of the shippe to saile the better and will rather obey the Winde thē loose the Shippe so they that consult ought to varie and change their mindes rather then to endemage or hurt the Common-wealth And indéede the ende for which counsaile was inuented is to haue both a great many to shew theyr aduice and each one of them to be of diuers opinions that the best of them all may be picked out amongst them 40 Tullie affirmeth also that they which seperate that which is honest frō that which is profitable honestum ab vtili doo the world great harme for euery one nowe respecteth commoditie nothing regarding vertue And the same Tullie saith that in all counsailes that ought to be chosen which is most profitable for the Common-wealth This opinion dooth Iohannis Franciscus Lotini folow because he thinketh y t Tullie followed it when he was olde after he had séene the euent of manie publique affaires and because Aristotle concluded the end of counsaile to be the vitilitie and profit of the Common-wealth This opinion of Tullie is confirmed with that which the Lawes of the twelue Tables ordaine to wit y t the cheefe ende of all Lawe tendeth to the conseruation of the Common-wealth The vttermost end and issue of the Law is the preseruation of the Common-wealth When men deliberate vppon the safetie of the Common-wealth they ought not to regarde honestie but setting aside all respects they ought to folow that which is profitable They which defende the maiestie of theyr Kings and Lords wil not suffer anie one to saie that any thing which the King hath graunted or allowed is ignominious infamous or vnhonest For they say that no insamie reproche or dishonour can fall into any determination which the King approoueth But I take that opinion to be of more waight and moment which holdeth that wee ought to make more account of honestie then of vtilitie but if that which is honest depend vpon the Ciuill and positiue Lawes and not vppon the naturall and diuine Lawes let all the Ciuil lawes cease when as the necessitie of the Common-wealth is so great that it can not be remedied vnlesse they be broken This holdes in those Common-weales which acknowledge no superiour and in those also which do acknowledge one if they onely violate those Lawes which they may break without the hurt or hinderance of their Superiour for all the humane and positiue Lawes which are instituted and ordained for the conseruation of the Common-wealth cease if they be hurtfull and domageable to the Common-welth Titus Liuius termeth thē mortal Lawes for warres change those that were made for peace and peace breaketh those that were made for warre 41 Themistocles in a certaine consultation said that he had thought vpon a thing which would be verie profitable for the Common-wealth but it was such as might not be pronoūced openlie nor knowne vnto all men They that were of the Counsell answered that he should make Aristides acquainted with it and if he approoued it they would euery one like of it vpon this he shewed vnto Aristides how that he had determined to fire their enemies Shippes that they béeing consumed with vnlooked-for flames the Athenians might be absolute Lordes ouer all Greece Aristides hearing this tolde the other Counsellers that Themistocles his counsaile was very profitable but very vniust whereupon they woulde haue no more mention made about it and that with great reason For whensoeuer any question is mooued concerning the soule substance or riches and authoritie it is most manifest that the soule is better then the whole compasse of all the world and it ought not in any case to be permitted that learned flatterers should be admitted to such counsels For these men are they that vse to iustifie both parts by reason of these each side thinketh that he doth according to iustice Frauncis King of Fraunce did owe vnto the Emperour Charles the sift two Millions of crownes and the learned men of his Counsell told him that he ought not to paie them which counsaile the King no doubt had folowed if the Emperour had not had his two sonnes as pledges for his assuraunce On the otherside the learned men of the Emperors Counsell said that the King of Fraunce ought to paie those two Millions of crownes because he had waged warre against him vniustlie and was taken prisoner in the same conflict and all those crownes were in comparison nothing to the losse and domage which the Emperour had receiued by those warres But the King of Fraunce coulde not be perswaded but that hee had right according to his Counsellers mindes and forthwith sent a strong and mightie Armie towards Naples where he lost out of his own treasure aboue sire millions of crownes and al the treasure of Fraunce with all the youth of his Nobilitie and all theyr Captaines and at the ende neuerthelesse hee was constrained to paie the two millions of crownes 42 Silence at all times and in all places as Plutarch saith is a great Ornament vnto a Counseller especially whē he heareth another speak he ought not to interrupt his spéech and at euery word which he faith to cut him off and hinder his discourse but patiently to suffer him that speaketh to saie his minde and make an end of his spéech though it doe ouerflowe with many words which be not very acceptable vnto him And when he hath made an end then ought not the other too hastilie beginne to gain-say or crosse that which he hath saide but staie a while as Eschines saith and sée whether he will recall that which he hath saide or correct it or adde any thing more vnto it or detract some thing frō it They which incontinentlie interrupt and breake another mans discourse and doo so loose their patience that they cannot stay y e hearing of foure or fiue reasons alleaged by another but beginne to speake before the other hath doone they doo both trouble others and yet cannot be heard themselues But they that be accustomed to heare an other giue his verdict patientlie with sufferaunce and a quiet moderation of mind admit and allow those words and reasons that are good profitable necessary and expedient and kéepe thē in remembrance but those that are vaine foolish false they seuer and discerne thē from the other and so they shew themselues to be more desirous to search out the trueth then to contend and striue whereby they be known not to be men without consideration or ouer-rashe and headlong hastie not contentious or wranglers Therefore he that will atchiue honour and credite ought to heare him that speaketh attentiuely méekely willinglie pleasantlie with great tolleration as if hee were at some religious and sacred banquet 43 Xenophon said that euen as they that be thriftie and good husbandmen vse to buy as well of theyr enemies as of their freends so they that heare others ought with great
his Treasurie that he might haue the ouersight gouernment of such matters as did belong vnto the rents reuenewes and substance of his Maiestie The Emperour answered that he knewe he well deserued to haue him doo him a pleasure but yet neuerthelesse if he should grant him that request he should giue all the world occasion to talke for séeing he knew not how to vse his own substāce he shold much lesse know howe to rule gouerne the store of the whole Common-wealth But to return to the purpose that the Counsellers of Princes may according to their duetie serue their Princes well and faithfully it is conuenient that as wel those that be learned and lettered as they that be craftie subtile should haue a good a pure a sound and a sincere conscience and that they should be as our Lord and Sauior Jesus Christ teacheth wise as Serpents and innocent as Dooues for it is not profitable for the Common-wealth that Princes should haue such men to their Counsellers as be subtile malicious And if this be manifest that all Common weales be conserued by Religion and true worshipping of God no doubt but they will be better conserued as Laurentius Grimaldus saith if Princes admit learned and vertuous Prelats to their counsels vnto whō our Lord and Sauior Jesus Christ committed the charge of Christian soules the administration of his holy Sacraments and the deliuering and preaching of his word that they might with their zealous prayers and supplications continually request and beséech the Lord to augment and conserue the Common-weale publique And if the Romans Grecians Egiptians and all other Nations which serued the deuill and worshipped Idols did admit their Priestes vnto their counsels and gouernment of their Common-weales by what great reason then ought Christian Princes in the gouernment of the Common-wealth to take counsell and aduise of the Priests of God and the Ministers of his holy word The Emperour Charles the fift said that learned and vertuous Prelats séemed very well in the counsels of Princes because they did represent the Ecclesiasticall estate which was the foundation of all Common-weales and because that the Prelats being in the counsels of Princes all matters which in them were handled might be dispatched to the seruice and glory of God The tenth discourse whether it be more profitable to the Common-wealth to haue a good Prince and ill Counsellers or an ill Prince and good Counsellers ELius Lampridius affirmeth that it is better for the Common-wealth that the Prince should be naught the Counsellers good then the Prince good and the Counsellers naught For a great deale sooner is one changed by the example and counsel of a great many then a great many by the example and counsell of one And for this cause the Counsellers of Princes ought to be vertuous of good behauiour honest in life and estranged from all couetousnesse and humane pretences louing the Common-wealth and their King whose authoritie and estimation they ought to make account of aboue all other worldlie things This which Elius Lampridius saith holds in those Princes that folow that which their Counsellers aduise them to doo and not in those who will haue that their Counsellers shal approoue and allow all whatsoeuer they say o◠like though the same be manifestlie hurtfull and preiudiciall to the Common-wealth These as King Antiochus said are so nice wanton arrogant and proude that they will neuer heare any true tale nor take any counsell but will haue that all men shall like with their actions and allow all their sayings◠and by gestures demeanures and moouing of their bodies their subtiltie of wit and greatnes of iudgment were meruallous that euerie one should saie Et cum spiritu tuo Demetrius Phalerius to shunne this inconueniente counselleth Ptolemey the King of Egipt that he should reade Bookes which treated of Kings and Common-weales For in reading of such bookes he should find many things which his Counsellers and familiars durst not tell him Isocrates exhorteth and counselleth Kings to choose vertuous and faithfull Coūsellers and that they should many times request them not to fauour or praise that which they said but to tell them the truth and freely shewe them what they ought to doo concerning that about which they consult And by this meanes euerie Prince should haue Counsellers that would haue a regarde of his estate and publique profit of the Common-wealth Iohn the second King of Portugall would not bestow a certaine dignitie vnto some that requested it of him saying that he would giue it vnto one of his Subiects that neuer spake any thing vnto him in all his life which pleased his humour but that which he knewe to be profitable both vnto him and to the Common-wealth Don Alonso the twelfth of that name King of Castile entering into the house of counsell sate in his Chayre of estate holding in his right hand the sword wherewith he was dubbed Knight and in his left hand the royall crowne and beeing thus set he requested those of his Counsell that they should freely tell him what they thought and in such order counsell him that the maiestie and honour of his crowne might euer remaine inuiolable and the power of his sword might daily rather increase then diminish 2 Don Francisco de Almeida Viceroy of the Eastern Indies béeing informed that some of his Captaines which he admitted to his counsell had giuen foorth spéeches how that they did not fréely open their minds vnto him because they feared least if they shold haue vttered any thing cōtrary to his humor he would haue béen offended with them tooke occasion to talk with those of his Counsell among many other things which he mentioned vnto them tolde them that one of the greatest sins which men might commit against God and their Prince was not to make him acquainted with their opinions and not freely to shewe him what they thinke concerning that about which they consult For so they offend the Lorde in that they denie the iudgment and vnderstanding wherewith it pleased his diuine maiestie to endue enrich them and against their Prince vndoubtedly they commit a kind of treason And because men erre more often through mallice then ignoraunce those cleane vnspotted and free counsails which God inspireth are better safer and surer then those that are giuen vnto hope of gaine or some other vngodly pretence and respect of feare loue or anger For men commonly by reason of some perturbation or indignation and wrath wherewith they be mooued against others knowe not what they doo and like men distracted and rauished of all their sences doo all things ouer-thwartlie and otherwise then they ought Isocrates counselleth those that will take aduise about some thing to breake the matter vnto those of whom they take counsel as if it were concerning some other body and not pertaining vnto them themselues For so by thys meanes
spilling of the bloode or the tearing and vnlacing of his members they gessed and diuined of that which should happen concerning those things about which they consulted In a certaine part of the kingdome of Persia they vse this When they that dwell in that Countrey goe to aske counsell of the Priestes vpon that which they determine to doo the Priests hold in their hands the booke which is commonly called the booke of Lots or Fortune and according to that which they find written in that booke they answer them that come to consult with them It séemeth that the Booke of Lots or Fortune wherewith they deceiue the ignorant Comminaltie was brought out of Persia wherefore the Inquisitors did with great reason forbid the same Booke of Fortunes to be read that they which are of little vnderstanding might not be deceiued by it 6 Séeing that counsels and the successe of those thinges which are consulted proceede as we haue saide from the holie Ghost it is conuenient that all Counsellers before they beginne to consult should humblie request and beséeche the holie Ghost with great deuotion and humilitie to direct them in their way and leade them in their consultations saying that seruice which is properlie belonging vnto the holie Ghost And if the shortnes of the time permit it not they ought to sing the Himne of the holy Ghost as it is rehearsed in the Church Come holie Ghost c. And unitating King Dauid saie Lord mine eyes looke vp and trust in thee thou shalt deliuer me out of the snares c. King Dauid saith not that he looked to his féete to deliuer them from the snares but that he lifted his eyes vp to the Lorde that he should deliuer him and found himselfe not deceiued as he afterwarde mentioneth O Lord my soule hath escaped as the byrd out of the snares of the Hunters and the snares were broken in péeces Plato dooth counsel vs that we should continuallie beséech God that it wold please him to direct that which we shall doo vnto his holie seruice For it is he that by the means of the Angels sheweth vnto vs what we ought to doo For this is an euerlasting truth confirmed with perpetuall experience that in the most harde and difficult things of all mans life where the wit of man is most blind and doth most want counsell and forces there dooth the diuine wisedome of the Lord shew it selfe most cléerely wonderfullie That great Iudith with a noble and excellent mind said vnto those that were besieged in the Cittie of Bethulia And now who are you that haue tempted GOD this day and will bind the counsels of the Lord our God And so she rebuked the faintnes of the Gouerners of Bethulia For it is a token signe of great weakenes and ignorance in a man to doo all matters according to his own wisdome and humane counsels It were better and safer to desire the Lord that he wold be our guide in all our actions and counsels for he will direct vs in the readie path shew vs which waie is best séeing that he neuer fayleth to aide those y t powre forth their praiers vnto him Those Angels that by the commaundement of God aide and helpe men in their waies and rule the actions of vertuous Princes are comprehended vnder those companies which are called Dominions and Principalities as Dionysius Arcopagita saith 7 And the better to bring this to passe which we saie we ought to doo according to the commaundements of our Sauiour and Lord Jesus Christ who neither deceiueth himselfe nor can not deceiue them vnto whom he giueth counsell For from him floweth the spring of vnderstanding and knowledge and he is the author and cause of all goodnes From him doth it proceede that Counsellers be good he is the cause why Kings gouerne their kingdoms well and minister iustice And this did King Salomon aske of the Lord saying Lord send me thy wisdome downe out of thy holie heauens and sende her from the throne of thy Maiestie that she may be with me and labour that I may know what is acceptable in thy sight If those that in olde times past worshipped Idols asked counsell of them and the deuil to deceiue them used many kinds of Oracles and prophecies as I wrote more at large in my Bookes of pollicies and Common-wealths it is more theÌ„ reason that we which serue and worship Christ the redéemer of the worlde should humblie offer our prayers to his holines and request him that it wold please him of his goodnes to fauour helpe vs in all our counsels And no doubt seeing the holie Ghost is he that beadeth vs in all our actions he will choose that for vs which shall best please his holines And that counsell which we choose through his inspiration is the best and which most appertaineth vnto vs. 8 The night time is very fit to consult And for this cause did the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be wise For when the Counsellers assemble together to confer about matters in the night time those things in which men be commonly occupied by day doo not hinder or trouble them and with the stilnes of the night as Virgil saith all things are quiet Homere to she we that the silent night time was most commodious to consult said that it did not become Princes to sléepe all the night who ought to consult vpon matters concerning the Common-wealth And for because y t when a man is not withdrawne from his booke neither by his busines nor by any other meanes it greatly confirmeth his memorie and profiteth him much for the inuention and contemplation of that which he searcheth and learneth no doubt but the quiet still night which cutteth of all occasions that may hinder a man is the fittest and best time to studie in especially because the minde at that tune is more frée and readier to muse and consider of euerie thing 9 First of all before the Counsellers beginne to consult they ought to sée that no man be in place that may heare that which is spoken off in their consultations After that the Ambassadors of King Tarquinius had conspired with the Sonnes of Brutus and other young Gentlemen to restore Tarquinius to his kingdome they solemnized their conspiration with the death of a man whose bloode they dranke and touched his enentrailes that they might by that ceremonie binde theÌ„selues to keepe counsell and helpe one another And to doo this they assembled together in a desert house where no body did dwell But as it fell out by chaunce a certaine Seruant called Vindicius was in the same house who séeing them enter in on the suddaine in great haste could not gette â—ut but spying a large Larget in one of the corners of the Chamber presentlie fell to the ground and couered himselfe with its and so he lay verie secretlie and saw
it is the point of a wise man to chaunge his counsaile Seneca faith that counsaile ought to be taken whilst the matter is handled And Ouid saith Consilium resque locusque dabunt The place and thing Will counsaile bring 34 Some Counsellers are so ambitious that they will not consent to any counsaile but their owne and wil not suffer any other mans counsaile to be put in practice though it be neuer so profitable for the Common-wealth staying and delaying the execution thereof by all meanes possible And whereas they might atchiue both honour and glory by bringing the same to passe which is concluded they will not onely because it was not doone according to their own counsaile and liking But such men knowe not that the true glorie of heroycall enterprises dooth not onelie consist in knowing what ought to be doone but also in executing that which is determined 35 They that consult vpon matters concerning the Common-wealth ought not to forgoe any profit that may be gotten no not so much as that cōmoditie which may be gotten by such men as haue greatly endomaged the Common-wealth Chabrias a Cittizen of Messala saide vnto one Euridanus a man cheefe principall in the gouernment of the Common-welth but very sullen and rigorous in nature O Euridanus thou art a necessary euill in the Common-wealth for they that liue in it cannot choose but be conuersant with thée and yet because of thy frowning and lowring countenaunce they cannot abide to continue with thee 36 Plutarch counselleth them that goe about to perswade the people to any thing that they shoulde not all of the at once sing one note but that there should be diuersitie of iudgments at the first but afterwards as if they were ouercome by them that shewed better reasons they should agrée all in one opinion and all iumpe as it were into one mind For so the people thinking that they were forced vnto that vnitie of consent will soone be perswaded that that which they say is most profitable for the Common-wealth But in smal matters and such as cannot greatlie endomage the Common-wealth it were good that the Counsellers should in earnest differ in their censures one from the other euery one vsing his own reasons and arguments that they might afterwards in greater matters of more waight and importance seeme to agree and be all of one mind This pollicie did many Hereticks vse suborning some of theyr freends that shoulde gainesaie that which they saide and afterwards when they did dispute with them they shoulde confesse that they had erred in misliking their doctrine séeing they had with such forcible arguments and necessary conclusions proued and confirmed it vnto them 37 There is much difference betwixt those that in counsailes enquire what ought to be doone and those that contrarie and crosse other men to shew that they onely vnderstande all themselues and that no man els is so fine headed as they be For they that enquire of all circumstances concerning that thing about which they consult consider and sift the matter throughlie without affection and their iudgment is not incumbred with any thing that may hinder them from diuining and coniecturing such accidents as may happen in those matters vppon which they deliberate and these men are very good and necessarie in a Common-wealth for they oftentimes shew vnto them that gouerne it some thinges which before that time haue laine hidden and secrete from them But contrarilie they that contrarie those that propose any thing in counsell loue not the Common-wealth but hinder and ouerthrowe all affayres both publique and priuate for whilst they alterate contende they cannot finde out the trueth of any matter but rather as Boaecius saith they goe farther from the trueth for it is the propertie of those that gaine-saie euery thing which others alleage to defend and maintaine their own opinion and conceit thought it be neuer so false and hereticall Otherwise if men disputed minding to sift out the trueth and not to ouerthwart other men in their reasons they might easilie perceiue and vnderstande the veritie of each matter And to this ende were the disputations of the holie Fathers called not contentions or differencies but collations and conferencies For their intent was not to shewe which of them was wisest and knewe most but to search out the trueth of that which was in question 39 The Counsellers of Don Iohn Prince of Auis who afterward was crowned king of Portugal perceiuing that their Lord alwaies folowed the counsaile of Don Nunaluares de Pereira determined all of them ioyntlie together to stande stiflie against Don Nunaluares gaine-saie all whatsoeuer he should saie And on a time as the Prince consulted with his Counsellers vpon a matter of great waight all they that were of hys Counsell misliked that which Don Nunaluares alleaged concerning that which was proposed which thing whē Don Nunaluares perceiued and marked to what intent they did it be laughed and the cause of his laughter being asked of y e Prince he answered because they haue all of them agréed to disagree from me and to withstande and contrarie what soeuer I saie But the Prince liking that counsaile which Don Nunaluares gaue folowed it nothing respecting y t all his other Counsellers were of a contray iudgment This thing ought to be shunned which is so hurtful and preiudiciall to the Common-wealth as nothing can be more for what can be worse then to set more by his owne opinion then the welfare of the Common-welth Those that assemble together to cōsult ought to imitate Aristides who beeing wont to contend with Themistocles whē they were both of them sent by the Athenians in Embassage saide howe nowe Themistocles shall we leaue our emnities héere and when we returne to Athens we may doo as we did before 39 Some men easilie varie and change when they sitte in counsaile others be very obstinate and stiffe and will not varie at all Certes it were good that a Counseller shoulde be grounded and setled in his opinion and follow that which séemeth vnto him to be most profitable for the Common-wealth But he that will not change his mind when as his counsaile if it were folowed would doo the Common-wealth much harme is obstinate selfe-willed and stubborne and is not to be admitted to giue aduice vpon matters concerning the estate of any Common-weale For wisedome consisteth not in being self-conceited and selfe-willed but in knowing how to make choyse of that which is best and most profitable for it is the propertie of the deuill to perseuere still in dooing ill and therefore we vse to say Palabr◠de Satanas No buelue atras that is From wicked will we neuer finde That Sathan changeth once his minde Tullie saith that he doth not change nor alter his counsaile that changeth it to choose a better and as the Pilot that guideth the shippe mooueth the sayles from one side to the other side
Cittie yet they could not bring it to passe for the Cittie was quite alreadie marred and spilt by reason of the dissentions and warres of Sylla and Marius and of Caesar and Pompey and the Romans were now as it were accustomed to liue in bondage Besides this they that labour or endeuour to set any Common-wealth at libertie find partiall enemies but no partiall freendes for all they become to be their partiall enemies that were the better by y e Prince his estate and reaped great profite by him and his substaunce For they will be loth to haue the Prince depriued of his kingdome least they should fare the worse by it or if by happe the Prince be deposed of his gouernment they séeing the Kings authoritie to be decaied by reason whereof they are depriued of the commodity which they were wont to haue cannot liue contentedlie but continuallie seeke meanes to attaine to the authoritie and fauoure which they enioyed before And on the otherside they that endeuour to sette any Common-wealth at libertie finde no partiall freendes because to liue at libertie seemeth to be nothing els then to aspire to honor rewardes by meanes of some honest and lawfull causes for otherwise no man is either honoured and rewarded And when any person receiueth those preheminences profits and cōmodities which he thinketh that he deserueth then he confesseth not that hée is bound to him that honoureth and rewardeth him Moreouer the common profit which is gotten by liuing in a frée Common wealth is not knowne by any one as long as he dooth not enjoy it which is to enioy the vse and commoditie of hys owne substance and to dispose of it at his pleasure And they that will goe about to remedie redresse these inconueniences and dysorders ought to doo as Brutus did killing all those that oppose themselues against that newe gouernment which they wyll bring in to the Common-wealth Which Brutus well might doo for when he expelled the Kinges the people of Rome were not so vicious nor so full of dissolute manners nor so wickedlie giuen as when Brutus Cassius slew Iulius Caesar And when Augustus Caesar vsurped the Monarchie of the Romaine Empire there was not one in Rome as Cornelius Tacitus saith that knewe what it was to liue in a free Common-wealth 3 Those Princes vnto whom the Common-weales are committed as vnto Protectors which should defend them and yet exercise crueltie vpon them destroying killing and seysing vpon theyr goods that hinder them from béeing absolut Lords haue much adoe and incurre great daunger to maintaine the tyrannie or kingdome which they vsurpe For they must destroy all those which may resist them which they may easilie doo Arming thēselues with the lawes to iustify their intention as all those haue doone which haue tyrannized ouer those Common-weales which were committed vnto them The popular Regiment is reformed vnto the gouernment of a fewe and that gouernment in which a few haue all the authoritie is chaunged into the Monarchie and the Monarchie into the tyrannie or out of one extreame into the other without passing by the meane gouernments Euen as betwixt the North and the South there be many windes which take part with the chéefe and vttermost winds and as betwirt black and white there be many diuersities of colours so betwixt the Democracie and the Tyrannie which is a cruell or violent rule or gouernment for a priuate commoditie and not a publique weale there be many diuersities of gouernmēts which are mixed with both y e two extreames to passe out of y e one extreame into the other they neede not passe through those gouernmēts which haue the place in a meane betwéene them Albeit in naturall things no transinutation can be made out of the one extreame into the other without passing through y e means which are betwixt both the extreames Yet this doth not hold in those things which depend vpon mans will which easily passe out of one extreame into the other without passing through y e means which are betwixt both the extreames 4 It were needles to dispute of all the alterations of gouernments in the Common-wealth and howe easily they be chaunged out of one forme into another They that are desirous to vnderstande this matter more exactly let them reade Bartholomew Caualeante who handleto it verie largelie examining and sifting the opinions of Plato Aristotle and Polibius concerning the trans-formations of Common-weales which somtimes alter quite change that kind of gouernment which they had before sometimes enlarge it and sometimes diminish it These alterations are made as Aristotle saith either out of ill gouernments into good or out of good gouernments into better or out of ill gouernments into worse This is verified in the Democracie Oligarchie Aristocracie Monarchie which béeing in themselues good gouernments if they be ruled according to reason and iustice may be chaunged thus The Democracie into the Oligarchie and the Oligarchie into the Aristocracie and y e Aristocracie into the Monarchie and so one good gouernment into another gouernment as good or better Also a good gouernment is chaunged into an ill and that ill gouernment either into one of the same kind or into one of an other kind As for example into the same kind as the kingdome into the tyrannie the Democracie and Aristocracie into a good or bad administration and out of one kind into another as the Aristocracie and Democracie into any one of the other cōtrary kinds of gouernments Notwithstanding that which some say that the badde and good gouernments are contraries which is prooued because those things are contrarie which béeing of the selfe same kind doo much differ the one from the other and yet are apt and disposed to be produced out of the selfe same subiect according to the doctrine of Plato and Aristotle but that the contrarie gouernments are vnder the selfe same kinde considering them according as they be good and badde and are in dysposition to be produced in the same subiect may manifestlie be seene in the Monarchie or tyrannie and in all other gouernments whose subiect is the people in which they be produced and therfore if such gouernments be cōtraries it seemeth that no trans-formation or alteration can be made out of a good gouernment into an ill gouernment without passing through the meane gouernments that are indifferently betwixt bothe the extreames 5 Vnto this obiection some answer that contraries are not very distant one from the other and doo not much differ for they be very neere ioyned both in the kind vnder which they be and in y e subiect in which they be produced And those things which any way whatsoeuer are differing which are called opposita diuersa differentia are far more distant one from the other then those thinges which are contrarie and seeing contraries are ioyned very neere together the one contrarie may easily be changed into the other
be set in reckoning bookes which Merchants call bookes of account then in the booke of rewards The Common-wealth that is well gouerned hath great néede of this counsell of rewards that each one may labour and doo his best to conserue and augment it for the reward inticeth and stirreth vp men to labour whereas no man as Salust saith wold be good if he hoped not for some reward King Nabuchadnezzor had bookes in which he commaunded the seruice that was doone him to be written to reward them that serued him 3 Although Aristotle and Fredericus Furius set down the counsels which are necessarie in a Common-wealth after that order as we haue said yet it séemeth that the principall counsell and on which the Common-wealth doth chéefly depend is the counsell of estate For in that counsell that is appointed and ordayned which is to be doone in all the other counsels This did the Senate of Rome commend vnto the Consuls that they should haue a regard that the Common-wealth shold take no harme The power which the Dictator had differed from the power which was giuen to the Consuls in this that the Dictator was superiour to all the Magistrates and as long as his dictatorship continued he was absolute King But the Consuls could not commaund any Cittizen to be put to death vnlesse the Senate approued it Besides also these counsels which Aristotle and Fredericus Furius set downe two others are necessarie to haue the Common-wealth well gouerned The one of Censure or Manners as the Romaines had that none might be suffered in the Common-wealth to offend publiquelie and so disquiet and slaunder her and that all such as doo commit anie offence openly might not remaine vnpunished as I wrote more at large in the Treatise of decrées concerning manners The other of Religion or Inquisition for no Common-welth can be maintained or augmented if there be not a speciall regard of Religion and worshipping of God had in it to maintain and uphold it as I shew more at large in the small discourse of this booke 4 All these Counsels are reduced as Phillippus de la Torre saith vnto flue viz. The first vnto the counsell of warre The second vnto the counsell of iustice The third vnto the counsell of estate The fourth vnto the counsell of mechanicall or handicrafts Officers and the fift to the counsell of Religion This is gathered out of that which the Prophet Esay saith That God might punish the people of Israel for the sins which they committed by taking away the valiant and hardie men that are experienced in matters concerning warre the Judges that minister iustice the Prophets and Elders that haue authoritie to giue counsell the handicrafts men that are skilfull in that which they professe and the learned men that can declare the misteries of God In this God sheweth vnto vs how necessary these coūsels are to euery Common-wealth For if they haue not these counsels be not gouerned as they ought great confusion and discord must necessarily folow after It is therefore required that the Counsellers of Princes vse all the diligence they possibly can in looking to the publique and common profit séeing that they be the verie gates and doores through which all good ill entereth into the Common-wealth The fift discourse how that in all Counsels the meanes and ends of those things which are in counsell ought to be required and examined IN all Counsels as Aristotle saith ought not onely to be examined and enquired whither that which is in consultation be necessary and profitable to the Common-wealth but also the means and ends of that which is in deliberation ought to be considered The meanes are the waies by which y t which in the counsels is determined may and ought to be put in execution The end is that which chéeflie is inquired and sought if the meanes be naught the counsell must be naught if they be good the counsell is good also The Greekes call good counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and naughtie counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle dooth finelie handle and Celius Rodiginus declare wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth differ from science opinion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to diuine and coniecture out of hand what may be doone without spending much time in discoursing vpon that which is consulted But I meane not heare to repeate it seeing that such subtilties are fitter to be disputed of in Schooles then to be treated of in counsels of Princes 2 Those counsels are naught in which is consulted howe to bring wicked and vnlawfull things to passe and those are bad counsels also in which vnlawfull meanes are sought to put that in practise which is lawfull and honest Therfore it is méet and conuenient that they who deliberate and consult vpon matters doo enquire not onely whether the beginning and meanes wherwith they will accomplish that which in y e counsell is determined but also whether the end of it be good and lawfull Folowing this rule they that goe about some matter which of it selfe is contentious and slaunderous ought not to regard the present occasion which is offered to aduaunce it but to consider whether the ende be like to be good or naught Besides they ought not to allow anie bad and dishonest thing though of it come good and lawfull things According to that Non sunt procuranda mala vt eueniant bona King Salomon sayth That he that is hastie to giue credit is lightly minded and shal neuer prosper For he that rashly takes a thing in hand before he haue throughly considered it is an enemie to good counsell The glorious Apostle S. Iohn doth exhort vs that we should not beléeue euery spirit nor be mooued with euery winde but try the spirit whether it be of God This is known eyther by the end vnto which it tendeth or by the meanes by which it is aduaunced or by the affections which mooue vs to doo it If it be cléere that neither the glory of God nor the edifying of the holy Catholicke Church nor the spirituall profit of our next Neighbor but some humane pretence be in it respected and regarded then is it not the counsell of God séeing it is not directed vnto the seruice of the Lord. For as Saint Ierome saith that voice that perswadeth any thing that offendeth God is the voice of the deuill As it is séene by the temptations wherwith he tempted our Redéemer Lord Jesus Christ in the Deserts saying that he should worshippe him and cast himselfe downe from the Pinacle But the voice of God is that which encourageth and perswadeth vs to the same which he commaundeth vs. 3 Although sometimes those things which with great prudence are deliberated and consulted vpon and in which lawful meanes are vsed to put them in practise haue not the same successe and euent which was hoped for for the counsails of Fortune as
freendes concerning matters which require such speed that it lieth vpon their liues credite and substance yea and their conscience also to haue some counsell or other and that the freend of whom counsell is demaunded ought without any delay at all so readily shew his minde what he thinketh ought to be doone in this case as if he founde it readie in the holy Scripture King Salomon counsaileth vs to let our eyes behold the right and let our eye lids direct our way before vs and so shall we not goe vnaduisedly about that which we doo before we haue consulted and deliberated vpon it And vnto this as the reuerend Father Ludouicus Granatensis saith fiue things are necessarilie required First to commit all matters vnto our Lord and Sauiour Christ Jesus Secondlie to perpend them with great attention and discretion not onely marking the substance of the matter but also considering all the circumstances that belong vnto it For if onely one thing be wanting that one thing is sufficient to marre all and though it be throughly pondered fully concluded and altogether perfect yet onely the dooing of it out of time is inough to make a foule blemish in it Thirdly to take counsell For those things that are doone without counsell very seldâ—me haue good successe also to talke and conferre with others about it but not with manie onely with such as be of sufficient wisedom and experience For though it be profitable to heare the opinion and mindes of manie to knowe the matter throughly yet it ought to be committed but to sewe and those very select and chosen men to be determined and concluded For if there were too manie they might easily erre by reason of the diuersitie of opinions Fourthly to take time in deliberating vpon the matter and let the counsaile ripen a few daies For as by continuance of time we are better acquainted with mens manners so are we also with counsels and determinations and that which at the beginning liked vs very well afterward beeing well considered is altogether misliked Fiftly and lastlie to take heede of foure Mothers in Lawe which the vertue Prudence hath Which are ouermuch rashnes affection obstinacie or stifnes in opinion and shewe of vanitie for ouermuch rashnes blindeth obstinacie shutteth the doore against good counsaile and shew of vanitie doth soyle and spotte each thing that commeth neere it Franciscus de Vallalobos saith that into the Chamber of mans vnderstanding foure perturbations enter to counsail First Pride which sheweth and presenteth matters of honor Then Couetousnes which doth fore-cast what may be gotten by the victory and what profit may be reapâ—d thereby Afterward Anger and hatred And by reason of the opinions and thoughts of these foure perturbations reason is not heard and if it be heard yet it is not beléeued 10 The sixth qualitie which king Salomon would haue Counsellers to haue is that they ought not to be wicked and vicious for the counsels of the wicked are full of deceite And séeing that the holy Ghost dooth lighten the vnderstanding of men in their counsels it is a thing to be beléeued that he assisteth and helpeth vertuous and good men shewing them what they ought to doo Counsellers saith S. Ambrose to be men of such doctrine and life that they might be an example to all them that take counsell of them for so they may haue authoritie and credite in the Common-wealth and their life manners will agrée with the counsels which they giue For no man will take the water which he meaneth to drinke out of an vncleane vessell And hardly can he giue good counsell to others that taketh none for himselfe and whereas he might be vertuous and honest he is vicious and wicked 11 The seuenth qualitie that a Counseller ought to haue is that he be no Stranger but a Friende and one that is well known Alcibiades willing to know who was his freend that he might confer with him about his affaires caused an Image to be made of stone or some other thing and set it in his chamber but it was made in such order that one wold haue thought it had beene some dead bodie And then he called vnto him those that professed themselues to be his Friends and told them each one a part in secrecie that he had killed a man and that he had him at home in his house and bringing them vnto the Chamber where the Image was he shewed it vnto them requesting them to fauour him so much as to take away the dead body and to hide it in their houses that if he had béene suspected for killing of the man and the Officers had come to make search for the dead bodie it might not be found in his house but they all excused themselues and refused to do that which Alcibiades requested of them fearing least if the dead bodie had béen founde in their houses they should haue béene brought in trouble as accessaries in that offence vnto Alcibiades Onely Callias said vnto him that he would take the dead body and kéepe it secretlie in some part of his house and that for his sake he would aduenture what danger soeuer And from that time forward Alcibiades tooke Callias for a right true Friende and said vnto him that the same which he thought to be a deade bodie was but an Image which he had commaunded to be made to try his friends In aduersitie a man may easily know who be his true and loyall friends Iulius Caesar said that a mans friends become enemies if Fortune pursue him And Iustine said that where Fortune doth fauour there men doe fancie 12 The eight qualitie that a Counseller ought to haue is to be faithfull in counselling not to counsell any thing which is not good Fredericus Furius saith that a Prince may learn whether y t his Counsellers be faithfull or no if he faine to aske counsell in things that are quite contrarie to the welfare of the Common-wealth saying that though they were such yet for certain causes it concerned his person to haue them put in practise As for example if he would haue them to break some important Lawe or to weaken and diminish the libertie of some Priuiledge or to ordain some excessiue tributs or toles or som such other like things And by their answer and determination may he in some sort gather howe they be affected towardes the Common-wealth The Emperour Constantine desirous to know whether his Noble men and Counsellers were faithfull he published that all those that wold leaue the Christian faith and turne againe to the worshipping of Idoles they might fréelie doo it and that he would neuerthelesse maintain them in his Court and make account of them as of his freends Heerupon some of them did forsake the faith of our Redéemer and Lorde Jesus Christ and of Christians became Idolators which the Emperour Constantine perceiuing would not any longer suffer
poynt of wise men to giue good counsell not of those that be welthie And the Angell being demaunded by Tobias of what Tribe he was answered vnto him Doost thou séeke a stocke or familie or an hired man to goe with thy Sonne Though the vertue of counselling well consisteth more in wisedome then in wealth or nobilitie yet it is supposed that Gentlemen and rich men are commonly better brought vppe and instructed then others and that they doo better vnderstand and know what is belonging to the gouernment of the Common-wealth then men of base linage and small substance And to put the counsell and gouernment of the Common-wealth in the power of the Comminaltie were to take the eyes out of the head and place them in the taile as it is said that the Snakâ— did whereby he burst his head For because the eyes looke ouer the whole body God placed them in the heade and not in the other inferiour members seeing then that the Rich men Noble men are the head of the Common-wealth they ought to haue a regard ouer her counselling what is most profitable for the conseruation of the whole Common-wealth and gouernment of the same euen as the eyes looke to the whole bodie The Venetians admit not any of the common sort of people into their counsels nor yet to the gouerment of their Common-wealth neither doo they suffer any bastards to become CouÌ„sellers vnto the Duke though they be made legitimate neither may they be created Cardinals for these be the Pope his Counsellers Yet Princes commonly admit them vnto their couÌ„sels and commit the administration of publique affaires vnto theÌ„r for in that they be bastards that taketh not from them the iudgment and vnderstanding which God hath giuen them and there hath béene a great companie of bastards that haue béene verie excellent men and very profitable to their Common-weales as Polietus larglie prooueth by many examples No man ought to take counsell of those that may coÌ„maund him for then he is bound to doo that which they counsell him to doo Neither ought any man to take counsell of such men as take it in displeasure if men follow not their counsell thinking that he despiseth and contemneth them that will not doo as they counsell him But these are rather to be termed Maisters then Counsellers for it is the propertie of counsaile that he who asketh it may take it or leaue it and of dominion or signorie to obey and doo that which is commaunded 27 Princes ought to make election of Counsellers out of those nations which they gouerne for they that be naturallie borne in those Prouinces are better acquainted with y e estate of their Countrey then Strangers be And for this cause S. Bernard saith that the Cardinals who be Counsellers vnto the Pope ought to be chosen out of all Nations The Ciuil lawes ordaine that they which are of the Counsell-house should not leaue their own Countries for they as Gometius saith know and vnderstand the affaires of their Countrey better theÌ„ strangers Aristotle saith that some Common-weales ordained and decréed that none such as had their liuings and possessions in the borders of their enemies Countreyes should be admitted to the Counsell For such persons fearing to loose their goods wold not counsell that which were profitable for the Common-wealth Some will haue that the Counsellers of a Prince should haue all their liuings within the territorie and Lordship of the Prince whoÌ„ they serue for then they fearing least they should loose them if they counsell ill or otherwise offende their Prince and hauing no forraine place to flée to they are more carefull of their charge and dutie towards their Prince It concerneth euery Prince to haue such persons in his seruice as put all their hope in him and altogether depend vpon him that euen as those which passe ouer the Seas in some shippe looke vnto the same ship least they should loose their owne liues and substaunce so they that counsell Princes if their life and all their liuings consist in the Prince his welfare they wil giue him counsell with greater diligence care For the Common-wealths are like ships and vessels of the Sea in which they be carried that liue in them And by this meanes will the Counsellers take more héede of the publique profit and counsel that which is most conuenient for the Common-wealth séeing that their life and substance dependeth vpon that Prince his safetie whose Counsellers they be and that if the Prince decay they must fall to decay also If the Counsellers of Princes haue any lands or liuings in those Countryes against which their Lords will wage warre they ought to renounce them imitating the great Captain Goncalo Hernando de Cordoua who before he made war against the King of Naples being commaunded by the Catholick king Don Hernando to do it resigned al y e lands titles and estates he had in the kingdome of Naples Some braue and noble Captaines gaue their goods vnto the Common wealth because the enemies commaunded that it should be cryed through all their Campe that no one should doo any hurt or domage to the possessions of those Captaines against whom they warred by this means to make that the CoÌ„mon-weales vnto whome those Captaines serued should not trust them as I wrote more at large in the bookes whith I compiled of Militarie Discipline 28 The priuate Lawes of the Kingdome of Spayne â—aie that the Counsellers of the Prince ought to be of good wit and iudgment and learned and ancient men For prudence wisedome and authoritie and experience of all matters consist in continuance of time They ought to be such men as feare God and are alienated from all couetousnes and gréedines and such as loue to serue their Prince and séeke by all meanes possible how to further their Country Each Prince that maketh choise of Counsellers to be counselled by them ought to consider that nature bringeth foorth thrée sorts of men as Hesiodus saith Whereof the one sort is of them that through their owne naturall inclination perceiue and know what ought to be doone in the administration and gouernment of matters and that which they iudge they put it in vre without the aduisement teaching or helpe of any other person at all This state of men is the chiefe principall among all others and such men séeme to be sent by the prouidence of God to the profit welfare and conseruation of mans estate The other sort of men is of such persons as of their owne naturall inclinations cannot themselues iudge what is conuenient for them to order and dispose those affaires well that are committed to their gouernment but they be endued with such a naturall kinde of goodnes that they willingly learne of others that are wiser then themselues and obey them that giue them good counsell The third sort is of those persons that neither know
Armie 14 They which consult about any matter ought to follow that counsell which is least hurtful to the Common-welth for it is impossible in great enterprises to be deliuered from all dangers that are like to fall And for this cause it is commonly said Periculum periculo vincitur One danger is wonne by the other As wee haue in the beginning of this Treatise in more ample manner declared And he that neuer dooth aduenture can neuer loose nor gaine For after the danger commeth the profit and cowards because they greatly feare the euents of matters neuer atchiue haughtie enterprises If a man thinke that he may execute a thing without aduenturing he shall neuer bring any thing to passe For many times the successe faileth not onely of those things which we confidently and not without good reason hope for but also of those things which we thinke to haue wel prouided for as well in great and honorable enterprises as in smal and particular actions They therfore that coÌ„sult ought not to delay the execution of the same which is coÌ„cluded because there is danger in it if the profit be greater then the danger which is like to follow after the execution thereof 15 The Persians vsed to consult vpon all matters in theyr banquets when they did caâ—e and drinke and after they had ended theyr banquet they determined what they would haue put in execution And this they did because the Counsellers should freely shew their minds concerning that whereon they consulted For wine causeth men to speake the truth according to that In Vino veritas Alexander the great commaunded that those Ambassadors which came vnto him should be welcommed with great banquets made drunk because he might learne or sift out the right cause of their comming and about what matters they were sent vnto him The Germans assemble together to consult béeing all Armed and if they approoue that which was determined they shaked their Pykes and Launces for this was a token of agréement and consent and contrariwise if that which was consulted liked them not then they murmured and made a noyse and a confused cry Besides they consulted in banquets vpon matters concerning peace and warre because they thought that at such times they were not troubled with other cares they thought that at such times they were hotter and readier to take any enterprise in hande The people were not craftie nor malicious and the next day after they turned againe to consult vpon their affaires that they might conclude and determine what they should doe when as they could not faine or inuent They that liue in the Country of Phrigia eate and drink together vpon the cost and charges of the Common-wealth before they begin to consult for they are of opinion that eating and drinking in publique assemblies dooth reconcile them together that are at discord one with another and that it doth take away seueritie pride arrogancie and melancholie as things estranged from the ende for which banquets and feastes were ordained The Countie Ribadeo answered a certain Captain which came vnto him from his enemies to entreate him that they might eate and drinke together before the day which was appointed for the fielde that if he did eate and drink with him the desire which he had to buckle with him wold he taken from him 16 They that thinke that men ought in consultation to deliberate vpon on onely matter are greatly deceiued For often-times matters be of this qualitie that the one dependeth vpon the other and it is necessarie to consider the inconueniences which may follow that which is determined in the counsel and if they that consult know what is past and vnderstand what is present they may the better coniecture diuine what may fail out Demades saide that the Athenians resembled those that make no account of their health before they be sicke Demades saide this because the Athenians in their deliberations alwaies varied about that which was past not endeuouring to prooue what was necessarie to be doone It is said that they of Genoa in their counsels dispute vpon that which is past and the Florentines vpon that which is past and that which is present and the Venetians both vppon that which is past present and to come 17 It chaunceth many times when men consult that that thing which seemeth to be profitable for the Common-wealth doth happen to be very hurtfull preiudiciall As for example The Emperors of Greece called the Turks to ayde who afterward destroyed them and tooke the Empire from them In the yeere of our Lorde GOD 1513. foure Monarches entred league against the Venetians viz. Iulius Secundus Pope the Emperour Maximilian the Catholicke King Don Hernando and Lewes King of Fraunce And the Venecians though they were driuen to great necessitie yet would they neuer accept of the helpe and ayde which Selim the King of the Turks offered them who had sent them worde that he would defende them with all the power that he had But they feared least if he had once entred into Venice he would haue doone as his predecessours dealt with the Emperors of Constantinople Francis King of Fraunce in those warres which he made against the Emperour Charles the fift who as he often protested pretended no other thing then to conserue those estates patrimonies which by right and iustice were his owne tooke a great companie of Germains to helpe him and payed wages to all such as woulde come to helpe him against the Emperour which Souldiers afterward did him wonderfull much harme The same King of Fraunce brought the Armie of Soliman King of the Turkes to helpe him in those warres which he made against the Emperour Charles the fift and thereby did Christendome farre more harme then he did good to the kingdome of Fraunce Don Alonso King of Naples said that men were so hote to be reuenged on their enemies that they were like to the birds which for fighting one with another sawe not them that came to take them 18 The Counsellers of Princes ought in such manner to say their minds that they séeme not to contende in wordes but ought to séeke and pick out waies and meanes which they suppose to be more fitte and better to perswade that which they thinke to be profitable for the Common-wealth Some vppon subtiltie though they knowe what ought to be doone and what is best and most profitable yet they propose it after such a maner as if they doubted of it to the ende that they which heare them should not cease to enquire and examine what were conuenient to be doone and that if they happilie say any thing they might contrarie them and crosse that which they alledge Plinie counselleth them that would willinglie perswade any thing to imitate the Phisitions who with fine speeches swéet words and pleasant reasons perswade their Patients to take those medicines which they giue them Quintilian admonisheth
reason as wel by rewards as by punishment in euery Common-wealth Parliaments be holden in which the Estates being assembled together consult vpon all things that necessarily ought to be doone for the commoditie profit and conseruation of the whole Common-wealth 14 Aristotle is of this minde that such Lawes and ordinaunces as are profitable to the Common-wealth shoulde not be altered and that those that are not very harmfull shold not be abrogated for if they shoulde still be chaunged altered and renued and haue no stablenes or firmitie in them they be but little accounted and esteemed of by the people for they thinke that as some of them be changed so they wil al be altered And therfore they obey not the Lawes with such reuerence and dutie as they ought to doo This which Aristotle saith ought to be obserued in the election of Officers and Magistrates and all other things pertaining to the Common-wealth not changing or renuing any Law or ordinaunce which endomageth not the Common-wealth for the lesse they be chaunged or reformed the lesse they be transgressed As I writte more at large in my Bookes of pollicies and Common-weales in the Treatise of Lawes and Law-makers But if the Gouernours of the Common-weales chaunge and alter one manner of gouernment into another they ought to forecast and consider with themselues whether that people whose gouernment they goe about to abolish are wonted and accustomed to liue in libertie and whether they be priuiledged and haue gotten the gouernment by succession or by lawe of Armes for those Princes find the people more louing and willing to obey that continue in succession of some estate then they that newlie beginne the inheritaunce Cornelius Tacitus saith that it is expedient that they which newlie obtaine some estate should vse great liberalitie mercie especially if the people be accustomed to be mercifully and curteously dealt withall So that if Princes followe that counsaile which the Elders gaue vnto Roboam despising the aduice which the young men gaue him then they shall gouerne their people as Phillip de la Torre saith with loue of brotherhood and Christian charitie to the end that the people with the same loue and charitie may obey them For there is no better way for a Prince to be beloued honoured reuerenced and obâ—ied of his Subiects then to loue theÌ„ first which Princes would soone doo if they did enter into themselues and consider y t they are Sheepheards Pastors and fathers of the multitude which God hath committed and commended vnto them to maintaine and defend them and to ayde releeue and succour them when they be wearied with labours consumed with pestilence and wasted with warres But those subiects that be welthy well able ought to ayde their Prince in the defence of the CoÌ„mon-wealth and releefe of the poore and needie people that haue beene oppressed with the gréeuous tyrannie of war For séeing that parte of the commoditie that is gotten by defending the Common-wealth falleth to their share it is great reason they should assist their Prince to ayde the Common-wealth and deliuer it from out the hands of the enemie putting him to flight and driuing him from their borders and they ought not to excuse themselues either because they be exempted or priuiledged for no such excuses are to be admitted in time of necessitie But the Prince on the otherside must so moderately and after such order vse them that he doo not as the Emperour Tiberius saith flea them but shaue theÌ„ and séeing that the causes wherfore we be chastised ill dealt withal destroyed and vexed with warres famine dissentions and plagues are common for we are all sinners and in many things we greatly offende against the Lord and perchaunce they that thinke themselues blamelesse are most faultie it is great reason that euery one shoulde ioyne with the King and beare a part of all the troubles and charges with him séeing that not so much as our Kedéemer and Lord Jesus Christ nor all the Apostles denied to pay their part vnto the Magistrates if not for right and because it is due yet bothe because the Common-wealth shoulde not be disquieted and also with their example to encourage and stir vp others that be better able to doo the same 15 Very small faults and such as are not seene at the first are more dangerous then greate faults for that danger which is knowne causeth men to séeke meanes to auoide it but that which is not knowne groweth so much by little and litle that when it is knowne it cannot be remedied and it is like vnto the disease called Febris ethica which when it beginneth a man feeleth or perceiueth not any harme but when it is come so farre that he knoweth it no medicine can cure it And thys doth proceede by reason that men commonly consider only that which they sée and that which at the beginning seemeth to bee but a small thing and altogether vnlike to become anie thing hurtfull growing by little and little at length waxeth verie domagable to the Common-wealth which may be easily séene in those assemblies and congregations where many meete together in secret which at the beginning seeme not to threaten any great harme and yet at the length when they are fullie growne and augmented they wonderfullie disquiet the Common-weales and cause many hurlie-burlies The Romaines would not permitte any great assemblies or companies to gather together without they had licence of the Prince and they ordayned that euery companie or congregation shoulde haue a President whom because of the authoritie that was giuen him by the Prince all they that were of those congregations or assemblies should obey And those Presidents shold enquire and examine what men gathered into those companies For the people beeing like to the Sea which by any wind is soone mooued they that assemble together wheÌ„ oportunitie serueth they disquiet the CoÌ„mon-wealth And as it doth a man much harme to haue any one of all his members to growe bigger then the rest and to excéede the proportion of all his other members so great care ought to be had that no assemblie or congregation be suffered to growe so long that it may bring harme vnto the Common-wealth The Emperour Traianus wrote vnto Plinie when he gouerned the prouince of Bethynia that he should not let the companie of those that made the Armour Instruments for war to encrease so much that they might hurte or endomage the Common-wealth 16 When the gouernment beginneth to be deminished because there be more that gouerne naughtilie then well theÌ„ a small thing sufficeth to hinder the execution of that which is determined in the Counsell and though some counsaile well yet it is to no end séeing that the greater part beareth it away and their béeing in the Counsell is to no other purpose then to be partakers of the fault which they commit that counsaile ill these
that those Common-weales which were most like to his Idaea were the best and that those which did lesse resemble it were not so good though Aristotle reprehending him saith that the corrupted Common-weales are not better some then other but that they are lesse naught some then others But Plato saith well for he maketh no comparison of corrupted Common-weales for hee accounteth not that a Common-weale which is corrupted but of good Common-weales of which hee speaketh and because the kingdome or Monarchie is most like vnto his Idaea of good gouernmēt he saith that it is the best politie of all and that the Democracie because it is most seperated from his Idaea of good gouernment then all the other it is the worst politie of all and that of all Common-weales that are well gouerned the Democracie is the worst and of all Common-weales that are naughtilie gouerned it is the best Plato saith this because séeing that all Common-weales are ill gouerned they which liue in that Cōmon-wealth which is gouerned by the people are more free and lesse oppressed by those that rule and gouerne them And vnderstanding that which Plato saith after this manner all Aristotles arguments and obiections which hee bringeth against him concerning the gouernments trans-formations of Common-weales are vaine and in effect Plato said the same which Aristotle to wit that the most principall and chéefest kinds or diuersities of gouernment are three the Monarchie Oligarchie and Democracie and that the Monarchie is the best gouernment and the Democracie the worst by reason of the vnconstancie and small skil of the people Tullie affirmeth that the Sea hath not so many tempests daungers troubles as the peoples election hath in which they choose ordaine and establish Officers and Magistrates to rule and gouerne them Demosthenes said that if he had known the malicious defractions forged crimes and craftie inuentions vnto which they that beare Office in the Common-weales which are ruled by the people are subiect and that two waies had béene shewed him the one to be an Officer and Partaker of the gouernment and y e other to incurre present death that hee wold rather haue chosen that way in which there was danger of death then to be in Office in a Democracie or Common-wealth gouerned by the people 16 The regiments are trans-formed and chaunged some into others according to the opinion of Plato the Monarchie and Kingdome into the Aristocracie which hee calleth the ambitious gouernment because they that gouerne desire and couet honours the Aristocracie is translated into the Oligarchie which is when a few gouerne whose principall intent is to be rich this estate is not so good as the ambitious gouernment for honor and glory is preferred before riches and the Oligarchie is changed into the Democracie Aristotle sayth that gouernments are altered either because they which preuaile most and are of greatest power oppresse the people or because they which are rich and of greatest authoritie will not suffer others though they be rich and honoured to gouerne the Common-wealth or because there are factions partialities among those that gouerne which of them shall be the chéefest or because they that gouerne will expell others that do gouern from the gouernment or because some of those that gouerne take aduantage by the fauour of the people for to tyrannize ouer the Common-wealth Polibius is of that opinion that mē after they assembled together liued polliticklie in ciuill gouernment and choose some that had most credit and authority among them to rule and defend them And these afterwards of Tutors and defenders became Traytors and Tyrants and the cheefest of thē not being able to suffer the tyrannie of those their naughtie Gouernours dispossessed thē of the gouernment and translated it vnto themselues making it an Aristocracie which kinde of gouernment was after the same order in time trans-formed into an Oligarchie This discourse of Polibius concerning the alteration transmutation of Common weales is like to that which some men say of riches and pouertie affirming that pouertie maketh men laborious industrius glad to trauaile and take paines by which diligence and industrie they attaine to riches by them they become vicious wicked and so by reason of their wickednes at length they fall into pouertie againe which constraineth them to take paines and be industrius as they were before The change of y e gouernment as Aristotle saith commeth by reason that they which gouerne are very absolute in commaunding nothing regarding reason or iustice but altogether tendering their own particular and priuate commoditie and herein differ Kings from Tyrants and a good regiment from a bad 17 And to conclude the gouernment in Common-weales are also changed and altered by sects and newe Religions for nothing doth more maintaine the estate of the Common-welth then Religion and for this cause they that will vsurpe any Kingdome or Monarchie take aduantage by Religion for with it they draw the people to obey them wherewith they disquiet the Common-weales and all customs are broken and factions seismes partialities and dissentions are brought in as may be seene in those that haue brought in newe sects and altered good customs into badde vnder pretence of Religion As Mahomet who with his wicked sect infected all the Arabians the Xequi Ismael with interpreting the Alcoran after a newe manner brought in the Empire which the Kings of Persia nowe holde In the time of the Emperour Alonso King of Castile a certaine man in Affrick called Aldemon son vnto a Gentleman did rebell because an other Moore that was one of his companions and a great Astrologian verie well skilled in his Arte had told him that he should once become a mightie man so that this same Astrologian began throughout all Affrick to preache and declare the Alcoran praysing his fellowe and companion Aldemon and making all the people to beleeue that he shold be a great Lord and thereby he gathered such a company together which followed Aldemon that it was a wonderfull matter to beholde them and at length the matter was brought to that passe that Aldemon with all them that followed him fought a battaile with Alboachi King of Arabia who at that time was Lord ouer Affricke and ouerthrewe him and slewe him in the conflict and so Aldemon was made King of Arabia and Lord of Affricke The Anabaptistes and such other pestilentiall Heretickes by misconstruing the holy Scripture and sophisticallie expounding Gods word haue infected many places with their pernicious sect and caused many alterations and hurlie-burlies in diuers Countries not without the great hurt and losse of many Christians King Ieroboam builded a Temple and in it sette vppe a golden Calfe making himselfe high Priest of Idolatrie which he did because by his own example he should drawe the people to commit Idolatry that committing Idolatrie the ten Tribes which had rebelled against