for themselves, to pamper the flesh, and to live nicely and daintily; but that by him, they who had elected him, might live well and happily under him. They were not created, nor introduced into the world, for their own commodity, and their own pleasure, and that all the good morsels should be for their own trencher (for if it should be so, no man would willingly be subject unto them) but for the public profit and common good of all his subjects, for their happy government, for their safe protection, their augmentation, conservation, and in a word for their service; (and without any unmannerliness, we may well term it so) for albeit in outward appearance the Sceptre and the Crown, have the face of Empire and Signiory; yet in strictenesse and in rigour, it is but the Office of a Servant. Servus Communis, siuè Servus honoratus: The Commonwealth's servant, or a more honourable kind of Servant. This is the attribute which some give unto a king. Quia à tota republica stipendia accipit, ut serviat omnibus. Because he receives stipends from all, that he may serve all. And the Pope of Rome holds it no dishonour unto him, to be styled; Servus servorum Dei The Servant of God's servants. And howbeit anciently this name of servant were infamous, yet after that our Saviour Christ had in his own person taken it upon him, it hath since been accounted honourable. And as it is not repugnant and contradictory to the Essence and nature of the son of God, no more is it any prejudice or disparagement to the Majesty and greatness of Kings. And this was well understood by Antigonus King of Macedonia, who reprehending his son, for carrying too hard a hand over his Subjects, thus checked his immoderate Empire; An ignoras (fili mi) Regnum nostrum nobilem esse seruitutem? Wootst thou not (my son) that our kingdom, is a Noble servitude? Answering to that of Agamemnon; We live (saith he) in the opinion of the world in much greatness, and in high Estate, 
Aelian. de varia Hist. lib. 2.  but in effect are but servants and slaves to our Vassals. This is the Office of good Kings, to serve in this honourable manner. For, in being Kings, their Actions depend not on the sole will of their own persons, but of the Laws and Statutes which they have given, and allowed of, and those conditions wherewith they accepted this their Sovereignty. And though they should be wanting to these (which are no more than a humane Convention, Covenant, or agreement betwixt Prince, and people) yet may they not be defective in those, which the natural and divine Law hath laid upon them; the Lady and Mistress as well of Kings as subjects. All which are in a manner contained in those words of jeremy, 
jer. 22.3.  in which (according to S. Jerome's opinion) God sets down the Office of Kings. Facite iudicium & iustitiam, liberate vi oppressum de manu calumniatoris, & advenam, & pupillum, & viduam nolite contristare, neque opprimatis iniqué, & sanguinem innocentem ne effundatis: Execute ye judgement and righteousness, and deliver the spoilt out of the hand of the oppressor, and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood. etc. This is the Sum wherein is cyphered up the Office of a King. These the Laws of his Court, whereby he is bound to maintain in peace and justice, the fatherless, and the widow; the poor and the rich; the mighty, and the weak. To his Account are put the Agravios and wrongs which his Ministers do unto the one; and the Injustice, which the other suffer. The wretched estate of those that are necessited, the cry of the distressed, and the tears that are shed out of anguish of heart; and a thousand other loads, even wane-loades of cares and obligations, lie upon the shoulders of him that is the Head, and King of a kingdom. And albeit he be the head in commanding and in governing, yet in bearing (if not often overcharged therewith) the heavy weight and load of all, he must be the feet or supporters to bear the burden of the whole body of the Commonwealth. Of Kings and monarchs, the just men job saith; that by reason of their Office, 
job. 9.13.  they carry (like Porters) the world on their shoulders, under which burden the proudest helpers must stoop. In consideration whereof, it is said in the book of Wisdom; In veste ponderis, quam habebat summus sacerdos, totus erat orbis terrarum: In the long garment, was the whole world. The Latin translation In veste ponderis, carries more weight with it; so that, in taking upon thee to be a King, thou must make account, to take so great a charge upon thee and so heavy a load, as the strongest Cart will hardly be able to bear it. And this Moses knew well enough, whom God having made his Viceroy, his Captain General, and sole Lieutenant in the Government; in stead of giving him thankes for this so honourable a Charge committed unto him, made his moan and complaint for having laid so heavy a load upon his shoulders. 
Numb. 11. & 11.  Cur afflixisti seruum tuum? Cur imposuisti pondus universi populi huius super me? Wherefore hast thou afflicted thy servant? And wherefore have I not found favour in thy sight, that thou layest the burden of all the people upon me? And proceedeth farther with his complaints, saying; Nunquid ego concepi omnem hanc multitudinem? Aut genui eam, 
Num. 11.12.  ut dicas mihi; Porta eos? Have I conceived all this people? Have I begotten them, that thou shouldest say unto me; Carry them in thy bosom, as the nursing father beareth the sucking child etc. Where it is worthy the noting; That God said not any one such word unto Moses; But only commanded him, that he should rule and govern his people, that he should be their Captain, and their Leader. And yet he here sticks not to say, that he laid the burden of all the people upon him; with this Motto added thereunto; Porta eos: Carry them etc. A man would think he complaineth here without a Cause; for God says no more unto him; but that he be their Captain, and that he take upon him the rule, Command, and Government of them. But to this it is answered. Al buen entendedor, pocas palabras: To a wise man, half a word is enough. And he that is wise, and well understands what it is to govern, and to be a Head, knows that Government, and Charge, or Load, is all one. And that the words themselves Regere, and Portare, are Synonomyes', and have one and the self same signification. For there is not any Government, or charge, which is without its burden, and trouble. In that repartment and division of Offices, which jacob conferred upon his children, he marked out Reuben to be the first in Inheritance, 
Gen. 49 3.  and the greatest in government. Prior in donis, maior in imperio: Thou art my first in the excellency of dignity, 
Hierom. in Traduc. Hebraicis in Gen.  & the excellency of power: which S. Jerome renders, Maior ad portandum; The greatest to bear. For Empire, and bearing, are both one thing. And by how much the Empire is the greater, by so much the greater is the toil and trouble and the burden the heavier. St Gregory in his Morals saith; That the power, 
Gregor. lib. 24. Moral. c. 26.  Dominion, and Signory, which Kings have over their subjects, ought not to be esteemed an honour, but a trouble. Potestas accepta, non honour, sed onus aestimatur. And the blindest Gentiles did attain to this light of truth. And one of them used the self same phrase of speech, speaking of another that was much puffed up and well contented with the charge and office, which Apollo had allotted him. 
Ouid. Metam.  Laetus erat, mixtoque oneri gaudebat honore. So that to rule, and Command, is a Mixture of a little honour and much trouble. And the Latin word, which signifieth honour, doth not differ more then in one Letter from that which signifieth a load or burden. Onos, & onus. For (H.) is but an aspiration. Nor was there ever that man yet wanting, nor ever will be, to take (for Honour's sake) this burden upon him. Though all of them can be well content, to take as little of the load as they can upon them, but as much of the Honour, as you will; howbeit this is not the securest Course.  
But I shall conclude this Chapter with this Adviso. That the Office of a King consists not so much in the outward operation, (though in this he is not to fail) as in the inward apprehension. Which in its own nature may embrace infinite things, not as infinite, but as such as may be reduced to a few points, nor no more than shall be pointed at in this Treatise. Which ought always, of a wise & prudent King, to be well understood, & to make use of as many of them as he can, and which do more particularly appertain unto his Office, and to leave the rest unto his Ministers. A King must be like the Heart in the Body, which solely of itself cannot perform all those offices, which all the members more particularly may. But by the help and means of diverse Instruments, members, and Organs, diffusing & sending forth their virtue unto them, it finds itself in the operation of them all. The king, is the heart of the kingdom, and must work therein like it, not doing all by himself (for that is impossible, and instead of doing good, would do hurt) by keeping himself in his proper Station, without transiliating that Circle which more particularly belongeth unto him, and performing those Offices, which another cannot execute for him, by his great power and virtue, he may in a diffusive manner have recourse to all the parts even the most remote of his kingdom, take a care of all and have a hand in all. And this care, is as proper to a King; as it is to the heart; it being impossible for the heart to live without care. And from thence it takes its name and Appellative. Cor (saith Isidore) dicitur à cura, 
Isidor. lib. 4. Etym.  (or which is the Heart) is so called, à Cura: from its care. For it is that, which takes care of Man's life. Ego dormio, & Cor meum vigilat. I sleep, but my Heart waketh. 
Cant. 5.2.  While Man sleeps the heart still beats, and taketh care of the life and conservation of the whole body, sending forth to all the parts thereof, it's natural virtue and heat, without the least dis-carefullnesse in the world, losing its own quiet, to give Man ease. And therefore the Spouse, called her Beloved, her Heart; because he performed this office with her. And the like must a King do in his Kingdom. He must watch, and forgo his own sleep and quiet that his Vassals may take their ease and rest; upon pain of being unfaithful and defective in that fidelity which is due unto the office of a King. 
1. Tim. 5.8.  This made S. Paul to say; Si quis suorum curam non habet, fidem negavit. If any provide not for his own, he hath denied the faith, and is worse than an Infidel. The heart likewise hath another property very proper unto Kings, which is, it's continual beating on the left side. The Author of Nature being desirous by this secret to teach Kings, that they should apply themselves with more care to the weakest part, and that which hath most need of their help. The right side is more assisted with natural heat and blood, than the left, which is more stripped of these favours. And in this, the Heart shows, that Kings should show their Kingcraft and the fineness of their care, towards poor needy people, and such as are destitute of all humane favour. For to the rich and mighty, blood aboundeth, and nothing is wanting unto them. God doth illighten Kings, which are the Heads of the people, to the end, that they may do in their Kingdoms all that which a good Head ought to do with its body, by whose offices we will go, discoursing those of the mystical Head of this body of a Commonwealth, which is the King; beginning first with the understanding, and its pertinencies, or whatsoever appertaineth thereunto, which is the first in perfection, and whereunto (in regard of its Active beginning and end) the rest of the Senses are in ordination. According to that measure of Light which he shall vouchsafe to Communicate unto us, who is that true Light, which illighteneth every Man that cometh into the world.   

CHAP. V Of the reason and understanding of Kings, and of their wisdom.  
IN good and true Philosophy, and the best received Divinity, it is averred, that the understanding and natural reason is the most principal power that is in Man, by which he is distinguished from Beasts; and is the principium & radix, the ground and root of wisdom. And by how much the more ingenious a man is, & of better understanding, by so much the more is he capable thereof, and the more intensively doth he love it. And for this cause did Pythagoras call wise men Philosophers, Lovers, or coveters of Wisdom; because the possession thereof doth set an edge on the desire, and makes a man to covet it the more, for its treasure is infinite, and no man can exhaust it. And therefore the more a man hath of it, the more he desireth it. It is the retreat and receptacle of faith, and of all the Arts and Sciences, both practice and speculative, having an universal aptitude to receive them all into itself, and upon the apprehension of them to put them in execution. And although it be a potentia or faculty of a limited power, yet so great is its capacity, and of that ampleness and ableness to receive and contain, that it seemeth infinite, for let a man know never so much, yet can he not fill up his knowledge. For such and such notions dispose the understanding for others. Knowledge begetteth knowledge, and the more things a man knoweth, so much the more easily doth he apprehend those he knoweth not, till he come to the perfect inquiry and knowledge of the truth: and by conversing with the wise, and exercise of good Letters, he goes still rising higher and higher. And by how much the more a man is advanced in his understanding, so much the more advantage shall he have of those which have not the same measure. Suiting with that saying of the Comic Poet, who wondering to see the great difference between man & man, cries out, Homo, homini quid praestat! So much doth one man differ from another in wisdom and prudence, that they seem to be different species. And hence is it that the advantage which a wise man hath over those that are not so, is, to make him King over all the people. Which lesson God taught us in the first King he made choice of for his people, who standing in the midst of his Subjects, was taller than any of them from the shoulders upwards, so that his head showed itself above them all. 
1 Sam. 10.28.  And the word Melech which in the original signifieth a king, in that large & eminent Letter which stands in the midst of it, doth mystically give us to understand the excellency that above others, Kings ought to have. And therefore Plato styled a prudent and wise Governor, Virum divinum, a divine man; presupposing that he should be somewhat more than a man, and exceed in divine wisdom all other Governors whatsoever. Vbi sapiens, ibi est Deus in humano corpore. And therefore, as God by way of eminency containeth the perfections of all the Creatures; so, (as fare forth as a Creature can) a wise King should (and that with much advantage) possess the perfections of all his people. And the holy Scripture teacheth us, that God created man after his own image and likeness, giving him Understanding, Memory, and Will. And having created him, 
Gen. 1.26.  made him King over all he had created.  praesit piscibus Maris, & volatilibus Coeli, & bestijs universae Terrae, etc. To have dominion over the Fish of the Sea, and over the Fowl of the Air, & over the Cattle, etc. And this was granted him, and did accompany the common nature of men. But to rule, and command, to be Lord, and Governor over men themselves, (as are Kings) is a fare greater matter, and such as requireth a greater measure of Understanding and Wisdom: and he that hath most store thereof, shall reap the most profit by it, as he that wants it, shall contrariwise find the lack of it. Solomon, the wisest of Kings, as he was both wise, and a King, could better than any other inform us, of what importance are Understanding and Wisdom in Kings. In whose name he speaketh, when he saith, Per me Reges regnant, 
Prou. 8.15.  per me Principes imperant; By me King's reign, and Princes decree justice. To the wiseman the Sceptre and Crown of right belongeth. For wisdom herself, as being the most essential form of Kings, makes him King and Monarch over others. And in all Nations almost, they gave the same name, and the same Ensigns to Empire and Wisdom. And S. Paul makes them Synonomies, and will have them to signify one and the same thing. She alone (by keeping Gods commandments) will be sufficient in a King to make him pleasing and acceptable unto God, and to be cut out according to the measure of his own heart. And though some are of a larger heart and understanding then other some; yet (with God) to be wise, is that which conveneth most both to King and Subject.  
By Esay the Prophet God promiseth to all his people a golden age, happy days, and fortunate times, wherein all shall have a share of happiness, peace, equity, justice, health, content, and abundance of fruits. But coming unto Kings, he saith no more, but that there shall not be any one that shall be a fool. Non vocabitur ultrà is qui insipiens est, Princeps. This is a great happiness. But (O Lord) let me ask thee; Is a King of worse condition than his Subjects, that thou shouldst promise so many good things unto them, and but one alone unto him? The answer hereunto is, that our good God giveth unto every one (according to his state and calling) that which is fittest for him. The Subject who hath one to rule and govern him, hath need of one to minister justice unto him, to conserve him in peace, and to make such provision, that he may have wherewith to eat, and the like. But a King, who is to rule and govern, hath need of wisdom, which is the life and soul of Kings, which sustaineth the weight of a Kingdom, and without which (be they never so rich, never so powerful) they shall be as fit for government, as a body without a head, or an head without a soul. And as from the soul the Senses are origined, and from that essence result your passions; so in like sort from wisdom resulteth unto King, and Kingdom, all that good and happiness that can be desired. 
Wisd. 6. 24.  Rex sapiens, stabilimentum est Civitatis. A wise King is the upholding of the people. And a foolish King the ruin of his Subjects. You shall not name that Nation either barbarous, or civil, which (where Kings were made by election) did not make choice of a wise and prudent King.  

judg. 9.8.  In that general Diet, where all the Nations of Trees and Plants met, seeing that without Law, and without a King, they could not conserve themselves in peace, and justice; the first resolution they took, was to choose a wise King. And in the first place they nominated the Olive, a tree of many good parts and qualities; and amongst other, this the chiefest, that it was the Symbol or Hierogliffe of wisdom, which is all whatsoever can be desired in a King.  

Psal. 119.144.  This alone did King David desire for himself: Intellectum da mihi, & vivam; Give me understanding, and I shall live. He did not desire life, nor health, nor riches, but only understanding and wisdom. And with this alone did he promise to himself eternal life, and a durable Kingdom. And therefore, 
Wisd. 6. 21.  Si delectamini sedibus & sceptris, o Reges populi, diligite sapientiam, ut in perpetuum regnetis; If your delight be in Thrones and Sceptres, O ye Kings of the people, honour wisdom, that ye may reign for evermore.  

Plato lib. 1. de Repub.  Happy is that Commonwealth (saith Plato) which hath a wise King. And unhappy that (saith another Philosopher) which hath a King without wisdom.  
Aristotle termed the Thebans happy, 
Membrin. Rosi. cap. 33.  all the while that they were governed by those that were wise. Of such consequence is wisdom in a King, that upon the very rumour that he is a wise Prince, all presently obey, and sooner submit themselves, then at the noise of his power. As was to be seen in King Solomon, whose wisdom was no sooner known to the people, but they began presently to respect and fear him.  
But let me ask this question: Shall it suffice a King to have understanding and wisdom, unless he make use thereof, and show a willingness to execute what he knows? No certainly. For the greatness of a power or faculty consisteth in its operation. The Understanding without Intelligence, (like the Will without Love) serves to little or no purpose. And it is doubted (as I touched in the beginning) upon which of these two potentias, or faculties, is that arm and hand, whereby the soul operateth its most excellent works? The understanding allegeth for himself, that it is he that in the kingdom of our soul doth ordain, dispose, and govern. The Will, she saith, that without her nothing is done. For as the Philosophers term it, Applicat potentias ad operandum, she sets these faculties a work, and finds them hands. The Understanding confesseth this is true; but with all saith, it is he that nods and winks upon her, makes signs and tokens unto her, is as it were the Watchword, & doth expose unto her whether she will this or that, for the better ordering & disposing of it. The Will, she on the other side replies, that she likewise fomenteth and affectionates the Understanding, and doth excite and solicit him, that he study, think, and dwell upon that which she best liketh. But leaving the resolution of this Controversy to your Thomists, and Scotists, who dispute it at large; the Understanding (as I said before) is a Regal power which ruleth & governeth in man, and is that Star which guideth and giveth light to the whole house of the soul; yet is the Will so much Mistress, that nothing is done without her. Nor can God himself (by violence) draw a yea, or a nay from it, without trespassing upon that liberty wherewith he created it; for in it's own nature it is free: and (as Philosophy informeth us) it cannot be forced. Caeterae potentiae possunt capi, non tamen voluntas. But the common received opinion is, that both the one and the other must concur for the effecting of any free work. Insomuch, that it is impossible to perform any action of importance, unless that both do intent the same. We must pluck the reynes of both, hold both of them in our hands, if we mean to rule and govern the soul as we ought; the Understanding directing, and the Will operating. And therefore a devout King, after that he hath begged understanding of God, that he may be able to study and meditate on the observance of his divine Law, for the conservation of himself, and his kingdom; finding that this is not sufficient if the Will should draw another way, let him presently pray unto him, that he incline his Will, and so dispose thereof, that he may not only will his Will, but that he may take pleasure to put it in practice. In strictness, and in rigour, that is not Wisdom, nor deserveth the name thereof, which is bunged up in the Head, and goes not from the Understanding to the hand, and from the Will to the Worke. Non enim sapientia est (saith S. Bernard) quae quod sapit, non exercet; Wisdom without practice is not Wisdom.  
There are some of whom all men stick not to say, that he is of great understanding, a man of admirable abilities, singular wisdom, etc. And yet no man knows wherein his Knowledge lies, nor can discern his Wisdom in his Actions. It is necessary that this opinion should be ratified and confirmed by exterior Actions, and some public demonstrations. Of King David the holy Ghost saith, that he did govern his people with the understanding of his hands. Et in intellectibus manuum suarum deduxit illos. It is a clear case that the hands have no other particular understanding in a distinct manner, or distinguished from that which the soul hath; and this is in the Head, and not in the hands. But the meaning of that place is, that in the Works of his hands, and in all his Actions, the King manifested his great Understanding and Wisdom: Which if it remain only in the husk, or shell, it is good for nothing. Sicut fides, ita & sapientia, sine operibus mortua est; Wisdom (saith S. Bernard) is like Faith, without good Works it is dead. That King therefore that shall have wisdom enough in, and for himself, and shall execute and show the same in the government of his kingdom, and exercise the same amongst his Subjects, he shall be great in all his kingdoms here on Earth, and great likewise in the kingdom of Heaven.  
Solomon, when God had given him wisdom, did not only attend the speculative part, but the practice; which is the principal thing in him that ruleth. 
Eccl. 8.16.  Apposui cor meum, ut viderem sapientiam, & occupationem: (for so the Septuagint translate it.) But rendered by the vulgar: I applied mine heart to know wisdom, and to see the business that is done upon Earth; for in Wisdom, and the good exercise thereof, consisteth all the good government of a Commonwealth. This being presupposed, and what else in the subsequent Chapters shall be spoken hereof, I say, That it is not required of Kings, that they should be so wise and skilful in all Arts and Faculties, as King Solomon was, and others, which make profession thereof; nor yet so illiterate, as the Emperor Licinius, which was such an Idiot, and such a beast, that he knew not how to firm or set his hand to any Deed, or Writing. Or as that other Michael Balbo, which was such an enemy unto Learning, that he would neither study good Letters himself, nor suffer the children of his time to be bred up therein.  
That which is to be required of every good King, is; that he have so much wisdom, as to be able to advice himself, and to make benefit of the Council of others. That he be wise enough to know what is good and just, and what is bad and ill, that he may use the one, and shun the other. Is enim moderatus est sapiens (saith Socrates) that hath Courage to execute, and Will to do. On those Bases, which the most wise King Solomon placed in the Temple, 
1 Kings 7.29.  he commanded Lions, Oxen, and Cherubins to be engraven, in signification of so many the like qualities which Kings ought to have, who sustain the whole weight of a kingdom. He must be in perpetual labour, signified in the Ox; he must be endued with courage, expressed in the Lion; and he must abound in knowledge, notified in the Cherubin. Wherefore Cicero likewise maketh mention; 
Cicero in Orat. pro lege Manil.  Hae sunt (saith that Heathen Orator) virtutes Imperatoriae, Labour in negotijs, Fortitudo in periculis, Industria in agendo: To assist in businesses, to be stout and valiant in dangers, to be dextrous and wise in acting, and above all, to have a liberal will without subjection, and readily disposed for execution, are virtues befitting an Emperor. For to govern well, great strength, great courage, great wisdom, great power, and a great willingness will be required. For, though a King know much, and can do much; yet, if he will not exercise his knowledge, nor make use of his power, it is all one as if he neither knew, nor could do any thing. The Leper said to our Saviour Christ, Domine, si vis, potes me mundare; If thou wilt, thou canst make me clean. And Christ made him answer, not in word only, but in deed; Volo, mundare; I will, be thou clean.   

CHAP. VI How Kings ought to carry themselves in those businesses, which their understanding comprehendeth not.  
IN regard that the Understanding is amongst all other faculties the Noblest, it is that (without doubt) which doth least render and yield itself, but is most sensible of the offence it receiveth in submitting itself. Whereupon oftentimes it sticketh close to its opinion, and what it hath once entertained, it obstinately maintaineth and defendeth. And therefore the Philosopher, said; Amicus Plato, sed maior Veritas: Plato is my friend, but the truth more. In confirmation whereof we daily see, that the dearest and nearest friends, and that are one and the same in their will and affection, in their understanding and opinion are divers and different. Each of them maintaineth his own particular Tenet, and yet without offence continue still good friends. In a word, in matter of Knowledge and Understanding, because it is a thing that cannot be measured out by the yard, or meat out by inches, there is not that Man, that can endure Maioria, or that another should go before him, or get the start of him in that kind. Every one resteth satisfied with his own Understanding, and conceives that his reason is the best; and few will be brought to acknowledge, that they are in an error. And in a manner all men flatter themselves with their own opinion, and thinking they are in the right, they are so fare from yielding, that they stiffly maintain what they have undertaken & you shall not beat them out of it, as being persuaded that they have the better end of the staff in their hands. And hence arise those earnest contentions, and endless questions in your Consultations, and debating of Causes, those cross encounters and differences in determining great businesses, persisting violently in their opinion, though it be never so contrary unto reason. And though this be a common infirmity, and a general fault in all of what state and condition soever, yet your great persons in this point run the greatest peril. For (as the son of Sirach saith) all do approve and celebrate their sayings, not in that only, wherein they speak home to the purpose, but when they speak foolishly, and utter things not to be spoken. 
Eccl. 13.23.  Locutus est diues, & omnes tacuerunt, & verbum illius usque ad nubes perducent: When a rich man speaketh, every man holdeth his tongue, and look what he saith, they extol it to the clouds. For opinion being now, (as long since) Mistress of the World; show overswaies substance, and authority checketh reason. It is not Goodness, but Greatness, that strikes the stroke. But if a Prince would be so holy, and so zealous of the good of his Kingdom, have he never so able a brain, never so much Knowledge and Understanding, (acknowledging what a large extent of Wisdom is required for the governing of a Kingdom, as it ought to be governed) that he would be pleased to receive some help and assistance, he hath very secure and certain remedies in this case, and all of them ordered and ordained by the Holy Ghost. The first is, To beg of God (and that with a great deal of faith and Confidence) Light, and Wisdom; Conforming himself to that of S. james; Si quis vestrum indiget sapientia postulet à deo, 
James. 1.5.  qui dat omnibus affluenter, & non improperat & dabitur ei: If any of you lack wisdom, let him ask of God that giveth to all men liberally, and upbraideth not; and it shall be given him. And for as much as in Kings, this acknowledgement is usually more difficult, for that they are free, and without dependence on any in their own kingdoms, so much the more acceptable in this kind are their prayers unto God. As King Solomon exemplifieth it unto us, who confessing the shortness of his understanding, and his want of Wisdom, for to govern so great a people that could not be numbered, nor counted for multitude, acknowledging himself to be but as a little child, and that he knew not how to go out, or come in, and humbly beseeching God, that he would be pleased to supply this defect, he found so much favour in his sight that he appeared unto him after a solemn sacrifice, and said; Postula quod vis, ut dem tibi. Ask, what I shall give thee. 
1. King. 35.  And this young King with a great deal of thankfulness and submission, said; Domine deus tu regnare fecisti servum tuum etc. O Lord my God, 
2. Chron. 1.10.  thou hast made thy Servant King in instead of David my father, etc. And thy servant is in the midst of the people which thou hast chosen, a great people etc. Give therefore thy Servant an understanding heart, to judge thy people, that I may discern between good and bad, and be able to go in and out before thy people. And howbeit this discreet young King saw the door of God's mercy set thus wide open unto him, and what a liberal offer he had made unto him, to bestow favours upon him according to the measure of his own desire, yet did he neither set his eyes, nor his heart upon Gold, Silver, Riches, or long life, but as one, that knew so well how to ask, desired that he would out of his grace and mercy, give him the gift of Wisdom, that he might know how to govern his State and Kingdoms, and to conserve them in peace and justice. And God was so well pleased with this his Petition, that he did not only bestow that upon him, but many other blessings with it, and (as the Apostle saith) affluenter, in a great abundance making him the wisest, the discreetest, and the greatest king, that ever was in the world. And besides, gave him all that which he omitted to desire, or might have desired: To wit, long life, full of prosperity, honour, and riches. He did not account of these, in comparison of wisdom, and yet all those other favours were conferred upon him; Quia hoc magis plaucit cordi tuo, & non postulasti divitias, &c: Because this was in thy heart, and thou hast not asked riches, 
2. Chron. 1.11.  wealth, or honour, nor yet hast asked long life, but hast asked Wisdom and knowledge for thyself, that thou mayst judge my people, over whom I have made thee King; Wisdom and Knowledge is granted unto thee, and I will give thee Riches, and Wealth, and Honour, such as none of the Kings have had, that have been before thee, neither shall any after thee have the like. This very goodness, this same Wisdom, did his father David beg of God. Bonitatem, & disciplinam & scientiam, doce me: Teach me good judgement and knowledge. 
Psal. 119.66.  Which is all that can be wished, or desired for to govern well. In a word, most certain it is, that Wisdom is the gift of God, and that it is purchased (as was that of salomon's) with humble persevering, and confident prayer. God can, and doth make of Stones sons of Abraham, which (according to the Language of the holy Scripture) are wise and prudent men. Sambucus saith; 
Sambuc. in prob.  that Apollo being consulted with touching the help of wisdom; made answer, that he knew no other remedy for it but silence. For he that is ignorant of a thing, by his talking, bewrays his ignorance: and by holding his peace is reputed wise. Which the Holy Ghost confirmeth unto us in that place of the Proverbs, where it is said; Stultus si tacuerit, 
Prou. 17.23.  sapiens reputabitur; & si compresserit labia sua, intelligens: A fool when he holdeth his peace is counted wise, & he that shutteth his lips, is esteemed a man of Understanding. It is great wisdom in a man to know then how to hold his peace, when he knows not how to speak to the business. And great discretion in him, rather to cover his defect, then publish his ignorance: Answering unto that which a Law of the Partida delivers, 
Ley. 5. Tit. 4. Part. 2.  speaking there of a King. E siel no fuere home de gran seso por lassus palabras entendran los homes, lamengua que ha' del. And if he shall not be a man of great wisdom, by his words, the people will understand the want he hath thereof. Wisdoms defect is supplied by silence. And it is S. Gregory's censure upon those words of job: utinam taceretis, ut putaremini esse sapientes. 
job. 13.5.  Oh that you would altogether bold your peace, and it should be your wisdom. At least, it is the Counsel of the wise, that Kings ought to strive and endeavour, that no man should know all their store, nor be able to fathom the depth of that their sea of knowledge, for the danger of the discovery of a deceit; for many times it importeth more in those that are led away with affection, and those likewise that are strangers, to be ignorant whither and how far, the worth and wisdom of a Prince extends itself, than the experience and proof thereof. And because sometimes upon occasion Kings are forced to discover that, which otherwise were fit to be concealed, it is very meet and convenient, that they should use few, grave, and wellweighed words, making no show of their own proper satisfaction. Wherein wise men have found much greatness, besides an augmentation of their wisdom, and prudence. Qui moderatur sermones suos (saith Solomon) doctus, 
Prou. 17.27.  & prudens est: He hath knowledge, spareth his words: Homer saith, That in Kings, and such as praeside and rule, short and full language delivered with Majesty, is much to be applauded & commended. And Socrates gives this Precept to his king; In all that thou shalt say, think, or do, bear this always in thy memory, that thou art a King, and therefore oughtest not either to do, or say any thing, unworthy so great a name. Octavius Caesar, when he was to speak to the Senate or people of Rome, did never perform that Office but with a great deal of good Order in his words, and deliberation in his matter, committing first to memory that which he was to say unto them. And if the business were of great weight & consequence indeed, he brought his papers along with him, and delivered them his mind in writing, because he would say neither more, nor less, than what with premeditation he had resolved to acquaint them with all.  
And above all, the particular, (if not the only) remedy to solder all breaches, and defaults of knowledge and experience in businesses, is that receipt which we have from the son of Syrach, 
Eccl 32.19.  who adviseth his son not to determine any thing without Counsel. Fili, sine consilio nihil facias, & post factum, non poenitebis. Which the Vulgar rendereth thus; Do nothing without advice, and when thou hast once done, repent not. For if it hit right, the glory shall be thine; and if it miscarry, thou shalt find sufficient excuse. Cicero was wont to say, that he did esteem it a greater honour unto him to err, following Plato's opinion and counsel then to happen right, and to hit the nail (as we say) on the head, by adhering to others of less credit and reputation. 
Hilar. in Psal. 118.  It is a rule of prudence (saith S. Hilary) That a wise man should ask advice in that he knows not. For, that man is very apt to err, that is not willing to hear, & stands in his own light, that neither knows how to ask, nor how to apply himself to other men's opinions. Being (as it is in the Proverb) Mass ven Quatro ojos que does: four eyes, see more than two. And with so many eyes doth a man see, and with so many ears doth a man hear, by how many the more friends he hath to advice him. Do not (as many do, and have done) persuade thyself, that thou know'st more than all the world besides; (an ordinary disease in (Princes) who seeing themselves seated in such high thrones, to be so rich, and so powerful, take themselves to be the wisest and prudentest men upon earth. Yet let them know that they brought not from their mother's womb more prudence or wisdom, 
Wis. 7.  than other ordinary folks. Nemo enim ex regibus aliud habuit nativitatis initium. King, and Clown, Rich and Poor, when they are borne, draw in the common air, and being fashioned to be flesh after ten months' compaction in blood, fall upon the earth which is of like nature. The first voice uttered by Kings, is Crying, as all others do. There is no King, that hath any other beginning of birth; For all men have one entrance unto life, and the like going out. We come all into the world with our bare skins on our backs, and as naked of knowledge, as ; being subject in the rest to industry, instruction, and others counsel, and advice, which is that which supplieth the defects of nature. Rational souls, are all of them equal and alike in their creation, and essential perfection, though they differently discover themselves in some bodies, more than in other some, in regard of the better or not so good disposition of the Organs, and by consequence, their understandings come to be differenced, and the conceits of the one, to be of a higher strain than the other. A man shall see more clearly through a crystal glass, then that which is of a thicker and grosser mettle. Our body is nothing else but a glass; nor have all bodies this good disposition; Nor have Kings, jointly with their power, the self same measure in their understanding, wisdom, and prudence. But say they had; it will be no hurt to them, but a great deal of good and advantage, to hear, and take advice. For, audience sapiens, sapientio rerit: 
Prou. 19.20.  A wise man by hearing, will be made the wiser. Audi consilium, ut sis sapiens in novissimis tuis. Hear counsel, and receive instruction, that thou mayst be wise in the latter end. And never in hard and difficult businesses, should any man (be he never so wise) refuse to take advice. And besides, it savours of much wisdom; not to do any thing without it. Qui agunt omnia in Consilio, reguntur sapientia: 
Prou. 13.10.  With the well advised (saith the holy Ghost) is wisdom: And there is no man so wise that is wise in all things. The best and skilfullest Physician in the world knows not how to cure himself, neither will he trust only to his own opinion, but calleth another unto him, adviseth with him, takes his Counsel, and puts himself under his cure. Eurigius king of the Goths, said in the Toletane Council; 
Concil. Tol.  That even those works, which in themselves were very good, and did much import the Commonwealth, whereby no means to be done, or put in execution, without the Counsel of those that were good Ministers, and well affected to the State, upon pain not only of loss of discretion, but to be condemned as the only overthrowers of the Action. Things being so various, and so many, and weighty the businesses as are those which come under the hands of Kings, and crave their care to be treated of, the success of them, must needs run a great deal of danger, when there precedeth not some diligent and mature Counsel. Kings (I assure you) had need have good both Counsellors and Counsel, having so many eyes as they have upon them, some of jealousy, and some of envy, so many that go about to deceive, and do deceive them; and many, that do not love them as they ought; I say they had need of good both Counsellors and Counsel, and such a Council as is more close and private, as that of the Council of State, and sometimes, and in some cases with a little more restriction and reservedness, making choice of one, two, or more of their faithfullest and sufficientest Counselors, with whom they may freely Communicate their greater, and lesser affairs, and be resolved by them in matters of greater moment, and such as import their own proper preservation, and the augmentation of their Kingdom, such as the Historians of Augustus paint forth unto us, which kind of course, the Princes before and since his time have taken, and now at this present, do. From the poorest Ploughman, to the Potentest Prince, from the meanest Shepherd, to the mightiest Monarch, there is a necessity of this Counsel. And in effect, every one as he can, (comformable to his Estate, and calling) must Consult with his Wife, his Son, his Friend, or himself, (if his fortune afford him not a Companion, whom he may trust, or make his Confident). How much doth it concern Kings, who possessing such great Estates, and being subject to so many Accidents, have need of a more perfect and Complete Council. And not any thing so much importeth them for the conservation, and augmentation of their Kingdoms, as to have about them just, prudent, & disinteressed persons, to advice them with a great deal of faithfulness, and love, and with free liberty of Language to represent the truth of that, which to them, and their Commonwealth, is most fitting and convenient. Who, for this purpose, 
Plut. in P. Aemil Arist. c. ●. Mag. moral.  are as necessary as great treasures, and mighty Armies. That holy King David, was more a afraid of the advice of one wise Counsellor, which his son Absalon had with him, then of all the Men of War that followed him and his fortunes. Plutarch, and Aristole flout at Fortune in businesses that succeed well, when men do govern themselves by good Counsel. And for this cause, they styled Counsel the eye, of those things that are to come, because of its foresight. And for that we have treated heretofore of the qualities of all sorts of Counsellors, I now say; That with much deliberation and advice, Kings are to make choice of those persons, which are to advice and Counsel them. For from their hitting or missing the mark, resulteth the universal good or ill, of the whole Kingdom.  
It is the common received opinion, That the maturest and soundest Counsel, is to be found in those men, that are grown wise, by their Age, and experience, which is the natural Daughter of Time, and the Mother of good Counsel. Tempus enim multam, & variam doctrinam parit. 
Eurip. lib. 12.  It is Euripides his saying; Suiting with that of job, In antiquis est sapientia, & in multo tempore, prudentia: 
Seniore in Provinciae congrega, & eos interroga, facilius namque. invenitur quod a pluribus Senioribus quaeritur.  In the ancient, is wisdom, and in much time, prudence. Long time, is a great Master, which doth graduate men in the knowledge of things, and makes them wary, prudent, and circumspect, which is much (if not wholly) wanting in young men. And therefore Aristotle saith of them, that they are not good for Counsel, because Wit, more than Wisdom in them, hath its force and Vigour. Et tenero tractari pectore nescit, saith Claudian. And S. Jerome is of the mind, that young Wits, cannot wield weighty matters. And that their Counsels, are rash and dangerous, like unto that they gave King Rehoboam; 
S. Aug. ad fratres in erem. Ser. 14.  By whose inconsiderate advice he lost his Kingdom: The same course having cost others as dear; as is proved unto us out of S. Austen. And therefore the Grecians, Romans, Lacedæmonians, Carthaginians, and other commonwealths which were good observers of their Laws and Customs, did ordain; That a young man how wise so ever he might seem to be, and of never so good and approved judgement, should not be admitted to the Counsel Table, till he were past 50. years of Age, who being adorned with Virtue, and experience, might assure them that he would keep a Decorum in all his Actions, and perform his duty in every respect. 
Heraclides in Politicis. Senec. Epist. 60. Bald. in cap. 1. de renun.  Lex erat (saith Heraclides) ne quis natus infrà quinquaginta, vel magistratum gerat, vel Legationem obiret. In fine, for Council Seneca and Baldus, affirm; That the very shadow of an old man, is better than the eloquence of a young man. But because good Counsels are not in our hands, but in God's hands, who, 
Psal. 33.10.  as David saith; Dissipat consilia gentium & reprobat consilia principum: The Lord bringeth the Counsel of the Heathen to nought, he maketh the devices of Princes of none effect. 
Prou. 21.30.  And the wisest of Kings tells us. Non est sapientia, non est prudentia, non est consilium contra Dominum: There is no Wisdom, no understanding, no Counsel against the Lord. And in humane things, there are so many Contingencies that man's wisdom is not always sufficient to determine the best, nor to hit aright in his Counsels, unless the Holy Ghost be intervenient, interpose itself, and assist in them. For let Privie-counsellours beat out their brains with plodding and plotting, let them be never so vigilant, never so studious, they shall err in their aim, and shoot beside the burt, if he direct not the arrow of their Council and wisdom; if he do not in Secret illighten their hearts; illuminate their understanding, and dictate unto them, what they are to do. Which is done by the infusive gift of the Holy Spirit co-operating in us, which is a divine impulsion which doth elevate & raise up our understanding to hit the white and to choose that according to the rule the Divine Law) which is fit to be followed, as also to be a voided. And this is the gift of Council given by God unto his friends, and such as serve him truly, to the end that by his help, they may light aright upon that; which of themselves they could never come near. And he that is not God's friend, nor studies by his Actions to be so, let him shake hands with the Holy Ghost, let him bid this blessed Spirit farewell, this divine gift; 
Greg. Nyss. lib. de lib. arbitrie.  which is the best (saith Nissenus) and the most perfect, that is in Man: so that for to give Counsel and Advice, years, experience, and grey hairs, suffice not; unless his soul be as white as his head, and his conscience be pure and clean from corruption. Cani enim sunt sensus hominis: The good abilities, 
Galen decognosc. curand. animi morbis. cap. 3.  and wise apprehensions of man, are those true silver hairs, those hoary locks, which countenance him, and add authority, unto him, and not those snowy flakes, nor hoare-frost, that lies upon his beard. Aetes' Senectutis, Vita immaculata: 
Wisd. 4.9.  Wisdom is the grey hair unto men, and an unspotted life, is old age. So the wiseman renders it of virtuous old men: Galen saith that they have the faculty of advising, and that of them we must ask Counsel. God Commanded Moses, that he should make choice of the Elders of Israel to govern his people. De senibus Israel, quòs tu nosti, 
Numb. 11.16.  quod senes populi sint: Gather unto me 70. men of the Elders of Israel, whom thou knowest to be the Elders of the people. Hoary-headed men (accompanied with much virtue, an approved life, soundness of Religion, and much prudence) are those that are worthy to give Counsel, and those which Kings are to make choice of for their service. The Emperor Charles the fift said it was fit, that Princes should be served by men that were learned and virtuous, and that the Counsel, and company of those which were not so, were very prejudicial and hurtful. Counsellors likewise must be of that greatness of courage and magnanimity, as may correspond with the Dignity royal. For Kings that have not had in themselves any great courage, have still honoured noble-minded Counsellors, whereas the contrary have been disgraced, and degraded of their honours by Kings that were naturally magnanimous. For it is the condition of cowardly hearts, and of base Counsellors en cuerpo, y alma (as they say) in body, and soul; to propose unto their King's base and unworthy means, for the remedying of some mischiefs, whereon others follow, that are fare greater. And let them not persuade them, that this Age is barren of virtuous dispositions, and Noble minds, which produceth, as well as former times, whatsoever is necessary and needful for them. For, the divine prudence (to which particularly appertaineth the conservation of kingdoms) is never drawn dry, never waxes weary. And if such men are wanting, and appear not to the eye of the world, it is, because they are not sought after, or not admitted to Council, for the chastisement and punishment of our great and heinous sins. Besides, this one benefit Kings have above others, that all good men would be glad to serve them, and many do sue and seek after them, and offer their service unto them; So that, they have store of choice, and may easily make good election, if therein they will strip and cleanse themselves of their affections, and passions, which Eclipse and darken the true judgement of man. And these, that I now speak of, when they have found them, and made choice of them to be of their Council; let them love them, honour them, and trust them. And as they shall receive ease and honour by their good Advice; So let them reward them, and conceive of them, as king Alexander did of his Master, and Counsellor Aristotle, of whom he said, that he ought no less respect unto him, then unto his own father. For from his father he had his life, his honour, and his kingdom; but from Aristotle, his Instructions, Counsels, and directions, how he should order himself in all his affairs. And Scipio, doth attribute all the honour of his Victories to his faithful friend and Counsellor Laelius. And Cicero, to the Philosopher Publius, 
Cicero lib. 4. epist. fam. epist. ultima.  for those notable things of his government, which he performed in his Consulship: so that good and faithful Counsellors, are of great honour, profit, and ease unto Kings. But let Kings take heed, lest they strike a fear into their Counselours, through their absolute and free condition, and make them to withdraw themselves from advising them what is fitting, by seeing them so wedded to their own opinion, and to excuse themselves from giving Counsel, for that they are disheartened & discountenanced by them for delivering their minds freely for their profit, & honour. Of the Emperor Adrian it is storied, that he had so noble a condition,  libenter patiebatur admoneri & corrigi vel ab humili persona: That he willingly submitted himself to be admonished and reproved of the meanest person. It is proper to gentile breasts, & generous hearts, to listen with delight to the good reasons, & Counsels of others, though they be inferior in quality unto them: for sometimes a poor man hits right, when a rich man misses the mark. And a Country Clown may advice that, which a king knows not of. And if he do persuade himself, that he knoweth all, and understandeth all, and that his opinion alone is the certainest & surest, he but shuts the door to the discovery of his error. One of the two things (saith Hesiod) which every man of reason, wisdom, and understanding, that shall be sufficient to govern that, which shall be committed to his charge, aught to have; is a great blandure, smoothness, and softness of heart, to follow the opinion, advice and Counsel of those that are the wisest and know most. This blandure, and docility, is likewise a part of Prudence, and we shall find it set down in express words, in those two Petitions, which Solomon made unto God. For in the second of the Chron. 
2. Chron. 2.10.  It is written, that he said; Da mihi sapientiam: Give me wisdom. And in the first of the Kings; Dabis ergo seruo tuo cor docile: 
1. Kings. 3.9.  Give therefore thy servant an Understanding heart. Understanding, for to know, and an obedient heart, for to hear the Advice of others. But this second part, of being obedient to other men's opinions, is unprofitable for government, without the first, which is prudence, and wisdom, for to choose and know the best. For, by following bad Counsel, he shall err as much, as if he followed his own proper error; and sometimes more. And I should hold it the less evil, that a king were not overwise, if presuming that he is; he should rely too much upon himself, & scorn to take counsel; then if he were less wise, but knew how to benefit himself, and make good use of the Advice of prudent and wise Counsellors. 
Aug. lib. 14. de Civit. Dei. cap. 13.  A Prince, of a docile and ingenious disposition, is well disposed to entertain all good Counsel and doctrine. He easily learneth the languages of all those nations, which are under his Empire, & doth all things with as much facility, as if he had been bred up in every one of them. And therefore said Herodotus; Omnia sapientibus facilia: To the wise, all things are easy. And therefore your wise men, give the first place unto that man, who of himself knows that which is fitting. And the second, to him, that knows how to follow good Counsel. But he, that neither is wise, nor will be ruled by the wise, they know not in what form to place him, 
Plato. in T'him.  nor what name to give him. Plato, calls them Children, and further saith; That such men, as are not wise, though they be never so aged, are still Children. And Seneca proveth, that they begin every day to live because they understand no more, than the child that is new borne. And Strabo is of the same mind. 
Strabo. in Geo. lib. 1.  Omnes Idiotae, & doctrinarum expertes, quodammodo pueri sunt appellandi, All Idiots, and illiterate persons, are after a sort to be called Children. And because in the Chapters that are to follow by and by, we are to treat more at large of this matter, I conclude this with saying; That Kings for to hit the nail on the head, & not to fail in the carriage of their businesses, must always take counsel of wisemen, such as are of known virtue & experience; and not give credit unto any, that prate & talk with a great deal of liberty & licence of those things they understand not, as if they were graduated in them from their Mother's womb; And only for a more happy (in show) than prudent wit: Lest that happen unto them, which befell king Ahab, who admitted to his Council a false Prophet, that made great ostentation of that spirit, which he had not. He put the government into his hands, & all was governed by his Counsel. And because he did not speak by the spirit of God, nor he himself well understood what he said, businesses went amiss, the kingdom suffered, & it cost the king his life. It passeth so sometimes that Kings put the government into those men's hands which are lame, & neither know nor can command. They require their voice, who have nothing but a voice: empty barrels that sound loud, but have no fullness, & crave advice of those that are least able to give it them. And if they themselues pay not for their folly, yet at lest the kingdom suffers for it. And therefore we are not more to desire any thing of God for the good government, conservation, & augmentation of Kings, & kingdoms, than that he will be pleased to furnish them, with good, wise, & prudent Counsellors, such as are sound at the heart, clean from corruption, & blameless in their conversation. For such as these, will serve them in stead of Eyes, & understanding both, wherewith they may see, & understand all that passeth in their kingdoms. O how without eyes, how blind is that king, who hath imprudent, covetous, & ill inclined Ministers! And if he will conserve himself & his kingdom well, he ought not so much to fly from those Physicians, who either out of ignorance, or particular hatred, approve, & consent to his eating of such meats as are hurtful & contrary to his health, as from ignorant Counsellors, who either out of Adulation, or for their particular Interest, make all that lawful, which his free and absolute will shall lead him unto. For such Earwigs as these, will quickly spoil the prosperity of the kingdom, overthrow the life of the King, and provoke the patience of the Subject.   

CHAP. VII. A Prosecution of the former discourse, showing how Kings are to take Counsel, and what signs they are to mark: and observe for their better knowledge.  
IT is a Proverb much celebrated amongst the Grecians; that Consilium est res sacra; Counsel is a sacred thing. And as D. Thomas declares it; it is a light wherewith the holy Ghost illightneth the understanding, to choose the best. Others say; That it is a science, which doth weigh & consider, How, & When things are to be done, that they may succeed well. Aristotle saith, 
Arist. Ethic. lib. 6.  That it is a wellweighed, and considered reason, whether such a thing shall be done, or not done? And the Law de la Partida, That it is good Advice, which a Man takes upon things that are doubtful, 
Ley. 1. & 2. Tit. 21. p. 1.  that they may succeed well. And indeed Counsel is in all things exceeding necessary. For without it, can we neither treat of peace, nor war. Consilijs tractanda sunt bella. Every purpose is established by Counsel, and with good advice make war. It is the saying of the holy Ghost; 
Pro. 20.18  Ibi salus, ubi multa consilia: Much Counsel bringeth much safety. Nor can there be any thing more prejudicial, nor any means more effectual to destroy Kings and Kingdoms, than to alter and pervert Counsels. And this the Prophet Micaiah teacheth us in a vision which he had, in this form: 
1 King. 22.19.  God represented himself, sitting on his Throne, and all the Host of Heaven standing by him, on his right hand, and on his left, consulting with them, what course he should take to destroy Ahab. And every one having delivered his opinion, there came forth a malignant and lying spirit, like another caiphass, and gave his verdict, saying; I will go forth, and I will be a lying spirit in the mouth of all his Prophets I will instruct the Counsellors of King Ahab, and with a lie clothed with the appearance and likeness of truth, I will deceive and destroy him. This course was approved, and held to be the fittest & most effectual for the kings utter ruin and destruction. And albeit in this divine Vision, and revelation, manifested for the disdeceiving of Kings, and to put them out of their error, there were many things worthy observation, and consideration, yet the principal note, (in my judgement) is; That neither Ahabs want of understanding, nor his being headstrong nor wilful in his opinion, nor his being overrash, and unadvised in what he undertook, but his own sins, and the sins of his people, had put him in that estate and condition, that dismeriting God's favour, and the light of heaven, the devil did deceive him, guiding the tongues of his false Prophets, telling them falsehoods, for truths; doubtful things, for things certain, and by persuading him, that that which was to be his destruction, should turn unto his profit & honour. S. Paul tells us, 
2. Cor. 11.15.  that Satan often times transforms himself into an Angel of Light, and represents lies and falsehoods unto us, in the shape & figure of truth. And the mischief of it, is; That the same which the devil wrought upon Ahab's Counsellors, feigned friends, and professed enemies, have, and do the like on some occasions; procuring by secret means, to introduce persons, who making profession to side and take part with the king, persuade him to do that, which is least fitting for them, and most useful for their own ends. This is one of the greatest dare, and insolences, that may in matter of State be attempted. God free all good kings from such Counsels, and Counsellors. When king David saw how his son Absalon persecuted him, and thought to go away with the kingdom, he feared not any thing so much, as the plots and Counsel of Achitophel, who was both a subtle Statist, and a valiant Soldier, and by whose advice Absalon was wholly ruled and governed. For the repairing of which mischief, he got Hushai the Archite, who was no whit inferior unto him in valour, and prudence, in a dissembling and disguised manner, to offer his service unto Absalon, and to work himself in to be of his Council of war, and State, that he might be the better able, to oppose the able and sound advice of Achitophel; as he did even then, when his Master had most need of his service: By which discreet carriage, David was freed of his fear, 
2. Sam. 15.31.  and Absalon's businesses went backward, till himself, and his whole Army were utterly overthrown. Which story ye may read more at large in the second of Samuel. Two things therefore are to be considered for to know which is the best and safest Counsel: The one on the King's part, who craves it; the other, on his part, that gives it. And on either part, that which most importeth, is pureness of intention, & a desire to encounter with Truth. Not like unto those, who harken unto good and disappassionated Counsels with passion, and only desire to be advised, that the Council may conclude, what is merely their Will, & not otherwise. And in their sit at the Counsaile-Table, which are ordained to this end, they do not so much treat, whether that, they pretend, be just, or no? but with what colour of justice, they may effect what they desire? The understanding (saith Sallust) which we will (and with better reason, or more properly) term the Will, aught to be free and dis-incumbranced of affection, or particular passions, as well in ask, as giving Counsel. And because if there be any of this reigning in the breast, it cannot always, nay scarce any long time be dissembled, but will like fire break forth from under the ashes that cover it; fitting it is, That Kings should seldom assist personally in Counsel; for their Voting in his presence, is done with awfulness, and great respect; but in his absence, they utter their minds with alittle more freeness, and liberty of language. And evermore your first opinions of your Ministers, and Counsellors of State, before they be touched with the Air of the Kings will, are the best and the sincerest, as produced from that unforst motion and natural inclination, which is in their own particular hearts, and bosoms. If the King desireth to have this or that thing pass, and for to authorise and qualify this his desire, he craveth their Counsel, howbeit he meet with many which conform themselves thereunto, & follow his gust and liking, yet such Counsel or advice in such a Case, aught to be esteemed as little secure, as there is great reason for it to hold it suspected: Especially, if the foresaid Counsellors, by some means or other come to have an inkling, that this way the King is inclined, and this is that, which will give him content. And though we might as well out of Divine, as Humane Letters cite here many examples, for that this is a thing so usual, and so well received both by Princes, and by Privy-counsailours; Or to speak more truly and plainly, by those, that sooth, and flatter them; I will only allege that, which passed with that unfortunate King Ahab; 
1. Kings. 21.6.  who out of his proud and haughty spirit, and the desire that he had to make war, and to take a place of importance from the King of Syria, propounded his intent, or to say better his Content, to those of his counsel. The business was no sooner in treaty, and the proposition for the undertaking of this action proposed unto them, but forthwith 400. Counsellors with a joint consent conformed themselves to his opinion. And to soothe up this his humour the more, one amongst the rest bobbed him in the mouth with an intolerable Lie, affirming; that God had revealed unto him, that he should have the glory of the day, & that the success of the battle should be prosperous unto him This was apprehended with a great deal of content by the King, but was finished with his unfortunate end, himself being slain in that battle, and his Army routed and overthrown. By which we may see, how much it concerneth Kings, if they will receive good Counsel, that they dissemble (as much as they can) their particular good will and liking in the business proposed. But that, which is here of greater consideration, is the virtue, fidelity, and truth of a counsellor, a mind without passion, disinteressed, and pure. For it oftentimes happeneth, that he that craveth Counsel, hath not his intention so sound as is requisite, nor his judgement so strong, as to reduce him into the right way, and being set in it, to follow the best. But to grow to a Conclusion, that cannot fail, which Truth itself, our Saviour Christ said in his Gospel; A good tree, cannot bring forth had fruit: nor a bad tree good. And the badge or cognisance of good or bad Counsel, shall doubtless be the goodness, or badness, the wisdom, or ignorance of the counsellor. And therefore I importunately press, that it mainly importeth a Prince, to beware, of whom he taketh Counsel. For by how much the more profitable is a wise & upright counsellor, by so much the more prejudicial is he, that is unjust, and unstreight. And therefore the Holy Ghost saith; 
Tob. 4.19.  Consilum semper à sapiente perquire: Ask Counsel always of the wise. And in another place; 
Eccl. 6.6.  Pacifici sint tibi multi, Consiliarius sit tibi unus de mille. Amongst a 1000 Men, scarce will there be found one, that is fit to give Counsel. For some want wisdom, & prudence; other some, pureness, and cleanness of heart; and a third sort, are so overswaied with passion, that they do not simply & sincerely persuade the truth. A clear Example whereof we have in King Rehoboam, the son and successor of King Solomon, who though he succeeded his father in so rich a Kingdom, and so enured to peace, and obedience to their King, yet notwithstanding was in an instant undone & utterly lost by bad both Counsel, and Counsellors. For good Counselors, are the life and soul of a Kingdom. And when it is not underpropped with such, like a body without a soul, it presently sinks & falls from its state wherein it stood. And therefore the holy King said. 
Psal. 101.6.  Oculi mei ad fideles terrae, ut sedeant m●cum. Ambulans in via immaculata, hic mihi ministrabit. Non habitabit in medio domus meae, qui facit superbiam: qui loquitur iniqua, non direxit in conspectu oculorum meorum: Mine eyes shall be upon the faithful of the Land that they may dwell with me. He that walketh in a perfect way, he shall serve me. He that worketh deceit, shall not dwell in my house: he that telleth lies, shall not tarry in my sight. And in this particular, Kings ought to be very wary and circumspect. In the next Chapter we will treat of the Care which they are to take in choosing their Counselors of State; for the error in this one, is the fountain of all errors, and the total Perdition of Kings and kingdoms.   

CHAP. VIII. Of the Diligences, which Kings are to use in the Election of their Ministers, and Counselors.  
IT is a question, that hath been much sifted and winnowed amongst your Moral Philosophers, as also your Divines; whether Election, be formally a work of the Understanding, or the Will: Gregory Nyssenus saith; That it is composed of both parts; To wit, of the Act of the Will, and of the Understanding. And he said well. For therein is required both a fullness of Knowledge, and a freeness of Will. And it is the Doctrine of Diws Thomas, who saith; That it is not of the will alone, but also of the Understanding, because the elective Act of the Will, conference, consultation, & judgement, is to precede; which is the proper Act of the Understanding. But the mischief of it is; That in Elections, we many times see the contrary, and what a strange divorcement and separation there is herein, from this true Philosophy. For that, which now a days most of all discovers itself in these Elections, is our proper gust, will, and affection. And therefore to remedy so great a malady, it shall be requisite, that the Prince, who desireth to tread sure, to hit the mark he aims at, and to please God in those whom he electeth and calleth to his Counsel: that he follow the Example of our Saviour Christ, written for our instruction by the Evangelists S. Matthew, and S. Luke, who recounting the Election of S. Peter and of S. Andrew, 
Mat. 4. Luk. 4. &. 5.  and other the Apostles, as his principal Ministers, there preceded a long and prolix Oration, or prayer, full of fervour, of zeal, and of the Spirit, and retired himself into the desert, and there fasted 40. days, 
Luk. 6.12.  Et erat pernoctans in Oratione Dei. And continued all night in prayer unto God. Which (as S. Ambrose, and other fathers have well observed) Christ did not do, that he had any need of these Dispositions, and Preambles, for to jump right in that Election; but to teach kings, and all other Princes, that if they will hit right in their Elections, they are to use the like Diligences. They are by good and pious works to procure this favour at God's hands, and to direct all their actions to this end. Nor would he, that this Election should be left wholly to the declaration of those Saints, for our Saviour did declare himself more particularly in the 10. of S. Luke; 
Luk. 10.2.  Where speaking with the 70 Disciples, which had nominated them, he said unto them; Messis quidem multa, operarij autem pauci; rogate ergo Dominum Messis, ut mittat operarios in messem suam: The Harvest truly is great, but the Labourers are few; Pray ye therefore the Lord of the Harvest, that he would send forth Labourers into his Harvest. And though in those former times, these words were very seasonable, yet now in this present age, it's necessity is better known, as likewise the truth thereof. For, the Harvests being so many, and so great, I mean, so great and so many the variety, and multitude of important businesses for the welfare of the Commonwealth, the Labourers are very few. But to express myself a little more fully, I say, That very few are they, that enter, or seek to enter into Offices, for to labour and pains, but for to live at their pleasure, & to heap up riches, that they may increase the more in ambition, and more freely take their ease. The remedy of this, consisteth in that, which our Saviour Christ commandeth us; To wit: That we indefatigably pray unto him, that he will be pleased to send forth faithful Ministers and good Labourers into his Commonwealth. Ministers, of known trust, zeal, & virtue, to whom may suit the name of Counselors, and not of Babblers; of worthy men, & not of worldly men. And kings, to whom properly this Office of Election doth belong, must put the more force, & insist the more in this prayer begging that which the wisest of Kings, Solomon petitioned of God, Da mihi sedium tuarum assistricem sapientiam, ut mecum fit, 
Wised. 9.10.  & mecum laboret, ut sciam quid sit acceptum coram te omni tempore: O God of my fathers, send me wisdom out of thy holy heavens, and from the Throne of thy Glory, that being present, she may labour with me, that I may know what is pleasant unto thee, etc. This wise and discreet king, was not contented with that guide and light which humane wisdom might afford him, but had recourse by prayer to that divine Light and Wisdom, which is that that guideth Kings without stumbling, or fear of falling into error. For as Wisdom saith of herself; Per me reges regnant, &c: 
Prou. 8.15.  By me King's reign, and Princes decree justice. As if she should have said: By the hand and Light, which I reach forth unto Kings, they go rightly on in their judgements, and their Elections, so that they reign, and conserve themselves in quiet possession of their Kingdoms. The drift of my discourse is this; That when a King shall come to elect and make choice of his Ministers, his first care must be, to pray hearty unto God, that he will direct this his choice and election. And so much the more diligence he ought to use therein, by how much of more importance and of greater quality the Minister shall be, that is to be employed.  
After Prayer, which is divine, other humane diligences, are to be followed. Whereof the chiefest is, that the Prince inform himself of the good sufficiency, the honest life, and fair carriage of those, whom he is to choose. And that herein, he may not be deceived, it is necessary, that with Christ he go up unto the Mount; That is, To elevate his Consideration unto God and to avoid vulgar opinions; To strip himself of passion, and not to strike hands with those, that are not Gods friends; To forget all kindred, and Alliance; Not to take in the infectious Air of fond affection; Not to apply himself to that, which the importunate intercessions and requests of a favourite, or kinsman shall seek to draw from him for their private benefit; Nor to hearken to the negotiation of cunning and subtle pretenders, but only to the good of the Commonwealth, and the quick dispatch of businesses, and other the like offices, that are to be exercised by men of their place. And albeit, it was my purpose, not to serve myself, in this discourse, but with the Testimonies and Examples of holy Scripture, and the Doctors that are Expositors thereupon; Yet can I not omit to exemplify here in one, of King Don Philip, the second of this name, whose soul doth rest in peace, being that for his great prudence, and zeal to justice, and for his good government, all the Kings of the world may acknowledge him their Master. The case is this; A Precedent of his time, having proposed a Person for a place, relating unto him the qualities, which concurred in him, for the meriting thereof, he farther added; That the Lady Infanta, did much desire this provision should be made him. Hereunto his Majesty with a great deal of judgement, and gravity, made answer. Y mi hija que sabe desso? What? Has my Daughter a hand in this? Can she judge of his worth. Giving his Precedent by this his Answer to understand, that he should not have alleged unto him that, for to make a good election, which should pass the bounds of the consideration of those parts and qualities, wherewith he was to be furnished, were his pretention never so much favoured by the mediation and intercession of great persons. And hereunto I farther add, that a king should in no hand content himself with the bare knowledge of those only, whom he knows by fight, and walk daily up and down in his Court, but that he should take leisure to inform himself of as many as he can, and to follow the ancient custom, in giving order to his Generals, Vice-kings, Prelates, and Governors of every Province, to give him information of the best and sufficientst subjects that are in their Government, and that after due consultation had with them, they should nominate three or four unto him, that from amongst many good, he might choose the best. And the rest to be listed, and taken notice of, that upon occasion they might receive employment. From whence likewise this good will arise, that All, in all parts, great, and small, will study the Science and Art of good government, fly Vice, and follow Virtue, that they may in their due time be numbered amongst the Chosen. Let a King go, Con su spassos contadoes (as they say) with a slow foot, in those Elections, which he is to make, giving way unto Time, and to information. Which he ought willingly to hear, neither in all giving credit to all; nor being (as many are) too incredulous. Let him remit things to Trial and Examination, it being a thing needful for him so to do. For, if it be not wisdom, to lend a facile ear to all that we hear, for, the wise man saith: Qui citò credit, levis est cord; So likewise doth it betoken little prudence, to live always suspicious and distrustful. Something must be left to Experience. But to come to the qualifying of persons, if the one's qualities be of ten, the other of nine quilates, and all of them necessary for the Office of a Counsellor, the first ought to be preferred, though the other out strip him in Estate, in favour, in riches, and greatness. For, in that Ministry, there ought respect to be had only to the advantages of sufficiency, and not of power. Nor services, albeit two be equal in sufficiency, must lose their place, and right. But that he, who hath done the greater services for his King and Country, aught to be preferred before the other. Now there is this difference (amongst many others) betwixt a good Prince, and him that is not so; that a good Prince, conferrs his Offices, according to the sufficiency and virtue of the Minister he maketh choice of; the other upon favour, and humane respects, using therein his power, but not attending distributive justice, which rewardeth every one according to his deserts, without respect either unto persons, or particular intents.   

CHAP. IX. Of the Qualities, which Kings are to consider in those, whom they are to make choice of for Ministers and Counselors.  
WE may very well answer that which is here questioned with that which is recounted in the 18. Chapter of Exodus, where it is said; That jethro, seeing his son in law, Moses wearied and tired out in the government of that great body of God's people, and that it was more than one man's work, to give sufficient dispatch to so many businesses, did advice him, to choose but a certain number of Ministers and Counselors, that might help to ease him of that burden, which was too heavy for his shoulders, 
Exod. 18. &. 18.  Vltra vires tuas est negotium, solus illud non poteris sustinere. This thing is too heavy for thee; Thou art not able to perform it thyself alone. Cadendo cades (saith another Letter) By falling, thou shalt fall, and all this people, that is with thee. Daras de ojos (as they say) à cada passo. Thou must look well about thee. And jointly with this, he propounded the qualities, which he ought to consider in those, whom he was to choose for that Ministry. Proinde ex omni plebe, viros sapientes & timentes deum, in quibus sit veritas. Or as another letter hath it; 
Exod. 18.21.  Viros veridicos, & qui oderint avaritiam: Thou shalt provide out of all the people able men, such as fear God; men of truth, hating Covetousness, etc. Now, let us go pondering every word in particular, and in them, the qualities of Ministers. The first is Provide; Which signifieth not only to provide, but to foresee, and consider. For, the election of a Minister is a business of great providence, and consideration, and the most important and necessary for a King in matter of government. On the good, or bad Election of Counselors, dependeth the whole honour and profit both of King, and Kingdom. And he that errs in this, must necessarily err in all. For the spring of a fountain being spoilt, all the water is spoiled. And a King failing in this Principle, all goes to destruction. For without doubt, all good dispatch grows from the force and virtue of good Counsel. Then therefore is a King held to be wise and prudent, when he hath wise and prudent Counsellors: He succeedeth well with all his Intentions, and enjoyeth fame, credit, and reputation both with his subjects, and with strangers. Of the one he is beloved and obeyed, and of the other dreaded and feared; and of all esteemed and commended: The whole kingdom resteth contented and satisfied. And though in something he sometime err, none will believe it. But when Privie-counsailours are no such manner of men, all murmur, and proclaim to the world; That there is not an able man in all the Counsel, and if in some one thing or other he hap to have good success, few or none will give credit thereunto, but rather conceive, it was done by Chance.  
The sacred Text says farther; De omni plebe: Out of all the People. As if he should have said out of all the 12. Tribes, or families of this people; thereby to give us to understand; That for to make a good Election, it is requisite, that there should not remain a nook, or corner in all his kingdoms, where diligence should not be used (as before hath been said) to search out the fittest Ministers. And likewise it may in this word, be given us to understand, that in matter of Election, we are not to have respect to Lineage, Kindred, or Parentage, but to virtue, sufficiency, and courage, accompanied with other good qualities, which adapt a man to be a Counsellor. And therefore it is said anon after, Viros sapientes, Wisemen; men of understanding heads, and stout hearts, which dare boldly and plainly to speak the truth, and to maintain and put it in execution, when they see fit time: for your pusillanimous and white-livered persons are not fit Ministers for a State. Noli quaerere fieri iudex, nisi valeas virtute irrumpere iniquitates. He that hath not a face, to outface a Lie, and to defend the truth, let him never take upon him the Office of a Minister of justice. In the book of Daniel it is storied, that King Nabucodonozor was resolved to have done some cruel chastisement upon his Princes, and Counselors, for that having asked them the Interpretation of a troublesome dream he had, none of them could declare the meaning of it. And howbeit they told him, that they could not tell what to make of it, & plainly confessed the truth, yet notwithstanding the King conceived, that he had good reason to except against them. For (thought he) if you know it, and for fear will not tell it me, ye are Cowards; And if you know it not, ye are ignorant; and either of these is a great fault in Counsellors, & afford sufficient cause, why ye should be punished; in that ye would offer to take that Office upon ye; which first of all hath need of stoutness of courage; and secondly, to be learned and expert in so many and various things, as a King hath occasion to use ye in. And therefore that wise jethro, after the word Viros, Men, putteth, sapientes, Wise Or as the 70. and others translate it, potentes fortes. Because in Ministers and Counselors of State, strength, courage, constancy, and wisdom, should walk hand in hand. The Courts and Palaces of Kings and Princes, that which they are least stored with all, is Truth. They scarce know her face, nay not so much as of what colour or complexion she is, the only Minions there made of, being flatteries, and lies. A wise and stout man, is daunted with nothing, is never troubled, nor altered, he stands upon his own worth and sincerity, & is Lord and Master of his reason, he speaks with liberty and freedom, he represents the truth to his King, and maintains it, Pie quedo (as they say) stiffly and stoutly, without respect to any thing, no not so much as his own proper life, he overthrows plots, discovers the impostures, deceits and Lies of flatterers; for the which he had need of courage and wisdom.  
Now let us see, what that wisdom is, which a King is to require in his Ministers. Not worldly wisdom, whereof S. Bernard saith, That those which enjoy it, boasting themselves thereof, very wisely go to Hell. The question that I ask is; Whether, they should be Philosophers, Divines, or Lawyers, or in what kind of faculties, they should be wise? Hereunto first I answer; that questionless, it would be a great help to the making of a good Counsellor to be seen in these Sciences, and to have spent some time of study in them. But in case they have no skill in these it shall suffice, that they are wise in that which belongeth unto that Ministry, for which they are nominated and called; to wit: To be a counsellor, which is a person, that is fit, sufficient, and able, for that charge which he is to administer. That he have a nimble wit, and quick apprehension, for without that, the rest serves to little purpose. Whereas he that is furnished therewith, with a little help, attaineth to much; He knows things past, understands the present, and gives his judgement of things to come. That he be well read in ancient and modern Histories, wherein are contained the sentences and opinions of wise men of elder times, by which they ordered their Commonwealths, and maintained them in Peace. For this kind of reading, doth indoctrinate more in a day, than Experience hath taught others in many years, which must by no means be wanting in a Counsellor for that ordinarily in them, are found Prudence, Authority, and Experience: That he have happy memory, which is the Archive of the Sciences and Treasure of Truths; for without it, to read and study, is (as they say) Coger aequa en un harnero, to gather water in a siue; and it importeth much, in regard of the diversity of businesses, and persons, with whom he is to treat. That he have travailed, and scene foreign Countries. That he be skilled in the Languages, and have in all of them the Art and garb of speaking and discoursing well. That he more esteem the service of his King, and the public good, than his own private gain. That he be courteous, humble, affable, and yet of a good spirit. That he lend an attentive care, and that he keep that gate open for great and small, rich, and poor. But above all these, he must be of approved virtue, for without it, all the rest are of no esteem. He that shall have more, or less of these qualities, which are for all in Common, shall be the more, or less sufficient Counsellor. As for Viceroys, Governors, Ambassadors and other great Governments of the Kingdom, such are to be chosen, who together with the foresaid qualities have studied, and spent some years in the School of experience, and having been conversant at the King's elbow, and in his Court, and Counsels, not only for the greatness of those minds, and stomaches which are bred there, (a necessary quality for to occupy great places, and not to be bred up with a poor portion of Treating, and Understanding, which begets minds according to the same measure) but likewise, because there by their Treating with Kings, Princes, and other great persons assisting them in their Counsels and grave consultations, communicating with great Ministers, and Counselors of State, divers cases and businesses, the Practic of all affairs, is thereby the more, and better apprehended; As your practitioners in Physic by conferring with great Physicians. He therefore, that shall have both Learning, and Experience, shall amongst all men be the most remarkable. But, Quis est hic, & laudabimus eum: Show me this Man, and we will commend him. For Man's life is short, the Art long, and experience hard to be achieved. But to sum up this discourse, and give an end thereunto, I say: That he that is to be made a Counsellor of War, should therein have been exercised many years. And that he, that is of the Council of State, should have a full knowledge of all, and should be very dextrous in matters of government, both public, and particular, and well versed in military discipline, because he is to consult both of war, and peace. Which because they are things so opposite, and contrary, a man cannot judge well in the one unless he know and understand aright the other. As we shall show hereafter when we shall more in particular treat of this Counsel.  
Other qualities, are compatible more in especial to judge's justices, and Precedents, to whom that particularly appertaineth, which is delivered in that word, Sapientes; That they well understand the faculty of the Laws, and that corresponding with their name, they be jurisprudentes, well seen in all matters, carrying an even hand towards all, and administering justice without partiality: 
Deut. 16.18.19.   iudicent populum justo iudicio, nec in alteram partem declinent, nec accipiant personam, nec munera: That they may judge the people with just judgement that they wrist not judgement, nor respect, neither take a gift. For this bribery and Corruption, is that dust, which blinds the judges, and that plague, which consumes a Commonwealth. Moreover, they must be wise men, clean and sound at heart, and of much truth. All of them qualities, which all Nations required in their Ministers, expressing them in their Herogliffes. 
Diodor. Sic. lib. 2. rerum antiq cap. 1.  Of the Egyptians Diodorus Siculus reporteth, That they had their Council and Audience in a great Hall, where there sat thirty Counsellors or judges. Et in medi● iudicandi Princeps, cuius a collo suspensa veritas penderet, & oculis esset sub clausis, librorum numero circumstante: And in the midst of them sat the Precedent with his eyes shut, a number of books standing round about him, and Truth hanging about his neck, 
Aelian de Var. Hist. lib. 14.  curiously cut (as Aelian expresseth it) in a pectoral Saphire, like unto that which God fashioned for the adorning of his Minister and Precedent Aaron, wherein were engraven these words, Hurim, & Thummim. 
Exod. 28.30.  Which some interpret to be judicium, & Veritas: judgement, and Truth. But S. Jerome, would have it to signify Doctrinam, & Veritatem, Learning, and Truth. For these three things, judgement, Learning, and Truth, are much about one, and in them consisteth the whole perfection of a Minister; In quibus sit Veritas. For in the breast of a good judge, there must neither reign passion, nor affection, but the pure Truth, which he cannot possibly avoid, unless he will wrong nature itself. For our soul is naturally inclined to Truth. And it is so proper to a wise and prudent Man, that he that doth not say it, unsaies himself. And certain it is, that the government of a Kingdom, is so much the more good or ill, by how much the truth therein, hath more, or less place. For if businesses be not seasoned therewith, as meats are with salt, neither the poor shall be defended from the oppression of the rich, nor the rich possess their goods in safety; men and women's honours shall run danger, and no one person can promise to himself security. And therefore it is so much the more needful, that a judge should treat Truth, and desire that all should do the like; by how much the more are they that abhor it, and seek to conceal it; an old disease, which was almost borne with us into the world. And if judges shall not favour Truth, and plain dealing; treachery, and Lying will reign and bear rule. Let Kings take heed how they choose men that are fearful and timorous to be their Ministers, who out of cowardice and pusillanimity, hide the Truth, and dare not bring her forth to Light. For, as she is the foundation of justice, and Christian judgement, if a judge shall not love it with his heart, track the steps of it, and draw it out of that dark dungeon wherein she lies, justice will be in danger of being crushed, and falsehood will prevail. As in that perverse judgement in Christ's cause, where the judge was so fare from being desirous to know the truth, that he did not know what kind of thing it was; And therefore demanded in the face of the open Court; Quid est Veritas? What is Truth? To whom, that divine wisdom made no answer, perceiving him to be such a fool, as to be ignorant of the first undoubted Principle of justice; and suffering himself to be carried away with false accusations, and feigned relations, which had no bulk nor body in them, no substance in the world, nor any show, save of a poor shadow, to be thus misled.  
Librorum numero circumstante. The Precedent before specified, had a great many of books about him; To show how much it importeth, that judges, and Precedents be Learned, and well read in the books of their faculty. Epiphanius saith; That he saw a Statue of Truth, which in its forehead had two letters, the first, and the last, of the Greek Alphabet; in its mouth other two; and other two in its breast; and so through all the parts of its body to it's very feet. So that this was all enameled with Letters, as the other was rounded with books. Thereby, giving us to understand that that Man, which is truly the man he ought to be, and is to advice and govern others, his head, hands, and feet, must be stuck full of Letters. He must be learned from the sole of the foot, to the Crown of the head, full of Letters he must be; for in the discourses of the Understanding, in the working of the hands, and in the moving of the feet, we may easily guess, whether a man be wise, or no; Whether he hath studied, or doth study; For though a man be never so wise, never so learned, he still forgetteth somewhat. So that, it is not enough for him to have studied, but it is requisite, that he still continue his study, that he may repair with that which he learneth, the loss of that which he forgetteth. As in a natural body, that, by daily eating and drinking is restored, which is by our natural heat consumed. Et oculis esset subclausis. His eyes (which are the windows by which Passion enters unto the soul) were shut. Because he should not be led away with the respect to those about him. For, he must not have an eye and respect to the Estate and condition of persons, to do more favour (when it comes to point of justice) to one, than another. And for this reason, the said Egyptians, did ordinarily paint justice, without a Head. The Head, is the common seat of all the Senses; signifying thereby, that by no one sense, a judge should open a door to Passion, but that he should place them all in heaven without respect to any thing upon earth. And this, is not to respect persons, but justice.  

Plut. lib. 1. Stobaeus Serus. 46.  Plutarch in his Morals, reporteth of the Thebans, That in their Courts of justice, they had the Pictures drawn of certain reverend old men, sitting in their due order, and in the midst the Precedent; all of them without hands, and their eyes fixed on heaven. To intimate that they should always stand in the presence of the Lord, from whence is to come that Light, which is to clear the eyes of their intentions, avoiding to cast them down towards the ground, that the Vapour of humane respects which is raised from thence, may not cloud and darken the sight of their understanding. They must be old, and wise, because they are to judge with mature Counsel, which accompanieth that age. And as it is ordered by their Laws, they must have neither eyes, to see, nor hands, to receive bribes. And if they would cut off their wife's hands too, the cause would be the better justified. For in them, your bribes find an open gate, and are so easy to be known in this kind of trading, that there are few or none, but take notice of it. They have the slight of hand, and (like Gypsies) have a fine facility in deceiving, and not hard to be wrought upon to gain by this  course. And look what business they labour to effect, they are usually the least justifiable; And if they are disposed to favour this man, or that cause, and will but set their friends, and wits roundly to work, and do their best, they will shrewdly put a judge to his shifts, and drive him to that straight, that justice shall hardly escape a fall. I would have judges therefore with their hands off, and their eyes out, lest that befall them, which did a couple of their place, and quality, who came to see the Process of a famous, but false, and lose woman, who perceiving that the reasons of the Relator did work little upon them, appealed, para vista de ojos, that she might appear face to face, and in her information, when she came o'er tenus, she cunningly discovered her beauty, by a careless letting fall of her mantle, and so bewitched them therewith, that allowing for good those powerful witnesses of her eyes, and face, they released her, and gave her for free. But to say the truth, it was her looseness that freed her, and their lightness, that condemned them; making that fault light, which before weighed heavy. And how shall he freely administer justice, who hath his heart captivated, and in the power of him, and her, that can turn and wind him, which way they list and wrest him from goodness? More judges have been undone by Lightness, then by Cruelty. The one begetteth fear the other contempt. And by the way, let them take this lesson a long with them, that not only in reality of truth they conserve their credit without spot, but likewise in appearance procure to give such good Examples that the world may not justly charge them, no not with so much as a discomposed look, neither in the open street, nor Court of justice; for every bend from their brow, or every smile from their countenance, is the Common people's Almanac, whereby they make conjecture, whether it is like to be fair, or fowl weather; reading in the face favour to one, and rigour to another. Wherefore, as their place is great, so is their peril; The way is slippery wherein they tread, and therefore had need look well to their feet. Woe be unto that judge, which seethe, and seethe not; sees the best, and follows the worst; suffering his reason to be subdued by passion, and himself by one poor slender hair of a handsome woman, to be led by the nose whether she will lead him. For a good face, is a  kind of recommendation, a fair superscription, and a silent deceit, which troubles the clearness of the mind, making white appear to be black, and what is just, 
Exod. 23.8. levit. 19.15.  to be unjust: which was the cause, why God commanded the judges of Israel, that they should remove their eyes from the persons of those that were brought before them, and place them wholly on the matter which they were to judge. And for the same reason, did the judges of Areopagus, hear all sorts of causes, were they civil, or criminal in the dark, by putting out the Candles. And your Athenians did sentence their suits behind certain Curtains, which might hinder their sight. The Lacedæmonians, they were a little stricter laced; for they did not only deny eyes to those that went to Law, and sued in their courts, but also debarred them of ears; and because they would prohibit them the power of informing the justness of their cause, but that they should make their Plea by writing. Ne, si coram iudicibus loquerentur, facilius eos fletibus, aut actionibus, efficacique modo dicendi demulcerent: Lest, if themselves should be permitted to speak before the judges, they might the more easily soften and mollify their hearts, by their tears action, and words. And it seemeth that God doth approve for the better this manner of judging, when he saith; Non secundum visionem oculorum iudicabit, 
Isay. 11.3.  nec secundum auditum aurium arguet: He shall not judge after the sight of his eyes, neither reprove after the hearing of his ear. Sed judicabit in justitia pauperes, & arguet in aequitate pro mansuetis terrae: But with righteousness shall he judge the poor, and reprove with equity, for the meek of the earth. With justice and truth he must reprove and confound those, who with fictions, with colours, and studied artifices, pretend to make that just, or probable, which hath no show of justice, or truth. For there are some Lawyers, so full of Quirks, and subtleties, that they wrist the true sense and meaning of the Laws, striving to bring them to their bent, haling them (as they say) by the hair to that part whereunto themselves are willing to incline; either to that, which a favourite, or powerful person pretendeth, or to him, that will bribe most; whereby suits in Law, are made everlasting, much money is consumed, men's States miserably wasted, or at least the true knowledge of the cause obscured, as well de facto, as de jure; both in matter of fact, and of Law. A judge therefore aught to be very attentive to all businesses, that are brought before him, and to have Lynx his eyes to watch whether the Torrent will tend of a Pleader transported with affection, and of a cavillous Relator, armed with a 100 Witty quillets, subtle and acute Allegations, wherewith they shadow the light, and scatter clouds of darkness over the cause that is pleaded. He that is set over others, must have wisdom and courage, to make resistance against them, and to disarm them, rebutting the blow by his Arguments, and with the true and  sense of the Laws themselves. 
Eccl. 7.  And therefore Ecclesiasticus, would not have that man to take upon him to be a judge, that hath not spirit and mettle in him, to contest with the stoutest of them, and to do justice Secundum allegata & probata, according to all right, and law. For many times there is more cunning and wisdom required for to undo those knots, and to facilitate those difficulties, which these wrangling Lawyers put in their Plea, then to resolve the doubt in the Case itself. And if he be to deal with persons of power, and great Courtiers, he must either break through this net which they pitch for him with force, or with some slight or other seek to avoid it, rather than that favour, and power, on the one side, or subtle shifts, and Law quirks, on the other should stifle justice. 
Isay. 58.6.  For, in these cases it is written. Dissolve colligationes impietatis: Lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free. For the son of God himself (to be an example unto judges) did proceed in this manner with the Devil. For this purpose (saith S. john) was the Son of God manifested, 
john. 3.8.  that he might destroy the works of the Devil. Whereby he shown no less courage, then gained reputation. And it is one of the most prejudicial things that can befall Commonwealths, to seek to honour such persons in whom do not concure those qualities, nor the knowledge of such Ministers, and giving them the Title of Counselors, which have neither that sufficiency of knowledge, nor wisdom, which is necessary for to give a good and sound opinion in grave and weighty matters. And as it were a foolish and unadvised thing in him, that hath need of a pair of shoes to go to look them at a Barbers, and not at a shoemakers shop▪ so is the case alike, when we leave wise and experienced men in a Commonwealth lurking in a corner, and put those into eminent places, which neither know how to begin, nor end businesses, nor what course in the world they are to take. That which is fittest for them, but much more for a King and kingdom, is to let them alone in their ignorance. Quia tu scientiam repulisti, 
Hose. 4.6.  repellam & ego te, (saith God.) Because thou hast rejected knowledge, I will also reject thee. For one foolish Minister alone is an intolerable burden for a Kingdom. Arenam & salem, 
Eccl. 22.15.  & massam ferri, facilius est far, quam hominem imprudentem, & fatuum: Sand, and salt, and a mass of iron, is easier to be borne, than a man without understanding. Three things (saith he) which are the heaviest to bear, are more easy to be borne, and with more patience to be endured, than the imprudencies of an unwise and foolish Minister.   

CHAP. X. He continues the Discourse of the qualities of Ministers, and Counselors.  
THe last words of jethros Advice were, Et qui oderint Auaritiam: hating Covetousness. A quality no less necessary, than those before specified. The 70. Interpreters translate it. Et qui odio habent superbiam: Hating pride. There are some men, which rake up a great deal of wealth, and are covetous only to keep, and make the heap the bigger, living for this cause miserably unto themselves, and deeply indebted to their back and belly. Others there are, that scrape and scratch, by hook, or by crook, all the money they can finger that they may afterwards prodigally spend it, and maintain their vain pride, and ostentation. But in what sort so ever men be covetous, sure I am; That Covetousness is one of the worst notes, and basest marks, wherewith Kings Ministers, and Counsellors of State, can be branded. Auaro, 
Eccl. 10.9.  nihil est Scelestius: (saith Ecclesiasticus) There is not a more wicked thing then a covetous man. And from those that are touched with this infection, Kings are to fly as from a plague or Pestilence, and be very circumspect and wary, that they be not admitted to the Council Table; and to remove those from thence, that have received any bribe. For it is an incurable disease, a contagious corruption, which like a Leprosy goes from one to another, and clingeth close to the soul. Besides to receive, is a sweet thing, and leaves the hand so savoury, and so well seasoned, that it hath no sooner received one gift, but it is presently ready for another, a third, a fourth, and so in infinitum. And the end of that which is past, is but a disposition for that which is to come. Like a hungry Cur, who hath no sooner chopped up one morsel, but he is ready for another. And he perhaps, who at first was contented with a little, & could say: Esto basta, y sobra. This is enough, and too much, afterwards much, too much, and more than too much will not satisfy his hungry maw; Infinita enim est et insatiabilis cupiditatis natura: 
Arist. 2. Pol. cap. 5. Eccl. 5.10.  Infinite (saith Aristotle) and insatiable is the gut of covetousness. And the Holy Ghost tells us; Auarus non implebitur pecunia. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase. For it is a kind of salt and brackish water wherewith covetous man's thirst cannot be quenched, for when he hath taken this, and that other, and a world of things, he gapes still for more. He is better satisfied by denying him that which he desireth, then by giving him that, which he craveth. And therefore public Ministers (if we will credit Divinity) should be so noble and so free, that they should not only not be covetous, but quite opposite thereunto, and to hold a particular hatred, and perpetual enmity with covetousness. That they should not only not receive gifts and presents, but that they should hate, and abhor them and cause those to be informed against, that either shall give a bribe or pretend to give. For most true is that saying of the son of Sirack. 
Eccl. 20.29.  Munera & dona excaecant oculos judicum. Presents and gifts, blind the eyes of wise. How soon is a covetous man blinded, when he beholds the bait of his Passion? Nor is there any thing more often repeated in sacred and profane writ, than the putting us in mind of force, and efficacy which gifts have to wrest justice, and pervert judgement. Moses saith of them, That they blind the eyes of the wise; and that they turn and wind the words of good men, chopping and changing one for another, to serve their purpose. 
Exod. 23.8.  Qui quaerit Locupletari, pervertit oculum suum. The gift blindeth the wise, and perverteth the words of the righteous. By which is understood the Intention, which is easily wrested, when interest puts to a helping hand, which is that Loadstone, which draws the iron after it, and causeth them to err that suffer themselves to be carried away therewith. If a judge be covetously given, he will soon  his opinion, and make no scruple to condemn the poor, who hath nothing to give him, and absolve the rich, who gives him all that he hath. For money is an able Advocate, and pleads hard. And justice (saith Isidore) is strangled with gold. The times are ill, when that which cannot be obtained by justice, must be procured by Money. Five hundred years and more was Greece governed by Lycurgus his Laws, to the great happiness of the Naturals of that Country and admiration of strangers, without the breach of any one Law; by means whereof, that Commonwealth was sustained with admirable peace, and justice, because private interest had no power with the judges of the Land. But when money came to bear sway, and that men took pleasure therein, and made it their happiness, the Commonwealth was made unhappy, and the Laws, and justice, were trodden under foot. He (saith the wise man) that is greedy of gain, troubleth his own house. Qui autem odit munera, 
Prou. 15.27.  vivet: But he that hateth gifts, shall live. And I do not see, how he can live, who receiving so much, so often, and of so many, sees himself so laden, and so environed and beset with obligations, which are so opposite and contrary one to another. I say (contrary) because the Pretenders are so amongst themselves, who aspiring to one and the same thing, wherein it is impossible he should content all of them, every one offereth according to his Talon, and the desire he hath to obtain his suit. And many times, though they give never so much, they remain frustrated of their pretention, and become enemies to that Minister, murmuring and complaining of him, (and that with a great deal of reason) all the days of their life. Woe unto the Covetous man, who (as the Scripture saith) sets his soul to sale. 
Eccl. 10.10.  Animam quoque venalem habet. It is a most wretched case, and a most lamentable misery, that a man's avarice and covetousness should be so great, that he should sell his soul for the greediness of money: Besides, there is another great Contradiction, from which it is not possible for to free themselves. For, if they will faithfully perform their Office, they cannot favour any, save him that hath most right and justice on his side. And this they must do gratis, and without any other kind of interest, then that, which the being of a good and faithful Minister carries with it: Again, if they do not aid and help him, who by gifts hath bound them unto him, they foully and shamefully deceive both him, and themselves; and must needs fall into one of these two inconveniences; Either to be ingrateful, if they do not do for him that gave; or unjust, If they do contrary unto justice. So that which way soever they receive a gift, they go away with it with an evil Conscience, and in plain English, are thiefs by qualification. So that great Lawyer, Paris de Puteo calls them, and saith; 
Paris de Put. de Sindic. c. 2. num. 3.  That there are more in your public Audiences, and open Courts, then in your Towns, and villages.  
And that just man job affirmeth; 

job. 12.6. Luc. de Pena in l. judices. Cod. de Dignitat. lib. 12.  
Isay. 1.23. Deut. 27.25.   That the Tribunals of robbers prosper. One calls them Usurers, another, Pirates. And Lucas de Pena, saith, That they are fare worse, because they rob and steal under colour of Law, and public authority. In a word, God, who knows them better than all the world besides, calls them disloyal companions of thiefs, which desire gifts, and love Retributions. And from heaven he throws down his Curse upon them, whereunto on earth all the people say, Amen.  
But let them be called by what name or Title you will, let them never so much have the name of judges, their works will speak what they are. If they do justice, and judge according to their just Laws, then are they judges, and deserve so to be. But if they do the contrary, they bear the name of Thiefs, and are unworthy that Office. There being represented unto David the rigorous chastisement of these kind of men, he beggeth thus of God. 
Psal 26.9.  Gather not my soul with sinners, nor my life with bloody men; In whose hands is mischief, and their right hand is full of bribes. Let these thievish hands (saith the Emperor Constantine) cease at last to steal; let them cease I say; And if they will not cease, and give over stealing, let them be cut off, and set upon the gallows top. Neither let Kings cease, to make diligent search after them, and to execute justice against them in the most rigorous manner. And if they will not amend, let them (a God's name) be sound punished. For it is a foul and abominable Vice, pernicious, and pestilent, and which doth much mar and deface the Luster of whatsoever Minister, be he never so illustrious and great. And therefore in the Civil Law, 
L. ff ad l. jul. rep. l. 3. ff. de recep etc.  it hath the name of Sordes given it; which signifies foulness, or beastliness. The Emperor Alexander Severus, (a great subduer of this vice) when he saw any Minister noted thereof, his choler rose, and his stomach began to turn, and did provoke him to vomit, as if he had seen some loathsome stinking thing. And for such kind of corrupt men he would usually say, he had ever a fingar in readiness, to pluck out their eyes. And for the better informing himself of the truth of these businesses, he made choice of some virtuous and intelligent persons, whom he sent secretly as Spies into several parts of the Kingdom (which all wise Kings ought to do) giving them good Entertainment for the defraying of their charges, to the end, that they might truly inform him of all whatsoever passed, as how his Ministers behaved themselves in their government, how in their Offices? Saying; That if they did abuse them, it was not enough to remove them only, and put other in their places; but for example sake, severely likewise to punish them. He gave all his Officers good honest maintenance, and sufficient allowance, and would by no means permit, that any Magistracy, or public Office, should be bought and sold. For he, that buys of me (said he) must of necessity sell to another, for to quit his Cost, as also to make his best profit and benefit thereof. Such as these, buy cheap in the gross, and sell dear by retail. And so it is, that he that buys a tree for money, can hardly afford the fruit for nothing.  

jul. fen. C. ad Legem jul. rep. l. 10. &. 22. Tit. 5. lib. 3.  The Emperor Theodosius made hereupon a Law worthy so noble a Prince, and deserving here to be set down, as a Pattern for Kings. We will (saith he) and ordain, that those be appointed Governors of our Provinces, who shall be found worthy those places, charging and commanding, that they be not conferred either for ambition, or bribes, or promises, or for any price, that shall be given for them, but merely for that they are men of an honourable and virtuous disposition, and of a good and approved life. And these, whom you (my Precedent) shall choose, or we ourselves upon your report, we will, that they who are admitted to these Offices, shall solemnly swear, and firmly promise, that for the said preferments, or places of charge and government, they have never given, nor promised any thing for them, neither shall give hereafter either openly, or under hand, either directly, or indirectly. Neither shall they take, or receive any thing, but shall rest contented with their Salaries, and Pensions, Nor shall pocket any bribe in public, or private, not only during their Office, but neither before nor after, etc. These are the very words of the Law itself.  
Divers other ancient, and Modern Laws, and decrees have been made, generally prohibiting all kind of gifts and bribes, upon pain of diverse very grievous punishments, to be inflicted upon those, that either take, or give bribes. As paying double what was promised, or given; deprivation of Office; The triple value of what was given; Then (upon the increasing of the abuse) a quadruple value. And after that, Confiscation of goods, banishment, and open infamy. justinian, added hereunto the punishment of Whipping. And the Emperor Valens, and Valentinianus, farther increased the same, commanding, they should be burned. And the now Emperors of japan, did lately execute the said Law upon one of his Favourites Secretaries for taking of a bribe; and him that bribed him, (who was Governer of a Kingdom) he caused to be beheaded. Plato, would make it a ruled case: 

Plat. lib. 2 de Legibus.  
Act. 24 25.1.   That that judge should dye the death, that should take a bribe, yet notwithstanding neither the fear of death, of judgement, nor of hell itself, is sufficient to repress the love of money Disputante Paulo de judicio futuro, tremefactus est Felix: Paul reasoning of the judgement to come, Felix trembled, who was Precedent or Ruler of Caesarea. And yet the fear of that terrible day of judgement, was not able to bridle his Covetousness. He trembled for fear, and yet his eyes, and heart, were placed upon that money which he hoped to receive from that blessed Apostle. Fear is not of force, to detain the Covetous; For Covetousness, is a huge great river which if it once begin to make its Current, be it which way it will, there is no withholding of it. If you stop its course one way, 
Num. 21.12.  it breaks out another way. So it did with that naughty Prophet, who hasted with great fury to curse God's people, that he might finger his promised gold. And though an Angel stood before him, and stopped his way, he took another way, and broke through thick and thin (as they say) that he might not lose his reward; 
joseph. de Antiq. lib. 4. cap. 5.  so fare (saith josephus) did the promises and gifts of the Moabites prevail with him, that he chose rather for his private interest, to please a King of the earth, then him of Heaven. The Kings of Spain have likewise made some Laws with very sharp and rigorous punishments, but all not worth a pin, because they are not executed. So that this bad custom alone, is of more force, than all the laws. These are written with ink, on paper; Those, with letters of gold on the heart. The Laws threaten with roughness and rigour; Money persuades with softness and gentleness, and carries men's minds after it without contradiction. The Laws, have few to defend them, & to put them in execution. But this evil custom, is of more force than the Law, & hath stronger Abettors. In a word, terrible are the forces and skirmishes of this foul assaulting vice, become now as it were natural unto us, and more used in these, than any other Times whatsoever. Demosthenes asked the Athenians (& those which are, may ask of those that have been) what were in those times which are not in these? And himself makes the answer, That one thing was now wanting unto them; whereby those that lived then, always went away with the victory, & maintained their liberty. Which was; The perpetual hatred which they bore unto those, who suffered themselves to be corrupted with money. In stead whereof, it is now come to that pass, that to receive a bribe, is only a nine days wonder; if the same be confessed, it is made a matter of laughter; if proved, he that receives, receives a pardon for it; and he that informs, sent away with a flea in his ear, and in stead of a reward, receives a round check for his labour, & grows a hated man, and troublesome member in a Commonwealth. But unfortunate is that Commonwealth, where Corruption life's uncontrolled. And because this Vice goes daily taking deep root, and grows still stronger and stronger, inventing new impudencies, new slights and subtleties, it is needful that Kings should hunt Counter, and find out some new Trick, to take these old ones in the Trap. And this one (me thinks) would be a pretty remedy for this disease; That a Law were made, That of all those, that should be nominated for Ministers and Officers public and particular in any Tribunal, or Ministry what soever as well of justice, and government, as of the public Treasury, there should an Inventory be taken (by some deputed for that purpose) of all their rents, and goods movable, and unmoveable, and when they are to take their oath (as the fashion is) at their entrance into their Office, the said Inventory should be presented in open Court, and there they made to swear, and take a solemn oath that this is a true Inventory, and that their Estate is thus and thus, neither more nor less, or much there abouts, to the end that when their states come to be increased, and their wealth makes a great noise in the world, it may (upon better inquiry) be known how, and which way, they came by it. For experience daily teacheth us, that your judges, your Exchequer men, and other public Officers, enter into the Office with little, and go out with much. And I would, that the King's Attorney general, or one of like nature, should enter an Action against all those Augmentations of their Estates whereof they should not be able to render a good Account. I could likewise wish, that they might be sworn to that Law of Theodosius; That they neither gave, nor promised, by themselves, or by any other person, or persons, 

Bald. in l. 1. c. de haered: vel Actione vendit. Diseque el fisco tiene Action contra los toll bienes.  
Bel delito ded coecho qualquiera puede seracusado durante el Officio y despues. 2. ff. de Calumniatore.   any thing at all, for the foresaid Offices: Neither that they shall receive any thing of free gift, be it offered with never so good a will. Which oath, the Ancient Romans swore unto. And if at any time it shall be proved against them, that they have either given, or taken, that they incur the punishment of privation of Office, and Confiscation of goods. And this Course being taken, these cannot offend again; and if their dealing hath been upright and fair (as good men will not refuse a just trial, but rather (out of love to goodness) embrace it,) God forbidden but they should be well rewarded by the State, for their good and faithful service. And this is no new doctrine, but shall find it (if we look back to former times) practised long a go. And the Emperor Antoninus Pius, did likewise ordain, that all Lieutenants, and Governors before they went to serve in their Residencies and Offices, they should bring in an Inventory of all they had, that when the time of their Government was expired, by coating and comparing the one with the other, they might see how and in what manner they thrived thereupon. Audistis (saith he) Praefectum Praetorij nostri antè Triduum quàm fieret, mendicum, & pauperem: sed subitò divitem factum. Vndè (quaeso) nisi de visceribus Reip. qui ob hanc causam Provincias sibi datas credunt, ut luxurientur & divites fiant? etc. You have heard that our Praetorian Praefect, some few days since was a very beggar, but now suddenly become rich. Whence (I pray) should this come but from out the bowels of the Commonwealth; who for this cause think Provinces are committed unto them, that they may therein riot, and grow rich? Setting at nought the Laws, the respect unto their Kings, their fear towards God, and the shame of the world. Truly (saith Plato) that public Minister may be had in suspicion, who in his office is grown rich. For he that only gets by lawful means can hardly live at so high a rate, as some of his fellows do, build such sumptuous and costly houses, and leave so fair and great an estate behind him to his Heir. And he, who herein does more than he can, will likewise do more than he ought. For he, that will seek to outdo his means, will not stick to outdo his honesty. In a word, gifts have evermore bred a jealousy of Corruption; and in judges, esteemed the foulest fault. Oh, of how little worth is a l●ttle gift; and yet what a great hurt, to a Ministers honour? 
Nazian. in Orat. 23.  A gift (saith Nazianzene) is a secret Tyrant, which doth subdue, and tread all under foot. And to give, is of all other the greatest Tyranny, and the greatest violence. It is Senecas Counsel; That, he, 
Seneca. de Benefi.  that will enjoy his own freedom, must not receive another's benefit. Fot to give, is to enslave; And the receiver, is the giver's slave. Gifts, are but Gyves and chains wrought of strong links: The ending of one, being the beginning of another. And where the first ends, the second gins. And this (as they say) dispone la trabaion para otros muchos; serves but as a Timber piece to couple and fasten many others. Take heed therefore (saith the Emperor justinian of receiving gifts, which quit our liberty, 
In Auth.  judices sine quoque § 2.  blind our understanding, incline our wills, and defame our honour. But make thou much of clean hands; for he that shall keep his hands clean, and shall not suffer himself to be corrupted by private Interest, shall have much honour and fame in this life, and a great place provided for him in that other. Qui excutit manus suas ab omni munere, iste in excelsis habitabit & Regem in decore suo videbunt oculi eius: he that shaketh his hands from holding of bribes, he shall dwell on high; 
Isay. 33.15.  And his eyes shall see the King in his beauty. All this, and more shall they attain to, that are truly of pure heart, and clean hands.  
All this (say they) that you say, is true. We confess as much. But withal we must tell you, That that which we receive is subsidium gratuitum, a free gift, a mere gratuity, with a great deal of love, and good liking of the Giver. And we affirm, That all (for the most part) that is given, is respective, and is in that Predicament, which the Logicians term, Ad aliquid. Whereby he that receiveth a courtesy, is bound to return a courtesy. And those which give, hope to receive from such Ministers, that which they cannot justly give them. With these conditions, a gift is lawful, and esteemed to be lawfully received, when it comes free, vnclogged, disinteressed, without pretention, and without respect of requital, or reference to any recompense or retribution. That is a gift, which goes disrobed of all respects which is neither a friend nor kinsman, nor kindswoman of the party that gives it, and hath no obligation, no Interest, no necessity, but is all pure love, and is freely given of grace, only to do him good, that receives it, The rest is Usury, Loane, bribery, and hope of gain. And if they will see that this is true, let them come down from that high place wherein they are, let a Visitation go forth against them, and they shall quickly see, how every man longs and desires, that that may be returned to the Owners, which they have got by foul play. It is a great blindness in Ministers, to imagine, that what is given them, proceeds from liberality, and out of the good will and love they bear unto them. God he knows, it is no such matter, but what they do in this kind, is only to corrupt them, and to oblige them to do that, which they neither may, nor aught. Let them believe me, and not deceive themselves. For to give, and receive, is a cunning piece of business, a thing of great artifice, wit, and subtlety, and on whatsoever occasion it worketh, it works Miracles. But in case gifts should not corrupt, at least they appease, and move affection. Being (as that wise King Solomon saith) like unto the waves of the Sea, which make the tallest ship to reel, be she never so well ballasted. And waves never come single. And, if they be strong waves indeed, they overturn her, and sink her in the Sea. Reprom ssio nequissima multos perdidit, 
Eccl. 29.  & Commovit illos, quasi fluctus maris. Let them look well to themselves, that receive gifts, for they run a great deal of hazard; let them take heed, lest some storm arise that may drown their ship, even then (as often hath been seen) when she is deepest and richest laden. And let them not trust to their taking in secret, nor of such, and such a person; for the Divine Sun of justice, whom they offend, will discover and bring all to light. And though no body should see or know it, it is enough that God, and his own Conscience knows it, which are two sure Witnesses, besides many other, which time will produce.  
They likewise allege, That they have leave and licence of their Kings to receive gifts. Whereunto, first of all I answer; that it is not to be believed, that Christian Kings will grant such Licences as these, which are so preiudic all, pernicious, scandalous, and so contrary to the Common good, and good government of their Kingdoms. Secondly I say; (speaking with that reverence and respect, which is due unto the authority of Kings) that it cannot be grounded on good Divinity, that they may give any such leave or licence unto their Ministers. Again, they urge, that sometimes, in some particular case, gifts have been given to some great Privado, or favourite of the King. It may be so; But sure I am, that to no Counsellor of justice, can it ever justly be, or may be done. But because this will fall within the compass of our ensuing discourse; I will cite those words; Timentes Deum. Fearing God: Which follow anon after the beginning. For well will it suit, that with these, we conclude this Chapter because the fear of God is the beginning of wisdom. And from whence, as from their fountain, are derived all those other good qualities, that are in man. Timor Domini super omnia se superposuit: There is none above him that feareth the Lord. Et beatus homo, 
Eccl. 25.10.  cui donatum est, habere illum: And happy is that man, to whom it is given. For he, that hath the fear of God hath all the good that can be desired. Plenitudo sapientiae est, 
Eccl. 1.16.  timere Deum: To fear the Lord is fullness of wisdom. He that would be a general Scholar in all kind of knowledge, be well seen in all the Arts and Sciences, and have all those good parts and qualities, combined and joined together, let him love and fear God. For he that fears him, and hath him always before his eyes, hath liberty and power to overcome the fear and dread of the mighty, whereof the World doth stand (and all for want of this fear) too much in awe. Among the Laws of Moses, josephus relateth one, wherein he willeth judges that they should above all things prefer justice; and that without respect to any man's person, or dignity, they should equally judge all; For they having (as they have) here upon earth, the power of God, they ought not to fear any other but him. He that prevaricates justice in relation to great persons, makes them greater and more powerful than God; who gives us this short but stout Lesson; Fear not him, that can kill the body, and take away thy life, but fear thou him, that can kill the soul, and deprive thee of life everlasting. And in another place, he saith, Thou shalt not forsake the poor, for fear of the rich, 
Exod.  nor judge unjustly, nor do the thing that is unequal, for fear of the powerful, but keep justice in its true weight and measure; without any humane respect, or vain fear. King jehosaphat adviseth the judges of Israel, that in their judgements, they fear none but God alone, and all the Lawgivers', as Lycurgus Solon, Numa, and a number of others, together with the chiefest of all, Moses, who governed Commonwealths, and made Laws, founded them with Religion, and the fear of God. These are the first and last Letters of the Laws of Christian government, wherewith that wise King did sum up the book of those, which he made for the government of Men. Deum time, & mandata eius obserua: hoc est omnis homo. 
Eccl. 12.13.  Fear God, and keep his Commandments: for this is the whole duty of man. With this he receiveth the stability and permanency of man. The contrary whereof, is to be a beast and worse than a beast; According to that of S. Bernard; 
Ber. ser. 20. in Cant.  Ergo si hoc est omnis homo, absque, hoc nihil est homo: If this be the whole duty of man, without this man is nothing. But as a man, that hath no use of reason, breaks all laws, Facile deviat à justitia, qui in causis non Deum, sed homines formidat: He easily swerves from justice, which in causes, feareth not God, but Man. I will here conclude with that which Esay saith; 
Isay. 9.6.  A wonderful Counsellor is the mighty God. And he is to be our chief Counsellor and more inward with us then any King or Counsellor. And Kings and Counselors are to crave his Council. For Council being his gift, he doth not communicate the same to any, save such as love, and fear him, and take Council of his divine Law. As did that holy King. Consilium meum justificationes tuae. Let every one enter into his Council of knowledge, let him consult himself the best that he can; yet when he hath done all that he can, let him advice with the Law of God; For if he do not know well how to advice himself, how shall he give Counsel to others? And he that knows not how to rule & govern himself, how shall he command a whole kingdom? Qui sibi nequam est, cui alij bonus erit? 
Eccl. 14.5.  He that is evil to himself, to whom will he be good? Alexander said He hated that wise man, that was not wise for himself.   

CHAP. XI. Of other Courses and means, which Kings may take for the notice of such persons, in whom the said Qualities concur.  
ONe of the greatest mischiefs incident unto Kingdoms is; That Kings have not true notice given them of worthy persons, for to employ them in his service. A great cause whereof is, that your undeserving, or (at least) less sufficient, are clapped in betwixt them, and home; Those are the men, that are most intermitted, take most upon them, and procure by their Negociating and Plotting, to occupy the best places, and not contenting themselves therewith, seek to shut the door against men of merit, and to keep them out, to the end that their own defects, by this course, may receive the less discovery. 
Contraria juxta sep●sita, magis elucescunt.  For this is the nature of things opposite each to other, that the nearer they are one to the other, the more excellent lays its Contraries defect, the more open. Now to occur to this mischief, wise jethro advised his son in Law, that he should seek out men of good parts, and choose them (as we said before) from amongst all the people. And we shall better perceive, what that Counsel comprehendeth, if we will but consider that other place of Deuteronomy; Where Moses discoursing with the people, what diligence he had used on his part, it is there mentioned, that he spoke unto them, and admonished them (to the end that the Election of the Ministers might take the better) that they themselves likewise would use their diligences, and then give him notice of those persons, which they held in greatest esteem amongst them, and were (in the general opinion) the ablest men. Date ex vobis viros sapientes, & gnaros, & quorum Conuersatio sit probata in Tribubus vestris, ut ponam eos vobis Principes: Take ye wise men and understanding, 
Deut. 1.13.  and known amongst your Tribes, and I will make them Rulers over you. And indeed, the best and surest course, that Kings can take, to come to that notice or knowledge they desire, is to lay hold on those persons, whose approbation is so notorious, that all the people give good Testimony of them. For, (as a wise man hath well observed) the general opinion, is that Touchstone, which proveth or reproveth. For, it cannot be, that One should deceive All. And happily from hence grew that Common Adage Vox populi, vox Dei: The People's voice, is God's voice. We must give Credit to the fame and report that goes of Men. For (as Tacitus saith) she sometimes makes the choice of Ministers; it being his meaning, that this satisfaction should be given to the people, that those, that are to govern them, should be chosen and elected by that common fame, and good report, that goes of them. And here by the way let me tell you, that it is not much amiss, that some Offices, and Preferments be in a dissembled kind of disguise, purposely published before they be bestowed, to see how it will be entertained and received by the people; to whom it is fit some satisfaction should be given, as being the body that is to be commanded. This is a Trick of State, whereof (upon some occasions) Fernando, surnamed the Wise, made good Use. For when he was to go any great Voyage, undertake any War, or attempt some new Enterprise, or any other action of importance, he would not publish, nor justify the same to the world, till he had used some art and cunning, employing some persons fit for that purpose (before his designs were throughly understood) to give it out; That the King should do well to make such, or such a war, to make this or that provision, for this, or that reason. So that first of all, the vulgar were made acquainted therewith and rested satisfied with the reasons that were rendered for it. And then afterwards it coming to be published, that the King had done, or would do such a thing, it is incredible to believe, with how much joy, love, and applause of the people, and whole Kingdom, this his Resolution was received. But mistake me not I pray; I do not say, that this is to be done always, but on some occasions, or great preparations. And Kings in this case, must have a care, that they have faithful Sentinels, that may truly certify them, how that News takes, and what exception (if any arise) they make against it, and upon what grounds, that if any thing had been omitted, it might be amended A Precedent (not unlike to this) had the Roman Commonwealth in those its first flourishing days. Which did cause their Laws to be set up in public for 27. days together before they should be of force, to the end, that the people might peruse them, and think well upon them. How much more ought this Course to be taken in Legibus viventibus: in those living Laws which are your greater and principaller sort of Ministers, and such as are to command and govern a Commonwealth who ought to be well beloved, and well received of the people, that they may love them, respect them, and believe them, in all they shall say, as they would their own fathers?  
I well perceive, that there may be much deceit in the world, and that there are some men so subtle and so cunning that only with a pen in their hand, they make themselves Masters of other men's studies, and labours, and by this trick gain the credit and opinion of able and sufficient men, when as indeed they are nothing less. And this deceit takes more in matter of learning and wisdom, which (as we said before) cannot be measured out with the yard. And in no place is this so common, as in the Courts of Kings, where your purpurated persons (saith Seneca) meaning those, that abound in riches, and other corporal ornaments, stand a loof of from the Vulgar and yet use to be vulgar in their understanding, to the prejudice of the good and true esteem of things; and amongst these kind of men, those easily get the name and fame of wise, who talk boldly, and spin out a large discourse of those things, which they well understand not. And it is daily seen, that some of these superficial fellows have been preferred to better places by these their false ostentations, and feigned knowledge, then great Learned Clerks, by showing themselves humble-minded, temperate in their talk, and moderate in their conversation, could ever attain unto. And if this did happen only in those Sciences and faculties, which they call depone lucrando, which are studied for to get temporal riches, it were tolerable, because for this end, opinion is of more profit for them, than Truth. But the grief of it is, that this passeth forward even unto those, that are professors of that Science, which, as it is in itself superior, so ought it to make those, which profess the same superior in mind and understanding, and make them much more to esteem the truth, and existency of wisdom and knowledge, then false opinion, falsely gained amongst the less wiser sort of men. Now, for the avoiding of these inconveniences, it importeth much, that a King do not rely too much upon the opinions of the Vulgar, which in particular are various, and ill grounded, but when they shall hear it generally spoken, that such a one is an eminent man in this, or that other thing, and that he hath not his fellow in the kingdom for these and these abilities, let the Counsel be called, the Party thus recommended, examined, and let the King take information from them, that are every way as able as he, even in that wherein he professes himself his crafts-master, whether they give up the same verdict of him, or no; So that the fame, and opinion of a good Soldiers, of a good Captain, and of a good Governor, must be confirmed by the Testimony of those that are the best both Soldiers, Captains, and Governors. By this line, may you level, & by this course secure the approbation of all other Offices. And in those whose sufficiency may be seen, and measured out by the survey of officials, there cannot be so much deceit therein; but in those, who are to serve a King and State, with great studies, and with the knowledge of diverse faculties, as are your greater dignities, and Ecclesiastical functions, where (as we are taught by the Apostle S. Paul) there is necessarily required great learning, great integrity of life, and great prudence: and therefore had more need of examination and trial. And I hold it for a great inconvenience, that the judgement of things of so high a nature should be remitted to the relation of those, who are not only fare from being able to judge, but scarce know how to speak truly of them. By means whereof it is very usual with them, to suffer themselves to be overcome by deceit, and overswaied with passion, holding those for the best and worthiest, and recommending them to the King for those high Ministeries and Offices, to whom, either they, or their friends, and kinsfolk, bear most affection, or are most beholding. But opinion ought not to carry these things, unless it be confirmed with very good, and sure Testimonies.  
Much of this mischief will be remedied, if for these and such like great Dignities and Offices, we should not rely only upon Fame, or that voice and report, which comes a far off, and sometimes painted over with apparencies, and in the mask and disguise of truth, being nothing else, save mere passion, but that we should look a little nearer into the inside of these persons, and grow by communication into a fuller knowledge of them. Not that knowledge, which some Ministers speak of, who are said to know only those whom they prefer, or are willing to prefer, and only for that they have heard them talk in ordinary matters of compliment, and base flatteries, which they use more, which have all their wisdom in their lips, than those that are truly grave and learned men. men's wits, are not like the water of a fountain, which, at the first draught, our palate finds to be thick, or thin, salt, or sweet. It is like a Sea, without a bottom; or like unto a deep river, to know whose depth, we must wade through it from side to side. Sicut aqua profunda, Sic consilium in cord viri, 
Prou. 20.5.  (saith the holy Ghost) Counsel in the heart of a man, is like a deep water: Sed homo sapiens exhauriet illud: But a man of understanding will draw it out. And it is the learned, and wise, that must make judgement of wise, and learned men. In the sacred history of Genesis, we read, that when the holy Patriarch Isaac determined to give the benediction of the primogenitureship to his elder son Esau, jacob came athwart him, and feigned himself to be Esau, (whom his aged father meant to bless) and in a distinct and clear voice said unto him; I am thy first begotten son Esau; 
Gen. 27.21.  To whom the Patriarch made answer; Thy voice seemeth not to be the voice of Esau, but of jacob. And therefore, Accede huc, ut tangam te fili mi: Come near I pray thee that I may feel thee (my son) whether thou be my very son Esau, or not? Many there are, who boast themselves to be elder brothers in virtue, and learning, and with tricks and devices, clad themselves (to show) in sheep's clothing, but inwardly are ravening Wolves, and with gifts and presents, (as jacob here did) incline, or pervert the minds of Ministers, that they give them credit, and belief, stealing by this means the blessing away, and getting priority of place, being indeed younger brothers in their deserts. And we are to consider that in this History, there did concur two things, which were sufficient to deceive the Patriarch. The first, that he was blind or at least very dim-sighted; For (as we said before) when this propounding or nominating of such persons, is left to the will of those, that are blind, or ignorant in these matters, there is not any thing done therein, which is not full of deceit. The second, That the voice was far different, from the person whom he felt. The like usually happeneth in that matter which we have now in hand. For there shall go a voice, and fame, and a true opinion of such a man, that he hath very worthy parts, but coming upon the first sight to those Ministers, which are to prefer him, he seemeth to be another manner of man, from that which he truly is. And the reason of it is, for that (like the blind) they only feel, touch, and examine these wise men, when as indeed they should conform themselves to the settled voice, and received opinion of the learned, who are better seen in these matters, and have a deeper knowledge of them. Anciently, the people did meet all together, and with a general and common voice did nominate him to be their Bishop whom they thought to be the fittest man, and most worthy the Episcopal Sea. And this was then held the fairest and surest Course. For (to speak morally) it is not likely (as we said before) that one single man, should deceive so many, nor draw the votes and suffrages of all the whole multitude unto him, unless he had parts and abilities deserving this their approbation. Many most holy men, and great Prelates, as Ambroses, Gregory's, Chrysostom's, and other learned, and grave Divines, have received their preferments by such Nominations as these. But this kind of Election (now some years since) was reduced (esteeming it the fittest and the surest way) to the voices, and suffrages of your Deans and Chapters of Cathedral Churches. But, because in humane things there is such little stability and firmness, your popular dissensions enforced them (for the greater ease and quiet of the Commonwealth) that your Kings (by concession of the chief Bishops) should have the nominating of them. And no doubt, but it was well ordained by them, in regard, that as those their Royal persons, are of so superior a degree, and so free from respects of humane businesses (for these are wont to work upon the minds of particular men) so the nomination, that passeth through their hands, is by much the more certain. For, as they are Kings and Rulers over the people, God doth enlighten them (so as they do not dis-deserue this light, or be rebellious unto him, for the making of a good and judicious choice.) Divinatio in labijs regis, 
Prou. 16.10.  in iudicio non errabit os ejus: A divine sentence is in the lips of the King, and his mouth shall not err in judgement. For, if he be a good and virtuous King, God doth assuredly assist his Actions, directing him by an especial grace, and particular favour, that he may not err in a business of so great importance. And this doth oblige them to look well what they do, and to take a great deal of care and good heed in the nomination of them. And let Kings take this into their consideration, that being such, as they ought to be, they have in some measure a kind of prophetical gift, that they may not (will they but strip themselves of passion, and crave Gods holy assistance) err in their judgement. Oh, what a necessity is there in them to live well, since that from the innocence of their life, ariseth ordinarily a hitting right in their Actions, true Intelligence, and a good dispatch in their Negociations.   

CHAP. XII. How Kings ought to carry themselves towards those Ministers, whom they find sufficient for the government both of peace, and of war.  
IN the Creation of the  Universe, God shown his great Omnipotency, and his infinite wisdom in the disposition of those things, which he placed therein, with such a concordance and harmony, that Diws Thomas confesseth that it could not be mended, without some dissonancy, and jarring. And he citeth the example of a well tuned Vial, wherein it is not possible to strain a string, but the consonancy in all the rest is quite marred. This was that which the Wise man said; That with weight, number, and measure, God had created, and ordered all his Creatures. So that the parts of the Universe, have amongst themselves that proportion, that in every one, and all jointly, there are found these three Circumstances, weight, number and measure. But that, which is spoken in the book of Wisdom, touching the government of all this huge Machina, is of greater consideration. For God touching (as being infinitely powerful) the extremes and ends of all things in the disposing of them, he doth it with a great deal of sweetness. He did set an inviolable Law, a settled and determinate Seat (as being the Author of Nature) to nature itself; to the end, that every thing conserving itself with in its own proper bounds and limits, it should not be confounded with the rest. And from hence grew a most sweet and pleasing harmony of all this great frame of the World, so well tuned, and so well ordered, that it alone voyceth and proclaimeth the wisdom, and omnipotency of the Creator. What a goodly thing is it, to see the continual Motion of the Celestial bodies? The perpetual influence, fixedness, & resplendour of the Planets and of other stars? The fire, in its sphere? The Air, the Water, and the Earth, in their most firm and stable Mansions? And only by virtue of that first Law which God settled in his first Creation? Out of this Composture, and admirable accord, and agreement of things natural, is to be drawn the political consent and atonement of a Commonwealth, appointing to every one his site, his place, and his certain limits of jurisdiction for that Office, that shall be put upon him, without once thinking to have it altered or changed. And it is the observation of the wise, and men of much experience, that if it might be inviolably kept, and might be established as an invariable and unchangeable decree in the breast of the King and his Counselors, that those of one Counsel should not be transferred and put over to another; nor be removed from that wherein they are already placed, unless it be to your Presidentships of your Chanceries, and Visits of the Kingdom, and that they themselves of every particular Council should have the nominating of their Precedents, it would in matter of government be of great importance. First of all, by these means would cease those anxieties, vexations, and cares, wherewith all of them live, of being translated from one Council to another; as also that extraordinary negociating and labouring for this end and purpose. Those that are of the Council of Hazienda, pretend to be preferred to that of the Indies, & de los Ordines. And when they have attained to these, they aspire to that of Castille. So that out of this ambitious humour none of them stick fast, or keep firm footing; but from the very first day, wherein they enter into one of these Counsels, their minds are wand'ring, pretending to better themselves by chopping and changing from Council to Council. And the mischief of it is; That in these Pretensions, they wast and spend that time, which they should bestow in studying those points, which belong to their own Tribunal. For the curing of this sore, in the Council of the Indies, in former times, those Counselors had a larger allowance and greater Pension, than any of the other Counsels, obliging them thereby to settle themselves where they were placed, without pretending to budge, or to leap from one Council into another, making themselves thereby capable of all those difficult businesses of the Indies, which good effect then ceased, when the Salaries were made all a like. And if this Order which I speak of, had been well and truly kept, the disorder which is in these pretensions of change, had been remedied, and men would have been more practice, and better seen in those businesses, which are treated in every one of them, being so different, and of so great consequence, and so hard to be understood, that they will require the study and assistance of many years to understand and know them aright. And (as the holy Ghost saith) it is contrary to the rules of good government, and of prudence, to put one upon that he understands not, and to commit weighty affairs unto him, who undertaking them (as being tied thereunto by his employment) knows not whether he be in the right, or no, though perhaps he presume he is. Likewise, there should be much more care had in the provision of those places of other Audiencies, and inferior Courts of Chancery, to the end that in them might be bred up such subjects, in quality, learning, and virtue, that out of them, Election might be made of fit men for greater Counsels.  
And that the Precedents should be chosen out of the said Counsels in which they were bred up, it is very convenient, and grounded upon good reason, For, having been conversant in them some years, by the concourse of so many things, as daily offer themselves, thereby will be better known, their talon, and capacity, their truth, their treating, their integrity, and all the worth and parts of their person, whereby the election that shall be made, will be much the better, more certain in the things undertaken, and more safe and secure in matter of conscience. And who is he can doubt, but that those Counsellors, which have been for a long time in your supremer Counsels, will have greater knowledge of the quality and substance of those businesses, which are treated in them, together with those necessary circumstances, which make for their better expedition. Besides, they will more prefectly know the State, wherein the businesses of that Tribunal stand, without being driven to have recourse unto others to be better informed, spending and losing much time therein. Again, they know, (which is a matter of no small consideration) the rest of the Counsellors, as also their condition, their ability, their cleanness of hands and heart, and their good, or bad parts, for there, better than else where, are they discovered. And this knowledge is very necessary in Precedents, for to deliberate, and make choice upon all occasions, of the fittest persons, that are to be trusted, with businesses of importance. And it is of no less consequence to take notice of the suitors and pretenders, for to know how to carry themselves towards them, & to take particular knowledge of the good customs, ceremonies, preeminencies and privileges of those Counsels, that they may be kept and observed, and that the authority of the Tribunal may be maintained, and all discords and Competitions a voided.  
All these things are learned with time, and that experience which every one hath of his proper Council, wherein it is very requisite, that the Precedent be a Master and not a Scholar, as he is, who enters newly into a Council though he have served many years in another: and of no little inconvenience are the novelties, which they both attempt and do, who are admitted without this experience, being desirous to accommodate, and order things according to the measure of their own discourse. And howbeit the want of experience be in Counsellors a matter of much consideration, and may be tolerated and borne withal in some; yet in realty of truth, the lack thereof in a Precedent, is intolerable, and very prejudicial to the whole Commonwealth; And from thence arise many great mischiefs, and those remediless. For some out of ignorance, and some out of flattery, do lean to their opinion, whereby many unjust decrees pass, whilst the experienced and wiser sort, (which evermore are the fewer) have not power equal to their sufficiency, to turn the course of the stream. And for th' s reason, so many difficulties offer themselves, so many differences are raised amongst them, and so many resolutions delayed and put off, (and peradventure err in the end too,) which would have required a quick and speedy Dispatch. But when a Precedent hath that experience which is needful, he will not g●ue way to these delays; but being privy to his own sufficiency, and confident that he is in the right, look what he presseth and affirmeth, the authority of his person and place, will make it good, and strike a great, if not the only stroke, in the business. For these and divers other reasons, in all well-governed Commonwealths and Communities, I wou●d have them make choice (for Government) of such subjects as have been bred up, and lived some years in them; for they cannot but have a great advantage of those that are strangers thereunto, though otherwise of equal parts. And this is the trace and track of the Holy Ghost, marked out unto us by S. Paul; 
Heb. 5.1.  Omnis enim Pontifex ex hominibus assumptus p●o hominibus constituitur: For every high Priest, taken from among men, is ordained for men. For it matetreth much, that the head be of the same substance as is the body, and that all the members be of one and the same kind, not to have a head of gold, a body of brass, and feet of clay, like unto Nabuchodonazars' image, but that all the whole body be one and the self same flesh and bone, all of the same matter and informed with the same form. That bundle of sheaves which joseph saw; his (like the King-sheafe) lifting up his head higher than the rest, and (if we may believe the Rabbins) reaching as high as heaven, and those of his brethren prostrate on the ground, doing homage thereunto, is the Emblem of the body of a Council & its Precedent like unto that of king Pharaoh. And the sacred Text doth not say, that that tall and high sheaf, was different in matter from the rest, but that all were of the same ear, and stalk; giving us thereby to understand, that he, that is to be the Head or Precedent of the whole body of a Council, though he be to be higher than the rest, in the dignity and height of his Office, yet for all this, God would not, that he should be made of any other kind of matter than were the rest of the members; That he should not be some great blockheaded Lord, or a man without wit, or learning, that in his carriage and manner of life, he should seem to be cut out of another piece of cloth, but that he should be of the self same quality, fashion, and profession. And that the Precedent of every Council, should be chosen from amongst the Counsellors themselves, that they be moulded out of the same Mass and lump, as well the feet, as the head, that there go (as we say) but a pair of shears between them, and that they be clad all in one and the same livery. And God giving order to his Viceroy (and in it, to all Kings) how he was to choose a Precedent, that should be the Head and ruler over his people, saith thus unto him; Eum constitues, 
Deut. 17.15.  quem Dominus tuus elegerit, de numero fratrum tuorum: Thou shalt in any wise set him King over thee, whom thy Lord thy God shall choose; One, from among thy brethren, shalt thou set King over thee. And howbeit God had here expressed himself so plainly, and that he himself had the nominating of the person, and therefore there could be no error in the Election, yet it seemeth God was not satisfied herewith, but comes presently with another Proviso, and a second Mandatum, saying. Thou mayst not set a stranger over thee (hominem alterius gentis) which is not thy brother. He must not be of another people, or of another family; As if he should have said, not of another Council. 
Chrys. hom. 10. in Genesim.  Doubtless (saith S. chrysostom) this is a business of great consequence; and we are to insist much thereupon, considering that God himself, doth recommend and repeat it so often unto us, to the end that it may be imprinted in the hearts of Kings. And in Reason of State, and matter of government, it is the greatest benefit they can do to their Kingdoms. And therefore amongst other those great and many favours which God promised to confer upon his people, (speaking unto them in the similitude of the Vine) he indeareth this as the greatest, That he will set a guard about them, and gardiner's or vineyard-keepers, that shall be within the precincts thereof. 
Hose. 2.15.  Dabo ei vinitores ex eodem loco: I will give her, her Vineyards from thence, and the valley of Anchor, for a door of hope. But (my good Lord) within the precincts of a Vineyard, what can be had there but hedges and Vine-plants? Had it not been better to give unto this Vineyard a lusty strong Laborour, to dress and prune it, and to keep and defend it from passengers? The Chalde, expounds this place very well, For in stead of Vinitores, he puts Gubernatores, Which, are Rulers and Precedents. And for to be, as they ought to be, we have said already, that they should be uniform with the members. For if they be the Vine, he must likewise be a Vine, that must be their Head. Christ himself, that he might be the Precedent and Head of that Apostolical Council where the Apostles were as tender plants, and had the same proprieties, made himself a Vine, to conform himself unto them. Ego sum vitis vera & vos palmites: I am the true Vine, and ye the branches: 
joh. 15.5.  To the end that Kings may understand, and all the World may know, of how great importance it is, that the Members and Head, Counsellors, and Precedents, should in their qualities and conditions, be very conformable, sithence that herein he would not dispense with himself, much less therefore with others, and for this cause Presidents ought still to be chosen out of the same Counsels, Ex eodem loco, eiusdem gentis, & de numero fratrum suorum: Out of the same place, the same people, and from amongst their brethren. And if Counsellors might have the hope of such increase of honour in their persons, it would make them much better than they are, and they would study to win themselves credit, and to comply in all things with their obligation, serving with carefulness and satisfaction, as well to give their Kings good content, as that they again, might take notice thereof, and in their greatest occasions employ them in their service. This rule did that great governor of God's people Moses observe, who having (as we said) used diligence for to seek out persons, which might help him, furnished with those qualites , made a distribution and division amongst them, allotting them places and Offices, answerable to their Talon. And which is worthy the noting, that (as he himself affirmeth in another place) the noblest, and wisest amongst them he made rulers over the rest. For, when in noblemen, concur the qualities of wisdom, and prudence, and other the Virtues, there is a great deal of reason, nay a strong obligation lies upon it, that Presidentships, and the greatest dignities, & places of honour, should be bestowed upon them; especially, when not degenerating from the Virtue of their Ancestors, but surpassing them therein, they have the advantage of nobleness of blood, upon which virtue (like a Diamond set in gold) shows itself the better and appears the more beautiful. The words of that most wise Lawgiver, whereon this discourse will be the better grounded, are these; Tuli de Tribubus vestris, 
Deus. 1.15.  viros sapientes, & nobiles, & constitui eos Principes, Tribunes, & Centuriones, & Quinquegenarios, ac Decanos, qui docerent vos singula: I took the chief of your Tribes, wise men and known, and made them Heads over ye, Captains over thousands, and Captains over hundreds, and Captains over fifties, and Officers amongst your Tribes. Out of every Tribe he chose the worthiest and most sufficient men, and made them Heads and Precedents in that government. And he, that was so zealous of the Laws and good government, valiant Mattathias, 
1 Mac. 2.  in that provision of Offices, which he distributed, at his death, he said of Simon: Scio quod vir consilij est, ipsum audite semper. And because he was so wise a counsellor, he made him Precedent of the Council. judas Machabaeus fortis viribus à jwentute sua: judas Machabaeus, was a valiant man from his youth, he had been always bred up in the wars, Sit vobis princeps militiae; and therefore he made him General of the Army. For (as Plato saith) Quilibet ad ea idoneus est, inquibus sapit: Every man is fittest for those things, 
Plato.  wherein he hath best skill. Now, when kings shall have found out such fit persons (as have been by us propounded) they are to distribute & order their Counsels and Counsellors, & to appoint their Precedent, charging them to keep every one his proper place, and Station, & that they envy not one another nor sue to be preferred to a supremer Council, and to have a care that each man in his own Council be rewarded according to his good services. For it is impossible, but, that he that treateth in all businesses, must needs err in some, nor can he, that is over charged with businesses give good satisfaction unto all. But there are some, that love to double their files, & would, if they could, have a 100 Offices at once pretending, that there is want of fit men for those Offices, seeking that they may be doubled, re-doubled, and quadrupled on themselves. They are like unto another Geryon, of whom it is said, that he is in Hell, because he would be Three, instead of One. What will become then of those, that would be twenty yea a hundred, nay enjoy all the Offices in a Kingdom? These had need of another fare greater Hell, if that be not hell enough, they have already.  
With the foresaid distinction and division of Council and Counsellors, fare better and more speedily will businesses be dispatched, and the King shall be at more ease in his person, and more at quiet in Conscience. And the Counsellors themselves, shall lead an easier life, have less time of trouble, and more to study on State-businesses, whereby with moderate pains, they shall give a quicker Dispatch to those things which come under their debating. Let this therefore serve as a Conclusion to this discourse; that in no kind of hand, Offices be doubled upon one particular person, nor put out of their hinges, by the passion or pretention of those, that have a hand therein, nor let Counselors be chopped and changed, from one place, to another, nor your Counsels confounded. For this argues but small satisfaction in the Ministers, and much distrustfullnesse in the Prince. But let us pass on.   

CHAP. XIII. The Author prosecutes the same subject, and shows how Kings ought to carry themselves with their Counsels and Counsellors.  
THis Order being thus settled for Kings, they likewise are to have a care, that they keep it, by not altering businesses, nor removing either them, or the men therein employed, out of their proper places, for from the trucking and bartering of these things, from this chopping and changing, great inconveniences, and mighty troubles, are wont to rise in government. What a strange thing would it be, nay, what wou●d become of us all, if that order which God placed (as we told you) in this Machina of the World should be altered? if the earth should get up above the Air, and the Air should pass beyond the Sphere of fire, what were this, but to destroy the World? So good government in like manner is destroyed, by the Ambition and Covetousness of those, who not contented with their employments and places, draw businesses out of their right Current, for to make themselves Lords and Masters of all, and to pursue, by this means, their idle vanities, ambitious humours, and particular interest. The Holy Ghost, in that Mystical book of the Canticles, compares the Government of the Church to a well ordered Army, or pitched field, where the pikes are ranked on the one side, the shot on the other, the horse in a third, and all the rest in their due places appointed for them. And in this well ordering and marshalling of the Men, consisteth the strength of an Army. A Christian, and Church-like Commonwealth, by the good order that is kept therein, is as a terrible as an Army with Banners to its Enemies, and as beautiful as Tirzah, 
Cant. 6.4,  and comely as jerusalem, in the sight both of God, and Man. And when Kings do hit right the distribution of their Offices, and in giving to every one, that which is fitting for him, according to his condition and quality, most certain it is, that every man shall get advantage thereby and prove more excellent in his proper place and Office, than those can be, who have been employed in other Offices and places. And that they, who have been deputed to such a Council, and well exercised therein, shall fare better know what belongs thereunto, than those that have not had experience and knowledge thereof. Evermore presupposing, that with the foresaid care and diligence, choice hath been made of the most sufficient. For which reason, we are to give credit to every one in particular, and to all jointly in their Ministeries, as to selected persons, and such as are their crafts-Masters, in these kind of matters. For (as the holy Ghost saith) Vnusquisque in arte sua sapiens est: 
Eccl.  Every one is wise in his own Art, knowing therein both how to speak, and do. According to this ground, Kings cannot do any thing better or surer for the good government of their kingdoms, and satisfaction of their Consciences, than to give credit to each Council in that which appertaineth unto them, and to leave unto their ordinary Counsellors and Counsels the Dispatch of all your running businesses without any particular Consultation, unless it shall more nearly concern the State, whereof as the king ought only to be the judge, and to give his resolution, what he will have therein to be done; So likewise must he lend them his hand and authority, as fare forth as is fitting, proportionable to the bulk and quality of their Office, without which they cannot well exercise the same. Where as not to give them that, which they justly deserve, is a great impediment to their complying with the substantial part of their obligation, and gives occasion to others, not to yield them obedience and respect, which are the raynes of that bridle, wherewith the people are to be restrained and ruled. And together with this, they themselves must help to sustain the weight and charge of government, wherein they have so great a portion. The Emperor Charles the fift of glorious memory, was much commended for the great care he took in conserving the authority of his Ministers. And it is not to be doubted, but those ancient grave Ministers, whom the people reverenceth and respecteth for the place wherein they are, and for the opinion which they have gained by their years and experience, and for the authority they have to do either well, or ill, and for that power they possess, and which the Laws grant unto them over men's lives, and goods, may do much in authorising, or disauthorizing not only all that they do, but even the Prince himself. Hence will issue this other benefit, that a great part of your Audiences (too ordinary a trouble with Kings) will be much lessened, whereby they shall be the more disoccupied, and recover greater force and strength for to treat of weightier affairs, not wasting and spending the time in matters of lesser moment. And this bad and old custom ought to have its legs broken, and hereafter be disenabled for attributing unto Kings those resolutions, that are disagreeable and displeasing to the people. For albeit those inevitable offences and distastes, which sometimes cannot be avoided, aught to be endured and passed over with dissimulation, for the public good, yet is it not safe to procure them for every particular thing, nor that all men should know, that all their damages and hindrances proceed from the supreme will of the king. And it is as old, as usual a fashion with your Ministers, when the people murmur at them, (I cannot tell whether it be done with that wisdom and loyalty which they own to their King) to lay the fault on their superior, and the people easily intertaineth it, and apprehends it, to be so. Whereupon they throw all the stones, that they can at him, and although they cannot reach him, yet is it not fit, that they should grow to that insolency and contempt.  
Let Kings, by all possible means excuse those juntas, or References, which have lately been introduced for the deciding of businesses; a thing as ill received in common, as desired by the Ministers; and that for many reasons. First, that the people, and the Parties, may not think, or say, that it is done to oppress them, by putting businesses out of their Course, and recommending them to a few selected persons, that they may so end them, as he desireth, who hath the nominating of them. Secondly, that they may not draw upon themselves the hatred and burden of those resolutions they shall take, if they shall be either in offence and distaste of the people, or of the Party whom it concerneth. Thirdly, because there is no cause or reason, why they, that are trusted with all other public businesses, should not likewise be trusted with particular greivances. Fourthly, be cause your ordinary Counsels have more experience of those businesses, which they treat daily, than your juntas have, which are form of different Counsels, wherein usually, there are many which scarce know the first Principles of that, whereof they are to treat, & must be guided & directed by those, which are taken out of that Council, which is acquainted with these kind of businesses. Or if they will not confess this, by their ignorance, and by their Competition, they defer at least, if not utterly overthrew the resolution that should be taken in the business. For, being (as they are) composed of different Tribunals, they neither love, nor trust one another, neither know they how to yield each to other, but grow stiff & obstinate, and attend only to show their wit & learning upon those that are unuerst in those affairs. Whilst in the mean while it succeedeth with men's businesses, as it doth with those diseases and sicknesses, which are discussed and debated by many Physicians who whilst they are divided in opinion, and one would have this, and another that, the time of the cure is past. Fiftly, for the credit and authority of the King, as also of the Counsels themselves; for when that which belongs to these Counsellors and their Precedent, is taken out of their hands by artifice and cunning, and is recommended to others, in no hand can be excused the note and suspicion, that either the King hath erred in the Election which he made of these his Counselors, or that they do not do their duty, because that which did properly appertain unto them, is taken from them, and put over to others. And as it should be a fault in a Prince, not to trust his Ministers, if they deserve to be trusted; so is it likewise, if they dismerit that trust, to continue them in that place. And therefore that Minister from whom there can be had no good satisfaction, let him be put out of his Office. For to keep him in it, argues either weakness in a Prince, or an evil Conscience. Sixtly, That that may not by your Discoursists, and Wits (as they call them) whereof Kings Courts are full, divine afore hand, what is treated in those juntas, which are no sooner had, but the end of them is known; a thing which cannot but be of infinite inconvenience for all affairs, and more particularly in those, which as they are of more importance, so do they require more reservedness. seventhly, because Ministers may have time and place for to hear Negotiants, which they cannot have, nor be able to remedy matters, nor to understand them, unless they may have the hearing of them. And though this complaint, be without fault on the Counsellors part, I am sure it is not without punishment of those, that are to negociate with them. And lastly, because it is a great error and intolerable burden, to tie two or three, to the dispatch of many businesses of peace, and of war, of the Exchequer, & of the state, and of diverse other things, which daily offer themselves; for, (as experience teacheth, reason requireth, and inconvenience proclaims it) it is impossible to give a good issue and dispatch to all, nay scarce to the least part of businesses. For a man is not made of brass, that he should be able to endure the trouble of so many juntas, at least his spirits will be so spent, that he will be able to do little service in those that are last treated. Counsellors know not, like Angels, Divino intuitu, but as Men, by way of discourse and in this they are tired out, and overwrought; and it is not possible, that at the latter end of the day, they should be so quick and nimble, as at the first hour, after they have taken pains all the day long. For this virtue is granted to spirits, which know and comprehend things without measure, or wearisomeness. Ma●s understanding is finite, and he said not ill, that said; The sense, which is occupied in many things is weakened by every one of them. And in that repartment and division, which that Evangelicall father of his family, made of the Talents amongst his servants he gave unto every one of them, Secundum propriam virtutem. He measured their abilities, and conformable thereunto imposed a charge upon them. How many do groan under the burden of those offices, which they bear, without being able to undergo them; yet will not they leave these, because their ambition does not leave them. But rather applying themselves to the gust and Palate of their King, and out of a disordinate desire they have to grow still greater and greater, they are well content with load upon load, and never cry Ho, because they never think they have enough. And so not complying (as indeed they cannot) with their obligation, businesses are retarded, and go not on in that good way as they should, and both they themselves, and they that put them into these places, live with little or no security of conscience. But if it be the Kings will and pleasure, and that he think it fit for his greater satisfaction that some one particular man that is eminent in the profession of that business, which is to be treated, shall treat thereof, and shall see and peruse it, a god's name (if he will have it so) let his will be fulfilled: yet with all, let his Majesty take his opinion, as of a particular person, and having received it, let it be disputed, discussed, and debated by the body of the Council, such as have been beaten in these kind of businesses, and are throughly acquainted with these matters; for by this means, that which is pretended, shall the better be effected, and many the  inconveniences be excused. Amongst those Ancient Romans, when that Commonwealth was sole Mistress of all the world, and when it was likewise under the Empire and Command of one only Monarch, we never read, that it ever admitted of more than the Ordinary Counsels for the dispatch of businesses. Augustus Caesar, a Prince of excellent prudence, and his great Minion Maecenas, in matter of Counsel, can sufficiently confirm this Doctrine, being that he himself was one of those, that treated businesses in the ordinary Counsels. And he had a respect and consideration thereunto in that extraordinary cause of Piso touching the death of Germanicus, 
Corn. Tacit.  wherein the judgement of the people, and the Senate was so much interessed. Tiberius' the Emperor who was one of the subtlest and craftiest Princes, that ever the Roman Empire knew, would not for all his great strength of wit, & cunning dissimulation, wherein he was his Artsmaster, venture upon any innovation farther than this, to pass over his opinion to this, or that other Council, but never appointed any particular junta for the same, as one who knew very well, that only in so doing he should have but jaded his own shoulders with the weightiness of the Case, and the success of the Cause. Only your juntas, are to be used upon some great and extraordinary occasion, and not upon every trifling business, as is now and hath these many years been in use, much more time being employed in particular juntas, then public Counsels touching the persons of these Counsels. If the number be not sufficient for the dispatch of businesses, let it rather be increased, then that by this other course, he that is Master and Lord of all, should likewise make himself Master of all wrongs and grievances, and of that which the aggrieved will conceive of him; which batching imagination of theirs, will bring forth (that Cockatrice of Kings) most venomous hatred. By that, which we have both read, seen and heard, it is easy to be collected, that this was merely an Introduction of the Ambitious, who endeavoured by this means to have all things pass through their hands, and depend upon their will. And this, as if it had been a thing of inheritance, hath gone along in descent from one age to another, even to these present our times. That particular Council which Kings formerly had, and in effect all of them still have, that more reserved secret Council with whom they communicate their inwardest thoughts, let it (a God's name) be superior to all the rest, which supplying, as in those three potentiae or faculties, the very place and soul as it were of the Prince, it is very fit and convenient, that it should judge of the actions, and Resolutions of all your Ordinary Counsels, and that they should all wait upon this, and attend their pleasure, and that they should likewise treat of all those great businesses, which the Ancient, and more especially, Augustus Caesar, called Arcana imperij, Mysteries of State, and secrets of the kingdom. But for the rest, let them be left to their Ordinary Counsels for so shall they receive quicker dispatch, and all suits be more easily ended, and things carried with less labour of the one, and fewer complaints of the other. And let it likewise suffice even the greatest intermedlers of these Ministers, that they have a hand in public businesses, without offering for their private interest to draw things out of their ordinary course, and Common track whereinto they were put, making themselves thereby hated and abhorred of all those that have any thing to do with them. For at last they will come to sent and wind out their drifts, to know all their doublings and shift, and to watch them at every turn, and when they have them at advantage, never poor Hare was so hardly followed by Hounds, as these will be pursued to death by them, whom the others powerfulness with his Prince, did seek to crush and keep under. It were well that these great Ministers, would weigh and consider with themselves, that as they have their hands already too full of work, so have they more complaints against them, than they would willingly hear of, and more envy at the heels of them, than they can well shake of, and therefore (if they were wise) they would avoid (as much as in them lies) to draw these mischiefs more and more upon themselves.  
In great resolutions indeed, Kings are not to give way, that they should be taken out of the Counsels of State, and war, nor yet that they should be concluded without them. For the glory of all good successful Actions shall be his, as having their revolution and motion from h●m, as from their Primum Mobile. Nor is it any wisdom in a King to lay the misfortunes and unhappy Accidents, that may befall a State, upon his own shoulders; Which will be qualified for such by his Privy Counselors, as finding themselves justly offended, in that he hath not imparted his mind unto them, nor communicated with them in the Commonwealth's affairs, especially if they be of consequence. The principal cause, why there was ordained a Council of State, was; That it might serve to help the king (whom principally this Body representeth) to bear the Popular charge, which evermore judgeth of things by the events; and though now and then they fall out ill, and the people thereupon ready to murmur and mutiny, yet are they the better bridled, and appeased by the power and authority of these Counselors. The Office of a King hath trouble enough with it, burden enough, and therefore they should not advice him to lay more upon himself without lawful and necessary cause. And because, when I treated of the qualities of Counselors, I reserved those for this place, which more properly appertain unto them that are of this Counsel, I will briefly deliver what they are, and how necessary for those that are elected thereunto; And I will content myself with no less, than those of that great Commonwealth's man, and Counsellor, Pericles. And besides, to those which I shall now speak of, may be reduced those, which are to be required in their other Counsels; your Council of State, is a Council of Peace, and War; And (as Plato saith) is the soul of the Republic, and the very Anchor, whereon wholly dependeth all the stability, firmness, & assurance, of the State, King, and Kingdom; it's perdition, or preservation. Whose chief aim, and principal intent, is the good Government of the Commonwealth, and that it, and every member thereof should live happily, and be conserved in peace, and justice. And for this cause only are we to make war. Ob eam causam suscipienda sunt bella, 
Cicer. Offi. lib. 1. Plat. Dial. 1. de Legibus. 1.  ut sine iniuria in pace vivatur. It is Cicero's saying. And the Emperor Charles the fifth was wont to Say; That the Council of State, is the whole wisdom, power, and understanding of the King; That it is his Eyes, his hands, and his feet; And that himself, should often sit in Counsel and without it not to do, or conclude any thing that is of any weight, or moment.  
The qualities required to make a perfect Counsellor in this Council are many; As that he be a man of much courage, truth, and integrity, and well seen in matters of State and Government, public, and private, of peace, and of war; for he is to advice in all; A man of good years, great virtue, much authority, and of no mean credit and reputation; That he be very skilful in those businesses, which he treateth; That he understand them well, and be his Crafts-Master in that faculty. That he be of a prompt and sharp wit; That his tongue be well hanged, and be able to express himself so happily, that he may be truly understood. That he have a mind free from all by respects, that neither Love, nor Fear, may detain him from uttering what he thinketh; That he bear an especial love and affection to his King; That he keep his hands clean, and not suffer himself to be overcome by covetousness. For he, that in whatsoever is propounded, presently apprehends what is best, and understands what is profitable, and convenient, yet neither knoweth, nor hath fitting words to declare himself, it is all one, as if he understood it not. And he that can play both these parts passing well, yet loveth not his Master, his conservation and augmentation of honour, this man will hardly be true and trusty unto him, and scarcely adiuse him to that which is fitting for him. But suppose he hath all these good qualities, yet if he give way to be won by the love of money, and greediness of gain, all that shall be treated with him, shall be saleable, no whit weighing the benefit, and authority of his King, if the insatiable, hunger of riches be put in the scale. And I say moreover, that he, that shall want these two qualities, and shall not love his King, and yet love Covetousness, though he be endued with all the rest, he shall thereby be so much the worse, and more dangerous, for having his will depraved, and his understanding ill affected, having these two Vices attending on him, how much the more shall his sharpness of wit be, and the greater his force of Eloquence, the worse effects will it work, and the more remediless. Let Counselors therefore have these two qualities, Love of the heart and cleanness of the hand, together with good natural parts, as a quick wit, and nimble apprehension, for the speedier determining of present businesses, and not only to give sudden, but sound advice in them. And that in future cases, they may be able by natural discourse to give a guess, how things are like to succeed; as also, that they may by good discourse, and debating of businesses, attain unto those things, whereof as yet they have not had particular experience. That they be prudent discerners of the better and the worse in Cases doubtful, that they may not be to seek, but to go through stitch therewith and be provided for all comers. In a word, let them be excellent sudden speakers upon all occasions, assisted as well by a natural kind of gift they have that way, as by the exercise of their wit. All which will not serve the turn, nor make the Mill go so roundly as it would, unless there be much amity amongst them, and a conformity of good agreement, and a willing helping and assisting one of another in businesses. For, from Competitions and Contestations amongst themselves, have ensued the loss of Kingdoms, and States, and other great losses and Calamities. 
Ley. 29. Tit. 9 Part. 2.  They must be of one accord, and one will with their King, and still advice him to the best, having an eye both to him and themselves, that they do not err, or do any thing contrary to that which is right and just. And then is it to be understood, that they bear true love to their King, and Country, and that they apply themselves to all that, which concerns the common good, and their own particular service, when they take joy and comfort, that they concur, and run all one way without division or distraction. And if this unity be not amongst them, it is to be imagined, that they love not so much the King, and State, as their own private interest. Being thus qualified, they shall be fit Ministers and Counsellors for so great a Counsel, for they shall thereby be able to rid as many businesses as shall be brought before them, and give them good and quick dispatch, well understanding what is needful to be done, and knowing as well how to declare themselves in that which they understand.  
And in this or any other Council, there ought (according to Fadrique Furio) a care to be had, to examine the merits and dismerits of every one, informing themselves of his life, behaviour, and abilities, as also the Actions, of those who without suing, deserve for their virtue, to have favour shown them; and likewise to take notice of those who desire this preferment. And that for this purpose there be a Register or Book kept of the merces, and favours to be conferred, and of the persons that are well deserving, to the end that those honours and favours may be thrown upon them, according to the virtue, sufficiency, and merits of the men. For he, that deprives Virtue of that honour that is due thereunto, doth (in Cato's opinion) deprive men, of virtue itself. And when favours are afforded those which not deserve them, or are forborn to be bestowed on those that merit them, virtue receives a great affront, and the Commonwealth a notable loss. And it will prove the greater if honour be added to the bad, and taken from the good; and that vice, shall be better rewarded, than virtue. For where she is not esteemed, and rewarded, the virtuous live like men affronted, and that are banished the Court. King Nabucodonosor, Assuerus, and others, have kept such a book as this, wherein were commanded to be recorded the services that were done them, and the persons deserving, to the end they might gratify them, and cast their gracious favours upon them. And this is very necessary in all well ordered Commonwealths, to the end that all might endeavour to take pains, and study to deserve well. For reward inciteth men to labour; And (as Sallust saith) were it not for hope of reward, few or none would be good. It makes much likewise for the honour and credit of Kings. For in no one thing can they gain themselves greater reputation, then by honouring those, that are good, and virtuous.  
The Romans had likewise another Council which was called by the name of Censura, or Reforming of manners, which did not in the Commonwealth permit public delinquents, which might cause either trouble, or scandal to the State, and to the end, that such ill disposed persons, might not escape punishment. For, where there is neither hope of reward, nor fear of punishment, there can we have no good thing, no Commonwealth, nor no Congregation of men to last and continue; when as the good and virtuous are not rewarded, nor the lewd and seditious punished. For if one part of the body be infirm, and be not helped in time, the malady extends itself, and goes creeping and spreading itself over all the whole body. And therefore it is fitting, that Ministers should have an eye, to see what vices, what disorders, what ill corrupted manners disturb and molest a Kingdom, and to have a care to cleanse and cure the Commonwealth of them, dealing with them for the public good, as wise Physicians do for the Bodyes-safety Who, in the curing of infirmities, for the securing of the whole, cauterise this or that member, and if need be cut it off. Now your infirmities and diseases, which are quickly known, are as easily cured (a great means of the remedy, resting in the discovery.) but those which with time wax old, grow in a manner incurable; (the Aliment, and fomenting of them, consisting most in their concealment,) For as in suffering and dissembling a sore, it but rankles the more, and of ill, becomes worse; So to bear with insolent offenders, and to wink at their foul faults, is; as if a man should favour a wound too much, whereby, as it, so do they daily grow worse and worse. For it is too too well known, that to malignant dispositions, the more lenity, is but the more licence of offending, and open mercy proclaimed, Cruelty.  
Let the end of this discourse be, that the Counsels and Counsellors being seated and settled in the form aforesaid, the King likewise apply himself to treat truth with them, and to deal plainly with them, in whatsoever businesses shall offer themselves to be debated of. And let him not persuade himself, that there are too few of every Council, for if they be chosen and selected men, few will suffice; and many, serve to no other end but to trouble each other, and to delay businesses. For howbeit it be true, that it is evermore good to hear the opinions of all for to ventilate and sift out a cause throughly, yet the determination ought to pass through the hands of a few, but withal good, and experienced persons, that they may not err in their sentence. Of the Emperor Alexander Severus, (who was a man of singular wisdom) it is reported, that for the resolution of those businesses, which he undertook, he called only unto him such Counselors, to whom such business did more properly appertain, and had most knowledge and experience in that, 
Aelius Lampr. in vita Alexan. Se veri.  which was to be treated. Vndè si de jure tractaretur, solos doctos in consilum adhibebat; Si verò de re militari, milites veteres, & senes, ac bene meritos, & locorum peritos, etc. So that if it were a Law-businesse, he only called the Learned in the Laws to Council, if of warfare, old beaten Soldiers, aged and well-deserving Captains, and of approved experience in their place. And so in the rest. 
Arist. lib. 8. Polit. cap. 6.  For, as the Philosopher saith; Impossibile est, vel certè admodum difficile, ut qui ipsa opera non tractat, peritè valeat iudicare: It is impossible, or at least certainly very hard, for to judge judiciously of those things, wherein a man was never yet employed. But that which hath been a man's Office, and continual Exercise, in this he must needs be wise, and cannot choose but speak well to the point. Quilibet ad ea idoneus est, 
Plato lib 21. de fortitud:  in quibus sapit (saith Plato). Some there are, that are wise, but (like the Troyans') too late; They know what is to be done, but are too long in doing it: and therefore it is necessary to add hands to Counsel and force to wisdom; yet still allowing the Council so much time, as things may come to their true ripeness and maturity; For (as it is in the Proverb) Harto prestò se haze lo, que bien se haze: That is quickly done that is well done. And very necessary is that pause and breathing, wherewith Kings go ripening great businesses; And exceeding fit it is, that they should go soberly to work, take time and leisure enough, and that in their consultations they should use feet of lead, but in the execution of them, hands of steel. Which being once well grounded, and both the Conueniences, and Inconveniences throughly weighed, (though in these great and weighty affairs, there are never some wanting, that will follow that part, which hath least ground for it, and yet persuade themselves that they only are in the right, and that all the reason in the world is on their side) let them go roundly to work, and after a concluded consultation, let them show themselves constant in the execution thereof. For, as another Philosopher said; Cunctanter aggrediendum est negotium, verùm in suscepto, 
Diog. Lacre.  constanter perseverandum: A main business must have a slow motion, but when the wheels are once set a going, they must never stand still till it have finished its intended work. And the Prophet Esay, 
Isay 11.2  joined the spirit of fortitude, to that of Council. For Counsel little availeth, that is devoid of force and strength to execute. Vile est Consilium (saith Pope Gregory) cui robur fortitudinis deest: That Counsel is vile and base; that wants true mettle. Let Counsel I say be slow, & savour of the lamp, but let the Execution, be quick as lightning. For, as mortal are those wounds, & those diseases, to which remedy is given too late, as those, to whom none is given at all. To what end therefore (I pray) serve your juntas, upon juntas, reference upon reference, your long and large Consultations, your viewing, and reviewing, if after all this great ado, all is rolled and shut up in paper? Whereas in all reason, nay and right too, how much the more time there hath been spent in consulting, so much the more speed and force ought to be used in Executing. For, on good Counsel, and quick Execution, consist your good ends, and all prosperous success.   

CHAP. XIIII. It is demanded by way of Question, Whether Kings ought inviolably to observe the foresaid Order.  
ARt, is Nature's Ape, and imitates her all she can. And by so much the more perfect an Artificer, and more cunning workman is he accounted, who shall seem to come nearest in his work to that great Master and Maker of Nature, and whatsoever is natural, wherein (as hath already been said) is conserved and kept that firm and constant Law, and first commandment, which he imposed upon all things in the beginning of their creation. Who likewise hath, and doth still keep a wonderful correspondency in those very things, conserving them in their operations, working and operating continually by their means and help, and honouring them with the name and essence of secundary Causes, though he himself be the primary natural cause in that working. So that the fire, hath always performed that Office, wherein God placed it, to wit; To burn, or heat. And when he hath been pleased to work these effects, he hath made use of them for that purpose, as well upon occasion of his wrath, and chastisement, as of his love, and cherishment. When he was willing to destroy and consume those Cities of Sodom and Gomorrah, 
Gen. 19.24.  he did not make use of water but of fire, which he sent among them to execute his judgement upon that occasion. And for to Regular, and make much of that Mirror of patience job, and to exercise him in that virtue, Ignis cecidit è caelo, & tactas oves, puerosque consumpsit: The fire of God is fallen from heaven, 
job. 1.16.  and hath burnt up the sheep, and the servants; etc. For to throw down the house, and at one blow to kill all his children, that were met together to make merry, he made use of the Wind. For to drown the world, he served himself with the water, and in the desert, he drew water out of the Rock, to quench the thirst of his people, and to preserve them from perishing. So that Life, Death, and Health, which God can give solely of himself, yet will he have it be wrought by the help and means of those secundary natural Causes. And even at the day of judgement he will make use of all these, for the punishment of the wicked, as we have it set down in the book of Wisdom; 
Wisd. 5.20.  Et pugnabit cum illo orbis terrarum contrà insensatos: And the world shall fight with him against the unwise. This order and natural Law, wherewith God conserveth and governeth the world, Kings ought to imitate and follow in the government of their Commonwealths, giving their Minister's jurisdiction and Authority proportionable to their Office, without the which they cannot well exercise the same. And as long as these his Ministers shall go on in an orderly Course, or shall imitate in their constancy those natural causes, and shall be punctual and faithful in their Ministries, the government ought not to be altered or receive any change. But when they shall fail in their obligation, another order must be taken with them. And therefore I say, that in some cases, the best & surest course that can be taken, is; That Kings proceed after another kind of manner, by being served by other Ministers, and Counsellors that they may comply with that which tends to the service of God, and the good of their kingdoms. Especially, when (as hath been said) Ministers abuse that power which is given them & make it the means to afflict the good, and to do other wrongs and injuries. And this, the sacred Scripture teacheth us in that History of Daniel, 
Dan. 3.27.  where it is reported, that when Shadrach, and his two Companions were cast into the fiery furnace, the king's Ministers caused the furnace to be heated so hot, that the flames of fire ascended some 49. Cubits high. But by how much the more power the fire had for to burn those innocent children in that occasion, by somuch the more to the greater astonishment of the standers by, God slaked the force thereof, causing that in that very place, where for to consume these Saints, the fire was most kindled, a cool fresh air entered in, and did refresh them. And the King himself, who came to see this wonder told them, that he espied in the company of these three children a fourth man, which seemed to be like unto the son of God. For indeed so it was, that this his Divine goodnesses, did not content itself with deading the force of that intensive flame, but made means by his Angel, to come & free these Innocents from that torment. Therein, instructing kings, That albeit it be fit, that ordinarily, they should suffer business to pass by the hands of those Ministers, to whom they belong; yet when the subject is extremely wronged, & injustice offered by them against the Innocent, Kings ought not to respect the Order and ordinary course of Law, but to take another course with them, and (if need be) wholly to change and alter it, and in his own proper person, to direct things to their due ends, taking from the fire it's Activity & instead thereof sending a pleasing cool gale of wind, as God did. For experience teacheth us, that this ill seed or bad race of Ministers, makes posthaste, & quickly overrunnes a Commonwealth, as ill weeds do a ground, to the great dishonour of kings, and diminution of their credit, and to the notable damage and destruction of kingdoms. Oh how doth it discover itself in these our unhappy and miserable times, how much more, and how many Cubits higher than it was wont, doth the fire of Ambition, and Avarice, mount in many Ministers, who grow by this means to be so great, and so high, that they quite lose the sight of themselves, and go beyond the reach of their own knowledge, being in a manner besides themselves puffed up with their promotion, and the high places they possess, seeming to be another kind of men, than they were wont to be. And this their folly and madness extends itself so fare, that they will not suffer themselves (forsooth) to be seen, or known, by those, whom not long since (God he knows) they adored as Gods, but now are grown so proud, and into so good a conceit of themselves, that they think themselves to be something more than men. Of these, S Bernard gives this admirable good note; You shall see (saith he) many in the Church of God, as also in King's Courts, without nobleness made noble, and of poor, become rich, to be suddenly puffed up with pride, forgetting their former Estate, to be ashamed of their Ancestors, and disdainful towards their poor kinsfolk, and by a strong hand, and with lies and falsehoods, they seek and procure that, which Nature hath denied them, and being not noble by birth, nor ennobled by virtue, set a good face on the matter and by such art and cunning as they will use, would seem to the world to be great Princes, and to be well descended, fetching their feigned Pedigrees, as fare as Noah's flood: Fare unlike unto him, who by his virtue came from a Potter, to be a King; who, that he might not forget, whence he came, and yet represent what he was, caused to be set on his Court-cupboord vessels of earth, with this Letter; Haec fecimus: These we once made; and vessels of gold, with this other Letter; Ista facimus: These we now make. I say, that it is a matter of much importance, (and I purposely forbear to speak so much as I know in this point) for the conservation of Kingdoms. As also how fit it is, that their Majesties, both in regard of that respect which is due unto Kings, and to the right and true administration of justice, should by their severity, temper and moderate the excess of those, which cloth themselves with the King's royal command, as with a garment, and bear themselves too insolently-high upon the Title of their Offices; and under colour and zeal to the service of their Kings, will make themselves their Tutors, Masters of their liberty, Lords, over their vassals, and sole Commanders of the whole Kingdom like unto that great Leviathan, or huge Whale in the Sea, of whom holy job saith; Before his face, is poverty, and want, for he spoileth and devoureth all that stands in his way, 
job. 40.18.  and trusteth that he can draw up jordan into his Mouth.   

CHAP. XV. Whether it be fitting for Kings, to use much the remitting of businesses?  
ALthough in the former Chapter something hath been spoken, which may tend to this Question, yet shall it be necessary to answer here thereunto in a more direct and clearer manner. And howbeit the word, remitting, or referring, doth seem to notify the care and poruidence, which a Prince oweth unto businesses, certain it is, that it shall well beseem him, sometimes so to do. For, amongst many other the miseries of humane nature, this is one, that its forces, as well internal, as external, as well of the Soul, as of the body are much limited, and restrained, and have much need of many helps. Wherefore I say, that Kings not being able (as they are not) to attend of themselves so many businesses as hourly occur, nor to comprehend so great variety and difference of things, they ought to remit some, nay many of them, to persons deputed for their ease, and discharge of their Consciences. Let a King examine those businesses, which are fit to be reserved for himself. And those that he cannot, let him remit them unto others, because of himself he is not able to dispatch all of them.  
And in favour of this Doctrine; we have Iethroes Counsel to his son in Law Moses. Who seeing him so over-imployed in the businesses of his people to his intolerable trouble, said unto him; Stulto labore consumeris, 
Exod. 18.18.  elige tibi Viros, etc. Thou wearyest thyself greatly, and this people that is with thee, provide thee men, etc. I need not repeat all unto you, having spoken thereof largely heretofore. I shall now therefore represent unto you, That there are two kinds of Remitting.  
The one for to unloade himself of that charge and trouble, that he may live himself at ease, and out of his authority lay the burden upon others, and command them to end such or such a business. Which is now too commonly used and practised. For every on, as much as in him lies, strives to be superior in this kind; Taking that to himself which is most pleasing, and easiest for him, & remitting the hardest and harshest to other men's hands: And hence it happeneth, that from thc first remitting the King makes, your poor Negociants, like so many Tennis-balls, are tossed from one to another. Nay, their fortune is fare worse; for the Ball which is racketed by the one Player, the other with great nimbleness and care, runs forth to receive it: But the poor Negociant, who in these Remitments, serves in stead of the Ball, they do not only not receive him readily, but shut the door upon him, obliging him to solicit his entrance, one while by favour, another while by gifts. And although this be too usual a practice in all Tribunals; and with all judges, and upon all differences of businesses, yet is it there most practised, where matters of goods and Titles of Lands are treated, wherein the Pretenders do not only sweat and take a great deal of pains, but are forced to pay as much for the dispatch of ten thousand Maravedies, as if they were so many Ducats. And this may be confirmed with the example of a poor honest widow, who (as it is well known) spent much time, and that little money which she had, in Negociating the dispatch of a small debt. And when after a long and tedious suit, she had at last got an order against her Adversary, yet was she never the nearer getting of her money, for that it was ordered in Court, that she should be paid out of such Rents, which upon some pre-morgage, or some other cunning Conveyance, could not be recovered. These remittings, I do not find how they can be defended, or salved in the Sacred Scripture. But there are many reasons for the condemning of them, and for the obliging of kings to limit, and remedy them.  
The other kind of remitting, is; When either the order and quality of the business, or the lawful Impediment of him that remitteth, doth so require it. For which we have our Saviour CHRIST'S warrant in that admirable conversion of the blessed Apostle Saint Paul. For albeit he himself, by his powerful hand threw him down from off his Horse, and made him so fare forth to yield himself his, that he uttered these words so full of submission; Domine, 
Act. 9.6.  quid me vis facere? Lord, what wilt thou that I do? Yet did he not then give him a present absolute Dispatch, but remitted him over to another Disciple, which was named Ananias. It being held fit it should be so for those reasons which are rendered by the Saints, and holy Fathers. The like course he took with Cornelius the Centurion in that great business of his Salvation, 
Act. 10 5.  putting him over to Saint Peter. 
Luk. 17.12  And when he saw the Petition of those ten Lepers, who besought him, that he would make them whole; howbeit he granted them their request for the recovery of their health, yet did he remit them over to the Priests, and Commanded them to present themselves before them, because in those kind of infirmities, 
levit. 13.  they were to be Arbitrary judges, what was to be done in that case. And to the Disciples of john Baptist which he sent unto him, when he was in prison, to the end that they might inform themselves who he was, and whether it was he that should come, or were to look for another? He remitted them back to their Master with this Answer; Ite, renunciate joanni, quae audistis, & vidistis: Go and show john what things ye hear and see. As if he should have said, 
Mat. 11.4.  For as much as john is my Voice, by him is the truth to be declared, which you seek after touching the Divinity of my Person. All these Remittings were plain, and dispatched without reply; And those doubtless condemned, which are now daily used, passing things over from one to another, as if men were to deal with children, who ask a company of them, that are playing together; Is your Mother at home? All make answer; This boy can tell you, or that other boy can tell you. So that many men's lives are ended, before their businesses can be ended. Their suits growing older than themselves; wasting both their wealth, and their persons to no purpose.  
It is recounted in the Acts of the Apostles; 
Act. 6.2.  That they being so busily employed in the Preaching of the Gospel that they could not jointly with it attend those works of Charity, and Almsdeeds, which were exercised in the Primitive Church, by feeding those that were converted, they did remit the care thereof to seven Deacons chosen out from amongst them all for that Ministry. And here is to be considered a point of Doctrine of great importance. That the Apostles (as there it is mentioned) albeit they saw what a great charge they had, and how much trouble with daily Preaching, and continual Praying, they did neither omit, nor remit this business, but were wonderful careful, that those to whom this care was remitted, should be persons of great approbation, and fulfilled with the Holy Ghost, and with wisdom, as were S. Steven, and others, which were elected, and joined in Commission with him. Considerate ergo fratres, viros ex vobis boni testimonij Septem, plenos Spiritu Sancto, & sapientia, quos constituamus super hoc opus, etc. Wherefore brethren, Look you out among you seven men of honest report, and full of the Holy Ghost, and of wisdom, which we appoint to this business. Which is a Lesson for Kings, that when they understand, that the persons, to whom they use to remit businesses, are not such as they ought to be, either for their want of wisdom, or experience in those things, or that their mind is not clear and free from passion, & covetousness, they in no manner of wise discharge their Consciences in making such remitments and references, but ought rather to reserve the dispatch thereof unto themselves, or to remit them to such Ministers, that are able to give good satisfaction therein, and of whose goodness, and sufficiency, the world rendereth public Testimony. In a word, I am of opinion, that to remit businesses, is a matter of necessity, in regard of the shortness of our understanding, which is imbroiled and mightily hindered with this multiplicity of affairs, and oftentimes choked and stifled, and made defective in those matters, that are most necessary. And as for our bodily strength, the force thereof is so small, and so weak, that we had need to preserve the same, by easing it of that burden, which is too heavy for it to bear. Yet withal there must a great care be had, that these remitments, be not made merely, that the King might live at ease, and be idle, but because weighty businesses, and such as have need of new Examination, and new diligencies, do require it; or because the King (as already hath been said) may have some lawful impediment. Let Kings have recourse unto God, and he will illighten them, and their faces shall not suffer confusion, 
Psal. 2.10.  nor their Kingdoms see alterations, ruins, nor destructions. Erudimini, qui iudicatis terram: Be wise therefore ye Kings; be learned, ye judges of the earth.   

CHAP. XVI. Of the Sense of the sight; That is: Of those businesses, which Kings ought to reserve for their own view, and dispatch with their own hands.  
ARistotle saith that the soul is, 
Arist. 3. de anim. Text. 37. lict 13. & D. Tho. Vniversae creaturae homo est praestantissimus ut inter membra oculus. D. Chrys. in Hom. 15. in joan  Quodam modo dum omnia, in a manner all things, in regard of the Understanding, which in it comprehendeth all whatsoever. And the same may likewise be said of the sense of the sight, wherein is cyphred the greatness of the Universe, for therein is enclosed all whatsoever is visible in the world, as the Heavens, the Earth, Elements, Birds, Plants, Beasts, etc. And all that (be it more, or less) enters into our Soul by this door. It is the most principal part of the head, the most artificial, & the most excellent, and most precious of all other the Senses; because it's action is more lively and spiritful, and gives us more to know and understand the differences of things. By the eyes, are manifested a great part of the affections, and passions of the Mind. In oculis animus inhabitat: The mind's habitation (saith Pliny) is in the eyes. In them is seated Clemency, Mercy, Anger, Hatred, Love, Sorrow, joy, and the like. Ex visu, 
Plin. lib. 11. c. 31. Eccl. 19.26.  cognoscitur vir: We may know a man by his looks. As whether he be wise, or foolish; simple, or malicious; etc. These, are those windows, by which the light entereth into the Understanding; and which show the good, or bad disposition both of body, and Soul. And there are not some wanting, who affirm, that they are the first, which God, and Nature delineate and paint forth in that tender paste and soft dough of the Creature, as being the most principal, the most beautiful, and the most delicate. And therefore that Divine Artisan, did place a greater guard about that for its safety, then about all the rest. And therefore Aristotle saith; That we make more reckoning of this sense, then of all the other. It's Site, or place, which is the highest and most eminent in the head, doth declare its greater dignity, and is in man, as is the Sun, and Moon, in the world. Quod sol, 
Ambr lib. 6. Exam.  & luna in Coelo, hoc sunt oculi in homine (saith S. Ambrose). The use of the sight is twofold. One material, and gross, which only attendeth things, as they thus materially represent themselves, without making any farther discourse, or Consideration; And this kind of seeing is common to all creatures both rational, and irrational, endued with or without reason.  
The other is more elevated, and more spiritual, and flies a higher pitch, as when it discerns things with Advice, and discourse, and when it perceives what that is, that it sees, and this appertaineth only unto Man. But in Kings, and those that are good Governors, the consideration thereof must extend itself a great deal farther; As to treat of the remedy, which those things require, and stand in need of, which they have seen. But not like those Kings, that visited holy job, who although they saw him, and were seven days with him, yet did they not see, what they saw; My meaning is, That albeit they did see the great affliction, and extreme misery, wherein poor job was, their eyes passed it slightly over, they did not dwell upon it, nor took any course to give him remedy. And when this is not done, their seeing, is no seeing, but are like unto those spoken of by the Psalmist; That have eyes, and see not, Dull Idols. To this purpose, there is a pretty place in the first of the Maccabees, where, after the Author hath made report, of the great wickedness, and Tyrannies, which that accursed King Antiochus, and his Ministers, exercised in jerusalem, and in other Cities and Towns of the Kingdom of judaea, of that great Captain Mattathias, and his five Sons, he speaketh thus; High vederunt mala, quae fiebant in populo juda, & in jerusalem which the vulgar renders thus, Now when they saw the blasphemies, 
1. Mac. 2.6.  which were committed in juda and jerusalem. These (saith he) saw the evils, that were committed in jerusalem; And my thinks here must the question be asked, Why all they of that Commonwealth, suffering so many oppressions, and so many afflictions, in their Houses in their own Persons, & those of their children, only Mattathias, and his Sons, are here said to have seen these evils, and these blasphemies? The answer hereunto, makes notably for our purpose, because it expresseth that, which we go enforcing; To wit, That to see businesses, is truly and properly, to understand them, and to put our helping hand unto them. And because Mattathias, and his Sons, were the only men that were sensible of the hard measure they received, and the first that rose up, and opposed themselves against the fury of the Tyrant, for the remedying their so many and so great Calamities, that sacred Historian saith, That they only had eyes, and saw the affliction of God's people. This kind of sight best be fitteth Kings, as they are heads of their Kingdoms and commonwealths, and it is likewise necessary, that they have their sight, Large, Clear, and Sharp, that they may reach to see even those things, that are most secret, and most remote, as doth that princely bird the Eagle, which hover aloft in the air descries the fishes, that are in the deep: Or be like unto that Majestical Creature the Lion, who both waking, and sleeping, keeps his eyes open. The Holy Ghost saith; That a wise man hath his eyes in his head. 
Eccl. 2.14.  Sapientis oculi in capite eius. And it seemeth, that by Contrapositions, he would give us thereby to understand, that a fool hath his eyes in his feet. Which as they discover but little, so are they liable to a thousand offences, and deceits. But the wise man beholds from high and as from a watch-Tower discovers things a fare off; and is thereby better able to take notice of them, and more punctually to comply with his obligation to the state, and to that which need shall require in those accidents that may occur. This is that sight, which (as before hath been said) befitteth Kings, for that they are the Heads of their Commonwealths, and therefore are to reserve for their own view those the more weighty businesses of their subjects; there being a great deal of reason, that they should see them (as they say) with their own eyes. For this end, are those Visitations ordained, and those Entrances in State, which Kings are wont to make into the Cities, and Provinces of their Kingdoms. When the arrogant and vain presumption of men grew to that pass, that for to celebrate their name, they went about to build that proud Tower of Babel, with intent to touch even heaven itself with the top thereof, and to live free from all fear of a second flood, that sacred History tells us; Descendit autem Dominus ut videret Civitatem, 
Gen. 11.5.  & Turim, quam aedificaverint filij Adam: That the Lord came down to see the City and tower, which the sons of men builded. God came down himself to see this their so great insollencie that he might punish them accordingly, as he did with such a confusion of languages, that one could not understand another, and were amongst themselves, as so many strangers, without being able to communicate and converse together; so that they were driven to divide themselves into different Countries, and were scattered from thence upon all the earth. And in the said History of Genesis, we read, that when that abominable filthiness of the Sodomites, grew to that height of impudency, that it provoked God unto Wrath, and in a manner bound him to consume them with fire from heaven, he uttered unto Abraham these words worthy the noting: 
Gen. 18.20.  Clamour Sodomorum & Gomorrhaeorum multiplicat in est, & peccatum eorum aggraviatum est nimis. Descendam, & videbo, utrum clamorem, qui venit ad me, opere compleverint, an non est ita, ut sciam: Because the cry of Sodom and Gomorrha is great, and because their sin is exceeding grievous, I will go down now and see, whether they have done altogether according to the cry, which is come unto me; And if not, that I may know. As if he should have said; Howbeit the abomination of these accursed Sodomites and Gomorrhaeans, hath so fare increased, that it doth cry aloud unto me for vengeance and chastisement, and hath pierced the heavens, and come unto mine ears, yet notwithstanding, (because it is a thing that concerns a whole Commonwealth, and a business of that weight, as to deserve exemplary punishment,) I will go down and see, whether it be so or no, as the report goes of it. Though most certain it is, that God hath no need to come down from heaven, to take a particular view of the things of this world, for he is present in all places, here, & there, and every where, he filleth all, seethe all, and with his infinite wisdom comprehendeth all. But the Scripture speaks in this kind of language, that it may accommodate itself to the stile and capacity of men, for to instruct Kings in this place, that grave and weighty businesses, they are not to transfer them over unto others, but of, and by themselves to see and look unto them, nor ought they too be to facile in giving credit to fame, and report (especially of the vulgar) without having first fully informed himself thereof, and that by themselves they should be able to dis-deceive themselves, and to see, and consider things with attention, and with a desire to search out the truth, and to rectify what is amiss.  
In the Kingdoms of Castille, there is a very commendable custom, and of great authority, and Majesty, worthy those most prudent Kings which first ordained it. And this is that Consulta, which every friday towards the Evening, the Precedent of Castille makes with those of his Majesty's Council Royal, wherein an Account is given unto his Majesty of all the weightiest businesses, and wherein the opinion and the authority Royal is necessary. And this is not without example in the sacred Scripture. For in the first chapter of Deut. it is written; That when that great Lawgiver Moses had named for good and quick dispatch such Counselors (as before specified) giving them in charge what they were to keep and observe, and how to administer justice with equality, and without exception of persons, he told them; Quod si difficile vobis visum aliquid fuerit, 
Deut. 1.17.  referte ad me & ego audiam. The cause that is too hard for you, bring unto me, and I will hear it, You shall consult with me in that case, that I may hear it, and take such course therein as is fitting. And if to this so commendable a Consulta of every Friday weekly, there should be added another Meeting some certain days in the year, to the end that the Precedent, and those of the King's Camaera, should carry with them the Consulta of the Offices, and should treat and confer thereof by word of mouth with our Lord the King, it would be one of the most important things (in the judgement and opinion of many grave men, whom I have consulted with in this particular) that could be or-ordained for the good of these Kingdoms. Whereby many of those inconveniences would be avoided, which wise and Christian Counselors have found out by many year's experience. And none of the meanest (amongst the rest) is the remitting by writing so weighty and important a thing, as the Election of Officers, recommending the same to a dead Letter, which can make no reply. And that paper, which passeth through so many hands, cannot come so clean, as it should but be sullied, especially if it come to such hands as are not clean, but corrupted with gifts, & presents. And because this Course is taken, the love & respect due to their Kings is lost, who like Creatures to their Creator, aught to acknowledge all that they have from his hands. Whereas now, they give this respect unto his Majesty's Ministers, with whom they have held correspondency, as knowing that their Provision must solely pass through their hands, and that their good or bad dispatch consists in them, or in a less full, or more effectual Relation, enclosed in the paper of their Consulta. Which cannot be carried thus, when the Precedent, and those of the Camera shall have propounded the same, and delivered their opinions in the presence of their King. And questionless, they that by this means should be provided for, would esteem in more, and treat with more punctuality and truth, the things appertaining to his Office, considering that the King himself taketh particular knowledge of them. For (as we said before) it is very meet and convenient, that Kings should know, and communicate with, if not all, yet at least those, who are to be placed in your greater kind of Offices, and dignities. And amongst all other businesses, this is that, which with most reason doth require the King's eyes and presence, his remembrance, and mature Counsel; For such are the Citizens as are their Governors, and the Parishioners, as their Pastors. And though this perhaps cannot be performed so punctually and precisely, as were to be wished, yet at least it will be needful, that those persons, of whom they take testimony, and receive information in so grave and weighty a business, should be of that prudence, learning, and authority, and so beyond all exception, that the world, (which is apt to take exceptions) may be persuaded, that the Election could not but be passing good, being that it past through such judicious men's hands. For, whatsoever shall come forth decreed by them, it is not fitting, that it should be subject to their censures, who either have not the said qualities, or are much inferior in them, or fail in their zeal to God, or their Loyalty and Love, to their King being Narcissus-like, enamoured with their own shadow, and led away with the blindness of their passion. Woe be unto that Commonwealth, King, and Kingdom, where one out of blindness, or self wilfulness, shall undo that, which other men have done with many, and those the clearest eyes. For (as the Wise man saith) Vnus aedificans, & unus destruens, 
Eccl. 34.24.  quid prodest illis, nisi labour? When one buildeth, and another breaketh down, what profit have they then but labour?   

CHAP. XVII. He prosecuteth the same matter and shows, how Kings ought to carry themselves, towards those, that find themselves aggrieved?  
Having spoken of some Cases, reserved for Kings, and such as require their sight and presence, it here now offers itself in this place, to know how a King ought to carry himself towards those that find themselves injuried and aggreived. And in the opinion of understanding people, it seemeth, that nothing is more properly his, then to quit wrongs, and remove injuries. For, if we shall but consider that first beginning which Kings had, that which the Ancient said of them, and that which the holy Scripture teacheth us, we shall find, that this Occupation is very properly theirs, and that this Care appertains of right to their greatness. That most wise King Solomon, in the fourth of Ecclesiastes, saith; That when he saw the tears of the Innocent, and the wrongs they received, and no body to help them, or to speak so much as a good word for them, it seemed a thing more terrible unto him, then to dye, or never to have been borne. 
Eccl. 4.1.  Vidi calumnias quae sub caelo geruntur, & lachrymas innocentium, & neminem Consolatorum, neque posse resistere eorum violentiae, cunctorum auxilio destitutos, & laudavi magis mortuos, quàm vinentes, & foeliciorem utroque iudicavi, qui nec dum natus est. I turned and considered all the oppressions that are wrought under the sun; And behold the tears of the oppressed, and none comforteth them; And lo the strength is of the hand of them, that oppress them, and none comforteth them: Wherefore I praised the dead, which now are dead, above the living which are yet alive; And I count him better than them both, which hath not yet been. And not only King Solomon, but even God himself was so highly offended with those wrongs and oppressions, which the children of Israel suffered in Egypt, that he thought it a thing worthy his presence, and his coming down from heaven to see the same with his own eyes. Vidi afflictionem populi mei in Egypto, 
Exod. 3.7.8.  & clamorem eius audivi propter duritiem eorum, qui praesunt operibus et sciens dolorem eius, descendi, ut liberem eum. I have seen the trouble of my people, which are in Egypt, and have heard their cry, because of their Taskmasters; And for I know their sorrows, therefore I am come down to deliver them, etc. Teaching Kings, That in matter of grievances, and oppression of the Innocent, they are not content to themselves, with remitting them over unto others, but to look thereunto themselves; And (if need were) to come from forth their princely palaces, and to forgo for a while their pleasures and their ease, till they have reform what is amiss. The first words the divine Scripture storieth, which the first King, whom God chose for his people, said, were these, 
1. Sam. 11.5.  Quid habet populus, quod plorat? What aileth this people, that they weep? Who no sooner saw himself Crowned King, and put by God's hand into the possession of that kingdom, but applying himself to that which he ought first of all to do (as one of the mainest points of his duty) he harkened unto the cries of the people, who were oppressed by the Philistines, and with great speed, and fervent zeal, did roundly set himself to the redressing of that oppression. And I verily persuade myself, that all good Kings would do the like, if they should see their subjects ready to fall into their enemy's hands, with whom they wage open war. But from those more close and secret enemies, which are together with us subjects, Citizens, neighbours, Countrymen and Ministers of the same Kings, and of whom there is held so much trust and confidence, who goes about to free the wronged? What reparation is there for received injuries? Are they not much greater than those, that the Philistines offered to God's people, and more remediless? As for professed Enemies, against them we may make open resistance, and every man, that is not unnatural, or a Traitor to his Country, will put to his helping hand, and seek to repel force by force, & revenge the wrongs that are done them. But for these our domestic enemies, these our home-born foes, & feigned friends, who under the show of friendship, and under cloak and colour of being the King's Ministers, oppress the poor, and such as have little power to oppose their greatness, who shall be able to resist them? If he, that suffers, shall pretend to do it, doth he not put himself in manifest danger of suffering much more? if not of losing all that he hath? And it is worthy your consideration, that in those words related in Exodus, it is not said, that God went down to see, and remedy the wrongs which that Tyrant king Pharaoh did unto the children of Israel, but that which was offered them by his chief Ministers; Propter duritiem eorum, qui praesunt. For the hardheartedness, and cruelty of those, which were set in authority over them. As if he should have said, The Affronts and Injuries done by a King's principal Officers, are not so easily remedied, as those of particular men. They require a powerful hand, they require God's presence, and assistance, and will crave a King's especial care. For your Counsels cannot do it, nay are not able for to do it of themselves alone, be they the greatest and the highest in the Kingdom; be they never so zealous of justice, never such true lovers thereof, and never so desirous to do right. And the reason thereof (in my poor opinion) is, for that in regard the burden of ordinary businesses is so great, that only they are not able to attend the quitting of those agravios and greivances, with that speediness and efficacy, as were needful, but rather that they themselves, without so much as once dreaming thereof, do use to make them fare greater than otherwise they would be, for want of time, and strength of body, to comply with so many and so great businesses. And it oftentimes so cometh to pass, that those that sue for relief, in stead of being eased of their wrongs, receive further wrong, either because they cannot find fit place and time to be heard, or because being heard, they are soon forgot, or because they that wrong them, find means to cover their faults. And if they cannot cover them, and so should be liable unto punishment, yet they that lent them their hand to lift them up to the place wherein they are, will likewise lend them a hand to defend their disorders. And it hath been already, and is yet daily to be seen, that a judge in Commission, who for his wickedness and evil dealing deserved exceeding great chastisement; yet, for that he hath his Patron and Angel of Guard (for in your greater Tribunals, these are never wanting) the business is hushed, and the party peccant never questioned. And because he shall not be disgraced, if the matter prove fowl against him, by putting him out of his place, he that took him into his protection, will intercede in his behalf to have him removed from that Office, and preferred to a better; A case certainly worthy both punishment, and remedy, if there be any upon earth. And if there be any help to be had, it must be by the sight and presence of the King, for without this, it is not to be hoped for.  
The Courts of Kings, (much more than other places) are full of humane respects, and these have taken so great a head and are grown so strong, that in businesses they overthrew that, which truth and justice ought to uphold. And therefore my advice unto Kings is, that being they are men, that are or may be free (if they will themselves) from these poor respective considerations, and are supreme Lords, and absolute sovereigns in their kingdoms, they would be pleased, to dis-agraviate those that are injuried, respecting only wronged right, and oppressed Truth. But because such as are wronged, and find themselves aggrieved, have not that easy access and entrance into Prince's Courts, or to their persons, either in regard of their great and weighty Employments, or some other lawful Impediments, it shall much import, that in their Courts, they should have some person, or persons, of great zeal and approved virtue and prudence to whom those that are aggrieved should have recourse. For many suffer much, that cannot come to be admitted to the sight, or speech of their King, whereas, if there should be a person appointed for to hear their Complaints, they would cry out with open mouth for justice, and should be righted in their received wrongs. And that person, or persons thus deputed by their Majesties, having first well weighed and examined the reasons of their Complaints, should afterwards represent the same unto their Kings, and give them true information thereof, to the end that they may forthwith by express Command, put thereunto a speedy and fitting remedy. And this (I assure you) would be a great bridle to restrain the insufferable insolency, and Avarice of Prince's Ministers; Who (questionless) would carry themselves much more fairly and uprightly, when as they shall know, that their disorders shall faithfully be represented. Whereas (on the contrary) it is not to be imagined with what a bold, nay impudent daringnes they outface goodness, when as they conceive that of their kings, which was uttered by that unwise and foolish Atheist; 
Psal. 14.1.  In cord suo non est deus. The fool hath said in his heart, there is no God. Or that, which those ignorant and troublesome friends of job, breathed forth against God himself; Circa cardines coeli perambulat, 
job 22.14.  nec nostra considerate. He walketh in the Circle of heaven, and the clouds hide him, that he cannot see, and consider the things upon earth. Or which those other wicked Villains vented; Non videbit dominus, neque intelliget Deus jacob. 
Psal. 94.7.  The Lord shall not see, neither will the God of jacob regard it. So in like sort say these bad Ministers, Tush this shall never come to our King's knowledge, he is taking his pleasure in his gardens, he is thinking on his Hawking and Hunting, or some other sports and pastimes to recreate himself withal; nor shall Tricks, and inventions be wanting unto us to stop up all the passages to his ears; but say open way should be made, and that the King should take notice of this, or that misdemeanour, it shall be daubed up so handsomely, such a fair varnish set upon it, and so full of excuses, that it will be all one, as if he had never heard of it, or any such thing been at all. Presuming, that Kings, rather than they will be troubled with businesses of clamour and noise, will (for their own ease) slightly pass them over. Wherein, as they have oftentimes found themselves, so it is fit they should still, be deceived. And truly to no man, can with better Title this Entrance be given, nor this golden key to the King's Chamber be committed, then to him, who with the integrity and zeal of an Elias, should trample and tread these Monsters under foot; and roundly and throughly to take this care to task, which (without all doubt) would be one of the gratefullest, and most acceptable services, which can be done unto God both in matter of piety, and of pity. But what shall I say of the King's happiness in this case? With nothing can he more secure his conscience, then with this. As one who is bound, out of the duty of his place, to have a watchful eye over all his Ministers, but more narrowly and nearly, to look into the water of those that are the great Ones; being likewise obliged graciously and patiently to hear those, that shall complain of them, it not proceeding out of spleen and malice, but out of a desire, to justify the truth, to make good a good cause, and that the fault may be punished, with whom the fault is truly found. For, when the subjects just Complaints are not heard, besides that his conscience is charged and clogged therewith, the Ministers themselves become thereby much more absolute, and more insolently Imperious; Insomuch that the subject seeing, that they are neither heard, nor eased of their grievances, they grow desperate. And what fruits despair bring forth, I need not tell kings, that know either men, or books. There is not in holy Scripture any one thing more often repeated, than the particular care which God hath of the oppressed. In the seventy second Psalm, where the Greatnesses of King Solomon are set forth, but more particularly those magnificencies of that true King Solomon, jesus Christ, whose figure he was, amongst other his Excellencies, for the which he ought to be much esteemed, beloved, and adored of all the Kings of the earth, and served by all the nations of the world, this which followeth is not the least. 
Psal. 72.11.  Adorabunt eum omnes reges terrae, omnes gentes seruient ei, quia liberavit pauperem à potente, pauperem, cui non erat adiutor. All Kings shall worship him, all nations shall serve him, For he shall deliver the poor, when he cryeth; the needy also, and him that hath no helper. And in another place he makes the like repetition. Ex usuris, & iniquitate redimet animas eorum; Propter miseriam inopum, et gemitum pauperum, 
Psal. 12.5.  nunc exurgam dicit dominus. Now for the oppression of the needy, and for the sighs of the poor, I will up (saith the Lord) and will set at liberty him, whom the wicked hath snared. And in the first Chap. of Esay, it seemeth that God doth proclaim a plenary Indulgence, and full jubilee unto those Kings, and Governors, who apply themselves to the easing of the oppressed. 
Isay. 1.18.  Subuenite oppresso, judicate populo, defendite viduam, et venite arguite me; dicit dominus, si fuerint peccata vestra ut coccineum, quasi nix dealb ab untur, at si fuerint rubra quasi vermiculus, velut lana, alba erunt. Relieve the oppressed, judge the fatherless, and defend the widow, though your sins were as crimson, they shall be made white as snow: though they were red like scarlet, they shall be as wool, you see then, that all sins are forgiven that King, that is a Lover of justice, and a friend unto the poor and needy, that takes pains in relieving the oppressed, and in defending the widow, and protecting the distressed. They may stand with God in judgement, & allege for themselves his justice & his righteousness, who have dealt justly & uprightly with their subjects, and mantained the weak and needy, against those powerful Tyrants, which seek to swallow them up, as your greater fishes do the lesser. Qui devorant plebem meam, 
Psal. 14.4.  sicut escam panis. Who eat up my people, as they eat bread. And howbeit justice ought to be one and the same both to poor, and rich, yet God doth more particularly recommend unto their care and charge that of the poor. For (as it is in the Proverb. Quiebra sa soga por lo mas delgado: Where the cord is slenderest there it breaketh soon. For a powerful man will defend himself by his power, and great men by their greatness; And would to God, that they had no more to backe them then a just defence: for then the poor should not need to stand in fear of them. But that is now to passeable in these times, which the Apostle Saint james found fault with in his. 
jam. 2.6.  Quod divites per potentiam opprimunt vos, et ipsi trahunt vos ad iudicium: That the rich oppress the poor by tyranny, and draw them before the iudgement-seates.  
When Kings do comply with this their obligation, when they free the oppressed, and defend the wronged Orphan, and Widow, God sends down upon them his light, his grace, and other extraordinary gifts, whereby they and their states, are conserved and maintained: Whose ruin and perdition doth evermore succeed through the default of him that governeth: for if Kings would govern according unto equity and justice, they and their kingdoms should be, as it were, in a manner perpetual and immortal. For (as it is in the Proverbs of Solomon) Rex, 
Prou. 29.14.  qui iudicat in veritate pauperes, Thronus eius in aeternum firmabitur: A King, that judgeth the poor in truth, his throne shall be established for ever. Whereas on the contrary, most certain it is, that the King and kingdom have but a short continuance, where the judges and Ministers are swayed by passion, and thereby the subjects abused. It is the saying of the holy Ghost; 
Eccl. 10.8.  Regnum à gente in gentem transfertur propter iniustitias, et iniurias, et contumelias, et dolos: Because of unrighteous dealing, and wrongs, and riches gotten by deceit, the Kingdom is transferred from one people to another. No one thing draws such assured and apparent perils of war upon kingdoms, as the wrongs that are d●ne to the poorer sort of subjects. Clamour eorum, in aures domini Exercituum introivit: 
jam. 5.4.  The cries of them, have entered into the ears of the Lord of Hosts. And there, before his Counsel of War, they present their Memorials, and their Petitions, with such a loud language, and discomposed delivery, that they pierce through his ears, when they call upon him, saying; since thou art the Lord God of Hosts, raise thou Armies both in Heaven and Earth, and revenge thou those the open wrongs that are offered unto us. And these Petitions, commonly find there such quick dispatch, that presently he nominateth Captains, levieth forces, and formeth a mighty Army of enemies, to disturb, and destroy that kingdom. And though some may conceive, that the cause of those and the like troubles, are the cross Encounters of Kings and Princes amongst themselves, or the greedy desire of war for spoil and pillage, which pardoneth no manner of persons, yet in realty of truth it is not so, but the wrongs of Ministers, exercised upon the poor, the fatherless, and the widow, are the occasion, that huge and powerful Hosts of enemies, in their revenge, enter the gates of a Kingdom and make waist and havoc thereof. For this cause were the Amalechites captivated, and put to the sword, and for the same likewise the soldiers entered into judaea, and sacked it.  
Whence we draw this clear and conclusive truth, that the best and the safest course to conserve a kingdom, to gain others, and to abound in riches, is; to undo wrongs done, not to dissemble injuries, to punish thefts and robberies, and to execute justice towards all. Initium viae bonae, 
Prou 16.51  facere iustitiam: The first step to goodness, is to do justice. For without it, the foot that sets forward, falls backward; and a King hath not where withal to rely on his power, his forces, his wisdom, and experience in government, if he be defective in this. For kingdoms last no longer, than justice lasteth in them. And true it is, that there is no wind shut up in the bowels of the earth, which causeth therein such violent effects of Earthquakes, as in those kingdoms, which think themselves surest and firmest do the complaints, and grievous sighs of the wronged poor. And therefore let none whatsoever, be they Kings, great Ministers, or Counselors of State, slightly reckon of the cries of the poor; For they referring their revenge to God, they draw him down from Heaven to right their quarrel. And the basest, and most barbarous man in the world, when he sees himself wronged, and can find none upon earth to plead his cause, or to do him right, he presently lifts up his eyes unto Heaven, and makes his address unto God, assuring himself that his help will come from thence. And it was well said of a Wise man; That the wronged are like unto those that are ready to be drowned, who if they fasten upon any thing, never let it go: so these men, when they are in danger to be sunk by being forcibly kept under water by the oppressors hand, lay fast hold on complaints, cries, sighs, and tears, as the last remedy allotted them by God; who saith: That he will hear the petitions, and receive the Memorials of the afflicted, which are written with tears. A maxilla enim ascendunt usque ad caelum. 
Ecel.  For from the cheek, they ascend up to heaven. They trill down the cheeks, till they fall to the ground, and from thence they mount up as high as Heaven: for being water, they rise as much as they fall. And when God sees they have reason on their side, and that they only call unto him for justice, (it being so proper an Attribute unto him) in the end he grants, and signs their request. Nor is it much, that he should show them this favour, his bowels being moved to compassion, in seeing his creatures in such extremities of affliction. Let Kings therefore beware and take heed, and their Ministers bethink themselves; that in such a case, an Inundation of tears, is of more force, and more danger, then that of the swiftest Torrent upon a mighty flood.   

CHAP. XVIII. Of the sense of hearing; And of the Audiences, which Kings ought to give.  
PVrsuing still the Metaphor of the head, whereon hitherto we have insisted, occasion is now offered unto us, to treat of the sense of Hearing, which hath some certain excellencies above the rest. For thereby we come to understand the hidden secrets of the heart, and the most inward thoughts of the Soul; which being clad and apparelled with that outside, and exterior part, the Voice, and put upon the Hearing of that person, with whom we talk and discourse, it knoweth that, which the understanding of neither Men, nor Angels once is able to comprehend. And that which we have spoken of the sense of the sight ought likewise to be said of this, For as far forth as is the perceiving of a Voice, or some other noise, or sound by the hearing, so fare is it common as well to brutes beasts, as to Men. But it is proper only unto Man, by hearing a significative voice, to discourse thereof, and to understand the inward conceit of him that speaketh: And from hence will we draw, what ought to be heard by the Head of a Commonwealth: who is not only to content himself with hearing the bare external Voice, but to hear it in such manner as the holy Scripture telleth us, God heareth the voices of those, which call upon him in the time of their trouble, which is a usual and plain kind of Language in the Divine Writ. And when it is said, that God heareth us, it is jointly said, that he granteth our petition; Whereof many Testimonies are found in the Psalms of David, and in divers other places. Càum invocarem, 
Psal. 4.1. ibi. ver. 4.  exaudivit me Deus iustitiae meae. Dominus exaudiet me, cum clamavero ad cum, etc. The God of my righteousness heard me, when I called upon him. And anon after. The Lord will hear, when I call unto him. In the twenty one of Genesis, it is there twice repeated, that God heard the voice of Agar's child, who was Abraham's bondwoman, 
Gen. 21.17.  which the mother had left all alone in the wilderness of Bersheba under a certain tree, and sitting down over against him a fare off about a bowshoote, that she might not see him perish for want of water. Dixit enim non videbo morientem puerum; For she said; I will not see the death of the child. In the very next Verse following a double mention is made, That God heard the voice of the child: Which was in effect to say, that he did relieve him, and refresh his thirsty Soul, and granted that, which the infant, and his mother desired. And the Apostle Saint Paul, in that Epistle which he wrote to the Hebrews saith of our Saviour Christ; That, Offerens preces ad deum cum clamore velido, 
Heb. 5.7.  et lachrymis, exauditus est pro sua reverentia. Offering up prayers and supplications to God the father, with strong crying, and tears, he was also heard in that which he feared. Which was all one, as if he should have said, That his father dispatched him, and granted what he petitioned in that his prayer. So that in rigour of holy Writ, Gods Hearing, and Gods Granting is all one. But in that common Commerce with men, and in that style, which Kings and their Ministers use, it is not so. For they hear, and hearing answer, that they have heard that, which they never mean to grant. And there is no worse Answer for a suitor, then to make this answer to his petition, That it hath been heard. And it is very fit, that they should reply in this kind of phrase: for thereby is given to be understood the great obligation they have to hear, as well those that have justice, as those that pretend to have it, although they have it not. In signification whereof, the two ears are placed on the two contrary sides of the head, one opposite to the other, because affording one ear to the Plaintiff, we must reserve the other for the defendant. And because God would have it so, that Hearing should be the ordinary means for the receiving of the divine Light, and attaining to the knowledge of those supreme truths, by so superexcellent and high a gift, as that of faith, 
Rom. 10.14.  Quomodo credent ei, quem non crediderunt? How shall they believe in him, of whom they have not heard?) As also, that Kings may have an entire light of humane Truths, it is requisite, that they should lend a willing care to those that crave Audience of them. For in this sense, of all other (saith Saint Bernard) Truth hath its seat, and Mansion. 
Bern. in Cont. Ser. 28.  In auditu veritaes: Truth is in Hearing. And in example of this, he allegeth that which passed betwixt good old Isaac, and his two sons Esau, and jacob; who by reason of his old age, failing very much in all the rest of his senses, that of his hearing continued still in its full perfection: The other deceived him, 
Gen. 27.22.  and this only told him the Truth. Vex quidem vex jacob, manus autem, ma●●s sunt Esau. The voice is jaecobs' voice, but the hands are the hands of Esau. Wherein he was out. In God's School, where faith is professed, great reckoning is made of Hearing. Quia fides, ex auditu. Because faith comes by hearing. 
Rom. 10 17.  For a man may hear, and believe, though he cannot see. But in the School of the world, we must have all these (and all is little enough) We must see, hear, and believe: And when Kings have both seen, and heard, and throughly informed themselves of the whole State of the business, that they may not be deceived in their judgement, then let them presently proceed to touch it (as we say) with the hand, to fall roundly to work, and in that manner and form, as shall seem most fitting, to finish, and make an end of it. 
Psal ●02. 19.20.  Domin● de coeli in terram aspexit, ut audiret gemitus compeditorum etc. The Lord looked down from the height of his Sanctuary. Out of the Heaven, did the Lord behold the earth, that he might hear the mourning of the prisoner, and deliver the children of death. This looking down of the Lord from the highest Heavens, and from the throne of his glory, upon the earth, to hear the grievous groan, and pitiful complaints of poor wretched creatures, which call and cry unto him for justice; should (my thinks) be an admirable good lesson for Kings, that they should lose somewhat of their sports and recreations, and of that which delighteth the eye and the ear, to bestow them both on those, who humbly petition him, that he will be pleased to both see, and hear their cause. Of Philip King of Macedon (though some put it upon Demetrius) it is reported by Plutarch in his life, that going one day abroad to take his pleasure and pastime, an old woman came unto him, & besought him to hear her, and to do her justice. But he excusing himself, and telling her, he was not now at leisure to hear her, she made answer. Proinde, ne● Rex quidem esse velis! Sir, if you be not at leisure to hear your subjects, & will not give them leave to speak unto you, leave to be king; for there is no reason he should be a king, that cannot find a time to comply with his duty. Convinced with this reason, without any more ado, he presently gave a gracious Audience not only to her, but many more besides. For Kings, which do not hear, by consequence do not understand; And not understanding they cannot govern; And not governing, they neither are, nor can be Kings. The Cretans, painted their God jupiter without cares, because he was that supreme king, that gave laws, and judged all. And therefore aught to carry an equal ear, & indifferently to hear all parties after one and the same self manner. Other some, did allow him ears, but so placed them withal, that they might hear those least, that were behind him; Which was held a fault in their God; as likewise it is in Kings, not to hear any but thosse that stand before them, or side by side are still weighting at their elbow. King's should hear as many as they possibly can, and (which is the only comfort of suitors) in that gracious and pleasing kind of manner that no man should departed discontented from their feet, being a main fundamental cause, to make all men to love, reverence, and esteem them; and likewise to oblige Princes, to lend the more willing and patiented ear to their subjects. And of this subject, Pliny, in commendation of his Emperor Traiane, tells us, that amidst so many cares of so great an Empire as his was, he spent a great part of the day in giving Audience, and with such stillness and quietness, as if he had been idle, or had nothing to do. And that he knowing the content that his subjects took in their often seeing of him, and speaking with him, so much the more liberally, and longer, he afforded them occasion and place, for to enjoy this their content. For nothing doth so much please, and satisfy the heart of a Prince, as to conceive, that he is beloved, and generally well affected of all his subjects. Let a King then, (this course being taken) persuade himself, that his people loveth him, and desireth to see him, and to speak daily (if it were possible) with him. And that they take a great deal of comfort, that they have seen him, and he heard them. And that of two things which all desire, To wit; To be heard, and relieved; The first, entertains, and comforts the suitor; and makes him, with a cheerful mind, to hope well of the second. Let him hear, though it be but as he passes by from place to place, and let him not let any day pass, without giving ordinary Audience at a set hour, and for a set time. And in case any shall require a more particular and private Audience, a god's name, let him grant it them; For every one of these (to conceive the worst) cannot deceive him above once; And it is to be supposed, that they will not be so uncivil, or so foolishly indiscreet, as to crave the King's private ear, but in a case of necessity, or where there is some especial cause, or extraordinary reason for it. And I farther affirm, that Audience being given in this manner, things will be carried more smoothly, and with more ease on either part; For that which breaks down your Damns in your rivers, is the detention of the water. And the detaining of a Subject from the presence & speech of his King, is that which doth dishearten, and deject the minds of your negociants, and supplicants. And when they see, they so seldom have Audience, and are put off from day to day, and that it costs them so dear before they can be heard, they will, while they may, make use of that present occasion, and then they talk world without end, and never give over, because they are afraid they shall never have the like opportunity again. But when those suitors shall know that they shall have ordinary hearing, on such days, and such a set hour, and for so long a time, they will content themselves, with giving much less trouble to their own tongues, and his Majesty's ears. In a word, no man will deny; but say with me, that it is just and meet, That he, that is to rule, and remedy all, ought likewise to hear all and that all men should know as much; for, for the good, and hope thereof, they principally obey, and love their King. And besides, a great part of that concourse, and tedious trouble of Negociants, will by this mean, be cut off. For, unless it be in ●ase of necessity, or some extraordinary occasion, no man (I assure myself) will be so unmannerly as to offer to weary and tyre out his King. For it is naturally inbred in all, to fear and respect Greatness, And therefore will not cause molestation to so great a Majesty but when they cannot find any other means to negociate. In conclusion, facile Audience in Kings, is such a virtue, as doth supply (and that with a great deal of advantage) the defect of many other virtues. And where there is no need of that supply, it serves to give a greater lustre and perfection to the rest, the subject not having any other thing, that he more craveth from, or desireth in his King. And questionless, use and custom, will make it more easy, though at first it may seem somewhat troublesome unto him. King Antigonus, who was father to the great Demetrius, was a proud, ambitious, covetous, cruel, and effeminate Prince, and yet notwithstanding all these vices, and other his weaknesses and infirmities, his subjects did bear with them, and did truly serve and obey him, because he did never refuse to give them Audience, gave them kind and fair answers, suffered himself to be seen often of them, and did never show to any man a frowning look, or discontented Countenance.  
This facile giving of Audience, doth bring likewise with it another benefit not so well understood perhaps, as it ought to be, by Kings and their favourites. Which is; That thereby they receive the private advertisements of particular persons in such a convenient time and season, as is fitting for them. For, in negociating, by retarding this Audience, either the occasion is overslipped, or he wearied out, that should advertise: And because the advertiser, (as there is great reason for it) would be oath that another man should go away with the thankes and gratification, which is due unto himself for his care and diligences used therein, he will negociate it by his own, rather them another's means, that he may not lose both his thankes, and his labour. And because many times this Aduertiser, either dareth not or holdeth it not fit, to trust a paper therewith or other men's ears, all this may easily be excused with a facile Audience. King Assuerus, 
Ester 2.11.  by knowing in time the treason which was plotted against him, by Bigthan and Taresh, two of his Eunuches, which kept the door, had his life thereby preserved. And Publicola, 
Plut. in vitae Publicolae.  the Roman Consul saved his Country, by preventing in time the conspiracy of Tarqvinius, by giving easy access and Audience to Vindicius, an ordinary serving man, who bewrayed unto him the treason of the Aquilij, and Vitellij, together with Brutus his sons. And the like success had Pelopidas amongst the Grecians, (as you may read in Plutarch) where he much recommendeth in either of them, both Publicola, and Pelopidas, their kind and courteous using of men, when they came to speak with them, and the easy and patiented ear they had from them. Whereas on the contrary, divers Princes have utterly overthrown themselves and their kingdoms by their hardness and harshness in this kind, and have lost many a great and fair occasion, because they would not hear, and examine in time those advertisements which were given them, & recommended to their better consideration. Last of all, admit that this should not be altogether so just and convenient a course as I have here delivered unto you, yet notwithstanding, because all men wish & desire it, my thinks this one consideration, in all good reason of State should suffice, to have it be held, to be both just, and convenient. For it is not possible that all both good and bad, should err in this desire. And I dare be bold to say, that all do hunger and thirst, cry and dye for this, except it be some few who may feather their nest by the contrary, whose thriving, and increase of wealth doth ordinarily consist, in clapping a lock on the king's ear, & barring the door to his hearing, so that men can hardly & with a great deal of difficulty come to speak unto him. And besides the foresaid benefits, by debarring men of easy access to the king, all requital of their good service, either by gracious words, or deeds, is quite taken from them; which certainly is a jewel so worthy the wearing, that every one would willingly have it for himself. And if kings do not know thus much, or that they are not told thereof, it is by reason of that old mischief which they suffer by not harkening unto truth, either in their Counselors or those Auisos, that are represented unto them, or because those that are near about his Majesty & interessed in his favour, will not let him be acquainted with any thing, save what they know will please his humour, & give him most content, till the business itself break out, & the error (like an imposthume) begins to grow ripe, and the wound (as we say) shows itself; then and never till then, is the smart of it felt: Which is ill for the kingdom, & worse for the King. For, in these delicts and excesses, the King, (in the people's conceit) shall be the only man in fault, & he that must pay for all. Dangerous is the State of Kings, dangerous the times, but more dangerous the remedy, & the non-conueniencie for the now putting it in practice. In ordinary, and public Audiences, let not Kings permit either Ministers, Counselors, or Ambassadors to enter, for it will but make the Commons complain, that that is taken away from them, which is theirs; And they on the other side, being principal persons, will mutter and grumble, thinking themselves wronged, and their worth underualewed, to have all one Audience with the ordinary sort of people. So that with one & the same Act, he discontents all of them. Let there be days, & hours, appointed for the one, & the other naturals, & strangers, & let every man know his set day, and hour. For this being without distinction, what doth it serve for, but multitude, and confusion? And to have all of all sorts to assist there continually to hear and nourish the Complaints of particular persons, and to make report thereof by Letters to their several nations and Countries, and to put a Gloss upon them, to show their own wit. And though this at the first sight, may seem to be a thing of small importance, yet such a time may be taken, that it may prove a matter of great consequence.   

CHAP. XIX. He goes on with the same matter, Treating of the Audiences of Ministers, and Counselors.  
KIngs (saith Xenophon) have many ears; For they hear by their own, and by those of their Favourites, Ministers, & Counselors. And it is no more than they stand in need of. For they must hear all, Great, and Small, Natural, and Stranger, without acceptation of persons, these as well as those; and deny no man their ears, lest they give them just cause to grieve and complain, that for them only, there is neither King, Favourite, nor Minister to have access unto. This Rapsodye, and multitude of ears, and the difference between the one and the other, King David gives us to understand in that his Audience which he craved of God. Domine, Exaudi orationem meam auribus percipe obsecrationem meam. 
Psal. 143.1.  Hear my prayer (O Lord) bow down thine ear, and hearken unto my supplication. He saith, Hear me, O Lord; but how, or in what manner? With thine ears, I beseech thee. Tell me (thou holy king) why dost thou say with thine ears. Might not that phrase of speech been spared? Or wouldst thou happily, that God should hear thee with his eyes, or his mouth? No certainly, But because it is a usual custom with Kings, that govern great Monarchies, who by reason of the variety and multitude of businesses, cannot by themselves give ear unto all, and inform themselves of the truth, to remit part of them to others, that they may hear the Parties, and informing themselves of the business, may send it afterwards to the Consulta there to be debated. One comes with his Memorial to the King; The King wills him to speak unto the Precedent, or to such a Secretary, that he may inform. But David here saith; Remit me not O Lord unto any other, for remissions, are remissions, the very word telling us, that to remit a business, is to make it remiss and slow, and that there is used therein so much remission, that a man's life is oftentimes ended, before his business. Auribus percipe: Do thou thyself hear me with thine own ears, without remitting me to the hearing of others. But to hear all, and in all parts, without remission to other men's ears, who can do this save only God? And for my part, I am of opinion, that they alluded unto this, who (as we told you) painted their God without ears; for to give us thereby to understand, that it is peculiar only unto God to hear without ears, and to hear all, without standing in need of other Oydos, or Oydores; For such a necessity, were in God a defect. But in Kings it were a defect to do otherwise; for they are notable to hear all of themselves, and therefore must of force make use of other men's ears. And therefore, as Nature, in Man's body hath disposed different Members, necessary for its proper conservation, as the eyes to see, the ears to hear, the tongue to talk, the hands to work, the feet to walk, and all of them to assist to the Empire of the soul. So in like manner, this Mystical body of the Commonwealth, whereof the King is the soul, and Head, must have its members, which are those his Ministers, which are Subject to the Empire of their king, by whom he disposeth and executeth all that, which doth convene for its Government, conservation, and augmentation. 
Arist. de Anima.  Aristotle renders the reason, why your huge and extraordinary tall men are but weak; And (as I take it) it is this. The rational Soul (saith he) is solely one, indivisible, and of a limited virtue or power, and that it cannot attain to that strength and force, as to give vigour to those parts that are so fare distant and remote in a body, beyond measure, great. Now, if the body of this Monarchy, be so , and exceeding great, and goes daily increasing more and more, and that the Soul of the King which is to govern it, to animate it, and to give it life, doth not increase, nor is multiplied, nor augmented, at least in its Ministers; How is it possible, that a King of himself alone should be able to afford assistance to all? And to give life, and being, to so many parts and members, that are set so far asunder? so great is the Office of a king, especially, if he be Master of many Kingdoms, that it is too great a Compass, for one man's reach, and it is not one man alone, that can fill and occupy a whole Kingdom, and be present in all its partnes. And therefore of force he must make use of other folks help, and more particularly of those, which serve him instead of ears, such as are all your superior Ministers of Counsels. These great Officers are called in the Spanish, Oydores, of Oyr, To hear; And the ears of the head, are called Oydoras', of their hearing; And your judges of the land, Oydores, Hearers of men's causes And as they are alike in name, so ought they likewise to be alike in Office, and to resemble the Original, which it representeth, to the life, and it's true nature. Now, what Office is most proper and most natural to the ears? you will all grant me, that it is to hear always, & never to be shut. Your eyes have their portcullis, which they open, or shut, as they see cause. The mouth, hath the like; But the ears (like bountiful house keepers) have their doors still open, and those leaves which they have on either side are never shut, never so much as once wag. And it is Pliny's observation; That only man, 
Plin. nature. Hist, lib. 2.  of all other creatures hath his ears immmobile, and with out any the least moving. And Horace, holds it an ill sign to wag them; but a worse, to stop them, Sicut aspides surdae, obturantes aures suas. 
Psal. 58.5.  Like deaf adders, stopping their ears, that they may not hear. sicut Aspides, which are fierce and cruel creatures, and of whom it is said, that they are borne as deaf as a door nail; and to this their natural deafness, they add another that is artificial, whereby they grow more deaf, by poisoning that part, and by winding their tail close about their head, and sometimes laying the one ear close to the ground, and stopping the other with the tipp of their tail, that they may stop and dam up all the ways, by which the Voice of the Charmer might enter in. Unto whom, David compares those who being Oydos del Rey, the King's ears, or (to speak in the usual phrase) Oydores del Reyno, the Kingdom's ears, do shut and stop their ears, that they may not give due and fitting Audience. Being naturally enemies to their own profession, which is to hear; seeking out shifts and tricks, that the Cries, and Complaints of the poor may not come to their ears. There is not any cruelty comparable to this, to see a poor suitor troth up and down, a month or two together, labouring to have Audience, and in stead of letting him in, hath the door still shut against him. Nature would not allow doors to the ears, & yet these that are the Commonwealth's ears, make profit of the doors of their houses, and command them to be kept shut: your suitors they come and go, but my sennior Oydor, my Lord judge, he that should have his doors open, to give open hearing to all Comers, is shut up in his closet, and cannot be spoken withal under a couple of Capons. The Tribunes of the people of Rome (a Magistracy ordained for defending of the Commonalty) kept their gates still open, that men at all hours, might upon all occasions, come and treat with them. If that young man, 
Act. 22.21.  which was Saint Paul's sister's son, who heard the Conspiracy which the jews had plotted against him, and went to give advice thereof to the Magistrate, had not found such easy entrance into the Tribunes house as he did, without doubt it had cost Paul his life. For forty men, had taken a solemn oath to kill him as he came forth of prison to his Trial; and bound themselves with a curse, that they would neither eat, not drink, till they had killed him. Now, when this young man came to the Chief Captain, and told him that he had something to say unto him; The Text there saith, that the Captain took him by the hand, and went a part with him alone, and asked him; What hast thou to show to me, etc. With this facilenes, did the Ministers of that Heathen-people, give Audience. How much more ought Christian Ministers to do the like? The open door, and the giving of Audience in some open Hall, or in some outward Court, whereunto all are admitted to enter, would give much content unto many; but these close doors, and close Audience, to very few; which is purposely done for to pleasure their friends and servants; for, from this their hard access, and difficile entrance, they likewise make their gain, and are not ashamed now to demand that for a fee, which if they were well served should be recompensed with a halter And look what I have said of your Oydores, which are your judges in Chanceries, and other the chief Courts of justice; I say the like of other Ministers, who though they have not the same name, yet do they serve as ears to their king. And then are their ears shut, and grown deaf, when they will not hear; making thereby his Majesty to be found fault withal, & to receive a hard censure from his subjects, when he is innocent & blameless, and drawing a thousand other mischiefs upon the Commonwealth. And it is a most shameful thing, and worthy reprehension, & redress, that when kings shall be liberal in this kind, their Ministers should be so short & cutted, and that a man should be at more cost and trouble to get Audience of them, & to negociate a business, then of the king himself. And the mischief of it is, that they procure and pretend now, as in former times, the greatest favours the highest places, honours, & dignities, whilst in the mean while it is not thought upon, nor taken into consideration, that besides the offence which is done herein unto God & the Commonwealth, that it is one of the most prejudicial things in the world for the quiet peace of States, & the conservation of kingdoms. And this was well understood by Absalon the son of David, & pretender to the Crown of Israel. Who perceiving, that the king his father through his great employments in the Wars, could not so well attend his giving Audience to all his subjects, and that they to whose charge & care it was committed, did not comply, therein with their obligation, he placed himself at the entrance of the City, whether the suitors repaired, and seeing how much they distasted it, that they had not that quick Audience and dispatch as they expected, and desired, he insinuates himself into them, and speaking very kindly, 
2 Sam. 15.3.  and lovingly unto them, he told them. Videntur mihi Sermones tui boni & iusti, sed non est qui te audiat constitutus à Rege: Thy matters are good and righteous, but there is no man deputed of the King to hear thee. And this is it, that puts all out of frame, and order. O quoth he, that I were made judge in the land, that every man which hath any matter of controversy might come to me, that I might do him justice; etc. And it followeth anon after in the Text; Quod solicitabat corda virorum: That by this means he stolen away the hearts of the men of Israel. And that thereupon there shortly after ensued a great rebellion, which put the king, & the kingdom in great jeopardy. Which may serve as a lesson for a good Minister, to teach them what they ought to do, & not to think, they do that which they ought, when for fashion sake, they give short and crowding Audiences, where that which enters in at one ear, goes out (as they say) at another. But that so much time should be allowed for the hearing of them, as the quality off the business shall require, without cutting those off, who go rendering their reasons; For he that hath not the patience to hear them, either he not understandeth them, or is afraid to meddle with them.  
With this therefore I conclude this, and the former discourse. That the first Office of a King, is, To hear all his subjects. And it being supposed, that he alone cannot do it, it is fit he should have Oydores, that should hear for him, and be his ears. And for that as by the ears of the head, there runn's along a certain secret nerve, by means whereof that which is heard, is presently conveyed to the brain, there to be registered, and consulted on by the Common sense. So these Oydores, aught to hold their secret Consulta, wherein they ought to make relation unto the King of all that they have heard. But let them weigh with all, what a short Cut it is from the ear to the brain, and the small stay that is made in this journey, or passage; to the end that by this natural course, which is so quick, & speedy, they may see their error, and perceive what a great fault it is, to retard their Consultations, to show themselves thick of hearing, & to have their ears shut, or rather the Oydores themselves shut up, and not to be spoken withal. Some would fain excuse these Audiences, with the impertinencies of those that crave them, which sometimes are very large and tedious and to as little purpose, as they are too too importune, & unseasonable. But to this answer; That your high and eminent places, bring with them this trouble and charge; And (as the Apostle Saint Paul said) that it is a great token of prudence to know how to bear with the foolish, and to have sufferance and patience with those, that are none of the wisest. Libenter enim suffertis insipientes, 
2 Cor. 11.19.  cum sitis ipsi sapientes: For ye suffer fools gladly because that ye are wise. And because he that is most wise, is most offended with ignorance, let him know, that he meriteth much in dissembling it, when it is fitting so to do: for to say the truth (as the same Apostle affirmeth, God's good and faithful Ministers have obligation, both to the Wise, and to the foolish. Sapientibus & insipientibus debitorsum. 
Rom. 1.14.  I am debtor both to the wise men, and to the unwise. In the History of the Kings is set down the dissimulation, wherewith the women of Tecoa spoke unto King David, and how importunate and tedious she was in telling her tale, and withal the King's great patience in hearing her out, and his not being offened with the craft and cunning wherewith she came unto him; albeit the business was of that weight and moment, that his great Captain joab durst not propound it unto him. Audi tacens, 
Eccl. 22.7.  simul & quaerens. Give ear, and be still; and when thou doubtest, ask. This Counsel concerneth all, but more particularly Kings, and their Ministers, who are to hear, and be silent, to ask, and ask again, till they have fully informed themselves of the truth of the case. For this is rather an honour, than dishonour unto Kings, and great Ministers. 
Prou. 25.1.  For, as the holy Ghost saith; Gloria regum est in vestigare sermonem. The King's honour, is to search out a thing. Of him, that speaketh not, nor asketh a question of him that speaketh, it may be conceived, that he doth not hear him; For these two senses are so near of kin, that (as the Philosopher observeth) he that is borne dumb, is also deaf; And not only this, but likewise, that the speech being taken away, the hearing is lost with it. The cause whereof (according to Lactantius) is; for that the Organ, by which the Air is received, and wherewith the Voice is form, holds such Correspondency with that which goes unto the hearing, that if the first be shut or stopped, the exercise of the second is likewise hindered. Upon information, and hearing, followeth in the next place, doing of justice, whereof we will treat in the Chapters following.   

CHAP. XX. Of the Virtue of justice, the natural sister, and Companion of Kings.  
We told you in the former Chapter that Hearing was the precisest, and directest means for the doing of justice. And therefore falleth fitly out here to treat thereof. Your Ancient Hieroglyfinists, as also your Saints, in their writings, treating of this Virtue, compare it to a pair of weights or scales with its two balances. And it seemeth, that Nature herself made this Ectypum, or Exemplar, this portraiture or delineation, shadowing it out in every one of us, by giving us two ears, like unto those two balances, whose truth dependeth on the Examen, or Aequilibrium, that tongue or needle, which stands uppermost in the beam of the balance; making my application in this manner, that the two ears, standing like two balances, on either side of the head, they have their rule of truth from the supremest and highest part thereof, where stands the tongue or needle of reason, and the judgement of those things to their true weight, and measure, which are put into these Intellectaull balances. To discourse therefore of justice, is very essential to that which hath already been treated touching a Commonwealth; For (as we told you in our very first Chapter) A Republic, or Commonwealth, is a Congregation of many men, subject to the same Laws and Government, which is not possible to be conserved, if justice therein shall be wanting. Which gives to every one, that which is his own, keeps men within the bounds of good Order and Discipline, and bridles those by reason, which transported by their unruly appetites, (like headstrong jades) would live without it, admitting no curb, no manner of control, but following that Law of Vivat, qui vincit: Let him wear a Crown, that wins it. If Men would but observe that first rule of the Law natural, consecrated by the mouth of our divine Master Christ. Quod tibi non vis, 
Math. 7.12.  alteri ne feceris. Et quaecunque vultis ut faciant vobis homines, eadem facite illis: Offer not that to another which thou wouldst not have done to thyself. And therefore, whatsoever ye would, that men should do to you, even so do ye to them. There needed no other bulwarks, or fortifications, to live quietly and peaceably in the world. But after this same Lolium crept in, this Tare, of Meum, and Tuum; the Cooler (as chrysostom calls it) of Charity, the Seminary of discords and dissension, and the fountain of all mischief; men found themselves obliged, nay enforced, to seek out some such means, or manner of living, whereby every one might quietly and peaceably enjoy that, which he held to be his own. And for this cause, they resolved to lead a joint life together, submitting themselves to one and the same Laws, and subiecting themselves to one and the same King, who should likewise keep and observe them, and by justice conserve nourish, and maintain all other necessary virtues for the augmentation and conservation of Common wealths. And for this end, was given unto Kings that great power, which they have, holding in one hand the balance of justice, and in the other, the sword of power. Which that naked weapon doth represent, which is borne before them, when they enter with authority and State into their Cities. And alluding either unto this, or those ancient Insignia of your judges, the Apostle Saint Paul saith; 
Rom. 13.3.  Vis non timere potestatem? Bonum fac: non enim sine causa gladium portat: Wilt thou be without fear of the power? Do well. For the Magistrate beareth not the sword for nought. Herodotus tells us that, which Cicero delivereth unto us. 
Cicero.  Eadem fuit legum constituendarum causa, quae regum. That one and the self same, was the cause and Motive, of ordaining Laws, and Creating Kings. Whence it followeth, that there neither can be any Commonwealth without justice, nor any one that can deserve to be a King, unless he maintain and conserve it. And though he may seem to be a King, yet in reality of truth he is not. Because he wants that principal attribute, that should make him be so; As a painted man, which is no man, cannot properly be said to be a Man. The holy Scripture, styles those Hypocrites, which do not administer justice, for they have no more in them of Kings, than the apparent, or outward show, as the Sceptre and the Crown, and other their regal robes, and ornaments. And it is worthy your consideration, and it is no more than what their holy Doctors and learned Interpreters of divine Letters have observed; That a good King, and justice, are brothers and sisters, and so nearly twinned that you can scarce make mention of the one, without the other. The Prophet Esay, representing the fervent desire of all the world, and the voices and cries of the Patriarches, who with such instance and earnestness did call for the coming of the Son of God, saith; Rorate coeli desuper, 
Esay. 45.2.  & nubes pluant iustum, & iustitia eriatur simul: Ye heavens, send the dew from above, and let the clouds drop down righteousness, let the earth open, and let salvation and justice grow forth, let it bring them forth together. And in another place, as if God did answer these the desires of the Just, he saith; 
jerem. 23.5.  Ecce dies veniunt, dicit dominus, & suscitabo David germane iustum & regnabit Rex, & Sapiens erit, & faciet iudicium, et iustitiam in terra, Behold, the days come (saith the Lord) that I will raise unto David a righteous branch, and a King shall reign, and prosper, and shall execute judgement, 
3 King. 3.  and justice in the earth. And in the third book of the Kings, God being willing to grace and autorize the person of Solomon, who was the Type & figure of the true King of Kings, our Saviour jesus Christ, had no sooner the Crown set on his head, & the possession of the Kingdom settled upon him, but there was presently offered and put into his hands a great occasion for to show his prudence and wisdom, and his great nobleness and courage for to do justice. The Case was a common and known Case; it was betwixt two women, that were friends and Companions, who leading a lewd and dishonest life, were delivered or brought to bed both at one time, and sleeping together in one bed, the one of them being oppressed with a heavy sleep, overlaid her child, and when she awaked, she found it to be dead. And at the same instant, without being felt, or perceived bv her Companion, she puts me the dead child by her, and took the living child to herself. But this theft could not be so covered, for all her cunning carriage, but that the other knew, that the dead child which was laid by her side, was not hers, but the living. The other with a great deal of impudency, and dissimulation denied it. And because they could not agree upon the business, they resolved to go to King Solomon before whom the business was continued with the like stiffness, and obstinate contestation, giving each other the Lie, and other the like bold and uncivil speeches as is usual with such kind of women. The King, finding no more proof nor reason of credit in the one, than the other, commanded a carving Knife to be brought into the open Court, & that dividing the living child in the midst, the one half should be given to the one, and the other to the other. Thereupon, the true Mother, trembling and quaking, and feeling that knife already in her own bowels, which was to part her child in twain, besought the King, that this his sentence might not be executed, but that the child might be delivered over whole to the other. Which being well weighed and considered by this wise King, and good justicer, he knew thereby, that she was the true Mother and so gave order, that the child should be restored unto her. And the holy Scripture saith; That the same of this notable piece of justice was divulged fare and near, and that there grew thence a great respect in all the people of Israel towards this their most prudent King, who had with so much judgement and wisdom, administered justice. Audiait itaque omnis Israel iudicium, quod iudicasset Rex, 
3. King. 3.28.  et timuerunt Regem, videntes sapientiam Dei esse in illo ad faciendum iudicium. All Israel heard the judgement, which the King had judged, and they feared the King; for they saw that the wisdom of God was in him to do justice. So that, when they saw how just a King he was, and with what a deal of uprightness, he did administer justice, the people shouted for joy, and cried out, that his wisdom was from heaven, and though he were then very young, they began to fear and reverence him very much. And therefore if a king will be beloved, esteemed, and respected of his subjects, he must be a just King. For, most certain it is, that if Kings will pretend honour, authority, credit, estimation, and respect, they cannot take any better course for it, then by giving to every one, that which appertaineth unto him, with a just hand. Summum in regibus bonum est (saith Saint Gregory) iustitiam colere, 
Greg. lib. 7. Epist. 120:  ac sua cuique iura seruare: It is the greatest goodness, and highest commendation in Kings, to honour justice, and let every man enjoy his proper rights, and privileges. And so it is, that there is not any thing, whereby Kings do more gain the Common voice, for the augmentation of their authority, and increase of their Estates, or that doth more incline the minds of their subjects to respect, & obedience, then to know, that they are wise, sincere, full of integrity, & of great zeal in the administration of justice For then all will willingly obey him, & hearty love him, living in an assured hope that all his actions, will be measured, weighed, and crowned with Equity, and justice.  
Let therefore the Conclusion of this discourse be; That (according to Plato) the greatest praise, that can be given to a King, is in consideration of this Virtue; for, (as we will show you by and by) it embraceth all virtues in itself. And there is not any Title more honourable, or that doth so quadrare, so square; and suit; with a King, as that of lust. whereby a King is made as it were a God upon earth, and becomes like unto him in rewarding, and punishing. Anaxagoras, and Homer, called Kings, jovis discipulos, jupiter's Scholars; because in imitation of the Gods, they did administer justice. And anciently, they were termed sacratissimi, most sacred. In effect, justice is a virtue, truly regal, and most proper unto Kings, because it appertains unto them by Office, and doth constitute them in their being of Kings; 
Diodor. Sicul. lib. 4. c. 1.  for without it, they cannot be. And therefore your Egyptian Theologians, with one and the same symbol, which was an open-Eye, did signify both a king, and justice. For neither a king, without it; nor it, without a King, can perform their office. And therefore Plato calls her the Overseer, 
Plato lib. 9 delegibus.  and the Revenger of all things, in regard of that great vigilancy which Kings ought to have in executing justice, and in seeing and knowing, what passeth in the kingdom: for kingdoms for this cause are content to become subject unto them, out of a confidence they have, that they shall be protected by them. This is the thing (saith Osorrus) that Kings must look unto; 
Osor: lib 4 de reg. Instit.  This must be their chief care and study. In studium iustitia, omnes regis curae et cogitationes, omnes labores, atque vigiliae, omnia denique studia consumenda sunt. Ea namque à principio Reges creavit. The doing, or not doing of justice, is that, which either sets up, or pulls down Kings. And that King, must make a new conquest of Kingdoms, If those, which he hath already gained, be not conserved and defended by the force and power of justice, which, is the main pillar, and only prop to speak of, that uphodeth Kingdoms, without which they cannot long last and continue. For God will most justly punish them, by taking those from them, which they have, if they dissimulate injustices, and if they suffer themselves to be carried away contrary to all right and reason, and permit notorious faults to pass without punishment: Other faults are not so much risented in Kings, and Kingdoms are content to tolerate them, be they never so great. But should they have never so many other good parts, if they be faulty in this, which is of so great importance, they shall presently see and perceive a public face of sorrow, and a general discontent in all their subjects. And God oftentimes, makes it a means for the punishment, and amendment of Kings and Kingdoms. It is the saying of jesus the son of Syrach; That by Counsel, 
Eccl. 10.8.  and justice, Kingdoms are maintained. And for default thereof, Sceptres and Crowns, are lost, and Kingdoms transferred from one people to another. And those brought to serve, which were borne to command. But the King that administereth justice, without respect of persons, shall have his succession perpetual: for that is the very ground and foundation of a Throne royal. 
Prou. 25.5.  Aufer impietatem de vultu regis, et firmahitur justitia thronus eius. Take away the wicked from the King, and his throne shall be established in righteousness. That is, His Issue, his House, and his Kingdom. justice is that which foundeth Kingdoms, which enlargeth them, and conserveth them; That which establisheth peace, and resisteth war. Without it, there is neither King nor Kingdom, nor Commonwealthe, nor City, nor any other Community which can be conserved. And all whatsoever that have been ruined and destroyed, hath been for want of justice. For this cause the Kings of Egypt, and in imitation of them, some others, did (which all good Kings ought to do) swear their Precedents, Ministers, and Magistrates, that they should not obey their mandatums, nor execute their orders and decrees, if they found in them, that they commanded any thing contrary unto justice, and the Laws of the Kingdom. Philip the Fair, King of France, and his successor Charles the seventh, enacted a Law, that the judges should make no reckoning of the King's Letters nor those his royal schedules, unless they seemed unto them to be just, and lawful. The Catholic Kings, Don Fernando, and Donna Isabel, and their Nephew, Charles the fift, by their well ordained Laws, Magistracies, and Tribunals of so much power and authority, exceeded all before them, that favoured justice. Which were augmented and enlarged by King Philip the second, who was more particularly zealous of justice. And his son King Philip the third, was a great favourer and lover of justice, and observer of the Laws, submitting unto them his person, and his goods, Who might very well say, that which the Emperor Traiane said, conferring great power on his Governor in Rome; Thou shalt use this sword, in our name, and for Us, as long as we shall command that which is just; and against us, if we shall command the contrary. For it is always to be presumed of the Intention of Kings, that they evermore command justice to be done, but never the contrary, though it make against themselves. David gave thankes unto God, that he had set him in the way of justice; that is, That he had given him an upright heart, and informed his understanding with so right a rule, that it inclined his disposition to do justice, though it were against himself. The cause (saith Diws Thomas) why God, for so many years did enlarge the Empire and Monarchy of the Romans, with so much power, so much treasure, and so many great victories, was; for that their rectitude and justice, which they observed towards all. But in that instant, that they fell from this, their Empire likewise began to fall. Of these Examples, all Histories, both humane, and divine, are very full; yet all will not serve the turn, they do little, or no good. Let God's mercy supply this defect, and work this good. And let not the poor be discouraged and disheartened, but let them comfort and cheer up themselves with this, that their righteousness, and their patience shall not perish for ever. God hath spoke the word, and he will keep it. 
Psal. 10.17.18.20.  The poor saith the Psalmist, shall not always be forgotten, nor shall the hope of the afflicted perish for ever. For he will take the matter into his own hands, and will break the arm of the wicked and malicious, and will help the fatherless and poor unto their right, that the man of earth be no more exalted against them. Woe unto those, that are rulers of the people. Woe unto those, that are unjust Kings; Which make Laws like Spider's cobwebs; whereinto, little starveling flies, fall and die; but your fat Bulls of Basan break through, and bear them away in triumph on their horns. But that we may touch no more upon this string, we will here hold our hand; and and go on, in treating of justice, and its parts; A matter no less profitable, then necessary, for Kings, and their Ministers.   

CHAP. XXI. Of the Parts of justice in common, and in particular of justice commutative.  

D. Tho. 1. p q. 21 artic. 1 &. ●. 2 q. 61. art. 3. ●o●o de justitia. & just lib. 3. Arist: 5. Ethic. cap. 2.1. Mat. 5.20. & 6. & 1.  TO the end that we may proceed with more distinction and clearness in this Chapter, we are to presuppose with Diws Thomas, and others, that justice may be said to be in Common two manner of ways. First of all under this general name of justice, is comprehended all kind of virtue, & thereof in this sense, saith the Philosopher, that justitia est omnis virtus; justice includeth in itself all sorts of virtues whatsoever so that a just Man, and a virtuous man is all one. And in this sense Christ conceived it, when he said, Nisi abundaverit justitia; Except your righteousness exceed, etc. And in another place; Attendite ne iustitiam vestram faciatis coram hominibus. Take heed that ye do not boast your righteousness before men, to be seen of them. Of justice, considered thus in the general, we will not now treat of in this place; for in rigour and strictness, this is not true justice, though it have some similitude therewith. Now justice is taken after another manner for a particular virtue. To wit, that, which is one of the four Cardinal virtues, which hath for its object and end (as we shall tell you by and by) to give unto every man that which is his right and his due. Of this (which is properly justice) do we here mean to treat; of whose Excellencies, all books are full, and whereof, the Ancients said; That it is a celestial and divine virtue, seated by God, in the minds of men. Ulpian saith; That it is, Constans et perpetua voluntas, quae tribuit cuique suum; A constant and perpetual Will, 
Lib. 1. ff De Iust. & i●:  attributing to every man his own. Plato he goes a little farther; adding, that it is, singular, et unicum donum, etc. The only singular gift, & the greatest good, that God communicated unto Mortals here upon earth. For, from thence ariseth Peace & Concord. This is its work, & the end it pretendeth; According to that of Esay; Opus iustitiae pax. 
Esay 32.17.  And the work of justice shallbe peace, even the work of justice and quietness, and assurance for ever. And God himself, the Author, Cause, & fountain of justice, the first Title, & name that he took, when he created the world, before that he had created Angels, men, and Beasts, was that of judge. Whereby we are to understand, that there was a judge, and justice in the world, before any other thing was created. For, to have created a world, without a judge, or justice to govern it, and to punish humane excesses and disorders, had been to make a den of thieves, and Robbers. For all Kingdoms and Commonwealths, without justice (saith Saint Austen) had been nothing else, but so many Armies, of Outlaws, Rebels, and highway Robbers. 
Aug. lib. 4. de civet. Dei. cap. 14.  Remota justitia, quid sunt regna, nisi magna latrocinia. Take away justice, and what are kingdoms, but Latrocinatious, all kind of thefts, spoils, and rogueries? Certain it is, that the first judge, and Minister of justice, that was in the world, was God himself, who appointed Laws, and Precepts, who did rule and govern without Kings, or other their substitutes, till Noah's time; who was the first Governor of his people, to whom he gave order that he should live in justice and righteousness; doing the like afterwards to Moses, and after him, to his anointed Kings. And therefore Esay styles him Legislatorem, a Lawgiver. Dominus Legifer noster; The Lord is our judge, the Lord is our Lawgiver, the Lord is our King, he will save us. etc. And then in those days, by the sole power & hand of their Kings, was justice administered; And they were called judges, because they did judge according to the Laws; 
Isidor. lib. Etymol.  And they took this name from justice itself. judex dictus est, quasi ius dicens populo: non ergò est judex, si iustitia in eo non est: He is called judge, of judging the people uprightly: And he is no judge, if justice be not in him. His Object is Ius, or that which is just and lawful. And his office, to offend no man; to do right unto all, to give every one that, which is his; and what of right belongs unto him. This justice hath power to determine, how, how much, and when, the good are to be rewarded and the bad punished; it is the harmony of all good government, and whereby the world is sustained; and wherewith as with meat and drink, the life of man is preserved. And if justice should fail, the world would presently return to that Chaos, and confusion, wherein it was at the first. And for that this Virtue, is so necessary for man's life, 
Aug. de Doctr. Christ.  Saint Austen saith, that your ancient Kings did build and consecrate a Temple thereunto. And that on the high Altar, there were engraven certain Letters, which spoke thus: justice, that is upright, and free from love, or hatred, is the strongest chain, that a Kingdom hath. Which suiteth with that, 
Aristeas in Hist.  which one of the seventy Interpreters told King Ptolemy (as Aristeas reporteth it) who being demanded by him, how he might sustain himself in his Kingdom, and hold concord and good correspondency with so great a multitude and variety of men, as were therein, replied: By preserving justice, and giving to every one what was fitting, and not otherwise. And this is so manifest a truth, that Plutarch affirmeth; That not jupiter himself, though the greatest of the Pagan Gods, could be a good Governor without justice. 
Ambr. lib. 2. in Luc. Aug. lib. de dulled. abus.  In it (saith S. Ambrose) is found the concordancy of all virtues & without it, there is neither consonancy, nor harmony. It is the Mistress of Man's life, the extirper of Vice, the mother of peace, the defence of the Kingdom, the treasure of a Commonwealth, the joy of men, the comfort of the poor, the cure of the sick, 
Cicero: lib. 31 de Officijs. Plut in Moral. lib. de Doctr. pri●. Lact. Tirm●lib. 3 cap. 22. & lib. lib. 5. cap 5. Scot lib. 4. Distin. 46. q. 3. Anselm: in Prosolog. Plutarc: in Agesilao.  and the medicine of the soul. Cicero, calls her the Queen and Lady of the Virtues: Plutarch would have her to be in respect of the rest, as the Sun amongst the Stars. Firmianus affirmeth, that she is the mother of them all. And as the Mother is before the Daughters; So justice hath the precedency of all other Virtues. Scotus, surnamed the Subtle, together with Anselmus say; that if between God's justice and mercy, there were any precedency, justice would have the prime place. In fine, it is the foundation and ground of all other virtues, and by which all aught to be regulated and ordered. And we cannot endear it more, then in saying; That if justice should fail, all the Virtues would fail. And if that only be kept, there will be little need of the other. So said King Agesilaus. And it is Aristotle's Tenent; 
Arist: 3. Top. cap. 2. 1.  That if justice were publicly and truly administered, Fortitude, and other the Virtues, would be superfluous. For one not iniurying another, all would be peace, love, and charity. And it is a virtue very natural unto Man, who, in his own nature, abhorreth Vice, and loveth goodness, and what is honest. And therefore amongst other things that are controverted, Cicero saith, 
Cicero lib. 1. de Leg:  that there is not any thing more certain to be known, than that Man was borne for to do justice. It is she that ordains things for the common good, and the good of our neighbour. And by how much the common is greater than the particular; So much doth this Virtue exceed others, that are ordained to a particular person, or a man's own self. Finally, it is very necessary for the conservation of the body, and the Salvation of the Soul. 
S. Tho. 2. ●. q. So. Art. 1.  Diws Thomas, and others, whose names I silence say; That 24. Virtue's side, and take part with her, which they term Adiutrices, Helpers, which do serve and accompany her in all her Actions. And making use of them, as of consellors, and Aduisers, she determines what is just, the good which is to be followed, and the ill which is to be avoided, there being nothing, that hath not need of its favour, 
Gregor. 6. quae. tu●r modis. 11. q. 3. de re iud. in 6. cap. 1.  and help. For, (according to Saint Gregory) it hath four most potent opposites, which make the rod of justice to bow, and turn crooked, and to falsify the tongue and beam of the balance. To wit; Hatred, Favour, Fear and Interest. Now justice is divided into two parts, which are, the honour of God, and the love of our neighbour. Aristotle, did likewise consider two other parts of justice. One common, which is ordained for the Commonwealth, and the other particular which is instituted for our neighbour. Which by another name, they call Equity, which man using with reason, deals so with others, as he would be dealt withal himself, upon the Common, which embraceth & includeth all the rest, 
Patri. de Reg. lib. 8. Tit. 2.  Patritius founded his Commonwealth; And Plato his, upon the particular. Others divide it into four parts, or species, into Divine, Natural, Civil, and judicial. Which the Schoolmen do define and declare at large, unto whom I remit the Reader. But laying aside these divisions, 
Scolastici cum D. Tho. 2.2 q 80 art. 1.  which make not for our purpose, the most proper and essential division of justice, is into Commutative, and Distributive. Which (as Diws Thomas saith) are the parts Subiectivae or subiective parts of this justice; that is to say, it's essential Species. And therefore we will treat of these two, and that very briefly. And first in the first place of the Commutative, and in the second of the distributive.  
justice's Commutative, Contractive, or Venditive, (for all these names your Authors give it, for the matter of Commutations, 
Arist. 10. Met: Tit. 18.  Contracts and Sales, wherein it is exercised, is considered betwixt two, party and party, which are a part of that whole body of the Commonwealth, which give, and take, between themselves, by way of Contract, or Sale. It's end, and object, is equality, and proportion, between that, which is given; and that, which is received; without respect unto the persons which buy, and sell, but to that which is contracted, sold, or commutated, that there may be an equality and proportion had, betwixt that, which is given, and taken. And when in this there is a defection, it is contrary to Commutative justice. The distributive, is considered between the whole, and its parts. The. Medium of this Virtue, doth not consist in the equaltie of thing to thing, but of the things to the persons; for, as one person surpasseth another, so the thing, which is given to such a person, exceedeth that part, which is given to another person. So that there is an equality of proportion between that, which is more, and that which is less; but not an equality of quantity, to wit; So much to the one, as to the other. For those, which in a Commonwealth, are not equal in dignity, and desert, ought not equally to enjoy the Common goods thereof, when they are reparted and divided by the hand of distributive justice; As we shall show you by and by, when we come to speak of the Commutative, which treats of equalizing and according that, which men's disordinate appetites, and boundless covetousness doth disconcerte, and put out of order, every one being desirous to usurp that for himself, which of right appertains, and belongs to another, whence arise your cozenages and deceits in humane Contracts, and whence do resulte those contentions, dissensions, and suits in Law. And to occur and meet with these inconveniences, from the Alcalde of the poorest Village, to the highest and supremest Tribunal, those pretenders may appeal, if they cannot obtain justice in those inferior Courts. And therefore in Castille, in the Counsel Royal it is called by way of excellency, Conscio de justicia The Counsel of justice. And in all well ordered Monarchies and Commonwealths, 
Exod. 18. Deut. 1.  there is evermore careful provision made for this necessity, dispersing in diverse Tribunals, the fittest men for administering justice, as we have formerly related of that great Lawgiver Moses. And in the second book of the Chro. it is said of King jehosaphat, that he appointed Audiences, and Tribunals in all the principal Cities of his kingdom, and those ever at their very gates and entrance, that the Negociants and suitors might the more easily meet with the Ministers of justice (for this is the chiefest provision, which a King should make for his Kingdom) endearing to them all the faithful administration thereof, and that with such grave words, and such effectual reasons, that they deserve to be written in golden Letters upon all the seats & Tribunals of your judges. 
2 Chron. 19.6.  Videte, quid faciatis; non enim hominis exercetis iudicium, sed Domini; Et quodcunque iudicaveritis, in vos redundabit. Sit timor domini vobiscum, & cum diligentia cuncta facite; non est enim apud dominum deum nostrum iniquitas, nec personarum acceptio, nec cupido munerum: Take heed what ye do, for ye execute not the judgement of man, but of the Lord; and he will be with ye in the cause and judgement. Wherefore now let the fear of the Lord be upon ye. Take heed, and do it; for there is no iniquity with the Lord our God; neither respect of persons, nor receiving of reward. The first thing that he admonisheth them of, is; Videte, quid faciatis. Take heed, what ye do. Look well about ye, and have an eye to what ye do. Hear, see, and consider, take time and leisure, be not overhasty in sentencing a suit, till ye have studied the case well and throughly, and are able as well to satisfy others, as yourselves. Using that care and circumspection, 
job. 29.16.  as did that just man job. Causam, quam nesciebam, diligentissime investigabam. When I knew not the cause, I sought it out diligently; As if his life had lain upon it. Alciat saith; That the Tribunes had at the gates of their houses the Image of a King, sitting in his throne, having hands, but no eyes; And certain Statuas about him, seeming to be judges, having eyes, but no hands; Whereby they declared the Office of a King, and the duty of judges, painting him with hands, and them without them; but with as many eyes as that fabulous Argos had; or like unto those Mystical beasts, 
Apoc. 4.7.  which Saint john saw full of eyes within, and on every side. To show that they should study, see, and examine causes, and all whatsoever passeth in the Commonwealth, and to inform the King thereof; who is to have hands, and Arms, courage, and power, for execution.  
Again, that good King puts them in mind that it is not man's, but God's Office that they take in hand, whose proper Office is to judge: And therefore in the Scripture, your judges are called Gods. And since that they are his Lieutenants, let them labour for to do justice, as God himself doth. For I must be so bold as to tell them, that there is a reviewing of the business, and a place of Appealing in the supreme Counsel of his divine justice. And there the Party pretending doth not deposit his thousand and five hundred ducats, but the judge, who lies at stake for it, and if he shall judge amiss, he is to pay all costs and charges, and suit of Court. Quodcunque iudicaveritis, (saith that good King) in vos redundabit. Whatsoever ye shall judge it shall light upon yourselves. He threatneth that, which God delivereth in the book of Wisdom to the Kings and judges of the earth: Audite ergo Reges, & intelligite judices terrae: Hear me, ye that rule and govern the world, and ye that glory in the multitude of nations that are subject unto you, & understand, that the power that ye have is from God, and that he is to make a Quaere, and inquire of your Actions and thoughts. And for that being his Ministers, ye have not judged according to his will, nor kept his laws, nor done justice, 
Wisd. 6.5.  Horrendae & citò apperebit vobis: horriblely, and suddenly will he appear unto you. He that is most low shall find mercy with him, but the mighty, shall be mightily tormented. All these are the words of the wisdom of Solomon, and which are not to escape the memory of Kings, and their Ministers. And jehosophat, as a remedy unto all; prescribeth unto his judges and Counselors, one good Counsel, and sound advice, which is this; That in all the sentences they shall pronounce, that they set before their eyes the fear of God. 
Chrys. in Serm. joan Bapt. Aug. ad fratres in Erem. ser. 35.  For, (as both Saint chrysostom and S. Austin affirm) it is easy for him to swarm from justice, who feareth not God in what he doth. As likewise, that they should dispatch businesses with diligence. For there are some, that endeavour to eternize suits. And why they do so, God, & the world knows. Bribery and Corruption are the Raemoras, that stop the course of justice, and the cause, that suits are so long depending before they be brought to a conclusion; to the confusion and undoing of those that follow them, who are fain, by deferring, to deferring, and putting over from hearing to hearing, to sell their very clothes from their backs to wage Law. And when at last with much ado, they have sentence passed on their side, they are never a whit the better for it, but is converted into gall and bitterness, for that his suit hath cost him seventimes more, than it was worth. 
Amos 6.12.  To such judges as these, suiteth that of the Prophet Amos: Conuertistis in amaritudinem, judicium; & fructum iustitiae in Absinthium: Ye have turned judgement into gall, and the fruit of righteousness into wormwood. Furthermore, saith that good King; Consider that ye occupy God's place, who wrongeth no man, nor is an Accepter of Persons. Ye must administer justice equally to all, giving to every one, that which is his, and of right belongs unto him, without any other humane respect. For justice acknowledgeth neither Father nor Mother nor friend, but mere Truth. Cleon took leave of his friends, when he was made a judge. And Themistocles refused Magistracy, saying That he would not possess that place, where his friends could not be in better condition with him, than his foes. Lastly, he tells them, that he would not have them to be covetous, nor receivers of rewards. And therefore are they pictu'rd without hands, because they should not have the faculty and gift of taking. Non accipies personam, nec manera. 
Deut. 16.19.  It is Moses his Advice in Deuteronomy. Wrist not thou the Law, nor respect any person, neither take reward. For the reward blindeth the eyes of the wise, & perverteth the words of the Iust. justice's should be like unto the sun, whose light costs us nothing, and is neither bought, nor sold. Non licet in di●i (saith Saint Austin) vendere iustum iudicium: It becomes not a judge, to sell just judgement: All this appertaineth to Commutative justice; And to that obligation likewise which kings have to comply with whatsoever bargains or contracts have been formally made, without acceptation of persons, for he is not to regard them, but the truth. To this justice, appertaineth likewise, the giving, and paying of soldiers, their reward, and their pay: For they do tacitly make a contract with their Prince to serve him in that Ministry for so many Ducats a month; And this is due unto them in all justice & right. For otherwise, there should not be an equality, between a Soldier's pains and his pay. Nor ought he to put them off with delays, remitting the remuneration of their service to other Ministers, seeing that they serve them in their own persons, and that the obligation is reciprocal. And therefore a certain bold Soldier told Augustus Caesar, who thought he had done him a great favour in recommending him by a favourite of his to those of the Counsel of war, that they might hear him, and do him justice; Sir (said he) when your Honour and Authority ran so much hazard, and your person put to great peril, did I depute another in my place to fight for me? And therewith all unbuttoning his doublet, he showed him the wounds which he had received in his body in his defence. By which he obliged him to hear his cause himself, & to give present order that he should be well and truly paid. And when they in the service of their king, shall do more than they are bound unto, as some which under-go brave and noble attempts, ieoparding their lifes in such kind of desperate enterprises, howbeit commutative justice obligeth not to give them more than their ordinary pay, yet in a just gratification, it is required of Kings, that they should reward and honour them; according to the quality of their persons, and services. For a just King, ought not to leave any service unrewarded, nor any fault unpunished. For Praemium, Paenae, Reward, and Punishment, are those two Plummets, which keep the clock of the Commonwealth in good Order.  
But to give a conclusion to this first part, I say; That justice ought to be in all, and with all, all equal and complete. And for this cause she is called Flos, a flower. Giving us thereby to understand, that to all she should be Florida, fresh and flourishing. Not being like a dry rotten stick to some, and full of sweetness to others. And as in a tree, after the flower follows the fruit; So likewise is it to be conceived, that in kings and judges, this Virtue is not true, if it consist only in the leaf and the flower, and do not come to bear fruit. And therefore in the sacred Scripture, those that do not as well in deed, as in show, truly & uprightly administer justice, are called Hypocrites; for that they have no more of Kings and judges, than the bare name, & Title. They ought to be Vina Lex, and Ius animatum; the very life and soul of the Law, that Men may come unto them, not as to a Man, but as to equity, and justice itself. They must have their plummet & their Lines run even and level towards all: Their Vare, or rod of justice, must not be too short for some, & too long for other some. Let Right strike the stroke, & let no man be denied justice. For this is to be Kings, and judges; this, to be common fathers to all, poor and rich, great & small, mean and mighty. 
Deut. 1.16.  Audite illos (saith God) et quod iustum est, iudicate, sive Civis ille sit, sive perigrinus, nulla erit distantia per sonarum, ita paruum audietis, ut magnum, nec accipietis cuiusquam personam quia dei iudicium est. Hear the controversies between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall have no respect of 〈◊〉 in judgement, but shall hear the small as well as the great; ye shall not fear the face of man, for the judgement is Gods.   

CHAP. XXII. Of justice Distributive.  
IT appertaineth to distributive justice (as we told you in the former Chapter) to repart and divide in a convenient and fitting manner the goods, the honours, dignities and Offices of the Commonwealth. For (as Dionysius saith) Bonum, est diffusinum: Good, is a diffusive kind of thing, it is a scatterer, and of itself, a spreader of itself. And by how much the greater the good is, by so much with the greater force doth it communicate itself. And hence doth it come to pass, that God is so liberal and so exceeding bountiful as he is (that I may not say prodigal) with men, by communicating himself unto them by all possible means, even to the communicating of himself by that most excellent and highest kind of manner, that he could possible device, which was, by giving himself to himself, and by submitting himself so low as to become true man, that man might be exalted so high, as to be made equal with God, by that ineffable and divine union, which the Divines call Hypostatical. So that you see, that Good, in its own condition & nature, hath this property with it to be communicable, & by so much the more, by how much the more great it is. And herein, kings ought to be like unto God, whose place they supply here on earth; for certainly, by so much the more properly shall they participate of good Kings, by how much the more they shall have of this 〈…〉 quality. And so much the nearer shall they resemble God, with by how much the more liberality they shall repart and diffuse these outward goods, whose distribution appertaineth unto them. And ●o him cannot the name of King truly suit, who hath not always a willing mind, and as it were a longing desire, to communicate himself. Now, for to temper and moderate this general longing, and inflamed desire, & this so natural and proper and appetite, of bestowing and dividing the riches, and common goods of the Commonwealth, this part of justice, which they call Distributive was held the most necessary. Which Aristotle says, either is, or aught to be in a King, as in such a Lordly subject, and person, to whom this repartition and communication, properly belongeth. Wherein, above all other things, Kings ought to use most circumspection, prudence, and care, for that therein, they usually suffer most cozenage, and deceit: For, in regard that to give, is in itself so pleasing and delightful a thing; and so properly appertaining to their greatness, and State, they do easily let lose the reines to this noble desire, and send gifts this way and that way, in such post haste, that within a few days they run themselves out of all, and draw dry not only the King's particular wealth and treasure, but the riches of the whole kingdom, were they never so great. So that, what is done in this kind with so much content and pleasure, aught to be done but now and then: for such great courtesies, and extraordinary kindnesses, must not be made too common, for fear of drawing on a disesteem of them; nor done but in their due time and season, not unadvisedly, beforehand, and upon no merit or desert, but when others want and necessity, and his own honour and nobleness, shall oblige him to express his bounty: And in good sooth, there is not any Moathe, which doth so consume, nor any Caterpillar or Grasshopper, that doth so crop and destroy the power of well doing, and the virtue of Liberality, as the lose hand, that can hold nothing, and in a lavish and disproportionable manner scatters its Donatives, with so unequal a distribution, that the dignity of the gift, is drowned in the indiscretion of the giver. And therefore, as it is in the Spanish Proverb. which speaks very well to this purpose; Par● dare, y tener, seso es menester: A very good brain it will crave, to know when to spend, when to save. Yet mistake me not I beseech you, for it is no pa●● of my me●ning, no● did it ever come within my thought, or desire, to persuade Kings to be close fisted, and covetous, a Vice to be hated and abhorred in all men, but in them much more. That which I say it; That, to the end that may not be wanting unto Kings; which doth so much import them and is so proper unto them, as to give rewards, and bestow f● it is fit, that they should do these things so, that they may be able to do them often. And according to the old saying; To give so at one time, as we may give a● another▪ Your Trees in holy Scripture, are sometimes taken for the Hieroglyffe, or Emblem of Kings, for that they are in some things like unto them; Whereof, we shall speak hereafter. But that, which makes now for our present purpose, is; That the tree, showing such a largeness, spreadingnes, and bountifulness, in discovering it a fruit through its boughs and branches, and it's inviting us, and presenting its provision unto us, first in the flower and blossom, to the end we may come to gather that fruit, which yearly it bringeth forth in its due time and season; and yet notwithstanding, hideth and concealeth its roots all that it can, because there lies that fountain, from whence all this good doth spring. As also, for that if in that part it should suffer any hurt or detriment, all the rest would cease; nor would it flourish and fructify any more. And I am of opinion that 〈◊〉 Kings cannot content themselves with conferring of favours, and bestowing of gifts out of those fruits and 〈◊〉 ●s, Which shall arise out of their yearly revenues, but that the very rents, rayzes, 
Rayz. is properly the root of a tree, or any, other plant. Metophorictlly Rayzes, are inheritances, or possessions, in lands, houses, or immovable goods, because these cannot be rooted out, nor removed from place to place as your movable goods may be. Bien● rayzes deal Reyno. is Crown Land, which neither can nor aught to be alienated Conarr. verb. Rayzes. b. juro. reales. is a certain royal rent, raised throughout a whole Kingdom; so called à jure for the obligation subjects have to maintain their Kings. In consideration whereof they are bound to administer justice truly, and to keep them in peace. Ib. Verb. juro. Dan. 4.17.  and juros reales, shall be given away in perpetuity, or for one or two lives, which is a kind of rooting or gr●bbing up of the tree; the King shall thereby be disenabled, and deprived for ever of the fruit of those mercedes and favours, which he might from time to time, not only yearly, but daily, and hourly, have afforded many of his good and well deserving subjects. As did that other, who, because they should not trouble him with coming unto him, to crave of the fruit, of a very good tree which he had in his Garden, caused it to be rooted up, and to be sent amongst them, to make their best of it; whose fruit, had he let the tree stand, might have plea●u●d a many, and that many a time and oft, whereas 〈◊〉 it could but content a few for the present, and peradventure, not so well pleased neither, because thereby all 〈◊〉 was taken from them of having the like again. Alexander the great, who was very liberal in his gifts, said once to this purpose▪ I like not that Gardener, that pulls up the trees of his garden by the root: Giving thereby to understand, that a King is a fair beautiful, and dainty delicate Garden, wherein (like so many trees) are planted, the King's rents, and 〈…〉, and whiles the rayzes, be ready of them, shall 〈◊〉 and whole, they may yield good store of fruit, but if they come once to be rooted up, they presently grow thy, and whither away. In the fourth Chapter of the Prophecy of D●ie● is set down that 〈◊〉, wherein the King of Babylon Nabucodon●sor, saw that huge high ●ee whose top did reach up to Heaven, and whose boughs did stretch and extend themselves to the uttermost ends of all the earth, and so laden with ●ir, that there was provision and sustenance sufficient for all the Men and beasts of the world, and was a shadow and shelter unto all that came under it. And Daniel, by the help of the divine Spirit, declaring this dream, told him; Arborem, quam vidisti▪ tu es Rex. The tree that thou sawest, is thou, O King. That tree, was an express signification, of that King, and of the Vastness and greatness of his Monarchy, and of that which conveneth, and is proper to such Monarches. Which is: To communicate their fruit to all, To sustain and maintain their subjects, and to hug, and defend them under the shadow of their wings; And this is said to have been, and to have contineved with that Monarch; whilst the tree stood whole and sound: But the Dream, and its declaration, proceeded farther, and Daniel told the King; That after he had seen the beauty and greatness of that tree, he heard likewise a most strong and fearful voice from Heaven, pronouncing a most heavy and rigorous sentence, that the tree should be hewn down, and the boughs lopped off, and so wholly and utterly destroyed, that the creatures that came thither and were fed and maintained by its fruit, fled thence, and forsook it. Yet the stump of the roots thereof was left in the earth, and bound about with a bond of brass, and iron, etc. In this dream, were signified three things, declared by the self same Prophet, with the same Spirit of God. First, The fall of that King and Kingdom, in those lopped boughs, and the hewing of it down, and leaving it fruitless; Secondly, That which usually befalls Kings, who not having wherewithal to give, all those do leave and forsake him, which before did follow him. Thirdly, That when the roots remain, there is hope that it may be restored, and return to its former greatness: As was to be seen in this King, whom God so severely punished for his sins. For the roots of the said tree remained still whole and sound, and were a most certain prognostication, and assured hope, that he was to be restored to his former Estate. So that when in Kingdoms, the Rayzes of the rents royal, remain whole and entire, though in the giving away of the fruits▪ there be much bounty and liberality used, those breaches may be made up again, which are occasioned by so large a hand; But when the rayzes are grubbed up, when the root that should give sap and life, is gone, there is not any means of restauration to be made or found, though Kings should charge their Kingdoms with never such excessive tributes, and draw (as they say) the very heart blood from forth their subjects bodies. In a word therefore, there ought to be had in giving▪ Order, Moderation, and Temperance; For a Prince, that gives without these conditions, is not Liberal, but Prodigal, a great scatterer and waster, and if not contenting himself with the fruits of the tree, he will have a pull at the roots, Lord have mercy on that Land, for it is to be feared, that King will turn Destroyer. Giving hath its times, it's tax, its ●umes, and it's orderly manner in the doing thereof. The excess whereof, doth cross and contradict distributive justice. Wherein is to be considered the king's ability; then the services and merits of the persons; and last of all the Distribution itself, which must be done with discretion and prudence. For all must not be thrown upon one either part, or party; nor kings be like rivers; which rising out of their beds, breaking forth beyond their bounds, undo some, and enrich others; robbing many, to raise one. God free every good Commonwealth from such distributions as these, which are rather destructions than distributions, and actions of Injustice, not of justice. And God (I beseech him) so illighten the understanding and hearts of Kings, that they may in an orderly kind of manner confer their favours, and give rather reasonable rewards to many, then extravagant ones to a few. For the rain doth then most good, when all have the comfort of it. But when it pours down in one place alone, that mars and spoils all. Some grounds for want thereof are parched and dried up; and other some, by too much, are overflown, and made fruitless. In like manner a King, showering down all the water of his liberality upon one particular person, it cannot but breed a general discontent and languishment, in all the rest of his subjects. And more is the hurt, which resulteth from those, that are offended with the great favours conferred on others, than the good that ariseth from those that are benefited by them. For the first never forget the wrong they think they have received; And the second treat of that they have received, as of a due debt. And all these, and a great many more inconveniences grow from the not true observing of this distributive justice. Let Kings confer favours on their public Ministers, and upon such persons, as have done them great and notable services, both in Peace, and in War: for this will be well pleasing, and very acceptable unto all, and will oblige them all to new services; And such a general content will it cause in all sorts of people, that it will make them to brook with the better patience those great favours, which are undeservedly done unto others, being in themselves men of no merit in the world▪ I would not have Kings to be too much carried away with the inclination of their own minds, for as they are Kings, they will evermore be apt to give much. But I would have them to place their eyes, as also their consideration, upon the quality of the person, to whom they give, according to the rules of Distributive justice. For from that in the receiver, and this in the Giver, is form that Temperance, Moderation, and Equity, which gives liberality its being, and makes it to be a virtue Heroical, and worthy Kings; Which, if it be failing in either of these, the one, or the other, it shall merit no such name; as you shall see by and by, when we come to conclude this discourse; wherein we advertise those that give, that it shall be much prudence, and make likewise much for the good of the party himself, that receiveth, to go leisurely along with him in these Mercedes, and favours. For this difference▪ I find to be between offences, and punishments, favours, and benefits, that the first are done but once, because in discretion they will not go daily nourishing the passion of those who receive the harm thereby, and stand in fear lest the like ill might happen unto themselves. As for the second, it is fitting that they be done often, giving now a little, and then a little, that it may the better penetrate the palate, and please the taste of him that receiveth them; As in our bodily meats▪ and drinks, bit after bit, & draught after draught, agrees better with our health, and taste, then gross feeding and fall cups. Besides, this fair and frequent distribution, cannot but cause a more settled love in those persons on whom they are bestowed, as also in those, who live in expectation of the like.   

CHAP. XXIII. How, and in what sort, Limitation in giving, may suit with the Greatness of Kings.  
NOw I see the reply, and the Argument, which may be made against that, which we have mentioned in the former Chapter. For this same sising of King's favours, and these same short bounds of bounty, wherein some would shut them up, seemeth no way compatible with the authority and greatness of Kings; Especially on such occasions, wherein they are forced to bestow them upon persons that are deservingly qualified for them, and that have done notable services, who are not to be gratified with small gifts; nor may that seem to be much, which is given but once. First of all I answer hereunto, that it stands with good reason, that they, who have spent their means, and the better and greater part of their lives, in the service of their King and Commonwealth, should be recompensed according to the quality of their persons and services, when Kings are well able to do it, without putting themselves in necessity, or charging their subjects (which they too usually do) with extraordinary Impositions. And if it be well considered, the main drift of our former Chapter was, that things might be so ordered, that Kings might have wherewithal to give upon such like occasions. That therefore which I say, is this; That they ought to hold their hand in those Gifts, which they give merely upon their own pleasure and humour, that they may the better comply with those which lie upon them by way of obligation. For they, that have under their charge and Command such a multitude and number of subjects, it is not meet, that they should confer many and great favours upon a few, and few or none upon many; showing grace unto some with that, which in justice is due unto others, whose often sweats, perpetual labour, and extreme need, serve now for riches, regaloes, intertainments, and annual rents to those, who in all the whole course of their life, never knew what it was to moil and toil, or to take any pains for the Commonwealth. Nay, which is more (and it grieveth my soul to speak it) the sweat, and blood of poor labouring men, is converted into rose●water, for to feed their delights and pleasures, and that in such wasteful, riotous, & lose intertainments, as certainly beseemeth not Christians but Epicures and Sardanapalians, 
Amos. 6.1.  who did deny the immortality of the soul. Woe unto them (saith God) that are at ease in Zion, woe unto you great Potentates and Rulers over the people, who enter in state into the Temples, and go thence in pomp: who delight in lasciviousness, lying upon beds of ivory: who eat the Lambe● of the flock & the Calves out of the stall; who drink wine in bowls, and anoint themselves with the chief ointments; who sing to the sound of the Viols, and invent to themselves instruments of Music; no man in the mean while being sorry for the afflictions of joseph, or taking pity and compassion of those poor miserable wretches, who must wring and smart to maintain these their idle and unnecessary vanities. But the world will be altered with these men one day, and a time shall come, wherein (as that Princely Prophet saith. 
Psal. 58.10.11. ) Laet●bitur justus, cum viderit vindictam; manus suas la●abit in sanguine peccatorum: The righteous shall rejoice when he seethe the vengeance, he shall wash his hands in the blood of the wicked. And men shall say, Verily there is fruit for the righteous; doubtless there is a God, that judgeth in the earth. Then shall Lazarus rejoice and be glad in Abraham's bosom; and the rich Glutton lying in Hell, shall beg a drop of cold water and have no body to give it him. And if any man should say unto me that the Grandeza, and Greatness of Kings, requireth, that great rewards should be given both to the one, and the other. My answer unto him is; That nothing better becometh Kings, for the conserving of their Greatness, then to know that they are but men, and that they cannot stand in Competition with God, whose fountain of riches, is infinite, and is able to fill and satisfy all, and never can be drawn dry, though it be imparted and distributed to never so many. Whereas that of men, is but like unto the water of a Cistern, which by being communicated to many is diminished and exhausted. King Nabucodonosor, and other Kings (of whose falls, there is mention made in the Scripture) for default of this knowledge, fell from their estates: And let that tree, whose top touched heaven, and whose boughs did overspread the whole world (whereof we so lately made mention) serve now the second time for an Example, which going about to embrace all in it's own arms, and to give sustenance in abundance to all, and pretending to exalt itself as high as heaven, did pay the price of this its pride, authority, and Signory: and did so fare provoke God's anger against it, that he commanded it to be hewn down, & that being laid level with the earth, it might acknowledge, how much limited, and how short was its power. Sithence therefore that it is not possible for Kings to use much liberality and bounty towards all, there is a great deal of reason, why they should forbear voluntary Donatives for to discharge obligatory payments; whereunto in rigour of justice, he is strictly bound. 
James. 5.4.  The Apostle Saint james saith; That the debts, which are due unto them, that have done service, cry unto God, and that the tears of the poor ascend up unto Heaven, to the end that from thence may come forth a writ of Execution against those, that have been the cause thereof. And your Catholic and Christian King are not to place their greatness and authority, on that, as did your Heathen Kings, and those that were without the light of faith. Who pretended nothing else in their gifts and favours, but vainglory, and the idle applause of the world. According to that saying of our Saviour jesus Christ. 
Luk. 22.25.  Reges gentium dominantur●orum & quipotestatem habent super eos, benefici vocantur. The Kings of the Gentiles reign over them, and they that bear rule over them, are called Bountiful. True authority, and Greatness, doth not consist, in Magnificencies, and Prodigality's, which are not regular, and ruled by reason: Which requireth, to comply first with what is due, and that neither Kings, nor their subjects, should thrust themselves in● necessity and want, to satisfy the ambition and covetousness of those, who (as Solomon saith) like unto Horseleeches; 
Prou. 30.15.  Semper dicunt, Affer, Affer, still cry; Give, Give. That, which distributive justice requireth, is; That Kings should repart the common goods of the Republic, conformeable to the merits and services of every one; preferring always the public, before any particular good, and jointly with this, that they go clinching the hand for a while, that they may afterwards stretch it out more at large, when it shall be fitting for them so to do. And this is Liberality, that virtuous and noble Mean, between those vicious Extremes, Avarice, and Prodigality.  
When our Saviour Christ had sufficiently fed that great multitude which followed him into the desert, they no sooner found themselves full, but they presently resolved amongst themselves to make him their king. And this their determination, grew from two things which they saw to be in him. The one his noble disposition▪ in affording them such free and plentiful entertainment; The other for his great prudence and good government, in giving order that the pieces of bread, and other the fragments that were left, 
john 6.13.  should be gathered up. Colligite, qu● superoverunt fragmeta, ne pereant. Gather up the broken meat, which remaineth, that nothing be lost. Nor did he do this, that he had need to set it up, or keep it to serve at some other time upon the like occasion; for he could (as often as he would have made bread of stones; but to instruct, and teach Kings to know both to spend, and save, to give, and hoard up, where, how and when it is fitting, in regard that their power is limited.  
Moreover Kings are to consider that they, who at one clap receive much from them, grow so fat and pursy, that they are not able to serve and follow them as they were wont, and sometimes they retire themselves, and ne'er return again, to see either King or Court, unless mere Covetousness, and greediness of gain draw them thither to beg, more and more, 
Gen. 8.7.  & to cram their purses. Being like unto that Crow which Noah sent out of the Ark, who as soon as he had found firm footing, and whereon to feed his fill, never came back again. King's Palaces are like Noah's Ark, where there is a great diversity in the Conditions of men; and generally you shall meet there with more Crows, than Doves. And here, I will with your good leave, take a little liberty, to divert myself from the Testimonies of Holy Scripture, to those of Great Kings and Monarches, some of one nation, and some of another. And the first, that I shall begin withal, shall be king Don Alonso of Sicily, who walking along by the Seaside, caused many gobbets of flesh, some great, and some small, mingled one amongst another to be brought unto him, and still as the Crows (which were many) came about him, to some he threw out the lesser, to other the larger morsels. Those that went away with the great gobbets, came no more in sight, but fled their way; but those that had but a small pittance, and were not so full gorged, they followed the King whether so ever he went, and never forsook him. Who told those that were then about him; In this (my Masters) ye may see, how much it importeth Kings to distribute their favours with moderation and temper. Philip King of Macedon, did much reprehend his son Alexander for being too lavish of his favours, and too excessive in his gifts. Telling him, that thereby he perverted the minds of those, that were to serve him, who in stead of serving him with that love & loyalty which in duty they were bound unto, they would now only serve him for their own particular interest, and proper commodity making, by this means, affection and fidelity become a kind of trading, and merchandizing. And certainly so it is, that when men's minds make interest their Aim, and daily to get more and more, they become saleable, and tender their service to those, that will give them most. And they, which do thus accustom themselves to crave and take, the love of friendship and that thankful acknowledgement, which is due to the Donor, is turned into interessed Love; which is called by the name of Concupiscence, And are (as the Comic Poet saith) like unto those lewd huswives which, Amore carent, munus amantis amant; Love not so much the man, as his money, nor his person, as his purse. You shall seldom see a man, that is (as they say) a Pediguenno, a craving Companion, one that is still begging one thing or other, that hath not some touch of Covetousness, and some tincture more or less of unthankfulness. For, in regard that these men love themselves, and their own interest so well, they have not one drop of love left for others, and if any do remain, they confer it on a third person, through whose hands, that which they pretend is to pass. And the King, and Prince, to whom all is due, rest deprived of two things, that are the most substantial and of most importance for the conservation, perpetuation, and augmentation of his Kingdom, which are their subject's Love, and Thanks. For the truest kind of Reigning and the likest to God's kingdom, is to gain the hearts of their subjects, and to make themselves (as much as in them lies) Lords and Masters of their good Wills. And it is our daily experience, to see persons that have been highly and richly gratified, and extraordinarily well rewarded▪ to have proud very unthankful. For, this fault great benefits have with them, and such as are dis-equall to the deserts of those persons that receive them, that they are not thankfully accepted of; And those that are benefitted, to the end that they may not bewray this their imperfection (being such, as it is no less, than so great a sin, as ingratitude) they soon learn to forget them; but those that are conferred on others, never slip out of their remembrance. In a word, of all that that is begged, and of all them that beg, few there are, that forbear to go this way. In confirmation whereof, we may allege here that question, which Christ made to one of those ten Lepers which he healed, showing himself not half well pleased with the rest of his fellows. Nun decem mundati sunt, Et novem ubi sunt? Non est inventus, qui rediret & daret gloriam Deo, nisi hic Alienigena: 
Luke 17.17.  Are there not ten cleansed? But where are the nine? There is none found, that returned to give God praise, save this stranger. In King's Palaces, your strangers and those that are newly come to Court, are your only thankful men▪ For those, that are well acquainted with the Court, familiarly attend the person of the King, and are still assistant unto him upon all occasion, never acknowledge the favours that are done them, be they never so great: They are always craving, but are never satisfied; they swallow down whole rivers, and wonder not at it; they think all jordan is too little for them, and that they shall no sooner open their mouth; but they must presently sup it up. And the reason hereof, is; because they verily persuade themselves, that all whatsoever you give them, (be it never so much) is due unto them for their services, and their daily Assistencies. I therefore say, (and therein say but the truth,) That one of the greatest happinesses, that can befall Kings, is; to be served by noble persons, and men of honour gente granada (as the Spaniards term them) jolly, strong, lusty people, proper, comely men, and persons of best and most account both for riches and honour. But this is the mischief of it, that this gold, which should make such a glorious show in Court, and shine both in honour and goodness, is cankered and rusted by Avarice and Ambition, which eats into all men's minds, and wholly possesseth them. So that from the highest to the lowest, they are all well read in the School of Covetousness, Dissimulation, and deceit; And your Priests, and those that wear Mitres on their heads, are not in this kind the meanest Scholars amongst them. All complain, they are not rewarded, that they have nothing given them, & if they have any thing given them they think it is all too little. And betwixt this their complaining, & their thankful acceptance, there is set up such a strong partition, that it neither suffereth them to acknowledge a benefit, nor to entertain it with that thankfulness as they ought. All now a days attend their own interest, and not their king's service; Who may say that of them, which God spoke by Malachi; 
Malach. 1.10.  Who is there even among you, that would shut the doors of my house, or kindle but a coal on mine Altar in vain? Not one, I assure you, but will be well paid for his pains. There is not that Sexton, that Cloister Cleanser, nor scullion of the Kitchen, but will have good wages, & other ayudes de costa, or by-helps. This great train (saith Seneca) of servants and Attendants, seek not so much after a Master, as Money, a friend, as a fortune. Miserable is the condition of kings, whom none love for themselves but for their own ends, and the good they expect from them; so that this their private interest failing them, their services fail with it, & likewise faileth (so says S. Isidore) that love & Loyalty which is due unto them, Non sunt fideles, quos munus, non gratia copulat, nam citò deserunt, nisi semper accipiant; Those whom Lucre, not Love linketh, cannot be faithful. For unless they be still on the taking hand, they vanish, and are quickly gone▪ Yet is it not my intent and purpose in that which I have said, to condemn those who demand their pay and satisfaction for their services, to relieve their necessities. For therein they do but use that lawful course which is appointed for them by way of petition. Howbeit, Aristotle, Plato, and other Philosophers, would have subjects to be solicitous not in sueing, but in serving. And I farther affirm, that Princes are to take it to their charge, to content those that have done them good service; it being the principal Office of distributive justice, carefully & vigilantly to distribute riches and honours, to those that have deserved them. And this undoubtedly, is one of the most effectual means for the good government of a Commonwealth; For, as those three divine virtues, Faith, Hope, and Love, are increased and augmented by praying unto God; so on the contrary, are they lessened and diminished by sueing unto Men. For when subjects serve, and not sueing obtain that which they deserve, humane Faith, Hope, and Love, is augmented in them; because thereby, they are taught to rely on the virtue and wisdom of their Sovereign, who applies himself to every man's merits, and the justness and uprightness of his cause; For which cause they will love him much, but much more, when he gives without being importuned with petitions. And it seemeeths unto them that he gives not more willingly, than he doth wisely, in applying himself only to reason and justice, and not to the importunate Petitions of Pretenders. And therefore Kings are not to content themselves only with paying that which they own, and to do mercedes and favours to them that serve them; but that these should likewise go accompanied with Love and Good Will; for with remuneration are the services requited; and with Love, are they obliged to do them still more and better service. In that Case, which the Scripture recounteth of King Assuerus, who, one night being not able to sleep and take his rest, commanded Lights to be brought in, and some that were about him, to take that book, and read unto him, wherein were written the notable things that past in his reign, and amongst the rest, there was mention made of a great piece of service, which Mardochee did him, freeing him from that death, which two of his Eunuches had plotted against him, by discovering this their treason, demanded of those there present; What honour and dignity hath been given to Mordochee for this his fidelity towards me, and the good service he hath done me? And the King's servants that ministered unto him, said; There is nothing done for him. Whereupon, he presently bestowed upon him such great honours and dignities, that unless he should have given him his kingdom, he could not well have given him more. Thus was this good servant rewarded, honoured, and graced by his Lord and Master, who without being importuned, graciously called his good services to remembrance, and honoured him above all the Princes of his Kingdom. And I could wish, that all that are rewarded by their Kings, might receive their recompense upon the like good terms of Reason, and justice. But now a days, poor and slender services (the more is the pity) find copious, and plentiful rewards; and those (ordinarily) accompanied with ingratitude; A thing, which Nature itself abhorreth; And which ties God's hands from giving, who is so liberal and so rich; and dries up that overflowing fountain of his boundless mercies, from affording us any farther favour, or Comfort.   

CHAP. XXIIII. Of the repartment and Division which is to be used in the Conferring of Offices; And of the knowledge of such persons, as aught to be nominated for the said Offices.  

Arist. lib. 8. ●th. cap. 10.  LEt us consider a King (saith the Philosopher) in his Kingdom, as we would a father of many children in his family. Societas enim Patris ad filios, Regni prae se fert effigiem: The society of a father towards his children, represents the true form of a kingdom. Let any man compare the power royal to what he will, and (according to Aristotle's opinion) he shall find no one thing that doth fit so well with it, or gives it so much fullness, as the Title of father, who day and night beats his brains, and employs all his whole study on that, which is most fitting for his children regarding more the good which he may be able to do them, than any profit that he expects to receive from them. How many times whilst his children, are a bed and a sleep, doth the father lie awake, casting, and devising with himself, how he may maintain them, and better them in their Estate? What a deal of care doth he take to get his daughter a good Husband, who is dearer unto him, than himself? Great is his care; but much more ought the care of a king to be in giving to their kingdom, good, faithful, and diligent Ministers, to the end that they may do all possible diligences, (as hath been said heretofore) fixing always their eyes on the Common good, and directing likewise their own particular in the same way. That which I would say, (to express it in plainer terms) is this; That they are not to subject the Offices to the commodity of the men, but to seek out men, that are fit and sufficient for them. When Saul was resolved to recommend unto David that Duel, or single Combat against the Giant Goliath, the better to accommodate him, as also therein to honour him the more, he put his own raiment upon him, and an helment of brass upon his head, and a brigandine, and all the rest of his own complete Armour; but David, who was a man of little stature, and not accustomed to be shut up in harness, found the weight thereof to be too heavy for him, and very troublesome to his body; yet notwithstanding, to obey the King's Command, and that he might not seem to reject the honour the king was pleased to do him, he was willing to make trial, Si armatus posset incedere; Whether he could go in it, or no? for he had never proved it. But when he found he could hardly go in it, and that he had not the free liberty and command of his body, he said unto the King; 
1. Kings. 17.29.  Non possum sic incedere, quia non usum habeo: I cannot go with these; for I am not accumstomed. And therefore rather made choice to betake himself to his shepherd's staff, his stones, and his sling, which he knew well how to use, then to put on the King's royal raiment, together with his rich Armour, and afterward to give an ill account of what was committed unto him. But where shall you meet with the man in these days, that is like unto David? Nor is it fit for Kings, in this particular to imitate Saul, for we daily see notable Losses in matters of War, and Peace; by accommodating and honouring such persons with Offices, as had never been trained up in them, wanting that sufficiency of knowledge, which is fitting for the administration of them. As for your prebend's, and other Ecclesiastical Dignities, whose nomination appertaineth unto Kings, they had need take the greater care therein by so much the more, by how much spiritual things, are of more importance, then Temporal. Your ancient Canons and Counsels will be your direction in this case, and teach ye, what ye are to do and do enforce it, with such weighty and effectual reasons, that they are worthy to be read, and considered by Kings, when they make the like Elections, or Nominations, to the end that they may not err therein. And here will I bring to their remembrance, that which God did, when that famous and ancient Tabernacle was to be built, 
Exod. 31.4.  which was to be a figure of his holy Church. Who (as the Scripture tells us) nominated Bezaleel a curious workman in all manner of workmanship, whom he filled with his holy Spirit, and endued him with wisdom and knowledge from heaven, that he might finish that work, and bring it to perfection, God himself having drawn the plot, and being the chief, and principal Contriver thereof. And if for that dead Edifice, for which humane skill and dexterity might seem to have been sufficient, there was made choice of a man of such singular wisdom, and such admirable parts, as is there mentioned in Exodus; for the government of a kingdom, for the ordering of a Commonwealth, for to put every thing in its right place, and to administer justice equally to all, giving every one that which is his; things all of them of such great importance, and which do so much beautify and grace this mystical body of the Church, what ministers will it be necessary, that Kings should seek out and inquire after? Namely Men, that are full of the spirit of God, wise understanding men, good Christians, and adorned with all manner of Virtues. And if they will not believe me, let them look upon that first Election, which the Apostles made, when judas turned Apostata, despaired, and hung himself. In which Election, they made choice of Saint Mathias, a man well known, as one that had been bred up amongst them, and from whom they had received very good satisfaction. Oportet ex his viris, 
Act. 1.21.  qui nobiscum sunt congregati, in omni tempore, quo dominus etc. Testem resurrectionis eius nobiscum fieri unum ex istis. Wherefore of these men, which have accompanied with us, all the time, that the Lord jesus was conversant amongst us, etc. Must one of them be made a Witness with us of his Resurrection. I say, that when Kings find sufficient parts and advantageous abilities in those whom they know, and have near about them, and in their Court, the Election may in all likelihood seem to light more safely and happily upon them, than any other. For they, who being still in our eye, discover no faults, it may be presumed, that they have not any; For if they had, in such persons they would hardly be hid. And let this be exemplified in some, nay many of those your pictures which being beheld a fare off seem to be curious pieces, but drawing near unto them, appear to be but course work, and discover great faults. And therefore Diogenes said, 
Prou. 17. 2●.  you must stand aloof to look upon great Statuas; And I say; That he who in his speech, seemeth to be wise and discreet, aught to be taken for no less. For by a man's silent reservedness, and holding his peace, it is not much, if he pass for a wise man; because the Holy-Ghost saith; Stultus quoque si tacuerit, sapiens reputabitur: Even a fool, when he holdeth his peace, is counted wise. In like manner, may he seem to be a good Man, that is a great way from us, because we neither see his deeds, nor hear his words. And peradventure, for this reason it was ordained, that the Pope could not be chosen, unless he had been one of the number and fellowship of those Cardinals there present at the time of the Election. And when kings, cannot meet with sufficient persons amongst those whom they know, they must look others out, though they be farther off. For so did the wisest King that ever was, King Solomon; who used diligences out of his own Kingdom, for to seek out the best Artificers, and such as were the fittest and ablest men for the building of the Temple. He could not content himself with good workmen only, but he sought out those likewise, that were the best, and the worthiest. The like course ought Kings to take; who always, in those Elections that they make, for the building and upholding of this Edifice of the Church, should not content themselves with electing only those that are good, but in seeking out the best and the worthiest. Whereby their Conscience shall rest the more secure, and freer from opinion. Whereas in doing the contrary, those that are the wisest, and the most learned, affirm; That their Conscience is not only charged therewith but that they are likewise bound to the restitution of the robbery, that is therein done to the Church. And it is a lamentable thing, that for to pleasure a private subject, that he may eat and drink his fill, and triumph in his pleasures, a King should put himself in hazard of going to Hell. But above all the foresaid diligences, Kings ought to have recourse unto Prayers & supplications, beseeching Almighty God that he will illuminate their understandings that they may elect the best. For so did the Apostles; who being to pick out two of of the best out of the whole pack of those that were there, at the time, when they were to proceed to the Election, they betook themselves to prayer, uttering these words so full of meekness and humility; Tu domine, qui nosti corda omnium, 
Act. 1.24.  ostend, quem elegeris ex his duobus unum, accipere locum Ministerij huius: Thou Lord, which knowest the hearts of all men, show whether of these two, thou hast chosen, that he may take the room of this Administration, and Apostleship. For, being that men's goodness and sufficiency, principally consisteth in the inwardst part of the heart, which is so close, and so subject to change, that God only can truly know it, it is fit, that we should refer the Main of these our Elections to him, to the end that they may be guided by his Holy Spirit, and that he may be the chief and principal Elector in them.  
This, which we have said touching provision of those that are known in Court, it seemeth, that it may open a gap for those that are tumultuous Pretenders, and ambitious Courtiers, to carry all before them, and let nothing that falls, scape their fingers. For these are much better known, than those wise and virtuous men, who ordinarily live retired, and attend more to the Complying with obligations of their profession, and function, then to the Compliments of those, who spend their whole life in pretensions. And it happeneth not once, nor twice, but daily, and ordinarily, that they who follow the Court, and frequent Princes Palaces, have not so much followed their studies, and frequented the schools. And few there are of them, which take pleasure in reading of books, to inform their knowledge, and to supply that, which is defective in them, concerning the knowledge of businesses, and the true understanding and execution of their Offices. But the misery of it is, that if a wise and prudent Man shall seek to make his entrance and access to the King, the Porters will shut the door against him. And fools having such free entrance it is no wonder that wise men are kept out. As it happened to that wise Philosopher who being clad in a mean but honest habit, pressed amongst the rest to the Kings Antecamera, or withdrawing Chamber, where he used to give Audience, having very necessary occasion to speak unto him. But as he offered to come in, the Porter still clappt the door against him, and would not suffer him to enter. He being a discreet man, presently entered into the reckoning of it, and seeing how the world went, shifted himself out of the company, and changing his poor, for a rich Habit, and being in the fashion as others use to be, that are not known, to make themselves known in Court, way was made him, and he presently let in. And at his going in, he kissed his cloak, and said; Honoro honorantem me, quia quod virtus non potuit, vestis obtinuit: I honour thee, that hast honoured me, for what virtue could not effect, my costly clothing hath obtained; For he that is rich and well clad, is commonly the best known and most respected.  
Vir benè vestitus, pro vestibus, esse peritus  
Creditur à mille, quamuis Idiota sit ille.  
He that goes, in gay ,  
A wise man is held to be;  
Though some know, there's not so  
Arrant a Coxcomb, as he.  
Et sapiens, non accedit ad fores, quas durus janitor obsidet: But your Men that are wise, discreet, and virtuous, bear not so base a mind, as to go thither, where they either know or have cause to fear, that they shall be debarred of entrance: so that for the most part, the most deserving, are the least known. To this point therefore I reply, that those men, which are to be nominated for Offices, and Dignities, may be known two manner of ways; First, by that good fame and report which goes of them, and that opinion of virtue, learning, and wisdom, which the world holdeth of them. Which we may rightly compare to the sweet and fragrant odour of that precious and costly ointment, which the blessed Mary Magdalen poured forth on our Saviour's feet; 
john 12.3.  Whereof it was said; Replete est domus ex odore unguenti: That the whole house was filled with the Savour of the ointment. When either in Court, City or Country, there is found a man, who is like a sweet Savour in the nostrils of all men, and bears about him, and scatters in what company soever he comes, a most odoriferous and pleasing perfume of his Virtue, Holiness, and Learning (which is as Saint Paul says of himself, and his fellow Labourers, 
2 Cor. 2, 15.  the sweet savour of Christ) there is no need to seek for any other knowledge, or to make any farther Inquiry; for this is sufficient of itself to make choice of him, and to confer upon him the greatest Offices of trust; It being safer to put them into his hands, then into many of those men, that are more in his Majesty's eye, and by sight better known unto him. For the best knowledge of man is by the ear. And he that will not believe me, let him read Saint Austin, 
August:  who in a Letter which he wrote to Saint Jerome, having expressed the great desire and content that he should take in the knowledge and sight of him, corrects that speech of his, saying; That he had not spoken well, in saying; That he did not know him, because he had seen his most learned books wherein were represented unto him his very heart and soul. In like manner, he that shall be known by the like fame, or by the learned books, that he hath written; Or if he be a soldier, by the great and noble Acts that he hath done, or by his good government, in those places of Command which he hath held; Such a one I say, is sufficiently well known, though he had never put his head within the Court gates, or seen the Palaces of Kings. The second kind of knowledge, is that which your ambitious and solicitous pretenders do give of themselves, who are ordinary Attendants and Assistants in the Courts and palaces of Kings and Princes, and the houses of their Ministers, seeking to insinuate themselves into their grace and favour, by flatteries, Compliments, and Lies, and oftentimes by gifts and subornations, against which the door is never shut, because they carry about them (if need be) the Master Key, not a gilded key, but a key of pure gold, whose bits and wards are of diamonds, by which they make their way, remove all difficulties, open the cunningest locks, and enter the strongest castles. This is not that knowledge, which is here required for conferring Offices upon them, but rather to shut them out of all: For it is to be presupposed, that these who do thus negociate, and pay sound for their places, must make their best profit of them and sell at dear rates, that they may the sooner get out of debt, and have wherewith all to maintain themselves, their wives, their children, and their family. But to these kind of men, Kings may (and with a great deal of reason) use by way of answer, those words of our Saviour Christ: Amen, 
Mat. 28.12.  Amen, dico vobis, nescio vos: Verily, verily, I say unto you, I know you not.  
I will here likewise lay open one notable Cozenage and deceit, which kings, usually suffer by the cunning plots, and bold impudencies of pretenders, and by the favour of those which put to their helping hand, and give them their best furtherance; And this it is: That when any of these pretenders is privy to himself, that he hath not the like parts of Learning and Virtue and other abilities, as others have, to mount at the first flight to those high places, whereunto their ambition aspireth, they seek to enter into the basest and meanest Offices, and that by base and vile means, either by buying them with their money, as good cheap as they can; and when their purse cannot stretch so fare, work themselves in by the Codpisse, by matching with this or that other Courtier's Kinswoman, and other the like humane respects, making these the steps for their preferrment. God deliver all good Kings from such kind of Provisions; especially if they be preferred by them to places of Audience, and of justice; for therein shall they sinne grievously, because they put men into them, that are ignorant, and necessitated, who, for to relieve their wants, and to maintain their Vanities, they, and their wives take bribes, and set justice out to sale. And so, not by degrees, and by little and little, but in all post haste, (to the great prejudice of the Commonwealth) they go still ascending to greater places, and higher Dignities, wherein they go on in doing greater hurt and more mischief. And these kind of men, are like unto your Martinets, which if they be not raised from the earth, are not able to fly, but being raised never so little, they make a very high flight. So is it with these men, who not having sufficiency for the meanest places, are no sooner raised a little by favour, and by suborning, from that first Office which they no way deserved, but they afterwards make a higher pitch, and go away with the best Offices in the Kingdom. And the error in this, is, for that Kings do think, that they are put into those places for their merit, and good parts, when as indeed it is fare otherwise. Though sometimes also it cometh so to pass, that Kings knowing how that such a one is not fit for such a place, or such an Office, that they may put him out of that, clap him into another better and greater than the former, and which requireth greater parts, and more sufficiency; crossing that sentence of our Saviour Christ (who is the eternal wisdom of his father, and cannot lie:) That he, that is not trusty in a little, is not to be trusted with much. Neither can he be held fit for the greater places, that hath not sufficiency in him for the lesser.   

CHAP. XXV. Whether Honours, Offices, and Dignities, are to be conferred on those, that sue for them?  
TO men of much Learning, Virtue, and Quality, and that have been of some use and service to the State; some Ministers do, & have said; why do you not sue (Sir) for such, or such a place? Especially seeing that King's love to be sued unto; And that to sue, beg, and crave is so holy a thing, that God himself knowing our necessities, willeth us to ask Petite, & accipietis, Ask, 
john  and ye shall have. Besides, it seemeth to be a certain kind of pride, to be willing to receive, without being desirous to sue. For to sue, is a sign of humility. Wherefore, to seek to run any other course, savours of I know not what singularity, rashness and presumption. Hereunto I answer, that there is a great deal of difference betwixt sueing to God, and sueing to Men, and in the craving of spiritual goods, and the craving of Temporal. For, in sueing to God, we better ourselves much, and those principal Virtues, Faith Hope, and Charity, are much increased and augmented. For our Faith increaseth, when we petition God, by acknowledging him to be the universal Lord of all things, who only can fulfil our requests and desires. According to that of Saint Paul; super abundanter quàm petimus aut intelligimus; 
Ephes. 3.10▪  That is able to do exceeding abundantly above all that we ask, or think; etc. Likewise Hope, and Charity, receive thereby an Increase, because we hope, for a good end of our petition▪ And for this cause do we likewise love God, from whom we hope to receive the good, we desire. And this hath the greater force and truth with it, when we crave spiritual goods. And of these spoke our Saviour when he said; Pettite, & accipietis. And the Apostle S. james saith; 
james 1.5.  if any of you lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him. But it is conditional, and bounded with a Nihil ●aesitans; That he ask in faith, and waver not. Which may likewise be understood of Temporal goods, as they are ordained to a spiritual, and supernatural end. But to ask of men, produceth fare different effects. And therefore we are to consider, that for one of these two ends men may ask temporal things; Either for to raise themselves, or to remedy themselves. Of the latter of these, who demand their pay and satisfaction for their services, for the remedying and relieving of their necessities, we have already said, that they are not to be blamed; but in conscience, and justice, we are to help them, and make them due satisfaction, in that which of right belongeth unto them. Of the former who seek to raise themselves, they stand crouching and kneeling with cap in hand to obtain their purpose, being very dextrous and diligent in doing courtesies, obsequious in their outward behaviour, kissing the hand, and making Congees down to the ground, and prostrating themselves at the feet of those, who they think may do them good, daubing their Compliments with base and servile flatteries. Of which kind of men, the Holy Ghost saith; Est qui nequiter h●miliat se, & interiora eius plena sunt dolo. 
Eccl. 19.25▪  There is some, that being about wicked purposes, do bow down themselves, whose inward parts, burn altogether with deceit: Being like unto your birds of rapine, who though it be natural unto them to fly up and down in the air, yet are content to stoop and abase themselves, the better to seize on their prey. Which is even to a letter or (as they say) to a hair the very same, that Kings David said: 
Psal. 10.10.  Inclinavitse, & cadet, cum dominatus fuerit pauperum: He crowcheth, and boweth, and therefore heaps of poor do fall by his might. Or, as it is in the Original: ut dominetur pauperum. He humbles himself, that thereby he may grow great, and come to domineer and swagger over the poor. For all their reverences and adorations, serve to no other end, but to raise themselves upon the wings of their ambition, that when they are in a good place, they may stoop the freer to their prey: So that those, who but yesterday had them at their feet, see them now towering over their heads, and lose the sight of them; whom they adore thus raised, as those before adored them, when but lately, like poor snakes, they licked the dust with their tongue, and trailed their belly on the ground. And growing now warm in the bosom of greatness, sting those most, who did most foster and cherish them. And these men, though they negociate well with men, and get what they pretend, yet do they not obtain any thing at God's hands, who never grants unto them what they desire for such like ends. 
jam. 4.3:  According to that of Saint james; ye ask, and receive not, because ye ask amiss, that ye might lay the same out on your pleasures. Howbeit sometimes it is granted unto them for their further punishment and chastisement. For, as S. Austen affirmeth; 
August.  Multa Deus concedit iratus, quae negaret propitius; God grants many things in his wrath, which he denies in his love. And that, which is recounted of Augustus Caesar, is not much amiss from the purpose, who being importuned to bestow an Office upon one, who with great instance begged it of him, would by no means give it him, but conferred it on another that never sued for it, but did better deserve it. And he alleging the perseverance of his petitions, and complaining, that he having been so long and earnest a suitor, he should bestow it upon one that had never sought unto him for it; Caesar made him this answer: Tu eras dignus qui peteres; ille, qui acciperet: Thou wast worthy, to sue for it; but he, to have it. There are some things which may be received, which may not so well be sued for, so saith Ulpian in a certain Law of his; 
Ulpian. l. 1. Vers●. Quadam enim ff. de v●rijs & extraor. Cognitio. Pompinius, l. 2. ad finem, ff. de Orig. iuris.  Quadam enim, tametsi honestè accipiantur, inhoneste tamen petuntur: There are certain things (saith he) which albeit they may be honestly received, yet may they be unhonestly desired. King's are to bestow their favours, but others must not sue for them. Hoc non peti, sed prastari solere, saith another Law; it is fit, good turns should be done, but not sued for to be done. And it was the same man's saying; Inuitum, non ambientem, esse ad rempublicam assumendum: That he, that was unwilling to receive honour, not he that did ambitiously seek after it was to be preferred in the Commonwealth. And trust me, I cannot search into the reason, why it should become a Custom, not to give, but to those that ask; For neither they, that give, do gain thereby, nor they that ask, are bettered thereby. For to give, is so much the more worthy praise, and thankes, by how much the more liberally and freely it is given. And the Proverb faith: Bis dat, qui citò dat: He doubles his gift, that gives quickly. Whereas he, that stays looking and expecting to be sued unto, seemeth to give with an ill will, and not so freely as he should. For (as Seneca truly saith) there is not any thing that costs a man dearer, then that which is bought by entreaties, and petitionings. And therefore, as often as either offices, or Rents, are bestowed on those, which deserve them, without making suit for them, the whole body of the Commonwealth doth commend and endear the rectitude, and just dealing of the Donor. And all good and virtuous men take heart and encouragement thereby, and are filled with good hopes; and those, which are otherwise, ashamed and confounded; and becomes the means many times of making them turn over a new leaf, and leave their former lewd course of life. But when this rigour and strictness is observed, of not giving to him that asketh not, though he merit and deserve the same, it seemeth to be made a meritorious cause, to sue, and to negociate; and occasion given, that more care should be placed in this, then in deserving well, whereby men's minds and courages, have their edge abated, and are dishartened. For to ask, when it is nor for the end aforesaid, it draweth on this inconvenience with it. Which is Aristotle's opinion, and is made good in all true reason of Moral Philosophy. The Apostle S. Paul, quoteth a sentence, which our Saviour Christ used often to repeat; Beatius est magis dare, quam accipere: Fare more excellent, and more praiseworthy is it, to give, then to take. And if not to take, be so good a thing, much better shall it be, not to ask, for that this is, the ordinary means to the other. And herein did the Saints of God glory much, and Saint Paul saith of himself; That he would rather live by the labour of his hands, then be importunate in craving. And that great Prophet Samuel, that which he did most prize and justify himself of before the people, was, that he had faithfully performed his function, without craving or taking any thing. There was a time, wherein the Roman Senate did ordain, that the Consulship, and other the chief Magistracies, should not be given to any, save such as sued for them. This Law, at first was good; for then, none durst presume to sue for them, but those, who in the people's opinion did well deserve them, and took it for a great affront that they should receive a denial. So that by this means every one did labour by his noble Actions to deserve that Dignity, as also that all the people might think him worthy thereof. Afterwards, this proved to be a very pernicious Law; for, not those, who by their virtues, and heroical Acts, did deserve this Honour; but those, that were the most powerful did sue for it, whilst others, for fear of these, durst not show themselves in the business, and so were utterly excluded from those honourable Offices. This inconvenience, was taken notice of, and Publicola the Consul made a Law, upon pain of death, wherewith he was to be punished, who without approbation from the people of Rome, should sue for any of the said Offices. And likewise, for the curbing of this Vice, was the Calphurnian Law enacted. But now (for our sins) hath crept in amongst us that Greekish infection, whereof I Socrates saith, 
Is●●r●t. de pace.  that Ambition at that time, was grown to that extremity, and to that height, that in stead of putting ambitious pretenders to death, those honourable places were not bestowed but upon those, which did shame-fully sue for them, and could best negociate by their power, purse, or friends, which is, was, and will be an occasion in all times and places, that with scandalous corruption, and Simoniacal trading, Offices, and Benefices shall be given and sold, to him that will give most. Not the better person, but the better purse shall carry it. The inconveniences, that follow the so much favouring of suitors, and being unmindful of those, who tend nothing else but to serve, and deserve well, are very great, and not unknown to all those that are Statists, and good Commonwealth's men. And if the shortness, which I desire to observe in this Discourse, did not hinder me, a large field would here discover itself unto me, wherein to enter and expatiate myself, and might take occasion to treat of the false hoods, shifts, deceits, and injustices, which are daily used in such like pretensions, and petitions, which have been the cause of the destruction and ruin not only of particular Common wealths but of whole Kingdoms. And this which I speak, is of so much truth, that some of the Hebrew Doctors hold for certain, that the Monarchy of the House royal of David was overthrown by giving credit to the malice and deceit of a covetous pretender, and that of twelve Provinces which his heirs possessed, of those twelve Tribes, two only remained entire unto him. The case was this; King David, 
2 Sam. 9.6.  having (in performance of that oath and promise, which he had made unto jonathan) given unto his son Mephibosheth, all those heredements, message, and goods, which were King saul's; And commanding Ziba, that he, and his sons, and his servants, should serve him, and till his land for him, and bring him in food to eat; there entered into Ziba's mind a devilish pretention, 
2. Sam. 16.3.  to beg all Mephibosheths' estate for himself. And thereupon, took hold of such an occasion, as seemed fittest unto him to work this his treachery and deceit. When King David fled from his son Absalon to the mountains, Ziba the servant of Mephibosheth met him with a couple of Asses saddled, and upon them two hundred cakes of bread, and an hundred bunches of Raisins, and an hundred of dried Figgs, and a bottle of Wine, and other the like commodities for the refreshing of David and his followers. And having a Lie ready at hand, which he had thought on before, he casts himself down at the King's feet, and telling him a thousand leasings, raised false witness against Mephibosheth, informing his Majesty, that Mephibosheth was in jerusalem, and told him; This day shall the house of Israel restore me the Kingdom of my father. Is it even so, said the King? Behold, Thine are all, that pertained unto Mephibosheth. And truly, this business was strangely carried. For notable was the facility, wherewith the King gave credit to the calumniation of this pretender, and the remissness which he showed in punishing so loud a lie, and so great a treason, when the truth of the matter, and the innocence of Mephibosheth, was afterwards made known unto him. And that, which I conceive concerning this point, is; That the cause why he did not punish this so fowl a treachery, was; Either for that he was conscious to himself of the fault, which he had committed in having given such easy belief there unto: or, for that the roots of this suspicion, and jealousy, did remain still deeply grounded in his heart. For the calumnies, and cautelous suggestions of Pretenders, carry this mischief still with them, that they pierce even to the very heart, and are hardly removed from the mind of him, that gives ear unto them. 
Prou. 26.22.  Verba susurronis, quasi simplic●●, & ipsa perveniunt ad intima cordis: The words of a Tale-bearer, are as flatter, and they go down into the bowels of the belly. And therefore the Holy Ghost adviseth us, that when such men come to speak with us in secret, and to whisper things in our ear, that we should not hearken unto them. 
Ibi. 25.  Quando submiserit vocem suam, ne credideris ei, quoniam septem nequitia sunt in cord illius. Though he speaks favourably, believe him not, for there are seven abominations in his heart. Which in plainer language, speaks thus unto us; When a flatterer shall talk unto thee in a low voice, and whisper thee softly in thine ear, that he may not be heard of the standers by, cast him out for an earewigg, and do not give credit unto him; for there are seven, nay seventy malicious purposes in that man's heart. And it would be a great joy and comfort unto me, that God would discover unto Kings, these persons and their devilish practices, that such base and unworthy people, might not under the colour and show of good and worthy men, thus abuse and deceive them. In a word, men's hearts, and their tongues, do not always go together. Nor is the speech, and the thought all one. Quia labia doloso in cord, & cord locuti sunt. 
Psal. 12.2.  They speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart. But God destroy such deceitful and lying tongues, to the end that truth may find entrance in the Courts of Kings. O, how many inconveniences would be excused, if those persons, to whom the charge is committed of distributing Offices, and rewarding of services, would take the care, to confer them on those that deserve them, and not on those that negociate and sue for them; then would there not be so much liberty, nor so many tricks used in petitioning, nor so many Orators in the Court, in whom, by this suing unto them, covetousness increaseth, and the hungry appetite of taking; whilst in the mean while all modesty and shame is utterly lost. And I am verily persuaded, that kings many times, straightened by earnest entreaties, and the importunate prayers of such as are in near places about them, do undeserved favours, rewarding unworthy suitors, and leaving out those that are worthy, because they do not offer to speak and sue unto them. And that you may perceive that I do not speak this of mine own head, or that it is a bird of mine own hatching, I will relate that here unto you, which Saint Luke reporteth of an importunate woman, 
Luk. 18.3.  who finding herself wronged, came to a secular judge, that was an ill minded man, and unjust, and was very earnest with him, crying still unto him; do me justice against mine Adversary: Which he would not of long time, but afterwards he said with himself; Though I fear not God, nor reverence man, yet because this woman troubleth me, I will do her right, lest at the last she come, and make me weary. To beg, and sue, is an easy office, especially, when pretenders know, that hearing breeds wearisomeness, and that by this means they obtain that which they sue for, it being the nature of many men, and more particularly of Kings that love their ease, to be quick in their grants, for the avoiding of further trouble. Our Saviour's Disciples, were much troubled, & their ears were even tired out, with hearing the clamourous voice of the Cana●itish woman, and entreated Christ, that he would dispatch her, that they might be rid of her. And we usually see, that your importunate suitors, be it just, or unjust, obtain their purpose. And I know not, whether I may blame them most, or those that put them to it, to be importunate in this, or that, be it right, or be it wrong. God knows where the fault lies, and will reward every one, as he deserves.   

CHAP. XXVI. Of the sense of Smelling; That is: of the Prudence of Kings.  
THe sense of smelling, is likewise in the head and the nose, it's adjoining Instrument; which both in divine, and humane letters bear the signification of Prudence. In the seventh Chapter of salomon's Song, where is represented unto us the beauty of the Spouse, amongst other graces there recommended and endeared, the nose is not the least. 
Cant. 7.4.  Nasus tuus (saith her beloved) Sicut Turris Libani, quae respicit contra Damascum: Thy nose, is as the Tower of Lebanon, which looketh toward Damascus. And the Expositors upon this book of the Canticles, do stand much upon these words, for that they seem to be much contrary unto that, which should extol and set forth a beauty to its full perfection For in very deed, a huge and disproportionable nose, both seems, and is, a fowl and ugly thing. And therefore those interpreters say, that it is not to be understood in that first sense which offers itself unto us, which is grammatical; but in its mystical and spiritual signification, which by a general consent representeth unto us, the admirable prudence of the Church in the government of Souls, a thing of greatest importance, and the most necessary, in Prelates and Governors, and more particularly, in Kings, and Princes. Nasus tuus; sicut Turris Libani: Thy nose is as the Tower of Lebanon; Which King Solomon built, that from thence he might behold, and see, all whatsoever passed in Damascus. From thence, might he discover his enemies, and their ambushes, and the thiefs lying in wait to rob jerusalem. Of this Tower, they say, that it was very high, even, and straight, and for to represent the beauty of the face of the Spouse, it is (and with a great deal of propriety) said; That her nose is like a Tower; for that, which doth most beautify a City, or any other place whatsoever, is a fair high Tower. In like manner in the face of any person, the nose, which is that, which is elevated and lifted up above all the other parts of the face, expresseth great beauty, whereas, to be without a nose, or to have it too hooked, or too flat, extraordinarily crooked, or extraordinarily little, is a foul deformity. And therefore, the sum of all, that hitherto hath been said, is; That, what a goodly fair Tower doth, in the adoring and setting forth of a City, which doth exceedingly grace and beautify the same; The same doth the nose in the face of the Spouse, which is so well proportioned, that it much commendeth all the whole feature. And upon this▪ Literal, leaneth the spiritual sense of this place; which is: That this Tower doth denotate discretion, and prudence, which exalts itself above all other the works of Virtue, and doth grace and beautify them all. Many of the Gentiles erected Fortune for their Goddess; It seeming unto them, that she was the only Lady, and Mistress of all good, and bad success; But others, which drew nearer unto Truth, and Reason, made a jest thereof, and said; That it was not Fortune, that afforded happiness, and prosperity, but prudence; and that she was rather Fortune's Mistress, and that her power did predominate over the Stars. And therefore said another.  
Iwenal satire. 10  Nullum numen abest, si sit prudentia tecum. 
No Deity, no power, is wanting to him, that is endued with wisdom. Men of small understanding, and such as are careless in their businesses, attribute Divinity to Fortune, that they may free themselves from the note and imputation of carelessness, and imprudency. But the truth is, that fortune stays not behind, when prudence sets forward. And therefore it was well said of Sallust; 
Sallust.  Vnus quisque est artifex fortunae sua; Every man is the worker out of his own fortune. And the Spanish Proverb tells us, Que la buena diligencia, es la madre de la buenaventura: That good diligence, is the mother of good success. So that in very deed, there is neither good, nor bad Fortune, but it is the will of God, that rules and governs all; and the care, and prudence, wherewith men have recourse unto that, which is fit and convenient for them. And therefore is prudence in Kings, of that great importance, and aught to be, (as we said of the Spouses nose) like a high tower; and not according to that model as they would have it, but it must be placed upon Mount Lebanon; to the end, that being in so high and eminent a place, it may make the better discovery. King's must have an eye as well to that which is a far off, as that which is near at hand; on this side, and on that; here, there, and every where. They must be ready to supply upon this, or that other occasion; They must see, and foresee all. 
Terentius.  Istud est sapere, non quod ante pedes modò est videre, sed etiam illa, quae futura sunt, prospicere, said the Comic: This, in realty, is true wisdom, not to see that only which is before his feet, but to foresee that also which is to come. And this providence, circumspection, or prudency, sound alike, and are in a manner one, and the same thing. The Ancient did so artificially paint prudency, that she seemed to look every way, and to have her eyes fixed on whatsoever did behold her. For prudence, as it is silent, so it is searching; nothing escapes her knowledge. And it is a virtue that maketh Kings like unto God. For, as he, by his divine providence, doth foresee all, and govern all and hath all things present before him, so they by their humane prudence, which participateth of the divine, behold things past, dispose of things present, and provide for things to come. Some call her Filiam Dei, God's daughter, because it seemed unto them, that she had something of the Deity in her, that she was his Minister in the creation of the world, and disposition of all things, and aught likewise to be the Mistress of Kings upon all their occasions. For (as Aristotle, and Plato avouch) no man can govern well, that is not prudent. In ancient times, the Common people were of opinion, that Prudence was annexed unto Kings, and that they had a particular gift to foresee that, which was to come. And such, as were provident, and prudent, they held to be Divine. True it is, that wisdom is the gift of God, and we must crave it of him, as did Moses, joshua, David, Solomon, and other wise Kings. Which to obtain, we must shun and fly from sin; for, it is impossible that he should be prudent, that is not virtuous. And so much hath a man of prudence, as he hath of virtue. And according to this measure, shall the authority, credit, and opinion be which he shall hold with the people. The Offices and effects, which Prudence doth, and causeth, are many; And some of them are collected, out of the many and various expositions which the Doctor's attribute to this Tower, and nose of the Spouse, which we will go disposing, by it's Paragraphes, in this chapter.  

§. I. Of the Magnanimity of mind which Kings ought to have.  
BY this high Tower, and nose of the Spouse, some understand the Pope; Quia in facit Ecclesiae eminet: Because he is an eminent man in the face of the Church. But Rabbi Kymki, and Philo judaus, will have it, by the self same reason, to be understood of a King; Adding withal, that the nose doth betoken Majesty, Gravity, longanimity, and excellency of mind, wherein a King ought to exceed all other. And therefore the Persians would never choose him to be their King, who had not a hook nose like the Eagle, well shaped, and proportioned, which is the ensign of a magnanimous mind. And hence it is, that they say of the God of the Hebrews, that he hath great and large nostrils. So sounds that word of the Psalmist; 
Psal. 103.8.  Longanimis, & multum misericors: id est, longus naribus. The Lord is merciful and gracious, slow to anger, and plenteous in mercy: that is; Of wide nostrils, full of sufferance and patience; for the smoke of fury and choler doth not so soon run up the chimney, as in those which have strait and narrow nostrils, who are soon hot, and suddenly incensed to anger. And the self same Philo saith, that in the levitical Law, they were not admitted to the Preisthood, who had either a little, crooked, or disproportioned nose, as being less fit for that Ministry. The one, are hot and choleric; the other, ill-inclined. These again, which have too great a nose▪ are naturally cruel, and proud, and these are misliked of all; but that, as much commended, which signifies magnanimity, bountifulness, and generousness, and is of sufficient largeness to suffer and dissemble anger, and not to have the chimney choked with a little smoke. A quality, so much importing Kings, that from thence did arise that Proverb; Qui nescit dissimulare nescit regnare: He that knows not how to dissemble, knows not how to rule. And there was a King of late times, which sticked not to say; that he would not have his son know any more Learning, then that which this sentence doth contain; for that it was so good and profitable a Lesson for Princes. Tiberius Caesar, did glory in no one thing more, then in the Art of Dissimulation, wherein he was so excellent, that never any, upon any, though never so great occasions given by him, could search into his intents, or dive into his thoughts. In the story of the Kings, it is written; That at the very same time, that God commanded the possession of the Kingdom, to be given unto Saul, which was the first King he had nominated, some ill disposed persons, that were maliciously bend against him, did murmur at him, and speak ill of him, seeming to scorn, and set light by him. But God had given him such a measure of wisdom, and discretion, that although all that they had said, came to his ear, Ipse verò dissimulabat se audire: 
1 King. 10.27.  Yet he held his peace, and would not seem to take notice of it. For, when Kings come newly to their Crowns, and that the things of the Kingdom are not yet throughly settled, it is great prudence to reserve with dissimulation the punishment of great persons, that with better occasion, and in a better coniuncture, he may proceed against them, as reason and justice shall require. That King shall not be accounted wise, that shall pretend execution of justice with the danger of Insurrections, and seditions; nor shall the justification of his intent, suffice to execute his rashness in the means, unless he first balance the business▪ and see which way the scale will incline; as to see, how fare he may rely upon the love of his subjects, and how the end may sort with his designs, lest the danger of the scandal & disobedience, may prove to be greater, than the profit that can arise from the execution of justice. For in such cases, it is great wisdom in a King▪ to conform himself according to the times; And that that which at one time is worthy of punishment, should be dissembled, and reserved to be punished at another time. Which course (as Saluste reporteth) was, in Catiline's time, taken with that great and powerful Courtier, Crassus. 
Sallust: In Anthem: Quomodo oportet Isid. lib. 3. Senten. cap. 50.  The Emperor justinian, he likewise aims at this mark: And it is the Counsel, which S. Isidore gives unto Kings. The like did King David when joab so treacherously slew Abner. Only to some few, that were very inward with him, he discovered the reason, that moved him to dissemble the matter, and not to punish him with death for the present, telling them with a great deal of grief; Ego autem adhuc delicatus sum, & unctus Rex: 
2. Reg. 3.39.  I am this day weak, (or as the Hebrew renders it, tender) though anointed King. As if he should have said; To see the affairs of my Crown and Kingdom in that tender and ticklish estate wherein they stand, obligeth me, not to make that demonstration of rigour and justice, as the heinousness of this fact doth require. But the Lord shall reward the doer of evil according unto his wickedness. Tribuat dominus facienti malum, iuxta malitiam suam. Here, is much to be considered; the great care, which this King took in concealing his purpose from the people, till some better occasion were offered; For, if he should have declared himself before, and manifested his meaning to the world, he might have put the whole Camp in danger of Mutining; or at least to have showed themselves in defence of their Captain. This peril, he overpast by his great prudence, dissembling the matter for that time, and deferring it till the last upshut, when now the businesses of the Kingdom were better settled; For, the most important point in government, is, to make use of Time, and occasion: facilitating with silence and dissimulation, those orders and decrees, which do cross the people's humour, or that stand not with his liking that is powerful with them; For if they should be divulged before their due time and season, they would serve for nothing else, but to incense men's minds, and peradventure to turn them against himself. Which certainly might well have been David's case with joab, if he had showed himself offended, and openly vented his spleen against him, whilst he had his sword in his hand, and stood so fair in the people's affection; who in that hurre might have done (God he knows what) for the advancing of his ambitious ends. In such cases, it is great prudence in a Prince, (contineving still firm and constant in his purpose) to benefit himself by dissimulation, waiting for a fit time and season, when without danger he may unmask himself, and with the safety of his realm and person, put his resolution in execution. A word well kept, and fitly spoken, is (saith Solomon) like apples of gold, 
Prou. 25.11.  in pictures of silver; which doth not only shine and give a glorious lustre, but worketh its effect, and discovereth the art and cunning of its Master. And King David having heard the reproachful words, and reviling terms which Shimei to the very face of him, and in a loud voice, uttered in the presence of those that were with him, wisely dissembled his railing, and was angry with Abishai, because he was earnest with him, that he might presently take due chastisement of him, and revenge the great affront he had done him, and would by no means give consent, that any one of all his Army should once move or stir against him. For, that holy King thought it fit in his wisdom, to leave him to that occasion, which he afterwards specified to his son Solomon; that he might teach Kings these two things. First to rely on God, and to attend his leisure, who will do that for them, which they cannot do for themselves; As he did in that known case of Moses brothers murmuring against him, which he himself so mildly and fairly dissembled. But God, to whose account runn's the honour of his Ministers, took the cause into his own hands. Secondly; That it is not fit to be solicitous in appointing judges, and Informers, at all hours, and in all places, against such, as in some occasions, assume liberty of speech, and freely utter their minds. For, as another said; In free places, and persons that are likewise freeborn, we cannot at all times exercise that slavery upon them, as to clap a Lock and chain upon their tongues. Who could have done this better, than that omnipotent King Christ jesus, when those licentious and loose-tongued Libertines, reproached him with such sharp & bitter Taunts as touched him to the quick in his honour, and yet even then with what a royal mind, and princely reportment did he carry himself, in those few mild and moderate words, which he spoke unto them. King's ought not to express any alteration, turbation, or discomposure, for those things which they see, nor to be startled every foot with that, which they hear, nor to show themselves offended at that, which is muttred and murmured of them. But let them (a god's name) mend that, which is amiss, and then their muttering and murmuring will cease of itself. here likewise Kings are taught, not to be curious inquirers after those, that speak ill of them, nor to give ear to every idle complaint; For if it be once perceived, that their ears irche after this, infinite will the number of Delators, and Informers be. In the reign of Tiberius, and of Nero, more than in any other were these Sycophants and privy Accusers favoured; and things were then so glazed over, that they had set spies, that should curiously observe the semblance, which every one made of his Actions, even to the knitting of the brow, biting the lip or the like, which kind of carriage, served as a condemnation, and was severely punished. But it is fit for Tyrants then Christian Kings, to stand thus in fear of the tongues of the vulgar, it being the part of a magnanimous mind, to know how to forget, and forgive injuries, especially those of the tongue, to whose jurisdiction, the most powerful, are most subject. And if they should revenge this wrong upon account, the number would be so great, and rise to such an infinite sum, that they may quickly being their Monarchy to an end. That which most importeth for their own and their Empires quiet, is to shake all kind of suspicion out of their mind; and whatsoever others think of them and their affairs, they ought to be so fare from being troubled therewith, that it should no whit move them. 
Seneca. lib. de ira. cap. 33.  Holding it to be (as Seneca saith) the sweetest manner of pardon, to pretend ignorance of the delict, and to examine with care his own care●ese carriage, and open neglects, if he have committed any, and if not, not to care a pin what they say. For the Vulgar is a beast of many heads, and as it is impossible to satisfy all of them, so is there no reason, that they should have an Account given them of that which the Prince doth. It is sufficient, that the wiser and graver sort, know, and esteem both him, and his proceed. This was the doctrine of that great King, Philip the second, who wrote unto his Viceroy in Naples, as followeth: Necessario es, que gouerneys de manera, quae todos buenos y malos, no se quexe● de vos. It is requisite, you should so carry yourself in your government, that all, as well good as bad, may not complain of you. And this was another of his which he delivered to his successor, Forc, oso sera, que los malos nos mur laurens, y aborreZ●●●; Lo que à nos●●●● t● 〈…〉 de ●●nera, que tambien n● nos aborre 〈…〉 ●●enos: It cannot otherwise be, but that the bad wil● 〈…〉, and 〈◊〉 us; But that which belongeth unto us, is, To proceed so, that the good may not likewise hate us. And this King very well understood, that it is proper unto Kings (as Alexander said) to do well, & to hear ill. Yet are they not to imagine, that th●● which is causeless said against them, can any whit diminish or lessen their honour; For it stands not with their condition and greatness, that none should speak ill of them, but that they should do no ill: And then no such thing can be said of them, but by the way of falsehood and lying, which will soon vanish. Yet notwithstanding will I not say, nor shall it once enter into my thought, to approve the impudency and insolency of the licentious Satirists but rather hold them worthy of severe punishment, especially when they touch upon the persons of Kings, whom all their subjects, both by God's Law, and the Law of nature, aught to respect, honour, and obey. Yet withal I say, that it is great prudence, to dissemble upon some occasions, be they never so great, and to be close and secret in their intentions, till they see a fit time to inflict punishment, and when it may be done with least noise. For some men sometimes, seeking to suppress the fire, by turning and stirring the sticks, inflame it the more. And if at any time upon urgent occasions, and upon the odiousness and foulness of this or that other fact, (reason and justice so requiring it) they shall be forced to use severe punishment, let it be mingled with moderation and mildness, that all men may understand, that it doth not arise out of anger and displeasure, but out of zeal and love to the public good, which forceth them thereunto, & obligeth them in conscience thus rigorously to proceed against them. 
Chrys. in Mat. lib. 5. de Civit. dei. Cap. 20.  For (as Saint chrysostom saith) Qui cum causa non irascitur, peccat, He sins in not being angry, that hath just cause to be angry. And then (saith Saint Austin) shall a Prince be happy, when his subjects shall perceive, that he punisheth not only upon just ground; 
Seneca. lib. 1. de Clement. cap. 22.  but (as Seneca saith) non tanquam probet, sed tanquam inuit●●, & cum magno tormento ad castigandum veniat: That it grieveth him to the very Soul, that he is driven contrary to his nature and disposition, to let the sentence of death, or other torment; to pass upon them. And when they shall know, that in this punishment, he only pretendeth the conservation of the Commonwealth, and not the revenging of any particular wrong or offence done unto himself. And that, if he do extend his pardon, it is not for that he is willing to leave sin unpunished, but because he pretendeth the amendment of the delinquent. And more especially, when they see, that he recompenseth with benefits, the rigour and sharpness of his chasticements by throwing favours on a brother, a father or a son of that party, whose Head he hath commanded to be taken from his shoulders. Which gracious dealing will assure the people of the sweetness of the Prince's nature, and his pitiful disposition, nor will they attribute the justice he shall do upon them to cruelty. The conclusion of this Discourse shall be, this; That it is of great importance, that all men should know, that nothing can be hid from the King, be it never so close and secret, for the many and private diligences which he useth for intelligence, by the means of sundry persons of all sorts, high and low, of all Estates and qualities, (whom the wisest and the waryest cannot avoid) deputed by his Majesty diligently to labour to hear, and understand the rumours and complaints of the people, and the good & ill, that is either said or done, and to give him advice thereof, that he may inform himself of the truth of them, and apply such remedies, as he in his wisdom shall think fit. And let all men know, that there was never any thing so closely carried, which either early or late, at one time, or other, hath not (by good diligences used) been brought to light, & made known to the king. 
Eccl. 10.20.  And therefore my advice unto thee, shallbe that which Solomon gives thee; Curse not the King, no not in thy thought: For a bird of the air, shall carry the voice, and that which hath wings, shall tell the matter. And when thou thinkest thyself safest, then shalt thou be taken in the snare. And let Kings likewise know▪ that if they 〈◊〉 a mind to see, and know all, they ought also to be mild, and merciful in punishing, mingling mercy with severity. For it is fit and necessary, that he th●● desires to know all, should likewise dissemble, and pardon much.   

§. II. Of the Blandure, Gentleness, and Love, which Kings ought to have.  
THis blandure, and gentleness, is likewise an Effect of prudence, and Magnanimity, and is a Lordly kind of virtue, and which hath made many excellent, and memorable in the world. As Alexander the great, whom nothing made so great, as that his Excellency of mind, which he had, in pardoning those whom not only himself, but all the world knew, had justly deserved his displeasure. He, that is gentle of heart, and (like David) meeke-spirited, nothing troubles him, nothing altars him, but always keeps his judgement firm and enytre, that he may the more freely judge of that, which is worthy of pardon, or punishment, and is a quality very proper, and well beseeming royal Majesty. Many great Monarches and Kings have had this in high esteem, and made it the top of their glory, for by this means, they came to be as great in the love of their subjects, as in their rule and Command. Of whose examples humane Histories are full; but I shall only cite those are that Divine, which neither add, nor diminish, by endearing things more than they deserve. Where it is storied of that great Captain and Governor of God's people, that he was of the mildest and peaceablest condition, and of so soft and sweet a ●●ture, that the world afforded not his like: Erat Moses vir mitissimus, 
Num. 12.3.  super omnes h●mines, qui morabantur in terra: Moses was very meek, above all the men, which were upon the face of the earth. And he of all other, had most need of this most noble quality, for to bear with the bitter taunts, and reproachful words of that stiffnecked, and unthankful people. And this is endeared by Saint Ambrose, 
Ambr. lib. 2. Offi. cap. 7.  and Philo judaeus, both of them affirming; That towards God only, he showed himself as stout as a Lion, and full of courage, resisting the vengeance, that God would have taken of his people, but with them, was as meek and gentle as a Lamb. A generous breast, and the courteous and plain carriage of Kings overcometh all, pacifieth all, and leveleth the unevenest and crookedest dispositions. Which we may well exemplify in jacob, and David. Of the former the Scripture saith; 
Gen. 27.11.  Erat homo lenis: He was a smooth man. He was smooth in his countenance, sweet in his conversation, and naturally of a generous and peaceable condition. Now see, what he got by this; He gained his father's blessing, his brother's birth right, his Uncle's daughters and wealth, and the good will and love of all men. And of David, it is said; Erat rufus, & pulcher aspectu, facieque decera: 
1 King. 16.12.  That he was ruddy, and withal, of a beautiful countenance, and goodly to look to. He was of a lovely and gracious aspect, mild, affable, and above all, a great friend unto goodness and well doing, only with his pleasing presence, he drew the eyes of all the people after him, who joyed in the sight of him; And with this, did he win their hearts, got their good wills, and gained the kingdom. When by a good and painful industry, and a sweet behaviour, the hearts are first seized on, it is an easy matter to conquer Kingdoms. In the sacred History of the Maccabees, 
1 Macab. ●.  are recounted the heroical Acts which that great Captain judas, and his brethren, atcheived in Spain, the Kings and Kingdoms which they subdued; the 〈◊〉 which they conquered, and made tributary to their Empire; and the great treasure of gold and silver, which they purchased. And all this they effected by their good Counsel, gentleness, and patience; giving Kings thereby to understand, that if they be of a meek, peaceable, and noble condition, they shall be Lords and Masters of men's wealths, and hearts. And this made Polybius to say; that a courteous and peaceable King, conquers all with quietness, every man being willing to yield and submit himself to a soft and generous disposition, that is free from anger, and full of clemency. And this is that Legacy which God allotted and left unto them long ago in the old Testament. Mansueti, haereditabunt terram: 
Psal. 37.11.  The meek shall inherit the earth. And afterwards, in the new Testament, he renews this promise: Ipsi possidebunt terram: 
Mat. 5.5.  They shall inherit the earth. They shall be Lords of the earth; That is: of the men upon earth, and of their possessions. For, by this earth which God promiseth unto them, S. Bernard understands the same earth, whereof men are form. And it is usual in Scripture, to call men earth. And thereby is likewise understood, that of this world, which we here inhabit, the possessions thereof, it's government, Sceptre and Monarchy, for all this, is but a Patrimony, bequeathed to a kind, smooth, and loving nature. The best Titles, that a King can present before God, for to pretend the preservation, and perpetuity of his Kingdom, are meekness, and gentleness. These David represented unto him, when he petitioned him, that he would be pleased to continue and confirm his kingdom in his son. Memento Domine David, 
Psal. 131.1.  & omnis mansuetudinis eius: Lord remember David, and all his lowly carriage. Whose heart, was not haughty, nor his eyes lofty, but behaved and quieted himself, as a child that is weaned of his Mother. And presently God collated this benefit upon him, saying; Come cumpleti fuerint dies tui, sus●●●bo semen tuum post ●e, 
2 King. 7.12.  & firm●bo regnam eius: When thy days be fulfiled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his Kingdom. Such effects doth the smooth breast, and soft heart of a King work; And this is so sure a Tenet, that for to keep a Kingdom secure, and to be Lord of many more, there needeth no other claim, then that which Love and Gentleness maketh. For, in regard that the heart of man is generous, it will not be led by the neck with a halter, nor will subjects long endure the yoke of a Tyrannising and proud Lord: whereas on the contrary, they are easily led a long, by a smooth and gentle hand. And reason teacheth us as much; for by how much the more easily is the heart of man moved by conveniences, then by menaces, by fair means then by foul, by so much the better is it to govern by meekness and gentleness, then by force and rigour. Whence we draw this Conclusion, That too much sharpness, and excess of rigour in a Prince, procureth hatred; and affability and clemency, Love.. Which is that, which Kings ought most to seek after, as by and by we shall show unto you, when we come to tell you, that these two qualities of blandure, and clemency, so befitting a supreme Lord, are quite contrary to that good expedition of justice, and that integrity, which God doth require in a judge; whom he willeth and commandeth. That in matter of judgement, he shall not pity the case of the poor: According to which Instruction, it of force followeth, that a King must represent two contrary persons; that of a kind and pitiful Father; and that of a just, and angry judge. For, if in his own nature, he be kind, and tender hearted, there is not that offender, which will not be set free by the power of Entreaties, and Tears, weapons; wherewith the hardest and cruelest hearts suffer themselves to be overcome. And if he be otherwise, what can the delinquents hopes end in, but death and despair? Again, if he be virtuous, and severe, it is impossible that he should not hate the vicious, and grow into choler, when he shall hear of their cruel outrages and insolences. Now, 
Hier. Sup. jerom. 22. Aug. lib. 5. de Civit. cap. 24. Isid. lib. 3. Sent. cap. 52. S. Th. 2. 2. q. 137 art. 2. ad 2.  what remedy in this case is to be used? Saint jerom, and Saint Austen, are of opinion, that a King, by his own person, is to punish, and premiate, to execute chastisement with justice, and to mitigate it with mercy. Nor is it unworthy our consideration, nor liable to inconveniency, that a King should represent two persons, so contrary in show, as judging with justice, and Mercy. For two virtues cannot be contrary. And as the Saints and holy Doctors say, (and they are in the right) Mercy doth not hinder the execution of justice, but it moderateth the cruelty of the punishment. And it is very necessary in a good judge, that he should have a true and faithful pair of balance in his hands, and in either scale to put rigour, and equity, that he may know how to correct the one by the other. The Kings of Portugal, (especially Don juan the third) did use to judge Capital crimes, accompanied with his Council, and were always accounted fathers of the people, because with them, justice, and Mercy, walked hand in hand; showing themselves just in punishing the fault, and merciful in mitigating the punishment. By which means, they were of all, both feared and beloved. And let not Kings persuade themselves, that this doth lessen their authority, and take of from their greatness, but gives an addition; and the oftener they sit in judgement, they shall do God the more service, and the Kingdom more good: And in conscience, the surest and safest course, for that reciprocal obligation, which is between the King and his subjects. For they own obedience, service, and acknowledgement to him, as their Lord and Master. And he unto them, justice, Defence and Protection. For to this end and purpose, do they pay him so many great Tributes, and Taxes. Nor is it enough for him to do it by others, but he must also do it by himself. For, neither that great Governor of God's people, Moses, nor any other after him, is, in all the whole body of the Bible to be found, that ever yet condemned the occupation of judging the people, to be unworthy royal Majesty nor contrary to the reputation of a King. I know no other prejudice in it, save that it is impossible for one sole man, to undergo so great a task. And this impossibility ariseth from the multitude of subjects; and in that case, they advice, That a King should not wholly take away his hand from the doing of justice, but that the lesser and more ordinary businesses, he should remit and refer them to different Ministers, and the weightier causes, take to his own charge, and be present in person, when they come to be sit upon, and determined; as formerly have done the wisest and greatest monarchs, that ever were in the world. Who did ever equal King Solomon, in wisdom, greatness, and Majesty? yet did he hold it no disgrace unto him, to humble himself to hear suitors, judge their causes and to do them justice. The Kings of the Hebrew people, were called judges, because they did glory in nothing so much, as to hear, and judge the people. And in all Nations, this hath always been the principal Office appertaining unto Kings. And the Holy Ghost saith; That the King, 
Prou. 29.14.  that faithfully judgeth the poor, his throne shall be established for ever.   

§. III. That it much importeth Kings, to have the good Love and affection of their Subjects.  
KIngs, (as already hath been said) are the Heads of their Kingdoms; Their Estates serve them as Members; Without which it is impossible they should be that, which their name speaks them. And therefore, it is not only convenient, but necessary, that they should seek to gain the good wills of all, suiting themselves, (though they force their own) to the nature of their subjects, and beholding them, as if they were his children. Which is the best course to keep them well affected, and contented, and to be beloved, and obeyed by them. Which they may easily do, if they will but think themselves, that they are shepherds, and fathers of those people, which God hath recommended unto them, easing them of those wrongs and grievances, which they unjustly suffer; laying no more upon them, than they are able to bear; suffering them, when reason shall require, to take their ease and their quiet; and helping to sustain them, when they grow poor, and are decayed. Plato tells us, That for a Prince to be good, and to be beloved of all, he must bestow all his love, and his whole heart, upon the Commonwealth; his will, on the Gods; his secret, on his friends; and his Time, on businesses. For, by thus reparting himself with all, he shall have a part in all, by all of them coming to unite themselves with him. Only in this good Correspondency of Love between Kings, and their subjects, wise Periander placeth all the safety, and good fortune of Kings and Kingdoms. Agesilaus, King of Lacedaemon, was once asked the question, How a King might live secure; For that it is oftentimes seen, that neither multitude of servants, nor a guard of Halberdiers can defend them from violence? To which demand, he returned this answer: Si suis populis ita imperet, ut parentes filijs; If he so rule over his people, as a father doth over his children. The King that loveth his subjects, and is again beloved by them, need no guard, they are his guard. For Love, where it is true and faithful, plainesheth the knottiest piece of timber, smootheth the roughest and most unhewen disposition, and makes all fair, safe, and peaceable. It is a most strong wall, and more durable, yea than Kings themselves. With this, no difficulty can offer itself unto them, which they may not overcome; no danger, whose impetuousness they may not oppose; no command, which they will not obey. For as Kings desire no more of their subjects, but to be well served by them; so subjects, pretend nothing from their Kings, but to be beloved by them. And indeed, the one dependeth on the other. For, if a King love not his subjects, he shall neither be well served, beloved, nor obeyed by them. And as little, if he love himself too much. For the more care he takes of himself and attends his own particular, so much the more his subject's love departs from him. For the harmony of a Commonwealth consisteth, in that all should live by the King's favour, and they by their subject's love. For they ought to be vigilant in all that belongs to their service: and Kings most watchful in that, which concerns their general good: So that none is to have less part in the King, than the King himself. And because it is impossible to content all, by reason not only of their different, but contrary natures, it is necessary at least to content the most. There are two differences of States, or two sorts of people, to be considered in a Kingdom; The Citizens, (or which comprehendeth all) the common people: Or your Peers, and such as either are persons of Title, or aspire to be. It shall be good discretion & prudence, to procure to content the people, (especially in a King's first entrance into his reign) in that which is reasonable and honest. And if their demands shall be otherwise, to dissemble with them, and to take time to consider of it, and so by little and little, let their blood go cooling. This was the Counsel of your old Counsellors. Which had it been followed by that young King Rehoboam, his people had not rebelled against him, 
3 King. 11.  nor he in the beginning of his Empire, (before he was scarce warm in his throne) have lost ten Tribes of the Twelve. The Common people, are always grumbling, and complaining, and ready to run into rebellion, as being fearless, in regard of their multitude, and careless, for that they have little or nothing to lose. The Minor Pliny, after that he had made a large Catalogue of the natural virtues of the Emperor Traiane, after that he had shown what great account he made of the Common people, he saith; Let not a Prince deceive himself, in thinking, that he is not to make any reckoning of the common people; for without them he cannot sustain, nor defend his Empire. And in vain shall he procure other help, for that were to seek to live with a head, without a body; which besides that it were monstrous, it must needs toter and tumble down with its own weight, because it hath nothing to bear it up. And if Kings will needs know what kind of thing the Common people is, and what able to do upon all changes and alterations, let them take into their consideration, that which passed at the arraignment and death of our Saviour Christ, where there was not that Rule of reason of State in the vilest manner, which was not then practised. And the first stone that the Princes of the Scribes and Pharisees moved against him, was the people; for they knew well enough, that without them they could not awe, and fear Pilate, nor move him by their accusations, and false witnesses to condemn him. In the next place, they had recourse to the particular conveniency of the judge, that he should not be a friend unto Caesar, but should lose his love, if upon this occasion the people should rise and rebel; by which trick they inclined him to their party, and wrought him to prefer his private Interest, before public justice, and his own preservation, before that which was both honest and reasonable. Again, it is more secure, to procure the favour and love of the people, and more easy to effect his purpose by them. More secure, because without their love and assistance, no alteration in the state can take effect. This their love doth uphold Kings, and gets them the opinion of good and virtuous Princes. This qualifieth all wrongs, or makes the offenders pay sound for them, against whom none dare seem to be singular. Lastly, for that the common people; having only respect to their particular profit & their own private Interest, cannot desire nor pretend that, which your greater Peers, and principal men of the State do, who always (out of their ambition) aspire to more, and stand beating their brains, how they may compass that, which their imagination tells them they want; And by so much the more doth this their Ambition increase, in how much the greater place they are, and in a near possibility of that which they desire. I said (before) more easy; because the people content themselves with equality (and this likewise makes well for Kings) with the administration of justice with common ease and rest, with plenty, and with the mildness, gentleness, and peaceableness of him that ruleth over them. Now, that Kings may procure this popular love, it is fit they should make choice of such Ministers, as are well beloved of the people, that will hear them with patience; comfort, and hearten them up, that they may the more willingly bear the burdens that are laid upon them, the Tributes, Taxes, and troubles of the Kingdom, which in the end must light all upon them. For it is not to be doubted, and experience teacheth the truth of it, That the Ministers and servants of a Prince, make him either beloved, or hated; And all their defects or Virtues turn to his hurt, or profit. And let not Kings make slight reckoning thereof, nor let them colour it over with Reasons of State; For he, that once gins to be ha●ed out of an ill conceived opinion, they charge him withal that is either well, or ill done. For, there is nothing, be it never so good, which being ill interpreted, may not change its first quality in the eyes of men, who judge things by apparences: Which is another principal cause, why Princes ought to procure the love of the people. For, in conclusion, most certain it is, that the Common people, is not only the judge of Kings, but is their Attourny, also whose censure none of them can escape; And is that Minister, which God makes choice of for to punish them in their name and fame, which is the greatest of all Temporal punishments. Suiting with that which we said heretofore of the voice of the people, that it is the voice of God. For his divine Majesty useth this as a means to torment those, who have no other superior upon earth. And therefore it behoveth them to prevent this mischief, and to win unto them the people's affection by as many ways as possibly they can device, as by their own proper person with some; with other some, by their favourites and familiar friends; and with all by their Ministers. For, there is not such a Tully, nor Demosthenes, withal their eloquence, for to praise, or dispraise the Actions of a King, either to salve, or condemn them, as is the people's love, or hatred. A great cause likewise of procuring this love, and to win the hearts of the people, & to give them all good content, will be, if Kings would be but pleased, who are Lords of many Kingdoms, and Provinces, to have near about them natural Ministers and consellors of all the said several Kingdoms, and Provinces; For Commonwealths, & kingdoms, risent it exceedingly, to see themselves cast out of administration▪ and government, when they do not see at the King's elbow, or in his Counsel any one of their own nation, and country, conceiving, that they do either basely esteem of them, or that they dare not trust them; Whence, the one engendereth hatred, and the other, desireth liberty. Let a King therefore consider with himself, that he is a public person, and that he ought not to make himself particular; that he is a natural Citizen of all his Kingdoms and Provinces; and therefore ought not willingly to make himself a stranger to any one of them. That he is a father to them all, & therefore must not show himself a Stepfather to any. And therefore let him still have some one natural child of every Province in his Council. For, it is a great unhapines to a kingdom, not to have any one child of theirs (amongst so many) by the King's side, with whom the Naturals thereof may hold the better correspondency. For these more speedily, & with more diligence and love, treat and dispatch their businesses, than strangers either can or will, who must be sued unto, and will do nothing but upon earnest entreaty, or by force and compulsion, or like good wary Merchants, by trading for ready money. Let Kings weigh with themselves, that it is as natural a work in them to afford favour unto all, as in a tree to afford fruit▪ And it is a great glory to a king, to oblige all nations to love him. For that King much deceiveth himself, who will make himself King of this, or that Province, and no more; Sithence, that God himself, whom he representeth on earth, professes himself, to be Lord of t'one, and tother, and of all. And therefore, he that is Lord of many, should not throw all his love and affection on a few. Let him in such sort confer his favours on the one, that he may not give occasion of affront and disgrace to the other. For, these general favours, make much for the honour and estimation of Kings. It faring with them, as it doth with those trees, when all sorts of passengers, go gathering, & enjoying their fruits.  
I say farther that for the augmentation and conservation of the love of Commonwealths, and Kingdoms, towards their Kings, (a main and principal point, which ought to be esteemed in more, than other great treasures) it will be very convenient (and is the Counsel of persons of great prudency, throughly acquainted with Kings, and Kingdoms) that they should have some person, or persons of these good parts and qualities; To wit: Men of good natural abilities, & of great wisdom, to whom in particular, they should ommit the care to hear those that are wronged, and malcontent. For the graces and favours of Kings, as proceeding from humane power, which cannot do all it would, have evermore been less in number then the pretenders. And therefore must of force follow, that there must needs be a great number of discontented persons in all Kingdoms, even in the best, and most sweetly governed. Some holding themselves wronged, induced thereunto by their own opinion; others, by disfavours; Some, by bad dispatch; others, by delays; And some, (and those perhaps the most) by finding themselves deceived in their pretensions; A thing that ought much to be thought on, though there be few, that take pleasure to hear on that ear. These men, I say, troubled with cares, and transported with passion, thrust themselves into all Companies, great, and small, high, and low, entering into discourse with Malcontents, and laying open their wounds unto them; which kind of men, I would have to be kindly dealt withal, that the King's Ministers, should give them the hearing, that they should temper and allay this their passion, that they should hearten and encourage them, and indeed make show in some things to go hand in hand with them, though it be in some sort against their king and Master, seeking reasons to maintain their part, and that he cannot blame them if they complain, having so much cause, laying the fault either on the iniquity of the times, or the carelessness of those, through whose fingers these things were to pass; and that, as it was no fault of the Kings, for not having been truly informed, so can he not but rest well assured of their good bowels, and sound intention to his Majesty and the State. This is a cunning artifice, and admirable art, against that deadly poison, of those men's hatred and discontent, which repute themselves wronged and disgraced. And the better will this take with them, if this care be committed to such either person, or persons, that are well liked and beloved of the people, and have together with their natural grace, the grace of heaven, a gift which Kings can neither give, nor take away; howbeit, they give that grace and favour, whence resulteth the people's respect. For, it will not always serve the turn, to be beloved of all; nor will this general love sometimes excuse him from being hated of many. And therefore in this the grace of heaven must be sought after, and such a man made choice of, as hath this natural gift; for by the help thereof, he shall be the better beloved, and over them all have the more command. This Counsel, was well esteemed and approved by that wise and prudent King, Don Philip the second, as a very necessary, & convenient means for to temper men's minds, & to get general notice of all that passeth, either in word or deed, and thereupon be able to give all possible remedy thereunto. And this advice pleased him so well, that he committed the execution thereof to him that gave it him and purposely remitted some businesses unto him, that he might have the better occasion to sound men's minds, and to effect what he pretended by that kind of course: And in short time gave good satisfaction by the proof, and made known to his Majesty how much good was enclosed in this Artifice, for the conservation of Kings, and Kingdoms.   

§. four Of the sagacity, sharpness of wit, and quickness of apprehension, which Kings ought to have.  
GEnebrard, and other grave Authors say; That this stately Tower, and nose of the Spouse, whereof we discourse, signifieth those, which govern the Church, or the Kingdom, and such as excel the rest in understanding, judgement, sagacity, and prudence. The Egyptians likewise in their Hieroglyphics, by a high rising nose, understand a wise and sage mind, that hath an eye unto dangers, foresee mischiefs, and takes order for them in time, that it may not be overtaken by them. And such a one as this, a King ought to have. And certain it is, that if that old Serpent had not had that hap in that first deceit, exercised on our first Mother Eve, it had been needless for one man to watch another and to be so wary and circumspect, as now they are. But because he, with such great craft, and subtlety, did pour forth this his poison into the original fountain of our nature, it was necessary that against this his venom, we should take this Antidote and Treacle, for a preservative, and prevent one poison, by another. And as Treacle, being made of poison, serves as a remedy against poison itself; so, for to resist that poison which that Serpent by his subtlety, scattered and spread abroad amongst us; it is needful, that men, following the Counsel, which our Saviour Christ gave unto his Disciples; Be ye wise as Serpents, and harmless as Doves; should join these two together. For of these two, is made that fine Treacle, whereof we intent to speak. Not of simplicity alone, nor prudence alone, but of both together. This is that true and perfect Confection; for prudence, without a sound and harmless Intention, is but mere craft and subtlety, (as Aristotle saith) and produceth nothing but tricks and devices, to delude and deceive. And a plain and sincere intention, devoid of prudence, doth but deceive and damnify a man's self. I mean particular persons. For in Kings this want of wariness, and prudent sagacity, will procure greater hurt to the general affairs of the Commonwealth. Too notorious and well known is that sentence of the glorious S. Jerome; Sancta rusticitas solum sibi prodest: Holy plainness and simplicity, doth only profit a man's self, That is; some particular person. But Kings besides their good intention, and sincerity of mind, must have prudence & sagacity, for to resist the plots and traps of the ambitious, who still lie in wait, watching a fit occasion for to deceive them, unless they be minded to lose their reputation, their authority, and their Kingdom all at once. This is not a Prognostication, broached out of mine own brain, but vented by the holy ghost; That an imprudent King, 
Eccl. 10.3.  shall ruin a Kingdom. Rex insipiens, perdet populum suum: An unwise King, destroyeth his people. The Prophet Esay, after he had made a recapitulation of the graces and gifts of wisdom, understanding, counsel, might, knowledge, and divers other wherewith the holy-Ghost was to adorn the person of our Saviour Christ, that King of Kings, and lively pattern and true example of all good Kings, 
Esay 11.3.  saith; Et replebit eum spiritus timoris Domini: And the spirit of the fear of the Lord▪ shall rest upon him: Now the Hebrew Rabins, whom Paguinus, and Vatablus follow, read; Olfactio odoratus eius, erit cum timore Domini: 
Ita Isido. Cla●●us.  The pleasant sent of his sweet odour, shall be with the fear of the Lord. That is to say; Together with the fear of the Lord, and all other virtues, he shall have an admirable understanding, and a dainty delicate judgement▪ Odorari faciam eum: I will make him to sent and wind out▪ So that he shall nose out any thing whatsoever, though never so fare off, and without seeing, or hearing them, be they never so secret and hid, shall make a right and true judgement of things. By this quickness of scent, they understand that nimbleness of apprehension, sharpness of understanding, and sagacity, which a King ought to have: (borrowing the Metaphor from your Line-hound, or bloodhound, who running upon the scent, and nosing the footing of what he is put upon, discovers the game he pursues, be it in the thickest brakes, and closest bushes in the Forest.) He must be so subtle and so quick of scent, that nothing must escape his knowledge, nothing be hidden from his understanding; he must like a Surgeon, search into the depth of the wound: there is no mystery so secret, which he must not pry, and dive into, he must nose from a fare the impstoures, artifices, fraudulent dealings, and cunning disguises of those that go about to deceive him. When we will signify such a man's trace, or which way he tends, We usually say; Ya yo avia olido algo desso: Now I begin to smell his drift. I have an inkling what he intends. But Kings must have more than an Inkling; they must have a full knowledge of all; There must not be that thing in the world, which mainly concerns them, and their Kingdoms, which they must not wind and sift out. And from that high place, wherein they are seated, they are, like sentinals in a watch-Tower, to see, and make discovery, of all the cunning practices, and devilish plots devised against them, and of the sly and subtle carriage of such crafty and doubledealing men, with whom they treat, be they Naturells, or Strangers. For (as it is in the Proverb) Lafoy nistad del anno, viven con art y enganno; y la otra part, con enganno, y art: One half part of the year, they live by art, and deceit; The other half part, by deceit, and art. And because these workers of mischief, arm themselves with the more care, and lie in closer ambush against Kings, and their great Estates; it is necessary that they likewise should stand upon their guard, and be very vigilant and circumspect, not only for to discover their projects, and to defend themselves from their designs, but to take them in the manner; Or (as it is in the Spanish proverb) Cogerles con el hurtoen 'las manos: Whilst the theft is yet in their hands, to lay hold on them. One of the greatest Attributes and noblest Titles, which holy job, giveth unto God, is that, where he says, Apprehendit sapientes in astutia eorum: 
job. 5.12.  That he taketh the wise in their own craftiness. He well understands upon what point insist the Sophistries and fallacies of the wise men of this world; and at what mark their Counsels aim; 
job. 12.  Et consilia pravorum dissipat: He disappointeth the devices of the crafty; and scattreth the Counsels of the wicked. 
Rex, qui sedet in solio, dissipat omne malum, intuitu suo.  And what they have forged in their hearts, he hammereth in that sort, that they shall not fulfil their desires. Cogitationes malignorum: The cogitations of the wicked; So saith another letter. He calls them Malignos, that are men of a noble heart, That have a thousand turnings, and windings. Another Letter hath Versutorum; Variable, oft changing, subtle, shifting: being all of them true Epithets of a double disposed, and crafty generation. Ne possint implere manus eorum, 
Ibi.  quod coeperunt: That their hands cannot perform their enterprise, nor make an end of the web, which they have begun to wove, but their Counsel is carried headlong; meeting with darkness in the day time, being taken in their own net, as Absalon was with his own hair; never being able to set the same foot forward again. Christ, calls these kind of men, Foxes, which never go on in a strait and direct way, but crossing from one side to another and making many doubles; as he doth, that hath doubling thoughts, and plays, with the Fox, Wyly, beguile ye. And by this beast, did the Egyptians signify that man, which useth double dealing, and i● his words and works, is nothing but impostures, tricks, and devices; Vae duplici cord, 
Eccl. 2.12.  & labijs scolestis terram ●●gredienti d●aebus vijs: Woe to the double heart, to deceitful lips, and to the sinner, that goeth two ways. To deal with these men will be required a great deal of prudence and sagacity, a Countermine must be made, and a pit digged whereinto they may fall, & that like silk-wormes, they might be wrapped and involved in the same bottom, that themselves have wrought, to their utter undoing. 
Prou. 11.6.  In insidijs fuis ●●p●●●ur iniqui (saith the wise man.) The transgressors shall be taken in their own naughtiness. Their plots and projects shall make for their final perdition. When the Pharisees with soft & smooth words questioned our Saviour jesus Christ, what should be done with that woman, whom they had newly taken in the Act of adultery, made use of that his admirable prudence and wisdom, accompanied with the simplicity and harmelessenes of the Dove; saying unto them. 
john 8.7.  Qui sine peccato est vestrum, pri●us in illam lapidem mittat: He that is without sin among you, let him first cast a stone at her. And presently thereupon, he stooped down, and fell to writing with his finger on the ground, to the end, that without making them farther ashamed, being convicted by their own conscience, they might one by one get them gone, and leave the poor woman free. These men came armed with the Serpentine subtlety of the Devil, and presuppossing that he would have absolved her of that crime, they would then have accused him for an infringer and breaker of the Law; And in case he should have condemned her, they would have charged him with cruelty. But our Saviour was every way well provided for them, and to this their pestiferous poison, he applied the pure and perfect Treacle of his prudence. The like trick they would have put upon him, & with no less cunning, when they demanded of him; whether it were lawful to pay tribute unto Caesar, or no? Convincing them with the very same piece of money, which they brought unto him; telling them; Reddite ergo quae sunt Caesaris Caesari; 
Mat. 22.21.  & quae sunt Dei, Deo: Render therefore unto Caesar, the things which are Caesar's, and unto God, the things, that are Gods. It is a great happiness for prudent Kings, and for those Princes also, that have not as yet gained with all men the opinion of wise, that some occasions might be offered unto them, wherein they might catch these crafty & subtle Foxes; And they ought purposely to hunt after them, & to perform some exterior, and public actions in order to this end: And so to carry them, that all the people may take notice of them. For thereby, they shall gain a great deal of authority and reputation throughout the Kingdom. And of all, both subjects, and strangers, be feared & esteemed, for men of wisdom, worth, and prudence. As it befell King Solomon at his first coming to the Crown, 
3 King. 28.  when the people of Israel perceived the discretion and prudence, wherewith he had proceeded in deciding that difference between the two women, touching the living child, which each of them pretended. Insomuch that when they saw how wisely, & how justly it was carried by him, they shouted all for joy, saying; surely, the wisdom of God is in him; And from thence forth they began to respect, & fear him. Yet mistake me not, I beseech ye; For, I do not say, that Kings should desire, that any ill should betide any man; but that they ought, & may desire, that some such occasion might be offered unto them, wherein they might show their zeal and love unto justice, and manifest to the world, that they are wise enough of themselves to execute the same. For there is nothing, that makes a King more worthy of his Monarchy, as to win, by means of his good Counsel and government, greater credit and authority, than what he had, when he began first to govern: For a kingdom is only the gift of fortune; but this other, argues his own wisdom, and judgement.  
But that, which I shall conclude this point withal, is this; That this prudence & sagacity of the Serpent, so much commended by Christ, joined with the Dove's simplicity, produceth two effects of much importance in kings, which are these Neither to deceive, nor to be deceived. Simplicity, is without welt or guard, plain & true, and knows not how to deceive any man. Prudence, on the other side, is very wary & circumspect, and will not suffer herself to be deceived by any man. Nay, it goes a little farther; for it perfecteth the whole essence and being of prudence, and causeth a certain dexterity in the dispatch of businesses, which is a great help unto Princes, and is the only Mistress to make them to understand & judge things aright. And likewise to see and discern them by outward actions, and the exterior senses. The eye, the foot, the hand, shall not wag, move, or stir, but it shall discover the inward thought. Lastly, it is it's proper office, (Reason assisting and the discourse of the understanding) to anticipate occasions, and to divert in time the evil that may happen; For, (as Tully saith, and very truly) Nihil turpius in sapiente est, quam dicere, non putaram: Nor ought it to be the Language of kings to say; I did not think on such a thing, I did not dream, that things would have fallen out thus, & thus; or that I did not throughly understand the business. For, in Kings, it is no less shame to suffer themselves to be deceived, or to be overcome by Arts, and tricks, then to be subdued in the open field by force of Arms. King's therefore, being necessarily to hear, and negociate with so many and so sundry persons, to free themselves from the slights & subtleties of some, must make use of this circumspection and sagacity. Homer representeth unto us a most prudent Prince, who (though unlearned) yet for that he was very crafty & subtle, did govern very well, and freed himself from many great dangers. Subtlety and Sagacity, accompanied (I say) with a sound intention, and a good conscience, (for that is it, we aim at in government) proceedeth not from sagacity, and subtlety, but from goodness and justice.   

§. V Of the Discretion, which Kings ought to have.  

B●de: in job Greg. Pastor. p. 1. c 11.  VEnerable Beda, and S Gregory say, of the nose and its nostrils; that they are the Instrument, or Conduit, to convey all sorts of scents up to the head; And that they are purposely placed in so high a Station, that they may the better discern the good and the bad. And they signify thereby the virtue of discretion, which is the knowledge of good and ill, and by Reason's help, distinguisheth the one from the other. Per nasum, discretio exprimitur, per quam virtutes eligimus, & delecta reprobamus: By the nose, is understood discretion, by which we make choice of virtue, and reject our pleasures. And is of that great excellency, that the Ancient made her Reginam virtutum: the Queen of the Virtues; reducing all the rest unto it. Another called her the Mother. A third, the fountain or wellspring of the Virtues; A fourth, will have every particular virtue to bear the name of Discretion. And there is not one wanting, who affirmeth that these did not hit the mark aright; for fare better (saith he) might they have said, that there is no virtue at all, without discretion. For albeit the Virtues in themselves be perfect and full, and do qualify the person that possesseth them, as Fortitude, makes a man valiant; justice, makes a man just; Wisdom makes a man wise. And so in the rest; Yet if the use of discretion be wanting to any one of these, they lose their Punctum & medium; wherein they consist and light upon the extremes. So the Liberal turns Prodigal; the Valiant, foolhardy; The wise, imprudent; and the Just, injurious. 
Ber. in Cant. Ser. 49.  Discretio (saith S. Bernard) omni virtuti ordinem ponit: Discretion, is the rule, by which every virtue is directed. And in matter of Counsel the Vote of discretion strikes a great stroke; for it distinguisheth falsehood from truth; things certain, from things doubtful; and from amidst what is ill, maketh choice of that which is good. It qualifieth all things, and puts them in their punto, and proper being. And the Philosopher saith; That it is a virtue proper unto Kings, Princes, and Governors, 
Arist. 3. Polit. c. 3.  to whom by office it belongs to intermeddle & have a hand in such a world of businesses, as require their direction and discretion; wherewithal they must help themselves for the better disposing, and ordering to a good end the affairs of the Commonwealth. It is a near neighbour unto prudence, and bordereth much upon her, these virtues (as we said before) being so inchained, and interlinked one with another that we cannot touch one piece, without trenching upon the other. And are both so necessary, that though I should say never so much of them, I could not outspeak them.  
But to come to the point; Let the first point of advice and discretion in a King be; not to trust so much to his own wisdom and discretion, as to forbear, out of a presumption of his own sufficiency, to treat and consult businesses with persons of prudence and understanding. For, being that so many and so various are the cases, which daily offer themselves unto Kings, and so grave and weighty the businesses, whereof they treat, they must be canvased to and fro, and well and throughly debated, for the better ordering and settling of them; making former errors, to serve as Landmarks, for the avoiding of those to come. And like a wise and experienced Physician, let him apply that medicine there, and in that case, where, for want thereof he had formerly erred. Out of ignorance, to draw knowledge; out of errors, certainties, & out of bad successes, 
Arist. lib. 2. Rhetor. c. 9  future warnings, is admirable discretion. Ex praeteritis conjicientes iudicamus: (saith Aristotle) By conjecturing of things past, we come to make our judgement of things to come. And it is a very good course to divine by that which is past; and in Kings exceeding necessary; to draw experience from sometimes, for other some; And to beware (as they say) not one●y by other men's harms, but likewise by their own. For, let a man be never so wary, never so circumspect, and let him watch and look about, as if his life lay on it, he must either fall, or hath fallen at some one time or other, or hath erred in this, or that particular, whereby his designs have been frustrated, or hath seen, or read the downefals of others. And therefore shall he show himself very discreet, if he shall gather a Doctrine out of these, and make such good use of them that they may serve unto him for a warning; Castigasti me Domin●●, & eruditus sum: O Lord, thou hast chastised me, and aster that, 
jer. 31.18.  I was instructed. For, (as it is in the Proverb) De los escarmentadoes, salen los arteros: No men, are more their Craft-Masters, than thee that have been most bitten. Nor is it much, that a man of reason and understanding discoursing with himself of forepast passages, should benefit himself by comparing cases past, with cases present, and by experience and knowledge of those which heretofore have been remediless, he may apply remedy to those, which threaten future mischief: Sithence that brute beasts (as it is observed, 
Isidor. lib. 4. Epist. Polyb.  by S. Isidore, and Polybius) who have no discourse; but only a natural instinct, leading them to their conservation, make use of the like kind of Accidents, not only when they themselves fall into some quag-mire, or otherwise have run the danger of this bait; or that net; but even then also, when they see others fall before them, they hang an arse, and will not easily suffer themselves to be drawn into the like danger, but hold that place ever, after in suspicion, where they have seen their fellows endangered, and shun (all that they can) that hole, or bog, whereinto they have once either fallen, or been myred. And shall not men of understanding, and good discourse, which hear, and see, what other men suffer, as likewise the great hurt, which they themselves have received by the like cause, shall not they (I say) grow wise by other men's harms, and their own; shall not they seek to shun and avoid (as much as in them lies) the like inconveniences, but that some pleasing thing shall be no sooner propounded unto them, but forthwith they will suffer themselves to fall into the pit, and to be taken in the snare, that lies before them, and will not offer to fly therfro, nor forbear to eat of that deceiving food, whereunto they are invited, and know for certain, that never any did come off with safety? He, that by the forepast Accidents, and falls of others, or of himself, doth not take advice and warning, the name of beast, nay of a senseless creature, will better befit him, then of a discreet and well-aduised man. This is that complaint, which Moses made of that foolish people. utinam saperent, & intelligerent, ac novissima providerent: Would to God, that they would call to mind, and make use, of the so many, and various successes, which they have seen, and past through, and that quoting the present, with the past, they would be provident in that, which is to come; especially, since the wise man saith; That the thing, that hath been, 
Eccl. 1.9.  is that which shall be; and that, which is done, is that which shall be done; and that there is no new thing under the Sun. Let the conclusion therefore of this discourse be, first; That it is not here required of a discreet King, that he should bear about him in his sleeve good luck, and draw out when he lifteth a fair lot, and a certain and happy success in all his businesses; for this is only, and wholly, in God's hands, and not in his. And therefore to require any such thing of him, were great indiscretion: but that he should enter into them (if time will give him leave) with sound advice, and mature deliberation, and to entertain them till he be able to bring his purposes to pass; And, si fit periculum in mora: If there be danger in delay, and that they will not suffer the deferring, let him call to mind the success of former businesses, and let him well consider with himself, what in like cases hath usually succeeded, and accordingly let him settle in the present, and provide in the future, that which is most fitting, evermore having respect to the justness of his cause, relying altogether upon God, and humbly beseeching him, that he will direct him in all his ways. For (as it is in the Proverbs) Cor hominis disponit viam suam, 
Prou. 16.9.  sed Domini est, dirigere gressus eius: A man's heart deviseth his way; but the Lord directeth his steps. Suiting with that common saying; Homo proponit, & Deus disponit. Man purposeth, but God disposeth. The second thing required of him is; That he look well about him, that he diligently observe the manner of government throughout his whole kingdom, and that he have a watchful eye on his public Ministers, and Counsellors of State; and more particularly upon those, that are in highest place and authority, and have his ear most; And that he likewise labour to know the qualities, conditions, and natural dispositions of those, that now are, and to confer and compare them with those of former times that he hath seen, and known, or hath heard, and read of in Histories; to the end, that by the knowledge of the affections, and natural inclinations of those, he may prognosticate the end whereunto these tend; and by those passages and projects of precedent times, make a divination of the designs of the present. For, this prudentia in principe, quodammodo divinatio est: 
Plutar. in Pompon. Attic.  This prudence and discretion in a Prince, is a kind of divination. And let them not tell me that men's manners, are changed with their names; nor their natural inclinations with the declination of times, and that there is no correspondency betwixt those that are now, and those of old, for (as Cornelius Tacitus saith, who was a singular Master in this science, speaking of his own times, in respect of the former) the men are other, but not their manners. They are now, as they were then; and then as now. Well may it be, that for some considerations, men may repress, and cover their affections more at one time, than another, but not, that they are not one and the same, those of this time and that; and that early or late they do not the same work, they anciently did. For, from one and the same causes, it must necessarily follow, that we must see one and the same effects. Let Kings therefore see (once more I speak it) and consider well the estate wherein stand the affairs of their Kingdom, how it is in the government, in their Ministers, and their Counselors, what their affections, natural inclinations, passions, ambitions, desires, and the like, and make a judgement of the one and the other, of the present, and the past, and they shall find, that these, and those, great & small, and all one with another tread in one and the same steps, and aim all at that fair white, of their own black and fowl Interest. And weighing likewise with themselves, that some, if not most of those Kings and monarchs, that have gone along in that tract and held the like course of government, and made use of the like Ministers, either have been ruined thereby, or brought near unto it, let them stand aloof from it, or them, or aught else whatsoever whereby they may either see, or know, other their predecessors have been utterly overthrown. For, most certain it is, that by the effects of Cases past, we may know what were the causes of them; and how in the like, the like may likewise succeed. The science and knowledge of Kings, is like unto that of Astrology, wherein are better skilled those of latter then former times, in regard of those many proofs and experiences, which they have seen, heard, and read. History therefore and experience, being the fountains of humane wisdom, Princes ought to peruse Histories, and procure to know how it hath succeeded with others, that thereby they may take advice and warning in cases to come; and from this experience and knowledge of men's natural inclinations and affections, to draw thence a doctrine, for to moderate their own, and to know other men's dispositions, and withal, to take notice, that the natural dispositions of the men of these times, are not more strong and able to resist their appetites, but are more weak in the natural, and less perfect in the spiritual, than those of our Ancestors. Whence that followeth, which we said before, that by the Knowledge of the past, we may prognosticate of the present, if we have once seen, and made trial, that it fell out so with other men of the like state, and condition. So that it may be collected, by what hath hitherto been delivered, how necessary it is, that a King, or supreme Lord, should exercise himself for some few years, in the study of the various Lections of Histories, and may (if he will) come by them, to know the customs, and inclinations of foreign nations, as well of those, that are free States, as those that are under subjection; with whom he must endure so many demands, and Answers. To the end that the variety of Accidents, may no whit afflict, nor trouble him. For it were a kind of disparagement to a great Prince, to admire any novelty whatsoever, or to seem a stranger, to the strangest Accidents, that shall occur unto him. And he must necessarily suffer this, and other great inconveniences and deceits in matters of State, if he be not well advanced in the knowledge of them, and with the people, with whom he is to treat. For many are they, that pretend to deceive him, and will not suffer the truth to come to his ears in its naked nature, but shadowed with some colour, as shall make best for their pretention. For to cut off which mischief, histories serve the turn, which supply the want of experience, and set before his eyes in a short piece of paper the successes of an age so large and of such a length, that many lives cannot reach thereunto. A thing very necessary in Kings, whereby to find themselves prepared for the present, and provided for the future. For he, that hath still before his eyes what is past, is seldom deceived in that which is to come. And he, that shall turn over the Histories of former times, shall meet with the novelties of the present; as also with those truths which Sycophants conceal, and such as are not flatterers dare not to tell him. Only Histories, without fear or dread, speak plain language to Kings, and yet remain as whole, sound, and entire, as they were before.  
Another point of Discretion, is; That for as much as the advice and wisdom, and more particularly in Kings and persons of great name and rank, is great, they should not intermeddle in small matters, nor show themselves in your lesser occasions, where the glory is none, and the loss of reputation great, not only if they be overcome, but also if they do not overcome to their great advantage. They ought not likewise lightly and without very good ground to thrust themselves into businesses of great consequence, and of that danger and difficulty, that they shall not afterwards know well how to wind themselves out of them: For it argues but a small talon of wisdom, to know dangers then only, when a man is in the midst of them: And savours of much levity, to put himself desperately upon cases of adventure. And this is no other Counsel, then that which a very grave and wise man, gave the Emperor Vespasian, deserving to be written in letters of gold, and in the Cabbinies of Kings. Qui magnarum rerum consilia suscipiunt, aestimare debent, 
Refert. Cor. Tacit Annal. lib. 8.  an quod inchoatur reip: utile, ipsis gloriosum, aut promptum effectu, aut certè non arduumsit. They that advice and consult the undertaking of great enterprises, aught to weigh and consider with themselves, whether that they go about, be profitable or no for the commonwealth, honourable for themselves, or whether it may easily be effected, or at least without any great difficulty? And this is a Lecture, which Christ reads unto all, advising us, that before we begin any business of importance, we enter into an account and reckoning with ourselves, whether we be able to go through with it, or Noah, and when having well weighed the difficulties, dangeres and expenses we must be at, we shall find it to be of more charge than profit, to let it alone. So shall we rid ourselves of a great deal of care, and excuse the murmurings and censure of the people, who will much risent it, that in businesses, wherein the wealth, peace, and reputation of a Kingdom is interessed, Kings should adventure for the gaining of a little, to put themselves in hazard of losing much. As likewise, because thereby is given occasion, of measuring the extent and limits of the power of Kings, and of plainly manifesting to the open view of the world, that they cannot always do what they would nor against whom they will, and therefore must not give way, that men should enter into judgement, that their power cannot reach whither they themselves will have it, but aught always and by all means they can, to maintain the credit and estimation of their power, and greatness. The words of our Saviour Christ, are these; Which of you disposed to build a Tower, 
Luk. 14.  sitteth not down before, and counteth the cost, whether he have sufficient to perform it? Lest after he hath laid the foundation, and is not able to go through with it, all that behold him, begin to mock him, saying; This man began to build, and was not able to make an end. Or what King going to make war against another King, sitteth not down first, and casteth in his mind, whether he be able with ten thousand to meet him, that cometh against him with twenty thousand, etc.  
The like I say of competitions, whether this, or that other doth this, or that better? Though it be in matters of recreation. For all occasions of encounters with Kings are in any hand to be avoided. And it likewise seemeth ill in point of policy, that they in any kind should have any competition with their vassals. 
Poru. 20.3.  And King Solomon sets it down for a point of policy; for that it is a thing unworthy authority Royal. It is a man's honour (saith he) to keep himself from strife. Alexander the Great, being asked the question, whether he would go and sport himself at the Olympic games with the rest of the Great ones of his Court? made answer; yes, if there were other Kings with whom I might contend.  
Yet would I not have Kings so fare to mistake me, as to understand that they may not enterprise great things, and have competence with others, that are as great, or greater than themselves, following their steps and imitating their heroical Actions; nay, it is a point rather of Discretion, and wisdom, in a prudent King, to tread in the tract of their Ancestors, that walked in the right way, and to set before their eyes the good things that they did, that according thereunto they may take the like resolution in the like Cases. The Romans were so religious in the Precedents and Examples of their Predecessors, that they made them the line and rule of all their Actions, and made them as a Law to be kept and observed, and could not departed therfro without the fowl note of ignominy, governing new enterprises, by former old Actions. Neither ought a King likewise to esteem so meanly and so basely of himself, as to think, that he is not able to do as much as others have done in times past. For if they of old, had had that mind and conceit of themselves, in calling to mind the brave and noble deeds, which they have either heard, or read in Histories of their Ancestors, they would not have imitated them, as many of them have, in their great and glorious Acts. And certain it is, that never any man did any such illustrious and heroical Action heretofore, which might not be done by another. And therefore, the Actions of Kings being such, as conduce to the service of God and the welfare of the Commonwealth, it will convene very well (the said circumstances being duly considered) to commence and give a beginning unto them, to the end that fortune, or (to say better) God, putting a helping hand to our good diligence and industry, may give unto them a full and perfect end. It was the saying of King Agesilaus: That fortune, in great affairs, and high enterprises, never showed herself liberal and generous, but when she met with noble and generous minds. And it hath been often seen, that men lose, at least let slip, many things, not because they are not able to achieve them, but because they want courage to undergo them. And let them not only content themselves with the bare reading of them, but endeavour to be like those famous Captains, in matter of war; those great commonwealths, in matter of government; and those Christian Politicians, in matter of State. For examples persuade much. And albeit that Homer saith, that great enterprises are sooner spoken of, then done; easily uttered, but hardly executed, yet let Princes do their best, which will be no small matter. For thereby, their subjects will receive benefit, their successors bear them envy, and their enemies stand in fear of them.  
Now let us draw out of this discourse that discretion, which is a virtue so necessary, that when it is wanting, good is converted into ill; and virtue, into Vice; and where a man thought to win fame, in stead thereof, grows infamous, affronted, and ashamed. For discretion, worketh in man that effect, as salt doth in flesh, which dries up the moisture, draws forth the blood, and keeps it from corruption. As doth salt, so doth discretion, keep man free from perturbations, or any unseemliness and discomposure, in any Action whatsoever he undergoeth. Christ recommended this virtue to his Disciples, 
Mark. 9.49.  when he commanded them to have salt within themselves. This was in the Gospel. But long before in the levitical Law, 
levit. 2.13.  it was commanded; that every Sacrifice, should be salted with salt. The words, are these; 
Ezech. 43.24.  Every oblation of thy meat offering, shalt thou season with salt, neither shalt thou suffer the salt of the Covenant of thy God to be lacking from thy meat offering: With all thine offering, thou shalt offer salt. Giving us thereby to understand the wisdom and discretion, wherewith he would have us to serve him. And Saint Paul chargeth us, not to utter that word which shall not be seasoned with the salt of wisdom, and discretion. A quality very necessary and requisite in all, but more particularly, and without comparison with much more advantage in Kings, as hath wisely been observed by Anselmus, and venerable Bede. In that safe-conduct, which Artaxerxes gave unto Esdras, wherein was set down in a list, all the allowances that they were to make him, and what provisions he was to have along with him, 
Esdras 6.  and though in the rest there was a limitation, Sal ver ò absque mensura; yet was he to have salt without measure. He was not stinted in that. For in all things belonging unto Kings, there is such a proportion, tax, or measure set upon them; but there are no bounds, no limits to be set upon their wisdom and discretion. Let them (a God's name) have that without measure, without limitation. For, let them have never so much, it is no more than they have need of. God, of his goodness, give them as much as is needful for them, and that shall suffice them. And let us extract this, out of all that which hath been said touching this sense of smelling, that there are two sorts, or two kinds of prudence, (according to S. Basil.) The one good, and the other bad; The one of flesh, and blood; and the other of spirit, and life. Of the former, do the wise men of this world boast. For they denominate that man to be wise, that is crafty and subtle, a sly, cunning Companion, that by overreaching, and damnifying his neighbour, procures his own private profit. The one (saith Saint Paul) kills, the other quickens; This brings death, 
Rom. 8.8.  that life. Nam prudentia carnis, mors est; prudentia autem spiritus, pax & vita: For, to be carnally minded, is death; but to be spiritually minded, is life and peace. Let that then be condemned for ill, and let that suffice, which hath been spoken thereof. And let us set up our rest upon this, which is such and so good, that no virtue without it, is pleasing and acceptable unto God, as no Sacrifice was without salt. So that chastity, and cleanness itself, a virtue so high prized by God, and allianced so nearly with the Angels, is of no reckoning without prudence. And that his best beloved, 
Mat. 25.  beautifullest, and fairest Spouse, should she be wanting in this, he would repudiate her, and abhor her. We read in Saint Mathewes Gospel, of ten handsome Virgins, well attired and fitted for to attend the bridegrooms coming, whereof five of them, for their imprudency, 
Ambr. lib. 2: de bene. c. 14.  were shut out, and not suffered to go in with him to the wedding. So that, it is good for all; and without it, all is as nothing. Omnia operatur prudentia: (saith S. Ambrose) Wisdom worketh all things. It doth not only put man's reason and will in the right way, direct his forces and faculties, and order all his actions; but without it, man is no man, but the Counterfeit, and figure of a man. For therein consisteth the absoluteness and perfection of man, and that similitude and likeness, which he hath with God, in his being capable of Reason, and prudence. By his Memory he makes that, which is past, present; by his wisdom, he foresees that which is to come; and by his Counsel and advice, he disposeth and ordereth the present estate of things, which are those parts of prudence, which we specified before.    

CHAP. XXVII. Of the sense of Tasting, and of the virtue of Temperance, and how well it befitteth Kings.  
AMongst the many miseries, which accompaine man, even from the cradle to his grave, and from his mother's womb, to that of the Earth, the mother of us all, that hungry appetite and precise necessity of eating, and drinking is not the least. It is (as S. Isidore saith) a rigorous, a cruel and importunate creditor; Nullus hominis tam importunus exactor est, 
Isidor:  quàm venture; body suscipit, & cras exigit: There is not any so earnest and eager an Exactor on man, as is the belly; It receives to day, and requires the same again to morrow. It is continually demanding that troublesome tribute of meat and drink, of recreation and pleasure, and all other things necessary for the body; for all these pass, and are registered, under the sense of the Taste. Which, albeit it be less noble than the rest, yet is it more necessary than all of them. For (as S. jerom saith, and experience teacheth) without it we cannot live long, but without the other we may. Aristotle saith, that this sense directs its eye to these two objects; to the pleasure it receiveth in eating, and to the delight it taketh in drinking. Both being very powerful, and walking still hand in hand, the one seconding the other, taking their several turns. And their Signory so fare extends itself, that it trenches upon the rest of the senses, and all of them are willing to accompaine him. For Hearing, Seeing, and Smelling, neither like us, nor last long, unless they have the fellowship of the Taste. Yet are they differenced in this, that the Species of those things, that are to be seen, heard, and smelled, are to pass by the Medium, or means of another kind of transparent body, as is the Air. Whereas those that are to be tasted, are to touch immediately upon the tongue, and to have their dwelling and abiding in the palate, that it may the better relish & distinguish the several sorts of Tastes. And it is worthy our observation, that in that part of the Head, which is the mouth, where principally the Taste hath its seat, though its jurisdiction be so short, and so kirtled, that it scarce occupieth the least space of the Tongue, and that its delight is so short, that it endureth but for a moment, yet it should come to be of that power and force, that it forced the wise man to say; That it was insatiable. And though it always hath, and doth still show its rule and Empire over all mortal men, yet does it make its greatest ostentation in Kings, in Princes, and your great and principal persons, who are most subject to its Command. Some compare it to the fire, whereinto the more fuel you fling, the more infinite is its power, and rests never satisfied. In like manner, such a Tyrant is the Taste, that be our riches, rents and patrimonies never so great, like fire, it wastes and consumes them, though itself remain still whole and entire, without being lessened or diminished. Nor will I here cite the Examples of profane Kings and Emperors given over to the pleasure of their palate and sensual delights, to the loss of great Estates and Kingdoms, and the scandal of their subjects; because my purpose is to quote some places of the sacred Scripture, dictated by the Holy Ghost, the Author of Truth. It is reported of King Solomon, that being so wise, so rich, and so powerful a Prince, that he did in such sort let lose the reines to his unbridled appetite, as if there were not the least footing of wisdom, or reason to be found in him. He himself says as much in Ecclesiastes, 
Eccl. 2.1.  where (as one that saw at last his own error) he expresseth his mind in this manner; Dixi in cord meo: Vadam & affluam delicijs, & fruar bonis: I said in mine heart, Go to now, (for so the vulgar renders it) I will prove thee with mirth, therefore enjoy pleasure. I said so, and as I said, so I did. Vadam; I will go; That is to say, after my appetite, I will abound in wealth, I will enjoy the good things of this world, by which are understood all sorts of delights, and pleasures, as eating, drinking, intertainments, recreations, sports, and pastimes, and whatsoever in that kind may be conceived or imagined. 
Eccl. 2.10.  Omnia quae desideraverunt oculi mei non negavi eye; etc. Whatsoever mine eyes desired, I kept not from them; I withheld not my heart from any joy. For my heart rejoiced in all; etc. And at last, he concludeth with this saying; Quis ità devoravit, & delicijs affluit, 
Ibi. 25▪  ut ego: Who, of all the Kings that ever were in the world, could eat more than I? Or who could hasten more thereunto than I, having the world so much at will, and more than all they had? Was it not a thousand pities (think you) to see so wise a King to become Tributary and subject to so vile a slave as is the belly? I have often times mused and wondered with myself at the blindness of our noble men of these times, who making it such a point of honour, and standing so strictly upon it, not to pay any tax, or tribute, though it amount not to above a blank, and that they will sooner lose their lives, then acknowledge themselves Tributaries, and yet that these the more noble and greater Lords they are, should the more glory to be Tributaries, and render and submit themselves most, to this infamous tribute, and tyrannical tax, which is paid to the palate? What sumptuous tables? What costly diet? What dainty dishes? What exquisite curiosities? What rich and precious wines? What Regalos? And what recreations, more befitting Heathens, than Christians? And all, for to pay the Taste this unlawful custom? Which in plain language, is a greater task, and a greater Tribute, than the poorest labourer, or the meanest hedger and ditcher is seized at. For, when he pays this Tribute, it is only with a piece of household bread, and a dish of small drink, and other the like poor contentments, denying to his Taste those excessive Tributes, which your Kings and greater persons pay, being in this particular better gentlemen than they. O the blindness of our Christian Nobility! Let me put this question unto you; when the Collector of Subsedyes comes to a poor husbandman's house, to demand so much of him as he is seized at, if he should pay him more than is due unto him by the Law, or any Act ordained in that kind, or should be earnest with him to take more than he is set at, would not all men think him to be a fool, and a very simple fellow? The like error do they commit, who consume their goods, their lands, and their whole Estates in serving the belly, and satisfying the Taste with such diversity of delicate Viands, and choice wines, when as they may well pay this Tribute with that little, or small modicum, mentioned by the Apostle; Habentes alimenta, & quibus tegamur, 
1 Tim. 6.8.  his contenti simus: Having food, and raiment, let us be therewith contented. And with this, let us go daily redeeming those seassements and Tributes, which were imposed upon us by sin, and in particular this sin of eating and drinking, wherewith so often every day we make such large payments. And if we cannot quit the whole score, let us do herein, like your bad paymasters, who do huck and pinch, and pay as little as they can. But this (the more is the pity) is not in use amongst them. For men, when they are called upon to pay either private debts, or public seassements, they drive the demander off with delays, and when they should make payment, fall a caffling, and refuse to lay down what is due. But in eating, and drinking, they will pay much more than is due, and press the belly to take more, then either it is willing, or able to receive. When Caesar's Collectors came to demand Tribute of our Saviour jesus Christ, he put this question to Saint Peter; Reges terrae, à quibus accipiunt Tributum, vel censum? A filijs, an ab Alienis? The kings of the earth, of whom do they receive Tribute? Of the Children, or of strangers? To whom Peter answered; of strangers. Thereupon our Saviour persently replies, Ergo liberi sunt filij: Therefore the children are free. And if Kings and their children are, and aught to be free from this royal Tribute; it standeth with much more reason, that they should be freed (as much as is possible) from the Tribute of their proper gusts and pleasures, which is much more prejudicial unto them, then that can be, should they pay it. For that payment is made but once a year at most, or from half year to half year, and it is paid in money; But this is daily and hourly, and must be paid with a man's wealth, with his Health, with his life, and with his honour. A man cannot lap up in a little piece of paper the misbehaviours and misdemeanours which Princes have fallen into, by giving themselves to riotous banqueting, nor the excesses, which they have been forced to commit, when they have broke the bounds of Temperance. 
Prou. 30.22.  There are two things (saith the Wise man) which disquieteth the world, and turneth it topsy-turvy; 
Prou. 31.4.  To see a slave when he reigneth; And a fool, when he is filled with meat. And therefore the said Wiseman forbiddeth wine unto Kings. And Seneca doth much reprove Alexander the Great, 
Senec. epist. 84.  and Marcus Antonius, for their distemper in their diet; A thing so unworthy the royal dignity, that Cicero did affirm, 
Cicero. Philip. 2. Orat. 4.  that crudity of the stomach in Princes, was a great indignity, and altogether unbeseeming them. For, by delighting in drinking, they dull their spirits, enfeeble their strength, and discover a thousand weaknesses to the world, the concealing whereof did import them very much, and nearly concern them. King Solomon saith in his Proverbs, Much more strong is that man, which overcomes himself, and subdues his own affections, than he that getteth great victories over his enemies: Suiting with that vulgar saying; Fortior est qui se, quàm qui fortissima vincit moenia. And therefore, it not so much importeth Kings, to conquer others, and to make themselves Lords of new Provinces and Kingdoms, as not to become perpetual slaves to their proper gusts & appetites. For this doth not fit and suit so well with the greatness of their Office, nor is eating in itself so generous an Act, that they ought so much to prize and esteem it. In the book of the judges, 
judg. 9.8.  we find a Parable of the trees, who having resolved with themselves to choose a King, to whom all the rest should owe homage, they came first to the Olive, afterwards to the Figtree, and lastly to the Vine, entreating them that they would be pleased to take the Crown upon them, and to reign over them. The first answered; That he could not leave his fatness, to go to be promoted over the Trees; The Figtree, he excused himself in the like manner, saying; He could not forsake his sweetness, and his good fruit, for the enjoying of a Crown; And the Vine, he plainly told them, that he would not leave his wine, which cheereth God, and Man, to become a King. The purpose and intent of Parables, (according to the doctrine of glorious S. Austin, and other holy Doctors) is, to enfold in them the truth. And in this is it given Kings to understand, that excess in their Tastes and delicious meats, is not compatible with their Estate, nor doth it become a Crown Royal, (that we may say all we can, though we somewhat exceed from the object of the Taste) to lose its time in pleasures, and pastimes, but that in that very instant, wherein Kings take them, they should as suddenly leave them; in regard, that they have so many and so great businesses committed to their charge, wherein if they should bestow all their time, they have scarce time enough. Which requiring (so much as it doth) the assistance, and observation of kings, if they should misspend this time in sports and entertainments, they must of necessity want time for that which is more necessary; & be driven (considering that there is not any thing, that doth cause a greater relaxation, and distraction in the understanding, and that more abateth the edge and vigour of grave and weighty consideration, than sports, pastimes, and pleasing of their own gusts and palates) to neglect State-businesses, unless they will be pleased to use them seldom, and with moderation. Insomuch, that they being to repart and divide the time between themselves and the Commonwealth, they should so employ it, that it might not be wanting unto them for their businesses, nor superabound unto them for their Vices.  
Yet for all this do not I pretend (it being the least part of my meaning) to take from Kings their intertainments, but rather much desire that they would take them with moderation, and without neglecting businesses of State, and after that they shall have fully cumply'de with the Commonwealth's affairs. To the end, that all the world may see, that these their pleasures, are not as principal, but accessary, and as an ayuda de costa, an aid and help, the better to bear their trouble, & to wade through that wearisomeness, which the continual assistance on grave and weighty occasions, causeth. Intertainments and sports must be like unto salt, wherewith if your meat be sprinkled but a little, and in a moderate kind of manner, it makes them savoury, and seasons them in that good sort, that they do not only relish, but digest the better and breed better nutriment. But if your band be too heavy, and that you lay on load (as they say) without measure, or moderation, it mars your meat, and makes it sour and unsavoury. And for mine own part, I am of opinion, that there was never any time, wherein Kings had more cause, or greater obligation to moderate their pleasure, then at this present, it being the only thing that is now in request amongst your great persons, and the only talk that passeth amongst them, how they shall pass the time. My thinks, that time is here represented unto me, which the Apostle Saint Paul, 
2 Tim. 3.1.  inspired by the Holy Ghost, did prophesy, & foretell unto us; That in the last days, perilous times shall come (which are now wholly and truly ours) wherein men shall be lovers of their own selves, and their pleasures, more than lovers of God; and shall regard more their own particular then either their neighbour, justice, or the common good. In a word, they shall take more care to fulfil their lusts and their delights, then to please God, and therefore shall fall into innumerable sins. The Apostle Saint Peter and Saint jude, do much endear the great evils which usually arise from corporal pleasures, & the terrible chasticements which are reserved for those, that give themselves over unto them. The unjust (saith Saint Peter) the Lord will reserve unto the day of judgement to be punished; 
2 Pet. 2.9.  but chiefly them, that walk after the flesh in the lust of uncleanness, that are presumptuous, 
jude 1.4.  self willed, etc. And jude he pronounces condemnation against those  men, that turn the grace of God into lasciviousness, etc. And this hath, and doth still increase daily in such sort, that the madness and dotage of those wicked times seemeth to be again renewed in the world, 
Wisd. 2.1.  mentioned in the book of Wisdom, where a company of gallants, and boon Companions, banqueting and making merry amongst themselves, uttered this Epicuraean; Exiguum, & cum taedio est Tempus vitae nostrae: Our life is short and tedious, and in the death of man there is no remedy, 
Ibi. 6.  neither was there any known to have returned from the grave, etc. Venite ergò, & fruamur bonis quaesunt: Come on therefore, let us enjoy the good things that are present. Let us eat and drink, quaff and carouse, and be merry, and let us speedily use the creatures like as in youth. 
Ibi. 7.  Vino pretioso, & unguentis nos impleamus. Let us fill ourselves with costly wines, and ointments. Let us be puruayours and Caterers to our own bodies, let us provide the pleasing objects for our eyes, the savourest meats for our tastes, the sweetest Music for our ears, the softest silks for our feeling, and the daintiest perfumes for our smelling. 
Ibi. 8.  Corone mus nos rosis, antequam marcescant, nullum pratum fit, quod non pertranseat luxuria nostra. Let us Crown ourselves with rose-budds, before they be withered. And let no flower of the spring pass by us. Let none of us go with out his part of voluptuousness; and let us leave tokens of our ioyfullnesse in every place. Let God do what he list in Heaven, and let us laugh and be merry here on earth. We have but a little time to live, let us therefore take our pleasures, while we may. This is all the care, the wantoness of this world take, who do not think, that there in an eternity, only they study how they may best enjoy themselves and their pleasures, not once dreaming, that there is a God, or a judgement to come to make them stand in awe of him, but as men, that make a scoff and jest of that other world, and that other life, they wholly wed themselves to this. Making that good which Solomon said; 
Eccl. 8.15.  Quod non esset homini bonum sub sole, nisi quod comederet, & biberet, atque gauderet: Man, hath no better thing under the Sun, then to eat and to drink, and to be merry; A Language only beseeming such men, as are to be carbonadoed for hell, and made a dish for the Devil; for their disservice towards God, and their service to their belly. Which kind of men Saint Paul lamenteth with tears flowing from his heart, as being enemies to the Cross of Christ, and abhorred of God, and his Saints.   

CHAP. XXVIII. When, and at what time, sports and pastimes, are worthiest reprehension in Kings.  
TO every thing, there is a season (saith the Wiseman). There is a time to weep, and a time to laugh. A time for recreation, and a time for labour. Tempus plangendi, & Tempus saltandi; Tempus amplexandi, 
Eccl. 3.5.  & Tempus longe fieri ab amplexibus: A time to mourn and a time to dance. A time to embrace, and a time to refrain from embracing. The Chalde Paraphrase reads; Opportunitas omni rei: There is an opportunity, or fit season for every thing. And this opportunity is a great matter in all whatsoever we do, for it teacheth us to take our due time and season. To weep, when we should laugh, is a ridiculous thing; And to laugh when we should shed tears, is no less. For Kings to play away so many thousand Ducats, and to spend, I know not what, merely for their own pleasure, whilst their soldiers are ready to perish through hunger for want of pay, and their household Servants run in debt, because they cannot receive their wages in due time, this sorteth not with that rule, which the wise man would have us to observe. And is it not I pray you a disproportionable and unseasonable thing, to spend the time in intertainments, and sports, which is due unto public causes, and businesses of State? In the second book of the Kings is set down a notable case, wherewith God was highly offended. And the case was this; Factum est autem, vertente anno, eo tempore, quo solent Reges ad bella procedere, misit David joab, & seruos suos cum eo, 
2 King. ●1. 1.  et universum Israel, et vastaverunt filios Ammon, et obsederum Rabaa. David autem remansis in Jerusalem. Dum hac agerentur, accidit, ut surgeret Dauid de strato s●● post meridiem, et deambularet in solario demus regiae, viditque mulierem se lavantem ex adverso super solarium suum etc. And it came to pass, that after the year was expired, at the time, when Kings go forth to battle, that David sent joab, and his servants with him, and all Israel, and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at jerusalem. And it came to pass in an Evening tide, that David arose from his bed, and walked upon the roof of the King's house, and from the roof he saw a woman washing herself, and the woman was very beautiful to look upon etc. What a company of aggravating circumstances did here precede the sin of David? It fell out about that time of the year when Kings used to go into the field against their enemies, and to muster up their soldiers. But instead of going himself in person, he sent forth his Captain joab, with all the choice men of Israel, himself remaining in the mean while sporting and recreating himself in his princely Palace. And not thinking on those cares, which so dangerous a war did at that time require, he rose one day after dinner from his Table, and went to walk in a gallery or Terrace, that lay open to the Sun, and from thence it was his chance to espy Vriahs' wife washing and bathing of herself in a place of the like nature, right over against him, who likewise on her part gave occasion to this sin, for that her husband being abroad in the wars, and exposing himself to so many troubles and perils, she should take pleasure in washing her hair, and in the curious decking and dressing her person in a place, from whence she might be so easily seen. Whom he no sooner saw but coveted, and no sooner made love unto, but he enjoyed her. And that he might possess her with the more safety, and cloak the adultery the better, and the child wherewith, all she went, he gave order for the making away of her husband; upon the neck whereof an infinite number of other evils did ensue. When Kings wage war, and their subjects fight their battles, hazarding therein their lives, or when any other common calamities happen, as of Famine, or Pestilence, in their Kingdoms, they are not them to follow their pleasures and intertainments, but to abstain from them, and to show and make known to the world, that they have a fellow feeling of these common evils, and general afflictions; For so did the King of Ninive, as soon as he was informed what the Prophet jonas had preached in his Court, threatening them with the punishment which God would send upon that City. And the holy Scripture saith; That the King himself was the first man that forsook his pleasures, laid his robe from him, and covered him with sackcloth, and sat in ashes, and caused it to be proclaimed through Nineve, saying; Let neither man, 
jonah. 3.6.  nor beast, heard nor flock taste any thing; let them not feed, nor drink water. But let man and beast be covered with sackcloth, and cry mightily unto God; yea let them turn every one from his evil way, and from the violence that is in their hands, etc. And this was the Course; that he took for to appease God's anger. When King David heard of the great slaughter which the Pestilence had wrought in his Kingdom, sorrowing exceedingly, that the Plague was so hot amongst his people, and showing, that it grieved his very heart and soul, he cried out unto the Lord, 
2 King. 24.17.  and said, Ego sum, qui peccavi, ego qui iniquè egi etc. Vertatur (obsecro) manus tua contra me, et contra domum patris mei: I have sinned and I have done wickedly, but these sheep what have they done? Let thine hand (I pray) be against me, and against my father's house. King joram reigning in Israel, there was so great a Famine, and so sore a Dearth in that Kingdom, that two women by consent did agree to kill their children, and to eat them by turns. Which the King had no sooner heard of, but that he was so inwardly grieved therewith, that in expression of his sorrow he rend his garments, (according to the custom of the Hebrews on such like sad occasions, and put on sackcloth within upon his flesh; 
1 King. 14.43.  Because Prince jonathan did but dip the tip of his rod in the honeycomb, when as his father King Saul, and all his men of war, were fight against the Philistines, God was much offended with it. Thereby, teaching Kings, that on the like occasions, they ought to be the first that should abstain from their pleasures and delights, signified by the Honeycomb: That valiant Captain Urias, was a good master of this doctrine, who being returned from the Army to the Court, 
2 King. 11.11.  called thither by the King, would by no means be persuaded to go home to his own house, to refresh himself, and make merry with his wife, though his Majesty willed him so to do; And the reason which he rendered, why he would not do it, was this; Arca Dei, et Iuda habitant in papili●nibus etc. The Ark, and Israel and judah, abiding in Tents, and my Lord joab with the whole Army lying encamped in the open fields, without any other shelter, and being in that great danger that they are: shall I then go into mine house to eat, and to drink, and to lie with my wife? Por salutem tuam, et per salutem anima tuae, non facium re● haenc: As thou livest, and as thy soul liveth, I will not do this thing. And not only in the common calamities of a whole Commonwealth, but also in those particular ones of great persons, that have been serviceable to the state, it is fit and requisite, and well will it become Kings, that they make show of their sorrow, by laying aside their feastings, and all other kind of solacing and mirthful Intertainments. 
2 King. 3.33.  When King David understood of the death of that brave Commander Abner, he wept bitterly before the people, and commanded, that none should taste bread, or aught else, till the Sun were down: saying unto his servants; 
Ibi. vers. 38.  Num ignoratis, quoniam princeps, et Maximum cecidit hodiè in Israel? Know ye not, that there is a Prince, and a great man fallen this day in Israel?  
But some will say, that we do not well in advising Kings or the Common people, on sad occasions, to forbear their sports and pastimes, it seeming unto them, that they ought rather then to seek after them for the diverting of melancholy, and banishing of sorrow; Urging Plu●ar●es authority, who reprehendeth those men, who when they are already merrily disposed, hunt after intertainments and pastimes, wishing them to do that, when they find themselves sad and heavy, for than they have most need of it. Here unto, I first of all answer, that the reason is not alike in a particular person, as in a King, and a Commonwealth, which (as we said before) are to be considered and understood, as a body, with it's Head. And as in a man's body, the head doth naturally feel the pain of the arm, the foot, or any other member; So Kings, which are the Heads of the people, are to have a feeling of their subjects miseries, & to pity the ill case, wherein they at any time are, as if it were their own. And this was that, which moved the Apostle S. Paul to say; Quando patitur unum membrum, compatinutur omnia membra. 
1 Cor. 12.26.  When one member suffreth, all the members suffer with it. This is that Travazon, or coupling piece of timber in a Commonwealth, and this, both humane policy, and man's natural disposition, doth require, that when we see others suffer we should suffer with them in our common compassion towards them. And the Law of charity, goes somewhat farther and would stretch this obligation to a greater and higher perfection, as was to be seen in the said Apostle. Quis infirmatur, et ego non infirmor? 
2. Cor. 11.29.  Quis scandalizatur, et ego non uror? Who is weak, and I am not weak? Who is offended, 
Cor. 11.2.29.  and I burn not? And in that which the Prophet jeremy said, 
jerem. 20.9.  who crossing the King's humour, and opposing his vain pleasures and delights, and representing the truth of things unto him, and what was fitting for him to do, his heart was all on a flame, a burning fire was shut up in his bones, and he was weary with bearing, and could not hold, so fare was he transported, and so mightily inflamed with the zeal of the Kings, and the commonwealths good.  
Secondly I say; That (as before hath been delivered by me) I do not pretend, to debar Kings and Commonwealths of their pleasures and recreations; But my desire is (which I wish with all my heart) that they may be such as may be harmless and un-offensive, with out remordment and sting of Conscience, and without the murmuration and notice of the people. And this may easily be done, by doing of that which the glorious S. Jerome adviseth us to do, ex necessitate virtutem: making a virtue of necessity; but I do not say ex necessitate, but ex voluptate, virtutem: That is to say; I would have them to place their delight and content in that, which is true virtue and godliness, in complying with the obligations of their Office and Calling, in giving free and frequent Audience, in hearing those that are wronged and oppressed, in disposing of Offices, in Dispatching of businesses, or in causing them to be dispatched, and to spend their time, or the most part thereof in these, and the like, complying with that of that Royal Prophet: In virtute tua Laetabitur Rex, 
Psal. 21.1.  & super salutare tuum exultabit vehementer: The King shall joy in thy strength, O Lord; And in thy Salvation, how greatly shall he rejoice? And from thence will follow that, which presently followeth in the next Verse; Desiderium cordis eius tribuisti ei, 
Ibi. 2.  et voluntate labiorum eius non fraudasti eum: Thou hast given him his hearts desire, and hast not withheld the request of his lips. King Solomon says of himself, that he gave his desires as much as they could desire, & that he gave himself over to his delights & contents with that freedom and liberty, as suited with the greatness of so powerful a king. But that which he got thereby, was not the content which he sought after, but distaste, irksomeness, weariness, grief, & vexation of spirit; which he himself hath left firmed & signed with his own name, for an example not only to all kings, but to all the whole world. Vidi in omnibus vanitatem, 
Eccl. 2.11.  et afflictionem animi, et nihil permanere sub sole: Behold, all was vanity, & vexation of spirit, and there was no profit under the sun. Who could more give themselves to their delights, and pleasures, than those, whom the book of Wisdom speaketh of, who with such a deal of care and greediness did run after all the content, that the world could afford? Yet they say and confess, that they were so vain and so false, and such a wearisomeness unto them, that they were quite tired out with them, and are now in hell for their labour, and shall continue there for ever.  
Thirdly, I say; That to the end our sports and intertainments may be the more pleasing unto us, it is fit that they should be used with much moderation, and very seldom. Feastings and banquet, when they are too frequent and too ordinary, they cause a weariness, and loathing; And as the glorious S. Ambrose wisely saith, Gratiores post famem epulae fiunt, quae assiduitate viluerant: Feastings please most after fasting, which by assiduity and continuance grow into contempt. And here by the way occasion may be taken, to advice kings of the remedy which they ought to apply in matter of Plays & Interludes, as well in the quality of that which is represented, as in the requency wherewith they are used; Comedies being now as common as our meat & drink. But I see, that that succeedeth now, which did in those more ancient times; Which though they were often banished out of Rome, yet the times altering, they came to be introduced and brought in again. And King Philip the second who is now in glory, in the latter years of his reign did wholly prohibit them, and for the better furthering of this his determination, he had many, and those very effectual reasons for it. And that which of late hath been observed, is, That never in any time, hath there been seen so much looseness and shamelessness in youth, as since the time, they have been daily permitted to be played and represented on the stage, and in those places, where is the greatest Audience, there is the greatest dissoluteness of manners, especially among your younger sort of people; For those their words, Accents, Tunes, Songs, wanton carriage of the body, idle gestures, and actions, performed with so much artifice and cunning, is no other thing (as the Prophet said) but to sow tares, and vicious weeds in good ground, whence they ought with much care to be rooted out. And very blind is that man, which doth not see the danger that there is, in provoking and stirring up wanton blood, with such lascivious behaviour, being able enough of itself to awaken the appetite of sensuality. Even those dishonest pictures, which neither speak, nor move, do catch and lay hold on our eyes, and drag the Soul after them, especially, if they be drawn to the life, and have the true postures and expressions of a wanton woman. Questionless, they cannot choose but leave a lively impression in the Soul. And I know not (I confess) what work of piety, or of charitable Alms for Hospitals, (to which use a great part of the Stage-Players gains go) can recompense this harm. For of more weight and moment, is one sin of theirs, which is there committed; then all the Alms that are given throughout the whole world. And we know, it is the Apostles rule, That we are not either to do, or permit an evil, that good may come thereof. And that which I know is; That they which enter in there, do not come thither to give an Alms, but for those ends and purposes, which have been sufficiently delivered and reprehended, by many holy Doctors, and famous Preachers. Nor doth it boot them to say; That the people, that spend their time in seeing of Comedies, are there met together to see a harmless Interlude. Which were they not shut up in that open Assembly, would perhaps be wand'ring abroad, committing worse sins, which by this Intercourse are excused; for in this one particular, in this very thing, is it plainly to be perceived, how bad Plays be, since for their defence, they have need of the favour of avoiding a greater evil. And in reality of truth, they do not excuse, or divert sins, but sins are there rather learned, the spectators carrying them away with them conceived in their minds, by the ones vain apprehension, and the others fowl and wanton representation, and anon after, bring forth monstrous births. And in very truth, the troubles, and temporal scourges, of war, famine, and pestilence; the many Cities that are battered and beaten down to the ground, and destroyed; the persecution and the continual wants and necessities of these Kingdoms, do not require so many, and such contents, and rejoicings; 
Eccl. 22.6.  Musica in luctu, importuna narratio, saith the Holy Ghost; Music in mourning, is as a tale out of season. Besides, we are to understand, that God sendeth these his scourges, that we may feel his stripes, and repent, and amend our sinful lives. And therefore the Prophet Esay, representeth the wrath which God had conceived against his people, because they were not sensible of his chasticements. Et non est reversus ad percutientem se, et Dominum non inquifierunt: The people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. Have ye seen the like dullness in any nation? That God chastising them, they will not so much as turn back their eyes, and crave pardon and forgiveness of him, that is whipping of them, and goes increasing their punishment? There is no demonstration of sorrow in them, but they go on still in their pleasures and delights. 
Isay 22.12.  Vocavit Dominus Deus, ad fletum, & ad planctum, ad caluitiem, & ad cingulum sacci, et eccè gaudium, et laetitia, occidere vitulos, et iugulare arietes, comedere carnes, et bibere vinum. Comedamus et bibamus, cras enim moriemur: The Lord God of Hosts calls to weeping and to mourning, and to baldness, and to girding with sack cloth; and behold joy and gladness slaying oxen, and kill sheep, eating flesh, and drinking wine; Let us eat and drink, for to morrow we shall dye. God having called them to repentance with a desire to pardon them, they answer him with quite contrary exercises, and in stead of weeping, fall into extraordinary laughing; and in stead of sackcloth, put on rich and glorious apparel; and in stead of fasting, betake themselves to feasting; & in stead of sobs, and sighs, to sports and pleasures. Which preposterous kind of course did offend God in that high degree, that he threatened to shut the gate of mercy against those that shut the door of their hearts against sorrow, and repentance. Et revelata est in auribus meis vox Domini; 
Ibi. 14:  non dimittetur iniquitas haec vobis, donec moriamur, dicit Dominus: And it was revealed in mine ears by the Lord of Hosts; Surely this iniquity shall not be purged from you, till ye die, saith the Lord of Hosts. In the book of the Proverbs, God showeth the like risentment, in these words; Quia vocavi, et renuistis, 
Prou. 1.24.  extendi manum meam, et non fuit qui aspiceret; despexistis omne consilium meum, et increpationes meas neglexistis, ego quoque in interitu vestro ridebo, et subsannabo, cum vobis id, quod timebat is, advenerit: Because I have called and ye refused; I also stretched out my hand, and no man regarded; But ye have set at nought all my Counsel, and would none of my reproof; I also will laugh at your calamity. I will mock, when your fear cometh. Those, whom neither fair words, kind usage, loving inspirations, nor the powerful hand of God, stretched out to punishment, cannot work upon, nor move to mourn, nor to leave off their sports and pleasures, & their discomposed mirth & laughter; the Lord saith, that this their disrespectfullnesse of him, and shamelessness of their sins, shall never be forgiven them. And in stead of mourning, and grieving for them, he will laugh them to scorn, and make a mock of them, when he shall see them fallen into the anguishment, and vexation of their perdition, because they would not correspond with his gentle admonitions, nor be reclaimed by those his fatherly chasticements, which were for the calling of them home, and to make them to return from their evil ways. And if (besides all that hitherto hath been said) we shall but consider how deceitful and vain are these pastimes and delights, we shall therewith likewise see, what little reason Kings and men that are, (or at least ought to be in regard of the gravity and greatness of their places) of a constant and settled disposition, to be carried away with such idle toys which presently disappear, and do not only not give that fullness & satisfaction, which they promise; but rather, as vicious thirst & hunger, which ariseth from a corrupt and evil humour, increaseth the more, the more we either eat, or drink; so these temporal delights, the more we use them, the more in seeking after them do we find ourselves mocked and deluded, and the less satisfied.  
Let us conclude this point with the testimony of our Saviour jesus Christ, and of that most wise King, Solomon, and of Saint Gregory the Great who citing both the other, speaks thus. Voluptatum, nos fallacia nulla decipiat, nulla vana laetitia seducat, in proximo namque est judex, qui dixit; Vae vobis qui ridetis nunc, quia lugebitis, et flebitis. Hinc enim Salomon ait, Risus dolore miscebitur, et extrema gaudijs luctus occupat. Hinc iterum dicit; Risum reputavi errorem, et gaudio dixi; Quid frustrà deciperis? Hinc rursus ait. 
Greg. Hom. 10.  Cor sapientium ubi tristitia est, et cor stultorum, ubi laetitia: Let not the falsehood of pleasures deceive us, nor vain joy seduce us; For there is a judge at hand, that pronounceth this woeful sentence; 
Luk. 6.25.  Woe unto you that laugh now, for ye shall mourn and weep. And hence is it that Solomon saith; 
Prou: 14.13.  Even in laughter the heart is sorrowful, and the end of that mirth is heaviness. Hence again, 
Eccl. 2.2.  he that saith; I said of laughter it is mad: And of mirth, 
Eccl. 7.4.  what doth it? And that he saith yet once again; The heart of the wise is in the house of mourning, but the heart of fools, is in the house of mirth. But continuing our discourse concerning Kings, and things so generally received and entertained, as sports, pastimes, and temporal delights; rigorous is that qualification, which the greatest, and most approved qualifiers of Heaven and earth, have left firmed & signed unto us with their own hands and names. That mirror of Wisdom, King Solomon, or (to say better) the Holy Ghost speaking by him; Our Saviour jesus Christ, the true wisdom of his father, and that great Bishop and Doctor of the Church, S. Gregory, plainly tell us, That those delights and merriments, which are so well received in the world, are but lies, and mocks, and prognostications of evils to come; and that they have their reception and residence in the hearts of fools, and that they remain banished from those, that are truly wise. These Authentical persons have said it, and all the Saints of God have confirmed the same, both by example, and doctrine. And I, whilst I am now writing of this subject (though the meanest of a thousand) am verily persuaded, that my pen cannot do better service, then to justify God's cause, and to make the faults of Kings the more without excuse, and to let the mighty know, that they shall be mightily punished. And since that I cannot take away the use of these things, give me leave to advice you of the abuse, and if it shall not be of force to work an amendment, yet let it so fare prevail with you as to put you out of your error; And to take it into your consideration, that in the way to Heaven you are to meet and encounter with many dangers, and that the Devil is wonderful busy and careful in setting of his gynn's and his snares, without our laying in the way these new stumbling blocks, to break our own necks, and to make the way more dangerous, and to add new occasions of sinning, whereby to put the business of our Salvation in the more contingency and hazard. Here, might I take occasion to say something of that Temperance, which should temper and moderate the excesses of the taste. Whereof we will speak, when we come to treat of the sense of Touching. And now let us pass to another Ministry, which likewise belongs unto the Taste, from the Office and function of the Tongue, it being one of its principal properties, to speak, divided by these ensuing Paragrahpes.  

§. I. Of the Language and Truth, which Kings, and wherewith Kings, are to treat, and to be treated with.  
THe brain, as Minister to all the rest of the senses, sends to the Tongue two sorts of members, the one soft, and smooth, for to taste our meats withal, and to know and distinguish (as already hath been said) the several sorts of savours and relishes, which the Taste intertaineth: The other somewhat more stiff and strong, for to turn and wind the tongue, and to move it with that nimble motion, as we see, as likewise to hold back the spring, and to restrain and lock it fast, when it is not fitting for the tongue to speak. This is the Master-key, (as we may term it) and the ordinary Mistress of Nature, which by the help of one only Instrument, performeth divers Offices; As of the Air, to refrigerate and cool the heart, to refresh and comfort it, and to make it breathe the better and with the more ease, and likewise, to form our words, for without it, it is as impossible to speak, as without breath to wind a Horn, or blow to play upon the Fife; The tongue serves us for our taste, it serves to turn and roll our meat up and down in our mouth; it serves to cleanse the roof thereof, gumms and teeth, it serves us to talk withal, and to utter those conceits, which are hatched in the brain, which is its most proper Office; And though it be written of some, that they have spoken without a tongue, yet this is the usual means of utterance, and the ordinary instrument wherewith we pronounce our words, which are the thoughts Interpreters. I omit here to treat, of good, or better language, or whether this, or that, aught to be in greatest request, since the Master himself of Eloquence saith; 
Cicero Tusc. lib. 2.  That in every part, and place, we are to speak with those words, which are there understood; And that such a people, or such a Nation, is Lord of a Language, and may by a kind of prerogative power, either coin new, or call in old words. It being like unto money of several Kingdoms, and Provinces, that being currant in one Country, which will not pass in another. And therefore that language, aught to be spoken by us, which is generally approved, and commonly used and received. And therefore many times men altar the fashion of their Language, as they do of their . And we ourselves find, that in this our Spanish tongue, we have made almost as many changes and alterations, as we have of our garments, and are able to make two such different languages, that the one should not understand the other. For, we make such haste to invent new words, and to take them upon loan from other Languages, that thinking thereby to enrich it, we come to lose and forget our own natural Language. So different is it (to some men's seeming) in these, from what it was informer times. For the Spanish tongue in itself, is an humble and lowly language, if they had not painted it over and adulterated it with new words; Not considering in the mean while with themselves, that the best Language (according unto Tully) is that, which we have been taught by our Mothers, and which chaste Matrons, and those that have been well bred, speak samiliarly at home in their own houses. And the reason of it, is, for that they having not gone abroad out of their own Country, to foreign nations, not treated and conversed with strangers, they conserve the natural phrase and speech of their own Town, or Country, without sophisticating their Language with new words, or those that are not of ordinary use. And therefore it is fitting, that we should speak in that, which is most passable, and which is best understood, using sober, proper, and plain words; for words were ordained to that end, that they might be well understood. He speaks best, and in the best Language, that is best understood; not he, that shall speak in an uncouth stile, and in words that are neither in use, nor easy to be understood. It is a common saying with us; Delos antiquos, avemos de imitar las virtudes, y delos modernos, el Lenguaje: We are to imitate the ancient in their virtues: and the Modern, in their Language. And Quintilian tells us, Loquendum, ut vulgus; sentiendum, ut panci. We must speak, with the many; but think, with the fewest. Many moe therebe, which speak much in matter of tongues, and languages, used throughout the world. But I will only treat of those, which imports Kings, and Kingdoms. Such as is that truth and sincerity, wherewith they are to treat, that faith and word, which they are to comply withal, and that secret, which they are to keep. Two things (saith Pythagoras) did the moderate men of the earth, receive from heaven, well worthy our consideration, in regard of the great favour done them therein; The one, that they should have the power to be able to do good unto others; And the other, to treat Truth. And that in them they should hold competition with the Gods. Properties, both of them well befitting Kings. Of the power, that Kings have, to do good unto their friends, and to defend themselves from their enemies, we have already signified unto you, how proper it is to the greatness of a King, and how like therein he is unto God. But the said Philosopher being demanded, wherein man was likest unto God, made answer; Quando veritatem sciverit: When he shall know the Truth. For God is truth itself: 
Refert. Hilar. de varia histor. Lib. 2.  And that man that treats truth, resembles him in nothing more; and it is so proper to our understanding, that it entertains it for its object, and still goes in search thereof; the contrary whereof, is repugnant to the nature, as likewise to the essence and greatness of Kings, from whom we are ever to expect the judgement of truth. 
Prou. 17.7.  Non decet Principem labium mentiens: Lying lips, becometh not a Prince. It is the saying of a King; and of a King, that was a Solomon, who spoke with the tongue of the Holy Ghost; and it is an avouched and ratified Conclusion, that the pen and the tongue of a King, should always tell the truth, though it were against himself: As likewise for to teach, and instruct his subjects that they do the like; as also all others, that shall treat with them. For in vain doth he desire to hear truth, that will not deal truly; And perhaps for this cause, the shortest of all other your words in almost all Languages, are your Yea, and Nay. There can be no shifting, or doubling in them; no going about the bush. These words will admit no other construction but a bare affirmation, or negation. In the fewest words are the least falsehood; and the least quarrel to be picked against them. Men cannot expatiate their excuses, as they may where larger Language is used. And therefore the other, as it is the shortest, so it is the surest way. Wherefore Kings ought all ways, and in all, and with all, to treat truth; being that it may be uttered with so much ease and facility, and to suffer himself to be plainly understood; Contrary to the Tenent of a sort of upstart Heretics, which these Time's term Politicians, who for to make good their Policy, and Tyrannical government, affirm; That a King may, for reason of State, if he see it may make for the conservation thereof, Dissemble, deceive, break his word, and plight his faith, without any purpose or meaning to keep it; fraud, dissimulation, and deceit, of what condition soever it be, being contrary unto truth, and contrary to the Law of nature, which in all that it treats, requireth truth; and contrary to the Divine Law, which condemneth him, that speaks not the truth, but goes about to deceive. And our Saviour Christ, calls King Herod Fox, reproving his wily shifts, and deep dissimulations, and more particularly, in putting on a face of sorrow before his Guests that he feasted, when he commanded john Baptist's head to be smitten off, it being the only thing that he most desired. And he likewise condemneth those pharisaical Hypocrites, who by exterior shows, would have that to be supposed of them, which they never interained in their heart. 
D. Th. 2. 2. q. 111. art. 1.  And the Angelical Doctor renders the reason of this Truth. To dissemble (saith he) is to lie in the deed, or thing itself. For a Lie, doth not cease to be a Lie, nor to alter its nature, be it either in works, or in words. So that a Lie may be found in the behaviour, gesture or semblance, that one maketh, wherewith to deceive, and to give us to understand that, which is not; As also in the manner of the word spoken, or some circumstance to be gathered out of it. Now that which makes it culpable is the doubleness in the heart. 
Aug. lib. de Mendacio ad Consentium. cap. 3.  Which S. Austen subtly considereth in that encounter of a man's meaning, with his words; Wherein there ought to be all equality and consonancy; which is not truly kept, when in our words, we shall say the contrary to that, which is in our minds. Therefore a Christian King, or his Minister may silence some things, cast a cloak over them, and not suffer themselves to be vaderstood, and cunningly to dissemble that, which they know of them, as long as they shall think it necessary to be kept close and secret, for the good expedition of that which is in Treaty; But a King, or his Minister may not feign, deceive, dissemble, or to give that to be understood by any open Act of his, which he had not in his heart and bosom to do. All which hath no place in that, which appertaineth unto Faith, wherein, by the Law of God, we have obligation, not only to believe, but also to confess, with all truth and plainness, that which we believe, without giving to understand, by the least word, or gesture, aught to the contrary; nor for the least moment of time, though thereby we might save our lives. Whereby, Kings, and Christian Ministers are admonished, how they may use dissimulation, how fare, and for what time, without treading in the path of their private profit, through which your Politicians pretend to lead them, leaving the high way of Truth, wherewith accordeth whatsoever is just and right, & shuneth all manner of lying, which Truth and Time will at last bring to light. It was the saying of King Theopompus; That kingdoms, and great Estates, were conserved by Kings speaking Truth, and by suffering others to speak the Truth unto them. For, they being those, whom it most importeth to hear truths, none hear less. King Antiochus, all the time of his reign, said; that he did not remember, that ever he had heard any more than one only truth. It being the plague of Kings and Princes to have that verified in their Palaces and Courts, which was delivered by Democritus, Quod veritas in profundo puteo demersa latet: That Truth lies buried in a deep pit. You shall scarce meet with one in an Age, that dare tell Kings the Truth, there being so many about them, that sooth them up with lies and flatteries. Seneca saith; That of ten hundred thousand soldiers, which Artaxerxes had in his Army, there was but one only that told him the truth in a case wherein all the rest did lie. And amongst innumerable Prophets, which concealed the truth from the king, only Michab made bold to tell it him. And only Solon did the like with king Croesus. Seldom times doth the truth enter into the King's privy chamber, and when it enters, they scare express it in that bare and naked manner as did john Baptist. And for this cause, did Demetrius the Philosopher wish king Ptolemy, to read books & Histories, which treated of Precepts for Kings, and Captains, for they would tell him that which none durst deliver unto him. Socrates said; That there was notany one, that made open protestation to speak the truth, that attained (as he did) to the age of 70. years. And certain it is, that Kings cannot endure to hear those plain and naked truths, which the common people, and other their subjects are able to tell them, and prove unto them; nor must they that are in place prestume to utter them, for fear of endangering their authority, and reputation; And therefore it is fit, that they should have some such persons about them, which should both hear, and understand them, and take their time to inform them of them. And this is a ruled, Case, taken out of those great Instructions, and wise Aphorisms, which Maecenas gave to Augustus, worthy to be taken notice of, and to be kept and observed, as coming from so great a counsellor, and proposed to a Prince, who was so wise in this kind. To wit; That Kings, aught to give liberty and way, that their subjects upon occasion might be admitted to tell them the Truth, assuring them on their part, that they will not be offended with that which they shall say unto them. For, it is permitted unto a Physician to prescribe corrasives, and to cut away the dead flesh till it come to the quick; And it may as well be lawful for a good subject, a faithful Minister and Counsellor of state, to speak freely unto his King with respect and reverence to their royal dignity) the truth of that they think, and to condemn him in his judgement, or otherwise, when he shall go about to do any thing contrary to justice, and reason. Nor ought this to seem offensive to any man, nor to the King himself, who (if he have a Christian feeling) will approve in his mind & understanding the reasons that they shall represent unto him; so that if he be willing to hear the truths they shall tell him, it may turn much to his profit. And if he like not well of it there is no harm done, neither doth he receive any prejudice by it. And if he shall think it fit for the furthering of his ends to follow the Counsel of any, let him commend, & honour that person. For by that plot, which he shall have devised, & invented, he shall gain honour and greatness by it. And it is meet & convenient, that he should encourage both him, and others with thankes, and rewards. Because this is the sun, which gives life, and the heat, which warms good wits, and makes them active, & nimble. And in case he shall not admit of his advice, let him not disgrace him, nor find fault with him for his good will, and the desire that he hath to do him service. But like a great Prince (wherein he shall show his goodness) let his eye rather look on the good desire and affection wherewith he doth it, then on the effect thereof; As likewise, because others may not be disheartened, for there is not any the poorest plant, that hath not some virtue in it; nor any brain so barrene, whence at one time or other some fruit may not be gathered for the public good.  
I conclude then this first point of that plain and sincere truth, which Kings are to treat, and wherewith they are to be treated, in signifying unto them, that their own and the Kingdom's safety relies on searching out the truth, and in having those about them which will freely speak it (a thing so necessary for to govern uprightly) and to reward him (though it cost him well) that shall tell him. For Kings shall meet with few, that will tell it them (as they say) for a song. For, considering the danger whereinto they put themselves by speaking the truth, it costs them much. And it is an old and ancient kind of cozenage and deceit, which Kings and Princes suffer in not hearing truths, contenting themselves with applause and adulation of that only which pleaseth their humour, though it be in things of much importance, and such as nearly concern them. 
Sozomen. Tri. part. lib. 1. cap. 7.  A notable example whereof, we have in the Tri-partite History, (reported by Sozomenus) of the Emperor Constantine the great, who being one day desirous to make trial of the integrity, and truth of those that served him, he called them all before him, and told them; My good friends, it is now many years, that I have lived under the observance of the Christian Law, but now I grow weary of it, for it is a very painful and troublesome thing to submit our neck to the yoke of the Gospel and to submit ourself to a Law, that will nor allow us so much liberty, as to swerve one tittle from it. I pray you, let me have your opinions in it, for we, for our part, are resolved what we will do. When the Emperor had thus expressed himself, those that were flatterers & Sycophants, and time pleasers, said unto him; We think your Majesty shall do well in so doing, and we shall be obedient to what you shall ordain therein. But those good and faithful servants, which desired the good and prosperous estate of their Prince both in soul and body, humbly besought him on their knees, saying; Sir For God's honour, and your own, do not do so vile a thing, for it is neither fitting, nor lawful, nor shall we follow you therein, or serve you one day longer. Then did the Emperor know by this, which were good servants, and of greatest trust, and presently dismissed the other; Credens, nunquam eos, circa principem suum fore debitos, qui fuerunt Dei sui fic paratissimi proditores: Persuading himself, that they would never be faithful to their Prince, that would so soon turn traitors unto God. And if Kings would know how true this is, and the error wherein they live, by having the truth kept from them, let them at some one time or other (when they see fit) make show to affect the contrary to that, which before they were hot upon, and did earnestly desire; and then shall they see, that those very men, which approved the one, will likewise make good the other, and then will they know how in the one, or in the other, nay in all, they are deceived by them; or at least, that they dare not plainly and simply tell him that truth, which their hearts think. If they be Ministers and Counselors of State, if they once find out their King's humour, and the air that most delights his care, they play upon that string: If they be bedchamber men, or the like familiar Attendants about his person, they have naturally a servile inclination, and make it their common custom to entertain him with matters of mirth, of jollity, and entertainment: if they be his friends, of his favourites, they also are not without their applauding and adulation, and by so much the more to be suspected, by how much the greater it is. But what if all these shall join to abuse a good King? Then this misery likewise comes of it. That what a few of them shall begin to say, all the rest will approve it. And if Kings (as they cannot without being known) could but hear their talk and conversation, they might hear and know many truths, they should know the minds of many, and the desires of all, and they would rejoice in knowing the truth of that, which none durst tell them. For some, nay many of them, will report what they hear, and amongst themselves speak plainly the truth one to another, so as they be sure that the King cannot hear them. This would be somewhat, if not much remedied, if Kings would but do that, which we but even now delivered of the Emperor Constantine the Great, who would not suffer that Minister or Favourite that he had once caught in a Lie ever to see his face any more, but wholly dismissed him from his services: For both in wisdom and Christianity, it is to be presumed, that in all or always that he can, at least as oft as it toucheth his own particular, he will not make him a faithful relation, and living in this just jealousy and suspicion of his truth, and plain dealing, with much scruple of conscience, and in great danger, doth that King live which gives him his care, or upholds him is his office. But let us pause here, and pass to that second point, which is the faith and word, which Kings ought to keep.   

§. II. That Kings ought to keep their faith, and word.  
THis word Faith, in our Common Language, signifies Credit; And sometimes Faith, is taken for that belief, which we give unto that, which others tell us. And other while, for that, which others give unto that, which we tell them. And to say, that a man is such a one, is Hombre de fee, a man of faith, is all one, as if we should say, that he is a man of Credit, and that we give faith and credit to that he saith Marcus Tullius, who knew better than all the Latinists besides, the proper signification and elegancy of the Latin words, saith: That fides, is so called, quasi fiat, quod dictum est, That faith, hath its denomination, from not failing in our word. And hence it is, that men having shown themselves honest in doing that which they had past their word they would do, we grew in the end, to give faith and credit unto them. And this humane faith, being taken in this sense, is so necessary, that people were not able to live, nor converse together, or hold any commerce or traffic, if they should not give Faith and credit one to another. For the conservation whereof, it is very fitting, that every one should make good his word, by his works, and to see that faithfully performed and indeed, for which he hath part his honest word and promise. And by how much the more noble a man is, so much the more obligation he hath, to keep this his faith and word. And if not, see the offence which is taken at it, when men are taxed with this fault, who are satisfied with no less, then with taking away that man's life, that goes about to take away another man's faith and credit, by telling him, he lies. And it is a thing much to be laughed at, (or to say better much to be lamented) to see the great folly and rash proceeding which passeth in this kind, and concerning this matter for they acknowledging in these their Laws, and Duels, what a great obligation they have to maintain this their faith, reputation, and credit, by always saying, and treating truth, upon the very lest aspersion, shadow, or note of falsehood, they risent it so much, that they stick not to fall into a worse sin such as is a very Lie itself, a loud lie, by lying so easily, and ordinarily, as some do. I ask the question; which is worse, to be lame, or crooked, or to say such a one is so, when as there is no such thing? Certainly, it is much worse to be so, then to be said, to be so. And to him, that is not so, me thinks he should make but little reckoning of what they say in that kind; and should rather endeavour to fly from any default in himself, then from the bare opinion and shadow thereof. Now a lie, being a greater ill, and a fare fouler default than all these, men fall so easily thereinto, and make so little scruple of Lying, and more Lying, vying Lie upon lie; yea even those, that will lay down their life, rather than endure that men should tell them they Lie, though themselves know they lie, and that they lie not, who tell them they lie, being only offended with them, that they will not take a Lie, for a truth; or at least let them go away with it, without the least reproof or contradiction, which ingenious natures can hardly endure, especially when they know that they are in the right, and the other in the wrong. Certainly, of all other Vices, Lying, is the most unworthy noble and gentle blood. And it is such a Labrinth, that the more a man seeks to get out of it, the more he finds himself out of the way. So that a man striving to get out of one lie, falls into another, and from that to a third, and all of them worse than the former. here I will advertise by the way, that it is a common and usual Language with your Courtiers, which may seem to carry a show of truth, but indeed is full of lies and falsehood. And this it is: When they will comply in words, with them who recommend themselves or their suits unto them, they say; Sir use you your best diligences, for I will do my part, and God knows, that I have, and do that, which belongs to me; And true it is; for God knows, that his part, is to lie, and only to compliment with this poor pretender, and to do nothing at all in that, which he pretendeth. I apply myself, to that old and ancient language of the Noblemen of Castille, engraven on the sword, of Cid Rui DiaZ. Si, fi, no, no, yea yea nay, nay, which is a Lesson, that is taught us by our Saviour Christ in his holy Gospel. This is that, which befitteth all men, but more especially Kings; for, to endear this or that man's truth, we usually say, Que tiene palabra de Rey: That a King cannot keep his word, better than he doth, or is more precise of his promise. And therefore I hold for certain, that that which Plato yields unto Kings and Magistrates concerning this point, if it be well understood, is not to lie, but to use stratagems and politic devices, for to defeat and deceive the enemy's spies, and Intelligencers. And I very well remember that myself communicating this conceit, upon occasion, with one of the learnedst men, and greatest Platonists, that this Age afforded, he approved of it, and did much commend it; for, as concerning that truth and faith, whereof we now treat, Plato himself, and all other the good Philosophers, teach the rigour and strictness, wherewith men ought to keep their word. In the book of josua, is recounted the craft, wherewith the Ghibeonites, moved the Princes of Israel to plight them their faith, that they would do them no harm. And though afterwards this their cunning dealing was discovered and brought to light, and that all the people were willing, that this promise should not be kept; yet the Princes of the people made answer thereunto, that they could not but comply with their word, especially having confirmed it with an oath. juravimus eyes in nomine Domini Dei Israel, 
Iosh. 9.15.  & idcircò non possumus eos contingere. We have sworn unto them by the Lord God of Israel, and therefore we may not hurt them. And because many years after, King Saul (out of a zeal to the good of his people) broke that their word and promise, there fell upon him and his people a great famine, which continued for the space of three years. King Don Sancho, whom they slew by treason, confessed; that that death, lighted worthily upon him, because he had broken his word, given to his father King Don Fernando, to pass the partition made with his brethren; And the constancy of David is known to all, in keeping that his word, which all the while he lived he gave to Shimei, that he would not put him to death, according to the desert of his irreverent language, and disrespect to his person. And both divine, and humane Letters are full of the severe chasticements, which God hath inflicted upon those, who have not been faithful in the keeping of their faith and word. For, being that he himself is most faithful, and doth boast himself to be so, he will likewise that men should be so one towards another. S. Isidore, with a great number of words, affirmeth; 
Isidor. lib. 2. Synonimorum. D. Th. 2.2. q. 100 art. 4. ad 5.  That we ought not to deceive any man: and that all infidelity, is sin; That no man ought to fail in that which he hath promised; That it is requisite in all men, that their works concur with their words, without admitting any exception more than in two Cases; As when that which is promised, cannot be performed without sin; Or when the businesses, or the persons, admit some notable change. And he citeth the example of Saint Paul; Who promised to go to Corinth, 
2 Cor. 1.19.  but could not be as good as his word, for those lawful impediments, which hindered this his intended journey. Whence, it followeth; That things continuing in the same Estate, a man may not, for the conveniences of his private profit, be wanting to his promise: And to maintain the contrary, is to lay traps against the truth of faith, and to arm policy against the religion of an oath. In a word, all do resolve, that all promises are to be kept, and that no deceit or faithless dealing aught to be tolerated. And the reason, whereupon they ground it, is common; for that fidelitas est fundamentum justitiae; Faithfulness is the foundation of justice, and all Contractation; And that this being taken away, all commerce amongst men, must expire with it, without the which the world cannot be conserved. For they, not resting assured, that that which is promised, shall be performed, they will not trust one another. Marcus Tullius, saith very well, that this humane faith is so necessary amongst men, that, even Thiefs and Pirates could not live, if they were not true amongst themselves, and kept their word one with another. And though all, even the meanest, aught to keep their word, yet much more carefully ought Kings; and Princes; for there is nothing more unworthy them, then to fail in their faith, and word, which above all earthly things they ought to keep, and comply with all, because they are as Gods upon earth, and the Head of their people. Wherefore, their single word ought to be as an Oracle, and to be more firm, sure, and of greater credit, than any bond or obligation whatsoever that is sealed and signed with an oath. Let the Politicians say what they please, and that it is good and sound advice, that a Prince, for to conserve his State, may do an act contrary to Faith & Religion, and neither keep his word, nor oath; yet must I be bold to tell them, that this is wicked, , and beastly Counsel, and contrary to the whole School of learned Doctors, and holy fathers; who affirm: that a Prince is bound to keep his word, though he take not an oath for the performance thereof, but much more if he shall swear, and bind it by an oath. And if they will not yield to this, let these Politicians pluck off their mask, and let those that be their sectuaries, speak plain language, and tell me what they think of those Princes, (as of Sigismond, and others) who made no reckoning of that they promise and swear, when as by the breach thereof, they have been utterly overthrown, when they most assured themselves of Victory. I doubt not but they will hold it for a foolish reason of State. For by this falsifying, Princes shall presently lose all their credit and reputation, and all their cunning shall not profit them, for they will never afterwards be believed. As it is in one of the laws of the Partida. 
L. 3. Tit. 4. Part. 2.  No le creerian los homes, que le oyessen maguer que dixessen verdad. Men will not believe, what they hear from them, though they speak truth. Titus Livius, holds it a barbarous Act, That Princes should tie their faithfulness to Fortune, to run along with the times, and to shift sails with every wind. For by this means the word of a Prince will come to be like unto the Lesbian rule, 
August. in Apolog.  which changeth and altereth itself, according to the building, and is crooked, and straight, short, or long, suitable to the bigness or proportion of the stone, or timber which the carpenter, or mason, heweth, or cutteth.  
But let us conclude this second point, with this; That reality, and sincerity both in words and deeds, is very necessary for all sorts of persons, but more particularly, for Kings and Princes, who should rather see Heaven and earth to fail, then that they should fail in their promises. Let them first well weigh and consider with themselves, what they either say, or promise, that it be agreeable to the Law of God, and to the precepts of the Church, but afterwards, let them infallibly observe and keep the same. For in this, consisteth the conservation, and augmentation of great States; And is that true reason of State, which makes Kings more powerful, more rich, more esteemed, and more obeyed. For he that keeps his faith, and his word, holds the hearts of men in his hand, is Master of all their wealth, and all because they rest assured, that they may confidently rely upon his faith and word. Whereas, by the contrary, hath ensued the destruction of Commonwealths, the distrustfullnesse of their subjects, the scorn and contempt of their enemies, and the jealousy of their friends and confederates, who all hang and depend upon the truth of his words, and the performance of his Contracts. And this being once lost, with it he looseth his credit, and after that all goes to wrack with it. For Malignitas (saith the Wise man) evertet sedes potentium: Malignity or ill-mindednesse, 
Wisd. 5.14.  (which is nothing else, but a Lie or deceit) shall overthrow the seats of the Mighty. And Cicero saith; That it is a most wicked and abominable thing, to break that word, which conserveth a sociable life betwixt man and man. For (as Aristotle affirmeth) Pacts and Covenants, being broken & violated, there is taken away from amongst men, the use, trading, and commerce of things. These, and the like effects, cause in a King, either the keeping, or losing of his Credit. But of no less importance is that third point, which followeth in the next place, concerning secrecy.   

§. III. Of that secrecy which Kings, and their Ministers ought to keep.  
IT is likewise the Tongues Office, to hold its peace. And as it is not of the least difficulty, so in nothing more doth man's wisdom and prudence show itself. Plato, will not have him held to be a wise man, 
Diog. Laert. de Vit. Philos. Pliny lib. 8. namur. bis. cap. 25 Cocodrillo.  that knows not how to hold his peace. Diogenes Laertius; that there is no greater token of a Fool, then to be loose-tongued, and lavish of talk; Neminem stultum tacere posse: It is impossible for a fool, to hold his peace. The Ancient, esteemed him a God upon earth, that was a friend to silence, representing him in a creature of that Region, which hath no tongue. Implying thereby, that that man is the lively image and true picture of God, whose discretion teacheth him, how, when, and where, to hold his peace: Alluding happily unto that of David, who finding eyes, ears, and hands in God, 
Psal. 62.11.  seemeth not to find that he had a tongue. For, as he is God, he never spoke but once. Semel locutus est Deus: God hath spoken once. And the Spouse speaketh much of all the parts of her beloved, but of his Tongue, as if he had no such thing. And he, that shall not speak a word out of season, nor say any more than what is fitting, it may be said of that man, that he hath no Tongue. And therefore did that holy King David so often beg of God, that he would open his mouth with his own hand, and so order his Tongue that he might not speak, but when he would have him, and that he would teach him what, and how to speak. Illius labia aperit (saith S. Austen) qui non solum, quod loquitur, sed etiam quandò, & ubi, & cui loquatur, attendit: God opens that man's lips, who attendeth not only what he speaketh, but also when, where, and to whom he speaketh. Merito igitur sapiens est (addeth the same holy father) qui accipit a Domino, quo tempore loquendum sit: Deservedly therefore is he to be held a wise man, which receiveth instruction from the Lord, when he ought to speak. And the Scripture saith; Vir sapiens tacebit usque ad tempus: A wise man will hold his peace till he see his time. Nay Christ himself, that King of Kings saith of himself by the Prophet Esay; 
Isay. 50.4.  that his eternal Father gave him an exceeding wise and prudent tongue. Dedit mihi Dominus linguam eruditam: The Lord God, hath given me a learned tongue; Or, as the Hebrew renders it, Eruditiorum; The tongue of the learned; Not an ordinary tongue, but such a Tongue, wherein was to be found the wisdom, and prudence of all the wise men of the world, and from whence all might learn.  sciam sustentare eum, qui lapsus est verbo: That I may know how to uphold him, that hath slipped in his word; Or (as the 70. translate it)  sciam quando oporteat loqui verbum: That I should know how to speak a word in season to him that is weary. So that a wise, discreet, and prudent Tongue, and such a one as is given by God, is that, which knows when to speak, and when to hold its peace. Teaching Kings, who are in a manner Gods, at least Gods Lieutenants, should in this particular imitate him. That they should have a wise Tongue, to know when to open the door of the lips, and when to shut them, what to utter, and what to conceal. For, this is the Learning and wisdom of the Tongue, either to speak, or be silent, as shall foot best with time, and occasion. Tempus tacendi, & tempus loquendi: It is salomon's; 
Eccl. 3.7.  A time to keep silence, and a time to speak. And in Kings, this is so much the more important, by how much the more grave and weighty are those businesses, which are treated with them. For, it doth not only benefit them, in not having their purposes prevented, not their designs overthrown, but likewise wins them much authority and credit. For the world will stand as it were astonished and amazed, and men will wonder at that, which they both do, and say, and out of every kind of gesture, or word of theirs, will make a Mystery, deliver their judgements, and draw thence a thousand discourses, all which are but crane's and pullyes to make them mount higher in opinion, and reputation. Likewise, when Ministers shall take notice, that their King knows how to hear, and how to hold his peace, and in its due time, to execute his intentions, they live in a great deal the more awe and fear, lest such and such things (wherein they do amiss) might come to his knowledge: And when they see, that he knows how to conceal a secret, till it's fit time and season, it keeps them within their Compass, and is the only bridle, that restrains them from doing ill, either by way of oppression (whereunto great Ministers are too much subject) or otherwise. And therefore, it shall much concern a King, not only to be secret in those things, which might cause some inconvenience, if he should speak of them, and make them known, but also in those things, which bring no profit by their publication. For, if they shall once perceive, that their King cannot conceal, what is delivered unto him under the seal of silence, in prejudice of this, or that particular party, no man will date to inform, and advice him of that, which may redound to God's service, and the good of the Commonwealth. And so like bad gamesters, they will for want of keeping close their cards, let their contrary win the game, by discovering their hand. A King's heart, should be so deep and profound, that none should be able to pry into it, not to know what is hidden there. And therefore he must have such a secret heart, as S. Austen speaks of; 
August. Psal. 63. ver. 7.  Coraltum: That is, Cor secretum: or (as others read it) profundum, an inscrutable heart; or so deep, that none shall be able to dive into it. And some compare a king's heart unto punctum, a little point or prick, which to divide, or to draw any thing out of it, is (if not impossible at least very difficult. The heart of a king, must be closed and shut up, like this punctum, whence there shall be an impossibility, or at least a great deal of difficulty, 
Prou. 21.1.  in extracting any one word, or secret, recommended unto him. Solomon saith; That the hearts of Kings, are in the hands of God; and are guided & directed by him. And that therefore their secrets & mysteries, are not to be divulged, and made common, no not to his nearest Minions and Favourites; & when at most, but to some one particular privado, and that upon very good & just cause. Our Saviour Christ, once, (upon necessary occasion) discovered a secret to his great Privado, or favourite, S. john, but it was with these circumstances; That he told it him in his ear, forbidding him to speak thereof unto any. And because, neither by signs, or any other outward demonstration, he might make it known, he bond up all his senses in a deep and profound sleep, to the end, that by none of them, he might express that, which it behoved him to conceal. Great is the importancy of secrecy, & the authority which it gives to the judgements, & motives of those that govern. For, if all might know the causes, which move a Prince to make this or that provision, to give, this this or judgement, to pardon, or to punish, to crave, or to give, many censures would pass upon it, & it might cause many scandals & alterations in a Common wealth. And therefore it much concerneth so supreme a Majesty not to suffer the secret which is shut up in his bosom, to be published to the world. And in some cases, it may come to be a mortal sin, when such things as are advertised a king, & such Memorials as are given him firmed & signed with this or that man's hand, he shall show them to the parties, whom they touch and concern, be they Ministers, or favourites, in regard of the great hurt, opposition, and dissension, which therefrom may arise. But he may do this, in case it may well sort with the secret itself, to take out the pith and substance of it, and without showing any firm, or uttering any word whereby the Author may be known, and show it to the Delinquent (if so he think fit) for his correction, and amendment. And when he finds that to be true which hath been told him, and that it cannot be denied, let him apply a due and fitting remedy. For many times Dissimulation in the Prince (not seeming to take notice of a fault) causeth but the more dissoluteness in the subject.  
This is so fare forth, as concerneth Kings, 
Caelius. Lib. 13. Lectio antiq. c. 5.  for whom may suffice, that advice of Caelius Rodiginus, who tells them more at large, how considerate they ought to be in this particular. For many Cities and Kingdoms have been lost and overthrown for want of secrecy.  
But let us now begin to speak of Ministers, and Secretaries of State, in whom usually lies the greater fault. And to whom, by their Office, secrecy more properly belongs. The name itself expresing as much. For, out of that obligation which they have to be secret, they are called Secretaries, and are the Archives and Cabinets of the secrets of the King, and the kingdom. Though this name through the soothing and flattery of your suitors, 
He means the Escrinanoes, and Notaries of Spain,  hath falsely extended itself to those, which neither keep secret, nor treat of such businesses as require secrecy. And it is fit, that these names should not be thus confounded, or that that Honour and Title should be given to him, to whom by Office it not appertaineth. Secretaryes I say, shut up with that secrecy, 
Apoc. 5.1.  as was that book of those secret Mysteries which Saint john found sealed with seven seals, which none, 
Tobit. 12.7.  but the King himself could open. Sacramentum Regis bonum est (said the Angel Raphael to Toby) opera autem Dei revelare, honorificum est: It is good to keep close the secret of a King, but it is honourable to reveal the work of God. Which is as much to say, as that the determinations of a King should be kept secret, but that the effects and execution of them should be published and made manifest, when it is fitting for the service of God, and the Kingdom. For a King's secret, is his heart, and till that God shall move him to express it by some outward work, there is no reason that any one else should discover it. To reveal a secret, is by the Laws of God, and Nature, and by all men generally condemned, and all Laws, and Nations, do severely punish the same, for the great hurt, and many inconveniences, that may follow thereupon. The Laws, they are defrauded, the resolutions of Kings, they are hindered; their enemies, they are advertised; their friends they are offended; men's minds, they are perturbed; kingdoms, they are altered; peace; that is lost; the delinquents, they are not punished; And lastly all public and private businesses are overthrown. And there is not any thing, that goes cross, or amiss in a State, or that miscarryes or is lost, but by the revealing of the secrets of Kings, and of their Counsels. As that great Chancellor Gerson told the King of France, touching the ill success of some things in his time, for that some of his Ministers did publish that which was treated and determined at the Counsel-table. And the like befell Enrique, King of Portugal; Who, because he was deaf, they were feign to speak so loud unto him, 
Valer. lib. 2. Mirabi. Caepola; Simancus de rep. lib 7 cap. 14. & cap. 15.  that all men might hear what they said. Valerius Maximus much commendeth the secrecy of the Roman Senate, and says, that for this cause, that Consistory was held in high esteem, and that it was a great occasion of enlarging their Empire. And they, and the Persians, did keep with that faith the secrets of their Kings, that there was no fear of plumping them, or being able to draw any thing from them, no not so much as the least word, whereby to discover the business. Use, together with the fear of punishment, and hazard of their lives, had so settled and confirmed this silence in them. For, they did punish no offence with greater rigour, then that of unfaithfulness, in matters of secrecy; and with a great deal of reason, because it is in so near a degree unto Treason; and I think, I should not say amiss, if I styled it in the highest. 
Oser. lib. 8. de Regis institutione.  Regis proditor, & Patriae eversor astimandus est (saith Osorius) such a one, is to be hled a Traitor to the King, and a subverter of the state. A Law of the Partida saith; 
Ley. 5. Tit. 9 p. 2. in fine. Ibi. Faria traytion. Excepto encaso detraytion y heregia, culo qual por dottrina de santo Thomas se puedes dist. 21. & dist. 10. q. 2. artic. 3. q. 1. ad. 2 L. 5. Tit. lib. 2.  That those Counselors, which reveal their King's secrets, commit treason; yea, though secrecy be not inionyed them, nor they charged there with. But he, that takes an oath to be secret, and revealeth any thing contrary thereunto; besides that he is a perjured and infamous person, he sins mortally, and is bound to satisfaction of all the harm, that shall happen thereby, and incurs the punishment of deprivation of his Office. For, if he be sworn to secrecy, or be made a Secretary, and hath silence for the seal of his Office, he is justly deprived thereof, if he use it amiss. And the Law of the Recopilation saith, that he is liable to that punishment which the King will inflict upon him, according to the quality of the offence, or the hurt thereby received. And the Imperial Law, (chapter the first, Quibus modis feudum amittit.) that he shall lose the see, which he holds of his Lord. Plutarch reporteth of Philipides, that he being in great grace and favour with Lysimachus, King of Lacademonia, begged no other boon of him but this; That he would not recommend any secret unto him; As one that knew very well that saying of one of the wise men of Greece: That there was not any thing of more difficulty, then to be silent in matters of secrecy. As also, for that it being communicated to others, though it come to be discovered by another's fault, and none of his, yet the imputation is laid as well upon him, that was silent, as on him that revealed; and so must suffer for another man's error. And in case any man shall incur any just suspicion thereof, let the King withdraw his favour from him, dismiss him the Court, and put another in his place, that shall be more secret; for that which they most pretend, is their fidelity in this point. And howbeit, they have never so many other virtues, and good abilities, yet wanting this, they want all; and are of no use, no more than were those vessels in God's House, which had no Covers to their mouths. For such open vessels are they, that cannot keep close a secret, and altogether unworthy the service of kings. The substance and virtue of your flowers goes out in vapours and exhalations of the Limbeck; And heat passeth out through the mouth of the furnace: and a secret from between the lips of a Fool; it being a kind of disease amongst those that know least, to talk most, and to vent through their mouth, whatsoever they have in their heart. In ore fatuorum, 
Eccl. 21.26.  Cor illorum (saith the Wise man) & in cord sapientium, os illorum: The heart of fools is in their mouth, but the mouth of the wise is in their hearts. Cogitaverunt, 
Psal. 72.  et locuti sunt. Look what a Fool hath in his head, he will presently out with it. But a wise man, will not speak all that he knows. And therefore your naturalists say; that Nature placed two veins in the Tongue; the one going to the heart, the other to the brain. To the end that that which remains secret in the heart, the Tongue should not utter, save what reason and the understanding have first registered, conformable to that Order, which is between the faculties of the Soul, and of the Body, it being fit that the Imagination should first conceive, and the Tongue afterwards bring forth: that think, the other speak. Not like unto that fool, who unadvisedly, and without premeditation, 
Psal. 52.2.  went all day long babbling up and down. Tota die iniustitiam cogitavit lingua tua: Thy tongue, all day-long, deviseth mischief. That is, whatsoever it imagineth, it easily uttreth, nay sometimes the Tongue speaketh without book, and runs riot, afore ever it is a ware. But let us conclude this with that of Solomon; That Death, and Life, 
Prou. 18.21.  are in the power of the tongue; A dangerous weapon in the hands of him, that is not Master thereof, and knows not how to rule it. For all Man's good, or ill, consisteth in the good, or ill use of this Instrument. The well governing whereof, is like a good Pilot, that governeth a ship; and the ill guiding of it, like a dangerous rock whereon men split their honour, and often lose their lives. And therefore the Devil left patiented job, when all the rest of his body was wounded with sores, his tongue whole and sound: Not with intent to do him any kindness therein, but because he knew very well, that that alone was sufficient, if he were careless thereof, for to make him lose his honour, his life, and his soul: For all these lie in the power of the Tongue. 
Prou. 13.3:  Qui in consideratus est, ad loquendum, sentiet mala: He that openeth wide his lips, shall have destruction. And the plagues which shall befall him, will be so remediless, that he shall not meet with any medicine to cure them. Nor is there any defence against the careless negligences of a babbling tongue which are so many, that the Holy Ghost styles such a kind of tongue, the University, or School of wickedness. Vniversitas iniquitatis. 
jam. 3.6.  Wherein is read a Lecture of all the Vices. Whereas on the contrary, Vir prudens secreta non prodit; Tacenda enim tacet, et loquenda loquitur: 
Seneca. lib 4. de Virtut.  A wise man will not betray a secret; But silenceth those things, that are to be silenced, and uttereth those things, that are to be uttered.  
It is worthy our weighing, how much importeth the wariness in our words, for God's honour, and the King's credit and authority, which is much abused and lessened by futile, and flippant tongues, to the great hurt of a kingdom, and the good government of the Commonwealth. And let Kings correct this so great a disorder in the disclosing of secrets, either out of their respect to such and such persons, or for their particular Interests, or out of the weakness of a slippery tongue. Let Privie-counsellours (I say) and Secretaries of State, bridle their tongues; If not, let Kings, if they can, restrain them. And if they cannot do it of themselves, let them petition God, as David did; In camo et fraeno maxillas eorum constringe: 
Psal 31.92. james 3.8.  Hold in their mouth with bit and bridle. For I am of Saint james his belief; Nullus hominum domare potest: The tongue can no man tame; it is an unruly evil. I say moreover that the harms which the Tongue doth, are so many, and in such a divers manner, that the evil consisteth not only in speaking, but many times likewise in being silent, and saying nothing; by forbearing to speak the truth in that which is fitting, and when it ought to speak, (as already hath been said) and in not reproving and amending his neighbour, being obliged, thereunto, by the Law Natural, Divine and Positive; And in not reprehending Murmurers, and Backbiters; for then, for a man to hold his peace, and not to check them for it, is to consent and concur with them, and to approve that which they say. And S. Bernard tells us, that he cannot determine which of the two is worse; Detrahere, 
Bern. lib. 2. de Conside. ad Eugen.  aut detrahentem audire, quid horum damnabilius sit, non facile dixerim: To detract, or to hear him that detracteth, which is the more damnable, I cannot easily define. But more especially in Kings & persons of authority, who with a blast only of their breath, or with a sour look, may make them hold their peace. I leave the charge of this unto them, and charge their consciencs with it. And for the discharge of mine own, I will now advertise them of another sort of people, whom for their tongue and talk none can exceed.   

§. four Of Flatterers, and their Flatteries.  
AMongst those infinite hurts, and mischiefs which an evil tongue causeth, one amongst the rest, and not the least, is that of Adulation and flattery. Which is so much the greater, by how much the more dissembled and feigned it is. The sacred Scripture terms it absolutely a sin, and says, that a flatterer, is absolutely a sinner. So some do paraphrase upon that Verse; Oleum autem peccatoris: The oil, or balm of a sinner. For in it is included all sorts of sin whatsoever, and above all a great neglect and contempt of God: for although this be to be seen in all kind of sins, yet doth it more particularly express itself in those, which draw not with them any delight, which they do as it were unprofitably, and sine pretio; for it brings them no profit at all, unless (when most) a little Vanity, which they more esteem, than God. These, that they may gain the king's elbow, or that they may not be put from it, speak always unto him in favour of that, which he desireth; and all their Artifice and cunning is, to conceal the Truth, and that the door may be shut against him, that may tell it him, or those that know not (like themselves) how to please the King's palate. And being confident, that they will give ear to every word which they speak, they lay falsehoods and lies athwart their way, fathering such Actions of Prowess and valour upon Kings, that they have much ado to forbear laughing, that hear their folly. For there are some praises, that are dispraises, and redound much to the disgrace and dishonour of Princes. For by those untruths, wherewith they soothe and flatter them, they breed suspicion of that good which is in them. And because they make pleasing the mark whereat they shoot, they never look, whether it be a lie, or a truth, which they deliver, nor have an eye more unto good, then ill; just or unjust, against God, or his neighbour, all is one: Cannonizing their King for a Saint, though they know the contrary. These (saith Nazianzene) are like to your Sorcerers of Egypt, which were about Pharaohs person, who with feigned Prodigies, did pretend to ease his heart of that grief which those plagues did cause in him. Ambitious and proud men are these, which thus resist the truth, and that they may not fall from their bias, oppose themselves to those that speak the truth, and mind nothing else, but to cast a fair colour on those things, whereunto they see their Prince stands affected. They come of the race of your Cameleons, which live by the air, and  themselves with the colour of that whereunto they approach nearest. If they see the King troubled, they are troubled; if merry, they are merry; if sad, they are sad; Having their tears as near at hand, as their smiles, for to deceive him; And the better to content him, they change themselves into a thousand colours: in all they imitate him: in all do they labour to represent him to the true life. There is not that glass, which so lively represents the face, the semblance, and actions of those that look therein, as the flatterer (who is that shadow which always follows the body of him he flattereth) doth his King's countenance, his motions, his postures, his gestures, his saying, and his doings. For, as they see him either say, or do, so do they. Being like unto the Echo, which answereth to the last syllable of every word that is voiced in the Air. These are the Kings Echos, which answer him in all, not only in that which the voice soundeth; but in that which they imagine to be to his liking: Being herein very like unto those lying Hypocrites which think one thing, and make show of another. But they are presently discovered, and this their second intention soon understood, which is, To lie, and flatter, to make themselves gracious, and to bring their businesses the better about, though it be to the hurt of others. With one single truth, they will daub over a thousand lies; As perfumers do a great deal of Leather, with a little Civit. And thus soothing and suppling the ears of Princes with a subtle softness, and deceitful sweetness, thy power lies into them, and working them with a gentle hand, they pass for truths, Whilst these false persuaders falsify the Truth, and are worse members in a Commonwealth then those that falsify the Kings Coin; and sin more grievously than those that bear false witness. For these, by their testification, deceive only the judge, that is to sentence the cause; but these with their fair and false flatteries, not only cousin and deceive Kings, but corrupt and infect them, & make them to persevere in their errors. Per dulces sermons, & benedictiones, 
Rom. 16.18.  seducunt Corda innocentium (saith S. Paul) by good words, and fair speeches they deceive the hearts of the simple. And therefore with the greater and more grievous punishments ought they to be punished. They are not so queasy stomached, as to make dainty of Lying, nor make they any bones to tell an untruth, if thereby they think they may please. And as soon will they lay hold on a Lie, as a truth, so as they rest well apaid therewith to whom they vent their flattery and their Lease. And some are so trained and bred up to them that they take delight to hear them, and do as verily believe them, as they do their Creed. And so close doth this falsehood cleave unto them, that without any occasion or cause given they lean thereunto, and steadfastly believe, that they have that goodness in them, which they want, and not that badness, wherein they exceed. For, being senseless of their own defects, they no sooner hear themselves commended but they are presently puffed up, and conceit themselves to surpass all other Princes. And thus do they live all their life long deluded, taking themselves to be otherwise, than they are, being abused and undone, by Lies, and flatteries; Whence it is now grown to be a Proverb; Princeps, qui libenter audit verba mendacij, 
Prou. 29.12.  omnes Ministros habet impios: If a Ruler hearken to Lies, all his servants are wicked. For every man will frame his Tongue, according to his ear and feed him with that fruit, which they know best pleaseth his palate. It being a dangerous disease in Kings, not to endure the truth; and as mortal in the subjects, that they know not well, how to acquaint them therewith. The one, because they mind no other thing; The other because they dare not speak their mind. Many seekeing to please them, most to flatter them, and some not to contradict them, being loath to distaste them, of whose help & favour they may stand in need, having so much the king's ear, and such great power in Court. They know that the bread of Lies is savoury, and that flatterers are too well heard, that they buzz into King's ears a thousand fictions and falsehoods, which they themselves invent, and by their smooth carriage of them, persuade them to be truths. And for that Kings (usually) treat with few, they cannot be informed of the truth, and so are forced to believe those, who of purpose seek to deceive them. And therefore the wise men of Athens did set such a watch about their Kings, that flatterers should not be suffered to speak with them. For these their smooth words, their adulations, and flatteries when they are once received by the ear, do not slightly pass away, entering in at one ear, and going out at another, but they cleave unto the Soul, and make their way even to the innermost part of the heart, and there make their seat, and abode. Verba susurronis, quasi simplicia, 
Prou. 26.22.  & ipsa perveniunt ad intima cordis: The words of a Tale-bearer, carry a fair show, but they are as wounds, and they go down into the innermost parts of the belly. And albeit they be cast out, and do not wholly either possess, or persuade us, as knowing of what stamp they are, and in what mould they are cast, yet at least they leave behind them a kind of guste, and content, and with that wherewith they seem to please, they kill. As water doth those, that are sick of a Hectick-fever, which they drink with so much pleasure, and swallow down with so much greediness: so these men come to taste that, which turns to their own hurt. Crossing the opinion of job; who would have none to taste that, which being tasted, should occasion his death. Of your rich red wine, the wise man saith, that it is pleasant and sweet in the going down, but afterwards that it biteth and gnaweth in the belly, like a Serpent; In like manner, soothing is very sweet and savoury, and and seemeth least sour, to those, that are most powerful, and, although they see the poison that it is mingled with, yet they drink it down with a good will, and their servants will be sure to serve them with the best and the strongest, contrary to that precept of Gods, which saith; 
Prou. 31.4.5.  Noli vinum dare regibus: Give not wine unto Kings, lest they drink, and forget the Law, and pervert the judgement of any of the afflicted. Let Kings therefore take heed of these flatterers, and false deceivers, who pretend no more than to uphold themselves in their place, and grace, and to receive thankes for doing ill. And the misery of it is, that they find this to be a good way for their rising in Court, and to grow in favour with Princes; and the only sure course, whereby to shape and work out their advancement. Plutarch saith, That it is the fashion and Language of vile and base people, 
Plut. Moral. lib. de Amico, & affectatore.  and besides many other infamous names and foul Attributes, that he gives them, he declares, them to be of as base condition, as are your slaves, which of necessity must comply in all their Actions, and their Answers with their Master's liking, and pleasure. The doing whereof, were there no other slavery, is slavery enough of itself. But in some cases, it may be somewhat more tolerable, as when their flatteries shall do little or no hurt, and when as their lies and untruths shall tend to no other end, but merriment, and to entertain, and please him whom they serve. But in the rest it is Treason and Treachery. 
L. 5. Tit. 13. par. 2.  King Don Alonso (surnamed the Wise) in a Law of the Partida, saith. Que si alguno, etc. That if any one should speak words of Leasing and of flattery to the King, that he should not be suffered to come near him. For such kind of men, are like like unto their tamer sort of Bees, that are housed in their hives, which have honey in their mouths, but wound with their stings. They speak sweet words, but their tongues are full of poison; 
Psal. 140.3.  Venenum aspidum sub labijs eorum: 
jerem. 9  The poison of Asps is under their lips. Sagitta vulnerans, lingua eorum: Their tongue is as an arrow shot out. And they bend their tongue, like their bow, for lies. 
Hieroni. Epist. 88  They are worse (saith Saint jerom) than Scorpions, who woo us with their face, and wound us with their tail. And therefore the Prophet EZechiel, discoursing of Kings, adviseth them, saying; Look well to yourselves, for you dwell among Scorpions. And well was that holy King acquainted with their ill condition, who did cast them off from him, when he said; Depart from me ye wicked. 
job. 19.22.  Quare persequimini me, & carnibus meis saturamini? Why do ye persecute me (saith job) and are not satisfied with my flesh? Other Creatures, (though never so fierce, and cruel) content themselves with feeding on dead carcases; but these must live and be sustained by living flesh, and like your birds of rapine, prey upon the bosoms and hearts of Kings. Nullum quidem animantium genus (saith Plutarch) assentatoribus est perniciosius: 
Plut. in Moral. lib. de Educan. liberis▪  No creature so dangerous as is the flatterer. Diogenes and Bias, both great, Philosophers, were of opinion, that, amongst your wild beasts, the most hurtful, and which did bite sorest, were the Tyrant, and the Tale bearer, but amongst your tame ones, and such as are bred by hand, the flatterer. The Scripture terms flattering, biting. They are snarling Curs; Qui wordent dentibus suis: Which bite with their teeth. They come towards you with a fleering Countenance, but no sooner have you in their reach, but they snap at you. And therefore a great Monarch, to one that made towards him, with a feigned smile, and fawning look, when he came near him, gave him, (as to a Dog) a Kick, saying; Cur me mordes? Why dost thou bite me? Isocrates affirmeth, that there is not any Pestilence more pernicious and prejudicial to Kings, than the flatterer; and adviseth them, that they should shun them that applaud all that they say, or do; but should cherish and make much of those who in good terms tell them their errors; for these are true friends and loyal subjects; and those other, kind enemies and familiar Traitors, who with the soft silken scarf of smooth-tongued flattery gently strangle them, receiving, but not perceiving their death, like little children that insensibly fall asleep, being lulled in their nurse's laps. And they are by so much the more dangerous (saith S. Gregory) by how much the less they are known and understood. 
Gregor. in regist. lib. 4. cap. 82.  Kings carefully guard their royal persons, with many guards of Porters, halbardeer, and Soldiers. But there is no guard set, nor no door shut against these false friends, these domestic enemies; for those their soft words, oiled over with adulation, are those darts, and brass Ordnance wherewith they kill and slay. Molliti sunt sermones eius▪ 
Psal. 5.5.21.  super oleum, & ipsi sunt iacula. The words of his mouth were smother than butter, but war was in his heart, his words were softer than oil, yet were they drawn swords. They are men, that carry two faces under one hood, they are counterfeit doblones that have two several stamps, but neither of them gold, which God abhorteth, and throws them a thousand Leagues off from him, such is the hatred he bears unto them. Spiritus enim sanctus effugiet fictum: 
Wisd. 1.5.  For the holy Spirit of discipline, will fly deceit, and will not abide, when unrighteousness cometh in. Therein, teaching discreet Kings, how they ought to avoid this kind of vain men, and dissembling dispositions, whose pills of poison, are confectioned with Sugar, and fairly, but falsely gilded over. The Emperor Tiberius, was such an enemy unto them, and to whatsoever did savour of flattery, that never either in public or in secret, did he give way to entertaining any speed with them, and held those hearts to be base and vile, whic● did use the like feigned courtesies. And the two Sever Alexander & Septimus. did severely prosecute these beasts and pursued them to the death, as most mischievous to a Commonwealth. Theodoricus, stabbed one of his servants, because thinking thereby to please him, and to curry favour with him, he had changed his Religion. And the Athenians, beheaded an Ambassador of theirs, whom they employed to the King of Persia, because in an insinuating and flattering kind of fashion, he made his entrance, when he came to have his Audience, with great submissions, and thereupon enacted a Law, whereby they condemned flatterers to death. And the Emperors, Arcadius and Honorius ordained the like in their Laws. And good King David did well instruct Kings, 
2 Kings. 1.15.  how they were to deal with these Traitors, in that rigorous chastisement, which he exercised on an Amalakite, who thought to win his favour by bringing him news of saul's death whom presently there upon the place in his own presence, he caused to be slain. This kingly Prophet, did hate them exceedingly, and was much the more wary and heedful of them, as being the Devil's Ministers, and being instructed by him, in the trade of counterfeit gild, and laying oil colours on rusty iron, wherein he had so played the cunning merchant with our first parents, & met with such good and rich Indieses. And therefore did so earnestly beg of God, that not one drop of that oil of these Traders with Hell, might touch his head. 
Psal. 141.5.  Oleum autem peccatoris, non impinguet caput meum: Let not their precious oil make same my head. For that soft and sweet ointment of theirs, is full of poison. Others, translate it, Non frangat: Let it not break my head. For, though their words seem to be like oil, or Balsamum that is poured forth, yet are they sharp arrows, and deadly Darts. This oil, or Balsamum (saith Casiodorus) is flattery, which is an invention of the Devils to bereave men of their senses. He took this course with the first of men, and neither hath, nor will give over till he have made an end (if he can) with the last. For great is that  gain which he maketh by this kind of merchandise. With this pleasant bath, and mouth-oyntment he came to our first parents, and began to smooth, and anoint them with his enticing flatteries, telling them, that they should be no whit inferior unto God, if they would but taste of the forbidden fruit. They (unfortunate therein) believed it, And who is he, that knows not what a bad bargain they made of it, and what great loss they sustained? And what an ill market, they make, and what they lose by their trading, who by these fomentations, suffer the crown of their head to be anointed? The fall of that Prince, is very near at hand, if not very certain, that lets his cares lie open to the like lies; for by listening unto Sycophants and Flatterers, good kings have become bad, and by dancing after their pipe, and governing themselves by their advice, Kings and kingdoms have come to ruin. Commodum, invenem imperatorem, perdiderunt: (saith Herodian. 
Herodia. lib. 1. ) They undid thereby the young Emperor Commodus. They likewise (saith Plutarch) were the cause of the disastrous death of julius Caesar, 
Plut. in vita, Mar. Brut.  and of divers others. And as some wise and holy Saints have observed, many more Kings and kingdoms have been undone by flatterers, then by the wars; for they are the roots and beginning of all mischiefs, and all the public miseries of Commonwealths, 
Ansel. epist. ad Rom. c. 6.  are to be attributed unto them. Let Kings in this particular be well advised and not suffer themselves to be deceived, nor to have dust thrown in their eyes, that they may not see the hurt, which flattery causeth. 
Cicero lib. de Amicitia.  S. jerom saith, that it is an unlucky star, and an unfortunate fate, or Constellation, that this leads the soul and heart aside with flatteries, and carrie● them which way they list. 
Augustin.  For although by fits, we s●● the face of our own shame un masked, and kno● ourselves to be unworthy of what we hear, yet inwardly we rejoice thereat; like unto those, who by fortune tellers, being told their good fortune, take pleasure in hearing of it, though they find it afterwards to be bad.  

Tom. 8. in. Psal. ●●,  The remedy against this, is that which the Holy Ghost setteth down unto us. To wit; That we should sow our ears with bushes and thorns, that they may pain and prick his tongue that shall come to court them with flatteries. Let Kings have reprehension and chastisement in readiness against these plotters and impostors. 
2. Hier. ad Sabian.  Plus enim persequitur lingua adulatoris, quàm manus interfectoris: For a flatterer's tongue does more harm, than a murderer's hand. Seneca in his Epistles, tells us how exceedingly Alexander the Great was incensed against his friends, because they told him, 
Seneca. epist. 124.  that he was the Son of a God. He told them they lied. And he was in the right. For all that flatter, lie; and that is not to be believed which they say, but that which every man knows of himself, and what his own conscience dictates unto him: And what good doth their commendation do me, if that accuse me? And in case that they do not do this base office, but that they themselves sooth up themselves, and believe that of themselves, which they are not, this, of all other adulation, is the worst, and the most incurable, because it ariseth from self-love, and a proper estimation of our own worth, which is that inward flatterer which we all bear about us in our own bosoms, and are willing to intertane his false persuasions. For he that is flattered by another, doth sometimes know, that all is Lies and adulation, which they tell him, and makes a game and scoff of it, which he doth not do, when it proceeds from himself, but doth rather desire, that all would favour him in this his opinion; And it is a strange thing, and much to be wondered at, that without himself, and in another, a man should to easily perceive adulation, and should not see it in himself. But the reason of it is; That some do rest so well satisfied of themselves, that all whatsoever they imagine in their own conceit, they opinion it to be truly in them, and to be their due.  
Let us therefore conclude this discourse, with advising Kings, that it is baseness in a breast and heart that is truly noble and royal, to suffer himself to be so lightly led away by men of such vile thoughts, and base pretensions, which follow more a Prince his fortune, than his Person. They fear not his hurt, nor pity his pains, for that they are Traitors, and easily vary from their faith and loyalty, and pass over to another. They flatter this man, and backbite that: They soothe one, and flout another. Their tongues, are like double saws, which saw on both sides, which coming and going, cut wheresoever they come, and slice and mince all that they light upon, not sparing any man. There is no trusting of these men, nor can we safely have aught to do with them; for, to serve their turn, they have still two contrary weapons ready at hand, and with one and the same Prince, make use of them both. One while they lie, and another while speak truth, but flatter in both. Their tongue droppeth forth words of honey, and their lips are candied with Sugar; for they know, that in King's houses much sweet meats are spent, and they hold him that shall season things with a contrary relish for their palate, to be offensive and troublesome, and it will not go down with them, so harsh doth it seem unto them in the swallowing. King Ahab renders no other reason of his hatred towards the Prophet Micah, but because he did not speak pleasing things, and such as did agree with his guste and palate; for he th●● is accustomed to this kind of diet, will hardly be brought to digest any other. 
2 Chron. 18.7.  Quia non prophetat mihi bonum, 〈◊〉 malum (saith the text.) There is yet one man, by who● we may inquire of the Lord; But I hate him, for h●● never prophesieth good unto me, but always evil. He had signified some truths unto him, but he did not like well of them; for those ears, that have been accustomed to flatteries, will hardly endure to be told their own, and to hear that, which may dis-deceive them, and put them out of their error. But this wicked King paid the price of his solly, at no less a rate then his life. For these his false Prophets, and flatterers, led him along into the doors of death, as fools by fair words are led unto the stocks. But he, that is a good King, will not suffer himself to be carried away with every wind, nor be moved with soothing and artificial words; and all such, as are ●f a generous mind, and of a grave and constant disposition and men of reckoning and authority, are enemies to su●● kind of lightness, and mere strangers to all manner of leasings and adulation. This being so, we ought not only to keep the doors of our ears shut against these th●●r accursed tongues, but of our houses against these va●●e and lying Sycophants, and to desire of God, that he will be pleased to illighten the understanding of Kings and Princes, that they may get at least out of this blindness wherein they live, and that he will free them from those oare-wiggs, and encroaching flatterers who only for to please, and for their particular Interest, celebrate their evil actions, and approve for lawful, all their disordinate appetites. Whilst they, out of seelinesse, or wilfulness, will not see the truth of that saying; Qui te l●●atum de cunt, ipsi te decipiunt. etc. They, which call thee blessed, 
Esay. 3.12.  cause thee to err, and destroy the way of thy pa●●es.  
Lastly, That we may put an end to this discourse, I say, That there are another sort of flatterers, which they call jesters, and men of pleasure, very hurtful and prejudicial both in the Commonwealth, and Kings Courts; And by so much the more, by how much the more ear is given unto them. Their Laughters, their applause, their flatteries, and their fooleries, are all Lies; one word crossing another, and their last reasons encountering with their first, and by laying hold on all, confound themselves in the end in all. Their Office is to persecute the truth; and wheresoever they are, there is heard nothing but Music, songs, and enchantments of lies and falsehoods, wherewith they deceive, and fill men's heads with air. He hath small store of brain (saith a wise man) which hearkens unto such kind of idle Companions; who, for that they find they have entrance into the Courts and Palaces of Kings, lose all shame, and fear, and assume unto themselves the liberty to run this large course of life, whereby they thrive so well, and get their bread with so much ease. Solomon, amongst those beasts, which represent the Actions and gestures of men, which live by their tricks, and sustain themselves by their art and industry, reckoneth up the Ape. And according to the Hebrew truth, and Pagninus his translation, that word Stellio signifieth as much. And saith thereof, that it hath its reception in King's houses. Stellio manibus nititur, & moratur in adibus regis. And thereby understand this lineage of mimic men, which li●● merely by their industry, exercising a thousand ●pis●● gestures before Kings and Princes to please them all they can, and to make them to laugh and be merry. They are birds of rapine, having long bills, and double paws, ●●●zing on what they see, and you must part with something to them either by fair means, or by force, upon pa●●e of putting you in fear, that they will speak that of you, which they do of others. These ill conditioned birds, are usually bred in high places, although, like lewd women, they stoop to all, admit of all, and take of all, with a pretention to deceive all, fitting every one according to hi● humour, soothing that sin, whereunto they see the part most affected. They are traitors of their tongue, coggin● Companions, and lying Knaves, who, a man hath no soon● turned his back, but they scoff most at him, that giu● them most; and nor only rob him of his money, but 〈◊〉 honour, and go laughing away at their own folly; They are Rogues by consent, Villains by permission, Knaves Cum privilegio, instruments of the Devil, and Hawkes-meate for Hell; Deserving to be banished for ever from the presence of Kings, and men of authority. But the grief of it is; That the more they lie, the more they are believed; and the more impudently and uncivilly they talk, they are the better heard. Unhappy are they in themselves, and as unhappy they that hear them: The one; in their tongues, the other, in their ears. But they shall not remain without punishment, for their Harps and their Ghitterns, their Lutes, and their Vials, their singing of new and lascivious songs, their descanting upon other men's lives, their lies, and their flatteries, in that sad and miserable hour of their death, shall be turned into sighs and groans, into roar and howl, and into hideous and fearful shrieks, as they writ of the Sirens, to whom Esay compares them; Who in their life time sing sweetly, and deceive the hearing with their sweet notes, and murder the men that listen to them; but afterwards die themselves, bellowing forth terrible and raving outcries. For then, doth that blood fail and forsake them, which did cheer their heart. In like manner, the Sea-beasts, of this Sea of the world, when this their natural heat shall go decaying, and their blood shall wax cold and frozen within them, they will departed hence with horrible anguish of Soul, terrible gripings of the heart, stinging vexations of conscience, raving yell, and shriek upon shrieke, one overtaking another tearing the very soul in sunder, caused by their evil Conscience, which never leaves racking and tormenting them, till it have brought them down to the deep pit of Hell, where they shall abide for ever weeping and gnashing their teeth. Where I will now leave them, and pass on to the sense of Touching; which though it be the first in being, yet is it the last, that comes to be handled.    

CHAP. XXIX. Of the Sense of Touching.  
OF those five Senses, which Nature gave unto the Creatures, in these two, Tasting, and Touching, man exceedeth all the rest; but in those other three, Seeing, Hearing, and Smelling, is exceeded by many. And amongst all the five, the most animal, material, gross, and brutal, is the Touching, as also all those delights which by it are enjoyed. 
Arist. 3. Ethi. 8. cap. 10.  Aristotle saith; That they are sensual, beastly, and base, as likewise are those of the Taste. It hath, as the rest, the Original and beginning of its Sensation in the brain, and from thence, goes to this, and to all the nerves of sensibility, that are either more, or less subtle and delicate, according to their several necessities. It is a wonderful thing that our of this trunk only, nay this little chip, (m●●) Nature should hue and cut out so many Materials, for instruments for such prime and subtle Operations, as those of the senses and so different, that it is impossible for one exterior sense to do that, which another doth. And therefore, speaking of the Head, whence all, and every one have their sensible Instrument; it is fitting, that we should likewise say something of Touching, and to set down its Office; which is, to have a sense and feeling of the four primary Qualities, Frigidity, Calidirie, Humidious and Siccity; and some other, which from a mixture with these do arise, as are hard, soft, rough, plain, sharp, flat; great, little; And in a word, all that whatsoever, that is known and discerned by touching. It hath no set place, or determinate situation in the body, but is equally scattered and diffused throughout the whole bulk of man, by virtue of a nerve, which like a fine thine net doth over spread and comprehend the whole lump or mass, both within, and without; by means whereof, it hath a feeling in all the parts, but there the more and the better, where the body is more soft and tender, whereunto assisteth the subtler, 
Arist. lib. 2. de ●ui. c. 17. & 27.  and colder blood. Aristotle saith; That it is the first of the senses, and the foundation of all the other four, and that there is not any creature, but hath it. And as we said of the Taste, they say of this, that it is so necessary, that without it, no living Creature can live; But without some of the other may. And in man, in regard of the goodness of his Complexion, which in him is better than in other Creatures, it is more subtle and delicate, then in any one, or all of them; and fare more certain, and less liable to be deceived; and supplieth (as Nissenus affirmeth) the defects of the other. 
Greg. Nit. de homi. opifici.  Et videtur datus a Natura propter caecos: And it seems to be given by Nature, for the good and benefit of blind men. For when that spiritful sense of the sight faileth them, which should be their Guide, they make use of this more gross and material sense by groping and feeling the walls. Is caecus est, & manu tentans, (said Saint Peter) and S. Ambrose; Quod Tactu probamus, 
2 Pet. Ambr. lib. 6. Exam c. 9  quae oculis probare non possumus. That we prove those things by Touching, which we cannot try by the eyes.  
Some of the qualities of this sense, which appertain to Kings, hath already been handled in those that went before; all of them, having their delight, which we commonly call Guste, or Taste. That which remaineth, is to advice them, to beware thereof, if they will not die by their own hands; for it is an ill and unruly beast, and makes men brutish and beastly. S. Basil saith thereof; That of all the other senses it is the most pernicious, 
Basil. lib. de ver● Virginit.  because it trails and drags the rest after it, or seemed to have hired them, to serve it in its pleasures and delights, making them pay it tribute and custom of all their gains and commodities. For, that which the eyes see, the ears, hear, the nose smells, and the heart desires, is only therewith to serve this sense, letting it share with them, and inviting it to take part of their best and choicest morsels. The rest have recourse but to one thing; this, to all; nothing comes amiss to it, it lays hand on all. The rest are but as the Media, and breves dispositiones. But this is the finis, or end, which all do pretend. To touch that, which is not lawful, doth discompose and put the heart out of order and confoundeth man's soul. For thence (saith S. Bernard) first arise evil thoughts, fowl motions, 
Bern. de interim. domo. c. 39  than consent, next Act, and lastly Death. It is not fit we should suffer flax to come to near, the flame, nor is it it convenient, that man should Regalar and cocker up himself with this sense; for that presently such sparkles thence fly forth, as inflame the body, and set the soul on fire. And therefore it is requisite that we carry a hard hand upon this sense, & look well thereunto. For even in the plainest and evenest way man often times stumbles, how much more where there is apparent danger. And let not kings think, because they are kings, that they are free from this Tyrant, but in that they are kings, are so daintily bread, so deliciously said, and make so much of themselves, they are more subject thereunto, for that their natural condition, conforms itself more to it's guste, & pleasure, and is a great friend of Regalas of daintiness, and nice usage, of fine linen, soft raiment, choice deliacies, and all that which causeth delight, & provoketh pleasure. And in Courts, and Kings Palaces, and in the houses of Princes and great Persons, 
Luk. 7.25.  these things are in greatest request. Ecce, qui in veste pretiosa sunt & delicijs, in domibus Regum sunt. Behold, they which are gorgeously apparelled, and live delicately, are in King's Courts. So says our Saviour Christ. And many dangers do they run, who measure out all their life by the Compass of Contents, and pass times, that go clothed in Silks and Velvets and are continually conversant amidst the sweetest perfumes, the purest Holland, the finest Damask, and the richest  of Silk and Gold. Yet for all this do not I say, That Princes, and great Lords, living in this State and Pomp, cannot eo nomine be saved, but to show that in all Estates there is a great deal of danger; but much more in your daintier, and nicer sort of people: Nor will I with all my force strain this unto Kings, as well witting, what their Estate and Greatness, doth admit and require. And that as Nature did difference them from the rest both in blood, and birth, so likewise ought there to be a distinction in their diet, raiment, and in the furnishing and adorning of their houses. But I say that which cannot be denied, that in excuse of this their state and conveniency, they take unto themselves herein too large a licence, and pass to soon from the foot, to the hand; & from the hand, to the mouth; making of an inch an ell, and of an, elll an Acre. So hard a matter is in for great Princes to moderate themselves, and use a mean. And that Heathen was not much wide of the mark, who said in the Senate, That that is an unfortunate Estate, that obligeth a man to live always up to the eyes grazing in his pleasures and delights: And that it is a very bad O men, for a man, to live all his life time, according to the savour and guste of his palate. Consuetudinem nullam peiorem esse, quàm ut semper vinat quis ad voluptatem: There is not any custom so bad, as that of a man's living according to his own pleasure. Such men, are rather to be pitied, then envied; for there is not that h●●res of their contents and delights, which doth not pay its tribute of tears and sorrow. Only for to please and satisfy this sense, and to recreate that of the sight, have so many Arts been invented, so many sorts of Trades, and Tradesmen set a work, so much variety of fashions and costly , such a world of curious Silks, Lawns, Cambrics, and Hollands, such large beds, rich bedding, sumptuous bedsteads, so sensual, and so over nice and dainty, that it may well be questioned whether is greater, the costliness or the curiosity; the richness, or the riot occasioned by them? Nor (which is the misery of it) is it yet known, whether or how fare this Humour will extend itself. But sure I am, that thereby houses are disordered, much monies consumed, ancient Inheritances sold away, and a thousand other inconveniences introduced. And (to say the truth) this sense hath not need of so much nicety, but abuse hath now brought it to that pass, that it hath no sooner a liking to a thing, but it greedily runn's after it, as a beast that is put into a fresh ground, runs up and down, smelling out the choice grass, and will not bite but at the sweetest. But he that doth Regalor, and pamper up this sense most, doth most of all make it his enemy; Which will never give him over till it have undone him. This is so large a Theme, and so copious a subject, that if I should here write and set down all that, which in this kind would fairly offer itself, I must be driven much to enlarge my pen. But it is not my Intent, to set my cloth on the Tenters, nor in this little Loom to wove large Histories, and long discourses, but only to give a short touch, and away, of the effects, which this sense causeth, and of the miseries and misfortunes, which are incident to Touching, and that all the work, & pains which it does and takes for its friends, and best wellwishers, is not so freely bestowed, nor that good assurance given thereof, but that this it's momentary pleasure, makes quick payment, in groans, in diseases, and in Temporal, and Eternal Death; The condition of the obligation being drawn and signed by no worse a Scrivener then Saint Paul; 
Rom. 8.13.  Si enim secundum carnem vixeritis, moricimui: For if ye live after the flesh, ye shall dye. We have examples of Kings good store, and of ancient and modern Kingdoms, foreign, and domestic. The first shall be of Charles the 8. King of France, in whom voluptuousness and delights, wrought so great an alteration in that his most fortunate and happy entrance, which he made into Italy; where without putting hand to his sword, he became Master of all the whole Kingdom of Naples, and did so amuse and affright all the World, that the Great Turk was afraid of being overrun by him, and many of his Commanders, which had the keeping of his Forts on that Coast, forsook them and fled. And if that King had but well followed that Enterprise, he had been Lord of all Greece. But being a young Gentleman, he suffered himself to be overcome by the Dainties and Delicacies of that Country, spending his Time in delights, banquets, shows, maskings, dance, and feastings; So that he, who had so soon ●●ed the world with fear, was as soon overcome by yielding to the pleasure of this sense. For he and his did so glut themselves with the fruits of that Country, and so followed the delights of the flesh, that having entered victorious, they became subject, and were subdued by that now and loathsome disease, which possesseth the whole body, and to dissemble its name, they call it Corrimiento, which in plain English, is the French Pocks. There, and then it was, where and when it first began to rage, and from thence spread itself hither and thither, and now is so generally known in all parts of the world, and which by Touching one●y cleaves close unto man. And this, had its 〈◊〉 land beginning in carnal delight, as it was resolved in a Consultation of Physicians, which King Don Alonso called together in Toledo (which is another notable Example) who having won that City from the ●owes, and many other places, 
Don Alons the sixth of Castille and Leon's. Vide Fernan Perez. lib. 2. Tit. 4. cap. 5.  joining themselves in the victory, laid aside their Arms, and gave themselves in that manner to their pleasures and delights, that within a few days they were grown so lazye and so weak, that they were not able to fight, nor to bear arms against the enemy; and being forced to take them up in a certain skirmish, which they had near unto Veles, they were overthrown and shamefully put to flight, leaving dead in the place the son of their King. Who being very sensible of this so great an infamy, consulted his Physicians, what should be the cause of this so great a weakness both in the strength and courage of his soldiers, who in the first encounter having showed themselves as fierce as Lions, in this last conflict seemed as fearful as Hares. Who answered him with that will ●h● Pliny speaks of the Romans, 
Plin. nat. Hist. lib. 2. cap. 3.  who fell from their ancient greatness, because in their meat, drink, and apparel, and in the delicacies of their baths, and company keeping with women, they exceeded all those, whom before they had overcome. And therefore, Vincendo, victi sumus: We are overcome, by overcoming. And thereupon, that good King forthwith commanded the oaths to be destroyed, together with the houses of pleasure, gardens, and other the like places of recreasion, wherewith that damage was in part repaired. In these two things, daintiness in diet, and wantoning with women, the Devil imploies his utmost strength and force, that he may quit those of it, and utterly dis-inable them, that give themselves thereunto. And this was that Counsel and Advice, which that member of Satan, and false Prophet, Balaam gave to the King of Moab; That in those places, through which the children of Israel were to pass, he should appoint certain of his fairest women to be there in readiness, to receive and entertain them, to cherish and make much of them, and to invite them to eat and drink with them, as the only means to draw them on to their destruction as it afterwards fell out. 
Num. 25.1.  This is pointed at in Numbers but set forth more at large in josephus. 
joseph de Antiq. lib. 4. cap. 5.  Where it is added, That those are not to be feared, which give themselves to the like gusts and delights, for in waxing weary of the clattering of armour, and taking pleasure in the sound of music, in putting off harness, and putting on silks; in changing a field-Tent, for a soft bed; and forsaking the conversation of soldiers, and Captains, to follow the company of women, they stuck a nail in the wheel of their fortunes. These are examples, that cannot be excepted against; But much less that which follows of King Solomon, whose pomp, music, dance, feastings, hunt, dainties, delights, and pass-times, were such, as he himself, inspired by the Holy Ghost, reckons up. Now that, which he got by all these, what was it? Only this, that these Vices, and wanton delights, made him forget himself, and to blot out all the good of his felicity, and that good correspondence, which he held with God, and in such sor● did turn his brains, that he came to commit idolatry, and to call his salvation in question. And therefore let every one command his flesh, as he would command his slave, lest it make him a slave. For to him that yields himself thereunto, it is a fierce; to him, that fears it, a cruel; and to him, that delivers the keys of his liberty up unto him, a domineering Tyrant, which like a haltred beast, it hales after him. There are two remedies found, for the curing of so many damages and disorders, as we perceive to be in this sense of Touching, and that of the Taste. One general for all; which is Temperance, whereof we will treat by and by; The other more particular, drawn from the example of Kings, whereof we will discourse hereafter.  

§. I. Of Temperance.  
THe Office of Temperance, is to keep a man from flying out, and to make him not to incline to a little more, or a little less, but to live always in very good Order, not exceeding in any thing the bounds of Reason. 
Cicero lib. 2. de sin. Aug. lib. de moribus.  Est moderatio Cupiditatum, rationi obediens: It consisteth in a certain moderation and mediocrity in pleasures and delights, from which a Temperate man abstaineth, refraining from superfluities and excesses, using things according to necessity, and not according to his appetite. And it is that rule and Compass, which doth meet and measure out the desires of man, that they may not pass from their point and Centre, not suffering the heart, like the Raven, to flesh itself on the dead flesh of sensual delights. 
Dionis.  S. Dionysius saith; That it serveth to incline a Man to all good; according to the rule of reason; as well in that which appertaineth to the sense of Touching, as of the Taste, that it may not, like an unbridled colt, break out into those two unruly appetites, whose operations are so furious and vehement, that in earth, water and air, they leave nothing safe and secure; and therefore had need of this great virtue, to restrain their disorders, and concupiscences. These are those that make the cruelest war against both body and soul; and this is that, which bridleth, tempreth, and moderateth her in her Excesses. 
S. Prosper lib. 3. de vita Contemp. cap 19  Temperantia (saith Prosperus) temperantem facit, abstinentem parcum, sobrium, moderatum, pudicum, tacitum, serium, & verecundum: Temperance makes a man temperate, abstemious, sparing, sober, moderate, modest, silent, serious, & yet shamefaced. It is a Virtue worthy Kings and Princes, and much commended by the Saints, and many are those Virtues which accompany it; As modesty, shamefastness, chastity, abstinence, fair and comely behaviour, moderation, sobriety, gravity, and humility. Aristotle calls it, 
Arist 6. Ethic. cap 5. & 6.  Conseruatricem prudentiae, & sapientiae, the Conseruresse of prudence and wisdom. For intemperance in eating and drinking, or in any other kind of delight, doth overthrew the brain, dull the understanding, darken the judgement, blunt the best and sharpest wit, and makes man, as it were, a beast, as is to be seen by experience. Quotidiano experimento probatur (saith Pope Leo) potus satietate, 
S. Leo. Serm. de jeiun.  aciem mentis obtundi, & vigorem cordis hebetari: It is made good by daily experience, that facietie of drink, dulleth the edge of the mind, and blunteth the vigour of the heart. Temperance likewise preserveth the health, and makes man's life more long, more sound, and more pleasing. For, to be Princes, and monarchs, and Lords of all the world, and whatsoever therein is, is not sufficient to content them, if they want their health, which is of more worth than all the world besides. Melior est pauper sanus, 
Eccl. 30.14.  & fortis viribus quam diues imbecillis; & corpus validum, quàm census immensus: Better is the poor, being sound and strong of Constitution, than a rich man, that is afflicted in his body. Health, and good state of body, are above all gold; and a strong body, above infinite wealth. In distempering the humours, the Lots of men's Estates are changed. The sick man, be he never so great a Lord, would be content to change States, to have a poor ploughman's health. To what use serve Kingdoms, Signories, and great treasures, if, day and night, a King lead a more miserable life, than a day-Labourer? To what use serve his rich bed and down pillows, if he can take no rest in them? To what use serve his delicate Cates, and dainty dishes, if he no sooner sees them, but loathes them? To what use serve his rich and precious wines, if he must be driven to drink Barleywater? Or what guste and content can he take in any thing, whose taste is as bitter as gall? Or how can he have contentment in these outward things, that hath it not within himself? julius Caesar wearied out with his want of health, did hate and abhor his life. For, (as the wise man saith) Melior est mors, quàm vita amara: Better is Death, than a bitter life. A sick life, is no life; nor is there any happiness, where health is wanting. And all things without it, are as nothing. For to live without pain, is more to be prized then all. And this doth Temperance effect. This preserved Marcus Valerius more than a hundred year's sound in judgement, and strong in body; And by this Socrates lived all his life time free from sicknesses and diseases. It was the saying of the elder Cate, that he governed his house, increased his wealth, preserved his health, and in larged his life, by Temperance. In multis escis erit infirmitas (saith Ecclesiasticus) Qui autem abstinens est, adijciet vitam: Exceste of meats bringeth sickness; By surfeiting have many perished, but he, that taketh heed, prolongeth his life. King Mansinoja, was wonderful temperate, his fare was ordinary and with out curiosity, which made him live so sound and so healthy, that, at 87. years of age, he begat a Son, and at 94. won a battle, wherein he shown himself a very good Soldier, but a better Captain. And therefore let those dis-deceive themselves, and acknowledge their error, who think they shall preserve their life, by faring deliciously. Pliny saith of grass; 
Plin.  That, Quanto peius tractatur, tanto provenit melius: The worse it is used, the better it proves. As with it, so is it with man. Homo sicut faenum: Man is but as grass, or as the flower of the field; Which is no sooner up, but is cut down; no sooner flourisheth, but it fadeth; and all its beauty no sooner appeareth, but it perisheth, and withereth away, and is no more to be seen. And the more we make of much ourselves, the less while we live. We are always crazy; soon down, but not so soon up; Quickly fall into a disease, but long ere we can get out of it; Losing our strength, before we come to it, and waxing old, before ever we be ware of it. But if a man will lay aside this Cockering and pampering up of himself, and habituate himself to labour and travail, he shall pass his life the better. For health never dwells with delights; nor strength, join hands with choice fare. Nor shall he ever do any famous Acts, and worthy renown, that fears to take pains, and is willing to take his ease. The Emperor Hadrian, was singular herein. Frigora enim, & tempestates, ita patienter tulit, ut nunquam caput tegeret: He did endure colds, and all kind of fowl weather with that patience, that he never put on his hat, but always went bareheaded. And Alexander the Great, would tell his Soldiers that it was for lazy Companions, and effeminate fellows, to apply themselves to the pleasures and contentments of this life; but for Noble hearts, and generous spirits, to accustom themselves to labour, and to take pains. In a word, Temperance is a virtue very necessary for all estates; it will suit well with all: but more particularly with Kings, and Princes, and great persons; because it is in itself a virtue so gentlemanlike, so worthy Noble persons, and so proper for royal Majesty. As likewise, for that they live, as they do, amidst so many regaloes, and delights, so many curious meats, and a thousand other occasions, whereby, if they do not arm themselves with this virtue, not only their lives, but their souls, are like to incur the great danger. For like thiefs in a man's own house, or close traitors lurking in secret corners, some while one, some while another, are never from their elbow, till they deliver them over into the hands of death; or at least hox their courage, and cut off their health. Which in good Kings so much importeth, and which all men desire may be long and prosperous. The want whereof in a particular person importeth little; but in them it mattereth much, in regard of the great loss which the Commonwealth thereby receiveth. For on their welfare, dependeth the general comfort and government of the whole kingdom, which when it is wanting in them, that want is common to all.  
Let then the conclusion of this discourse be, That Kings ought to keep an orderly and temperate diet, having more regard to the law of Nature, and unto Christian reason, then to their greatness of state, and Majesty of Empire; And to carry themselves amidst so many occasions of pleasures and delights with that modesty and moderation, as if they were without them, if they have a mind to preserve their bodies and their soul's healths; and to give unto all a good example; which is another (as already hath been said) so powerful a remedy for to persuade other Princes and Potentates of his kingdom, to the embracing of this virtue. And besides that observation of Hipocrates, Quod plures cecîdit gula, quam gladius: That surfeiting hath killed more than the sword. Let those that place all their care in these their delights and pleasures, consider that saying of Cato, That our much carefulness in this, causeth much forgetfulness of God. And there are some that count it an honour and reputation unto them to eat and to drink, (though Sanitas est animae & corporis sobrius potus) and because they are great in estate, they will also be great feeders. Which indeed is not Greatness, nor lordliness, but great baseness, and unbeseeming their authority, to suffer themselves to be given to gluttony, and to the excess of eating and drinking. Saint Bernard did bless himself, and much wonder, at so much time and wealth as herein was spent; and at so many Cooks, and other Officers, herein employed. And that he should be the most commended, and best rewarded, that could invent any other new kind of choice dish, than had by gluttonies curious enquiry been as yet found out. And all to give gust to the Gust, and to please the palate, with the loss of their honour, the wasting of their wealth, and to their great hurt both of bodies and souls. But these must I enrol in the list of unfortunate persons, 
Eccl. 10.17.  and account that kingdom happy (as the wise man saith) where the King and his Peers live soberly and temperately. Beata terra, cuius Rex nobilis est, & cuius Principes vescuntur in tempore suo, ad reficiendum, & non luxuriandum: Blessed art thou (O Land) when thy King is the son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness.   

§. II. Of another remedy against excesses, and superfluities, depending on the example of Kings.  
A King being (as hath been said) the soul and heart of a kingdom, and like another Sun, which with its light and motion, affords light and health to the world; being the true picture and lively Image of God upon earth; and he that is most (being just) like unto him, hath a great and precise obligation lying upon him, both by his life and example, to give life unto his kingdom, and to set himself, as a pattern, before his subjects, that, and they, being that mystical body, whereof he is the head. And see what dependency the members in man's body have on the head; the same, or little less, have subjects on their Kings. And if that be sound and good, it is well with all the members; but if ill affected, all of them suffer with it. The Proverb saith, Cum caput dolet, catera membra dolent. When the head acheth, the rest of the members ache with it. And as it is so true, as nothing more, so is it more in Commonwealths, than men's bodies. For, as the humours of these are in or out of order, according to those which the head communicateth unto them. So likewise the composition of a whole kingdom, dependeth on the good or ill composition of their King and Head. Whence it followeth, that the same necessity which a body hath of a good head, the very selfsame hath a kingdom of a good King; being that he as he is King (as already hath been delivered) doth therein supply the Office of the Head. And therefore it was well said of Plato, That the inclining of a King to good, or ill, is the inclining of the whole kingdom, according to his scale or balance; they bend all the same way, & follow him, as the shadow doth the body. Movetur cum Principe mobile vulgus: As the Prince moves, so doth the wavering multitude. In vain do we seek to rectify the shadow, if the body be crooked. The waves of the sea, go that way as the wind drives them; and the vulgar are led along by the example of those their Kings, that govern them. Aquae multae populi sunt: The common people are as many waters. The spirit and wind that moves them, is the King, who with great force carries the minds of his subjects this way or that way, as best pleaseth him. By only seeing Saint Peter abstain from some meat, and eat of other some, without commanding it, or saying any thing thereof to those new converted Christians, 
Galat. 2.14.  Saint Paul saith, that he carried them away, and drew them to do the like. For, there is neither Law, nor Precept, nor force, can be compared with that which the example of a King works upon his subjects, forcing them to imitate and follow him. King Manasses (saith the sacred Text) fecit malum coram Domino: He did that which was evil in the sight of the Lord; for he forsook him to follow strange Gods, like unto the abomination of the heathen. And anon after draws thence this consequence or conclusion: 
2 Chron. 33.9.  Igitur Manasses seduxit populum, ut faceret malum: So Manasses made judah, and the Inhabitants of jerusalem to err, and do worse than the heathen, etc. But tell me, I pray, how came it to pass, that this King should cast such a mist before his subjects eyes, that he should thus deceive them, and make them do as he did? For we do not find there, that he said any one word unto them, or induced them thereunto by any other diligences, whereby to persuade them to commit the like sin. Though he did not, yet he did enough, in doing that which he did, as being their King and Head. For, as the Sovereign doth, so doth the subject. King Hamor, and Prince Shechem his son, by their bare example only persuaded their people the Shechemites, to leave that law, wherein they had been bred and brought up, and to entertain that of the Hebrews, though it turned to the loss of all their lives. Of Kings, saith a Roman Philosopher, Quaecunque vitia ipsi concipiunt, ea infundunt in civitates; 
Julius lib. 3. de Legibus.  plus exemplo, quam peccato nocent: Whatsoever vices they conceive, they infuse the same into their Cities, offending more by their example then by their sin. By the sin, they do but aggravate and wrong their own conscience; but by the example, the consciences of all the common people, which have no other eyes whereby they see, no other rule or square whereby to rule and govern themselves in their actions; Nor is there any other means, whereby vices are communicated with more facility, and larger licence. And therefore it concerns them very much, not to make any the least breach in good manners, nor to turn (though never so little aside) from the way of virtue. For they cannot build up so fast by their good, as they pull down by their bad example. Besides, the vulgar judge their vicious actions, for virtuous; their bad, for good. And if not so, then will they justify their own looseness, by laying the same on their King: He doth thus and thus, And why should not I? This same Regis ad exemplum, runs over all the world; and men are willing enough to make their advantage of it. Of Dionysius the Syracusan, Plutarch reporteth, that at first he was very studious, and much given to his book, and whilst he so continued, all his subjects applied themselves to the exercise of good letters. But growing weary of so good a work, he left off his learning, and betook himself to the vice of gaming and wantonness; and presently all his subjects, as if they had been bewitched, began to loathe their books, and fall to vice. Isidorus saith of the Ethiopians, that they were such Apish counterfeits of their Kings, that they held it a kind of reproach and infamy, that if their King did want a member, or were lame, all his household servants were likewise of that fashion; and would willingly maim and dismember themselves that they might be like unto their King.  
I say therefore again; Let Kings look well unto that which they affect, and whereunto they are inclined; for the same will his Subjects affect, and thereunto will they all be inclined. And therefore Isocrates did counsel his King, that he should love and esteem the Arts, and such Offices as might be most profitable for the commonwealth, and should abhor the contrary; for these would bring him augmentation of honour, when those other would be forgotten, or but ripped up to his shame; that he should approve good, and reprove bad customs, and evil manners, that these might fall, and those other be in use. For in regard that the King is Censor morum, he that censures our manners and behaviour, and sets down and determineth, which we are to fly, which to follow: Look which he approveth, and keepeth, are kept and approved by all, and every one does his best to excel therein. And those which he shall reprove and mislike, all men will shun and avoid them. And more particularly, these two pernicious ones, which appertain to Tasting and Touching, I desire to have them be condemned and reproved by the example of Kings; such as are excess in sumptuousness of apparel, and in meats and drinks, and the like public and common vices. For, by these two abuses, great Monarchies have been ruined, and overthrown.  
Let us fall a little upon the first; wherein is such excess and superfluity in this age, as never more. Howbeit, as it was not wanting to former times, so was there a great deal of care taken for the reforming thereof. Your Romans made Laws, for to moderate the expenses and excesses of apparel and diet. The imperial Laws of the kingdom, and those of the Partida prohibit it, and many other prematicas and Statute Laws, which have been made thereupon, and confirmed by Act of Parliament. And the sacred Scripture likewise in many places doth condemn it. And therefore a remedy in this kind (if possibly it can be procured) is very needful: For excess, doth not serve so much for sustentation, as for pomp and ostentation, wherewith is fomented Ambition, vainglory, concupiscence, and dishonesty, even to the falling into those vices, that were never before seen, or used. Their expense, that increaseth, and their substance decreaseth: what wealth can a man have, that will suffice for the arraying and appareling of women, as also for the clothing of men, which is no less vicious, and expenseful than theirs? What doth it benefit us, that the riches of our times are greater than those of our predecessors, if our expenses be more excessive? By running on in this lavish course, great and ancient houses have been brought to nothing, and new ones have started up in their room, borne and bred in bad Trades, and worse manners, who always have a smack with them, or some touch or other of their former meaner fortune. And for this cause only, are there so many misfortunes and disorders in the houses of many your ordinary and common sort of people, and even in some of those that are of meaner rank. For they had rather perish and undo themselves, then to be accounted needy and poor. And without doubt, the most of their substance is spent in meat, and clothes. Which vice shame would moderate in them. But the fear of seeming to be of less ability than their neighbours, hath quite altered the case, and serves to help them on to their ruin. For every one counts it a disgrace unto him, that he shall not go as well clad as his neighbour, and eat as good meat, and drink as good drink as he doth, though he pay sound for it, both in his honour and estate. And hence proceed your briberies, corruptions, subornations, and injustice. For necessity, the mother of vice, and that which makes (as we say) the old wife trot; puts them so hard to their shifts, that for to free themselves from want, there is not that wickedness which they will not give way unto; and all, because they will not lack these instruments of their gusts, nor want the appearance of Majesty in their houses.  
And another no less mischief than the former, is the inequality in the estates, and qualities of the persons; and the equality wherewith the said accoutrements both in meat and apparel is used. For (as Plato saith) in a well ordered commonwealth, all aught to be equal. And yet we see, that mean women, that have neither means nor quality, wear Kittles, Petticoats, and Gowns of cloth of gold, and rich embroideries, that Queens can scarce wear better. And as for our ordinary sort of men, there are very few of them, but will go in such good clothes, that Kings can not be better clad. Of the Emperor Tiberius Caesar, Tacitus reporteth, that by a Decree of the Senate, he did prohibit men the wearing of gowns of silk, saying, That they did disgrace themselves by putting on such an effeminate habit. And of the Emperor Aurelius it is noted, that he did not only not wear silk, but would not so much as suffer any to be in his wardrobe, saying, That he would not buy clothes at the weight of gold. And Lampridius saith, That the first Emperor that ever had any Wardrobe, was that wicked and luxurious Emperor Heliogabalus. Scipio Aphricanus, and Alexander Magnus, were very singular in this careless manly wear, whereof others are so curiously careful. And let us say no more hereof, than what Isocrates said, writing to his King, Have a care (saith he) of the things of particular persons, and think that those that live at high and excessive rates, waste and spend out of thy treasure; and that those that take pains to scrape up a little muck, and to get into some wealth by their thrift, are the only men that fill your coffers, and increase your treasure. For the Subject's purse is as the Kings own purse, if he rule and govern well. But when men shall not have means sufficient for to supply that excess in diet, and clothes, which vice and man's foolish pride hath introduced, how is it possible that they should serve and assist their King in the necessary occasions of the kingdom? it is impossible but that there must be a failing in the one, being that the ends are so opposite. How can they have any heart or guste for the one, having placed all their care and content in the other? And questionless, if these superfluities were taken away, the Subject would have wealth enough, and then it would never grieve them to part with part thereof to their Kings, or to spend it in his service. But that which is now permitted amongst us, is the same which the Romans permitted, and procured in the Nations, they had subdued, for to consume and eat them out, and to keep them in the better obedience. But in their own commonwealth they did evermore fear it, and seek to excuse it. What Prince hath there ever been, either of those that were held to be good or indifferent, that did not treat of this remedy? Not any. Yet they did most of them err in the manner.  
Now, to remedy this excess, experience hath and doth show unto us, that it is not the penalty, nor rigour of the Laws and Statutes that our Ancestors seemed to have erred in, who by those penalties alone, thought to amend these extravagancies in their subjects. But the cure of this exorbitancy is that which the Ancient did prescribe, and we have declared, touching the example of Kings, and of their imitation. The desire of giving them content, is more powerful with them then the fear of punishment. This doctrine Tacitus taught, rendering the reason of that temperance and moderation, which was in the Emperor Vespasian his time in clothes and diet, and in the vicious superfluity of these vices. And after that he hath gone varying from one reason to another, he saith, That this Prince was the principal Author of that sparingness and thriftiness amongst the Romans of those times in their wasteful expenses; by exercising himself in that their ancient manner of lining in matter of maintenance, apparel and the like. And hence it succeeded, that all his subjects did the like, conforming themselves according to his fashion, their respect to their Prince, and their desire to imitate him, prevailing more with them, than the punishment or fear of the Laws. And this is a sure and sound point of doctrine, and of that great consequence, that it never ought to slip out of the memory and good liking of Kings, and their principal Ministers, as being the mirror or looking glass wherein the Subjects see and behold whether their manners be foul or fair, become or not become them, according to the liking which they take from their superiors.  
Of Augustus Caesar, Dion reporteth, That because he would not wear such clothes, as were prohibited by his Laws, there was not a man in all his Empire that did offer to put them on. Componitur Orbis (saith Claudian) Regis ad exemplar, nec sic inflectere sensus Humanos edicta valent, quàm vita regentis. The whole world shapes and fashions itself according to the pattern their King sets before them; nor can Edicts and Decrees work so much upon men's humours, as the life of him that ruleth. Of all the reasons whatsoever that the wit of man can device, there is not any more effectual to persuade hard and difficult things, than the example of Kings. Let therefore a Prince lay a more hard and cruel punishment upon them, than either imprisonment, banishment, or some sound fine, or pecuniary mulct, as not to do them any grace or favour, or not to afford a good look on him, that shall not imitate and follow his fashion. For there is no man such a fool, that will lose the fruit of his hope, for not apparelling himself after this or that manner, as he sees the Prince himself is contented to go. Let Kings amend this fault in themselves, and then his Peers, and other their inferiors, will not be ashamed to imitate them. I pray tell me, if men of the base and meaner condition should only be those, that were vicious in their meat and clothes, who would imitate them therein? Assuredly none. All would be Noblemen, or Gentlemen, or at least seem to be so in their fashion and apparel, howbeit they would be less curious and dainty, if they saw those that were noble, or gentile, go only plain and handsome. That ancient Roman, pure, neat, clean, and comely attire of those who conquered the world, did then wholly lose itself, when your great and Noble persons of that commonwealth left it off. For in all things, but more especially in those that are vicious, men seek to make a fairer show than their estate will bear, and thereby procure to content and please their Kings under whom they live; knowing that there is no intercession or favour like unto that, as the fimiliancie of manners, and the kindred which this doth cause. Let Kings, by their example, cut off the use of costly clothes and sumptuous banquets, and whatsoever in that kind is vicious and superfluous, and they shall straightway see, how a great part of the greediness of gain, and covetousness of money will cease, and many other evils and mischiefs which proceed from thence, which would not be sought after nor esteemed, were it not for the execution of the appetite, and fulfilling of our pleasures. And for this end and purpose, money is kept with such great anxiety and trouble, but procured and sought after with much more; because it is the master and commander of all pleasures and delights whatsoever. For which we will buy and sell, and give all that we have.  
The second point concerning vices and sins, common and public, the hurt that comes thereby is well known both to God and man, and is harder to be reform then the former. That, is moderated either with age or necessity; but this, neither necessity nor time can lessen, but with it increaseth, and shooteth forth new sprigs and suckers, never before seen, nor used in the world, against which neither suffice Laws nor Statutes. And that doctrine of Tacitus is now come to be verified, That there is not any greater sign of corruption of manners, than multiplicity of Laws. And we now live in those dangerous times, whereof Saint Paul speaketh; and I know not whether I may be so bold as to say, That it is likewise an argument or sign, that the Subject is near its end, or at least daily grows decaying, wherein these signs and tokens are to be seen; One disorder begetting another, which is the order which Nature keeps with things that are to perish, till at last all comes to ruin; and this universal fabric sinks to the bottom, never more to be repaired. I wots well, that whilst there be men, there must be vices, and sins, and that few or none will cease to be that which they are, in regard of humane weakness, and man's propension and inclination to sin, and that there are not any remedies which will serve and turn wholly to cure and cut them off, it being a thing impossible, for that their beginning and cause doth proceed from Nature itself being corrupted. That which the worth and wisdom of Kings, and their Ministers, may be able to effect, is; That they may daily prove less and less prejudicial to the public: and that the dissembling of abuses in the beginning, before they take head, be not a cause of seeing ourselves brought to that estate, which Sallust writeth Rome was found in in Catiline's time, there being so good cause for to fear it. As also that they will draw after them God's comminations and chastisements. When a kingdom (saith he) comes to the corruption of manners, that men do pamper and apparel themselves in curious manner, like women, and make no reckoning of their honesty, but deal therewith as with any other thing that is vendible, or set out to sale; and that exquisite things, for to please the palate, are diligently sought after both by sea and land; that they betake themselves to their ease and sleep, before the due time of their rest and sleep be come; that after their bellies be as full as ever they can hold, they never cease craving and cramming till it be noon; that they do not forbear from eating and drinking, till they be either hungry or thirsty; not that they ease themselves out of weariness, or keep themselves warm against the extremity of the weather: but that they do all these things out of viciousness, and before there is need; well may that Empire be given for lost, and that it is drawing near to its last gasp. For the people thereof, when their own means shall fail them, for to fulfil their appetites, out of a thirsting and greedy desire of these things, what mischiefs will not they move, or what villainies will not they attempt? For the mind that hath been ill, and long accustomed to delights, can hardly be without them. And, that they may enjoy them, by hook or by crook, by one means or another, though never so unjust and unlawful, they will make a shift to get themselves into money, though they spend it afterward idly & vainly in that profuse and lavish manner, for which they did intent it.  
Let every good King beg of God, and let us all join in the same prayer, that in our times, it may not come to these terms, and that Kings will strive and study to quench these sparks before they break forth into a flame, and to put out the fire whilst it is but newly kindled, lest it take hold on the whole building, and help come too late. And because there are so many sorts of vices, that it is not possible to procure an universal cure for them all; that which is likeliest to do most good, will be that self same medicine mentioned before in diet and apparel, to wit, the good example of Kings; and in imitation of them, that of the great Lords of the land, and those that are nearest in Court about their persons; joining herewith the fear of their disfavour: letting them both see and know, that the vicious fall backward, and the virtuous come forward in honour; and that only virtue is the true means and surest way to bring men to great place and preferment in the commonwealth. Let Kings hate these idle drones, these honey-suckers of other men's labours, that live all upon the waste and spoil. Which kind of people, even in reason of state, are not good for the quiet of a kingdom, in regard of the evil cogitations and dangerous devices that are bred in their minds, and in their time break out. I would have this imitation to be the remedy for this so great an ill; for neither penalties nor fear of punishment will do any good upon them. For he that will not forbear to sin for fear of God's Law, will hardly refrain from man's. Let Kings therefore say and do those things, that they would have their Subjects say and do. And let their favourites, and those that are nearest about them, run the like course, and let it extend to the better sort, and those that are of rank and quality; for by this mean it will descend to those likewise that are of meaner condition: and then shall they see, how much more good it will work, than either laws or punishment. And this is the more natural of the two; for the one is founded upon imitation, and the other grounded upon fear. And men do more easily imitate those better things which they see actually put in execution, then depart from those worse things, which they either hear or know to be prohibited. And when they shall see that their superiors, and those that are in place and authority, command one thing and do another, they neither dread their threatenings, nor obey their commandments. For perceiving that they do but imitate their actions, they persuade themselves that none can, without blushing, punish the same sin in them. Sallust did advice Caesar in the entrance to his Empire, that if he would order his commonwealth aright, he should first of all begin with reformation in himself, and his; (as Pliny saith) Vita Principis censura est, eaque perpetua; ad hanc dirigimur, 
Plin. Jun. lib. Epist. ad semp. Rufum.  ad hanc convertimur. The life of a Prince is a perpetual censure; and according thereunto do we guide and govern ourselves. And let it not seem unto any, that this remedy of the imitation of Kings is slow, and long, and will ask a great deal of time; for where there is met together, as it were in its centre, whatsoever may corrupt and hurt that, which is capable of being corrupted, when as neither Kings nor their Laws are able to hinder it, in vain is it endeavoured, or to be imagined, that that may be cured in a few years, which hath lain sick so many. But till such time, as men grow up like new plants, and have accustomed themselves to virtue, to the end, that through the tenderness of their youth they may not grow awry; Being therein likewise helped, by the example of their betters; for there is not any Artifice, so powerful and effectual, as that of imitation, which I now speak of; for it being a cure so conformable unto nature, it will work by degrees; whereof we shall not know the benefit, till we have enjoyed it.  
And because there are both diseased persons, 
Chrysost. hom. 19 in Gen.  and diseases (as Saint chrysostom hath observed) which are neither remedied by sweet potions, nor purged away by bitter pills; A main reason whereof is, because they themselves are not willing to be cured, nor will admit of the example of Kings, nor the fear of their Laws: it is fit this other remedy should be used, of punishment and chastisement, without dissimulation. For many times the motive of sinning is the facility of forgiving. And it is a known case, that people by punishment become obedient; but by pardoning, proud and insolent. The ill and vicious, are so possessed and enabled in their vices, by their long continuance, that if Kings should not show some mettle and courage, they would possess the world, and carry all things away before them, in that violent manner, that the good should not be able to live amongst them. 
Bald. in l. Provinciarum C, de ferijs.  By chastising the bad, (saith Baldus) the good live in safety. And for this cause (and not in vain) according to Plato, and others, were Laws instituted, and regal power, the stroke of the sword, the discipline of the Clergy, and the common hangman's whip, all of them as necessary for man's life, as those 4. Elements, by which we live & breathe. Let Kings take this from me, and believe it, That that commonwealth is in great danger, where the King's reputation goes decaying; and the force of justice looseth its strength. For thereby vices assume licence unto themselves; and their owners persevere, and go on in them. Here a remiss Prince is a sharp sword, and doth never more grievously punish then when he doth most pardon. Punishment and chastisement only offend the delinquent; but remission, la ley, all Rey, y la Grey, the Law, King, and people. By remission, Laws and Kings grow in contempt, and the whole commonwealth infected. Whereas by chastisement the Law is obeyed and kept; the King feared and honoured; and the kingdom maintained in peace and justice. I do not treat here of those cruel and rigorous punishments which some severe judges inflict, for remedies and cures of so much rigour, are violent, and do sooner kill, and make an end of their Subjects, then heal and recover them by little and little. Wherefore in point of correction, a commonwealth must use a great deal of caution and prudence. And for that he who pretends by main strength to resist the furious current of a swift river; or by roughness, to tame a headstrong horse, shall show himself as insolent, as impertinent; rigour with gentleness, and justice with mercy, will do well: which if they go not hand in hand, and kiss each other, they are both but the occasion of greater corruption. For it is an erroneous discourse in those that think, that public conservation consisteth in the execution of cruel chastisements, and sharp and rigorous sentences, be they of death or otherwise; For these do rather dispeople, and desolate, then correct and amend a kingdom. And as it is a sign of bad Physicians, or of a corrupt and infectious air, to see many fall sick, and dye; so likewise is it of careless Ministers, and ill prevention, and of a contagious corruption of vices, and evil manners, when there are many criminal judgements, many punishments, and cruel chastisements. And who is he that knows the principal cause thereof? it may be this, or it may be that, or all together, howsoever I am sure it is all ill. And in a word, so great, so universal, and so pernicious an ill, that if Christian Kings carry not a very watchful eye over their subjects manners, in not suffering them to fly out, they shall not, when they would, be able to refrain them, and remedy what is amiss; for evil custom being once habituated (according unto Galen, and others) is an acquired nature, and engendereth an habit, which being man's natural inclination, carries him along after it; and so great is his inclination to delights, and so many the provocations, and ill examples which draw him thereunto, and pour oil as it were upon that fire, that if there be not the more diligence and care used in the quenching of it, it must necessarily spread itself abroad, and extend itself daily more and more, and more especially into those Cities and countries where there is much commerce and trading in Merchandise, and in the Courts of Kings, where there is such a concourse of divers and sundry nations, there being not any one of them which hath not its proper and peculiar virtues, as also it's proper and peculiar vices. Their virtue's men hardly take hold on; but their vices, those cleave easily unto them of themselves: and by this their Commerce and Trading, remain engraven in their hearts. And what was before but an inclination, being now become a custom, vice engendereth vice; and one appetite maketh way for another. Lycurgus saith, That it more importeth a State to see that its Cities be not infected with the ill customs and manners of Strangers, then to preserve them from the plague, the pestilence, or other the like contagious diseases. For these, Time assuageth and consumeth; but those, are with time increased and augmented. Three Ambassadors of the Cretans, each of them being of a different Sect, made their joint entrance into Rome. The Senate gave them audience. And Cato being there, whom (for his great authority) they did much reverence, and was indeed as an Oracle amongst them, gave his vote, and opinion, that he would have them dispatched thence with all possible speed, before the corruption of their manners should corrupt the Roman Commonwealth.  
This care ought Kings to take; and so much the rather, for that they have never a Cato, that will tell them; never a Counsellor that will advice them, that in no kind of manner, nor upon any occasion whatsoever, ought they either in their Court, or kingdom, suffer any man (no though he be an Ambassador) to reside there, being different in his Religion, manners, and Ceremonies. For their treating and conversing with us, serves to no other purpose, but to bring in vices, and banish virtues, to work upon weak and wavering minds, and to draw the natural Subjects of another Prince, from God's true worship, and due observance of his divine Law. And this was the care of the Ancients of those times, who would never give consent and allowance, that there should be any thing entertained or received into their commonwealths, whereby men's minds might grow cold, or be withdrawn in any one point or tittle from the worship and adoration of their Gods. And very fit for these times were that Law of the Persians, which did punish him with death, that should bring in any new use, or strange custom. And the Cretans, did in their ordinary Litanies desire, that no new custom might enter into their city, which is as a contagious disease, and cleaveth as close as the plague or pestilence. Nor did the Laws of Egypt permit any new tune in their Music, or any new kind of song, unless they were first examined by those that were in place of government. For (as Plato affirmeth) a Commonwealth, as well as Music, 
Plato Dial. 2. de Legibus.  admitteth changes; And that for the avoiding of this mischief, it ought not to be permitted, that there should be introduced any new kind of tunes, or Music, together wherewith men's minds receive some change and alteration. Aristotle did advice those that would be virtuous, that they should not use Music, nor musical instruments, to incite them to be vicious. For Music being a divine gift, and very powerful to move the hearts of men, and to persuade the thing that is sung, if they accustom themselves to play and sing holy lessons, & honest songs, they thereby accustom themselves to be honest and virtuous. And therefore anciently your Kings, as David, the Prophets, and Priests, the better to apply themselves to contemplation, did use Music, wherewith they suspended their senses, and remained as it were swallowed up in God. In a word, many men have therewith been rob of their souls, and of their honours, and daily much hurt doth ensue thereby. For it is able to do much, and great is the force and power which it hath over men's manners. And if you will not believe me, observe but the hurt, which your new wanton tunes, together with the lascivious words, and gesticulations used in them, have wrought of late amongst not only the common, but better sort of people.  
Now to shut up all that hath been said in three points. First of all I say, that it much importeth, that a Prince be good in himself; for that all men make their Imitation after that pattern that he sets before them. And for this cause, God placed him in so high and eminent a place, to the end that by the resplendour of his virtues, he should give light to the whole kingdom; and that both by his life and example, he should exemplify and indoctrinate his Subjects: for it is not only included in the name and office of King, to rule and govern the kingdom by good and who some Laws, but likewise to teach and instruct the people by his virtues. This aught to be (say Socrates and Plato) the end and aim of Kings, to direct their Subjects in the truth, they practising it first themselves, which is the strongest and forciblest argument to persuade it. For the execution of that which is persuaded and commanded, doth secure the passage, doth make the work savoury, and doth facilitate the trouble. Secondly, to the end that the Laws may be the better kept, Kings must obey, and keep them; for it will seem an unjust thing in them, to establish and ordain that, which themselves will not keep and observe. They must do as Lycurgus did, who never enacted any thing which he himself did not punctually perform. And it was a Roman Edict; Use el Rey de la Ley, que hiziere para la grey: Let the King that law keep, which he makes for his sheep. Lastly, that they be very careful and watchful over the whole kingdom, but more particularly over the Court; for from thence is diffused all the good, or ill; as likewise in curtaling the excesses of apparel, the superfluities of feasts and banquets, of gaming, of sports, and pastimes, of lightness in behaviour, of licentiousness in courting of women, and of those wasteful expenses which might very well be excused, in weddings, in jewels, and dress both in the women and the men. Then began Rome to grow rank in Luxury, and profaneness, when your gilded bedsteads, your costly pavilions, your stately canopies, your rich hangings, your curious tables, your glorious cupboards of plate, your gibing jesters, and your various Instruments of Music were brought in, which were then in great use and request, for to provoke and stir up the appetite in those their tedious and sumptuous suppers; as if, for to go to hell, there were need of such a wind-lace, or wheeling about, the way being (as it is) so easy and direct, that a man may go it blindfold. Causes all of them of just fear, and forerunners likewise of the ruin and perdition of any Monarchy whatsoever, as they have been heretofore of others that have been overthrown by the like means.  
But to conclude with this sense, and to shut up the door likewise to all the rest; we are to presuppose that, which is very common both in divine and humane Letters, That by the hands, wherein particularly consists the Touching, are understood works; because they are the Instruments by which they are done. Moses delivering unto us, that the Hebrews did see the wonders which God had wrought in their favour, saith, Viderunt manum magnam, quam exercuerat Dominus: 
Exod. 14.31.  They saw that great work (which the original renders, that great hand) which the Lord exercised upon the Egyptians. And besides this, 
Pier. lib. 35. Tit. Opus.  it hath another signification (as is observed by Pierius Valerianus) an open hand, being the Symbol of eloquence; expressing that efficacy, and persuasive power that lies in well couched words. Works and words being both very necessary in Kings, Execution in the one; and Elocution in the other. And because all Princes cannot perform these offices of doing and saying, by themselves, they must have another tongue, and other hands, by which they must speak, and do; and the tongue whereby they must speak, and the hands, whereby they must touch, and handle all things (for their own are not able to do it) must be their favourites. Policratus, in his book directed to Traiane, saith, That your great Lords in Court, and Kings favourites, are the hands of the kingdom. And, as in man's body, they are naturally disposed, and ready prepared for to secure and assist all the other members; so they should be at hand for to help and relieve all the necessities of the kingdom, and to be the foremost in all dangers, and a thousand other occasions that will offer themselves, which neither are, nor can be wanting to Kings and kingdoms. And therefore the Philosopher said of the hands, that they are the Instrument of Instruments. For without them nothing can be done; neither can Kings of themselves do all. They have need of their Ministers, and Favourites, which are their feet, and their hands. In the subsequent Chapters, we shall discourse somewhat a little of them. God grant, that little, or somewhat, what ere it be, may work some good. And first of all we will treat, whether it be fitting to have Favourites.    

CHAP. XXXI. Whether it be fit for Kings to have Favourites.  
Favourites being (as they are) the workmanship of Kings, receiving their form and fashion from their good liking; which creatures of their making, we have mentioned in the former Chapter. We shall handsomely fall here upon that which in this is put to the question. Nor is the answer thereunto very easy. For a Favourite being of the same nature, as a particular friend, and friendship being to be inter aequales, between those that are of equal condition, it seemeth that those that are Subjects and servants to their King and Master can not hold it with him; whom they are to behold, and treat with, with a great deal of reverence, respecting always his royal Majesty, which (according to that other Poet) No cabe en un saco con el Amor; is not in one and the same sack with love. And without love, there is no friendship. True it is that Aristotle and some other Philosophers affirm, that this difference may easily be reconciled, forasmuch as he that is in the higher and more eminent place, may stoop so low, and fashion himself in that even measure to his Inferior, that they may both remain upon equal terms. But this can hardly square and suit well with Kings towards their Favourites. For, as it were an indecorum, and unseemly thing in a humane body, that the head should abase itself, and become equal with the shoulder; so, were it prodigious and monstrous, that Kings, which are Heads, and hold that Sovereignty which God hath given them, should stoop so low to their Subjects, that the eminency should not appear which they have over them. And that other means which may be used in raising a subject, or Favourite to that height that he may be equal with his King, bringeth with that a great inconvenience. For a Crown & Sceptre royal, cannot endure any fellowship with equality. And therefore these two means may pair and fit well with friends, that having professed friendship, when their estates were equal, the one grows inferior to the other, either good fortune, or good diligence, having preferred his fellow and friend. But with Kings there cannot be held this correspondency and equality. And it is King salomon's counsel, who saith; That it is not fitting for any man to entertain friendship and communication, with those that are too mighty. Ditiori te, ne socius fueris; Quid communicabit cacabus ad ollam? Quando enim se colliserint, confringetur: Have no fellowship with one that is mightier and richer than thyself. For how agree the Kettle and the earthen Pot together? For, if the one be smitten against the other, it shall be broken. And again, if you will but diligently observe the sacred history of the Kings which were over God's people, you shall there find little mention of Favourites. On the other side, it will likewise seem unreasonable, that kings should be debarred that, without which (to all men's seeming) man's life cannot be well passed over. Nemo sine amicis, spectet vinere; (said the said Philosopher) Let no man look to live without friends. And the holy Scriptures are full of the commodity, and benefit, which faithful friends afford, being as necessary for the life of man, as fire, and water; and for no estate so important, as for that of Kings, who for that they have so many, so weighty, and so secret businesses, their estate were intolerable, and more than they were able to bear, if they might not have the liberty of having friends, with whom they might communicate, and by whom they might receive some ease, of those troubles, and care, which great offices (ordinarily) bring with them.  
Now for to give satisfaction unto that which is here pretended to be averred, we are to consider, That Aristotle, and other, both Philosophers and Divines teach (which is no more than what experience plainly proves unto us) That there are two sorts of Love, or friendship; The one Interessall, or cum foenore, whose end, is its proper profit. The other hath with it a more gentile & noble intent, which is, to love and wish well to that which deserveth to be beloved: and this is called Amor amicitiae, the love of friendship. The other, Amor concupiscentiae, the love of concupiscence. And with very good reason, for that therein there is not to be found the face of true friendship. From these two Loves, as from two divers roots, spring forth two different sorts of Favourites. The one, who for their great parts and quailties have deserved to carry after them, not only the good wills and affections of their equals, but even of Kings themselves. And when these abilities are so extraordinary and advantageous, no man can deem it inconvenient that Kings should more particularly, and in a more extraordinary manner, apply their affection unto them. Nay, it would rather lay a spot and blemish upon them, if notice should be taken, that they equally entertain all, or not esteem and prise them most that merit most to be esteemed. For in all good reason; there is no greater inequality, then to equal all alike.  
Plato said very well, That there is not any virtue of that force and efficacy, for to catch and steal away men's hearts. Nor herein do we need the testimonies of Philosophers, for the holy Ghost saith,  mors, est dilectio, love is strong as death. The coals thereof are coals of fire, which hath a most vehement flame, it bears all away before it. And in this its force and strength, friendship and love are much alike. And building on this ground, I say; That very well there may be said to be friendship between a King and a Favourite; for that their souls have in their birth and beginning, or (as I may say, their first original) equal nobleness. And your noblest friendship proceeds from the soul. Very famous and much celebrated was that friendship betwixt Prince jonathan (the only heir of the kingdom) and that worthy noble David. And so great was the love that was between them, that the sacred Scripture saith, 
1. Reg. 18.2.  That anima Ionathae conglutinata erat animae David, & dilexit eum Ionathas quasi animam suam. The soul of jonathan was knit with the soul of David; and that jonathan loved him, as his own soul. And I further affirm, that it is very fit and convenient that Kings should love those with advantage, that have the advantage of others in virtue, wisdom, and learning. And such should be those, that serve and attend the persons of Princes; for ordinarily, out of that Nursery are these plants your Favourites drawn. When Nabuchadnezzar, King of Babylon, besieged and took by force of arms the City of jerusalem, he carried away from thence great spoils of gold and silver; but that, which he much more prized than all this Treasure, were the sons of the chiefest Noblemen, and such as were lineally descended of the Kings of that kingdom; and gave especial order, that they should choose and cull out those that had the best and ablest parts, both of nature and acquisition; those that were of the best disposition, the most learned, and best taught, to the end that being accompanied with these good qualities, they might merit to attend in the Court and Chamber of the King. 
Dan. 1.3.  Et ait Rex Asphenez Praeposito Eunuchorum, ut introduceret de filijs Israel, & de semine Regio, & Tyrannorum pueros, in quibus nulla esset macula, decoros forma, & eruditos omni sapientia, cautos scientia, & doctos disciplina, & qui possent stare in palatio Regis: And the King spoke unto Ashpenez, the Master of his Eunuches, that he should bring certain of the children of Israel, and of the King's seed, and of the Princes; Children in whom was no blemish, but wellfavoured, and skilful in all wisdom, and cunning in knowledge, and understanding, Science, and such as had ability in them to stand in the King's palace. And this election fell out so luckily, and proved to be of that profit and benefit, that amongst those which (endued with these qualities) were made choice of, for to serve the King, there were three of them did excel, but one more than all the rest, not only in virtue, but in the knowledge likewise of secret businesses, and matters of State and government, which was Daniel; who so well deserved to be a Favourite to those Kings of Babylon, and more especially to Darius, that he did not content himself with making him only a privy Counsellor, but the prime man amongst them. For having set over the kingdom an 120. Princes, which should be over the whole kingdom, and over these, three Precedents (of whom, Daniel was first) that the Princes might give account unto them, that the King might have no damage; And as he was the greatest Subject and Favourite in the world, so was he superior in the virtues and qualities of his person. Igitur Daniel superabat omnes Principes & satrapas, quia Spiritus Domini amplior erat in illo: 
Dan. 6.3.  Therefore was Daniel preferred before the Precedents and Princes, because an excellent spirit was in him. The holy Scripture likewise tells us, that joseph was such a Favourite of King Pharaoh, that he gave him absolute power over all his kingdom, and commanded, that in public pomp he should ride in the Kings own Chariot, and in his own seat, and have a Crier go before to proclaim the favour that the King was pleased to do him. Dixit quoque Rex Aegypti ad joseph; 
Gen. 41.44.  Ego sum Pharaoh, absque tuo imperio non movebit quisquam manum, aut pedem in omni terra. And Pharaoh said unto joseph, I am Pharaoh, and without thee shall no man lift up his hand, or foot, in all the land of Egypt. And well did he deserve this honour, for by his great industry and wisdom, he freed that King and kingdom from that terrible famine, besides those many other great and troublesome employments, wherein he was busied for the space of seven years together. In the fourth book of kings, we read that Naaman, who was Captain of the host of the King of Syria, was the only Favourite of the King; Erat vir magnus apud Dominum suum, & honoratum: 
4. Reg. 5.1.  He was a great man with his Master, and honourable. And rendering the reason of this his great privacy with his King, and the honour he had done him, it is there specified; Per illum enim dedit dominus salutem Syriae; erat enim vir fortis. Because by him the Lord had given deliverance unto Syria; and was also a mighty man in valour. For all the life and soul that kingdom had, came from him, God using him as his instrument for his puissance and prudence. And when Favourites are of these advantagtous abilities, those reasons and inconveniences do cease (before mentioned) touching the disequality of Kings, with their Inferiors. For virtue hath this excellence and pre-eminence; that from the very dust of the earth it doth lift up men unto honour, and doth raise them to that height, that it equals them, and sets them cheek by jowl with the greatest Princes in the world. 
Eccl: 11.1.  Sapientia humiliati, exaltabit caput illius, & in medio magnatum consider illum faciet: Wisdom lifteth up the head of him, that is of low degree, and maketh him to sit among great men. Anna, that was mother to that great Priest and Prophet Samuel, amongst other things which she sung in the praise of God, and his great power, this was one worthy the observation, and well befitting the subject we have in hand; 
1. King. 2.8.  Dominus suscitat de puluere egenum, & de stercore elevat panperem, ut sedeat cum Principibus, & solium gloriae teneat: The Lord raiseth the poor out of the dust, and lifteth up the beggar from the dunghill, to set him among Princes, and to make them inherit the throne of glory. The like note sings that Kingly Prophet David: Suscitans à terra inopem, 
Psal. 113.7.  ut collocet eum cum Principibus populi sui: He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill. And King Solomon his son seconds this of his father in this short Anthem: Seruus sapiens, dominabitur filijs stultu: A wise servant shall have rule over a son that causeth shame. 
Prou. 17.2.  So great is the force of wisdom and discretion, that it doth not only exalt, and raise to greatness, men that are free borne (though in a poor mean cottage) but brings even the basest slaves to be Lords over their own Masters. A certain Philosopher being taken captive, was brought forth into the open Market to be sold, and they that were to buy him, demanded of him, what he could do; He told them, That the best thing that he was skilled in, was, to command his Masters. In many places of Scripture, is repeated and confirmed the Testimony of King salomon's great power and wisdom; And amongst other things, which are mentioned of the Majesty of his house and Court, it is said; That therein he had a great many Princes, whose names are registered in the third book of the Kings. And amongst them there is but one only that is made remarkable by the name and title of the King's Favourite and friend. Zabud, filius Nathan, amicus Regis; And Zabud, the son of Nathan, was principal Officer, and the King's friend. Some Translations in the place of principal Officer, put Priest. And these two titles of Priest, and the King's friend, are therefore thus joined together, that they may give us to understand, that the friendship and affection towards a Favourite, should take its growth from that learning and virtue which is annexed to the state and condition of the Priest. And in the first book of the Chronicles, in that Catalogue, which is there made of those which bore principal offices in King David's Court, it is only said of Hushai the Archite, that he was the King's companion. And in the second book of the Kings, are set down at large the great and many reasons, why Hushai on his part might well deserve this Title. Our Saviour Christ likewise seemed to make show of his more particular affection to Peter, john, and james, making choice of them from among the twelve, to retire himself in private with them, and to make them witnesses of his glorious transfiguration; and afterwards of diverse other particular things. Whence it seemeth that they might have the name of Favourites; but not without great grounds, and those extraordinary virtues, wherein they out-shined others. Howbeit the choice and election of this supreme King, is not to be ruled and measured out by that of the Kings of this world; for they can not by the alone power of their love better men, nor afford them necessary parts, whereby to merit to be their friends. But this true King and Lord of all, in placing his good will and affection on those whom he is pleased to make choice of for his friends, doth likewise endow and adorn them with strong abilities, whereby to be accounted worthy of his friendship and favour. Whereas with the Favourites of the Kings of this world, it fareth clean contrary. For those, which before they were Favourites, were good and honest, by their privacy, and great power with their King, have come to be stark nought; and the more footing they have in the King's friendship, they are usually the less worthy of it. Whereof we shall more in the Chapter following.   

CHAP. XXXII. Of another sort of Favourites.  
THose most learned books, which the glorious Saint Austen writ, De Civitate Dei, lay before us two sorts of love: That love which man beareth unto God, even to the contemning and despising of himself; And from this is the constitution and fabric of that holy City of jerusalem; under which name, is understood the good concord and agreement of the Christian Church and commonwealth, as also of all Christian souls. The other love is that which every one beareth to himself, in that high manner and excess, that it reacheth even to the contemning and despising of God. And from this is built that City of Babylon, which is as much to say, as Confusion; & signifieth that, which every sinner hath within himself, as also that which is in ill ordered commonwealths. And therefore (as we said in the former Chapter) that from those two Loves of friendship and concupiscence, did issue forth two sorts of Favourites: The one good and profitable; the other, bad and covetous: So, considering Love, not in respect of outward things, but in respect of itself, it differenceth the use of Favourites, according to the different means and ends, wherewith, and for which they are made choice of: And the use likewise, which they make thereof, when they see they are thus advanced, and received into favour. The means have the denomination of their goodness, or badness, from their end. Whence it followeth, that when Kings shall make choice of their Favourites by good means, not out of a self-humour, or womanish kind of longing, nor for to please his own proper affection, but that they may comply the better with those obligations, which they have to the good dispatch of businesses, and to have one to help them to bear the burden that lies upon them; As this end is good, so of force must the means likewise be. For to obtain good ends, bad means are not taken. And therefore Kings shall do well, in taking such Favourites unto them, as shall be solicitous, and careful in the dispatching of businesses, faithful in their services, and endowed with such parts afore specified, as were those Favourites, recommended unto you in the former Chapter. For joseph (as we told you) grew in favour with King Pharaoh, for his great wisdom, and for his supernatural knowledge of things to come, and revealing such secret mysteries as other his Ministers could not tell what to make of them. The like befell Daniel, with the Caldean, and Macedonian Kings; for before ever he became a Favourite, they saw his great wisdom and constancy in the true service of his God, his singular prudence, and those other his good gifts, which are recorded in the book of his prophecies. The extraordinary graces of Peter, john, and james, who is he that is ignorant of them? Being that the Evangelists say of Saint Peter, that his extraordinary love was examined, and proved in those so often repeated questions: Petre amas me? Simon johannis, diligis me plus his? And again, Simon johannis, amas me? And the Apostle Saint james was the first of the Apostles, that by his blood and death gave testimony of this his love. And Saint john shown no less, at his last Supper, at his passion, and at the foot of the Cross, having followed and accompanied his Master even to his death, when the rest fled and forsook him. But when Kings make not choice of their Favourites for the foresaid ends, and for the public good, but for their own particular gusts and humours, and to let lose the reines with more liberty and freedom to their own delights and pleasures, such kind of Favourites set usually before them the same ends, and commonly prefer their own private gusts and interests before those of their Kings, or the public good of the commonwealth, and come to be the firebrands and destruction of States. This lesson the holy Scripture doth likewise teach us, whose mysteries are so high and so deep, that even in that which it silenceth, it speaketh unto us; and in saying little, instructeth much. I have much observed that which is recounted in the History of Esther, touching the privacy of that proud and unfortunate Haman, 
joseph. de Antiq. lib 1. cap. 6. 1. Reg. 15. 33.  whom King Assuerus raised from so low a degree, and from so wicked a race, as he came of. For (according to josephus) he descended from that Amalakite whom the Prophet Samuel caused to be hewn in pieces. And for that it is the condition of Kings, when they once begin to favour a man, to make him like froth to rise and swell, this favourite grew to that height through his King's grace and favour, that all the Subjects of that Monarch respected him as a God, and kneeled down in his presence, his person being much more adored, served, and feared, than the Kings; because the King had put the staff (as they say) into his hands, giving him the absolute command over all his estates; insomuch that neither in, nor out of Court, nor elsewhere, was there aught done, but by the order of Haman; and the King himself held him in the place of a father. And for that Vanity is the daughter of Pride, all this his great favour and privacy with his Prince, did but make the more for his own hurt, as doth the Aunt's wings, for hers; or like those of Icarus, which being of wax, the nearer they came to the Sun, the sooner they melted, working then his death and downfall, when he was at the highest. For Haman came to hang, and dye on that gallows which he had provided for Mardoche, and for no other offence in the world, but because he would not bow the knee unto him, and adore him as the rest did. So that (if you mark the Story) haman's own greatness and power was the axe, which did frame and hue out that gallows, whereon himself was hanged. And having often thought with myself on this man's end, and considering likewise the beginning of this his privacy, I do not find, that it was for the excellency of his merits, or for any heroical virtues that were in him; such as were those which King Pharaoh, Nabuchadnezzar, and Darius did consider in those their Favourites, which they made choice of, but for some particular guste and liking, that his King took to him. For the Scripture speaks not one word, nor maketh not any the least mention of the merits of this Favourite, nor of any notable thing, that he had done either for the good of the kingdom, or the service of his King; but rather without any preambles to that purpose, in the very entrance of the third Chapter we read thus. Rex Assuerus exaltavit Aman, filium Amadathi, 
Esther 3.1.  qui erat de stirpe Agag, & posuit solium eius super omnes Principes quos habebat, cunctique serui Regis, qui in foribus Palatij versabantur, flectebant genua, et adorabant Aman: King Assuerus did promote Haman the son of Amedatha, the Agagite, and advanced him, and set his seat above all the Princes that were with him. And all the King's servants, that were in the King's gate, bowed, and reverenced Haman. And in this so true a relation, and so fully setting forth the privacy of this great Favourite, without any foundation or ground of desert; the Scripture thereby hath instructed us, how inconsiderately this King did proceed in the choice which he made. But he did correct this his error, by opening his eyes, and inflicting that punishment upon him which he deserved, and is there set down. I could wish that Favourites would likewise open their eyes, and consider with themselves, that the happiness which they hold, is but borrowed ware, lent unto them but for a short time, and that they neither use, nor possess it as their own proper good or inheritance. And being that by one means or other, it must leave them, that they would not wholly give themselves over thereunto; for it forsaketh few without their final ruin. Let them bite upon this bit, and with the remembrance thereof, bridle their pride and insolency, lest (howsoever they flatter themselves) that hand may pull them down, which raised them up. For there are some, which will never be able to endure this their felicity and happiness, but one way or other, will work their overthrow, and make them pay the price of their ambition at too dear a rate: Nay the King himself will sometimes put to his helping hand, as we see King Assuerus did, who after that he had made Haman his only Favourite, and raised him to that height of honour, as could not well be more, turned his face from him, and did so much distaste him, for his sour and insolent behaviour, that for to make him stoop and hang the head, he commanded him to be hanged upon the same gallows that he had set up for another, who had deserved well both of the King and State. The Emperor Alexander did the like, who waxing weary of the arrogancy of one of his Favourites, and not being able longer to endure it, caused him to be staked, and the stake to be set on the top of an high hill; giving him a death answerable to his vanity. For, although Kings love them, and in some sort acknowledge a kind of beholdingness, yet they usually withdraw their favour quite from them, and are oftentimes ashamed of their choice; whereunto being added the complaints of the people, and other principal persons, offended with the injuries offered unto them, remove that scandal, by removing their Favourite, and make them satisfaction by making him be punished, never in this case advising with any, nor so much as hearing what the Favourite in his own discharge can say for himself; for in such desperate cases, when things are brought to that extremity, Kings use to take that course as your Pretomedici, and skilfuller sort of Physicians do with their inferiors who in weighty and urgent occasions fall speedily to work themselves, without any further consultation; but in ordinary diseases, hear, resolve, and consult with others. Again, let Favourites, for their learning, read the Histories, and peruse the general book of Time, and they shall there find a thousand of these examples, and other as many fair warnings, worthy their sight and knowledge, for the admonishing of men, for to fear their privacy with Kings, and to tremble at humane prosperity, and the security wherein they live. And he that shall diligently read these things, will seek to come fairly off from these his high fortunes and favours. For ordinarily, from a prosperous and high-raised estate, great disasters have had their beginning; as from your highest places come your greatest falls. And peradventure because this desenganno, and disdeceiving of ourselves, doth so much import mankind, and that men might live in this fear, God hath and doth permit of such like examples, and admonitions. And it may likewise be believed, that such violent and sudden accidents have not only happened through the default of those that fall, or for want of wisdom, but by a divine providence and permission, for their own particular sins; or for that God was willing, as being the master workman, and only Potter of these our earthen vessels, to break these with a rod of iron, and to choose others for vessels of honour, through which the holy liquor of his Gospel, and other good graces, might be poured forth, and diffused throughout the world.   

CHAP. XXXIII. Whether it be fit for Kings to have any more than one Favourite.  
THe name wherewith the Greeks named God, is derived from a word, which signifies to see. So that to say God, is to say, He that sees. For, as the Apostle Saint Paul, and faith teacheth us; all is subject to God's view; and unto Kings, who are his Lieutenants here upon earth, nothing can convene so well with them, as to seem to the world, to have so quick and large a fight, that they may see all whatsoever man's capacity is able to reach unto. And because they cannot do this alone by themselves, Xenophon said very well and wisely, that it was needful, that they should have other eyes, whereunto to trust as much, as unto their own, and to see as it were by spectacles; for Kings are so unhappy, that they cannot come to see all without them. And those (as the same Philosopher said) are those friends and Favourites, who are to see, and know that which passeth in the world, as also what is needful in commonwealths, and to give notice thereof unto their Kings, and to help them to ordain, and execute that, which is fitting and convenient. And Favourites being entertained (as we said before) for this end, and for the public good of the commonwealth, it is requisite that Kings should not have one only, but many. One day, some about the person of Alexander the Great, shown him a marvelous fair Pomegranate, which being cut in two, discovered a great company of kernels: and one of them ask him, of what he would wish to have such store, as of those Pomegranate kernels which appeared unto him? He answered, that he would wish that he might have so many Zopiri; This Zopirus being a Favourite of his, and one that was very faithful unto him, and of great abilities. For, it is not contrary to royal greatness, to have many, but very necessary for the better dispatch of businesses. For if they should pass only through the hands of the Prince, their dispatch would be very slow, and subject likewise to many errors, whereinto they would ordinarily run, for want of their care and assistance. Darius, King of Persia, took three Favourites unto him, to whom the rest of the Princes rendered an account of all the affairs of the kingdom. And from the beginning of the world, even to this present time, Kings have had, some more, and others less. For this must be regulated and ordered according to the greatness of the kingdoms. For by how much the more they are in number and greatness, so much the more increase have those weighty affairs which are necessarily to have their recourse to their royal persons; and according to the measure of them, is there an addition to be made of those, that are to assist and attend businesses, to pass through all, to provide for all, and in all places. The people of Israel, when Moses governed them, were all jointly together in one body in form of an Army; and all that made not up so much as a mean kingdom; and they remaining (as then they did) without possessions, encamped in a desert, and being all Israelites, it seemeth in all likelihood, that their ordinary businesses could not be either so many, or so great, as those which are incident to a King, who is Lord and Master of diverse kingdoms and Provinces, and of sundry several Nations. And yet notwithstanding, that great Governor Moses, by nego●ating from morning until night, without diverting himself, could not give convenient dispatch unto all, but was forced (as is before specified) to take unto him no less than seventy assistants, all chosen men, and endued with those good qualities, whereof we now treat. Let Kings therefore have many for to aid and help them, and let them be the Ministers of his mind, and the Conducts whereby to convey his will and pleasure to his Subjects. For in the administration of public affairs, it is evermore to be endeavoured, that many bear a part therein; As well for the common satisfaction, that shall thereby be given unto all; as also for that they may be able to make the better account of all businesses, be they never so many. And likewise, for that few being instructed and experienced in them, occasion may not be given, that (those failing) the commonwealth and public government may thereby incur any danger. This was Augustus his conceit, delivered by Suetonius; which that he might the better execute, and that his bounty might enlarge itself towards the more persons; he invented new public Offices, wherein to employ them. But I do not speak this, as inferring thereby, that there should be so many, but that at least (for the foresaid reasons) there should be some: And in conclusion, more than one, because it will be more easy to negotiate with them, and less costly and troublesome; and be a means, that the Prince may be the better eased, and freed in great part of those cares and troubles, which otherwise must needs weary him out, and work his unrest and disquiet. For his body is not made of brass, nor can he occur to all occasion; Besides, being more than one, their competition will make them the more both careful and fearful: as knowing that in case they shall grow careless, there are persons enough besides of sufficiency to supply their place; Whereas the opinion and conceit of the contrary, puffs him up with pride, and undoes its Master. For they fond and foolishly persuade themselves, that their King and Master cannot live and subsist without the assistance of their wit, and that there is not that fault they commit, but must be forgiven them, out of the necessity of their service. Forgetting in the mean while, that their King may imagine them to be dead, and how that in such a case, though it grieve him, yet must he provide himself of others. Let Kings therefore be beaten from this their error, for he that shall otherwise advice them, and seek to be the only man in their favour and service, and take unto himself both the right side and the left, thrusting all others from thence, and governing both high and low, letting nothing escape his fingers, which he pretendeth out of the necessary use of his person, and so absolutely to become Master of their wills, and to have that hand over their Kings, that they must not look upon any, but with their Favourites eyes; such a Favourite (I say) pretends to tyrannize a kingdom, and by little and little will go crushing the Princes of the blood, the ancient Nobility; and such as are of power to stand in their way, thrusting this man out of Court to day, and that other to morrow, that he alone may rule all without any contradiction or opposition in the world. Let every man say or think as they list, for mine own part I am persuaded that this is his main end and drift; And the cause thereof is his fear of falling; knowing (besides his own consciousness) that there are not only one or two, but many in Court, that are able to supply his place, and fare better deserving then himself. Your Alchemists make gold: But how? Only in the colour; they will not let it come to the Touch, nor any other real Essay; neither will they endure to have it compared with any other mineral gold, for fear lest it should be discovered, that theirs hath no more but a bare show and appearance. Let Princes therefore assure themselves, that those Favourites are but Alchemists, that will not admit of any other company, as being privy to themselves, that their understanding is not such pure gold, that it can abide the Touch, nor any real Essay. But say it should pass for currant, and that their minds were all made of pure gold, me thinks they should advice and consider with themselves, that those that are ingenious and wise men, will therefore the rather desire that there should be many: for, by comparing the one with the other, the true light shineth the more, and makes itself known whether it be so or no. And only your fools, and such as are unworthy of that they possess, are jealous of that good, which they fear to lose, when by comparing they shall come to be known. God did not in vain place so many members in man's body, and most of them double; had it not been thereby to teach us, that many are needful in humane actions: and that one is not able to do all, without an infinite deal of toil, extraordinary spending of his spirits, and the sudden wasting and consuming of his body. And here will suit very well to this our purpose, that which Tiberius affirmed, when feigning not to be willing to accept of the Empire, he said, (going about the bush to discover the minds of the Roman Nobility, and Senate) that he alone of himself, was not sufficient nor yet with the help of another, for so great a government. Whereupon, Salustius Crispus taking his Cue, a great Favourite of his, starts me up, and makes me a long Harenga, or artificial oration; showing that Signiory and Empire could not well consist, without being conferred upon one particular person (which is the main foundation and groundwork of the good and safety of a Monarchical government) and that therein himself (if no body else would take the pains) would be as it were another joseph, his faithful Vice gerent: lest the resolution of things, depending on the will of many, it might cause a distraction in businesses, either by way of competition or of passion. In conclusion, after Tiberius had heard this, and had throughly sounded their minds, he took occasion to tell them, That in such a City as Rome was, sustained and upheld by so many and such illustrious persons, it was not fit that the businesses of State should be remitted to one man alone, for many would much more easily execute the offices and affairs of the commonwealth by a fellow-bearing of the burden. For, as unity in some degrees is both profitable and pleasing; so in other some it is hateful, and prejudicial. And therefore, (out of this consideration) I say, That a King, as the supreme person, and principal Head of a kingdom, aught to be one alone. For the covetousness of ruling being insatiable, and the nature of power incommunicable, it is not possible that two Princes of equal authority should continue any long time, but both of them suffer in the end, or at least the businesses that are committed to their charge. But for Favourites, there may be two, or three, or more, the unity remaining reserved for the greater and supremer person. And likewise this plurality will not be much amiss; for if any one of them shall by some accident fail, there be others, whom the King knoweth, and they know him, that are fit for his service, and that have good experience and knowledge of businesses, and all such matters as are current and passable in the commonwealth, without being driven to seek out new Ministers, or to instruct them what to do in a time of necessity, when things go not well, but stand in ill Terms, laying otherwise hold on the first that offer themselves unto them, to the overthrowing of the businesses in hand, and the proper hurt and damage of their Lord and Master; at whose cost and by mere erring in great matters, they must come to get their learning. Let Kings (a God's name) reserve for themselves those businesses that are of greatest importance (for in this likewise must there be a settled course and order) as is in all well governed kingdoms. Referring (as we said before) to the ordinary Counsels and Tribunals, ordinary businesses, consulting with their Kings those that are of most importance; And these Kings by themselves (as before mentioned) ought to dispatch, if therein they be not hindered by default of their health, and not to remit and refer them to their Favourites; who, in matter of justice (were it but distributive) should have no kind of power. For thereby they oppress those Tribunals and seats of justice, together with their Ministers and Officers, who, for that they know, they must have much dependency on the Favourite; if he shall have a hand in Courts of justice, and distribution of Offices, cannot but remain much oppressed, and debarred of their liberty, and the more, if they have any pretention for their own interest, or increasing of their estate and honour. And the reason of all this will plainly appear, if we will but weigh those words of the wise man; Per me Reges regnant, 
Prou. 8.15.  & Legum conditores iusta decernunt: Through me King's reign, Through me Counsellors make just Laws. Whereby is given to understand, the particular favour which God gives to the lawful Kings and Governors of their kingdoms and commonwealths, to hit right in that which appertaineth unto government. And therefore was it well said of that wise King Solomon; 
Prou. 16.10.  Divinatio in labijs Regis, in iudicio, non errabit os eius: Prophecy is in the lips of the King; his mouth shall not go wrong in judgement. And your Divines are of opinion, that Kings have more help and aid from their Angels of guard, than other men have. And besides all this, the public prayers that are poured forth throughout all their kingdoms and Provinces, are of most great use for God's illightening of their understanding. And therefore for these reasons aforesaid, although your Favourites and more secret Counsellors of State may be very learned and wise understanding men, yet is there a great deal of reason, why in grave and weighty causes, they should crave and attend their King's opinion; esteeming it as the more certain, being it comes from a head, so much favoured by God, and so well assisted and strengthened on all sides. Which doth not concur in Favourites; for God hath not made that promise unto them, as he hath unto Kings; nor (peradventure) do they deserve it. And if he be the sole and only Favourite, much less can he presume, that either his opinion or pains can be greater or surer then that of so many learned Counsellors and Counsels, that have met and sat thereupon, and have spent so much time and study in State affairs. Nor is it to be imagined, that when Counsellors do consult, and crave their King's opinion and resolution, that they do it to that end, that they should receive it from another inferior person; whom let Kings love them never so much, or confer all that they can upon them, they cannot give them more understanding, or more knowledge, nor a better mind and disposition, than what they have already; for this is reserved for God only, as also it properly belongeth unto him to give light unto Kings, that they may give a fitting and direct answer to that point wherein they are consulted, who always supplies them with that knowledge which is needful for them, if they shall but beg it at his hands, and make good use thereof. Hence are two things inferred, which are very sure and true. The first, That Kings are bound in conscience to attend in their own person grave and weighty businesses; for that this is their principal office; which is evidently proved by this reason. Whosoever bears an Office, and hath salary for the same, is thereby obliged to comply fully therewith, Sub poena peccati, upon penalty of sinning. And by so much the more grievous shall the sin be, by how much the greater is the Office, and by how much the more the stipend is augmented. Now Kings (you will confess unto me) have the greater office, and greater stipend in all things, and therefore shall they more grievously sin, if they do not comply therewith. And this is made good in the sixth of Wisdom, where in these very words it is expressly said: Potentes potenter tormenta patientur; 
Wisd. 6.5, 6.  & fortioribus fortior instat cruciatio: A sharp punishment shall be to them that be in high places; and the mighty shall be mightily tormented. The second; That Favourites are obliged, on pain of the said penalty, to serve their Kings in their own persons well and faithfully in those businesses, which they shall commit to their charge; and that in taking their pleasure and ease, more than their Kings themselves, and substituting others to perform that trust and charge which is put upon them, they cannot justly enjoy that authority, nor those interests and profits which do result from their privacy. And let they themselves tell me, what title they have to enjoy so much as they do, when they take less pains then their Kings, but pleasure more? And to conclude with that which is here questioned in this Chapter, I say, That admitting Favourites, to be such as they ought to be, it is fit notwithstanding that there should be more than one, or two. For thereby Kings shall have the more help, and out of that emulation and zeal, which is wont to be amongst them, each of them will strive to be more considerate and better advised in commanding others, and in begging and applying things to himself, and his own private profit, and more solicitous in doing service to the State, lest others might get the start of him in his King's favour. And howbeit the name of favourite seemeth not to endure a companion, yet, if they fix their eyes on that which they ought, which is the common good of the commonwealth, and the service of their Kings, it would never grieve them, that there should be others to assist for the same end and purpose; but like that great Favourite and friend of God, Moses, they would say, utinam omnes prophetar●nt: Would to God they did all prophecy.   

CHAP. XXXIIII. Of the Conditions and Qualities of Favourites.  
SVpposing that that than which hath been said in the former Chapters, and that Kings are to have such persons about them, who with propriety may hold the name of friends (for such quality and condition must they be of, who possess the bosom and soul of their Master by the communication of the greatest and most secret affairs) and perform the office of Favourites; For, although it be true, that it cannot properly be said, that Kings have friends, for that all (save of their own rank) are inferior unto them; yet is it likewise true, that the holy Scripture (as we shown you before) styles Favourites, friends. For the force of love is of that great power, that it removeth and lifteth up things from their point and centre, giving the name of friend to a servant and subject. Qui diligit cordis munditiam, 
Prou. 22.21.  propter gratiam labiorum suorum, habebit amicum Regem: He that loveth pureness of heart, for the grace of his lips, the King shall be his friend. Aristotle doth admit betwixt the King and his subject, a certain kind of friendship, howbeit the disparity and inequality be very great, your Histories do celebrate the friendships of great Princes, held with their particular subjects. And those which with other their equals are called faithful friends; with Kings, carry the name of Loyall-Subiects. Which (for that effect which we pretend) importeth little this altering or changing of the name. That which most importeth and conveneth most, is, That we give you some notice of those qualities which they ought to have, and of those signs, whereby those may be known, that are fittest and best for so great a Ministry.  
There are two qualities amongst the rest, which are precisely necessary in a Favourite. And first I will set down the first. First of all than he must love his King truly, and must not suffer himself to be overcome by covetousness, and his own private interest. In the first particular, all do agree with Aristotle and Plato. For no man can more faithfully give counsel, than he that love's his King more than his gifts. Which of all other is the most necessary to make one man trust another, and to believe that which he saith. For who will not credit that man whom he knows love's him, and in all that he can, seeks to procure his good, without any respect to his own particular interest? He (saith Saint Gregory) that is fit to be a Favourite, must have a love that is full, and disinteressed. Nullus fidelior tibi ad consulendum esse potest, 
Gregor. ex regist. li. 1 Epist. cap. 33.  quam qui non tua, sed te diligit: No man can be more faithful in advising thee, than he that love's not thine, but thee. This quality of Love and friendship, Nazianzene likewise handleth. 
Part. 2. Tit. 9 L. 5.  And a certain Law of the Partida maketh mention thereof, saying, Que los, que han de aconseiar los Reyes, han de ser amigos bien entendidos, y de buen seso: That those, that are to counsel Kings, must be friends that have been throughly known and tried, and that are of good understanding and judgement. Solomon saith, That he is a true Favourite indeed, that studies to walk in cleanness of heart, and pureness of tongue; that is to say, when he shall place all his care in serving his King with Love; and informing him nothing but what is truth, and desiring him to walk in that way, which shall make most for God's service, and the good of the kingdom; Qualities sufficient for Favourites to insinuate themselves into the grace and favour of good Princes. Saint john, in the Apocalypse, sets before us (though somewhat darkly shadowed) a picture of good Favourites and Councillors. Which were certain old men, clothed in white, wearing Crowns on their heads. To be somewhat ancient, and well stricken in years, was a quality wont to be required in those that were to advice Kings, and give them good counsel, in regard of their great experience and mature judgement, which commonly accompanies such kind of men. And they are said to be clothed in white, because this colour signifies a pure heart, and a clear conscience, wherewith they ought to be as it were apparelled and adorned. How can he give good counsel that is not clothed in white? That hath not Cor candidum, a white and upright heart, pure and clean from those affections and passions that may smutt and sully it? And it is there likewise set down, that every one of them had like a King, a Crown upon his head. To give us thereby to understand, that he that is to give counsel unto Kings, for the maintaining and upholding of a kingdom, and to remedy what is therein amiss, may in some sort conceit himself to be a King; my meaning is, that he is to give counsel, as if he himself were the King, and to advice for him, as he would for himself, were he in his place: And that he is to give his vote and opinion, as if the kingdom were his. And to be so free from expecting or respecting his own particular interest, as if he were King himself. Who neither expecteth nor pretendeth any merced, or reward, nor any addition of honour, or otherwise in his kingdom, for that he hath already attained to the highest and supremest dignity, which is the Crown. In like manner, King's Favourites, and Counselors should live as free from pretensions, as if (having already got the Crown) they had nothing more to pretend. Whose breast and bosom must be as white and as pure as whiteness itself. And will be the better able to judge betwixt white and black, right and wrong, by reason of their many years, and long experience.  
This kind of servants and friends, which must be the life and soul of their actions; let Kings be very careful how they make choice of them, and receive them into favour. For there is not any one thing, that doth so much manifest a King's mind, as the election which he makes of his Favourites and Counsellors of State. For by them is his natural inclination as well known, as in a workman, by his manufactures, is discovered the Art and Trade whereunto he is most inclined. And therefore I shall make bold to advice Kings, that they make such their Favourites, that are men of worth, wise, prudent, disinteressed, and of a noble and generous disposition. For by their choice, men make judgement of their King accordingly. And likewise when the King's grace and favour shall fall upon good Subjects, his own glory will be the greater. Let Kings (laying aside all affection) choose such as are men of knowledge and experience, and that are powerful in persuading, and dissuading. That know how to go in and out, with good satisfaction, amidst those so many, so diverse, and such important businesses, as daily offer themselves; and to give good, subtle, and grave answers, both by word of mouth, and by writing, to such Ambassadors, and other great persons, that shall come to treat and negociate with them. That have seen and read much, and have a general knowledge in all things, but more particularly in the countries and Provinces that are under their King's command. That know what forces they are able to make, and to understand the strength as well of their friends, as of their foes. Let them be of a frank and liberal mind. For this virtue the common people much love and affect, and are wonderfully well satisfied therewith. And on the contrary, covetousness is much hated and abhorred by them. Let them (I say) be bountiful, and desirous to do good to all in common, and to every one in particular. In a word, let them be men well known to be faithful and trusty, and such as love their Kings so well, as that they will prefer their authority and reputation before their own, and study and endeavour in all, and above all, what may make most for their good and advantage. That they be wise, discreet, experienced, patiented, without passion, disinteressed, and more zealous of the public good, then of their private profit. For if they shall regard their own interest and proper commodity, they are neither good for the service of their Kings, nor for the government of the commonwealth. For, in going about to measure out their privacy by the yard of their particular profit, they will make merchandise of all; and their doing good to others, shall be for the benefiting of themselves. Nothing coming under their hands, whereof (that they may not be accounted bad Cooks) they will not lick their own fingers. The clingenst and strongest affection, is that of covetousness; it is like the headache, which hindereth the free use of man's faculties and senses, not suffering him to do any thing that is good. And though it be true, that there are other vices, of greater offence to God, and more hurtful to a man's neighbour, yet this hath I know not what mischief in it, and more particularly in public persons, which doth show itself more openly than all the rest, and doth breed, and nourish other sins, as the root doth the tree. Radix omnium malorum cupiditas; Quidam appetentes, 
1. Tim. 6.  erraverunt à fide: Covetousness of money, is the root of all evil. Which while some lusted after, they erred from the faith, and tangled themselves with many sorrows. Ex avaritia profecto (saith Saint Ambrose) septem nequitiae procreantur: 
Ambr. in Apelog. cap. 4.  scilicet, Proditio, fraus, fallacia, periurium, inquietudo, violentia, & contra misericordiam, obduratio: There are seven kind of sins that proceed from covetousness. viz. Treason, Fraud, deceit, Perjury, Inquietude, Violence, and (which shuts the door to all pity and compassion) Hardness of heart. Upon this foundation of covetousness, is built whatsoever tyrannical imagination; and many through it, have, and do daily lose the faith, and that loyalty which is due unto God, and their Kings. Auri cupiditas (saith the same Saint) materia est perfidiae; The love of gold is the cause of the loss of faith. When this pulls a Favourite, it easily draws him aside, and carries him headlong to all these vices; for it is of more force than the Loadstone, and draws him more after them, then that doth the iron; And is helped on the more by the wind of vanity and ambition. The Philosopher Heraclitus saith, That those that serve Vanity and Covetousness, suddenly departed from Truth and justice, and hold that only for just and most right, which is directed aright to their own private interest. And this only do they make their aim, in all whatsoever they advice their King; as was to be seen in that so often repeated case of King Assuerus, with his great Favourite Aman, of whom he demanded, what grace and favour should be shown to that Subject, whom for his good services, he desired to honour. Whereupon, the wind of vainglory working in the head of him, and thinking this could be no man, but himself, shown himself very magnificent and liberal in ordaining the honours and favours, that were to be done unto him. The vain conceit of a covetous man, cuts out for himself large thongs out of another man's leather. And when he grows a little warm in the King his Master's bosom (poor snake as he was) with a false and feigned love, he goes hunting after his commodity; and this failing, his love also faileth. For his heart stretcheth itself no farther to love, than what his hands can come to take hold on. Elpan comido, y la compania desecha (saith the Proverb) No longer Cake, no longer company. Of such friends, as these, the Prophet Michah bids us beware. For no friend, 
Micah 7.6. Arist. lib. 8. Ethic. cap. 4.  that seeketh his own gain, can ever (according unto Aristotle) be faithful and loyal to his King. Let Kings (I say) consider once again, and have an especial care, that those Favourites, whom he maketh choice of for his friends, be out of his own proper election, and approved by his own mind, and by the opinion and fame of their virtue, and not entertaining them at any time by the sole intercession of others, especially such as are great and powerful, nor let them suffer themselves to be carried away with the secret considerations of those familiar and particular persons which are about them, nor by the insinuating and soothing persuasions of your flatterers and Sycophants; Who, as they are men, work upon discourse, and corporal means, altogether framing them in order to their own ends; Let them not give belief and credit unto them, but to the common fame and good report that goes of them; and thereon, let them place their ears and their understanding. For (as Tacitus saith) that is it which usually makes the best choice. For it is not to be doubted, but that concerning such a ones virtues or goodness, we ought rather to give credit to the general report, then to the voices of one or two. For one, may easily be deceived, and deceive others by his tricks, and his particular interest; but never yet could one deceive all; nor is it possible, that all should in that their approbation, deceive another. As for those other servants, which are to attend and weight upon the King's person, more for dignity of place, and for outward appearance and ostentation of greatness, then for use and conveniency; which likewise in their kind are very necessary; let Kings a God's name receive them into their service, either upon the intercession of others, or out of other particular respects. For in this, there is little hazard, and may easily chop and change them, if they prove not good and fit for their turn. But in the choice of the former a great deal of care must be taken, for the chopping and changing of them is very dangerous, and unless there be very great cause for the doing of it, it breeds an opinion of inconstancy; which as it cannot but be hurtful unto all, so is it of great dishonour unto Kings, much weakening their authority. But say there be just cause of removing them, why it is but as a Vomit; which howbeit it be true, that it removeth the malignant humour, and expels it from the stomach, yet withal it carries the good likewise away with it, and makes an end of that Subject it works upon, if it be too often used. For our horses we seek bits and bridles, wherewith to make them to go well and handsomely, and if with those they do not reign, and carry themselves according to our mind, we take others; and when we find once that they are fitted as we would have them, we never chop nor change, but still use the same. In like manner, it is not good to chop and change either Favourites, or privy Counsellors too often, but to seek out such as are fit for their turn, and to carry such a hand over them, as to bridle their insolency, and to rein them in hard, if they find them headstrong. For being that they are those horses which guide the chariot of a Monarchy, if they be not well bridled, of a gentle and tender mouth, and an easy reign, they will play the jades, and break both their own necks and their Masters. In a word, every King hath, or at least representeth two persons, one public, the other private. And therefore his actions ought likewise to be of two qualities. In those that are particular, let them proceed therein as they will themselves, according to their own guste and pleasure; but in those that are public, as shall make most for the public good. Having still an eye to its conservation and augmentation, and to the common approbation of the people. And those qualities, which formerly we required in Councillors of State, we here likewise conclude, that all of them are necessary for Favourites. And if Kings peradventure (in regard of humane imperfection) cannot meet with men so perfect, let them be as absolute, as they can possibly light upon; at least, let them have these two qualities, of love, and an unspotted life; And let not Kings content themselves that they have them in a mediocrity, but in all perfection. For without these two, there are not any Statues so unprofitable, as are such men, being not good enough to be staffs, or to serve in the basest and vilest offices about a house, much more unworthy to be Favourites, and privy Counsellors.  
And because the heart of man, which God hath hid out of sight, to the end that he might reserve it to be the seat and mansion of his love, is hard to be known, and the thoughts thereof very secret and hid; for that by one and the same instruments, it worketh and expresseth its conceits, be they false, or be they true, it is necessary that by some means the truth or deceit of its words may be known, for to difference thereby the true love from the false. Amongst other signs and conjectures whereof Kings may make use, for to know the mind of those that are to hold so great and near a place about their persons, and to treat and communicate with them as it were the secrets of their souls; let them consider and observe very well, in what kind of manner they do proceed, and have proceeded with those with whom they have formerly held friendship, and to whom they stand indebted and obliged for courtesies already done; if they shall see they carry themselves well towards them, and perform all offices of true love and friendship, then may they be induced to believe, that showing themselves loving and thankful to others, they will be so towards them. And he that loveth not him, whom he ought to love, out of this or that other respect, will not love his King, do he never so much for him. For this difference of more or less altereth not the substance nor condition. The true love of Favourites (they being such as they ought to be) consisteth (as we said already) in loving their King disinteressedly, and to advertise him of all that, which is fitting and convenient for him, and that all, or the most desire, that in their works and actions for their greater perfection, there should be credit and estimation; And lastly, of all that which (according to the more common opinion) requireth reformation and amendment (for only the works of the most high can be wholly inculpable) And of that which may in some sort withdraw his Subjects love from him, and advising him thereof, work so with him for to gratify them in this or that public benefit, whereby to wedge the people's love the faster unto their Prince and Sovereign. But false and feigned love, that runs a contrary course; it always hunts after its own commodity, it commendeth all, whatsoever his Prince doth; he excuseth it in his presence, and qualifies it for good, just, and convenient. Which being no other but a trick of Court-cunning, and though they may well march under the standard of unknown enemies, yet are they esteemed and rewarded as friends. And notwithstanding all this, their Kings back is no sooner turned, but they murmur at him, or set others a work to do it for them; Complaining, that in regard of the natural ill disposition of Kings and great Princes cares (facile enough to hear smooth flatteries, but too harsh and hard to hearken to the truth) they dare not for their lives tell it him, nor adventure to give him the least distaste, though it concern him never so near, and that they plainly see, the not doing of it cannot but redound much to his hurt. And the true reason thereof is, for that the former, love more the person of their Prince, than his fortune, and let him take it ill or well, all's one, they will treat truth, especially in those things that may concern his safety, or the good and quiet of his kingdom; and their good mind, true heart, and plaine-honest meaning, make them bold to speak, without fearing to offend, in that their good advice, which they shall give him. But this second sort of Favourites love not his person, but his fortune; And these, for their own proper interest, and that they may not hazard their hopes, dare not speak the truth, though they see the danger before their eyes: as persons that would easily alter their faith and loyalty, and take part with him whose sword is strongest, and therefore care not though their King fall, so as they may stand. And of such, it may be suspected that they desire a change, like those which in gaming live by Baratos, who for their own benefit would have fortune turn from the one to the other, their good wishes no longer following their first man, as not hoping to have any more from him, than what they have already received; not caring to see them blown up, one after another, so as they may get by the bargain. And most certain it is, that those who so much love themselves, and their own proper interest, there is no trusting of them; for they have no love left either for their own Lord and Master, or any body else. For such base souls, and ungenerate spirits, drowned and swallowed up in those muddy materials of Interest, and Avarice, cannot love any other thing with excellency, and in a noble fashion. And therefore it importeth much, that Favourites be does roabed, and stripped quite and clean of all that, which goes under the name of proper or self-love, private interest, useful friendship, faction or kindred; and that they should be clothed with a wise and discreet kind of goodness, which nor knows, nor can, nor will favour aught, but virtue, and justice, and that which is good and honest. It is likewise spoken by way of Proverb, Quien ama à su Rey, ama à su grey: He that love's his King, love's his flock. And he that is in the place of a Favourite, and so near about his King's person, aught to be as a common father to all his Subjects, treating them as if they were his children, and procuring that not any one of them may departed discontented from his presence, which would be the the only Loadstone to draw all their love and affection towards him. So did that great Favourite of the King of Syria, Naaman, whom all the people with a full and open mouth, called Father, corresponding with him in the love of so many sons, or children. For those that are seated in so high a place, have great cause, for many reasons, to procure public love; and, together with the grace of their Prince, to have the good wills and affections of the people; for this, makes the other to be more durable and firm. For this is the natural misery of great and powerful persons, that Envy and Greatness go always hand in hand: the one still accompanying the other. And there is not any poison like unto it, which moves and stirs up such violent pangs and passions in the stomach, and more especially if it work upon the privacy and inwardness of Favourites with their Kings, as if that itself were not a true and sufficient strong poison. Seeing that it is held for certain, that one word of a King, nay (which is more) one angry look, or bended brow, hath sent many a Favourite to his grave. For (as Solomon saith) the life of the Subject depends on the countenance of the King. And if we will not believe him, let us see and observe how many Favourites escape, which do not dye of that wound, or the fear thereof; and more particularly with those Kings which are of that condition (as one said) that there is not two fingers breadth between their smile and their sword; to the end that this their privacy might be had in the less esteem. For your best Favourites are but like your better sort of fruits, which are soon subject to be worm-eaten. For Envy is a very worm, and hath the same qualities as a worm hath; and spreads itself so fare, that it extends itself even to those that have been benefited by the Favourite; the covetousness and risentment of that which they do not receive, working more upon them then the Law of thankfulness, or of a grateful acknowledgement for that, which they have received. So that we may say, That few are they who love those from whose hand they have received some good, because it was no greater. And those that have received none, that they are therein injured, and wronged. So, that to qualify and temper this inconvenience, it shall be wisdom in Favourites (and it will concern them to use all the means they can device to effect it) to procure to be wellbeloved. And no less in Kings to seek out such as are modest, loving, affable, virtuous, honest, well beloved, and of a grateful and thankful disposition.   

CHAP. XXXV. How Kings ought to carry themselves towards their Favourites.  
FOr to resolve this Question, and to give satisfaction to that which is here proposed in this Chapter, it being a matter of so tender and dangerous a touch: I will first lay for my foundation, a true point of doctrine in natural Philosophy, celebrated with that sentence of the glorious Saint Austen; Amor meus, pondus meum, illo feror, quocunque feror: The plummet which peaseth man, and the wings wherewith the heart makes its flight, is love, which doth lead the dance to all the other passions of the soul. And as those that sail in a deep sea, with full sails, run on their course without any danger; but when they draw near the shore, they take them down and ruffle them that they may not run their ship upon some shelf, or split itself against some rock; so likewise, when the heart is lifted up unto the love of God, which is infinite goodness, it may without peril plough the seas of this world, and with full sails cut the Main, without danger of shelves, quicksands, or rocks. For (according to that saying of the glorious Saint Bernard) as the cause of our loving God, is God himself: so, the measure of loving him, is to love him without measure. Causa diligendi Deum, Deus est; modus dilectionis, fine modo diligere. As the cause of our love is infinite; so must it be without tax or limitation, wherein there can be no excess. But when the heart draws but little water, and touches too close upon these things of the earth, which have their goodness much limited, it will be high time, and very fit and convenient, to strike the sails of our love, and to go on with a great deal of caution and consideration, lest this our vessel should stick in the sands, never to be gotten out again, or fall upon some rock or other of unadvisedness and indiscretion. And this is so certain a truth, that albeit the love to our parents be so natural, and obligatory, and so given us in charge by God, with the promises of so many blessings on those children which shall comply with this love, and with so many threatenings on those that shall fail therein; yet notwithstanding God himself will, that therein there should be a limitation and moderation. 
Mat. 10.37.  Qui amat patrem, aut matrem, plus quam me, non est me diguus: He that loveth father or mother more than me, is not worthy of me. And the common old Adage saith, That friendship must go no further than usque ad arras, and stop there. And howbeit some would have the limit, which is here put to love, to be Death; I say, that its limit, is Reason, and obedience to God's Commandments. For when our Love shall come to encounter with them, it is to make a stand, and go no further.  
Our second ground or foundation whereon we shall build, is this, That in Kings, next unto the love of God, and his Christian Religion, no love ought to be like unto that, which they ought to bear unto their kingdoms, and commonwealths; for the end, for which Kings were first instituted and ordained, was the common good of their kingdoms. And as children have a natural obligation to love their parents, because from them, they have received their natural being; so Kings own the like to their kingdoms and Commonwealths, because next under God, they gave them their being of Kings, and that power and authority, whereby they were to protect, defend, and augment them. Upon these grounds and foundations must that love and friendship be laid, which is to be held with Favourites. Loving them, and giving them power and authority, conformable to that, which for this end shall be thought most convenient. 
Senec. lib. 1. Epist. 3.  For albeit they (as Seneca saith) keep the key of their King's heart, and in matters of secrecy and benefits, are preferred before the rest; yet this must be done with a Christian kind of prudence and discretion. Having evermore an especial care, that the force of his love be not so violent, and so boundless, that to give content to one sole Favourite, he discontent all the rest of his Subjects; and to show himself faithful and true unto him, break that faith and truth, which he owes unto God, and his divine Law. And that he proceed likewise therein with that freedom and liberty, that his Love may not pass the bounds of reason, nor be (like some ships that are run on ground) so surely settled, that he cannot get off when he will, and to turn that love into hatred, and a full determination and resolution of punishment, when the faults of a Favourite shall deserve his just displeasure Non habitabit in medio domus meae, 
Psal. 101.7.  qui facit superbiam, etc. Whoso hath a proud look, and an high stomach, I will not suffer him. Mine eyes look unto such, as be faithful in the land, that they may dwell with me. And whoso leadeth a godly life, he shall be my servant; but there shall no deceitful person dwell in my house. And he that telleth lies shall not tarry in my sight. As likewise it is just and meet, that on the contrary, hatred, punishment, and chastisement, should be turned into amity, love, and friendship, when the person hated, shall deserve well. And this is the meaning of that ancient Proverb, Ama, tanquam osurus & odio habe, tanquam amaturus. The drift and scope of all which is this; That when we shall place our love and affection upon humane things, it be done with advisedness, considering how subject they are to change and alteration. So that, that which to day deserves our love, may to morrow deserve our hate: And on the contrary, that which is disliked and abhorred, may merit our love, and good esteem. And we have hereof a very good example in the foresaid King Assuerus, who so soon turned that love which he bore unto Haman, into that hatred, that he caused him to be hanged up; and Mar doche, that was condemned to the gallows, he raised unto honour, and put him into that place of privacy and greatness, which proud Haman so lately enjoyed. Nor can Favourites have cause to complain, if it be granted unto them, that their privacy may reach so fare, that their Kings may love them, as they do their own royal persons. But it is a doctrine received by all the Philosophers, That the rule of that true friendship and love, which one man beareth unto another, is to be measured and considered by that which every man bears unto himself. And that which equals itself in this, is very perfect love. Amicitiae lex prescribitur, ut non minus, 
Aug. lib. 1. Soliloq. ca 3.  nec plus quisquam, amicum suum, quàm seipsum diligat. The Law of friendship is, that a man should not love his friend less, or more, than himself. Nemo (saith Saint Paul) animam suam odio habet, sed nutrit, & fovet eam: 
Ephes. 5.29.  No man ever yet hated his own flesh, but nourisheth and cherisheth it. And yet notwithstanding this self-love ought so to be ordered by reason, that whensoever it shall desire any thing contrary thereunto, it must sharply be denied it. Acriter reijciendus est (saith the learned Saint Chrisostome) In like manner, when Favourites shall crave or desire any thing contrary to reason, or the public good of the commonwealth, they must be denied, what they demand, and Kings upon those occasions must show themselves severe and austere towards them. And this doctrine is so clear and so plain, that our Saviour Christ left it for a pattern unto Princes, in that answer of his which he gave unto his two kinsmen and Favourites, john and james, when he told them; Nescitis, quid petatis; Potestis bibere calicem? etc. Ye know not what ye ask. Can ye drink of the cup, etc. Non est meum dare vobis, sed quibus paratum est à Patre meo. To sit on my right hand, 
Mark. 20.37.  and on my left hand, is not mine to give, but it shall be given unto them, for whom it is prepared. And howbeit the words in this answer have so many sundry expositions, and diverse constructions, as the Interpreters upon this place do render; yet have I noted three things therein, worthy the consideration, and of much conveniency for Kings. In the first place, I observe the tartness and sharpness of the answer, together with the ill-advised and indiscreet request of those two Favourites, set down in these three words: Nescitis quid petatis: Ye know not what ye ask. And when Favourites shall not weigh and consider with themselves, what, and how they ask; Let Kings bethink themselves, what, and how they give. And let them not give so much to one, as may give occasion to all the rest to murmur, and complain. And let them likewise take into their consideration, that the common condition of your Favourites, is like unto that of other particular men, still to desire to better themselves in their estate and degree. And therefore it shall be a great point of wisdom, not to grant unto them all that they shall ask; as here our Saviour Christ adviseth Kings. Wotting well, that though they grant them their request, yet are they not contented therewith, but rather take heart and courage unto them to crave more and more, and with greater earnestness than they did before. For, Ambition and Covetousness are not satisfied, nor slackened with abundance, but are like unto those that are sick of the Dropsy, who the more they drink, the more they thirst. And besides this heaping of honour upon honour, and gift upon gift, hath a greater danger with it, in regard of those persons that receive them. For most certain it is, that the appetite of man is Hydropical, which the more he drinketh, the more he thirsteth; and the more he getteth, the more he desireth. And Princes may give so much, that like Lucifer, they may come at last to covet and desire that, which their Kings possess. What an honourable creature was he, and of what singular parts, yet did he rebel against his Creator, out of Envy and Pride, and only occasioned through those many graces and favours which God had enriched him withal. And for that we are all of us creatures, the like may be feared from us; Being that we are not so incapable of this, as was that Angel of that which he desired. And it is fit, that we should leave ourselves something to give; for ordinarily we do all of us desire (a quality wherewith man's appetite is well acquainted) and which hath caused the greatest and the foulest falls. For who is he, that would not (if he could) have command, and be a King? And we ought likewise to keep something in our hands to bestow, that we may not grow weary of serving, being we can expect no further favours, nor look for any more rewards. For this also is very natural, and a fashion of ancient standing with most men, to wax weary of standing at a stay, not contenting themselves to continue that grace, place, and rewards, which they have already acquired; but hold that for an affront, being now grown rich, which before they would have taken for a great favour, when they were poor. Thus do we grow unthankful; and thus do we grow forgetful, being vainly carried away with the conceit of what we are. And we lose the sight of that low and mean estate, wherein we were, by being raised to that height and eminency, wherein we see ourselves to be seated. A natural fault in man's eyesight, which knows not how to look downward; and as unwilling to look backward, but as much forward as you will. But these forward birds, do well deserve to have the wax, wherewith their wings are fastened, to be melted by that very Sun, that gave them their first warmth and light, and by their fall to be left an example to the world, to terrify others. And in case, for some especial respect, Kings shall resolve with themselves, that all the beams of their greatness shall illighten and give life to one particular person, let the foundation of their favours be laid upon those qualities, deserts, and services, which ought to concur on those persons on whom they purpose thus to particularise.  
King's likewise are to consider the Petitions of those that sue unto them; which is my second observation, and taught by Christ himself: 
Mark. 10.38.  Potestis bibere calecem, quem ego bihiturus sum? Can ye drink of the cup that I drink of? judging by himself, in this demand which he makes to these his Favourites, who so rashly and unadvisedly came unto him to petition him for the two principal places, that for to possess them, they should have all sufficient and requisite necessaries; upon which point Christ examines them; and the like examination ought Kings to make of those qualities, specified by us, touching both Pretenders and Favourites.  
The third thing which I recommend to your consideration, and which Christ teacheth Kings, is, the great caution and wariness which they are to use, in not being too facile, in granting all that their Favourites shall require of them. Which is to be gathered out of the last words of this his answer: Non est meum dare vobis: It is not mine to give. Which, to my seeming, soundeth thus; It will not stand with my truth and justice, to give for kindreds-sake, or other humane respects, that which my eternal Father hath prepared for those which deserve best. King's ought to be very circumspect in promising, and not over easy in granting; for, if he shall be facile in granting what others shall desire, he may have cause to repent himself; and if he promiseth, he looseth his liberty. A great gentleman of quality, whom King Philip the second much favoured for his worthy parts, and great abilities, talking one day with him, and walking a good while with his Majesty, after that he had discoursed with him of diverse things, to the Kings so great good content and liking, that he thought with himself, that there was now a fair occasion offered unto him, to propound unto him (as he did) a business of his own. He told a friend of his, anon after that he came from him, that is that very instant he proposed it, he cast such a strange an dainster● look towards him, as if he had never seen him before. Which was no want of affection in the King towards him, for he had had many sufficient testimonies thereof; but because it was fitting for so wise and prudent a King to have that circumspection, lest this his affection might minister occasion unto him to call his discretion in question, in granting, or not granting that which either is not, or at least shall seem unto him, not to be convenient for him. For Kings must have recourse to these two things; To have a good and safe conscience with God, and entire authority, and good opinion with men. For with none doth that holy and prudent counsel of Saint Paul suit more properly, then with them; 
2. Cor. 8.21.  Providemus bona, non solum coram Deo, sed etiam coram hominibus: Providing for honest things, not only in the sight of the Lord, but in the sight of men. Which cannot be, when as Favourites either do all what they list of themselves, or get their Kings to do it for them. When the Sensitive appetite effecteth whatsoever it affecteth, the understanding (which is the soul's king) remains oppressed and disgraced, and with that foul note, which the kingly Prophet David gives it; Homo, cum in honore esset, non intellexit, 
Psal. 49.12.  comparatus est inmentis insipientibus & similis factus est illis: Man being in honour hath no understanding, he is like the beasts that perish. And therefore when Kings out of their particular affection, or for the avoiding of trouble, and the fulier enjoying of their case and pleasure, shall give absolute power to their Favourites to do and undo, as they please, presently one blot or other (which they will hardly ever get out) will be laid upon their royal persons. Nor need we herd to relate the hurt which comes thereby, and the occasion which it gives unto the Subjects, neither to think nor speak of their Princes with that respect which is fitting; especially when the Favourites are none of those which help to bear the weight and burden of businesses, but shake them off from their own shoulders, and lay them upon other that are fitted to their hand, and of whom they rest well assured, that they will do nothing but what they will have them to do, working their will and pleasure in all that they are able. And this is not that which Kings and Common wealth's need: but it much importeth, that their Favourites should be of that good and quick dispatch in businesses, that all the people might love them for it; for from the contrary great inconveniences are wont to arise. When the Shechemites were so unmannerly and uncivil in their language against their King Abimilech, amongst other things which they uttered and alleged against him, they said this in scorn of him; Nunquid non est filius jerobael, 
Iud 9 28.  & constituit Principem Zabul sernum suam super viros Hemor patris Sichem, cur ergo seruiemus ei? Who is Abimelech, that we should serve him? Is not he the son of jerubbaal, and Zebul his Officer? why should we serve him? etc. They took it very ill, that the King should raise his servant Zabul to that height of honour and greatness, that he should be made Prince, as it were, over all the people of Hemor and Sichem. And howbeit the natural obligation, which Subjects own to their Kings, is so great, that they are bound to obey them in all that which is not against God; And that it is a token of great nobleness, to suffer with a good courage, whatsoever burdens, be they never so heavy, which they lay upon them; yet notwithstanding they have no such obligation to their Favourites. For they may, for their pleasure, or their profit, substitute other their Favourites, and oblige the people, that they either negociate with, or buy out their negociation of them. The History of King Don I●●n the second of Castille, doth afford sufficient examples of the great persecutions that followed, by letting that his Favourite have so great a hand in businesses. For the people seeing their King so led by the nose, as it were, and to yield to all that he would have him do, were verily persuaded that he was bewitched; for he had such power over the will & understanding of the King, that he neither understood what he gave, not knew not how, or at least had not the face to deny him any thing, that he was willing either to ask, or take; whilst like the unthankful ivy, he went sucking away all the juice and sap of the tree, all that good King's wealth and substance, his being, his authority, and little less than his kingdom. And lost by this means so much of his authority, that some of the Grandes of the kingdom, and the Infants, his brethren, and the Kings of Arragon, and Navarre, betook them to their Arms, and made war against him; he seeing himself upon some occasions disobeyed by his son and Prince, and forsaken of his wife and Queen. Whereupon grew many civil broils, and all under the title and pretext of recovering their liberty, and of pulling their necks from under the yoke of that slavery and subjection wherein they were, rendering that reason in their excuse, which all the whole kingdom could but take notice of, That all businesses passed through his Favourites hands, and that the King did not negociate in his own person. The prosecution whereof I remit to those Histories that make mention thereof. And it cannot be denied, that this Favourite notwithstanding had many good things in him, that might very well deserve his King's love; for he had served him valiantly in great and urgent occasions, and had put his person and life in peril for his sake. But as his privacy and favour went increasing, so with it increased his ambition and covetousness, and that in that high degree, that he grew hateful to the whole kingdom; and in the end no less odious to the King himself: who coming at length unto himself, fell into the account of those damages and losses, which he had received in his kingdom, both in his reputation and authority, by putting the reines wholly into his hands, taking thereby too much liberty to himself, and ruling the State as he listed. The Grandes represented to his Majesty the abuses that ensued thereupon, as the engrossing of the greater Offices, and selling of the lesser, and overswaying the Courts of justice; And using many other effectual persuasions, grounded upon other just complaints, proposing for remedy and redress thereof, the interest & profit that might accrue unto him, by calling him to account, and that he might thereby get into his hands an infinite deal of treasure; the King liked very well of their propositions, and admitting their reasons, he fell off from his Favourite, waging war against him with his own money, wherewith he thought, if need should serve, to sustain and uphold himself. This slippery footing have all those things which have not their holdfast in God. For they turn to the hurt of those that put their trust in them. And it is his mercy to mankind, that they should pay for it in this life, howsoever they speed in the life to come; which we will leave to God's justice, and the strict account that will be taken of them. In conclusion, this great Favourite died, being fallen from his privacy with his Prince, deprived of all that wealth and treasure which he had so greedily scraped together, ending his life with a great deal of sorrow and discontent, and to the great rejoicing of his opposites. Though this did not serve for a warning to those that came after him, but without fear of the like terrible and desperate falls, they ran themselves out of breath in the pursuit of the like privacy. 
joh. 3.29.  Saint john Baptist (we know) was Christ's great Favourite; and the Gospel styles him to be Amicus Sponsi, the friend of the Bridegroom. But his great goodness and holiness of life did the more gloriously show itself in this, that by how much the more Christ did in-greaten and authorise him, by so much the more did he lessen and humiliate himself; and laboured by all possible means, by diminishing his own, to increase the authority and credit of his Lord and Master, saying, Illum oportet crescere, 
joh. 3.30.  me autem minui: He must increase, but I must decrease: And this is that glass wherein the Favourites of Kings are to look; taking into their consideration, that by how much the more they seek to greaten themselves, in making ostentation of their power and authority; by so much the more they lessen and disauthorise that of their Kings, with whom, is so dangerous any whatsoever show, or shadow, of equality, or competition, that even in the highest top of privacy, the more certain, and less reparable, usually, is the fall. How jocund, and how well contented went Haman out of the palace, when Queen Esther invited him to dine with the King and herself. When lo, the very next day after they draggd him from that banquet and royal Table to the gallows. And therefore let no man trust or rely on the favour of Kings, be he never so rich, or never so fortunate; for in them it is ordinarily seen, that all these fair shows are commonly converted into manifest demonstrations of hatred.  
Out of all this that hitherto hath been said, let Favourites make unto themselves this use and instruction, to know the danger and slipperiness of the place wherein they stand, even then when they find themselves most of all enthronized. For most true is that saying, of, Fulmen petit culmen; The highest Towers, and the highest hills are most of all subject to jones thunderbolts, and lightning. And let Kings likewise take this into their consideration by way of advice, That when they shall have found their Favourites to be furnished with those qualities before specified, and that they are such, that thereby they may merit their grace and favour, and so great, both place and part in their heart, it stands with very good reason, that they show d be honoured by them with particular mercedes and favours, because they help them to bear the burden of their cares, and are exposed to great dangers, and greater envyings; as it happened to that great Favourite of the King of Persia, whom the Princes of his kingdom did pretend to remove from the King's elbow, and to put him in the den amidst the Lions, that by them he might be there rend in pieces. Whereof, no other cause could be found against him, but his King's favour, bearing envy to his privacy (that common Moth to high places) from which none, be he never so good, never so honest, can escape. For, it is very natural in men to risent, that he should outstrip them, who but yesterday was their fellow and companion. They hold that honour for an injury, that is done to their equal, and think themselves go backward, and lose of their authority and reputation, if another be preferred before them. Which is such an offence, that God presently takes notice of it, and passeth it not over without punishment. For this privacy with Kings is a thing of his disposing, and for such ends as he pretends; and there is not any Subject, that rises to such great place, but that he must pass through the weights and balance of his divine providence, who chooseth these, and refuseth those, using them as means to work his secretends. 
Prou. 29.26.  Many (saith Solomon) seek the Ruler's favour, but every man's judgement cometh from the Lord. The election comes from God, it is not so much the King, that chooseth them, as God, who moves his heart thereunto. And if he do uphold them with his powerful hand, in vain is it for others to go about to trip up their heels. For (as Saint Cyprian saith) Calamitas sine remedio est, 
Cypr. de zelo, & livo.  odisse foelicem. To hate an happy and fortunate man, is a misfortune beyord all remedy; it is a torment and putrefaction of the heart, which is ever gnawing and martyring of the soul.   

CHAP. XXXVI. Whether the Kinsfolk and friends of Favourites are to be excluded from Offices.  
THis place requireth that we aver that, which amongst discreet persons, and such as are zealous of the common good, is usually called in question, and made a doubt: To wit, whether or no, it be inconvenient, that the Kinsfolk, friends, and followers of King's Favourites should be put into places of Office and Government? For, it cannot but seem an unreasonable thing, that those who have such parts and qualities as well deserve to be employed in such places of charge and command, should therefore only and eo nomine, be excluded from them, for that they have alliance and friendship with the said Favourites. Being that this, in itself, is not ill. Besides the love and affection which Kings bear unto their Favourites, cannot (like your bad-made-clothes) so shrink upon themselves, or be so straight-laced, that it shall not likewise extend itself to the friends and allies of those, to whom they profess so much love. Again, a good, if not a greater part of these men's happiness and content, consisteth in being able to do good, and to raise their friends.  
But for the better satisfying of this doubt, it is fit that we should first consider and distinguish of the quality of the persons of this Alliance and friendship with those Favourites, as also of the condition and quality of those offices. For in your offices there are some of grace, and some of justice. In the distribution of the former, we are to look no further then to grace, and the King's good will and pleasure. In the latter to that distribution which is agreeable to distributive justice. There is likewise a great difference in the persons. For some are of better qualities and deserts, than other some. And these are in all provisions that are made to be first preferred, be they, or be they not, of kin and acquaintance with the Favourites. And there are many good reasons that make for their part. Others there are, that are inferior in merit, and the foresaid qualities; and these in no wise, may or aught to be preferred for the kindred or friendship which they hold with Favourites. For it were a sin of accepting of persons, which is contrary to distributive justice. Others there are, that are every way equal with the rest of the pretenders; and on this Hinge, hangs the force of the Question. Now if they shall stand in this equality, and upon these equal terms with the rest, in those qualities that are fitting for Office, it seemeth that they should receive some wrong, in being excluded without any fault of theirs; For it is no fault, to be the friend or kinsman of a Favourite. To this doubt, the answer would be made the more difficult, if your Favourites through their too much ambition and covetousness had not taught us the great inconveniences which result in a Commonwealth, by opening this door unto them, and conferring the said Offices on their friends and Allies, under colour and pretext that they are as well deserving as others. First of all, for that Kings, as Shepherds and common parents of the whole Commonwealth, are to make a distribution of honours, and of wealth, equally reparting and dividing them, in that indifferent manner, that they may reach to all houses and families, or at least to extend them as fare as they are able. Like a good Husbandman, who, that he may have a good and plentiful crop, throws and scatters his seed on this side, and that side, and every where. Secondly, for that it is a very odious thing, and which breedeth bad blood, and engendereth ill humours in those who only in regard of this their kindred and friendship, see themselves deprived and dedebarred of that, which they might otherwise challenge by desert. And others on the other side, when they see that they can neither come to be kinsmen, nor friends, nor of familiar acquaintance with Favourites (which are the references that must prefer them) the first nature having denied it them; the other their bad fortune, or the Favourites disaffection, seeing themselves hopeless of all help and remedy, either they run themselves headlong into some desperate attempt, or at least fall to flag in their virtue; either of which cannot choose but be of great inconvenience to the Commonwealth. Thirdly, for that it is not fitting, that Favourites should come to be very powerful, either in their own proper wealth and substance, or in the greatness and strength of their friends and Allies. For the more they increase in these, the more do their King's decrease; and sometimes it hath been seen to grow to that excess, that powerful Princes have seen, or at least imagined themselves to be of lesser power than they could have wished it, or had been needful to have repressed, and cut short the ambitious wings, and high flown insolences of their Favourites. Fourthly, for that under this colour, occasion might be given to Favourites to dispose in such sort of the government of kingdoms, that Kings should not come to the knowledge of aught that passeth in them, be it good or bad, more than shall stand with the good liking of their Favourites, and make most for their own ends. So that, neither those that are wronged, shall find means to be righted; nor those that are zealous of the common good, and of their King's authority and reputation, be admitted to advertise and give notice unto him, of that which doth most concern him. For Kings, by reason of their retiredness, cannot come to the full knowledge of all that passeth. One of the things wherewith they charged that great Favourite of King Don juan, in that sentence which they pronounced against him, was, That he had put into the offices of the King's house, and without his house, and in places of government, persons that were tied and wedged to his house, either by fee-tail, or by friendship. I refer myself to that, which the sentence saith, speaking in the person of King Don juan the second. And it is not to be doubted, that when Favourites shall wholly apply themselves to seize upon all the Ports, thereby to know all, and so to stop up all the doors and passages, that none can come to negociate with their Kings, but by their hands, it is no other but a binding of their King's hands, and to oppress them with a palliated and cloaked kind of tyranny, with relation to their private Interest. And because from our very first entrance into this our discourse, our purpose was to confirm whatsoever we proposed, by the testimonies of holy Scripture, to the end that no man upon any false presupposal, should so much as surmise, or think, that we go about to tread too near upon the heels of Favourites, I will likewise remit myself in this particular, to that Letter registered in the Scripture, which that great King Artaxerxes wrote to all the Dukes and Princes, and to all his vassals of 127. Provinces of his kingdoms, wherein with endeared reason he propoundeth the insolences and tyrannies, exercised by Favourites, who using amiss the favours and mercedes, which their Kings do them, seek to all things before them, with a high hand. And for that the holy Ghost would have all this set down in the sacred History, we may here very well intersert some part thereof, which is well worthy the noting, Multi, 
Esther 16.2.  bonitate principum, & honore, etc. Many, the more often they are honoured with the great bounty of their gracious Princes, the more proud they are waxed; And endeavour to hurt not our Subjects only, but not being able to bear abundance, do take in hand to practise also against those that do them good. And take not only thankfulness from among men, but also lifted up with the glorious words of lewd persons that were never good, they think to escape the justice of God, that seethe all things, and hateth evil. Oftentimes also, the fair speech of our friends put in trust to manage the affairs, have caused many that are in authority to be partakers of innocent blood, and hath enwrapped them in remediless calamities. Beguiling with the falsehood and deceit of their lewd disposition, the innocence and goodness of Princes, etc. And it oftentimes cometh to pass, that the good actions and intentions of Kings are hindered, and the light of their justice eclipsed, by the interposition of some terrestrial body, which doth darken the glory thereof, as the intervention of the earth, obscureth the Sun. And the public misfortunes which befall the commonwealth, and the particular wrongs and injustices, which men by this means must endure, even under the reign of a just and religious King, make his Empire hateful; for it is a natural property incident to the vulgar, when any misfortune shall befall a State, to remove the blame from themselves, and to lay the fault upon those that are of greater rank and quality. But to return to our intended purpose, I say, That in the Offices of justice (I mean) wherein distributive justice requireth consideration of merit, way is not to be given to the friends and kinsfolk of Favourites, but respect rather to be had to the common good, wherein is to be used the fore-specified wariness and circumspection. And in such sort may the risentment and complaints of the kingdom increase, that howbeit the said friends and kinsmen, should in their abilities have the advantage of others, yet ought they to be excluded. For this reason, in point of weal public, is of more weight and consequence, than any sufficiency whatsoever in those other pretenders. Marry, in those other offices which we call Offices of grace, (for that they neither have the administration of justice, nor government, the hand may be stretched out in a freer manner unto those that have any reference of amity or alliance unto Favourites. But these offices are but few, and of no great importance; and in case an exact consideration should be had, there being not that office, be it never so small, wherein a man shall not meet with some opposites and pretenders, we must not be too hasty, but hold the hand awhile, that fitting provision might be made according to the qualities and merits of the person. One, that was a principal Counsellor of State, certified a certain grave and worthy person, that he being Alcalde de Corte, the common hangman's office fell void, and that he was so earnestly sued unto, and such intercessions therein used, that he was feign to make two, the better to comply with his own obligation, and their importunity. And of the Catholic Queen Donna Isabel, it is said, That when she governed the State, together with King Don Fernando, her husband, there fell by chance a paper from forth her sleeve, wherein she had written with her own hand; Let the Cryars' place of such a City be bestowed upon such a one, for that he hath the best voice. And if in so mean an office, these Catholic and prudent Princes had such great care and respect to the qualities of the persons; what care ought there to be had in those of justice and government? What in Ecclesiastical dignities, which are the pillars of our sacred Religion? When the day of that strict and rigorous account shall come, which God shall require at their hands, they will then see how much this did import them.  
Let then the final resolution of this question be, That supposing that the natural inclination of Favourites, is to benefit all, and that those that are nearest unto them, for what respect soever it be, are to be preferred unto Honours and Offices, I will not straighten them so much, nor my words, and counsel, and seem to be too much republic, and entire, in condemning all their actions; for that it hath been a thing always permitted to those that are put in such high places. But I would not have it pass for a rule, in the provision of public offices, through which have past such persons as well understood what belonged to State affairs, and the conservation of Kings, and their kingdoms, and that were complete in all kind of good learning and knowledge; who witting, that those, who had power with their Kings, would favour those that were theirs, out of that inclination which is common to all men, have not sticked to say, that this may be done, but with this consideration, that it be not to the hurt of the commonwealth. For there is not that ground, plant, or man, so barren, but hath some virtue in it, and is good for some Ministry or other. In confirmation whereof, we are likewise to consider, that in natural things, there is not any so vile, and so base, which always, and at all times is unprofitable. And there are some cases, wherein Experience hath taught the profit, that may be taken therefrom, for the use and conservation of man's life. And on the other side, there is nothing so precious, so estimable, and so wholesome, which is always, and at all times, profitable. For there are some, as also some infirmities, which would prove mortal, should they be applied unto them. And therefore man's prudence doth come to consist in this, to know its quality, and to understand aright the estate and complexion of the man, and according thereunto to make use thereof, and of its virtue. And therefore he that hath (by his King's favour) the supreme disposal of all, let him consider and know, either by himself, or by others that are his confident friends, (being as free, as free may be, from natural affections) the dispositions and inclinations of men, and together with this, the quality of the offices, and persons, which are to govern, and be governed; and let him imply every one in that, for which he shall be found fit and good. And keeping this course, he shall comply with his own inclination, and natural desires. And shall therein do his King and country good service. But for a conclusion and upshot of all that is past, let those advertisements serve, which follow in the subsequent Chapter.   

CHAP. XXXVII: The Conclusion of the former Discourse, with some Advertisements for Kings and Favourites.  
ALL those that writ of the qualities of a good Prince, do agree in this, that he ought to have his will free, independent, subject only to God, and his divine Law; without subiecting, or submitting it to any other love. For it booteth little, that he be Lord of many kingdoms, if he be a slave to that which he extremely loveth. That he ought to be of a good courage, and of a sound and settled iungement, not suffering a superior, or equal in his government: For (as we said in the beginning of this Discourse) kingdoms are by so much the more sustained, and augmented, by how much the more near they approach to the government of one. Whereas on the contrary, they run much hazard, when the reynes of the Empire are divided, and put into several hands. The Romans never enjoyed so much peace and plenty, as after that Augustus Caesar was declared sole Lord of the Empire, without dependence on any other. Which advice (amongst many other good instructions) the Emperor Charles the fifth gave likewise unto the King his Son, to wit, That he should be a very precise lover of Truth; That he should not give himself over unto Idleness; And that he should always show himself a free and independent King; not only in appearance, but in substance. For it is very proper unto Kings to rule, not to be ruled. And to administer their kingdoms themselves by their own will, and not by another's. For he will not be said to be a King, who being to command, and correct all, should easily suffer himself to be led away, and governed by others. And therefore it is fit, that he should always stand upon his own bottom, and in none of his actions express himself to depend on the aid and opinion of others. For this were to acknowledge a Superior, or a Companion in government, and to discover his own weakness. Infirma enim est potentia (saith Patritius) quae alienis viribus nititur: 
Patri, to. 2. li. 21. Tit. 3.  That's but a poor power, that must be underpropt by the strength of others. In stead whereof, I would have him to sit in Council, and to treat and communicate businesses with such persons to whom it appertaineth, as heretofore I said. Saying only now, That that King is in a miserable and lamentable case, that must depend on another's help. Upon a certain occasion, Alexander the Great said; Se malle mori, quam regnare rogando: That he had rather die, then reign by supplicating and entreating. And no otherwise doth that King reign, who shows himself a Coward, and suffers the excellency of his courage to be overwhelmed and carried away with the current of hard and difficult things, which many times offer themselves, leaving the resolution of all to the mercy and favour of others, by whose helping hand it seemeth that he liveth and reigneth. This (said the Emperor Vespasian) is to dye standing. And as that King is dead, which leaves that to another which he can do himself, and which doth properly appertain unto his office; and as he shall not truly comply with his obligation, if he should go about to draw solely to himself the government of his whole kingdom; much less in like manner shall he comply therewith, if he should cast off all care from himself, and rely wholly upon others. For Extremes, in all things, are ill. And an extreme thing it were, that he should take upon himself the whole weight and burden of businesses, and to have all things pass through his own hands; it being likewise no less, if he should shift off all from his own shoulders, and put his hand to nothing, as did Vitellius, and jovinianus, who did in such sort dis-loade themselves of their offices, and rid their hands of all matter of government, that all was ordered and governed by other men's arbitrement, and none of theirs. Of the former it is reported, that he forgot that he was Emperor. And of the other, that he intended nothing but eating and drinking, gaming and whoring. So that both of them came to such miserable ends, as their reckless and careless kind of living had deserved. Childericke, King of France, and third of that name, is (and not without just cause) condemned by the writers of those times, for that he did wholly quit himself of businesses, and led so idle and unprofitable a life, that he took care of nothing, recommending all to his great Favourite Pipine, who did rule and govern him as he listed. And there was not any meeting or conversation throughout the kingdom, wherein men did not mutter and murmur at it. For their nimble and active nature could by no means endure, that their King should be but the shadow of a King, and stand for a cipher, sheltering himself under the shade of another. Which could not choose (considering how usual a thing it is) but put spirit into Pipine, and add mettle to his power. For it is very proper to the condition of men, the more high they are in place and dignity, to desire the more honour, and the more wealth. There are but few of your great and powerful persons, which are not hydropical, and do not thirst after new honours, and new advancements; And some have proceeded so fare in their pretensions, that they have presumed (as this Favourite did) to quit the King of his Crown. Willingly harkening unto those flatterers about him, which did whisper this in his ear, and egg him on unto it. It likewise began to be treated of amongst the great Lords of that kingdom, How much better command and rule were in one Head, then in two: And how that all kingdoms had evermore a desire to have but one Prince; And that all prudent and wise men, have (in reason of State) held this government to be the best and surest; and that it was not fit, that the uniform body of a commonwealth, or kingdom, should be subject and obedient to two Heads: To wit, that one should enjoy the name and title of King, and the other possess the power. And that it were better that all should obey one, that had wisdom and experience, and that had been bred up in businesses, and the managing of State-affairs, whereby to govern them in peace and justice. And since, that in Pipine these qualities did concur, and that on him all the businesses of importance did depend, it were good that he should be their King, and that Childericke should take his ease and pleasure. Hereupon they treated with Pipine, who though he gave ear unto what they said, yet would not rashly adventure himself to accept of the Crown, unless Pope Zacharias might first be consulted therein. Whereupon they sent their Ambassadors, who had instruction to render such reasons to the Pope, that might move him to approve thereof, and judging Childericke to be unfit for the government, might absolve the French of their oath which they had taken, and that obedience which they ought to their King, and that he should deprive him of the kingdom, and further declare, That since Pipine did rule and command all, and had so many good endowments, that he might likewise be invested with the title of King. And the Archbishop of Maguncia was the man, that was nominated to set the Crown on his head, and to declare him to be King of all France. Being thus backed, they summoned a Parliament, degraded the poor silly king, and thrust him into a Monastery, and Pipine was sworn and proclaimed King of those so many kingdoms and Signories, as were then subject to the Crown of France. 
There remaineth testimony hereof in the Decretals. C. Alius 16. q.  Hence had its first beginning, and that hand and power given unto Popes, in so great a business, as the setting up and pulling down of Kings; and which is more, of creating new Emperors, and depriving the old ones of their Empire. Whereof there are many examples. And that which this Pope did with that King, who had no more than that umbratill, and apparent power, other Popes afterwards did the like with Henry's and frederick's, and other Tyrants of great puissance and power. The one offend in the more: the other in the less. The one, out of the ambition that they have to be Kings, that they may command, and do all, lose all, and so go to hell. And the other go the same way, for that they will not be (as they should be) Kings, but give themselves wholly unto idleness. It was the Emperor Galba's utter overthrow, that he had put the whole government into only three men's hands, which he brought along with him, possessing them with so much power, that he was not Master of himself, depending still upon their will, and through that great authority which they had, they overthrew all whatsoever their King did ordain, thrusting their arms (as we say) up to the elbows in all affairs, and making use of their present fortune. And for that this unfortunate Emperor could take notice of no more, than what he had from them; for none (without their permission) could, or see, or speak with him, they made him to do that, which that other Potter did, who going about to make a pot, to boil meat in, made a jar, to put drink in. And he thinking to substitute judges, that should administer justice, appointed thiefs in their place, which rob the Commonwealth. All which was imputed unto him. And for that Vanity is the mother of so many vices, all this their great favour served to no other use, but to cause their Sovereign to commit many actions of injustice, and indiscretion, and of unheard of, and unthought of wrongs, violently breaking through the ordinary course of justice. By which exorbitant proceed, this imprudent Emperor grew to be hated and abhorred of all, and not being able longer to bear with him, they deprived him at once of his life, and Empire. And these kind of Caterpillars (said the Emperor Sigismond) make those King's unfortunate, 
Aeneas Silvester de doct. Sigismond.  that put their affiance in them. At this careless ward, lived at first Agesilaus, King of the Lacedæmonians, though afterwards (like a wise Prince) he did rectify this error. And the case was this; He let his friend and Favourite Lisander carry a great hand over him, and did honour him in all that he could, expressing always much love unto him; Lysander puffed up herewith, took great state upon him, being attended with a great train, and manifesting in his very gate a kind of extraordinary gravity and Majesty; and all did so fare forth serve and obey him, that it seemed he had usurped the dignity royal, and the Empire, leaving good honest Agesilaus only the bare Titulary name of King. Which his Majesty taking into his consideration, to the end that the people might not say, that he reigned by Lysander's help, he withdrew the dispatch of businesses from forth his hands, and would not remit any thing unto him, and if he spoke to him touching this or that business, he made as if he did not hear him, or not well understand him, dispatching all himself, to the good contentment of his Subjects. Hereupon Lysander began to cast up his accounts with himself, and forbore from that time forward to confer favours, or to promise Offices; and told such suitors as came unto h●m, that they should go themselves to petition the King, and would by no means permit, that they should accompany him to Court, as before. And yet notwithstanding all this, he assisted very carefully in all such services, as were by his Majesty recommended unto him, without any the least show of discontentment. Within a while after occasion was offered unto him to speak with the King; and talking with him, he told him; O King, how well hast thou learned to make thy friends less? yes (quoth the King) when they will make themselves too great. The King played his part well, so did the Favourite, and all aught to do the like. King's must boar a hole in that ship with their own hand, to stop its course, when it hoiseth its sails too high, and goes with too still a gale. For the taking notice of their Favourites ambition, is that ballast, which doth secure them against those their winds, and puffs of vanity.  
Let then the first advice, and which is of greatest importance for Kings and Christian kingdoms, be that which (amongst other) the Catholic King of Spain, and Emperor Charles the fifth, left unto his son King Philip the second, wherein with many endeared and effectual words, he recommends unto him the observing, augmenting, and defending of the Christian faith, in all his kingdoms, States, and Signiories, severely punishing with all rigour and justice, without exception of persons, all such as should be either suspected or found culpable in points of Heresies, Errors, and depraved Sects, contrary to the Catholic faith. For therein consisteth all our good words, all of them, worthy consideration, and worthy so Catholic a Prince, esteemed, approved, and perpetually observed by his most happy son (howbeit to his great cost.) As one, that knew very well, that in the observance of Religion, and Catholic faith, all the happiness that we can hope for in this or that other life, dependeth thereupon, and hath it's sure ground and foundation. 
Heb. 11.1.  And therefore Saint Paul calls it Substantiam rerum sperandarum, etc. Faith is the substance of things hoped for, and the evidence of things not seen, etc. For it is the foundation whereupon is built in our souls all our spiritual good: insomuch that the self same Apostle said, Sine fide, etc. Without faith it is impossible to please God. And seeing it is a jewel of such great worth and value, Kings are to make that esteem of it, that they do not only retain it, but maintain and defend it, especially in their own kingdoms, and in all other places, where they have any power. For besides the obligation, which they have, as Christian Kings, it concerns them likewise in their own proper interest. For in giving way to their Subjects, that they be not faithful unto God, it will pull that punishment upon them, that they shall not be loyal unto them. And most certain it is, that they who shall not comply with the greater obligation, shall easily fail in the letter. And this is made clear unto us in the sacred History of the Kings; where, whosoever shall diligently observe the same, he shall find, That after jeroboam, King of Israel, 
3. King. 13.  had set up those Idols in Dan, and Bethel, of purpose to withdraw the people from the true worship of God, were commended and continued (as there we may read) the treasons and rebellions of the Subjects against their Kings. For this unfortunate Prince thought with himself, that for to settle and secure himself in the kingdom by those ten Tribes, which had rebelled, and made choice of him for their King, that it would be a good means to induce them to his devotion, to draw them to forgo the adoration of the true God, which they were wont to perform in the holy City, and Temple of jerusalem, and to humble and prostrate themselves before those Idols. But the just vengeance of God overtook him; for instantly thereupon he lost his eldest son, who died a violent death. For Baasha, the son of Ahijah, of the house of Issachar, conspired against him, and smote him at Gibbethon, and anon after all the house of jeroboam, not leaving unto him any that breathed. And not only he, and his, did miscarry, but the whole kingdom was laid waste and desolate for that sin, and led away captive. And as when one man hath received from another some extraordinary great wrong, he can hardly forget it: so, upon all occasions, wherein mention is made of the sins of the Kings, which afterwards succeeded, and of the punishment which they deserved for them, still is the remembrance revived of this most grievous sin of jeroboams, and are attributed unto him, as being the first that opened the gap unto them. And all those troubles which are there particularly set down in those sacred books, befell that kingdom for a punishment to them, and a warning to all Christian Kings, that by how much the greater light they have for to know the excellency of Faith, and the truth of Christian Religion; so much the less are they to be obeyed, and the more severely to be punished, if they should be wanting to so great and so apparent an obligation. Let Christian Kings therefore know, that if they shall continue firm in the faith, and cause all their subjects to continue constant therein, God will protect both King and people, and will establish their kingdoms, and all shall obey and fear them; but if they shall fail therein, all runs to wrack, and utter ruin. So that, as a nail, if you will have it to hold, must be fastened in some other thing that is firm and strong, lest it, and all that hangs thereon, come tumbling down to the ground. So in like manner, if a King will uphold himself firm and sure in his power, Majesty, and greatness, he must be firmly fixed to the faith, strongly united with God, and close wedged to his divine will: but if he begin once to sink, or shrink in this, all his kingdoms, or whatsoever depend thereon, come tumbling down to the ground, with a sudden and fearful fall. For nothing doth more uphold a sociable life, a Monarchy, and kingdom, than Religion linked with justice. Noah for his Religion and justice, was after the Flood obeyed by all. The Romans, for the upholding and enlarging of their Empire, held not any means comparable to that of Religion and justice, wherein they surpassed all of those times. The Emperor Severus being at the point of death (which is a time for men to speak truth) ended his life with these words, Firmum imperium filijs meis relinquo, si boni erunt; Imbecille, si mali: A strong Empire leave I to my Sons, if they prove good; a weak, if bad. For the greatest force and strength of a kingdom, both for the present, and the future, is the virtue of its king. So that with no lime and sand are the walls and foundations of States more firm and surely settled for lasting and continuance, then with a King's virtue and goodness. Which is that recompense and reward which God promised to his most faithful servant David, for his virtue. Firmaboregnum eyes & st●●ili●● ebronum regni eius in sempitern●●: I will establish his kingdom, and I will establish the throne of his kingdom for ever. That is, the title and dignity of a King should be continued and confirmed unto him, tanquam in usum & proprietatem, for ever and ever. This firmness in the faith, and this observance of Religion and justice, are those 〈◊〉 pillars and columns, which being truly cumplyed withal, do not only uphold for the present, but do likewise increase and perpetuate kingdoms. 
3. Reg. 22.  If good King jehosaphat had not entered into league and amity with King Ahab the Idolater, it had not fallen out with him so ill as it did, nor his ●i●e been put to that danger as it was. 
1. Mac. 8.9.  judas Machab●●s heard ●●ll of the great and famous deeds that the Romans had c●●e in fears of Arms, being a stranger. Nation to God's people. Whereupon he sent his Ambassadors unto them, to make a perpetual league and confederation with them. Wherewith God was much displeased, and so hurtful unto them was this ●●●●tie and alliance, that many have observed, that after this Peace was concluded between them, judas never after obtained any victory over his enemies, but was slain in the first battle that he fought. And some say, the like succeeded to both his brothers, jonathan and Simeon.  
Let us draw then from this discourse and sound advice of this Catholic Emperor, how much it importeth Kings to maintain their faith and Religion, and to conserve and uphold the same in all their kingdoms and dominions. Now for to conserve the faith, it is likewise requisite, that there be great care had in procuring, that the commonwealth be purged and cleansed of its vices and sins. For (as the Apostle Saint Paul saith) when vices grow to that head and rankness, that they come to make men to be of a bad and corrupt conscience, they go disposing such to suffer shipwreck in the faith; as it hath happened in these our times, in many parts of Europe.  
The second advice that I shall give unto Kings, is, that they carry themselves so in the dispatch of businesses, that notice may not be taken, that they are dispatched by any other arbitrement, but their own. For most certain it is, that if it come to be known, that all the Orders that come forth, pass through the Favourites hands, and as he shall give direction, they lose much of their force and efficacy▪ and the King much of his reputation and credit. His subjects will grow to contemn him; and strangers will make little reckoning of him; and many other mischiefs will ensue thereupon. Amongst the Romans it was held for a great affront and dishonour, that the Emperor should dispatch (as they say) porcarta-pacio, by a note book, or some penned thing for him; or (like some young practitioner in physic) by his Master's Recipes. And therefore in those general processions, which they made, they besought God that he would not punish them, by giving them Princes, which had need to be ruled and guided by Governors and Tutors. For they knew well enough, that when God is angry, offended with the sins of the people, he punisheth them, by sending them Princes without knowledge and wisdom; that are not able to govern of themselves, but to do as others shall advice them. Wherein they did confess and acknowledge, That to be a King, consisteth in being known and reverenced of all; to be an independent Lord, not relying upon any other; whose Mandates and Decrees all should subscribe unto and obey; whom all should seek unto, with whom all should negociate, that are pretenders; from whose liberality, resolution, and will, they only should acknowledge all the graces and favours that are done them, and from no other hand. For if they should give way thereunto, their Subjects will be induced easily to believe, that together with this, they will give away their greatness, and minister occasion to lose that common love and respect which solely and properly is due unto them. For Subjects usually honour no other Sun, but that from which they receive their light. They naturally abhor that man, that does them hurt; and love that person, who does them good, be he what he will be, good or bad, all is one. They call God Optimum maximum, because he both doth, and is able to do them good. And he himself doth glory therein, as being unwilling that men should acknowledge the good they receive, from any other. What wisdom then can there be in that King, that shall suffer a Favourite to have all the thankes, and all the honour and glory of those favours and rewards, whereof he is the owner and donor? Reserving for himself nothing but the scorn and contempt of his Subjects, than the which there is no misery can be greater? God forbidden that Kings should permit any such lessening of their power and authority, which is the necessariest thing that can be, for the conservation of their estates and kingdoms. Likewise in regard of their own proper particular, it will be a very good lesson for them; for if their subjects are beholding for the good they receive, unto another, they will love him more than them; and when occasion shall serve, will not stick to show it, though it be to their own hurt. Examples hereof, there are good store amongst those ancient Kings and kingdoms of elder times, that by this means have been overthrown and brought to ruin. We find it storied, that the Emperor Claudius, at the intercession and instance of Agrippina, made such a one General of his Army; Cornelius Tacitus toucheth upon this Mystery, and saith of him, that he was a man of much fame and renown, and very expert in military discipline; yet knowing very well withal, by whose good will and furtherance, that command was conferred upon him, he could not (when occasion should offer) be behind hand for so great an honour done unto him, but recompense it to the utmost of his power. Such great places of employment ought to be bestowed by no hand, but by Kings, and that immediately, lest another may go away with the thankes. And he shall do well, if he take the like course in all other Offices that are in his gift; for (if it were possible) it is fit that all should stand bound and obliged to him.  
Let Kings likewise be advised, that they carry a watchful eye over those that are ambitious, which are either so naturally, or by conversing and communicating with others, are made so (for this is an infectious disease) and the more, the more it taketh hold on great persons, and men of an extraordinary spirit; for they are as dangerous as thiefs, where there is store of treasure to be had. For questionless such kind of men do usually labour to increase their estate. For it is very natural to this passion, as to those other affections, never to give over, till they come to the end and full satisfaction of that which their appetite or desire representeth unto them: neither the Law of God, nor of thankfulness, sufficing to moderate their minds, and to keep them within the due and lawful bounds of their duty. In that hour, and in that very instant of their rising, nay, before they come to that greatness, there is little trust to be given unto them; for nothing works upon them, but their proper honour and profit. And all the rest they esteem as nothing, in comparison of bettering their own fortune. But if of necessity some must be raised to honour; 
Arist. lib: 5. pelit. c. 11.  Si quem extollere oporteat (saith the Philosopher) non tamen eum, qui fit moribus andax. Nam huiusmodi homines aptissimi sunt ad invadendum circa res omnes: Let them not be of base and mean condition, nor such as are naturally proud and haughty, for being vainly transported with their favour and privacy, they think with themselves, that they have already clapped a nail in fortune's wheel, and that they cannot fall from the top of their felicity. And being thus blinded with their ambition, there is not any thing which they dare not adventure on. Let Kings therefore well weigh and consider with themselves, what manner of men they put into great places, and near about their persons, that they may rely more on the goodness of their nature and disposition, then on the Law of obligation and thankfulness; for these are but weak bonds, and easily broken. And because I know not whether I shall hereafter come to light upon the like occasion, I will here propose that Question, which is disputed and doubted of by some (and may likewise serve for an Auiso unto Kings) whether it be better that the great Lords should be fare off from them, or near about them? The Emperor Charles the fifth (of famous memory) amongst other Advertisements which he gave to his son Philip, one was, That he should not let the great offices of the kingdom, nor places of great command rest any long time in one man's hands, nor should put his Grandes and great Lords into them, but Gentlemen of good quality, such as were creatures of his own making. And as for his Grandes, he should honour them with some places and offices near about his person, which would be a greater grace both to himself and his Court.  
Others are of a quite contrary opinion, and allege reasons for the maintenance thereof. Great men (they say) if they be not like those little ones, which Christ speaketh of, are ordinarily of an extraordinary spirit, and endeavour, all they can, increase of honour, till they come to occupy the highest place. And then will it be seen, of what little esteem are those great favours which they have already received. There is not that friendship, that kindred, nor any other bond, be it never so strong, which is not broken, through the greedy ambition of ascending to some higher throne. For to be a King (saith Euripides) all Law is broken. For this Appetite is of that force and strength, that it breaketh all Laws, both Divine and Humane. For proof whereof, they cite many examples, which I purposely omit, that I may not offend, and tyre out the Reader. All of them admonishing Kings, that they should throughly weigh and consider where, and in what places they put them. For if they be near about their royal person, it is the torment of Tantalus unto them, to see the war and the fruit so near their mouth (that greatness and power I mean) and not to enjoy it; Which will but provoke a more hungry appetite in those which do not possess it, and will break through hedge and ditch, and run (as they say) through fire and water transported with this so fair and beautiful a prize, as is set before their eyes; never being at quiet till they come to enjoy it. For there is not that love to any thing here upon earth, which doth so much alter, suspend, and seize on the mind and heart of man, as that of ruling and commanding, and to grow great therein. And when they see things succeed not according to their mind, yet at least in satisfaction of their envy, they will be well content that the waters should be troubled, and the world be turned topsy-turvy, taking pleasure therein, though it be to their own hurt. And what King can secure himself, that such ambitious persons, being near about him, will not at one time or other attempt their ends. For greatness (say they) after that it is once possessed, quits the memory of the means, whereby it came to be so great, and finds a thousand excuses for its weakness in offending. And the rather, for that ill use hath taught all men this lesson; That the reputation of an honest man is not to be preferred before his proper profit and greatness. Lastly, they say, That he that overcometh, and makes good his claim by his sword, needeth not to study excuses, and to make Apologies; let those do that, that have the worst end of the staff, and stand at the mercy of the Conqueror. In conclusion, they resolve this question thus; That it is very fit that your great Noblemen should rather live fare from Court, then near about their King. For all of them will be of good use, for the government of Provinces and Armies, whereby both the one and the other will be secured. And when they cannot content them in all that they would have, they may entertain them with these, which will be a good means to divert their thoughts, and to bridle those Provinces that are committed to their charge, with whom the Majesty and greatness of their Governors will be able to do much: And there they are not of that danger. For in kingdoms by succession, and well settled, and where there is no colour of wresting the Sceptre out of the blood-royal, there is no fear of trusting the Grandes, and great Noblemen with these kind of Governments, but it is rather requisite that it should be so. For, like unto stars in heaven, and their influences on earth, they serve for ornament and conversation in those kingdoms and Provinces, wherein there are ancient and noble Houses, for which they are to seek out men of Noble blood, and good quality, and of known greatness, to be conversant amongst them. For the Nobility of those kingdoms and Provinces will think themselves not well dealt withal, if they shall have but an ordinary man set over them to be their Governor, be he never so wise, or never so valiant. For being that they are to attend all at the gates of him that holdeth that place, they may esteem it as an injury to see themselves obliged, to acknowledge homage unto him, whom out of that place they would sense vouchsafe him their company. Besides, that greatness and largeness of mind and heart, that knows not how to shrink, or be dejected with adverse fortune (a thing so necessary in him that governs) will sooner be found in these, than men of meaner rank. For (as Saint Jerome saith) he that owes much to his blood and family, will always bear that obligation about him; and never fail therein. Again, he that is borne to command, will be less insolent in his government, as having that noble quality from his cradle, And the people on the other side will more willingly obey him, whom they have always known to have lived in honour and greatness: And his example will be of greater importance, to reform the disorders and abuses that shall there be offered.  
Over and above, they further add, That your Grandes and great Noblemen, may, and have obligation to content themselves with their present estate, if they will but weigh the difference of that it was, with that which it is now, did not men that are now in honour grow forgetful of their former mean condition. That grieving them more, which falls short of their desire, then that doth please and content them, which fortune hath with so liberal a hand bestowed on them. For no man rests contented with his present estate and condition; nor do we esteem that so much which we possess, as the lack of that we desire, doth torment us. And therefore do they say, that they are not so good to be about Kings, and more particularly those which are so qualified; for they are like a lingering kind of Caleature, or aguish Fever, which makes an end of us before we are a ware of it, working its effect, before we can look into the cause. Or like unto the hand in a Clock, or Dial, which tells out the hour, and strikes, without perceiving how it moves or goes. Or like unto those plants of your tallest trees, which grow to their full height, whilst neither our eyes, nor our understanding can scarce comprehend, how this comes to pass, so insensibly doth it sprout and shoot up. This is the question, and these, in brief, the conveniences, which (for mine own part) I know not what they are, unless such conveniences as are proper to every one in their own estate. But be it as it may be, and let them say what they list, let Kings resolve by the illumination of that light which they have from heaven, on that which shall be best for them. That which I say, is this. That it will well become them to live with a great deal of wariness and circumspection, and not to trust or rely too much upon fortune. For this Lady, howbeit sometimes she suffers herself to be commanded by them, yet now and then she overrules them, as she doth the rest. And therefore it shall be good discretion and prudence to fear both her, and her frequent mutabilities and change, as it behoveth every man to do the like. For she, without any respect or distinction of persons, will oftentimes lash out from that way and course wherein she is, and run a quite contrary bias, and commit the current of those effects to time and Nature.  
Let Kings likewise take heed, that they do not put offended persons into such places, where they may revenge themselves; For a received wrong or injury leaves still some roots behind, which, when occasion is offered, will bud forth most bitter and venomous plants. Nor are there any rewards, or benefits, be they never so great, that can blot out the print of that impression, which an injury stampeth in the mind and heart of man. Courtesies are soon forgotten by them; for it seemeth a troublesome thing unto them, to endure the weight and burden of so great a debt and obligation; but a received wrong or injury, that shall ever be remembered, because they hold revenge to be the character of courage, and the badge of a noble mind and brave spirit. Puluere, qui laedit, scribit, sed marmore laesus: He that does a wrong, writes it down in dust; but he that receives it, in marble. Tacitus teacheth us to know this mind of man, and its passions; telling us that the greatest and strongest inclination in man, is to receive satisfaction of the injuries done unto them, for thankfulness lies as a heavy load upon them; whereas they make light of those benefits they receive. Esteeming the latter to be a diminution of their greatness; and the , to wit, revenge, to be a great gain unto them; for they imagine, that they gain thereby in their authority, in their reputation, and in the manifestation of their valour, when the world shall take notice that they have righted themselves: Such as these can neither be good as they are Favourites, nor as they are Councillors. For out of the desire and pleasure they take in revenge, they will rather advice that which shall seem convenient for the execution thereof, then for the authority and profit of the Prince, whom they advice. They will advice him (I say) to venture himself upon some voyage, to enter into a war, to go himself into the field with a royal army, or to undergo some dangerous enterprise, for the better effecting of their designs, plotting a thousand mischiefs to bring him unto ruin. And let them say what they will, yet shall they never persuade me, that this proceeds out of the love which they bear unto their King, and his increase of honour, but out of hatred to his person, & their own proper satisfaction, thinking that by that means they may work their revenge. And hereunto I add, that no man can be found of so perfect a mind, of so temperate a nature, and so virtuous, but that in the first place he will treat of his own business; and that treating of this particular, the eye of his thought still aiming to hit this white, will not stick to adventure any danger in hope of revenge. And therefore I shall advice Kings, that of necessity must sometimes give ear and credit to these or the like persons, if they chance to be preferred to great places, that they be very careful how fare forth they trust them, for they are a dangerous kind of people, unsafe, and more covetous of their own private interest, then careful of the public peril, or common hurt. For this love unto themselves, and hatred unto others, covered and strewed over with the cloud and ashes of injuries and offences, either received or conceived, doth revive and quicken the coals by those blasts of favour and greatness that are blown on them; procuring (though to others cost) to uphold themselves therein, and to engage Kings in that which they pretend for their revenge and satisfaction. God shield and protect Kings from such persons, as shall with the snake take up their poison again, to vent the venom of their rancour and revenge upon an old quarrel; and let them likewise take heed, how they employ their forces, and their power, in countenancing and protecting those whom they have offended and discontented.  
This (saith the said Emperor Charles the fifth) is an advice of great importance, for the safety, quietude, and good government of kingdoms, States, and Signiories; which for that they are so many, so great, and so fare distant one from another, it is impossible that they should be visited by yourself in person, so often as is requisite: And therefore I advice you, that you have a great care that your Viceroys and Governors that shall be sent thither, be such, and of such parts, as shall convene for such an employment, men of experience, and conscience, of wisdom, prudence, and discretion, and well seen in matters of State and Government: Well disposed, and free from covetousness, bribery, and corruption; seeking out rather men for Offices, than Offices for men. Lastly, let them be such persons, from whom you may receive that good satisfaction, that by their residence there may be found no miss of their King's presence; For this is properly to be Viceroys. Moreover, you must instruct them in that which appertaineth unto them, for the good government of the Commonwealth, and those Subjects which are committed to their charge, maintaining them in equal justice, and good manners, giving them good example by their own blameless conversation. There is nothing that doth so much oblige Vassals and Subjects to keep the Statutes and Laws which are ordained, as to see them well kept and observed by their betters; And so it is, that it is unjustly commanded, which he that commands keeps not himself, if that which is commanded be good. And being good, why should it not be good for him to keep it, that commands it? 
Bal. in l. 2 c. 8. Num. 4. C. de Serui.  For (as Baldus saith) though the King be not liable to the Law, yet is he liable to the rules of reason. This pious Emperor goes on, and willeth his son, that he should strictly recommend to his Viceroys charge, the protecting, sheltering, and relieving of the poor, the defending of the fatherless and widow, and those that are destitute of friends, and have none to help them. Whom some, that are in place and authority, are wont (and I fear is too ordinary amongst them) to disfavour and disesteem them, making little or no reckoning at all of them. Being ignorant how vile and base a thing it is, and how heroical the contrary, and how much in imitation of God, to put forth a charitable and pitiful hand to him that is brought low, and fallen into misery, assisting him in his afflictions and troubles, freeing him from wrongs and injuries, whose shield and buckler, he that governs, aught to be. And he closes up this advertisement with wishing him to be very careful, that his Viceroys and Governors exercise their offices as they ought, and not to exceed the instructions that are given them, nor to usurp beyond their authority, giving them this proviso, that in doing the contrary, he shall think that he is ill served by them, and that he give order to have it remedied and amended, by his displeasure, and their punishment. And howbeit it be true, that he ought not to give credit to all the complaints which are made against such his Ministers (which are seldom wanting) yet in no hand that he should refuse to hear them, and understand them, in forming himself fully of the truth. For the not doing of it, will but minister occasion unto them, to be more absolute, and to the Subjects to grow desperate, seeing themselves oppressed by injustice and unconscionable dealing.  
Likewise when Kings send an Ambassador to another Prince, they must look well into the quality of the person whom they send. For in such an Embassage he doth not only treat of the businesses for which he goes, but likewise of the honour and authority of the King, which sends him. And therefore it is necessary that the persons that are nominated and declared to go on Embassage, have many of those qualities, which we have mentioned in Viceroys and Counsellors of State. For if they shall not fill that place with the greatness of their good abilities, it will be a great lessening to the credit and reputation of the King, and the businesses will receive much hindrance, if not utterly be overthrown. The Romans did make a mock of the Teutones, counting them no better than fools, for sending an Ambassador unto them that was a blockhead, and of little or no experience.  
Kings and great Princes, all that, from which glory and greatness resulteth unto them, they ought to do it without any the least show of vanity, accompanying it with such circumstances and consequencies, that it may seem only to be done for the common good, the exaltation of the Commonwealth, and the reputation of their Crown. In all times and places they must represent much authority, gravity, and Majesty in their persons, and in their Treaties, mixing it with affability and courtesy. To the end, that by the one they may cause fear and respect, and by the other quit and remove that fear. It is reported of Octavian the Emperor, that all the Ambassadors that appeared in his presence, stood astonished betwixt fear and admiration; but no sooner spoke he unto them, but they were wonderfully taken with his words, and did not then so much fear, as affect him. For albeit the Majesty where with he received them, was exceeding great, yet was his carriage towards them very affable, and very courteous. In these two virtues, did excel that Catholic King of Spain, Don Philip the second, whom for the representing of Majesty, and regal authority, none did excel, and few equal. And in the carriage and composition of his person, there was no defect to be found. Upon any accident that befell him, were it good or bad, fortunate or unfortunate, there was never any man that could perceive in him so much as a discomposed countenance, or any other the least alteration. And he may be truly said to be a man, who is not proud in prosperity, nor impatient in adversity. For it is a great sign of Nobleness, and the undoubted mark of a royal mind, and Princely courage, not to lose himself in his adverser fortunes, but to show himself constant against fortune, and to raise up his spirits, as this King did, being never dejected with any outward Cross or misfortune, than befell him. He did never (being therein like unto to Xenophous Cyrus) show an ill countenance, or speak an ill word unto any man. He was not so affable and familiar with his Favourites, that any of them all durst presume to petition him in any thing that was unjust; nor yet so austere and severe towards others as to make them to forbear to prefer a just suit unto him. To his own Subjects he was kind, to strangers noble; but withal, reserving still his authority and greatness. For Kings ought not to be so harsh and intractable, as to make themselves to be abhorred; nor so kind and courteous, as to cause themselves to be contemned. Endeavouring all they can, not to fall into the extremes, by showing too much love to some, and little or none at all to other some. For too much severity engendereth hatred, and too much familiarity breedeth contempt. Let them generally bear themselves in that respective manner towards all, that they honour the better, love the meaner sort, and despise not the rest; but as fare as they are able, extend their grace and favour unto all. For that being but little, which they have to give, in comparison of the many that are suitors, and the great rewards which they pretend, they rest better satisfied with those good words, and mannerly answers, that are given them, then with those favours that are done them. For the generous hearts, modest countenances, and ingenious dispositions of those noble spirits which follow Princes Courts, much more risent the disfavour that is done them in receiving courtesies with disgrace, then if they were denied them. And therefore it is good wholesome counsel, and much importing Kings, to return a fair and equal answer unto all, according to each man's quality and merit, and that they carry the same even hand in the conferting of their favours, and in the manifestation of their love. And if they shall in a more particular manner, express the same to some one particular person, let him likewise more particularly deserve it. For never shall that love be steadfast, where deserts are wanting in the party beloved.  
I shall likewise advertise Kings, that they do not make such use of this their great both office and power, as to assume unto themselves to be absolute, and to comply in all things with their affections and desires, nor to exercise any other personal passion. For the use and custom of absolute power is dangerous for Kings, odious to the subject, and offensive both to God and Nature. And for that the last Kings of the Romans used this power, the name of King grew so hateful, that those that afterwards succeeded in the Roman government, durst not take upon them the name of Kings, but that of Emperors. Which is by so much the more absolute, by how much Imperare doth differ from Regere. Yet notwithstanding the people of Rome did not so much fear this name of Emperor, as that of King, because those, that last bore that name, exercised on them this their absolute power. So that it is not the name, nor the office, but the ill using thereof that makes it odious. For it is neither the Title, nor the Man, that moveth or altereth the honest meaning mind of the plain down right subject, but deeds and actions, that are done contrary to all right and reason. Whereas on the contrary, good usage, and good treatment keeps them in love and peace, and draws them after him as it were in a string, and to offer up for his sake a voluntary sacrifice of their lives. Let Kings consider that the Crown speaks as much, which they wear on their heads in form of a Spherical round figure, which signifies limitem, or terminum, a limit or bound, or rather that Circle, out of which it is not lawful for them to go, no not one step. The Crowns (I say) that they wear, are Circles and Limits, serving to put them in mind, that their power is limited and measured out unto them, that they may not pass the bounds of reason nor do any thing, but what is just and lawful. Let the great Kings and Potentates of the earth moderate themselves, and refrain from making themselves Gods, by exercising this their absolute power; let them acknowledge over them a God, as well on earth, as in heaven. That he may not grow weary of their Monarchies and their governments, as he did of that of the ancient Romans, and utterly overthrew them, provoked and incited thereunto by the abuse of humane power. 
Seen Traged. 4.  For (as Seneca saith) Quod non potest, vult posse, qui nimium potest. But the God of heaven is very nice and tender in admitting companions in any kind of manner whatsoever, but much more dainty in matter of jurisdiction and absolute power, punishing the same with grievous chastisements, and many demonstrations of his fearful anger and displeasure. Aristotle saith, that through the government of those that are too absolute in their rule and command, the government is changed, kingdoms altered, and petty Princes rise up against them, who in such sort abate and bring down their pride, that they come to serve those, whom before they did command. Tully terms them, of all other, the most miserable, which make their will a Law, and think that they may do all that they can. Nero did then leave off to be cruel, when he understood that he was permitted to do what he listed; and that many did approve all his actions for good. It is the ancient language of adulation, to speak absolute power unto Princes, and to persuade them to follow their own free will. But this is a very dangerous thing, if they once give way thereunto, and let such flatteries dwell in their ears; for the resolutions of such a power, will not suffer themselves to be so subject, as they ought, to the judgement of reason, nor humane discourse. In such a case, a power from heaven is more needful. And this error is now come to be in such request, that to agree in all things with the will and pleasure of Kings, is now made in the minds of some, not only a means of hope, but esteemed as a great service, and pledge of merit, to receive honours and rewards. But this deceitful means, whereby they think to thrive, shall (when God shall see it fit) be the only knife to cut their throats; for such kind of men never escape punishment, and most commonly receive it from their Kings own hand. In strange and extraordinary cases, and upon just occasions, and justifiable means, Kings may somewhat enlarge the limits of their power, so as they do not go beyond that which reason and Christian prudence permitteth. Plato saith, that Prudence and power are to embrace each other, and to walk hand in hand. Qualities which ought to concur in a good King, signified in that Sceptre with eyes, which jeremy saw, power being in the one, and wisdom in the other. And in that other old ancient portraiture of a good King, being a Lion placed on the top of Mercury's Mace, which is a Sceptre with two Snakes twining about it; This, signifying prudence, and wisdom, and that fortitude; which should never be separated from a King. By his power, he is feared, respected, and obeyed; he commands, prohibits, and executes. By his wisdom, he averreth the truth of his actions, and doth nothing, but what is lawful. Wisdom tempereth power; and both together uphold the world. But if power forsake the fellowship of wisdom, it grows to be absolute, and runs into a thousand indiscretions, and commits as many wrongs and injuries, wherewith it desolateth and destroyeth even the greatest States. For, there is not that ill, wherein power doth not exceed, if it have not wisdom for its bridle. And for that a powerful hand is so dangerous a thing, Nature hath ordained, and so ordered the business, that the brain where wisdom hath its residence, should be placed over it. Which those ancient Doctors amongst the Gentiles did point at, when they placed Minerva, the Goddess of wisdom, upon jupiter's head, who, of all the Gods, is the most powerful. And therefore it was well said of him, whosoever he were that said, Que vale mas saber, que aver, y poder: Wealth and power are not comparable to wisdom. Which saying is confirmed by the holy Ghost, Melior est sapientia, 
Wis. 6.1. & 7.8.  quam vires. Et divitias, nihil esse duxi in comparatione illius. Wisdom is better than strength. I set more by her, then by kingdoms, and royal seats, and count riches nothing in comparison of her. 
Ambr. 6. Exam. 1. c. 4. Aelian. lib. 6. c. 21. de Animalibus. job 38.36. Greg. 3. Moral. c. 4.  The advantage whereof, is signified in that Hierogliffe of the Cock, who with his crowing, makes the Lion to fly. As Saint Ambrose, and Aelian have well observed. And that wise and just man job, doth much commend him for his knowledge and understanding. And Saint Gregory declareth, that by him, is to be understood a wise, and prudent man, who taketh hold on a fit and convenient time for businesses, and not only adviseth of, but preventeth all dangers, and whatsoever hurt may befall.  
The particular and general experience which we have of Histories, teacheth us, how much it importeth for the conservation and augmentation of a great Empire and Monarchy, that he, that is Lord and Master thereof (if it lie divided through diverse parts of the world, by seas, and enemies, in the midst thereof) should strive and endeavour by all possible means to make himself likewise Lord and Master of the sea: for thereby shall he come to be Lord and Master of the Land. And an absolute dispenser of those things, wherewith we sustain ourselves, and live. For by the help of Navigation, we pass from one part to another, and communicate of what they have by way of commerce or otherwise: And by this means is made of many Provinces and kingdoms, yea, even of the whole world, one sole City and commonwealth. This was the counsel of Themistocles, and Plutarch makes it good, saying, Let no man deceive himself, in imagining with himself, that Armies will suffice for to conserve himself, and to make himself Lord of those kingdoms and Provinces, that have the Sea to friend. For if he be not likewise provided, and well furnished with a strong fleet at Sea, howbeit he may with a land-army overcome the naturals of those kingdoms or Provinces; yet it is impossible for him, without the other, to make an entire conquest, and to go through with that which he pretendeth. That disposeth the Land to his will, and giveth Laws thereunto. The Carthaginians (saith Polybius) were not ignorant of what great consequence this was, for all kind of businesses, and therefore adviseth, That that which a Prince ought to procure, whereby to come to be a great Monarch, is, by a strong Navy, to make himself Lord of the Sea. For there are not any forces that work such strange and great effects, or so much import, as these. And all your Ancients held it for a Maxim, that without the command at Sea, there was nothing safe or secure on the Land. Archidamus a great Captain, and King of the Lacedæmonians, was wont to say; That those that are to deal with a strong enemy, being powerful at sea, need not to put themselves upon the fickleness of fortune, but to place all their care in maintaining their Navy; for with this alone, will they be able to weary out the enemy, to quit him of the succour of their friends, to debar him of Navigation, and of the commodities thereof, and utterly by this to undo him. And (which may seem a thing impossible) be able to beleaguer and gird in a whole kingdom, and to take it (forcing it by famine and other wants) as if it were only one single City that were besieged. For that (as Tacitus saith) a strong fleet at sea, is the Castle and Magasine of victuals. And therefore the Empire and Signiory of the Sea, by a powerful and commanding Navy, is held to be of much more power and safety, than your Land-armies or Citie-garisons, which of force must in the end yield unto him, which shall become Master of their ports, and thereby hinder them of all commerce and traffic, and humane communication:  
And this was the advice which that great Monarch and Emperor Charles the fifth gave likewise unto his son, to whom he left so many and such great kingdoms, so fare distant and divided one from another, with such large and deep seas. He (saith he) that is or will be Master of them, must have his fleets still in a readiness, well fitted and furnished, as well with good tall ships, well rigged and manned, and all other necessary provision, as with store of Galleys, for the safeguard and defence of his subjects, as also to resist and offend Turks, Moors, and Pirates, because he cannot repose any confidence or assurance in those Leagues and Truces which he shall make with them. With this shall he keep them all in awe, when they shall see his great forces at Sea, by which he may (as it were in an instant) from all parts send succours and relief, and whatsoever else shall be needful: And it will be no less than a hard rain, and cruel strong curb, for to bridle and restrain the sinister intents and vain pretensions of such as shall plot strange projects, dangerous designs, and scandalous attempts. And utterly to discourage them from undergoing any enterprise, or to undertake any action of adventure, with hope of recovering such Towns or Provinces as they have lost, or by landing of their men to encroach upon new. And say they should serve for no other use, save to hinder the excursions of Pirates, and Sea-rovers, in these our seas, only in regard of that, it could not choose but be a matter of mighty consequence, and of wonderful great importance, considering the daily incursions, losses, flaughters, the continual captivating, and robberies, which they usually commit upon these our Coasts; so that if there were not a fitting preparation, and sufficient defence of ships and Galleys, it were impossible for us to occur against those necessities, and to be provided against those new and strange accidents which may offer themselves in those Estates, kingdoms, and Signiories, Seas, Coasts, frontiers, ports, promontories, Castles, and forts, which we hold in them. Which by this our continual navigation, and provision of good shipping, are well maned and victualled, and sufficiently provided of arms, munition, and whatsoever else is necessary, in fit and convenient both time and manner against all occasions. Whereby the enemy perceiving how well they are provided for them, dare not approach those places, nor touch upon them. Besides this easy and short advice, there are many other causes that may move us not to be wanting herein. In a word, it will put the enemy into a continual care, and drive him to take a different resolution in those his ill-grounded motives and pretensions. And howbeit it be true, that the charge is great, so likewise great losses are thereby excused, and some such sometimes as can never be repaired. So that, there is no passing to and fro without navigation, and the using and maintaining of these fleets.  
They are the words of that victorious Emperor, which no King for want of experience should disesteem.  
And for the better and fuller provision in this kind, it is very fit that these Fleets should have their particular rent approprietated unto them, and that it should not, upon no occasion whatsoever, be spent or laid out in any other thing. For a set and deputed treasure for this purpose, or the like, is that which most importeth for the good dispatch of businesses, and that they may be done in their due time, and with less charge, and more profit. This course did the Grecians take; and after them, the Romans. And of Augustus Caesar, both Suetonius and Dyon report, that he was the first inventor of a perpetual military treasure, raised out of a certain kind of Tributes, which out of his own curiosity he had sought and found out. For Soldiers and warlike provisions, in your great Empires, require a particular treasure, wherewith to be paid; which must not in any hand be otherwise employed, nor go intermixed with those other expenses. Having persons of much experience and honesty, appointed for the good managing and ordering of it, using their best care and help, that it may be preserved and continued, and that it may not be exhausted, and drawn dry. And more particularly Kings themselves, the Grandes and Peers of the kingdom, as also the commonwealths, and your Cities, should carefully look hereunto. Being that they do most participate of the profits which issue from a war. And most certain it is, that nothing is more necessary in a Monarchy, than this particular treasure, or that causeth more respect in our friends, or fear in our enemies. Or that with more commodity and conveniency, puts in execution all plots and projects, in this, or that other enterprise, of what quality or condition soever they be. And to this advice I shall add that which followeth.  
All wise and prudent Princes in Empires, that are run out to waste, and decrease of wealth, have evermore held it for the only remedy of their reparation and conservation, to excuse unnecessary expenses; And that their Ministers take this business into consultation, and to cast up all accounts, and to see what the King's rents and incomes are for the defraying of the charge he is at, and by comparing one with the other, and seeing how they will answer each other, if they find the expense to exceed the Income, to cast about which way it may be best spared; and to husband the business so, that there may be some overplus still remaining for the public treasury. For if by disorder & ill government, the King's coffers shall come to be empty, it will be (if not impossible) at least very hard to fill them again. For if there be daily more spent, then is to be, or can be had, that stock will in a short time decay and come to nothing; as we see it fareth in every other humane subject, that hath not fresh supply. Which lavish and unproportionable spending, not living according to the rate of their rents, hath been the undoing of many particular houses & families, as also the impoverishing and overthrowing of Empires & kingdoms. And therefore to avoid this inconvenience, was that book of Accounts, or Memorial made, which the Ancient called Breviarium Imperij, a brief abridgement of the Empire, which Augustus Caesar left to his successors; written with his own hand: wherein was particularly set down in a true and just account, the full number of all the kingdoms and Provinces of the whole Roman Empire; As likewise the number of all the Citizens and Soldiers which were in every one of them, together with their forces and strength, and to what quantity came all the rents and tributes that he had, what aide-money and other helps he received from his Confederates, and the whole charge he was at. As also his Counsels ordained by him, either for the enlarging or shortening of his hand in these his expenses. So that having still before his eyes the wealth and substance of his Empire, he might always see how the world went, and how to make his best benefit thereof, for the conserving and upholding of his Empire. Such a Register or rent-roll as this, much importeth Kings. It is said of that wise and prudent King, Don Philip the second, that in his time he had such another as was this; And the like aught all Kings to have, and at all times, but more especially when their power is lessened, their rents diminished, their forces wasted, and those of their enemies augmented. For we see the like care to be taken in particular houses, and therefore ought much more to be looked into in Monarchies, which are composed of all those houses and families; amongst which, that which spends beyond its means, consumes itself: For supposing such ●one hath an 100 V Ducats of rent, or set revenue, and that every year ten thousand more is spent, than the rent comes to, in a few years all will come to nothing, and by running still on in debt, and taking no course to come out of it, by living still at the same height, he must be enforced in the end to sell and deliver over the lustre, majesty, and greatness of his house to other families, which were before little better than dust taken out of the dunghill. And most certain it is, that they that will not cast up their accounts, and look throughly into their estates, and see in what state they are, must be either men that are willing to undo themselves, and their whole posterity; and must be either Atheists, or almost as bad (if not worse) mere Epicures; who carry in their mouths, and in their hearts those words of your unthrifty gallants: Comedamus & bibamus, cras enim moriemur: Let us eat and drink, for to morrow we shall dye. Your Atheists, they propose an end unto themselves, thinking by this their prodigality to procure unto themselves an immortality of fame; But these and the like, who so inconsiderately run out of all, are careless and negligent even of this, taking care only to eat, and to drink, and to feast one another, without so much as thinking that there is another world, or any honour, or fame in this: And spending their whole life in belly cheer, and bezeling, they are never satisfied, but call in still for more, till their craws be ready to crack. And notwithstanding the excessive rents, which some Kings have, and the great store of treasure that comes to their coffers, besides the Tributes, Taxes, Imposts, and Subsedies that are duly paid them, they are never out of debt, the Crowne-land lying impawned for the payment thereof, and that for no small sums of money. Ordinary expenses are ill husbanded; extraordinary, worse paid. The Cities, they are consumed; Trading decayed; the Subjects out of breath and purse, and by having too much imposed upon them, are grown (like over-laboured oxen) so poor, and so weak, that they are no longer able to bear so great a burden. And yet all this to them (though the Subject infinitely suffer) is no more than a drop of water thrown into the sea, nor makes no more show. Which sea though it swallow up all the fountains of the earth, all the brooks, and all the great and principal rivers, and lesser springs, and this daily and hourly, and at all times, yet we see the Sea is never a whit the more increased, nor grows greater one year then another. But what should be the cause of this, let your Naturalists, and your Kings, render such reasons as pleaseth them, in their excuse; of mine own part, I am of opinion, that the King's Exchequer is not well ordered, making him not only a small, but a bad account; That there is a great deal of disorder in the laying out of those moneys, whereof much might be saved, if there were some orderly course taken for the dispending of them, and employing them for their King's best advantage. And I fear me, (which I could wish were causeless) that a great part of this water which should come directly to the Kings own cistern, passeth through broken pipes, that is, through the hands of evil Ministers, which soak and suck unto themselves a great part thereof, and no man the wiser, where the leak is, till it discover itself. But it is now high time to grow to an end, and I will conclude this Advertisement with that common Proverb, which speaketh thus; Quien mucho abarca, poco aprieta: The overgriping hand holds but little; suiting with that of ours, All covet, all lose. Or answering to that which that great Courtier and Favourite Maecenas said, That great treasures and riches are both more and better heaped up, and receive a fairer accumulation, by spending little, then by scraping much.   

CHAP. XXXVIII. Advertisements for Favourites and Councillors of State.  
THe Advertisements for Favourites are these, the first, That they do not privar too much, who pretend their King's favour, and that they do not bear themselves too high thereupon, nor suffer themselves to be attended with a great train of followers, thereby to make public demonstration of their greatness. Boast not thyself too much, nor seem thou over vain, saith the holy Ghost to the Favourite, Ne gloriosus appareas coram Rege: 
Prou. 25.  Put not forth thyself in the presence of the King. For there is neither that State, nor Prince, of that dull patience, that doth not in the end grow jealous, and fearful of the great power and authority of Favourites, and more especially if they once begin to wax insolent, and abuse this their greatness. For Kings are Companions, and fellow-servants with us in their affections, and natural passions; nay (by their leave be it spoken) more subject than we are unto them; save that they suppress them more in outward show, and make not that exterior demonstration of them, in regard of that divinity, which they pretend, and represent. And all of them will be Masters of their entire will and absolute power. And that Favourite is foully deceived, and in a strange kind of error, who in Court, by his secret plots, and close conveyance, pretendeth to possess his King's heart, if he conceive by this course to be the more secure. For very dangerous is that favour and place, which is built upon such a foundation; and very ticklish the state of a Favourite, when a King carries such respect unto him. And the reason of this danger is drawn from man's nature itself (which cannot, but in Kings, be of fare greater force and strength) for there is not that man living, which doth not hate and abhor subjection. And this is so certain a truth, that I persuade myself, that I may truly give this censure, and that I am no whit mistaken therein; that the reason, why Kings do more willingly make and raise up men unto honour and greatness for their own proper guste and appetite, then for services and deserts, is, for that in the former, they show themselves to be powerful, and to be owners of their own cloth, which they may cut out to more, or less, as it pleaseth them; But to the second, they are debtors, a thing that is hateful even to the best nature and disposition. And Favourites likewise on their part, are not to have men, like swarms of Bees, to hive themselves in their portals, and to hang about them in clusters, lest when that day shall come (as come it will) wherein they shall fall, the world take notice that it was his favour, and not his person that they followed. There are few Ephestions, but many Crateri, in Court; many that will follow Alexander's fortune, but few his particular person.  
Let Favourites likewise receive this advice and counsel from the hand of the Evangelist Saint john, which was one of the greatest Courtiers and Favourites, which the King of heaven had. The thing that I shall recommend to their consideration, is this; That when john fell down to worship, before the feet of the Angel, which had opened great mysteries unto him, and shown him the things which were shortly to be fulfilled, the Angel said unto him, 
Apoc. 22.9.  Vide ne feceris, conseruus enim tuus sum, & fratrum tuorum: See thou do it not, for I am thy fellow servant, and the fellow-servant of thy brethren, etc. Let every Favourite apply this counsel to himself, and make use thereof; so shall he be in grace with King and people, and when men shall go about as it were to adore him, and to make him a little God almighty, in doing him worship and honour, let him by no means give way thereunto, but meekly acknowledge that he is but a creature, as they are, and prevent them with that answer of the Angel, Vide ne feceris, conseruus tuus sum: Do not offer it, for I am your fellow-servant. And great is that obligation which they have, which are raised to great place, to know themselves, and not to show themselves strangers to those that have been their associates and companions in their meaner fortunes, and with whom they have held private familiarity and friendship. And not to be like unto Pharaohs Cupbearer, who when he saw himself in that favour and privacy, which his fellow-prisoner joseph had foretold, and prognosticated unto him, never thought no more of it, but quite forgot both it and him, as if there had been no such matter, or man. It argues extreme lightness, and a naughty nature, that a man should hoist sail and be gone, when he hath a fair wind, and not take him along with him, that hath run through all perils and dangers with him, and endured all brunts and storms whatsoever. How shameful a thing than is it for them, who seeing themselves in prosperity, turn away their face from him, who ran along with them in their adverser fortune. Especially considering they are not certain, how long this calm will endure, and what a comfort it is in a storm, to have a true friend to stick close unto him. For it is a usual thing, to see him lowermost to day, that yesterday stood uppermost in Fortune's wheel. And the Moon, when it is at full, foretelleth a wane; and therefore that which importeth them most, is, That they carry themselves in a gentile fashion towards all men, and that their dealing be plain, and disinteressed; whereby they shall not only keep their old friends, but gain new, and may very well hope to be helped by them, when they shall have occasion to use them. For they must think, that the sky will not always be clear, clouds may arise, the Sun withdraw his light (for King's wills and affections, like other men's, are ambulatory) and then in what a poor case is a Favourite, if he be left, like a single proposition, alone to himself: He cannot (if he be wise) but make this account with himself, that the greatest power stirreth up the greatest envy; and if many combine against him (be he the greatest Favourite that ever was, or can be supposed) they will shrewdly put him to his trumps, and if they be of as noble courage and wit, as they are nobly descended, they will heave him out of the saddle, when he thinks he sits surest. For concealed hatred is worse than open enmity. And therefore let him gain new friends, keep his old, and not lose any one, of those he hath gotten. For being left single, and alone, he shall be like unto that white Crow in the Fable, whom the crows would not come near, because of his colour; nor the pigeons keep him company, in regard of his greatness; so that all will fly from him, and in the time of his greatest need he shall be left all alone. Vae soli: Woe be to him that is alone. And the holy Ghost seemeth to take pity of him that is alone, for that if he fall, he hath no body to help him up.  
Let Favourites likewise consider, that they are not, for that their King hath expressed his affection unto them, and professed himself to be their friend, to think, that (like a dog in a slip) they may lead him whither and which way they list. For there are many things to be done, which he is to do without them. For (as Cicero saith) that friendship which admitteth not exception in some cases, is not so much Amicitia, as Coniuratio; Amity, as conspiracy. It is observed by the learned Saint Ambrose, That true friendship is grounded upon that which is just and honest; and is so limited, that if it break those bounds, it doth not only lose its name, but affords just cause for a man to forgo his friend. Friendship is to be held; but always with this proviso, that the Laws of justice and Charity be duly observed; and when aught, contrary thereunto, is pretended, it is no longer said to be friendship; though vows and protestations have past, for the better strengthening and confirming of it. For if a King shall swear amiss, and contrary to the rules of charity, he is not bound to comply with his oath, nor is there any reason for it in the world, why he should in such sort make delivery and reason of his heart to his Favourite, and let him have so much the hand of him, as to promise to stick unto him, or to stand his friend in those things that are unlawful and unjust. As those Kings, Assuerus and Tiberius proceeded with Haman and Scianus; who, out of the favour that they bore unto them, gave them leave to revenge themselves of their enemies, and to execute all the tyrannies and cruelties which they could device or imagine, to satisfy their malice. A fault which deserved rather (and afterwards drew on) their speedier and greater fall. And well doth that Favourite deserve to be ruined, that shall presume to pretend hazer raga (as they say) con suamo. To stand just in the same streak or line with his Master. For if God, who surpasseth in glory, and from whom it is impossible to take the least atom thereof, and is able to turn all that he hath created into dust, will not admit of a companion in matter of adoration and worship; How much more will Kings of the earth be offended, and now ill must they take it, that any Subject should equal his shoulder, or share with him in his greatness, being his honour is so shortened, and his power so limited? For, if out of their love to the person of the Favourite, they bear with him for a while, either for to show themselves thankful for his good services, or haply to make him the instrument to work their revenge on others; Yet these affections and proofs (which I speak of) being once passed over, there enters presently in the place thereof, a natural fear and jealousy of their authority and greatness; which doth much more sway with them, than the love and affection which they bear to the Favourites person. Envy likewise she comes in, and plays her part (which is a near neighbour, and still ready at hand in Princes Courts and Palaces) as if she were Attorney general of all those great places, and foams forth her venom, secretly lying in wait, and watching her time to do mischief, stabbing suddenly, deaths wound being given before it be dreamt on; and great is the hurt which this so near a neighbour to the King's elbow, doth; and out of an inbred spleen) aimeth at nothing more, than the downfall of Favourites. Complaints and grievances, they also make their appearance in Court, being the main witnesses that Envy and Passion bring into the Court, to make good their plea. Next after these, comes in the respect (not to say the fear) of those that are discontented in all states; for no King will be willing, that their Subjects upon this ground should build their rebellion, and cause an alteration in the kingdom; and will be as loath to be balled on, by grieved and discontented persons, upon justly pretended complaints; nor will he be so unwise (for fear of other claps) to favour one, to offend many. All of them being shrewd blows, for to allay, if not quell the courage of the most passionate King towards his dearest Favourite; and are such fierce and terrible conflicts, that they toss his judgement to and fro, with fare greater violence, than a strong raging wind doth the waves of the Sea.  
Governors and such as sit at the stern of a Commonwealth, wealth, and such, unto whom Kings have delivered up the keys of their heart, and hold the rudder of the Monarchy in their hands, to steer and shape their course, as they will themselves, there is no question to be made of it, but that they are in great danger upon every storm that shall arise; for look what misfortune shall befall the Commonwealth, the blame shall be laid upon them, and the fault imputed either to their ill counsel, or their ignorance, or their passion: For ordinarily (nay I may say continually) the misfortunes and ill successes of Kings, and kingdoms, I say the cause of them is attributed to those that are nearest and dearest about the King's person, and possess the highest places. And every one running along with the common opinion (and few are they which have not a smack or taste thereof) laboureth to lay the fault on his neighbour, though he be of his own proper flesh and blood. And this is an inheritance which we have from our father Adam. And no man is ashamed thereof: for we are all of us his heirs; and therefore ought to endeavour (as much as in them lies) that the peace and quiet of the kingdom be not disturbed or troubled in the time of their government. As well for their glory and reputation, to have in all their proceed carried themselves in such sort, that no ill accident hath betided them, or any main disgrace; as also for the not subiecting of themselves to the uncertain chances of fortune, which are ordinary upon every alteration, and may serve to work their ruin and perdition. Let therefore those have an eye (I say it, and say it again) that are Privie-councellours to their King, and more particularly the Favourite, to whom he shall have delivered up the possession of his heart, that the advice and counsel which they shall give unto him, be good, pure, and clear water, issuing from forth a pure, clean, and disinteres●ed bosom. Such is the water (saith Aristotle) as is the earth, through which it passeth; if through mines of brimstone, it scalds and burns, if through craggy rocks, it cools and stupefies; and if through salt-pits, it is brinish and brackish. The like judgement may we make of counsel; if it proceed from a breast and heart that is soul and filthy, it teacheth filthiness; if from a pure, and clean, honesty, and cleanness; if from a liberal, it doth good unto all; if from a covetous, it adviseth nothing but gripping and wring of the Subject. So that counsel is figured forth unto us in water: which in its softness, savour, colour, and sent, is perfectly known, whether the mine be good or bad, through which it passeth. And such is their opinion, and that which they advice, as is the humour that is predominant in their stomach. Every one casts his eye upon his own particular, approving and accounting that for just which tends to his profit, and condemning the contrary. God deliver Kings from such Counsellors, and let them take heed that they do not err in their advice, and in those medicines and remedies, which hey prescribe unto their Kings, for it is as it were a remediless and irrecoverable error; and theirs must be the fault, and many times the punishment, but always the note and infamy of their Kings erring. Nor let those that have the King's care, make a mockery of my words, for it is a very dangerous and ticklish place that they possess. Where, to err, is an easy thing; but to hit right, hard; and even then, when they least think of it, their preciousest jewels, their richest Metals, and their greatest treasures are turned into coals, and the like trash, like those monies of your Hobgoblins, Fairies, and Robin good-fellows. It is an old threadbare saying, That ill counsel turns to the Counsellors own hurt. Consilium malum, consultori pessimum (saith Plutarch. 
Plut. in Moral. ) And the holy Ghost, That the first, with whom ill counsel meets, 
Eccles. 27.30.  is its Author. Facienti nequissimum consilium, super eum devoluitur. For as he that casteth a stone on high, it shall fall upon his own head; And as he, that smiteth with guile, woundeth himself; And whoso diggeth a pit, shall fall therein; And he that layeth a stone in his neighbour's way, shall stumble thereon: And he that layeth a snare for another, shall be taken in it himself; so, whoso giveth a wicked noisome counsel, it shall come upon himself, and he shall not know from whence. Wicked counsel is like a whirlwind, which turns against himself, causing a very dangerous tempest against that very place from whence it came. And therefore he that gives counsel, it importeth him much, that he give good and sound advice; for if it be not good, God doth permit, that it maketh for their own great hurt and perdition. As it succeeded with those Princes of Babylon, who so ill advised their King against just Daniel; God so ordering the business, that the same ill that they intended against him, fell upon themselves, their wives, and their children. When God is willing to put his arms athwart, and to cross wicked purposes, little will avail all the ill counsel in the world, be the pate, that hatcheth it, as wise and as subtle as Achitophel's. As it fared with that great Favourite of king Assuerus, in that devilish and malicious plot of his, which he had imagined, and contrived against poor honest Mardochee. But this was to him, elsuenno del perro (as it is in the Fable) like to the dog's dream. There was a dog that did dream, that he was eating a good morsel of flesh, and as he was chopping of it up, uttered some broken notes in his language, of the great content that he took therein. His Master seeing him in this manner, takes up a good cudgel, and sound lamm's him; the dog awakes, finds himself deceived, and runs whining away. Haman, carried away with the like conceit, prepares a gallows for Mardochee, fifty cubits high, thinking thereon to hang him the next day; but it was his ill luck to supply the place himself. Consilia enim (saith Saint Basil) quae contra bonos mores dantur, 
Basil in orat. 1ST de faelicit. & prudentia.  in propria capita eorum, qui consulunt, redundant: Those counsels that are given contrary to good manners, light upon their heads, that gave them. And therefore let Counsellors be well advised, what counsel they give. Aelian reporteth that there was a very ancient Law, and duly kept in the kingdom of Persia, that if any should advice the King to any thing that was not beneficial to his person, and the commonwealth, presently by the common Crier, his ill counsel was published, and himself taken and stripped, and openly whipped up and down the streets. And if there were such a Law in force here with us, and as duly observed, I assure myself, that neither Kings would be so often deceived, as now they are; nor would there be so many undertakers and projectors, who impudently presume to put into their heads, things that are so pernicious to their own conscience, and the public good.  
Supreme authority, Kings neither ought to give, nor Favourites take it. Let them (as much as they can) conceal from the world, that great grace and favour wherein they stand with their King; but if there shall be an impossibility in that, yet there is none in this, to let pretenders know, that all consisteth in the Prince; and to refer the conferring of all benefits, favours, and graces unto him; and to let him have all the thankes, in matter of pensions, offices, or rewards; and to attribute unto him, all those successes, that fall out well and happily, and all other good and prudent resolutions; and to free him from the blame of those that shall otherwise succeed. To treat him with much reverence and respect; to bear him exceeding great love; And together with these, to be wonderful solicitous and careful in all that shall concern his service. All of them being notable and necessary qualities, for to conserve Favourites in their King's grace and good opinion, and to wedge their affection unto them. For love must be the door, by which the grace of a Prince is to enter. For he must love, that will be beloved. And having gained it by this means, he must keep and preserve it, by reverence and humility in his carriage, and by being faithful and diligent in his service. All which will be lost by doing the contrary. And not only aught they to carry themselves thus towards their Kings, but are also to esteem and honour all, of all estates, in a fitting proportion, according to every man's quality and condition. Showing himself liberal, solicitous, peaceable, patiented, loving, kind, and courteous towards all. All of them qualities that conserve a King's favour, and gain the people's good will. A Favourite must be modest, affable, and afford a courteous hearing unto all men. Besides, it is a part of justice so to do, and a very necessary means to come to the knowledge of all things, and to be the better provided against whatsoever shall occur. Whereas on the contrary, to look to be entreated, and sued unto, and not easy to be spoken withal, argues a kind of pride and stateliness, which all abhor. This is the doctrine of Tacitus, citing the example of Sejanus, the Emperor Tiberius his great Favourite; who being grown into grace with him, the better to conserve himself therein, forthwith endeavoured to favour and pleasure all your principal and noble persons in their pretensions. For in all occurrences, he conceived, he might expect more kindness from them, then from the base and meaner sort of people; whereby he came to be loved of the one, and feared of the other; and by all of them, to be served and obeyed. Insomuch that there was not any one who did not seek unto him to mediate and make intercession for them, with Tiberius. And howbeit he was not ignorant, that he was superior to them all, and inferior to none, yet did he never grow neglectful of his humble carriage, and reverend respect to his Prince, and a due regard unto all. Hitherto he proceeded fairly, and went on well, and may serve for a pattern and example for Favourites; but in the rest for a proviso, and admonition for Kings. For after that ambition and covetousness entered into his heart, that consuming moth, and devouring worm of all goodness, he presently procured the charge or place of Praefectus Praetorius, or Captainship of the Guard; and within a short time grew to be so absolute therein, that he became as it were Lord and Master of his Prince, and crushed all that stood in his way, or might be of any impediment to his privacy. He sought always to be with him, lest others might creep in betwixt him and home, and possess his place: still humbly beseeching him, that he would employ him in businesses of greatest danger and trouble, and such as might redound most to the benefit of the Emperor's life and state. A main point, wherewith to oblige his Prince unto him, and to make him the more acceptable in his sight. For those that are nearest about Kings, and are in greatest favour with him, aught in the greatest dangers to set their foot foremost, and to be the forwardest adventurers. He did seek to overcome Art, by Art, inducing Tiberius, to retire himself to places of pleasure, that were remote and fare from Court, to the end that whilst he was recreating himself abroad, he might dispose of him, as it pleased him. He told him, that solitude was the best and only course for the resolving of the grave and weighty affairs of the Empire, which otherwise by diversion might receive the same hurt and hindrance, as they were wont to have heretofore. And what with this, and with giving him to understand, that he would quit him of all the ordinary cares and troubles of Court (most men usually desiring to shun trouble, and to take their ease and pleasure) he persuaded him to go to Capri, that he, in the mean while, might rule and govern all. And in the end grew to be so great and powerful, and to take such state upon him, that he would not give audience to any, reducing them to those terms, that they should speak and negociate by writing, to the end that nothing might be treated or resolved of, without his privy saying; That by reducing businesses to papers and memorials, answer might be given unto them with more deliberation, and better consideration then by word of mouth. A mere Artifice, & cunning trick of his own invention, to make himself absolute Master of all, and (which is more) of the heart of his Prince. God deliver us from such ambitious, interessed, and covetous Ministers, whose main care, is their own particular, and to heap up riches for himself, and his; and make it their whole study and only end to keep and continue themselves in their king's grace and favour; and to deal with their Prince, as the Ant doth with the corn, which that it may not grow again, and that he may the better and more conveniently make profit thereof, presently eats out the heart of it. God likewise free Kings, from this base subjection, and insensibility, and from men of that quality and condition, which desire to rule and command all. For the one cannot escape a storm; and the other must run great hazard of being drowned therein.  
Let the last advertisement be the example of a great Favourite, whose name is Aurelius Cassidorus, borne in the Province of Calabria, and highly advanced in Magistracies, and Governments of both Empires, Rome and Constantinople; who being renowned for his chivalry, and noble feats of arms, defended the Islands of Sicily and Calabria from many, and those very powerful enemies. In his younger years, he attained to all the liberal arts, in that perfection, that he made the present and succeeding times, to admire him. And for his great parts and abilities, was entertained by Theodoricus, King of the Ostrogothes:; he was received into his service, and grew so fare into his favour, by reason of his understanding, wisdom, and dextrousnesse, in treating businesses, that he first of all made him his Secretary; in which Office, he behaved himself so well, that by degrees, he went climbing up to the high Offices and dignities in the State; which in those days were not conferred out of favour, but mere desert. From being Secretary, he came to be Lord Chancellor, and Senator in the City of Ravenna, being honoured besides with divers offices in the Kings Court. Afterwards he was made Viceroy of the Provinces of Sicilia and Calabria; and for addition of honour, had the title of Pat●●●●e given him, which in those days was in great esteem. He was Lord Treasurer, and Master of the Palace; which was as it were a superintendent over the Palatines, being an order of Knights and Gentlemen, that had Offices, and other pre●etainences in Court. He held the dignity of Prafect●us Praetorius, being as it were the second person of the King; to whom, the weightiest businesses of peace and war were remitted: and what therein he determined and resolved upon, was received as an oracle that could not err. Though now adays, little credit is given to the words of great persons and powerful Ministers, and not without cause; for that many of them say, and do not; promise much, and perform little. And your Favourites, which have great both place and power about their Kings, are in such good opinion and credit likewise with the world, that they presently believe whatsoever they say; and see what they profess, is approved by them, as if it were a sentence pronounced from the mouth of a most just judge: And therefore they ought well and wisely to consider what they speak, and not to enlarge themselves in words, putting those that are pretenders in great good hopes. Which if they shall not afterwards take effect, will prove to be no other than that fair and beautiful fruit, whose sight pleaseth the eye; but whose taste killeth the body. In conclusion, this Favourite, by round after round, clambered up to all the honourablest offices, and greatest dignities of the kingdom. He came to be Consul, which charge he administered with extraordinary integrity and virtue. All the Magistracies, Offices, and Governments which he held, were but as so many steps one to the other; which the Princes; under whom he served, went still increasing and augmenting. For he carried himself so wisely and discreetly in them, that there was not that office that he bore, which did not make him the meritour and deserver of another fare greater and better than it. And all did acknowledge and confess, that his merits and deserts were fare greater than all the offices put together which he enjoyed and administered. In those whom he represented and recommended to his King, to the end that his Majesty might confer some one favour or another upon them, he evermore had an eye to the necessity of the office, and the quality of the person. Things wherein Favourites ought to be very careful, when they employ their favour in furthering any man; as whether they be moved thereunto upon a just or ill affection, or by the sole virtue and merit of the person, etc. And not to think with themselves, that because they are in great grace and favour with their King, that it is lawful for them to violate the Law of justice, which ought to be equal to all, (which in eyes, not blinded with passion and co●●etousnesse, she herself makes it plainly appear) and to thrust the better deserver besides that dignity and office which is due unto him. Which is a Law that obligeth all, for that it is a natural obligation, and hath all the Laws of reason on its side, which are more powerful than either the will of Kings, or their Favourites. The not keeping whereof, is but a large and swift running fountain of complaints and distaste. The one, to see themselves rejected, and excluded from public honours: The other, to see them put forward, whom nature hath not adopted, nor learning, nor virtue, but either good or bad diligences. And that these shall have preferments, and get the start of other men, it is because either love or interest makes them to be held more worth; when at the other, only for that they are not in the like favour, or not so fit for their ends (for Favourites favour few, same such as will be instruments of their wills) though otherwise they be of better parts, better qualified, and of stronger abilities, are left unrewarded, and are quite forgotten. And these that are thus made up in haste, and so suddenly raised from that nothing, which they were, to that greatness wherein they are, must of force sometimes with the same haste and speediness (though sore against their wills) for the avoiding of inconveniences, be pulled down from this their high seat, and placed in some other, that may seem to foot better with them, wherein the like suspicion may justly be conceived of their insufficiency.  
This great Favourite had likewise so good a Head-piece, and knew so well how to govern upon all occasions, and all the accidents of that age, as well the good, as bad, the fortunate and unfortunate successes of those times, that howbeit many were the changes of those Kings, yet was he still in the same height of esteem, was superior unto fortune, being in all those alterations, her Lord and Master. All the Kings of the Goths, whom he served, did him very particular favours. And although King Theodoricus was a very fortunate and valiant Prince, yet did a great part of his happiness and felicity consist in this, in having his Favourite Cassiodorus always at his elbow, and in receiving his good projects, and sound advice which (when occasion offered) were never wanting unto him. 
Sen lib. 10. Epist. 72.  That being (according unto Seneca) the best part of counsel, which comes in its due time and season; Whereas that comes toolate, and without any fruit, which is not ready at hand. For occasion (whereunto we must occur) oftentimes betakes herself to her wings, and flies out of our reach, if we be not quick and nimble in laying hold on her foretop. So that all the while that this Cassiodorus was in their service, their kingdom and Signory continued in a most flourishing estate. So much can a man of such courage and counsel do in a commonwealth. For with such a Ministers presence, all things stand upright, and go well and handsomely on; but in his absence, and when he is wanting, all things go backward. For, being that all these things depend next after God, on the worth and wisdom of him that hath the managing of them; by his death or absence, they run a great hazard of miscarrying, or suffer some great hurt or detriment; as was to be seen in those successes of the Grecian Empire; which (no sooner was that great governor Alexander dead, under whose protection it went increasing, and lived in so much peace and security) but it vanished like so much froth. For of how much the more price and esteem peace is, by so much the more is it hazarded in the loss of those that maintain and uphold it. Now this so excellent and worthy a Minister, when as nothing was wanting unto him, save the putting on of a King's Crown, refused it, became a Friar, and took upon him the habit of the order of San Benito. And did so exercise himself in continual prayer and contemplation, that even whilst he lived here upon earth, they held him for a Saint. And if he were so worthy a man in that age, serving the Kings of the earth, with so much punctuality and sincerity; it is not to be doubted, but that he was as precise in his sanctity and holiness of life, when he rendered himself a slave, and servant to his Lord and Master the King of heaven. For your excellent wits, which know how to make advantage of all things, and that nothing comes amiss unto them, when they are once resolved to serve God, they do truly humble themselves, and with a strong determination, tread and trample the world under their feet, and whatsoever therein is, and embrace and take hold on Christ. And being thus occupied in holy exercises, laden with years, he departed out of this life, to that which was eternal, having enjoyed some years of that quietude and abundance of peace, wherewith he did essay to die well, (which being so dangerous, so difficult, and dark a passage, too little care is commonly had therein) he passed from this short stride betwixt life and death, to the eternity of such an estate, as we yet know not what it shall be, the extremes being (as we see) so fare distant.  
All that hath been hitherto said both in general and particular, concerning a Monarchy, and kingdom, shall not be fruitless, nor the time lost, that hath been spent in the writing, or shall be spent in the reading of this Treatise, if it be well and truly considered. For by the perusal thereof, Kings and Princes may come to know a thousand several semblances of Ministers, and disguised countenances of hypocritical Courtiers, and the diverse dispositions and humours, as well of the ambitious as the covetous; their affections, conditions, and natural inclinations, whether they be by nature of great and untruly spirits, or whether they be by fortune put into great places. For this, without doubt, changeth man from his first estate, and apparrelleth him with other particular affections; And in the true knowledge of these, consisteth the augmentation, conservation, and good gubernation of kingdoms, and commonwealths: as also the reputation, credit, opinion, and authority of Kings. In a word, they may out of these doctrines, and advertisements, collect and know how at one time the natural dispositions, customs, and manners of the vulgar, stand affected, and how at another time those that are not so vulgar, and of so low a rank, and how at all times to make use of this knowledge, for the better increasing and enlarging of their power and greatness; and how, and in what manner, they are to carry themselves towards them; as also those other, that are to aid and assist in government. For there is not any thing of more price, or more to be valued by Kings, than this knowledge of the affections, as well for the discerning those of others, as the moderating of their own. And as it were to make a judgement, and to prognosticate by them, the end of the actions of those that are about, and where they intent to make their stop, and set up their rest, be they foes, or friends. And by the actions of those that are present (be they Confederates, Ministers, and dependants) their ends, designs, and pretensions. And particularly in those who cleave closer to their King's fortune, than his person. Points, whereon doth hang the hinge, and wherein are included and shut up, all both the particular and general passages of government, and of that art, and science, which they call by the common name of Reason of State. And although I know for certain, that there will not such be wanting, that will laugh and scoff at these my Political Advertisements; some because they would be accounted the only men seen in this Science, and would make themselves the only admired men amongst the vulgar, and that there is not any one that is a professor in that Art, that understandeth their plots and designs: Others, less malignant, as being ignorant of the secrets of this Science, judging it to be an Art, full of impossibilities, will not trouble themselves therewithal, nor look into the Mysteries thereof, as if by the effects, they were not able to judge of the causes of things; and by the carriage and success of former businesses, to divine of the ends and designs of those which are now on foot. And others, fare worse than these, who although they come to know this truth, deny the same, and seek many colours both for the disgrace of it, and the Author; and for no other reason in the world, but because they are professed enemies, to whatsoever counsel, that is not of their own hatching, fearing that it might quit something of the glory of their ambition. And for that they will have nothing thought to be good, but what issues from forth their own brain, they blaspheme (saith Saint james) and speak evil of that which they know not; and not only not admit and receive that good which is propounded unto them; but (as that kingly Prophet saith) because they will neither understand nor hear it, like the Adder, they stop their ears with the tail of their ignorance, fearing lest they should be charmed by some superior wit, and better understanding. Yet notwithstanding, fall back, fall edge, come what will of it, I have cumplyed with my desire, and (which is more) with my obligation. And if it shall prove to be of any use, profit, and service, for Kings, and for the great Counsellors and Ministers of their kingdoms (which have most need thereof) to whose service it goes especially directed, and perhaps may be useful for those which are not in that nature. And though haply it may not be available for amendment, yet may it serve for a desenganno, and disdeceiving of those that are in an error. And in case it shall not take this effect, there will be no harm done by committing it to the Press, though it be afterwards buried in the dust, as it hath befallen other fare better things than these; And Time, which covers what is past, and discovers what is to come, will in its time discover this, and such other things, as are not yet come to light. And for this cause, they called Archimedes the Syracusan, The Inventer of new Things, and the Register of old. And certain it is, that amongst the Ancients, there was a great agreement and Artifice in the government of some commonwealths, as was that of the Egyptians, of the Athenians, of the Allmanes', and above all, of the Roman Commonwealth; Which Saint Austen did so much admire. And men looking no further then to that which is before them, have, in a manner, quite forgotten that, and therefore it is fit that there should be some Remembrancer, that by putting them in mind of that which is past, they may the better perform things for the present, and provide for that which is to come. For (as Plato said, though in another sense) all our knowledge is but a Recordation of things past; and therein he said well. For a great part of those novelties, which are daily introduced, are but old things, that have lain long in oblivion; and that which is done to day, we find, is forgotten to morrow. And in the revolution of time, comes (in after ages) to represent itself for new. And this (amongst many others) was the main cause which moved me to write this Treatise, and which may encourage me to go on further, though I must confess, that my pen hath out run my intention, finding that I have thrust my foot deeper into the stirrup, than I thought to have done; having made a volume of that, which when I first put p●● to paper, I purposed should have ended in a short and little Tract. But who can put a bridle unto love, or restrain zeal? and more especially, when it is so natural and proper, as that which all, and every one, doth or aught to bear unto his own King and Lord. Adding thereunto mine own particular respect, in regard of my nearer reference to his Majesty's service? And no small spur hereunto, was my honest true meaning heart, and the assurance of a good conscience, whose whole study and desire in this my labour hath been, to hit as right as I could upon that which might be most convenient, for the augmentation, conservation, reputation, authority, and greatness of Kings; as likewise, what I thought would be most necessary for the welfare and good government of kingdoms and particular Commonwealths. For this doth depend on that. Though I conceive there be few that think thereon. For most (I fear me) treat only their own business, making that the principal, and all the rest accidental. Howbeit they will not stick to say, and publish to the world, that they only attend the conservation of their Kings and Commonwealths. Would to God that it might not be said of them, which he himself said by the mouth of that his Prophet, and Prince of his people; They honour me with their lip, Cor autem corum longè est à me: But their heart is fare from me. God I beseech thee, of thy infinite mercy, that the hearts of Kings and their Ministers, may not be fare off from thee; nor thou from them; but that thou wilt vouchsafe to be evermore near at hand unto them, and to favour them, and direct them in all their ways, to thy honour and glory. Amen.    
Laus Deo.  
FJNJS.  

Errata.  
Page 7. line 26. A Certar, read Acertar. p. 13. l 31. his family, r. it's family. p. 17. l. 35. denotate, r. denotateth. p. 24. l. 26. though, r. thought. p. 33. l. 29. wootst, r. wotest. p. 34. l. 34. men, r. man. p. 53. l. 19 sapientio rerit, r. sapientior erit. p. 71. l. 20. so spasses, r. sus passos. p. 87. l 9 wise, r. the wise. ibid. l. 13. of force, r. of the force. p 135. l. 1. Regular, r. Regalar. p. 136. l. 15. goodnesses, r. goodness. p. 151. l. 22. content to, r. to content. p. 156. l. 9 subject. r. subjects. p. 157. l. 20. sa soga, r. la soga. p. 175. l. 24. this answer, r. this I answer. p. 142. l. 18. careesse, r. careless. p. 245. l. 3. severietie, r. severity. ibid. l. 32. are that, r. that are. p. 261. l. 17. impostoures, r. impostures. Ibid. l. 32. nistad, r. mistad. p. 273. l. 30. cabins, r. cabinets. p. 287. l. 14. therein, r. there is. p. 294. l. 30. requencie, r. frequency. p. 320. l. 27. or judgement, r. or that judgement. p. 323. l. 11. inionyed, r. enjoined. p. 344. l. 12. deliaces, r. delicacies. p. 352. l. 19 of much, r. much of.