fellowes Nonne decem mundati sunt Et nouem vbi sunt Non est inuentus qui rediret dares gloriam Deo nisi hic Alienigena Are there not ten cleansed But where are the nine There is none found that returned to giue God prayse saue this stranger In Kings Pallaces your strangers and those that are newly come to Court are your onely thankfull men For those that are well acquainted with the Court familiarly attend the person of the King and are still assistent vnto him vpon all occasion neuer acknowledge the fauours that are done them bee they neuer so great They are alwayes crauing but are neuer satisfied they swallow downe whole riuers and wonder not at it they thinke all Iordan is too little for them and that they shall no soner open their mouth but they must presently sup it vp And the reason hereof is because they verily perswade themselues that all whatsoeuer you giue them be it neuer so much is due vnto them for their seruices and their dayly Assistencies I therefore say and therein say but the trut That one of the greatest happinesses that can befall Kings is to be serued by noble persons and men of honour gente granada as the Spaniards tearme them iolly strong lusty people proper comely men and persons of best and most account both for riches and honour But this is the mischeife of it that this golde which should make such a glorious shew in Court and shine both in honour and goodnesse is canckred and rusted by Auarice and Ambition which eates into all mens mindes and wholly possesseth them So that from the highest to the lowest they are all well read in the Schoole of Couetousnesse Dissimulation and deceit And your Priests and those that weare Miters on their heads are not in this kinde the meanest Schollers amongst them All complaine they are not rewarded that they haue nothing giuen them if they haue any thing giuen them they thinke it is all too litle And betwixt this their complayning their thankefull acceptance there is set vp such a strong partition that it neither suffereth them to acknowledge a benefit nor to intertaine it with that thankfullnesse as they ought All now a dayes attend their own interest and not their kings seruice Who may say that of them which God spake by Malachie Who is there euen among you that would shut the doores of my house or kindle but a coale on mine Altar in vaine Not one I assure you but will be well payd for his paines There is not that Sexton that Cloyster Cleanser nor scullion of the Kitchen but will haue good wages other ayudes de costa or by-helps This great traine saith Seneca of seruants and Attendants seeke not so much after a Master as Money a friend as a fortune Miserable is the condition of kings whom none loue for themselues but for their owne ends and the good they expect from them so that this their priuate interest fayling them their seruices faile with it likewise faileth so says S. Isidore that loue Loyalty which is due vnto them Non sunt fideles quos munus non gratia copulat nam citò deserunt nisi semper accipiant Those whom Lucre not Loue linketh cannot bee faithfull For vnlesse 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 haue sayd to condemne those who demaund their pay and satisfaction for their seruices to relieue their necessities For therein they doe but vse that lawfull course which is appointed for them by way of petition Howbeit Aristotle Plato and other Philosophers would haue subiects to be solicitous not in sueing but in seruing And I farther affirme that Princes are to take it to their charge to content those that haue done them good seruice it being the principall Office of distributiue Iustice carefully vigilantly to distribute riches and honours to those that haue deserued them And this vndoubtedly is one of the most effectuall meanes for the good gouernment of a Common-wealth For as those three diuine vertues Faith Hope and Loue are increased and augmented by praying vnto God so on the contrarie are they lessned and diminished by sueing vnto Men. For when subiects serue and not sueing obtaine that which they deserue humane Faith Hope and Loue is augmented in them because thereby they are taught to rely on the vertue and wisedome of their Soueraigne who applyes himselfe to euery mans meritts and the iustnesse and vprightnesse of his cause For which cause they will loue him much but much more when he giues without being importuned with petitions And it seemeeth vnto them that hee giues not more willingly then he doth wisely in applying himselfe onely to reason and Iustice and not to the importunate Petitions of Pretenders And therefore Kings are not to content themselues onely with paying that which they owe and to doe mercedes and fauours to them that serue them but that these should likewise goe accompanied with Loue and Good Will for with remuneration are the seruices requited and with Loue are they obliged to doe them still more and better seruice 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 booke and read vnto him wherein were written the notable things that past in his raigne and amongst the rest there was mention made of a great peece of seruice which Mardochee did him freeing him from that death which two of his Eunuches had plotted against him by discouering this their treason demanded of those there present What honour and dignitie hath beene giuen to Mordochee for this his fidelitie towards me and the good seruice he hath done mee And the Kings seruants that ministred vnto him sayd There is nothing done for him Whereupon he presently bestowed vpon him such great honors and dignities that vnlesse he should haue giuen him his kingdome he could not well haue giuen him more Thus was this good seruant rewarded honoured and graced by his Lord and Master who without being importuned gratiously called his good seruices to remembrance and honoured him aboue all the Princes of his Kingdome And I could wish that all that are rewarded by their Kings might receiue their recompence vpon the like good tearmes of Reason and Iustice. But now a dayes poore and slender seruices the more is the pitie finde copious and plentifull rewards and those ordinarily accompanied with ingratitude A thing which Nature it selfe abhorreth And which tyes Gods hands from giuing who is so liberall and so rich and dryes vp that ouerflowing fountaine of his boundlesse mercies from affording vs any farther fauour or Comfort CHAP. XXIIII Of the repartment and Diuision which is to be vsed in the Conferring of Offices And of the knowledge of such persons as
the Father of the Common-wealth Which was more then Caesar or Augustus and whatsoeuer other name most glorious in the world whether it were conferr'd vpon them either for to flatter them or to oblige them to those great effects which this name Father tyes them vnto In conclusion by this word Father it is giuen Kings to vnderstand what they ought to doe To wit That they are to rule gouerne and maintaine their Common-wealths and Kingdomes in Iustice and in Peace That they are to feede like good shepheards these their rationall sheepe That they are like skilfull Physitians to heale and cure their maladies And that they are to haue that care of their subiects as fathers haue of their children watching ouer them with prudence and with Loue respecting more them then themselues For Kings are more obliged to the Kingdome and the Common-wealth then vnto themselues For if we shall but looke into the Originall and Institution of a King and a kingdome we shall finde that a King was ordained for the good of the kingdome and not the kingdome for the good of the King CHAP. III. Whether the name of King be a name of Office LEt vs not detaine our selues in the ill apprehension of those who conceiue that the name of King is a Title onely of Honour and Dignitie and not of Charge and Office For if as wee said before in our 1. Chapter a King in a Common-wealth holdes that place as the Head doth in a humane body where all the Corporall Members haue their particular Offices and euen the most and most principall then most certaine it is that a King in his kingdome is to be the most Eminent in the Gouernment so that we are not only to acknowledge that a King is an Officiall but euen the greatest of all Officialls and that of all Offices his is the chiefest and of greatest dignitie Etenim sayth S. Chrysostome imperare non solum dignitas est imò ars est â—rtium omnium summa To rule is not onely a dignitie but an Art also and of all Artes the greatest Diuine Plato Diuus Thomas likewise affirme Inter omnes artes viuendi regendi ars amplior superior est The Art and office of gouerning a Common-wealth and a kingdome is a Regall knowledge a Princely science and which particularly appertaineth vnto Kings it is an Arte of Artes the most difficile to learne and the most dangerous to practise And Nazianzene renders the reason Quia inter omnes animantes homo maximè moribus varius voluntate diuersus Because amongst all liuing Creatures man is most various in his maners and most diuerse in his will He is most mutable in his opinions most deceitfull in his words of more colours foldings and doublings then any other creature whatsoeuer worst to be knowen and hardest to to be ruled and aboue all most ingrate and vnthankfull vnto him that is set in authority ouer him And Plato more particularly tells vs that he held it in a manner a thing impossible for any one to haue such a Wit that alone of himselfe he should be sufficient to gouerne well it being so hard a matter to do though a man haue neuer so good partes and abilities to performe that function Ptolomy King of Aegypt considering the great difficulties which accompanie gouerning and reigning began to weigh the qualitie of each difficultie and comparing some with other some he knew not which to ranke formost or to preferre before his fellow It seemed wonderfull hard vnto him to know the Talent and parts of persons for the conferring of Offices and places vpon them a businesse whereon good gouernment mainely dependeth Hee likewise found it as difficult to make good Lawes and Statutes As also to rule so many Townes and so many people as are listed vnder a Crowne and name of King As likewise to dresse 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 themselues in the ruling and gouerning of men For as Seneca saith Nullum animal maiori est arte tractandum quam homo There is not that creature like vnto Man for whose gouernment more Arte more prudence more wisedome more discretion and sagacitie is required No man can denie but that to beare on his shoulders the weight of a kingdome with obligation to attend on such and so great a diuersitie of things as of Peace and Warre and of so many graue and weightie businesse and of so great importance without fayling one point or tittle therein is an intollerable trouble a most heauy burthen and most difficult Office And in this respect so few haue there beene that haue knowne perfectly to cumply therewith And it is worthy our consideration that there being so many Histories and Bookes of the Liues of Kings and Emperours of the Gentiles there is not one amongst them all to be found who hath not bin noted of many faults Alexander the Great who for his famous Acts great Courage had the sirname giuen him of Great had many things in him worthy reprehension and vnbeseeming royall dignitie And howbeit Xenophon in his Cyropedia would giue vs to vnderstand that King Cyrus had all those vertues and greatnesses which are there represented vnto vs yet many wise men are of beliefe that that was no true History which he wrote of that King but an Idea or Patterne that Kings might draw from thence what they ought to bee Like vnto those Bookes of Cicero which he wrote de Oratore Who painteth forth the properties which hee that will be a good Orator ought to haue though that man was neuer yet found that had them Besides if we shall turne our eyes towards those ancient Kings of Gods people the sacred Scripture doth dis-deceiue vs. For out of the whole packe of them hee picks out but three onely that were good Praeter Dauid Ezechiam Iosiam â—omnes Reges peccatum commiserunt Excepting Dauid Ezechias and Iosias all the rest of the Kings committed sinne Not that these three had not their sinnes 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 it's administration it is an Office so full of difficulties the Apostle S. Paul admonisheth all the faithfull that they alwayes make earnest Prayers for them which is still vsed to this day in all your Catholike Churches Moreouer that the name of a King is the name of an Office it is confirmed by that common saying Beneficium dâ—tur propter Officium And therefore Kings being so greatly benefitted not onely by those great Tributes which are giuen them by the Common-wealth but likewise by those which they receiue from the Benefices and Rents of the Church it is an vndoubted truth that they haue an Office and of Offices the greatest
bold to tell it him And only Solon did the like with king Croesus Seldom times doth the truth enter into the Kings priuy-chamber and when it enters they scare expresse it in that bare and naked maner as did Iohn Baptist. And for this cause did Demetrius the Philosopher wish king Ptolomie to reade bookes Histories which treated of Precepts for Kings and Captaines for they would tell him that which none durst deliuer vnto him Socrates sayd That there was not any one that made open protestation to speake the truth that attained as he did to the age of 70. yeares And certaine it is that Kings cannot indure to heare those plaine and naked truths which the common people and other their subiects are able to tel them and proue vnto them nor must they that are in place presume to vtter them for feare of indangering their authoritie and reputation And therefore it is fit that they should haue some such persons about them which should both heare and vnderstand them and take their time to informe them of them And this is a rul'd Case taken out of those great Instructions and wise Aphorismes which Mecaenas gaue to Augustus worthy to be taken notice of and to be kept and obserued as coming from so great a Counsailour and proposed to a Prince who was so wise in this kinde To wit That Kings ought to giue libertie and way that their subiects vpon occasion might be admitted to tell them the Truth assuring them on their part that they will not bee offended with that which they shall say vnto them For it is permitted vnto a Physician to prescribe corrasiues and to cut away the dead flesh till it come to the quicke And it may as well be lawfull for a good subiect a faithfull Minister and Counseller of state to speake freely vnto his King with respect and reuerence to their royall dignitie the truth of that they thinke and to condemne him in his iudgement or otherwise when he shall goe about to doe any thing contrary to Iustice and reason Nor ought this to seeme oftensiue to any man nor to the King himselfe who if he haue a Christian feeling will approue in his minde vnderstanding the reasons that they shall represent vnto him so that if he be willing to heare the truths they shall tel him it may turne much to his profit And if he like not well of it there is no harme done neither doth he receiue any preiudice by it And if he shall thinke it fit for the furthering of his ends to follow the Counsaile of any let him coÌ„mend honour that person For by that plot which he shall haue deuised inuented he shall gaine honour and greatnesse by it And it is meete conuenient that he should incourage both him and others with thankes and rewards Because this is the sunne which giues life and the heaâ—e which warmes good wits and makes them actiue nimble And in case he shall not admit of his aduise let him not disgrace him nor finde fault with him for his good will and the desire that he hath to do him seruice But like a great Prince wherein he shall shew his goodnesse let his eye rather looke on the good desire and affection wherewith he doth it then on the effect thereof As likewise because others may not be disheartned for there is not any the poorest plante that hath not some vertue in it nor any brayne so barrene whence at one time or other some fruite may not be gathered for the publickegood I conclude then this first point of that plaine and sincere truth which Kings are to treate and wherewith they are to be treated in signifying vnto them that their own and the Kingdomes safety relyes on searching out the truth and in hauing those about them which will freely speake it a thing so necessarie for to gouerne vprightly and to reward him though it cost him well that shall tell him For Kings shall meete with few that will tell it them as they say for a song For considering the danger whereinto they put themselues by speaking the truth it costes them much And it is an old and ancient kinde of cosenage and deceit which Kings and Princes suffer in not hearing truthes contenting themselues with applause and adulation of that only which pleaseth their humour though it be in thingâ— of much importance and such as neerely concerne them A notable example whereof we haue in the Tri-partite Historie reported by Sozomenus of the Emperour Constantine the great who being one day desirous of make triaâ—l of the integritie and truth of those that seru'd him hee called them all before him and toâ—d them My good friends it is now many yeares that I haue liued vnder the obseruance of the Christian Law but now I grow weary of it for it is a very painefull and troublesome thing to submit our necke to the yoake of the Gospell and to submit ouâ— selfe to a Law that will not allow vs so much libertie as to swarue one tittle from it I pray you let me haue your opinions in it for we for our part are resoâ—ued what we will doe When the Emperour had thus exprest himselfe those that were flatterers Sycophants and time pleasers sayd vnto him Wee thinke your Maiestie shall doe well in so doing and wee shall be obedient to what you shall ordaine therein But those good and faithfull seruants which desired the good and prosperous estate of their Prince both in soule and body humbly besought him on their knees saying Sir For Gods honour and your own doe not doe so vile a thing for it is neither fitting nor lawfull nor shall wee follow you therein or serue you one day longer Then did the Emperour know by this which were good seruants and of greatest trust and presently dismiâ—sed the other Credens nunquam eos circa principem suum fore dâ—bitos qui suerunt Dei sui sic paratissimi proditores Perswading himselfe that they would neuer be faithfull to their Prince that would so soone turne traytours vnto God And if Kings would know how true this is and the errour wherein they liue by hauing the truth kept from them let them at some one time or other when they see fit make shew to affect the contrary to that which before they were hot vpon and did earnestly desire and then shall they see that those very men which approued 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 deceiued by them or at least that they dare not plainely and simply tell him that truth which their hearts thinke If they be Ministers and Counsellours of State if they once finde out their Kings homour and the ayre that most delightes his eare they play vpon that string If they be bed-chamber men or the like familiar Attendants about his person they haue naturally a
specified Per illumenim dedit dominus salutem Syriae erat enim vir fortis Because by him the Lord had giuen deliuerance vnto Syria and was also a mighty man in valour For all the life and soule that kingdome had came from him God vsing him as his instrument for his puisance and prudence And when Fauourites are of these aduantagious abilities those reasons and inconueniences doe cease before mentioned touching the disequalitie of Kings with their Inferiours For vertue hath this excellence and preheminence that from the very dust of the earth it doth lift vp men vnto honour and doth raise them to that height that it equalls them and sets them cheeke by â—ole with the greatest Princes in the world Sapientia humiliati exaltaâ—it caput illius in medio magnatum considere illum faciet Wisedome lifteth vp 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 shee sung in the praise of God and his great power this was one worthy the obseruation and well befitting the subiect we haue in hand Dominus suscitat de puluere egenum de stercore eleuat pauperem vt sedeat cum Principibus solium gloriae teneat The Lord raiseth the poore out of the dust and lifteth vp the begger from the dunghill to set him among Princes and to make them inherit the throne of glory The like note sings that Kingly Prophet Dauid Suscitans à terra inopem vt collocet eum cum Principibus populi sui He raiseth vp the poore out of the dust and lifteth the needy out of the dunghill And King Salomon his sonne seconds this of his father in this short Antheme Seruus sapiens dominabitur filijs stultis A wise seruant shall haue rule ouer a sonne that causeth shame So great is the force of wisedome and discretion that it doth not onely exalt and raise to greatnesse men that are free borne though in a poore meane cottage but brings euen the basest slaues to bee Lords ouer their owne Masters A certaine Philosopher being taken captiue was brought forth into the open Market to bee sold and they that were to buy him demanded of him what hee could doe He told them That the best thing that he was skild in was to command his Masters In many places of Scripture is repeated and confirmed the Testimonie of King Salomons great power and wisedome And amongst other things which are mentioned of the Maiestie of his house and Court it is said That therein he had a great many Princes whose names are registred in the third booke of the Kings And amongst them there is but one onely that is made remarkable by the name and title of the Kings Fauourite and friend Zabud filius Nathan amicus Regis And Zabud the sonne of Nathan was principall Officer and the Kings friend Some Translations in the place of principall Officer put Priest And these two titles of Priest and the Kings friend are therefore thus ioyned together that they may giue vs to vnderstand that the friendship and affection towards a Fauourite should take it's growth from that learning and vertue which is annexed to the state and condition of the Priest And in the first booke of the Chronicles in that Catalogue which is there made of those which bare principall offices in King Dauids Court it is onely said of Hushai the Archite that hee was the Kings companion And in the second booke of the Kings are set downe at large the great and many reasons why Hushai on his part might well deserue this Title Our Sauiour Christ likewise seemed to make shew of his more particular affection to Peter Iohn and Iames making choice of them from among the twelue to retire himselfe in priuate with them and to make them witnesses of his glorious transfiguration and afterwards of diuers other particular things Whence it seemeth that they might haue the name of Fauourites but not without great grounds and those extraordinary vertues wherein they out-shined others Howbeit the choise and election of this supreme King is not to bee ruled and measured out by that of the Kings of this world for they can not by the alone power of their loue better men nor affoord them necessary parts whereby to merit to bee their friends But this true King and Lord of all in placing his good will and affection on those whom hee is pleased to make choice of for his friends doth likewise indow and adorne them with strong abilities whereby to bee accounted worthy of his friendship and fauour Whereas with the Fauourites of the Kings of this world it fareth cleane contrary For those which before they were Fauourites were good and honest by their priuacie and great power with their King haue come to be starke nought and the more footing they haue in the Kings friendship they are vsually the lesse worthy of it Whereof we shall more in the Chapter following CHAP. XXXII Of another sort of Fauourites THose most learned bookes which the glorious Saint Austen writ De Ciuitate Dei lay before vs two sorts of loue That loue which man beareth vnto God euen to the contemning and despising of himselfe And from this is the constitution and fabricke of that holy Citie of Ierusalem vnder which name is vnderstood the good concord and agreement of the Christian Church and commonwealth as also of all Christian soules The other loue is that which euery one beareth to himselfe in that high manner and excesse that it reacheth euen 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 euery sinner hath within himself as also that which is in ill ordered commonwealths And therefore as wee said in the former Chapter that from those two Loues of friendship and concupiscence did issue forth two sorts of Fauourites The one good and profitable the other bad and couetous So considering Loue not in respect of outward things but in respect of it selfe it differenceth the vse of Fauourites according to the different meanes and ends wherewith and for which they are made choice of And the vse likewise which they make thereof when they see they are thus aduanced and receiued into fauour The meanes haue the denomination of their goodnesse or badnesse from their end Whence it followeth that when Kings shall make choice of their Fauorites by good meanes not out of a selfe-humour or womanish kinde of longing nor for to please his owne proper affection but that they may comply the better with those obligations which they haue to the good dispatch of businesse and to haue one to helpe them to beare the burthen that lâ—es vpon them As this end is good so of force must the meanes likewise bee For to obtaine good ends bad meanes are not taken
Predecessors Princes of famous memory for their wisedome and prudence and in Kingdomes and Common-wealths of great Concernment Artifice and Policie in matter of Gouernement and reason of State And viewing those with these times and that which then was with that which now is it will appeare vnto vs that your present Princes doe not come much behinde their good Predecessours And that which is good stands alwayes in a way or degree of ablenesse 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 doe all And your Maiestie whom God preserue may likewise in time doe the like if you will really and resolutely affect the same and that you will be pleased to put in execution what in these Aduertisements shall seeme good in your eyes And seeme they or not seeme they good vnto you sure I am that my desire in these in the rest and in all shall indeuour to hit the marke whereat it aymeth God direct it as I desire For mine owne part I rest well contented with my paines and hold my selfe well paid for my labour in hauing put them into your Maiesties hands And that you shall vouchsafe to dwell a little vpon them For matters of State Iustice and Gouernment and of things of this high nature is a King-craft and a knowledge or science that deserues your care and discourse Let others doe as they list particular men may follow their particular pleasures and delights But this well becommeth Kings The Argument of this Booke is the Head of Mans body beginning at the vnderstanding till we come to the last of the senses For therein and thence they haue the principium or beginning of their operations And as in mans body so in the mysticall body of a Common-wealth Kings are the Head to whom Regiment Gouernment belongs and what choyce they are to make of those who are to assist them therein the qualities which they ought to haue and how they should carry themselues towards them How they shall come to discouer the humours affections mindes and dispositions of their Ministers And in a word how they ought to behaue themselues in all and with all I search not into the secret closet of any mans bosome nor touch vpon any particular person it being the least part of my intent and purpose I treate onely in the generall and manifest vnto all that what I write being certaine and true and grounded vpon principles and certaine causes may serue to reforme amend and correct and if neede bee alter those fashions and customes they finde to bee amisse This I am bold to vtter vnto your Maiestie and dedicate the same with that securitie and confidence which mine owne knowledge doth promise and prompt vnto mee being not ignorant that I talke and discourse with mine owne proper King and Lord whom I humbly beseech that hee will bee pleased out of his great prudence and naturall pietie to runne all this ouer with his eye and to cast his cloake ouer my faults And though no doubt his Maiestie may meete with some yet my minde telleth me that he may likewise light vpon something in this Treatise that may be of some profit for the seruice of his Maiestie and for the conseruation of that authoritie and greatnesse of place which he so iustly possesseth and for the good of the Common-wealth For there is not that Booke saith Seneca so vnprofitable whence some good may not bee gathered And though this in supposall or it 's owne nature may be small and of little or no price yet is it of no lesse noble and royall a condition to receiue a little louingly and with a gratious acceptance then to giue much liberally All this your Maiestie doth with all and I assure my selfe you will likewise doe the like with me For the naturall Loue which I beare vnto your Maiestie meriteth no lesse nor the minde wherewithall I doe it And herewith I shall in some sort satisfie my desire which is to hit the marke I ayme at and that obligation wherewith I was borne to serue you whom I shall neuer willingly offend And euermore in all my prayers and sacrifices I shall humbly on my knees beseech the Almighty God to preserue your Maiestie to giue you many and those most happie yeares and that hee will conserue you in his diuine grace and humane Greatnesse with much augmentation of Estate both Temporall and Eternall Amen Your Maiesties seruant and Chaplaine Fr. Iuan de Sancta Maria. A Table containing the Chapters and Paragraphes of this Booke Chap. 1. VVHerein it is briefly treated what is comprehended in this word Republicke together with it's 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 vnderstanding of Kings and of their wisedome Chap. 6. How Kings ought to carrie themselues in those businesses which their vnderstanding comprehendeth not Chapter 7. A prosecution of the former Discourse shewing how Kings are to take Councell And what signes they are to marke and obserue for their better knowledge Chap. 8. Of the diligences which Kings are to vse in the Election of their Ministers and Councellours Chap. 9. Of the qualities which Kings one to consider in those whom they are to make choice of for Ministers and Councellours Chap. 10. Hee continues the discourse of the Qualities of Ministers and Councellours Chap. 11. Of other Courseâ— and Meanes which Kings may take for the notice of such persons in whom the said Qualities concurre Chap. 12. How Kings ought to carry themselues towards those Ministers whom they finde sufficient for the Gouernment both of Peace and Warre Chap. 13. The Author prosecutes the same Subiect and shewes how Kings ought to carry themselues with their Councells and Councellours Chap. 14. It is demanded by way of Question Whether Kings ought inuiolably to obserue the foresaid Order Chap. 15. Whether it be fit for Kings to vse much the remitting of businesses Chap. 16. Of the sence of the â—ightâ—that is of those businesses which Kings ought to reserue for their owne view and to dispetch with their owne â—ands Chap. 17. 〈◊〉 prosecuteth the same matter and shewes How Kings ought to carry themselâ—es towards those that finde themselues aggrieued Chap. 18. Of the sense of Hearing And the Audiences which Kings ought to giue Chapter 19. He goes on with the same Matter treating of the Audiences of Ministers and Councellours Chap. 20. Of the vertue of Iustice the naturall sister and Companion of Kings Chap. 21. Of the parts of Iustice in Common and in particular of Iustice commutatiue Chap. 22. Of Iustice distributiue Chap. 23. How and in what sort limitation in giuing may sute with the greatnesse of Kings Chap. 24. Of the repartment and diuision which is to bee vsed in the conferring of offices And of the
any vnmannerlinesse we may well tearme it so for albeit in outward appearance the Scepter and the Crowne haue the face of Empire and Signiory yet in strictenesse and in rigour it is but the Office of a Seruant Servus Communis siuè Servus honoratus The Common-wealths seruant or a more honourable kind of Seruant This is the attribute which some giue vnto a king Quia à tota republica stipendia accipit vt serviat omnibus Because he receiues stipends from all that he may serue all And the Pope of Rome holds it no dishonour vnto him to be stiled Servus servorum Dei The Seruant of Gods seruants And howbeit anciently this name of seruant were infamous yet after that our Sauiour Christ had in his own person taken it vpon him it hath since beene accounted honorable And as it is not repugnant and contradictory to the Essenceand nature of the sonne of God no more is it any preiudice or disparagement to the Maiestie and greatnesse of Kings And this was well vnderstood by Antigonu◠King of Macedonia who reprehending his sonne for carrying too hard a hand ouer his Subiects thus checkt his immoderate Empire An ignoras fili mi Regnum nostrum nobilem esse seruitutem Wootst thou not my sonne that our kingdome is a Noble seruitude Answering to that of Agamemnon We liue saith hee in the opinion of the world in much greatnesse and in high Estate but in effect are but seruants and slaues to our Vassals This is the Office of good Kings to serue in this honourable manner For in being Kings their Actions depend not on the sole will of their owne persons but of the Lawes and Statutes which they haue giuen and allowd of and those conditions wherewith they accepted this their Soueraigntie And though they should bee wanting to these which are no more then a humane Conuencion Couenant or agreement betwixt Prince and people yet may they not be defectiue in those which the naturall and diuine Law hath layd vpon them the Lady and Mistris as well of Kings as subiects All which are in a manner contained in those words of Ieremy in which according to S. Ieromes opinion God sets downe the Office of Kings Facite iudicium iustitiam liberate vi oppressum de manu calumniatoris aduenam pupillum viduam nolite contristare neque opprimatis iniquè sanguinem innocentem ne effundatis Execute yee iudgement and righteousnesse and deliuer the spoyled out of the hand of the oppressour and doe no wrong doe no violence to the stranger the fatherlesse nor the widowe neither shed innocent blood c. This is the Summe wherein is cyphered vp the Office of a King These the Lawes of his Court whereby he is bound to mantaine in peace and Iustice the fatherlesse and the widowe the poore and the rich the mighty and the weake To his Account are put the Agrauios and wrongs which his Ministers doe vnto the one and the Iniustice which the other suffer The wretched estate of those that are necessited the cry of the distressed and the teares that are shed out of anguish of heart and a thousand other loades euen wane-loades of cares and obligations lye vpon the shoulders of him that is the Head and King of a kingdome And albeit he be the head in commanding and in gouerning yet in bearing if not often ouercharged therewith the heauie weight and loade of all hee must be the feete or supporters to beare the burthen of the whole body of the Common-wealth Of Kings and Monarkes the iust men Iob sayth that by reason of their Office they carry like Poters the world on their shoulders vnder which burthen the proudest helpers must stoope In consideration whereof it is sayd in the booke of Wisedome 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 carryes more weight with it so that in taking vpon thee to be a King thou must make account to take so great a charge vpon thee and so heauie a load as the strongest Carte will hardly be able to beare it And this Moses knew well enough whom God hauing made his Vice-roy his Captaine Generall and sole Liuetenant in the Gouernment in stead of giuing him thankes for this so honourable a Charge committed vnto him made his moane and complaint for hauing layd so heauy a loade vpon his shoulders Cur afflixisti seruum tuum Cur imposuisti pondus vniuersi populi huius super me Wherfore hast thou afflicted thy seruant And wherefore haue I not found fauour in thy sight that thou layest the burthen of all the people vpon me And proceedeth farther with his complaints saying Nunquid ego concepi omnem hanc multitudinem Aut genut eam vt dicas mihi Porta eos Haue I conceiued all this people Haue I begotten them that thou shouldest say vnto me Carry them in thy bosome as the nursing father beareth the sucking child c. Where it is worthy the noting That God said not any one such word vnto Moses But only commanded him that he should rule and gouerne his people that he should be their Captaine and their Leader And yet he heere sticks not to say that hee layd the burthen of all the people vpon him with this Motto added thereunto Porta eos Carry them c. A man would thinke hee complaineth heere without a Cause for God says no more vnto him but that hee be their Captaine and that hee take vpon him the rule Command and Gouernment of them But to this it is answered Al buen entendedor pocas palabras To a wise man halfe a word is enough And he that is wise and well vnderstands what it is to gouerne and to be a Head knowes that Gouernment and Charge or Loade is all one And that the words themselues Regere and Portare are Synonomyes and haue one and the selfe same signfication For there is not any Gouernment or charge which is without it's burthen and trouble In that repartment and diuision of Offices which Iacob conferr'd vpon his children he marked out Reuben to be the first in Inheritance and the greatest in gouernment Prior in donis maior in imperio Thou art my first in the excellencie of dignitie the excellencie of power which S. Ierome renders Maior ad portandum The greatest to beare For Empire and bearing are both one thing And by how much the Empire is the greater by so much the greater is the toyle and trouble and the burthen the heauier St Gregory in his Moralls saith That the power Dominion and Signorie which Kings haue ouer their subiects ought not to be esteemed an honour but a trouble Potestas accepta non honor sed onus aestimatur And the blindest Gentiles did attaine to this light of truth And one of them vsed the selfe same phrase of
without respect to any mans person or dignitie they should equally iudge all For they hauing as they haue heere vpon earth the power of God they ought not to feare any other but him He that preuaricates Iustice in relation to great persons makes them greater and more powerfull then God who giues vs this short but stoute Lesson Feare not him that can kill the body and take away thy life but feare thou him that can kill the soule and depriue thee of lifeeuerlasting And in another place he saith Thou shalt not forsake the poore for feare of the rich nor iudge vniustly nor doe the thing that is vnequall for feare of the powerfull but keepe iustice in it's true weight and measure without any humane respect or vaine â—eare King Iehosaphat aduiseth the Iudges of Israel that in their iudgements they feare none but God alone and all the Law-giuers as Lycurgus Solon Numa and a number of others together with the chiefest of all Moses who gouerned Common-wealths and made Lawes founded them with Religion and the feare of God These are the first and last Letters of the Lawes of Christian gouernment wherewith that wise King did summe vp the booke of those which hee made for the gouernment of Men. Deum time mandata eius obserua hoc est omnis homo Feare God and keepe his Commandements for this is the whole dutie of man With this he receiueth the stabilitie and permanencie of man The contrary whereof is to be a beast and worse then a beast According to that of S. Bernard 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 vse of reason breakes all lawes Facile deuiat à justitia qui in causis non Deum sed homines formidat He easily swarues from Iustice which in causes feareth not God but Man I will heere conclude with that which Esay saith A wonderfull Counsellour is the mighty God And he is to be our chiefe Counsellour and more inward with vs then any King or Counsellour And Kings and Counsellours are to craue his Councell For Councell being his gift he doth not communicate the samâ— to any saue such as loue and feare him and take Councell of his diuine Law As did that holy King Consilium meum Iustificationes tuae Let euery one enter into his Councell of knowledge let him consult himselfe the best that he can yet when he hath done all that he can let him aduise with the Law of God For if he do not know well how to aduise himselfe how shall he giue Counsaile to others And he that knowes not how to rule gouern himselfe how shall he command a whole kingdome Qui sibi nequam est cui alij bonus crit He that is euill to himselfe to whom will hee be good Alexander said He hated that wise man that was not wise for himselfe CHAP. XI Of other Courses and meanes which Kings may take for the notice of such persons in whom the said Qualities concurre ONe of the greatest mischiefes incident vnto Kingdomes is That Kings haue not true notice giuen them of worthy persons for to imploy them in his seruice A great cause whereof is that your vndeseruing or at least lesse sufficient are clapt in betwixt them and home Those are the men that are most intermitted take most vpon them and procure by their Negociating and Plotting to occupie the best places and not contenting themselues therewith seeke to shut the doore against men of merit and to keepe them out to the end that their owne defects by this course may receiue the lesse discouery For this is the nature of things opposite each to other that the neerer they are one to the other the more excellent lays it's Contraryes defect the more open Now to occurre to this mischiefe wise Iethro aduised his sonne in Law that he should seeke out men of good parts and choose them as we sâ—yd before from amongst all the people And we shall better perceiue what that Counsaile comprehendeth if we will but consider that other place of Deuteronomy Where Moses discoursing with the people what diligence he had vsed on his part it is there mentioned that he spake vnto them and admonished them to the end that the Election of the Ministers might take the better that they themselues likewise would vse their diligences and then giue him notice of those persons which they held in greatest esteeme amongst them and were in the generall opinion the ablest men Date ex vobis â—iros sapientes gnaros quorum Conuersatio sit probata in Tribubus vestris vt ponam eos vobis Principes Take yee wise men and vnderstanding and knowen amongst your Tribes and I will make them Rulers ouer you And indeed the best and surest course that Kings can take to come to that notice or knowledge they desire is to lay holde on those persons whose approbation is so notorious that all the people giue good Testimonie of them For as a wise man hath well obserued the generall opinion is that Touchstone which proueth or reproueth For it cannot be that One should deceiue All. And happily from hence grew that Common Adage Vox populi vox Dei The Peoples voyce is Gods voyce We must giue Credit to the fame and report that goes of Men. For as Tacitus saith she sometimes makes the choyse of Ministers it being his meaning that this satisfaction should be giuen to the people that those that are to gouerne them should be chosen and elected by that common fame and good report that goes of them And heere by the way let me tell you that it is not much amisse that some Offices and Preferments be in a dissembled kinde of disguise purposely published before they be bestowed to see how it will be intertained and receiued by the people to whom it is fit some satisfaction should be giuen as being the body that is to be commanded This is a Trick of State whereof vpon some occasions Fernando surnamed the Wise made good Vse For when he was to goe any great Voiage vndertake any Warre or attempt some new Enterprise or any other action of importance he would not publish nor iustifie the same to the world till he had vsed some art and cunning imploying some persons fit for that purpose before his designes were throughly vnderstood to giue it out That the King should do well to make such or such a waâ—re to make this or that prouision for this or that reason So that first of all the vulgar were made acquainted therewith and rested satisfied with the reasons that were rendred for it And then afterwards it comming to be published that the King had done or would doe such a thing it is incredible to beleeue with how much ioy loue and applause of the people and whole
which I shall now speake of may be râ— duced those which are to be required in their 〈…〉 Councell of State is a Councell of peace and War And as Plato saith is thesoule of Republike and the very Anchor wheron wholy dependeth aâ— the liabilitie firmenesse assurance of the State King and Kingâ—ome 〈…〉 or preferuation Whose chiefe aime and principall intent is the good Gouernment of the Common-wealth and that it and euery member thereof should liue happily and be conserued in peace and iustice And for this cause onely are we to make war Ob eam causam suscipienda sunt bella vt sine iâ—iuria in pace vivatur It is Câ—ero's saying And the Emperour Charles the fifth was wont to Say That the Councell of State is the whole wisedome power and vnderstanding of the King That it is his Eyes his hands and his feete And that himselfe should often sit in Counsell and without it not to do or conclude any thing that is of any weight or moment The qualities required to make a perfect Counseller in this Councell are many As that he be a man of much courage truth and integritie and well seene in matters of State and Gouernment publick and pâ—â—uate of peace and of warre for he is to aduise in all A man of good yeares great vertue much authoritie and of no meane credit and reputation That he be very skilful in those businesses which he treateth That he vnderstand them well and be his Crafts-Master in that facultie That he be of a prompt and sharpe wit That his tongue be well hangd and be able to expresse himselfe so happily that he may be truly vnderstood That he haue a minde free from all by respects that neither Loue nor Feare may detaine him from vttering what he thinketh That he beare an especiall loue and affection to his King That he keepe his hands cleane and not suffer himselfe to be ouercome by couetousnesse For he that in whatsoeuer is propounded presently apprehends what is best and vnderstands what is proffitable and conuenient yet neither knoweth nor hath fiâ—ting words to declare himselfe it is all one as if he vnderstood it not And he that can play both these parts passing well yet loueth not his Master his conseruation and augmentation of honour this man will hardly be true and trusty vnto him and scarcely adiuse him to that which is fitting for him But suppose he hath all these good qualities yet if he giue way to be won by the loue of money and greedinesse of gaine all that shall be treated with him shall be saleable no whit weighing the benefit and authoritie of his King if the insatiable hunger of riches be put in the scale And I say moreouer that he that shall want these two qualities and shall not loue his King and yet loue Couetousnesse though he be indewed with all the rest he shall thereby be so much the worse and more dangerous for hauing his will depraued and his vnderstanding ill affected hauing these two Vices attending on him how much the more shall his sharpnesse of wit be and the greater his force of Eâ—quence the worse effects will it worke and the more remedilesse Let Counsellours therefore haue these two qualities Loue of the heart and cleannesse of the hand together with good naturall partes as a quicke wit and nimble apprehension for the speedier determining of present businesses and not onely to giue sodaine but sound aduise in them And that in future cases they may be able by naturall discourse to giue a guesse how things are like to succeede as also that they may by good discourse and debating of businesses attaine vnto those things whereof as yet they haue not had particular experience That they be prudent discerners of the better and the worse in Cases doubtfull that they may not be to seeke but to goe through stitch therewith and be prouided for all commers In a word let them be excellent sodaine speakers vpon all occasions assisted as well by a naturall kinde of gift they haue that way as by the exercise of their wit All which will not serue the turne nor make the Mill go so roundly as it would vnlesse there be much amitie amongst them and a conformitie of good agreement and a willing helping and assiting one of another in businesses For from Competitions and Contestations amongst themselues haue insued the losse of Kingdomes and States and other great losses and Calamities They must bee of one accord and one will with their King and still aduise him to the best hauing an eye both to him and themselues that they doe not erre or doe any thing contrary to that which is right and iust And then is it to be vnderstood that they beare true loue to their King and Countrie and that they apply themselues to all that which concernes the common good and their owne particular seruice when they take ioy and comfort that they concurre and runne all one way without diuision or distraction And if this vnitie be not amongst them it is to be imagined that they loue not so much the King and State as their owne priuate interest Being thus qualified they shall be fit Ministers and Counsellors for so great a Counsell for they shall therby be able to rid as many businesses as shall be brought before them and giue them good and quicke dispatch well vnderstanding what is needefull to be done and knowing as well how to declare themselues in that which they vnderstand And in this or any other Councell there ought according to Fadrique Furio a care to be had to examine the merits and dismerits of euery one informing themselues of his life behauiour and abilities as also the Actions of those who without suing deserue for their vertue to haue fauour showen them and likewise to take notice of those who desire this preferment And that for this purpose there be a Register or Bookâ— kept of the merceds and fauours to be conferred and of the persons that are well deseruing to the end that those honours and fauours may be thrown vpon them according to the vertue sufficiencie and merits of the men For he that depriues Vertue of that honour that is due thereunto doth in Cato's opinion depriue men of vertue it selfe And when fauours are afforded those which not deserue them or are forborne to be bestowed on those that merit them vertue receiues a great affront and the Common-wealth a notable losse And it will proue the greater if honour be added to the bad and taken from the good and that vice shall be better rewarded then vertue For where she is not esteemed and rewarded the vertuous liue like men affronted and that are banished the Court. King Nabucodonosor Assuerus and others haue kept such a booke as this wherein were commanded to be recorded the seruice that were done them and the persons deseruing to the end they might gratifie them and cast their
should be made and that the King should take notice of this or that misdemeanour it shall be dawbd vp so handsomely such a faire varnish set vpon it and so ful of excuses that it will be all one as if he had neuer heard of it or any such thing bin at all Presuming that Kings rather then they will be troubled with businesses of clamour and noyse will for their owne ease slightly passe them ouer Wherein as they haue oftentimes found themselues so it is fit they should still be deceiued And truly to no man can with better Title his Entrance be giuen nor this golden key to the Kings Chamber be committed then to him who with the integritie and zeale of an Elias should trample and tread these Monsters vnder foote and roundly and throughly to take this care to task which without al doubt would be one of the gratefullest and most acceptable seruices which can be done vnto God both in matter of pietie and of pitie But what shall I say of the Kings happinesse 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 haue a watchfull eye ouer all his Ministers but more narrowly and neerely to looke into the water of those that are the great Ones being likewise obliged graciously and patiently to heare those that shall complaine of them it not proceeding out of spleene and malice but out of a desire to iustâ—fie the truth to make good a good cause and that the fault mâ—y be punished with whom the fault is truly found For when the subiects iust Complaints are not heard besides that his conscience is charged and clogg'd therewith the Ministers themselues become thereby much more absolute and more insolently Imperious Insomuch that the subiect seeing that they are neither heard nor eased of their grieuances they grow desperate And what fruites despaire bring forth I neede not tell kings that know either men or bookes There is not in holy Scripture any one thing more often repeated then the particular care which God hath of the oppressed In the seuenty second Psalme where the Greatnesses of King Salomon are set forth but more particularly those magnificencies of that true King Salomon Iesus Christ whose figure he was amongst other his Excellencies for the which he ought to be much estemed beloued and adored of all the Kings of the earth and serued by all the nations of the world this which followeth is not the least Adorabunt eum omnes reges terrae omnes gentes seruient ei quia liberauit pauperem à potente paâ—perem cui non erat adiâ—tor All Kings shall worship him all nations shall serue him For he shall deliuer the poore when he cryeth the needy also and him that hath no helper And in another place he makes the like repetition Eâ— vsuris iniquitate redimet animas eorum Propter miseriam inopâ—m etgemitum pauperum nunc exurgam dicit dominus Now for the oppression of the needy and for the sighes of the poore I will vp sayth the Lord and will set at libertie him whom the wicked hath snared And in the first Chap. of Esay it seemeth that God doth proclaime a plenary Indulgence and full Iubile vnto those Kings and Gouernours who apply themselues to the easing of the oppressed Subuenite oppresso iudicate populo defendite viduam et venite arguite me dicit dominus si fuerint peccata vestra vt coccineum quasi nix dealb ab untur at si fuerint rubra quasi vermiculus velut lana alba erunt Relieue the oppressed iudge the fatherlesse and defend the widowe though your sinnes were as crymson they shaâ—l be made white as snow though they were red like skarlet they shall be as wool you see then that all sinnes are forgiuen that King that is a Louer of Iustice and a friend vnto the poore and needy that takes paines in relieuing the oppressed and in defending the widowe and protecting the distressed They may stand with God in iudgement alleage for themselues his Iustice his righteousnesse who haue dealt iustly vprightly with their subiects and mantained the weake and needy against those powerfull Tyrants which seeke to swallow them vp as your greater fishes doe the lesser Qui deuorant plebem meam siâ—ut escam panis Who eate vp my people as they eate bâ—ead And howbeit Iustice ought to be one and the same both to poore and rich yet God doth more particularly recommend vnto their care and charge that of the poore For as it is in the Prouerb Quiebra sa soga por lo mas delgado Where the corde is slendrest there it breaketh soonest For a powerfull man will defend himselfe by his power and great men by their greatnesse And would to God that they had no more to backe them then a iust defence for then the poore should not neede to stand in feare of them But that is now to passeable in these times which the Apostle Saint Iames found fault with in his Quod diâ—ites per potentiam opprimunt vos et ipsi trahunt vos ad iudicium That the rich oppresse the poore by tyrannie and draw them before the iudgement-seates When Kings doe cumply with this their obligation when they free the oppressed and defend the wronged Orphane and Widowe Godsends downe vpon them his light his grace and other extraordinary gifts whereby they and their states are conserued and maintayned Whose ruine and perdition doth euermore succeede through the default of him that gouerneth for if Kings would gouerne according vnto equitie and iustice they and their kingdomes should be as it were in a manner perpetuall and immortall For as it is in the Prouerbs of Salomon Rex qui indicat in veritate pauperes Thronus eius in aeternum firmabitur A King that iudgeth the poore in truth his throne shall be established for euer Whereas on the contrary most certaine it is that the King and kingdome haue but a short continuance where the Iudges and Ministers are swayed by passion and thereby the subiects abused It is the saying of the holy Ghost Regnum à gente in gentem transfertur propter iniustitias et iniurias et contumelias et dolos Because of vnrighteous dealing and wrongs and riches gotten by deceit the Kingdome is transferred from one people to another No one thing drawes such assured and apparent perils of warre vpon kingdomes as the wrongs that are done to the poorer sort of subiects Clamor eorum in aures domini Exercituumintroiuit The cryes of them haue entred into the eares of the Lord of Hosts And there before his Counsell of Warre they present their Memorialls and their Petitions with such a loud language and discomposed deliuery that they pierce through his eares when they call vpon him saying since thou art the Lord God of Hoasts raise thou Armies both in Heauen
to pay all costes and charges and sute of Courte Quodounque iudicaueritis sayth that good King in vos redundabit Whatsoeuer yee shall iudge it shall light vpon your selfes He threatneth that which God deliuereth in the booke of Wisedome to the Kings and Iudges of the earth Audite ergo Roges intelligite Iudices terrae Heare me yee that rule and gouerne the world and yee that glory in the multitude of nations that are subiect vnto you vnderstand that the power that yee haue 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 haue not iudged according to his will nor kept his lawes nor done Iustice Horrendae citò apparebit vobis Horibly and sodainly will he appeare vnto you He that is most low shall finde mercie with him but the mighty shall be mightily tormented All these are the wordes of the wisedome of Salomon and which are not to escape the memorie of Kings and their Ministers And Iehosophat as a remedie vnto all prescribeth vnto his Iudges and Counsellours one good Counsayle and sound aduise which is this That in all the sentences they shall pronounce that they set before their eyes the feare of God For as both Saint Chrysostome and S. Austin affirme it is easie for him to swarue from Iustice who feareth not God in what he doth As likewise that they should dispatch businesses with diligence For there are some that indeauour to eternize sutes And why they doe so God the world knowes Bribery and Corruption are the Remoras that stop the course of Iustice and the cause that sutes are so long depending before they be brought to a conclusion to the confusion and vndoing of those that follow them who are faine by deferring to deferring and putting ouer from hearing to hearing to sell their very clothes from their backs to wage Law And when at last with much adoe they haue sentence past on their side they are neuer a whit the better for it but is conuerted into gall and bitternesse for that his sute hath cost him seuentimes more then it was worth To such Iudges as these suteth that of the Prophet Amos Conuertistis in amaritudinem Iudicium fructum iustitiae in Absinthium Yee haue turned iudgement into gall and the fruit of righteousnesse into worme-wood Furthermore saith that good King Consider that yee occupie Gods place who wrongeth no man nor is an Accepter of Persons Yee must administer Iustice equally to all giuing to euery one that which is his and of right belongs vnto him without any other humane respect For Iustice acknowledgeth neither Father nor Mother nor friend but meere Truth Cleon tooke leaue of his friends when he was made a Iudge And Themistocles refused Magistracie saying That he would not possesse that place where his friends could not be in better condition with him then his foes Lastly he tels them that he would not haue them to be couetous nor receiuers of rewards And therfore are they pictu'rd without hands because they should not haue the faculty and gift of taking Non accipies personam nec munera It is Moses his Aduise in Deuteronomy Wrest not thou the Law nor respect any person neither take reward For the reward blindeth the eyes of the wise peruerteth the words of the Iust. Iustice should be like vnto the sunne whose light costes vs nothing and is neither bought nor solde Non licet indiâ—i saith Saint Austin vendere iustum indicium It becomes not a iudge to sell iust iudgement All this appertaineth to Commutatiue Iustice And to that obligation likewise which kings haue to cumply with whatsoeuer bargaines or contracts haue bin formally made without acceptation of persons for he is not to regard them but the truth To this Iustice appertaineth likewise the giuing and paying of soldiers their reward and their pay For they doe tacitely make a contract with their Prince to serue him in that Ministry for so many Ducatts a month And this is due vnto them in all Iustice right For otherwise there should not be an equalitie betweene a Souldiers paines and his pay Nor ought hee to put them off with delayes remitting the remuneration of their seruice to other Ministers seeing that they serue them in their owne persons and that the obligation is reciprocall And therefore a certaine bolde Soldier tolde Augustus Caesar who thought he had done him a great fauour in recommending him by a fauourit of his to those of the Counsel of warr that they might heare him and doe him Iustice Sir said he when your Honor and Authoritie ran so much hazard and your person put to great perill did I depute another in my place to fight for me And therewith all vnbuttoning his dublet be shew'd him the wounds which he had receiued in his body in his defence By which he obliged him to heare his cause himselfe to giue present order that he should be well and truly payd And when they in the seruice of their king shall do more then they are bound vnto aâ—some which vnder-go braue and noble attempts ieoparding their fifes in such kinde of desperate enterprises howbeit commutatiue Iustice obligeth not to giue them more then their ordinary pay yet in a iust gratification it is required of Kings that they should reward and honour them according to the qualitie of their persons and seruices For a Qiust King ought not to leaue any seruice vnrewarded nor any fault vnpunished For Praemium Pâ—na Reward and Punishment are those two Plummets which keepe the clock of the Common-wealth in good Order But to giue a conclusion to this first part I say That Iustice ought to be in all and with all all equall and compleat And for this cause she is called Flos a flower Giuing vs thereby to vnderstand that to all she should be Florida fresh and flourishing Not being like a dry rotten sticke to some and full of sweetenesse to others And as in a tree after the flower followes the fruit So likewise is to be conceiued that in kings and Iudges this Vertue is not true if it consist onely in the leafe and the flower and doe not come to beare fruit And therefore in the sacred Scripture those that doe not as well in deede as in shew truly vprightly administer â—ustice are called Hypocrites for that they haue no more of Kings and Iudges then the bare name Title They ought to be Vina Lex and Ius animâ—tum the very life and soule of the Law that Men may come vnto them not as to a Man but as to equitie and iustice it selfe They must haue their plummet their Lines runne euen and Ieuell towards all Their Vare or rod of Iustice must not be too short for some too long for other some Let Right strike the stroake let no man be deny'd Iustice. For this is to
beleeue me let him reade Saint Austin who in a Letter which he wrote to Saint Ierome hauing expressed the great desire and content that hee 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 seene his most learned bookes wherein were represented vnto him his very heart and soule In like manner he that shall be knowen by the like fame or by the learned bookes that hee hath written Or if he be a souldier by the great and noble Acts that hee hath done or by his good gouernment in those places of Commaund which hee hath held Such a one I say is sufficiently well knowen though he had neuer put his head within the Court gates or seene the Pallaces of Kings The second kind of knowledge is that which your ambitious and solicitous pretenders doe giue of themselues who are ordinary Attendants and Assistents in the Courts and palaces of Kings and Princes and the houses of their Ministers seeking to insinuate themselues into their grace and fauour by flatteries Compliments and Lyes and oftentimes by giftes and subornations against which the doore is neuer shut because they carry about them if need be the Master Key not a gilded key but a key of pure golde whose bitts and wardes are of diamonds by which they make their way remoue all difficulties open the cunningst locks and enter the strongest castles This is not that knowledge which is here required for conferring Offices vpon them but rather to shut them out of all For it is to be presupposed that these who doe thus negociate and pay soundly for their places must make their best profit of them and fell at deare rates that they may the sooner get out of debt and haue wherewith all to maintaine themselues their wiues their children and their familie But to these kinde of men Kings may and with a great deale of reason vse by way of answer those words of our Sauiour Christ Amen Amen dicovobis nesciovos Verily verily I say vnto you I know you not I will here likewise lay open one notable Conseâ—age and deceit which kings vsually suffer by the cunning plots and bolde impudencies of pretenders and by the fauour of those which put to their helping hand and giue them their best furtherance And this it is That when any of these pretenders is priuie to himselfe that hee hath not the like parts of Learning and Vertue and other abilities as others haue to mount at the first flight to those high places whereunto their ambition aspireth they seeke to enter into the baseâ—t and meanest Offices and that by base and vile meanes either by buying them with their money as good cheape as they can and when their purse cannot stretch so farre worke themselues in by the Codpisse by matching with this or that other Courtiers Kinsewoman and other the like humane respects making these the stepps for their preferrment God celiuer all good Kings from such kinde of Prouisions especially if they be preferred by them to places of Audience and of Iustice for therein shall they sinne grieuously because they put men into them that are ignorant and necessitated who for to relieue their wants and to maintaine their Vanities they and their wiues take bribes and set Iustice out to sale And so not by degrees and by little and little but in all post haste to the great preiudice of the Common-wealth they goe still ascending to greater places and higher Dignities wherein they goe on in doing greater hurt and more mischiefe And these kinde of men are like vnto your martinets which if they be not raised from the earth are not able to flye but being raised neuer so little they make a very high flight So is it with these men who not hauing sufficiencie for the meanest places are no sooner raised a little by fauour and by suborning from that first Office which they no way deserued but they afterwards make a higher pitch and goe away with the best Offices in the Kingdome And the errour in this is for that Kings doe thinke that they are put into those places for their merit and good partes when as indeed it is farre otherwise Though sometimes also it cometh so to passe 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 then the former and which requireth greater parts and more sufficiencie crossing that sentence of our Sauiour Christ who is the eternall wisdome of his father and cannot lye That hee 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 sufficiencie in him for the lesser CHAP. XXV Whether Honours Offices and Dignities are to be conferr'd on those that sue for them TO men of much Learning Vertue and Quality and that haue beene of some vse and seruice to the State some Ministers doe haue sayd why do you not sue Sir for such or such a place Especially seeing that Kings loue to be sued vnto And that to sue beg and craue is so holy a thing that God himselfe knowing our necessities wilâ—th vs to aske Petite accipietis Aske and yee shall haue Besides it seemeth to bee a certaine kinde of pride to be willing to receiue without being desirous to sue For to sue is a signe of humilitie Wherefore to seeke to runne any other course sauours of I know not what singularitie rashnes and presumption Hereunto I answer that there is a great deale of difference betwixt sueing to God and sueing to Men and in the crauing of spirituall goods and the crauing of Temporall For in sueing to God we better our selues much and those principall Vertues Faith Hope and Charitie are much increased and augmented For our Faith increaseth when we petition God by acknowledging him to be the vniuersall Lord of all things who onely can fulfill our requests and desires According to that of Saint Paul super abundanter quà m petimus aut intelligimus That is able to doe exceeding aboundantly aboue all that we aske or thinke c. Likewise Hope and Charitie receiue thereby an Increase because we hope for a good end of our petition And for this cause doe we likewise loue God from whom wee hope to receiue the good we desire And this hath the greater force and truth with it when wee craue spirituall goods And of these spake our Sauiour when hee sayd Pettite accipietis And the Apostle S. Iames saith if any of you lacke wisdome let him aske of God which giueth to all men liberally and reprocheth no man and it shall be giuen him But it is conditionall and bounded with a Nihil haesitans That he aske in faith and wauer not Which may likewise be
intollerable and more then they were able to beare if they might not haue the libertie of hauing friends with whom they might communicate and by whom they might receiue some ease of those troubles and care which great offices ordinarily bring with them Now for to giue satisfaction vnto that which is here pretended to be auerred we are to consider That Aristotle and other both Philosophers and Diuines teach which is no more then what experience plainly prooues vnto vs That there are two sorts of Loue 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 loue and wish well to that which deserueth to bee beloued and this is called Amor amicitiae the loue of friendship The other Amor concupiscentiae the loue of concupiscence And with very good reason for that therein there is not to be found the face of true friendship From these two Loues as from two diuerse rootes spring forth two different sorts of Fauorites The one who for their great parts and qualities haue deserued to carry after them not only the good wills and affections of their equals but euen of Kings themselues And when these abilities are so extraordinary and aduantagious no man can deeme it inconuenient that Kings should more particularly and in a more extraordinary manner apply their affection vnto them Nay it would rather lay a spot and blemish vpon them if notice should be taken that they equally entertaine all or not esteeme and prize them most that merit most to be esteemed For in all good reason there is no greater inequality then to equall all alike Plato said very well That there is not any virtue of that force and efficacie for to catch and steale away mens hearts Nor herein doe we need the testimonies of Philosophers for the holy Ghost saith Vt mors est dilectio loue is strong as death The coales thereof are coales of fire which hath a most vehement flame it beares all away before it And in this its force and strength friendship and loue are much alike And building on this ground I say That very well there may be said to bee friendship betweene a King and a Fauorite for that their soules haue in their birth and beginning or as I may say their first originall equall noblenesse And your noblest friendship proceeds from the soule Very famous and much celebrated was that friendship betwixt Prince Ionathan the onely heire of the kingdome and that worthy noble Dauid And so great was the loue that was betweene them that the sacred Scripture saith That anima Ionathae conglutinata erat animae Dauid dilexit eum Ionathas quasi animam suam The soule of Ionathan was knit with the soule of Dauid and that Ionathan loued him as his owne soule And I further affirme that it is very fit and conuenient that Kings should loue those with aduantage that haue the aduantage of others in vertue wisedome and learning And such should be those that serue and attend the persons of Princes for ordinarily out of that Nursery are these plants your Fauourites drawne When Nabuchadnezzar King of Babilon besieged and tooke by force of armes the Citie of Ierusalem he carried away from thence great spoiles of gold and siluer but that which hee much more prized then all this Treasure were the sonnes of the chiefest Noblemen and such as were lineally descended of the Kings of that kingdome and gaue especiall 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 Et ait Rex Asphenez Praeposito Eunuchorum vt 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 spake vnto Ashpenez the Master of his Eunuchs that hee should bring certaine of the children of Israel and of the Kings seed and of the Princes Children in whom was no blemish but well-fauoured and skilfull in all wisedome and cunning in knowledge and vnderstanding Science and such as had abilitie in them to stand in the Kings palace And this election fell out so luckily and proued to be of that profit and benefit that amongst those which indewed with these qualities were made choice of for to serue the King there were three of them did excell but one more then all the rest not onely in vertue but in the knowledge likewise of secret businesses and matters of State and gouernment which was Daniel who so well deserued to be a Fauourite to those Kings of Babylon and more especially to Darius that hee did not content himselfe with making him onely a priuie Councellour but the prime man amongst them For hauing set ouer the kingdome an 120. Princes which should bee ouer the whole kingdome and ouer these three Presidents of whom Daniell was first that the Princes might giue account vnto them that the King might haue no damage And as hee was the greatest Subiect and Fauourite in the world so was hee superiour in the vertues and qualities of his person Igitur Daniel superabat omnes Principes satrapas quia Spiritus Domini amplior erat in illo Therefore was Daniel preferred before the Presidents and Princes because an excellent spirit was in him The holy Scripture likewise tells vs that Ioseph was such a Fauourite of King Pharaoh that hee gaue him absolute power ouer all his kingdome and commanded that in publike pompe he should ride in the Kings owne Chariot and in his owne seate and haue a Crier go before to proclaime the fauour that the King was pleased to doe him Dixit quoque Rex Aegypti ad Ioseph Ego sum Pharaoh absque tuo imperio non mouebit quisquam manum aut pedem in omni terra And Pharaoh said vnto Ioseph I am Pharaoh and without thee shall no man lift vp his hand or foot in all the land of Aegypt And well did hee deserue this honour for by his great industrie and wisedome he freed that King and kingdome from that terrible famine besides those many other great and troublesome imployments wherein he was busied for the space of seuen yeares together In the fourth booke of Kings we reade that Naaman who was Captaine of the host of the King of Syria was the onely Fauourite of the King Erat vir magnus apud Dominum suum honoratus Hee was a great man with his Master and honourable And rendering the reason of this his great priuacie with his King and the honour he had done him it is there
And therefore Kings shall doe well in taking such Fauourites vnto them as shall bee sollicitous and carefull in the dispatching of businesse faithfull in their seruices and endowed with such parts afore specified as were those Fauourites recommended vnto you in the former Chapter For Ioseph as we told you grew in fauour with King Pharaoh for his great wisedome and for his supernaturall knowledge of things to come and reuealing 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 euer he became a Fauourite they saw his great wisedome and constancie in the true seruice of his God his singular prudence and those other his good gifts which are recorded in the booke of his prophesies The extraordinary graces of Peter Iohn and Iames who is he that is ignorant of them Being that the Euangelists say of Saint Peter that his extraordinary loue was examined and proued in those so often repeated questions Petre amas me Simon Iohannis diligis me plus his And againe Simon Iohannis amas me And the Apostle Saint Iames was the first of the Apostles that by his bloud and death gaue testimonie of this his loue And Saint Iohn shewed no lesse at his last Supper at his passion and at the foote of the Crosse hauing followed and accompanied his Master euen to his death when the rest fled and forsooke him But when Kings make not choice of their Fauourites for the foresaid ends and for the publike good but for their owne particular gusts and humours and to let loose the reines with more libertie and freedome to their owne delights and pleasures such kinde of Fauourites set vsually before them the same ends and commonly preferre their owne priuate gustes and interests before those of their Kings or the publike good of the commonwealth and come to be the firebrands and destruction of States This lesson the holy Scripture doth likewise teach vs whose mysteries are so high and so deepe that euen in that which it silenceth it speaketh vnto vs and in saying little instructeth much I haue much obserued that which is recounted in the History of Esther touching the priuacie of that proud and vnfortunate Haman whom King Assuerus raised from so low a degree and from so wicked a race as he came of For according to Iosephus he descended from that Amalakite whom the Prophet Samuel caused to be hewen in peeces And for that it is the condition of Kings when they once begin to fauour a man to make him like froath to rise and swell this fauourite grew to that heighth through his Kings grace and fauour that all the Subiects of that Monarch respected him as a God and kneeled downe in his presence his person being much more adored serued and feared then the Kings because the King had put the staffe as they say into his hands giuing him the absolute command ouer all his estates insomuch that neither in nor out of Court nor elsewhere was there ought done but by the order of Haman and the King himselfe held him in the place of a father And for that Vanitie is the daughter of Pride all this his great fauour and priuacie with his Prince did but make the more for his owne hurt as doth the Ants wings for hers or like those of Icarus which being of waxe the nearer they came to the Sunne 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 gallowes which he had prouided for Mardoche and for no other offence in the world but because he would not bowe the knee vnto him and adore him as the rest did So that if you marke the Storie Hamans owne greatnesse and power was the axe which did frame and hew out that gallowes whereon himselfe was hanged And hauing often thought with my selfe on this mans end and considering likewise the beginning of this his priuacie I doe not finde that it was for the excellencie of his merits or for any heroicall vertues that were in him such as were those which King Pharaoh Nabuchadnezzar and Darius did consider in those their Fauourites which they made choice of but for some particular guste and liking that his King tooke to him For the Scripture speakes not one word nor maketh not any the least mention of the merits of this Fauourite nor of any notable thing that hee had done either for the good of the kingdome or the seruice of his King but rather without any preambles to that purpose in the very entrance of the third Chapter we reade thus Rex Assuerus exaltauit Aman filium Amadathi 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 sonne of Amedatha the Agagite and aduanced him and set his seate aboue all the Princes that were with him And all the Kings seruants that were in the Kings gate bowed and reuerenced Haman And in this so true a relation and so fully setting forth the priuacie of this great Fauorite without any foundation or ground of desert the Scripture thereby hath instructed vs how inconsiderately this King did proceed in the choice which he made But he did correct this his errour by opening his eyes and inflicting that punishment vpon him which he deserued and is there set downe I could wish that Fauourites would likewise open their eyes and consider with themselues that the happines which they hold is but borrowed ware lent vnto them but for a short time and that they neither vse nor possesse it as their owne proper good or inheritance And being that by one meanes or other it must leaue them that they would not wholly giue themselues ouer thereunto for it forsaketh few without their finall ruine Let them bire vpon this bit and with the remembrance thereof bridle their pride and insolencie lest howsoeuer they flatter themselues that hand may pull them downe which raised them vp For there are some which will neuer be able to indure this their felicitie and happinesse but one way or other will worke their ouerthrow and make them pay the price of their ambition at too deare a rate Nay the King himselfe will sometimes put to his helping hand as we see King Assuerus did who after that hee had made Haman his onely Fauourite and raised him to that highth of honour as could not well bee more turned his face from him and did so much distaste him for his sower and insolent behauiour that for to make him stoope and hang the head he commanded him to be hanged vpon the same gallowes that he had set vp for another who had deserued well both of the King and State The Emperour Alexander did the like who waxing wearie of
experience and honestie appointed for the good managing and ordering of it vsing their best care and helpe that it may bee preserued and continued and that it may not be exhausted and drawne dry And more particularly Kings themselues the Grandes and Peeres of the kingdome as also the commonwealths and your Cities should carefully looke hereunto Being that they do most participate of the profits which issue from a warre And most certaine it is that nothing is more necessarie in a Monarchie then this particular treasure or that causeth more respect in our friends or feare in our enemies Or that with more commoditie and conueniencie puts in execution all plots and proiects in this or that other enterprise of what qualitie or condition soeuer they bee And to this aduice I shall adde that which followeth All wise and prudent Princes in Empires that are runne out to waste and decrease of wealth haue euermore held it for the onely remedie of their reparation and conseruation to excuse vnnecessarie expences And that their Ministers take this businesse into consultation and to cast vp all accounts and to see what the Kings rents and in-comes 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 finde the expence to exceed the In-come to cast about which way it may be best spared and to husband the businesse so that there may be some ouerplus still remaining for the publike treasurie For if by disorder ill gouernment the Kings coffers shall come to be emptie it will bee if not impossible at least very hard to fill them againe For if there be daily more spent then is to be or can be had that stocke will in a short time decay and come to nothing as wee see it fareth in euery other humane subiect that hath not fresh supply Which lauish and vnproportionable spending not liuing according to the rate of their rents hath been the vndoing of many particular houses families as also the impouerishing and ouerthrowing of Empires kingdomes And therefore to auoide this inconuenience was that booke of Accounts or Memoriall made which the Ancient called Breuiarium Imperij a briefe abridgement of the Empire which Augustus Caesar left to his successours written with his owne hand wherein was particularly set downe in a true and iust account the full number of all the kingdomes and Prouinces of the whole Romane Empire As likewise the number of all the Citizens and Souldiers which were in euery one of them together with their forces and strength and to what quantitie came all the rents and tributes that hee had what aide-money and other helpes hee receiued from his Confederates and the whole charge he was at As also his Councels ordained by him either for the inlarging or shortning of his hand in these his expences So that hauing still before his eyes the wealth and substance of his Empire he might alwayes see how the world went and how to make his best benefit thereof for the conseruing and vpholding 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 ought all Kings to haue 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 bee taken in particular houses and therefore ought much more to bee looked into in Monarchies which are composed of all those houses and families amongst which that which spends beyond it's meanes consumes it selfe For supposing such a one hath an 100. V. Ducats of rent or set reuenue and that euery yeare ten thousand more is spent then the rent comes to in a few yeares all will come to nothing and by running still on in debt and taking no course to come out of it by liuing still at the same height he must bee inforced in the end to sell and deliuer ouer the luster maiestie and greatnesse of his house to other families which were before little better then dust taken out of the dunghill And most certaine it is that they that will not cast vp their accounts and looke throughly into their estates and see in what state they are must bee either men that are willing to vndoe themselues and their whole posteritie and must bee either Atheists or almost as bad if not worse meere Epicures who carry in their mouths and in their hearts those words of your vnthriftie gallants Comedamus is that nothing is more necessarie in a Monarchie then this particular treasure or that causeth more respect in our friends or feare in our enemies Or that with more commoditie and coâ—ueniencie puts in execution all plots and proiects in this or that other enterprise of what qualitie or condition soeuer they bee And to this aduice I shall adde that which followeth All wise and prudent Princes in Empires that are runne out to waste and decrease of wealth haue euermore held it for the onely remedie of their reparation and conseruation to excuse vnnecessarie expences And that their Ministers take this businesse into consultation and to cast vp all accounts and to see what the Kings rents and in-comes 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 finde the expence to exceed the In-come to cast about which way it may be best spared and to husband the businesse so that there may be some ouerplus still remaining for the publike treasurie For if by disorder ill gouernment the Kings coffers shall come to be emptie it will bee if not impossible at least very hard to fill them againe For if there be daily more spent then is to be or can be had that stocke will in a short time decay and come to nothing as wee see it fareth in euery other humane subiect that hath not fresh supply Which lauish and vnproportionable spending not liuing according to the rate of their rents hath been the vndoing of many particular houses families as also the impouerishing and ouerthrowing of Empires kingdomes And therefore to auoide this inconuenience was that booke of Accounts or Memoriall made which the Ancient called Breuiarium Imperij a briefe abridgement of the Empire which Augustus Caesar left to his successours written with his owne hand wherein was particularly set downe in a true and iust account the full number of all the kingdomes and Prouinces of the whole Romane Empire As likewise the number of all the Citizens and Souldiers which were in euery one of them together with their forces and strength and to what quantitie came all the rents and tributes that hee had what aide-money and other helpes hee receiued from his Confederates and the whole charge he was