he made him President of the Councell Iudas Machabaeus fortis viribus à juuentute suâ— Iudas Machabaeus was a valiant man from his youth he had beene alwayes bred vp in the warres Sit vobis princeps militia and therefore he made him Generall of the Armie For as Plato saith Quilibet ad ea idoneus est inquibus sapit Euery man is fittest for those things wherin he hath best skill Now when kings shall haue found out such fit persons as haue bin by vs propounded they are to distribute order their Councells and Counsailours to appoint their President charging them to keepe euery one his proper place and Station that they enuy not one another nor sue to be preferred to a supremer Councell and to haue a care that each man in his owne Councell be rewarded according to his good seruices For it is impossible but that he that treateth in all businesses must needs erre in some nor can he that is ouer charged with businesses giue good satisfaction vnto all But there are some that loue to double their files would if they could haue a 100. Offices at once pretending that there is want of fit men for those Offices seeking that they may be doubled redoubled and quadrupled on themselues They are like vnto another Gerion of whom it is sayd that he is in Hell because hee would be Three instead of One What will become then of those that would be twenty yea a hundred nay inioy all the Offices in a Kingdome These had neede of another farre greater Hell if that be not hell enough they haue already With the foresayd distinction and diuision of Councell and Counsailours farre better and more speedily will businesses be dispatched and the King shall be at more ease in his person and more at quiet in Conscience And the Counsailours themselues shall leade an easier life haue lesse time of trouble and more to study on State-businesses whereby with moderate paines they shall giue a quicker Dispatch to those things which come vnder their debating Let this therfore serue as a Conclusion to this discourse that in no kinde of hand Offices be doubled vpon one particular person nor put out of their hinges by the passion or pretension of those that haue a hand therein nor let Counsellours bee chopt and changed from one place to another nor your Councells confounded For this argues but small satisfaction in the Ministers and much distrustfullnesse in the Prince But let vs passe on CHAP. XIII The Author prosecutes the same subiect and shewes how Kings ought to carry themselues with their Counsells and Counsailours THis Order being thus settled for Kings they likewise are to haue a care that they keepe it by not altering businesses nor remouing either them or the men therein imployed out of their proper places for from the trucking and bartring of these things from this chopping and changing great inconueniences and mightie troubles are wont to rise in gouernment What a strange thing would it be nay what would become of vs all if that order which God placed as we told you in this Machina of the World should he altred if the earth should get vp aboue the Ayre and the Ayre should passe beyond the Spheare of fire what were this but to destroy the World So good gouernment in like manner is destroyed by the Ambition and Couetousnesse of those who not contented with their imployments and places draw businesses out of their right Current for to make themselues Lords and Masters of all and to pursue by this meanes their idle vanities ambitious humours and particular interest The Holy Ghost in that Misticall booke of the Canticles compares the Gouernment of the Church to a well ordred Army or pâ—tch't field where the pikes are ranked on the one side the shot on the other the horse in a third and all the rest in their due places appointed for them And in this well ordring and marshalling of the Men consisteth the strength of an Army A Christian and Church like Common-wealth by the good order that is kept therein is as Terrible as an Army with banners to it's Enemies and as beautifull as Tirzah and comely as Ierusalem in the sight both of God and Man And when Kings do hit right the distribution of their Offices and in giuing to euery one that which is fitting for him according to his condition and qualitie most certaine it is that euery man shall get aduantage thereby and proue morè excellent in his proper place and Office then those can be who haue beene imployed in other Offices and places And that they who haue beene deputed to such a Councell and well exercised therein shall far better know what belongs thereunto then those that haue not had experience and knowledge thereof Euermore presupposing that with the foresayd care and diligence choise hath beene made of the most sufficient For which reason we are to giue credit to euery one in particular and to all ioyntly in their Ministries as to selected persons and such as are their crafts-Masters in these kinde of matters For as the holy Ghost saith Vnusquisque in arte sua sapiens est Euery one is wise in his owne Art Knowing therein both how to speake and do According to this ground Kings cannot doe any thing better or surer for the good gouernment of their Kingdomes and satisfaction of their Consciences then to giue credit to each Councell in that which appertaineth vnto them and to leaue vnto their ordinary Councellours and Councels the Dispatch of all your running businesses without any particular Consultation vnlesse it shall more neerely concerne the State whereof as the King ought onely to be the Iudge and to giue his resolution what he will haue therein to be done So likewise must he lend them his hand and authoritie as far forth as is fitting proportionable to the bulke and qualitie of their Office without which they cannot well exercise the same Where as not to giue them that which they iustly deserue is a great impediment to their cumplying with the occasion to which are the substantiall part of their obligation and giues occasion to others not to yeeld them obedience respect which are the raines of that bridle wherwith the people are to be restrained and ruled And together with this they themselues must helpe to sustaine the weight and charge of gouernment wherein they haue so great a portion The Emperour Charles the fift of glorious memorie was much commended for the great care he tooke in conseruing the authoritie of his Ministers And it is not to be doubted but those ancient graue Ministers whom the people reuerenceth and respecteth for the place wherein they are and for the opinion which they haue gained by their yeares and experience and for the authoritie they haue to do either well or ill and for that power they possesse and which the Lawes grant vnto them ouer mens liues and
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
iustice in all Causes Answering to that his owne saying By me Kings reigne c. Which is as if he should haue said That their power is deriued from God as from the first and primary cause The signification likewise of this word King or Rex is and me thinks farre better declared if we shall but refer i'ts originall to another word of the primitiue Language where the Hebrew word Raga signifies amongst other it's significations To feede And in this sense it is to be found in many places of holy Scripture And from this Raga is deriued Rex Rego or Regno And Regere and Pascere amongst the Poets and euen also amongst the Prophets are promiscuously vsed Homer Virgil and Dauid put no difference betwixt Reges and Pastores styling Kings Shepheards Shepheards Kings And therefore in the 23. Psalme where the vulgar Latine reades Dominus regit me S. Ieromes Translation hath it Dominus pascit me The Lord is my Shepheard therefore can I lack nothing he shall fâ—ede me in a greene pasture and leade me forth besides the waters of comfort And Homer he styles a King Pastorem populi the Shepheard of his people in regard of that sweetnesse of Command wherewith he gouerneth them and the gentle hand that hee carries ouer them feeding but not fleecing of them Xenophon saith that the actions of a good shepheard are like vnto those of a good King So that the name of King doth not onely signifie him that ruleth but him that ruleth like a shepheard And the better to instruct vs herein the Prophet Isaiah speaking of that which the true Christian King our Sauiour should doe when he should come into the world saith Sicut Pastor gregem suum pascet in brachio suo congregabit agnos in sinn suo levabit foetas ipsa portabit Hee shall feede his flocke like a shepheard hee shall gather the Lambes with his armes and carry them in his bosome and shall guide them with young He shall perfectly performe all the Offices of a shepheard by feeding of his sheepe and by bearing them if neede be vpon his shoulders And of the selfe same King Christ God said in respect of his people Ipse pisect eos ipse erit eis in pastorem I will set vp a shepheard ouer them and he shall seed them And in the next words following he cals him ioyntly King and shepheard Servus meus David Rex super eos Pastor unus erii omnium eorum My seruant Dauid shall bee the Prince amongst them and they shall all haue but one shepheard And they shall dwell safely in the wildernesse and sleepe in the woods and none shall make them affraid And for the clearer signification hereof the first Kings that God made choise of and commanded to be anoynted hee tooke them from amidst their flâ—cks The one they sought after the other they found feeding of his flocke The Prophet Samuel whom God commanded to annoynt for King one of the sons of Ishai hauing scene the elder and the other seuen all goodly handsome men of a good disposition had no great liking to any one of them but asked their father Whether he had no more children but those And he said vnto him Adhuc reliquus est parvâ—lus pascit oves There remaineth yet a little one behind that keepeth the sheepe And the Prophet willed him that he should send for him for we will not sit downe till he be come hither shewing that to be a shepheard and to feed the flock was the best Symbole and most proper Embleme of a King And therfore I would haue no man to imagine that which Philon did feare that when we come to make a King we must take away the Crooke and put the Scepter in his hand The Office of a King I tell you and the Arte of ruling will require a great deale of study and experience For to gouerne the bigger sort of beastes and those that are of greatest price a man must first haue learned to â—aue gouerned the lesser It is not meete to Popp into great places vnexperienced persons and such as know not what belongs vnto businesse nor the weight of the charge that they are to take vpon them For indeede great Matters are not handsomely carryed nor well managed but by such as haue beene formerly imployed in businesses of an inferiour and lower nature And this choyse which God made of Dauid iumpes with this our intent He doth not say that he tooke him on the sodaine from the sheepefold and presently clapp't a Crowne vpon his Head but first bred him vp to feede the house of Iacob and his family and that he should exercise himselfe therein For a well ordered house and a family that is well gouerned is the Modell and Image of a Common-wealth And domesticall authoritie resembleth Regall power And the good guidance of a particular house is the Exemplary and true patterne of a publicke State It imbraceth and comprehendeth in it all the sorts of good gouernment It doth treate and set in order those things that appertaine to Policie Conseruation and the direction of Men as well in regard of Commanding as obeying What other thing is a house with his family but a little Citie And what a Citie but a great House Many houses make a Citie And many Cities make a kingdome And in point of gouernment ihey onely dâ—ffer in greatnesse for howbeit in the one they are busied more and in the other lesse yet they tend all to one end which is the common good And therefore S. Paul and other Saints and wise men are of opinion that hee that knowes not how to gouerne his own house well will hardly gouerne another mans The Emperour Alexander Severus visiting the Roman Senate did inquire how the Senators did rule and gouerne their owne priuate Houses and families and sayd That that man who knew not how to command his wife and his Children to follow his owne businesses to make prouision for his house and to gouerne his familie it were a madnesse to recommend vnto that man the gouernment of the Common-wealth Amongst those the famous Gouernours Cato the Roman was preferred before Aristides the Grecian because the former was a great Pater familias or father of a familie and the latter was noted to be defectiue in that kinde So that the life of a shepheard is the Counterfeit or Picture of gouernment as is to be seene by his assistance in his Office in the care of the wellfare of his flocke in the obligation of the Account that he is to make in the offence that he is to finde by Wolues and Theeues and in the solicitude and watchfullnesse which those ordinary dangers doe require wherein his flocke stands and more especially when the shepheard is wanting vnto them And it is so proper vnto a King to feede his flocke that when our Sauiour Christ fed that multitude of people which followed him in
his ignorance and by holding his peace is reputed wise Which the Holy Ghost confirmeth vnto vs in that place of the Prouerbs where it is said Stultus si tacuerit sapiens reputabitur si compresserit labia sua intelligens A foole when he holdeth his peace is counted wise hee that shutteth his lips is esteemed a man of Vnderstanding It is great wisedome in a man to know then how to hold his peace when hee knowes not how to speake to the businesse And great discretion in him rather to couer his defect then publish his ignorance Answearing vnto that which a Law of the Partida deliuers speaking there of a King Esiâ—l no fuere home de gran seso por lassus palabras entendran los homes lamenqua que ha del And if he shall not be a man of great wisedome by his words the people will vnderstand the want he hath thereof Wisdomes defect is supplied by silence And it is S. Gregories censure vpon these words of Iob Vtinam taceretis vt putaremini esse sapientes Oh that you would altogether hold your peace and it should be your wisedome At least it is the Counsaile of the wise that Kings ought to striue and indeauour that no man should know all their store nor be able to fadome the depth of that their sea of knowledge for the danger of the discouerie of a deceit for many times it importeth more in those that are led away with affection and those likewise that are strangers to be ignorant whither and how far the worth and wisedome of a Prince extends it selfe then the experience and proofe thereof And because sometimes vpon occasion Kings are forced to discouer that which otherwise were fit to be concealed it is very meete and conuenient that they should vse few graue and well-weighed words making no shew of their owne proper satisfaction Wherein wise men haue found much greatnesse besides an augmentation of their wisedome and prudence Qui moderatur sermones suos saith Salomon doctus prudens est He that hath knowledge spareth his words Homer saith That in Kings and such as praeside and rule short and full language deliuered with Maiestie is much to be applauded commended And Socrates giues this Precept to his king In all that thou shalt say thinke or doe beare this alwayes in thy memorie that thou art a King and therefore oughtst not either to doe or say any thing vnworthy so great a name Octauius Caesar when he was to speake to the Senate or people of Rome did neuer performe that Office but with a great deale of good Order in his words and deliberation in his matter committing first to memorie that which he was to say vnto them And if the businesse were of great weight consequence indeed he brought his papers along with him and deliuered them his minde in writing because hee would say neither more nor lesse then what with premeditation he had resolued to acquaint them with all And aboue all the particular if not the onely remedie to solder all breaches and defaults of knowledge and experience in businesses is that receipt which we haue from the son of Syrach who aduiseth his sonne not to determine any thing without Counsaile Fili sine consilio nihilfacias post factum non poenitebis Which the Vulgar rendreth thus Do nothing without aduice and when thou hast once done repent not For if it hit right the glorie shall be thine and if it miscarry thou shalt find sufficient excuse Cicero was wont to say that he did esteeme it a greater honor vnto him to erre following Platos opinion and counsell then to happen right and to hit the nayle as we say on the head by adhering to others of lesse credit and reputation It is a rule of prudence saith S. Hilary That a wise man should aske aduice in that he knowes not For that man is very apt to erre that is not willing to heare stands in his own light that neither knowes how to aske nor how to apply himselfe to other mens opinions Being as it is in the Prouerb Mas ven quatroqi ois que dos foure eyes see more then two And with so many eyes doth a man see and with so many eares doth a man heare by how many the more friends he hath to aduise him Doe not as many doe and haue done perswade thy selfe that thou knowst more then all the world besides an ordinary disease in Princes who seeing themselues seated in such high thrones to be so rich and so powerfull take themselues to be the wisest and prudentest men vpon earth Yet let them know that they brought not from their mothers wombe more prudence or wisedome then other ordinary folkes Nemo enim ex regibus aliud habuit natiuitatis initium King and Clowne Rich and Poore when they are borne draw in the common ayre and being fashioned to be flesh after ten monthes compaction in blood fall vpon the earth which is of like nature The first voice vttred by Kings is Crying as all others doe There is no King that hath any other beginning of birth For all men haue one entrance vnto life and the like going out We come all into the world with our bare skins on our backs and as naked of knowledge as cloathes being subiect in the rest to industrie instruction and others counsaile and aduice which is that which supplieth the defects of nature Rationall soules are all of them equall and alike in their creation and essentiall perfection though they differently discouer themselues in some bodies more then in other some in regard of the better or not so good disposition of the Organs and by consequence their vnderstandings come to be differenced and the conceipts of the one to bee of a higher straine then the other A man shall see more clearely through a Christall glasse then that which is of a thicker and grosser mettall Our body is nothing else but a glasse nor haue all bodies this good disposition Nor haue Kings ioyntly with their power the selfe same measure in their vnderstanding wisedome and prudence But say they had it will be no hurt to them but a great deale of good and aduantage to heare and take aduice For audiens sapiens sapientio rerit A wise man by hearing will be made the wiser Audi consilium vt sis sapiens in nouissimis tuis Heare counsaile and receiue instruction that thou mayst be wise in the latter end And neuer in hard and difficult businesses should any man be he neuer so wise refuse to take aduise And besides it sauours of much wisedome not to doe any thing without it Qui agunt omnia in Consilio reguntur sapientia With the well aduised saith the holy Ghost is wisedome And there is no man so wise that is wise in all things The best and skilfullest Physitian in the world knowes not how to cure himselfe neither
remoued from that wherein they are already placed vnlesse it be to your Presidentships of your Chanceries and Visits of the Kingdome and that they themselues of euery particular Councell should haue the nominating of their Presidents it would in matter of gouernment be of great importance First of all by these meanes would cease those anxieties vexations and cares wherewith all of them liue of being translated from one Councell to another as also that extraordinary negociating and labouring for this end and purpose Those that are of the Councell of Hazienda pretend to be preferred to that of the Indies de los Ordines And when they haue attained to these they aspire to that of Castile So that out of this ambitious humour none of them sticke fast or keepe firme footing but from the very first day wherein they enter into one of these Councells their mindes are wandring pretending to better themselues by chopping and changing from Councell to Councell And the mischiefe of it is That in these Pretensions they wast and spend that time which they should bestow in studying those points which belong to their own Tribunall For the curing of this sore in the Councell of the Indies in former times those Counsellours had a larger allowance and greater Pension then any of the other Councells obliging them thereby to settle themselues where they were placed without pretending to budge or to leape from one Councell into another making themselues thereby capable of all those difficult businesses of the Indies which good effect then ceased when the Salaries were made all a like And if this Order which I speake of had beene well and truly kept the disorder which is in these pretensions of change had beene remedied and men would haue beene more practicke and better seene in those businesses which are treated in euery one of them being so different and of so great consequence and so hard to be vnderstood that they will require the study and assistance of many yeares to vnderstand and know them aright And as the holy Ghost sayth it is contrarie to the rules of good gouernment and of prudence to put one vpon that he vnderstands not and to commit weighty affayres vnto him who vndertaking them as being tyed thereunto by his imployment knowes not whether he be in the right or no though perhaps he presume he is Likewise there should be much more care had in the prouision of those places of other Audiencies and inferiour Courtes of Chancerie to the end that in them might be bred vp such subiects in qualitie learning and vertue that out of them Election might be made of fit men for greater Counsells And that the Presidents should be chosen out of the said Councells in which they were bred vp it is very conuenient and grounded vpon good reason For hauing beene conuersant in them some yeeres by the concourse of so many things as dayly offer themselues thereby will be better knowen their talent and capacitie their truth their treating their integritie and all the worth and parts of their person whereby the election that shall be made will be much the better more certaine in the things vndertaken and more safe and secure in matter of conscience And who is he can doubt but that those Counsailours which haue beene for a long time in your supremer Councells will haue greater knowledge of the qualitie and substance of those businesses which are treated in them together with those necessary circumstances which make for their better expedition Besides they will more prefectly know the State wherein the businesses of that Tribunall stand without being driuen to haue recourse vnto others to be better informed spending and loosing much time therein Againe they know which is a matter of no small consideration the rest of the Counsailours as also their condition their abilitie their cleannesse of hands and heart and their good or bad parts for there better then else where are they discouered And this knowledge is very necessary in Presidents for to deliberate and make choise vpon all occasions of the fittest persons that are to be trusted with businesses of importance And it is of no lesse consequence to take notice of the suitors and pretenders for to know how to carry themselues towards them to take particular knowledge of the good customes ceremonies preheminencies and priuileges of those Councells that they may be kept and obserued and that the authoritie of the Tribunall may be maintained and all discordes and Competitions a voyded All these things are learned with time and that experience which euery one hath of his proper Councell wherein it is very requisite that the President be a Master and not a Schollar as he is who enters newly into a Councell though he haue serued many yeares in another and of no little inconuenience are the nouelties which they both attempt and do who are admitted without this experience being desirous to accommodate and order things according to the measure of their own dâ—scourse And howbeit the want of experience be in Counsailours a matter of much consideration and may be tolerated and borne withall in some yet in realtie of truth the lacke thereof in a President is intolerable and very preiudiciall to the whole Common-wealth And from thence arise many great mischiefes and those remedilesse For some out of ignorance and some out of flatterie do leane to their opinion whereby many vniust decrees passe whilest the experienced and wiser sort which euermore are the fewer haue not power equall to their sufficiencie to turne the course of the streame And for this reason so many difficulties offer themselues so many differences are raised amongst them and so many resolutions delaâ—d and put off and peraduenture erre in the end too which would haue required a quicke and speedy Dispatch But when a President hath that experience which is needfull he will not gâ—ue way to these delayes but being priuie to his own sufficiencie and confident that he is in the right looke whaâ— he presseth and affirmeth the authoritie of his persâ—â— and place will make it good and strike a great if not the only stroake in the businesse For these and dâ—uerse other reasons in all well gouerned Common-weaâ—ths and Communities I would haue them make choise for Gâ—uâ—rnment of such subiects as haue beene bred vp and â—u'd some yeares in them for they cannot but haue a great aduantage of those that are strangers thereunto tâ—ough otherwise of equall parts And this is the trace and trâ—cke of the Holy Ghost marked out vnto vs by S. Paul Omnis enim Pontiâ—ex ex hominibus assumptus pro hominibus constuâ—itur For euery high Priest taken from among men is ordained for men For it matetreth much that the head be of the same substance as is the body and that all the members be of one and the same kinde not to haue a head of gold a body of braffe and feete of clay like vnto
should make him be so As a painted man which is no man cannot properly be said to be a Man The holy Scripture styles those Hypocrites which doe not administer Iustice for they haue no more in them of Kings then the apparent or outward shew as the Scepter and the Crowne and other their regall roabes and ornaments And it is worthy your consideration and it is no more then what their holy Doctors and learned Interpreters of diuine Letters haue obserued That a good King and Iustice are brothers and sisters and so neerely twinn'd that you can scarce make mention of the one without the other The Prophet Esay representing the feruent desire of all the world and the voyces and cryes of the Patriarkes who with such instance and earnestnesse did call for the comming of tâ—-Sonne of God saith Rorate coeli desuper nubes plâ—nt iustum iustitia oriatur simul Ye heauens send the â—eaw from aboue and let the cloudes drop downe righteoâ—snesse let the earth open and let saluation and Iustice grâ—we forth let it bring them forth together And in another place as if God did answer these the desires of the Iust â—e sayth Ecce dies veniunt dicit dominus suscitabo Danâ—â— germen instum regnabit Rex Sapiens erit faciet udicium et iustitiam in terra Behold the dayes come â—â—ith the Lord that I will raise vnto Dauid a righteous â—â—nch and a King shall raigne and prosper and shall execâ—â— iudgement and Iustice in the earth And in the third bâ—â—ke of the Kings God being willing to grace and autorize the person of Salomon who was the Type figure of the true King of Kings our Sauiour Iesus Christ had no soner the Crowne set on his head the possession of the Kingdom settled vpon him buâ— there was presently offred and put into his hands a great occasion for to shew his prudence and wisedome and his great noblenesse and courage for to do iustice The Case was a common and knowen Case it was betwixt two women that were friends and Companions who leading a lewd and dishonest life were deliuered or brought to bed both at one time and sleeping together in one bed the one of them being oppressed with a heauie sleepe ouer-layd her childe and when she awaked shee found it to be dead And at the same instant without being felt or perceiued by her Companion she puts me the dead childe by her and tooke the liuing childe to her selfe But this theft could not be so couered for all her cunning carriage but that the other knew that the dead childe which was layd by her side was not hers but the liuing The other with a great deale of impudencie and dissimulation deny'de it And because they could not agree vpon the busines they resolued to goe to King Salomon before whom the busines was continued with the like stiffenesse and obstinate contestation giuing each oâ—â—er the Lye and other the like bold and vnciuill speeches as â— vsuall with such kinde of women The King finding no moâ—e proofe nor reason of credit in the one then the other commanded a caruing Knife to be brought into the open Couâ—â—e thaâ— diuiding the liuing childe in the midâ—st the one haâ—â— should be giuen to the one and the other to the other Thereuâ—on the true Mother trembling and quaking and feeling that knife a ready in her owne bowels which was to part her â—â—ilde in twaine besought the King that this his sentence migâ—t not be executed but that the childe might be deliuered oâ—r whole to the other Which being well weigh'd and consiâ—â—red by this wise King and good Iusticer he knew thereby that she was the true Mother and so gaue order that the childe should be restored vnto her And the holy Scripture saith That the same of this notable peece of Iustice was divulged farre and neere and that there grew thence a great respect in all the people of Israel towards this their most prudent King who had with so much iudgement and wisedome administred Iustice. Audiait itaque omnis Israel iudicium quod iudicasset Rex et timuerunt Regem videntes sapientiam Dei esse in illo ad faciendum iudicium All Israel heard the iudgement which the King had iudged and they feared the King for they saw that the wisedome of God was in him to doe Iustice. So that when they saw how iust a King he was and with what a deale of vprightnes he did administer Iustice the people shouted for ioy and cryed out that his wisdome was from heauen and though he were then very young they began to feare and reuerence him very much And therefore if a king will be beloued esteemed and respected of his subiects he must be a iust King For most certaine it is that if Kings will pretend honour authoritie credit estimation and respect they cannot take any better course for it then by giuing to euery one that which appertaineth vnto him with a iust hand Summum in regibus bonum est saith Saint Gregory iustitiam colere ac suae cuique iura seruare It is the greatest goodnesse and highest commendation in Kings to honour iustice and let euery man enioy his proper rightes and priuiledges And so it is that there is not any thing whereby Kings doe more gaine the Common voyce for the augmentation of their authoritie and increase of their Estates or that doth more incline the minds of their subiects to respect obedience then to know that they are wise sincere full of integrity of great zeale in the administratioÌ„ of Iustice. For then all wil willingly obay him heartily loue him liuing in an assured hope that all his actions wil be measured weighed and crownd with Equity and Iustice. Let therefore the Conclusion of this discourse be That according to Plato the greatest prayse that can be giuen to a King is in consideration of this Vertue for as wee will shew you by and by it imbraceth all vertues in it selfe And there is not any Title more honourable or that doth so quadrare so square and sute with a King as that of lust whereby a King is made as it were a God vpon earth and becomes like vnto him in rewarding and punishing Anaxagoras and Homer called Kings Iovis discipulos Iupiters Schollers because in imitation of the Gods they did administer Iustice. And anciently they were tearmed sacratissimi most sacred In effect Iustice is a vertue truely regall and most proper vnto Kings because it appertaines vnto them by Office and doth constitute them in their being of Kings for without it they cannot be And therfore your Aegyptian Theologians with one and the same symbole which was an open-Eye did signifie both a king and Iustice. For neither a king without it nor it without a King can performe their office And therefore Plato calls her the Ouerseer and the Reuenger of all things
let the tree stand might haue pleasurd a many and that many a time and oft whereas now it could but content a few for the present and peraduenture not so well pleased neither because thereby all hope was taken from them of hauing the like againe Alexander the great who was very liberall in his gifts said once to this purpose I like not that Gardiner that puls vp the trees of his garden by the roote Giuing thereby to vnderstand that a King is a faire beautifull and dainty delicate Garden wherein like so many trees are planted the Kings rents and juros reales and whiles the rayzes or roote of them shall remaine aliue and whole they may yeelde good store of fruit but if they come once to be rooted vp they presently grow dry and wither away In the fourth Chapter of the Prophesie of Daniel is set downe that dreame wherein the King of Babylon Nabucodonosor saw that huge high tree whose top did reach vp to Heauen and whose boughes did stretch and extend themselues to the vttermost ends of all the earth and so laden with fruit that there was prouision and sustenance sufficient for all the Men and beasts of the world and was a shadow and shelter vnto all that came vnder it And Daniel by the helpe of the diuine Spirit declaring this dreame told him Arborem quam vidisti tu es Rex The tree that thou sawest is thou O King That tree was an expresse signification of that King and of the Vastnes and greatnesse of his Monarchie and of that which conueneth and is proper to such Monarckes Which is To communicate their fruit to all To sustaine and maintaine their subiects and to hugg and defend them vnder the shadow of their wings And this is said to haue beene and to haue contineued with that Monarke whilest the tree stood whole and sound But the Dreame and it's declaration proceeded farther and Daniel told the King That after he had seene the beautie and greatnesse of that tree he heard likewise a most strong and fearefull voyce from Heauen pronouncing a most heauie and rigorous sentence that the tree should be hewen downe and the boughes lopt off and so wholy and vtterly destroyed that the creatures that came thither and were fed and maintayned by it's fruit fled thence and forsooke it Yet the stump of the rootes thereof was left in the earth and bound about with a bond of brasse and yron c. In this dreame were signified three things declared by the selfe same Prophet with the same Spirit of God First The fall of that King and Kingdome in those lopt boughes and the hewing of it downe and leauing it fruitlesse Secondly That which vsually befalls Kings who not hauing wherewithall to giue all those doe leaue and forsake him which before did follow him Thirdly That when the rootes remaine there is hope that it may be restored and returne to it's former greatnesse As was to be seene in this King whom God so seuerely punished for his sinnes For the rootes of the said tree remained still whole and sound and were a most certaine prognostication and assured hope that hee was to be restored to his former Estate So that when in Kingdomes the Rayzes of the rents royall remaine whole and intire though in the giuing away of the fruites there be much bounty and liberalitie vsed those breaches may be made vp againe which are occasioned by so large a hand But when the rayzes are grub'd vp when the roote that should giue sap and life is gone there is not any means of restauration to be made or found though Kings should charge their Kingdomes with neuer such excessiue tributes and draw as they say the very heart blood from forth their subiects bodies In a word therefore there ought to be had in giuing Order Moderation and Temperance For a Prince that giues without these conditions is not Liberall but Prodigall a great scatterer and waster and if not contenting himselfe with the fruites of the tree he will haue a pull at the rootes Lord haue mercy on that Land for it is to be feared that King will turne Destroyer Giuing hath it's times its taxe it's limits and it 's orderly maner in the doing thereof The excesse whereof doth crosse and contradict distributiue Iustice. Wherein is to be considered the kings abilitie then the seruices and merits of the persons and last of all the Distribution it selfe which must be done with discretion and prudence For all must not be throwen vpon one either part or partie nor kings be like riuers which rising out of their bedds breaking forth beyond their bounds vndoe some and enrich others robbing many to raise one God free euery good Common-wealth from such distributions as these which are rather destructions then distributions and actions of Iniustice not of Iustice. And God I beseech him so illighten the vnderstanding and heartes of Kings that they may in an orderly kinde of manner conferre their fauours and giue rather reasonable rewards to many then extrauagant ones to a few For the raine doth then most good when all haue the comfort of it But when it powres downe in one place alone that marr's and spoyles all Some grounds for want thereof are parched and dryed vp and other some by too much are ouerflowen and made fruitlesse In like manner a King showring downe all the water of his liberalitie vpon one particular person it cannot but breede a generall discontent and languishment in all the rest of his subiects And more is the hurt which resulteth from those that are offended with the great fauours conferred on others then the good that ariseth from those that are benefitted by them For the first neuer forget the wrong they thinke they haue receiued And the second treate of that they haue receiued as of a due debt And all these and a great many more inconueniences grow from the not true obseruing of this distributiue Iustice. Let Kings conferre fauours on their publicke Ministers and vpon such persons as haue done them great and notable seruices both in Peace and in Warre for this will be well pleasing and very acceptable vnto all and will oblige them all to new seruices And such a generall content will it cause in all sortes of people that it will make them to brook with the better patience those great fauours which are vndeseruedly done vnto others being in themselues men of no merit in the world I would not haue Kings to be too much carried away with the inclination of their own mindes for as they are Kings they will euermore be apt to giue much But I would haue them to place their eyes as also their consideration vpon the qualitie of the person to whom they giue according to the rules of Distributiue Iustice. For from that in the receiuer and this in the Giuer is formed that Temperance Moderation and Equitie which giues liberality it's being and makes it to be
ought to bee nominated for the sayd Offices LLet vs consider a King saith the Philosopher in his Kingdome as we would a father of many children in his familie Societas enim Patris ad filios Regni praese fert effigiem The societie of a father towards his children represents the true forme of a kingdome Let any man compare the power royall to what hee will and according to Aristotles opinion hee shall finde no one thing that doth fit so well with it or giues it so much fullnesse as the Title of father who day and night beates his braines and imployes all his whole study on that which is most fitting for his children regarding more the good which hee may bee able to doe them then any profit that he expects to receiue from them How many times whilest his children are a bed and a sleepe doth the father lye awake casting and deuising with himselfe how he may mantayne them and better them in their Estate What a deale of care doth hee take to get his daughter a good Husband who is dearer vnto him then himselfe Great is his care but much more ought the care of a king to bee in giuing to their kingdome good faithfull and diligent Ministers to the end that they may doe all possible diligences as hath beene sayd heeretofore fixing alwayes their eyes on the Common good and directing likewise their owne particular in the same way That which I would say to expresse it in plainer termes is this That they are not to subiect the Offices to the commoditie of the men but to seeke out men that are fit and sufficient for them When Saul was resolued to recommend vnto Dauid that Duell or single Combat against the Gyant Goliah the better to accommodate him as also therein to honour him the more hee put his owne rayment vpon him and an helment of brasse vpon his head and a brigandine and all the rest of his owne compleat Armour but Dauid who was a man of little stature and not accustomed to shut vp in harnesse found the weight thereof to be too heauie for him and very troublesome to his body yet notwithstanding to obey the Kings Command and that hee might not seeme to reiect the honour the king was pleased to doe him hee was willing to make tyrall Si armaâ—us posset incedere Whether hee could goe in it or no for he had neuer proued it But when hee found hee could hardly goe in it and that he had not the free libertie and command of his body hee sayd vnto the King Non possum sic incedere quia non vsum habeo I cannot goe with these for I am not accumstomed And therefore rather made choyse to betake himselfe to his sheepheards staffe his stones and his sling which he knew well how to vse then to put on the Kings royall rayment together with his rich Armour and afterward to giue an ill account of what was committed vnto him But where shall you meete with the man in these dayes that is like vnto Dauid Nor is it fit for Kings in this particular to imitate Saul for we dayly see notable Losses in matters of Warre and Peace by accommodating and honouring such persons with Offices as had neuer beene trayned vp in them wanting that sufficiencie of knowledge which is fitting for the administration of them As for your Prebends and other Ecclesiasticall Dignities whose nomination appertaineth vnto Kings they had neede take the greater care therein by so much the more by how much spirituall things are of more importance then Temporall Your ancient Canons and Councells will bee your direction in this case and teach yee what yee are to doe and doe inforce it with such weighty and effectuall reasons that they are worthy to be read and considered by Kings when they make the like Elections or Nominations to the end that they may not erre therein And heere will I bring to their remembrance that which God did when that famous and ancient Tabernacle was to be built which was to be a figure of his holy Church Who as the Scripture tells vs nominated Bezaleel a curious workeman in all manner of workemanship whom he filled with his holy Spirit and indewed him with wisedome and knowledge from heauen that hee might finish that worke and bring it to perfection God himselfe hauing drawen the plot and being the chiefe and principall Contriuer thereof And if for that dead Edifice for which humane skill and dexteritie might seeme to haue beene sufficient there was made choice of a man of such singular wisedome and such admirable partes as is there mentioned in Exodus for the gouernment of a kingdome for the ordring of a Common-wealth for to put euery thing in it's right place and to administer Iustice equally to all giuing euery one that which is his things all of them of such great importance and which doe so much beautifie and grace this mysticall body of the Church what ministers will it bee necessary that Kings should seeke out and inquire after Namely Men that are full of the spirit of God wise vnderstanding men good Christians and adorned with all manner of Vertues And if they will not beleeue me let them looke vpon that first Election which the Apostles made when Iudas turned Apostata despayr'd and hung himselfe In which Election they made choyse of Saint Mathias a man well knowen as one that had beene bred vp amongst them and from whom they had receiued very good satisfaction Oportet ex his viris qui nobiscum sunt congregati in omni tempore quo dominus c. Testem resurrectionis eius nobiscum fieri vnum ex istis Wherefore of these men which haue accompanied with vs all the time that the Lord Iesus was conuersant amongst vs c. Must one of them be made a Witnesse with vs of his Resurrection I say that when Kings finde sufficient partes and aduantagious abilities in those whom they know and haue neere about them and in their Court the Election may in all likely-hood seeme to light more safely and happely vpon them then any other For they who being still in our eye discouer no faultes it may be presumed that they haue not any For if they had in such persons they would hardly be hid And let this be exemplified in some nay many of those your pictures which being beheld a farre off seeme to be curious peeces but drawing neere vnto them appeare to be but course worke and discouer great faultes And therefore Diogenes sayd you must stand aloofe to looke vpon great Statuas And I say That he who in his speech seemeth to be wise and discreete ought to be taken for no lesse For by a mans silent reseruednesse and holding his peace it is not much if he passe for a wise man because the Holy-Ghost saith Stultus quoque si tacuerit sapiens reputabitur Euen a foole when he holdeth his peace is
to sent and winde out So that hee shall nose out any thing whatsoeuer though neuer so farre off and without seeing or hearing them be they neuer so secret and hid shall make a right and true iudgement of things By this quicknesse of sent they vnderstand that nimblenesse of apprehension sharpenesse of vnderstanding and sagacitie which a King ought to haue borowing the Metaphore from your Line-hound or blood-hound who running vpon the sent and nosing the footing of what he is put vpon discouers the game he pursues be it in the thickest brakes and closest bushes in the Forrest Hee must be so subtill and so quicke of sent that nothing must escape his knowledge nothing be hidden from his vnderstanding he must like a Surgeon search into the depth of the wound there is no mysterie so secret which hee must not pry and diue into he must nose from a farre the impstoures artifices fraudulent dealings and cunning disguises of those that go about to deceiue him When wee will signifie such a mans trace or which way hee tends Wee vsually say Ya yo avia olido algo desso Now I begin to smell his drift I haue an inckling what hee intends But Kings must haue more then an Inckling they must haue a full knowledge of all There must not be that thing in the world which mainely concernes them and their Kingdomes which they must not winde and sift out And from that high place wherein they are seated they are like sentinalls in a watch-Tower to see and make discouery of all the cunning practises and diuelish plots deuised against them and of the slye and subtile carriage of such crafty and double-dealing men with whom they treate be they Naturells or Strangers For as it is in the Prouerb La nistad del anno viuen con arte y engâ—nno y la otra parte con enganno y arte One halfe part of the yeare they liue by arte and deceit The other halfe part by deceit and arte And because these workers of mischiefe arme themselues with the more care and lye in closer ambush against Kings and their great Estates it is necessary that they likewise should stand vpon their guard and be very vigilant and circumspect not only for to discouer their proiects and to defend themselues from their designes but to take them in the manner Or as it is in the Spanish prouerb Cogerles con el hurtoen las manos Whilest the theft is yet in their hands to lay hold on them One of the greatest Attributes and noblest Titles which holy Iob giueth vnto God is that where he sayes Apprehendit sapientes in astutia eorum That hee taketh the wise in their owne craftinesse He well vnderstands vpon what point insist the Sophistries and fallacies of the wise men of this world and at what marke their Counsailes ayme Et consilia prauorum dissipat He disappointeth the deuises of the crafty and scattreth the Counsayles of the wicked And what they haue forget in their hearts hee hammereth in that sort that they shall not fulfill their desires Cogitationes malignorum The cogitations of the wicked So sayth another letter Hee calls them Malignos that are men of a noble heart That haue a thousand turnings and windings Another Letter hath Versutorum Variable oft changing subtile shifting being all of them true Epithetes of a double disposed and crafty generation Ne possint implere manus eorum quod coeperunt That their hands cannot performe their enterprise nor make an end of the web which they haue begun to weaue but their Counsell is carryed headlong meeting with darkenesse in the day time being taken in their owne net as Absalon was with his owne hayre neuer being able to set the same foote forward againe Christ calls these kinde of men Foxes which neuer goe on in a straight and direct way but crossing from one side to another and making many doubles as he doth that hath doubling thoughts and playes with the Foxe Wyly beguile yee And by this beast did the Egyptians signifie that man which vseth double dealing and in his words and workes is nothing but impostures tricks and deuices Vae duplici corde labijs scelestis terram ingredienti duabus vijs Woe to the double heart to deceitfull lips and to the sinner that goeth two wayes To deale with these men will be required a great deale of prudence and sagacitie a Countermine must be made and a pit digg'd whereinto they may fall that like silk-wormes they might be wrapped and inuolued in the same bottome that themselues haue wrought to their vtter vndoing In insidijs suis capientur iniqui saith the wise man The transgressours shall be taken in their owne naughtinesse Their plots and proiects shall make for their finall perdition When the Pharisees with soft smooth words questioned our Sauiour Iesus Christ what should be done with that woman whom they had newly taken in the Act of adulterie made vse of that his admirable prudence and wisedome accompanied with the simplicitie and harmelessenes of the Doue saying vnto them Qui sine peccato est vestrum priâ—â—us in illam lapidem mittat He that is without sinne among you let him first cast a stone at her And presently thereupon hee stouped down and fell to writing with his finger on the ground to the end that without making them farther ashamed being conuicted by their own conscience they might one by one get them gon and leaue the poore woman free These men came armed with the Serpentine subtletie of the Diuell and presuppossing that he would haue absolued her of that crime they would then haue accused him for an infringer and breaker of the Law And in case hee should haue condemned her they would haue charg'd him with crueltie But our Sauiour was euery way well prouided for them and to this their pestiferous poyson he applyed the pure and perfect Treacle of his prudence The like trick they would haue put vpon him with no lesse cunning when they demaunded of him whether it were lawfull to pay tribute vnto Caesar or no Conuincing them with the very same peece of money which they brought vnto him telling them Reddite ergo quae sunt Caesaris Caesari quae sunt Dei Deo Render therefore vnto Caesar the things which are Caesars and vnto God the things that are Gods It is a great happinesse for prudent Kings and for those Princes also that haue not as yet gained with all men the opinion of wise that some occasions might be offered vnto them wherein they might catch these crafty subtill Foxes And they ought purposely to hunt after them to perfourme some exteriour and publick actions in order to this end And so to carry them that all the people may take notice of them For therby they shall gaine a great deale of authoritie and reputation throughout the Kingdome And of all both subiects and
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
gracious fauours vpon them And this is very necessary in all well ordred Common-wealth to the end that all might indeauour to take paines and study to deserue well For reward inciteth men to labour And as Salust saith were it not for hope of reward few or none would be good It makes much likewise for the honor and credit of Kings For in no one thing can they gaine themselues greater reputation then by honouring those that are good and vertuous The Romans had likewise another Councell which was called by the name of Censura or Reforming of manners which did not in the Common-wealth permit publicke delinquents which might cause either trouble or scandall to the State and to the end that such ill disposed persons might not escape punishment For where there is neither hope of reward nor feare of punishment there can we haue no good thing no Common-wealth nor no Congregation of men to last and continue when as the good and vertuous are not rewarded nor the lewd and seditious punished For if one part of the body be infirme and be not holpen in time the maladie extends it selfe and goes creeping and spreading it selfe ouer all the whole body And therefore it is sitting that Ministers should haue an eye to see what vices what disorders what ill corrupted manners disturbe and molest a Kingdome and to haue a care to cleanse and cure the Common-wealth of them dealing with them for the publicke good as wise Physitians do for the Bodyes-safety Who in the curing of infirmities for the securing of the whole cauterize this or that member and if neede be cut it off Now your infirmities and diseases which are quickly knowne are as easily cured a great meanes of the remedy resting in the discouerie but those which with time waxe olde grow in a manner incurable the Aliment and fomenting of them consisting most in their concealement For as in suffering and dissembling a fore it but rankles the more and of ill becomes worse So to beare with insolent offenders and to winke at their foule faultes is as if a man should fauour a wound too much wherby as it so do they daily grow worsâ— and worse For it is too too well knowne that to malignant dispositions the more lenitie is but the more licence of offending and open mercie proclaimed Crueltie Let the end of this discourse be that the Councells and Counsellers being seated and setled in the forme aforesaid the King likewise apply himselfe to treat truth with them and to deale plainely with them in whatsoeuer businesses shall offer themselues to be debated of And let him not perswade himselfe that there are too few of euery Councell for if they be chosen and selected men few will suffice and many serue to no other end but to trouble each other and to delay businesses For howbeit it be true that it is euermore good to heare the opinions of all for to ventilate and sifte out a cause throughly yet the determination ought to passe through the hands of a few but withall good and experienced persons that they may not erre in their sentence Of the Emperour Alexander Seuerus who was a man of singular wisdome it is reported that for the resolution of those businesses which he vndertooke he called onely vnto him such Counsellours to whom such businesse did more properly appertaine and had most knowledge and experience in that which was to be treated Vndè side Iure tractaretur solos doctos in consilum adhibebat Si verò de re militari milites veteres senes ac bene meritos locorum peritos c. So that if it were a Law-businesse he onely called the Learned in the Lawes to Councell if of warfare olde beaten Soldiers aged and well-deseruing Captaines and of approued experience in their place And so in the rest For as the Philosopher saith Impossibile est vel certè admodum difficile vt qui ipsa opera non tractat peritè valeat iudicare It is impossible or at least certainly very hard for to iudge iudiciously of those things wherein a man was neuer yet imployd But that which hath beene a mans Office and continuall Exercise in this he must needs be wise and cannot choose but speake well to the point Quilibet adea idoneus est in quibus sapit saith Plato Some there are that are wise but like the Troians too late They know what is to be done but are too long in doing it and therefore it is necessary to adde hands to Counsell and force to wisedome yet still allowing the Councell somuch time as things may come to their true ripenesse and maturitie For as it is in the Prouerbe Harto prestò se haze lo que bien se haze That is quickely done that is well done And very necessary is that pause and breathing wherewith Kings goe ripening great businesses And exceeding fit it is that they should goe soberly to worke take time and leasure inough and that in their consultations they should vse feete of leade but in the execution of them hands of steele Which being once well grounded and both the Conueniences and Inconueniences throughly weighed though in these great and weighty affaires there are neuer some wanting that will follow that part which hath least ground for it and yet perswade themselues that they onely are in the right and that all the reason in the world is on their side let them goe roundly to worke and after a concluded consultation let them shew themselues constant in the execution thereof For as another Philosopher said Cunctaâ—ter aggrediendum est negotium verùm in suscepto constanter perseuerandum A maine businesse must haue a slow motion but when the wheeles are once set a going they must neuer stand still till it haue finished it's intended worke And the Prophet Esay ioyned the spirit of fortitude to that of Councell For Counsaile little auaileth that is deuoid of force and strength to execute Vile est Consilium saith Pope Gregory cui robur fortitudinis deest That Counsaile is vile and base that wants true mettall Let Counsell I say be slow sauour of the lamp but let the Execution be quicke as lightening For as mortall are those wounds those diseases to which remedy is giuen too late as those to whom none is giuen at all To what end therefore I pray serue your Iuntas vpon Iuntas reference vpon reference your long and large Consultations your viewings and reuiewings if after all this great adoe all is roll'd and shut vp in paper Whereas in all reason nay and right too how much the more time there hath beene spent in consulting so much the more speede and force ought to be vsed in Execuâ—ing For on good Counsaile and quicke Execution consist your good ends and all prosperous successe CHAP. XIIII It is demanded by way of Question Whether Kings ought inuiolably to obserue the foresaid Order ARt is Natures Ape and
imitates her all she can And by so much the more perfect an Artificer and more cunning workeman is he accounted who shall seeme to come neerest in his worke to that great Master and Maker of Nature and whatsoeuer is naturall wherein as hath already beene sayd is conserued and kept that firme and constant Law and first commandement which he imposed vpon all things in the beginning of their creation Who likewise hath and doth still keepe a wonderfull correspondency in those very things conseruing them in their operations working and operating continually by their meanes and helpe and honouring them with the name and essence of secundary Causes though he himselfe be the primary naturall cause in that working So hat the fire hath alwaies perfourmed that Office wherin God placed it to wit To burne or heate And when he hath beene pleased to worke these effects he hath made vse of them for that purpose as well vpon occasion of his wrath and chasticement as of his loue and cherishment When he was willing to destroy and consume those Cities of Sodom and Gomorrah he did not make vse of water but of fire which he sent among them to execute his iudgement vpon that occasion And for to Regular and make much of that Mirrour of patience Iob and to exercise him in that vertue Ignis cecidit è caelo tactas oues puerosque consumpsit The fire of God is fallen from heauen and hath burnt vp the sheepe and the seruants c. For to throw downe the house and at one blow to kill all his children that were met together to make merry he made vse of the Winde For to drowne the world he serued himselfe with the water and in the desert he drew water out of the Rocke to quench the thirst of his people and to preserue them from perishing So that Life Death and Health which God can giue solely of himselfe yet will he haue it be wrought by the helpe and meanes of those secundary naturall Causes And euen at the day of iudgement he will make vse of all these for the punishment of the wicked as we haue it set downe in the booke of Wisedome Et pugnabit cum illo orbis terrarum contrà insensatos And the world shall fight with him against the vnwise This order and naturall Law wherewith God conserueth and gouerneth the world Kings ought to imitate and follow in the gouernment of their Common-wealths giuing their Ministers iurisdiction and Authoritie proportionable to their Office without the which they cannot well exercise the same And as long as these his Ministers shall go on in an orderly Course or shall imitate in their constancie those naturall causes and shall be punctuall and faithfull in their Ministries the gouernment ought not to be altered or receiue any change But when they shall faile in their obligation another order must be taken with them And therfore I say that in some cases the best surest course that can be taken is That Kings proceede after another kinde of manner by being serued by other Ministers and Counsellers that they may comply with that which tends to the seruice of God and the good of their kingdomes Especially when as hath bin said Ministers abuse that power which is giuen them make it the meanes to afflict the good and to doe other wrongs and iniuries And this the sacred Scripture teacheth vs in that History of Daniel where it is reported that when Shadrach and his two Companions were cast into the fiery fournace the kings Ministers caused the fournace to be heated so hot that the flames of fire ascended some 49. Cubits high But by how much the more power the fire had for to burne those innocent children in that occasion by somuch the more to the greater astonishment of the standers by God slaked the force thereof causing that in that very place where for to consume these Saints the fire was most kindled a coole fresh ayre entred in and did refresh them And the King himselfe who came to see this wonder told them that he espied in the companie of these three children a fourth man which seemed to be like vnto the son of God For indeed so it was that this his Diuine goodnesses did not content it selfe with deading the force of that intensiue flame but made meanes by his Angell to come free these Innocents from that torment Therein instructing kings That albeit it be fit that ordinarily they should suffer businesse to passe by the hands of those Ministers to whom they belong yet when the subiect is extremly wronged iniustice offred by them against the Innocent Kings ought not to respect the Order and ordinary course of Law but to take another course with them and if neede be wholy to change and alter it and in his own proper person to direct things to their due ends taking from the fire it 's Actiuitie instead thereof senâ—ing a pleasing coole gale of wind as God did For experience teacheth vs that this ill seede or bad race of Ministers makes post-hast quickly ouerrunnes a Common-wealth as ill weedes doe a ground to the great dishonour of kings and diminution of their credit and to the notable dammage and destruction of kingdomes Oh how doth it discouer it selfe in these our vnhappy and miserable times how much more and how many Cubits higher then it was wont doth the fire of Ambition and Auarice mount in many Ministers who grow by this meanes to be so great and so high that they quite loose the sight of themselues and goe beyond the reach of their own knowledge being in a manner besides themselues puft vp with their promotion and the high places they possesse seeming to be another kind of men then they were wont to be And this their folly and madnesse extends it selfe so farre that they will not suffer themselues forsooth to be seene or knowne by those whom not long since God he knowes they adored as Gods but now are growne so proud and into so good a conceit of themselues that they thinke themselues to be something more then men Of these S Bernard giues this admirable good note You shall see saith he many in the Chruch of God as also in Kings Courts without noblenesse made noble and of poore become rich to be sodainly puffed vp with pride forgetting their former Estate to be ashamed of their Ancestors and disdainfull towards their poore kinsefolke and by a strong hand and with lyes and falshoods they seeke and procure that which Nature hath deny'd them and being not noble by birth nor innobled by vertue set a good face on the matter and by such art and cunning as they will vse would seeme to the world to be great Princes and to be well descended fetching their feigned Pedigrees as farre as Noahs flood Farre vnlike vnto him who by his vertue came from a Potter to be a King who that he might