spilling of the bloode or the tearing and vnlacing of his members they gessed and diuined of that which should happen concerning those things about which they consulted In a certaine part of the kingdome of Persia they vse this When they that dwell in that Countrey goe to aske counsell of the Priestes vpon that which they determine to doo the Priests hold in their hands the booke which is commonly called the booke of Lots or Fortune and according to that which they find written in that booke they answer them that come to consult with them It séemeth that the Booke of Lots or Fortune wherewith they deceiue the ignorant Comminaltie was brought out of Persia wherefore the Inquisitors did with great reason forbid the same Booke of Fortunes to be read that they which are of little vnderstanding might not be deceiued by it 6 Séeing that counsels and the successe of those thinges which are consulted proceede as we haue saide from the holie Ghost it is conuenient that all Counsellers before they beginne to consult should humblie request and beséeche the holie Ghost with great deuotion and humilitie to direct them in their way and leade them in their consultations saying that seruice which is properlie belonging vnto the holie Ghost And if the shortnes of the time permit it not they ought to sing the Himne of the holy Ghost as it is rehearsed in the Church Come holie Ghost c. And unitating King Dauid saie Lord mine eyes looke vp and trust in thee thou shalt deliuer me out of the snares c. King Dauid saith not that he looked to his féete to deliuer them from the snares but that he lifted his eyes vp to the Lorde that he should deliuer him and found himselfe not deceiued as he afterwarde mentioneth O Lord my soule hath escaped as the byrd out of the snares of the Hunters and the snares were broken in péeces Plato dooth counsel vs that we should continuallie beséech God that it wold please him to direct that which we shall doo vnto his holie seruice For it is he that by the means of the Angels sheweth vnto vs what we ought to doo For this is an euerlasting truth confirmed with perpetuall experience that in the most harde and difficult things of all mans life where the wit of man is most blind and doth most want counsell and forces there dooth the diuine wisedome of the Lord shew it selfe most cléerely wonderfullie That great Iudith with a noble and excellent mind said vnto those that were besieged in the Cittie of Bethulia And now who are you that haue tempted GOD this day and will bind the counsels of the Lord our God And so she rebuked the faintnes of the Gouerners of Bethulia For it is a token signe of great weakenes and ignorance in a man to doo all matters according to his own wisdome and humane counsels It were better and safer to desire the Lord that he wold be our guide in all our actions and counsels for he will direct vs in the readie path shew vs which waie is best séeing that he neuer fayleth to aide those y t powre forth their praiers vnto him Those Angels that by the commaundement of God aide and helpe men in their waies and rule the actions of vertuous Princes are comprehended vnder those companies which are called Dominions and Principalities as Dionysius Arcopagita saith 7 And the better to bring this to passe which we saie we ought to doo according to the commaundements of our Sauiour and Lord Jesus Christ who neither deceiueth himselfe nor can not deceiue them vnto whom he giueth counsell For from him floweth the spring of vnderstanding and knowledge and he is the author and cause of all goodnes From him doth it proceede that Counsellers be good he is the cause why Kings gouerne their kingdoms well and minister iustice And this did King Salomon aske of the Lord saying Lord send me thy wisdome downe out of thy holie heauens and sende her from the throne of thy Maiestie that she may be with me and labour that I may know what is acceptable in thy sight If those that in olde times past worshipped Idols asked counsell of them and the deuil to deceiue them used many kinds of Oracles and prophecies as I wrote more at large in my Bookes of pollicies and Common-wealths it is more theÌ„ reason that we which serue and worship Christ the redéemer of the worlde should humblie offer our prayers to his holines and request him that it wold please him of his goodnes to fauour helpe vs in all our counsels And no doubt seeing the holie Ghost is he that beadeth vs in all our actions he will choose that for vs which shall best please his holines And that counsell which we choose through his inspiration is the best and which most appertaineth vnto vs. 8 The night time is very fit to consult And for this cause did the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be wise For when the Counsellers assemble together to confer about matters in the night time those things in which men be commonly occupied by day doo not hinder or trouble them and with the stilnes of the night as Virgil saith all things are quiet Homere to she we that the silent night time was most commodious to consult said that it did not become Princes to sléepe all the night who ought to consult vpon matters concerning the Common-wealth And for because y t when a man is not withdrawne from his booke neither by his busines nor by any other meanes it greatly confirmeth his memorie and profiteth him much for the inuention and contemplation of that which he searcheth and learneth no doubt but the quiet still night which cutteth of all occasions that may hinder a man is the fittest and best time to studie in especially because the minde at that tune is more frée and readier to muse and consider of euerie thing 9 First of all before the Counsellers beginne to consult they ought to sée that no man be in place that may heare that which is spoken off in their consultations After that the Ambassadors of King Tarquinius had conspired with the Sonnes of Brutus and other young Gentlemen to restore Tarquinius to his kingdome they solemnized their conspiration with the death of a man whose bloode they dranke and touched his enentrailes that they might by that ceremonie binde theÌ„selues to keepe counsell and helpe one another And to doo this they assembled together in a desert house where no body did dwell But as it fell out by chaunce a certaine Seruant called Vindicius was in the same house who séeing them enter in on the suddaine in great haste could not gette â—ut but spying a large Larget in one of the corners of the Chamber presentlie fell to the ground and couered himselfe with its and so he lay verie secretlie and saw
is determined in Counsels Fol. 1. The second discourse what Counsell is and vpon what matters men ought to consult 9. The third discourse how needfull and necessary it is that Princes should haue in their seruice such Counsellers as freely would tell them what they thinke to be profitable to the common-wealth 11. The fourth discourse what Counsels are expedient for the gouernment of a common-wealth that is well instituted 16. The fift discourse how that in all Counsels the meanes and endes of those things which are in counsell ought to be enquired and examined 19. The sixt discourse what qualities Counsellers ought to haue 22. The seuenth discourse of priuiledges prerogatiues and exemptions which the lawe and right doth grant to the Counsellers of Princes 57. The eyght discourse what punishment they deserue that do not counsell their Princes sincerely and faithfully without deceite 68. The ninth discourse whether it be better for the common-wealth that the Counsellers of the Prince should be learned or vnlearned 79 The 10. discourse whether it be more profitable to the common-wealth to haue a good Prince and ill Counsellers or an ill Prince and good Counsellers 85. The 11. discourse Of the Counsellers and of that which the Counsellers ought to do before they begin to consult 90. The 12. discourse what Counsellers of Princes ought to do when they be assembled to consult 97. The 13. discourse Of the Counsell of estate and of the ordinances and lawes that appertaine to the same Counsell 127. The 14. discourse touching warre 147. The 15. discourse concerning peace 156. The 16. discourse how and wherewith common-weales be augmented and wherewith they do decay 161. The 17. discourse how and wherewith common-weales be encreassed 166. The 18. discourse from whence it doth proceede that the common-weales are changed out of one estate of gouernement into an other 171. The printer to the Reader GEntle Reader whereas some small faults remayne perhaps vncorrected if thou light of any such I beseech thee with thy pen to amend them and especially such as are contayned in the Errata which are generall faults through the impression And if chance any of the authors names in this booke alleaged haue escaped correction thou shalt find them in the Catalogue as they be commonly written in other books Errata The first number signifieth the page the second the line this lettern betokeneth the marginall note and this word Item before a number betokeneth the same page and without a number the same line 4 2. read Vencejo Item 4. to passe 6 2. error Item 2. note Lotinus Item the fift note Antonium 10. 33. Clichtoueus 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item 12. would 14. n. 5. digestorum Item § Itaque 19. â— enquired 25. 29. en platica Item n. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27 3. tosse Item 6 quiereis Item Pide lo. Item 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item 32. then 29. 11. blindeth item 29. And then that friend 31. 1. ought to be 34. n. 3. discursu 5. Petrus c. 35. n. 1. Petrus 38. 12. 14. Thucidides 43 n. 1. § 6. 48. n. 1. Menâ— 57. 36. Counseller 58. n. the last locum in summi 59. n. 9. § Plebei 60. note the last pristinae 63. 12. Conanus Item 23. Mittendarij Item note the first accidere 64. 12. they ought to item n. 1. § hoc 81. 7. serue 85 â—0 and moouing of their bodies maruail at their subtiltie of wit and greatdesse of iudgement and that c. 88. 9. so accustomed 94 30. noâ— can deceiue 131. 34. oppose 140. 10. share them 151. n. 4. timere 152. 33. y vn dia. 155. 29. axeltrâ—â— 167 4. Aquei and Etholi ⧠A Treatise of counsell and Counsellers of Princes â— The first discourse from whence Counsels doe proceede and of the execution of that which is determined in counsels THE holie ghost who is light vnto them that follow him mercie vnto them that feare him ioy vnto them that loue him visiteth our soules as the Prophet Esay saith with seuen diuine gifts which are The spirit of wisedom of vnderstanding of counsell of fortitude of knowledge of pietie and of the feare of the Lord. These seuen gifts of the holie Ghost are the seuen eyes which the Prophet Zacharie saw set vpon a stone The stone whereon Zacharie sawe the seuen eyes placed is our Redéemer and Lord Jesus Christ as the glorious Saint Ierome declareth For in the holie Scripture the stone signifieth our Redéemer and Lord as he himselfe taught when he declared that which king Dauid said That the stone which the builders refused is become the head stone of the corner which closeth all the whole worke and giueth perfection to the building Saint Paule following this interpretation saith That the stone out of the which the Water did spring of the which the people of Israell did drinke in the desert signified our Redéemer and Lord. The Prophet Zacharie saith that he saw seuen eyes placed in a stone for to shew that the blessed soule of our Redéemer and Lord Jesus Christ was most perfectlie indued with the seuen gifts of the holie Ghost as well in the morrall vertues as intellectuall and in all the other graces which through the vnion with the diuine essence are communicated with the soule of our Redéemer and Lord as I more at large haue shewed in the Treatise which I wrote vpon the Créede of the Apostles 2 Among those gifts with which the holie Ghost doth lighten our soules the Prophet Esay putteth the spirit of Counsell and Fortitude The spirit of Counsell as Saint Thomas declareth it is a certaine light wherewith the holie ghost illuminateth our vnderstanding that so we may be able to choose that which we ought to doo in humane affaires For the wisedome of man faileth in manie things which it cannot reache nor attaine vnto especially if they be particular things which in sundrie places at diuers times may fall out diuerslie and when we folow our own humane wisdom we run into great danger of our life And therefore Salomon saith That the discourses of men are weake and their prouidence verie vncertaine and that to assure our selues in this life wherein we liue so full of danger and darknes we ought in no case to trust vnto our owne wisedome but desire God to lighten our vnderstanding For as the Prophet Esay saith GOD is a meruailous Counseller This dooth king Salomon teach vs when he saith Trust in the Lord with all thy hart and trust not to thine own wisedome and set God before thee in all thy waies and he wil direct thy steps c. And because the wisedom of man is not sufficient to attaine to the truth of each thing in matters concerning counsell it is commonlie said that God is he which sheweth that which is to be doone 3 Well did king Dauid vnderstand this when in the war which he waged against his
concerning conscience and iustice and the craftie vnlearned to recouer Rents and to dispatch such busines as pertaine to the substance of the Common-wealth neither as Plato saith doo subtile vnskilfull men suffice to gouerne the Common-wealth well nor they that spend their life time in studie And experience teacheth that Princes further their estate no lesse with the subtiltie of the vnlearned then with the learning of Schollers for they that apply themselues to learning are but little skilled in action and practice and knowe not howe to contriue the affaires of the Common-wealth And as Quintilian and Plinie say more profiteth practise without science thē science without practise Learned men be verie doubtfull and perplext in giuing their resolutions of those matters vpon which they cōsult for they find many difficulties and ambiguities and many inconueniences which make them to stand in great perplexitie full of imaginations and respects which doo not profit at all Homer going about to describe a wise prudent expert and an absolute Prince such an one as he fained Vlysses to be saith not that he deliuered himselfe out of so many troubles and dangers in which he oft found himselfe because he was learned or brought vppe in good literature at schooles or because he had spent much time in haunting those Vniuersities that florished in his time but for that he was verie wittie watchfull and subtile could quicklie and readilie perceiue and fore-sée how things would fall out 4 The Gouernours of the Cittie of Norimberge admit no learned men to enter in the counsell to consult vppon matters concerning the Common-wealth but they haue som excellent men that be verie well learned and great Schollers of whom they take aduise vpon such matters as are mooued in the counsell And the Vrsins in Italie doo not permit that any learned men should gouerne the Common-wealth This statute as Pope Pius saith is like to that statute in the Cittie Ephesus which did not consent that any vertuous man brought vppe in learning should liue there and for this cause they banished Hermodorus the Philosopher who béeing sent into exile left Ephesus and came to Rome and caused the Romans to establish the Lawes of the twelue Tables And Pope Pius saith that those Princes that expell learned men from their counsels resemble the Gouernours of Ephesus To be short no man can denie but that Princes haue great necessitie to vse the seruice of learned men and Schollers to helpe and assist them in the gouernment of the people which is committed to their charge as Iethro counselled Moses to do for by reason of the great and manifold busines which they haue they are not able to minister iustice themselues vnto their Subiects without the helpe and seruice of wise and learned men that vnderstande and knowe what is profitable and necessarie for the Common-wealth conformable to the Lawes ordinances by which it is gouerned And that the Counsellers of Princes may performe their duetie accordinglie it is conuenient they shold giue themselues to the reading of many Histories and Chronicles that when they consult they may turn that to their profit which hath in like matters succéeded and fallen out at diuers times and in sundry places For they that haue séene little and know no more thē they haue séene are but children in respect of them that haue read much and as Iob saith they that haue onely experience of thēselues are not confirmed by the example of others that went before them are but of yesterdaie Plato reporteth that a certaine Egiptian Philosopher saide vnto Solon that the Philosophers of Greece were as children in comparison to thē of Egipt because the Egiptian Philosophers were verie ancient and had long time before giuen themselues to the contemplation consideration of diuine and naturall things The difference betwéene them that haue séene and also read and heard many things and those that know no more then they haue séene which for the most part is but little is this that they which haue séene read and heard many things may fréelie speake in all places concerning all matters And for this cause it is commonlie said that three sorts of men may discourse fréelie Old men at home young mē abroad and men of great reading euery where 5 My intent is not to prooue that it is not necessarie for Princes to haue learned men to giue them counsell séeing that they haue such great néed of men that can examine and waigh whether that which is consulted be conformable to iustice and reason but that which I say tendeth to this end that men may well enough be learned without haunting many Uniuersities or continuing long in Schooles to take degrées become Maisters Licentiats Bachelers and Doctors for there haue béene many men in the worlde that haue béene excellent fine Schollers and wonderfull well learned that were not either Bachelers Licentiats Maisters or Doctors created in the Vniuersities of their time for the degrees which nowe a daies are giuen in Vniuersities vnto them that studie in them tooke beginning but seuen hundred yéeres agoe and in déede many labour more to be Doctors and Graduats then learned as I writt more at large in my treatise of Schooles and Readers Therefore men may verie well become learned and be good Schollers without béeing Bachelers Maisters Licentiates or Doctors if in stéed of spending the time in such exercises and passetemps as be but little profitable to the Common-welth they did read Histories and Treatises concerning Princes and Common-weales but especially such Bookes and discourses that treate of things touching the Princes of their own Countrey and those Princes whom they serue séeing they ought to counsel them according to that which they find and read in such discourses Histories and Chronicles for neither Acurtius nor Bernard teach them any such thing Men may also be learned as Euripides and Plato say by béeing conuersant with men of vnderstanding and literature for thereby of rude and vnlearned men they become skilfull and prudent and by this meanes they come to be acquainted with the Lawes by which y e Common-wealth is ruled to giue counsel according as the Lawes ordaine and commaund in so much that though men be subtile craftie and watchful yet be they no whit the better for that to rule Countries for gouernment doth not procéed from wilines and subtiltie but from vertue and iustice 6 Isocrates counselleth Princes to enquire whether the Counsellers of whom they take aduice were good Husbands and had the wit and wisedome how to vse their thrift and how to bestow their own substance for he that cannot rule and gouerne matters pertaining to his owne substance will neuer be able well to rule other mens things There was once a certain Gentleman which being very vnthriftie yet thinking his deserts great requested the Emperour Charles the fift to pleasure him with an Office in
his Treasurie that he might haue the ouersight gouernment of such matters as did belong vnto the rents reuenewes and substance of his Maiestie The Emperour answered that he knewe he well deserued to haue him doo him a pleasure but yet neuerthelesse if he should grant him that request he should giue all the world occasion to talke for séeing he knew not how to vse his own substāce he shold much lesse know howe to rule gouerne the store of the whole Common-wealth But to return to the purpose that the Counsellers of Princes may according to their duetie serue their Princes well and faithfully it is conuenient that as wel those that be learned and lettered as they that be craftie subtile should haue a good a pure a sound and a sincere conscience and that they should be as our Lord and Sauior Jesus Christ teacheth wise as Serpents and innocent as Dooues for it is not profitable for the Common-wealth that Princes should haue such men to their Counsellers as be subtile malicious And if this be manifest that all Common weales be conserued by Religion and true worshipping of God no doubt but they will be better conserued as Laurentius Grimaldus saith if Princes admit learned and vertuous Prelats to their counsels vnto whō our Lord and Sauior Jesus Christ committed the charge of Christian soules the administration of his holy Sacraments and the deliuering and preaching of his word that they might with their zealous prayers and supplications continually request and beséech the Lord to augment and conserue the Common-weale publique And if the Romans Grecians Egiptians and all other Nations which serued the deuill and worshipped Idols did admit their Priestes vnto their counsels and gouernment of their Common-weales by what great reason then ought Christian Princes in the gouernment of the Common-wealth to take counsell and aduise of the Priests of God and the Ministers of his holy word The Emperour Charles the fift said that learned and vertuous Prelats séemed very well in the counsels of Princes because they did represent the Ecclesiasticall estate which was the foundation of all Common-weales and because that the Prelats being in the counsels of Princes all matters which in them were handled might be dispatched to the seruice and glory of God The tenth discourse whether it be more profitable to the Common-wealth to haue a good Prince and ill Counsellers or an ill Prince and good Counsellers ELius Lampridius affirmeth that it is better for the Common-wealth that the Prince should be naught the Counsellers good then the Prince good and the Counsellers naught For a great deale sooner is one changed by the example and counsel of a great many then a great many by the example and counsell of one And for this cause the Counsellers of Princes ought to be vertuous of good behauiour honest in life and estranged from all couetousnesse and humane pretences louing the Common-wealth and their King whose authoritie and estimation they ought to make account of aboue all other worldlie things This which Elius Lampridius saith holds in those Princes that folow that which their Counsellers aduise them to doo and not in those who will haue that their Counsellers shal approoue and allow all whatsoeuer they say o◠like though the same be manifestlie hurtfull and preiudiciall to the Common-wealth These as King Antiochus said are so nice wanton arrogant and proude that they will neuer heare any true tale nor take any counsell but will haue that all men shall like with their actions and allow all their sayings◠and by gestures demeanures and moouing of their bodies their subtiltie of wit and greatnes of iudgment were meruallous that euerie one should saie Et cum spiritu tuo Demetrius Phalerius to shunne this inconueniente counselleth Ptolemey the King of Egipt that he should reade Bookes which treated of Kings and Common-weales For in reading of such bookes he should find many things which his Counsellers and familiars durst not tell him Isocrates exhorteth and counselleth Kings to choose vertuous and faithfull Coūsellers and that they should many times request them not to fauour or praise that which they said but to tell them the truth and freely shewe them what they ought to doo concerning that about which they consult And by this meanes euerie Prince should haue Counsellers that would haue a regarde of his estate and publique profit of the Common-wealth Iohn the second King of Portugall would not bestow a certaine dignitie vnto some that requested it of him saying that he would giue it vnto one of his Subiects that neuer spake any thing vnto him in all his life which pleased his humour but that which he knewe to be profitable both vnto him and to the Common-wealth Don Alonso the twelfth of that name King of Castile entering into the house of counsell sate in his Chayre of estate holding in his right hand the sword wherewith he was dubbed Knight and in his left hand the royall crowne and beeing thus set he requested those of his Counsell that they should freely tell him what they thought and in such order counsell him that the maiestie and honour of his crowne might euer remaine inuiolable and the power of his sword might daily rather increase then diminish 2 Don Francisco de Almeida Viceroy of the Eastern Indies béeing informed that some of his Captaines which he admitted to his counsell had giuen foorth spéeches how that they did not fréely open their minds vnto him because they feared least if they shold haue vttered any thing cōtrary to his humor he would haue béen offended with them tooke occasion to talk with those of his Counsell among many other things which he mentioned vnto them tolde them that one of the greatest sins which men might commit against God and their Prince was not to make him acquainted with their opinions and not freely to shewe him what they thinke concerning that about which they consult For so they offend the Lorde in that they denie the iudgment and vnderstanding wherewith it pleased his diuine maiestie to endue enrich them and against their Prince vndoubtedly they commit a kind of treason And because men erre more often through mallice then ignoraunce those cleane vnspotted and free counsails which God inspireth are better safer and surer then those that are giuen vnto hope of gaine or some other vngodly pretence and respect of feare loue or anger For men commonly by reason of some perturbation or indignation and wrath wherewith they be mooued against others knowe not what they doo and like men distracted and rauished of all their sences doo all things ouer-thwartlie and otherwise then they ought Isocrates counselleth those that will take aduise about some thing to breake the matter vnto those of whom they take counsel as if it were concerning some other body and not pertaining vnto them themselues For so by thys meanes
Counsellers but to take leysure and time enough in considering and learning the sufficiencie of all such as shall be named vnto him Willinglie hearing and attentiuely waying all informations giuen vnto him some fauoring those that are named some making against thē To conclude he ought not to elect or choose any one Counseller before he haue throughlie examined his abilitie and sufficiencie making choise of singular Lawyers to gouerne the Common-wealth as the Emperours of Rome were accustomed to doe The eleuenth discourse of the Counsell house and of that which the Counsellers ought to doe before they beginne to consult WHen the Romans serued and worshipped Idoles and Images of Heathen Gods they built the Temple which they consecrated to the God of counsell in such order that they which went to worship him should goe downe a certaine payre of staires to desire him that it would please him to vouchsafe and set them in their waie and guide them in that they would doo And this was doone after this manner to let men knowe how necessarie it is for him that asketh counsell to submit himselfe vnto the iudgment and opinion of those of whom he demaundeth counsell The Church was not verie cléere to shew that counsell ought to be kept very secret and y t no man ought to knowe what is handled or treated of in it For oftentimes men coniecture what is determined in the Counsell if they know about what the Counsellers consulted So that men commonlie vse to saie tell me what Counsellers there were and vpon what matters they sate and I will tell thée what was concluded 2 Lycurgus would not haue that the houses wherein they of the Counsell entred to consult within Lacedaemonia should be magnificentlie and sumptuouslie builded For he thought that these exteriour and outwarde shewes of magnificence and brauerie were nothing necessarie vnto Counsellers for to vse prudence and iudgment but that they did rather hurt endomage the most excellent gifts of the mind making men either abiecte and effeminate debasing their courage or els proude and arrogant and mooued with such vaine and superfluous buildings For continuall experience teacheth vs that when men méet or assemble together in some gorgious place or statelie Hall most sumptuouslie and costlie built and set foorth then they spende the time in looking vpon the comelie building or in beholding the Images engrauen and carued in the walles the cunning pictures artificiallie painted on the entries and doores the statelie Pillers erected vp a meruailous height and of wonderfull thicknes and in viewing the curious workmanship of the Roofe And so as well they that come into such stately places to giue counsell as they that come to take counsell busie theyr braines and employ all their sences in those friuolous thinges loosing that which is woorth a great deale for that which is worth little or nothing This which Lycurgus ordained in Lacedamonia which Common-welth was not adorned and decked with many magnificent ornaments and gorgeous furniture though it was verie welthie and puissant taketh no place in those famous and rich Common-welths in which such magnificence is vsed For it beséemeth such Common-wealths that the houses in which the Senators and cheefe Gouernours enter to consult vpon matters concerning the estate of the Realme be answerable to the magnificence and greatnes of the same Common-wealths They that cause Schooles to be builded for those that learn ought to follow Lycurgus his saying erecting them in places that be not delightfull or pleasant so that there be nothing in them to allure and withdrawe the eyes of the Schollers from their Bookes which maketh them nothing attentiue to heare that which their Maisters read vnto them Plato as S. Ierome and S. Basil affirmeth did choose out a place in Athens to teach which was neither delectable nor wholesome because he béeing hard of a strong temperature the place shoulde not hinder his imaginations and thoughts which necessarily ought to be frée and not occupied in such recreations delights and pastimes which would haue hindered him from contemplation and studie The great Turke hath a window couered with a greene vaile or Curtaine of silk forth of which window he séeth and heareth all that the Bassaes saie and doo when they assemble together in the house of Counsell And thus béeing neither seene nor heard of the Bassaes he harkeneth to all what they speake and heareth the mones of those that complaine And the Bassaes and Turkish Counsellers not knowing whether the Turke be harkning behind the window or no dare not but deale iustlie with those that come thether for iustice or spend the time in vaine talke which tendeth not to the seruice of their Lord. Some Counsellers were woont to commaunde that the doore of the Counsell-chamber should be left open because no man shold stand behind the doore and harken what they said 3 In old times past no man might in Fraunce speake anything which concerned the Common-wealth vnlesse he pronounced it publiquelie and he that came last into the place of counsell was put to death So did the Cranes as Plinie saith in Asia when they assembled together in the night time in the place from which they should depart out of that Countrey into another killing the Crane that came last of all In Fraunce also in ancient times past if any man made any stur in the place of counsel there came incontinently a Sergeant vnto him with a naked sword in his hand readie drawne who menaced him to strike if he helde not his peace And if he left not talking at the third threatning the Sergeant cut his cloake in such order that the rest that was left did him but little seruice 4 As often as the Emperour Fredericke called his Counsellers to conferre with them about matters concerning the Common-wealth he vsed to say I would to God that it would please him to doo me so good a turne that whē my Counsellers enter into the Counsell house they should cast of counterfaiting and dissimulation and all fained pretenses at the very gates and doores of the Chamber in which they enter to counsel And if I am not deceiued it is sufficient if they leaue but onely one thing to wit their owne priuate commoditie for this is it which ouerthroweth and destroyeth all counsels and for looue of this men faine and dissemble which deceitful practises vndoubtedly they would not so much vse if they more regarded the publique commoditie and welfare of the Common-wealth then their owne particular profit But as Titus Liuius saith the losse of the Common-wealth neuer gréeueth vs but so farre as it toucheth the hurt and domage of our owne goods and substance 5 When the men of Galacia would consult vpon matters of great waight and importance they vsed a most abhominable cruell and deuillish sacrifice They ripped vp some one mans breast with a sharpe sword and by the