SAP:
6.
v.
10.
Ad
vos
(
O
Reges
)
sunt
hi
Sermones
mei
,
vt
discatis
sapientiam
,
&
non
excidatis
:
Qui
enim
custodierint
iusta
iustè
,
iustificabuntur
,
&
qui
didicerint
iusta
,
invenient
quid
respondeant
.
WISDOM
6.
v.
10.
Vnto
you
therefore
(
o
Kings
)
doe
I
speake
,
that
yee
may
learne
Wisedome
,
and
not
goe
amisse
.
For
they
that
keepe
holinesse
holily
,
shall
be
holy
,
and
they
that
are
learned
there
,
shall
finde
defence
.
CHAP.
1.
Wherein
it
is
breifly
treated
,
what
is
comprehended
in
this
Word
,
Republicke
,
together
with
it's
Definition
.
MAny
,
and
those
of
the
grauest
sorte
,
that
haue
beene
well
versed
in
all
kinde
of
Learning
,
haue
written
of
a
Republicke
,
or
Common-wealth
;
And
haue
diuided
,
and
sub-diuided
it
into
many
and
sundry
species
,
and
defined
it
after
diuerse
and
different
maners
;
A
prolixe
,
and
tedious
businesse
,
and
full
of
difficulties
,
and
farre
wide
of
my
intension
(
which
is
in
few
both
words
and
reasons
)
to
describe
a
mysticall
body
with
it's
Head
,
and
principall
members
,
and
the
peculiar
Offices
belonging
to
euery
one
of
them
,
leauing
(
to
such
as
shall
take
pleasure
therein
)
the
multitude
of
vnprofitable
Questions
,
the
ornament
of
humane
Eloquence
,
and
the
Magazine
of
prophane
histories
,
being
of
little
truth
,
&
lesse
efficacie
.
And
taking
thence
my
beginning
whence
all
begin
;
Caesar
Augustus
.
There
are
found
therein
8.
differences
of
States
:
Husbandmen
,
Trades-men
,
Merchants
,
Souldiers
,
Iudges
Cleargie-men
,
the
Nobility
,
and
the
King
,
which
(
to
speake
more
properly
,
and
,
as
in
diuers
places
it
is
deliuered
by
the
blessed
Apostle
S.
Paul
)
is
a
Misticall
Body
,
which
we
call
a
Kingdome
with
it's
Head
.
For
a
king
,
is
the
supreme
Lord
,
subiect
onely
vnto
God
.
That
in
S.
Augustines
,
and
Diuus
Thomas
his
opinion
,
Prou.
8.15
.
as
also
sundry
other
Authors
of
diuers
faculties
,
amongst
which
are
Aristotle
,
and
Plato
;
the
most
excellent
gouernment
,
is
that
,
which
acknowledgeth
a
Superior
,
one
King
,
and
one
Head
.
For
all
naturall
,
and
good
gouernment
proceedeth
from
One
,
and
that
which
comes
neerest
vnto
Vnitie
,
hath
most
similitude
,
with
that
which
is
diuine
,
and
is
by
much
the
most
perfect
.
By
God
,
Kings
reigne
,
according
to
that
of
the
wise
man
.
Per
me
,
reges
regnant
;
Per
me
,
Principes
imperant
.
By
me
Kings
reigne
,
and
Princes
decree
iustice
.
And
God
being
one
,
and
most
simple
in
his
Being
;
and
Nature
the
Head
of
all
the
whole
Vniuerse
;
by
Whom
,
and
Which
all
is
gouerned
with
admirable
and
ineffable
prouidence
,
and
is
the
Idea
of
all
good
and
perfect
gouernment
,
it
is
not
a
thing
to
be
doubted
,
but
that
that
shall
be
amongst
vs
the
best
,
which
is
most
agreeable
,
with
his
.
And
if
the
Members
of
the
body
,
being
many
,
and
bearing
different
Offices
therein
,
admit
to
be
gouerned
by
a
Head
,
and
that
God
and
Nature
,
hath
so
ordained
it
,
Why
should
not
a
Monarchicall
gouernment
be
the
best
?
Most
certaine
therefore
is
it
,
that
it
is
mainely
to
be
preferred
before
the
other
two
.
Some
will
haue
this
Monarchicall
gouerment
to
be
the
most
ancient
,
and
that
it
had
it's
beginning
from
Cain
,
Adams
eldest
sonne
,
who
was
the
first
,
that
did
gather
people
together
,
built
Cities
,
and
did
shut
them
vp
,
and
fortifie
them
with
walls
.
After
the
flood
,
Nimrod
,
the
sonne
of
Chus
,
and
nephew
vnto
Cham
,
Tarquinius
Superbus
,
taken
out
of
the
first
Booke
of
Titus
Liuius
,
CHAP.
II.
What
the
name
of
King
signifieth
.
THis
name
of
King
,
in
Diuine
and
humane
Letters
is
very
ancient
,
and
so
old
as
is
the
first
Man
.
For
in
Gods
creating
of
him
(
euen
before
that
there
were
many
Men
)
he
made
him
King
ouer
all
the
beastes
of
the
field
.
And
it
is
a
most
noble
Appellatiue
,
and
that
which
is
better
,
and
more
neerely
representeth
vnto
vs
the
Maiestie
of
God
,
who
very
frequently
in
the
holy
Scriptures
,
and
with
much
propriety
,
is
called
King
.
And
it
is
the
common
opinion
of
the
Wisest
,
that
it
signifieth
one
that
rules
,
and
gouernes
,
being
deduced
from
the
Latine
word
Regere
,
which
is
to
rule
,
or
gouerne
.
Reges
à
regendo
dicti
sunt
,
(
saith
S.
Isidore
)
Ideò
quilibet
rectè
faciendo
,
regis
nomen
tenet
,
sed
peccando
,
amittit
.
And
considering
with
more
attention
,
this
it
's
true
Etymologie
,
he
is
properly
sayd
to
be
a
King
,
who
ouer
mastring
his
passions
,
doth
first
rule
and
gouerne
himselfe
,
cumplying
(
as
he
ought
)
with
the
obligations
of
his
Estate
,
without
offence
either
to
God
or
his
neighbour
;
and
next
hath
a
care
to
rule
others
,
and
,
to
procure
all
he
can
,
that
all
may
doe
the
like
;
And
he
,
that
shall
do
the
contrary
laying
his
foundation
on
humane
wisedom
,
and
reason
of
State
,
regardeth
more
his
own
temporall
commoditie
and
proper
Interest
,
then
the
good
of
the
Commonwealth
.
This
suteth
not
with
the
name
he
holdeth
;
nor
may
he
be
called
a
king
,
neither
is
he
so
for
himselfe
,
nor
for
others
,
because
he
neither
knowes
to
rule
himselfe
nor
others
.
Malus
,
si
regnet
(
saith
S.
Austen
)
servus
est
.
Que
el
Rey
es
Vicario
de
dios
,
para
hazer
iusticia
en
to
dos
los
cosas
.
That
a
King
is
Gods
Vicar
,
for
to
doe
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
,
Dominus
pascit
me
.
The
Lord
is
my
Shepheard
,
therefore
can
I
lack
nothing
,
he
shall
feede
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
,
Adhuc
reliquus
est
parvulus
,
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
the
desert
,
In
the
Greeke
tongue
a
King
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Quasi
basis
&
fundamentum
populi
.
As
if
hee
were
the
basis
and
foundation
of
the
people
.
And
of
your
Kings
(
sayth
Rabbi
Abraham
)
those
words
are
to
bee
vnderstood
of
Iob
,
Qui
portant
orbem
;
Who
sustaine
the
weight
of
a
kingdome
,
and
beare
the
loade
thereof
vpon
their
shoulders
.
And
a
Hierogliffe
heereof
is
the
Crowne
which
they
weare
vpon
their
head
in
manner
of
a
Citie
,
circled
about
with
Towres
,
and
battlements
;
signifying
thereby
,
that
the
strong
brayne
,
and
the
good
and
wise
head
,
and
sound
sconce
of
a
King
,
doth
fortifie
and
vphold
the
whole
weight
and
burthen
of
all
the
Cities
of
his
kingdome
.
And
this
is
S.
Gregories
Interpretation
vpon
this
place
.
Some
others
conceiue
that
this
name
was
giuen
it
,
in
consideration
of
that
creature
called
the
Basiliske
;
who
is
the
king
of
the
venomous
creatures
,
and
hath
this
euil
qualitie
with
him
,
that
he
kills
with
his
lookes
onely
.
And
doe
not
the
kings
sometimes
kill
their
fauourites
,
and
those
that
are
neerest
about
them
,
with
the
knit
of
the
brow
and
a
sower
looke
?
And
some
such
Kings
there
be
(
or
at
least
haue
beene
)
in
the
world
,
that
take
it
offensiuely
,
if
their
frownes
and
disfauours
,
doe
not
kill
like
poyson
.
But
this
Etymologie
hath
little
ground
for
it
.
For
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
in
that
language
signifies
a
king
,
is
much
different
from
that
of
Basiliscus
,
a
Basiliscke
.
For
it
is
more
proper
to
Kings
to
cure
and
heale
,
then
to
kill
,
and
slay
.
As
the
forecited
place
of
Esay
teacheth
vs
,
where
he
that
would
not
take
the
Crowne
vpon
him
,
excuses
himselfe
,
not
onely
for
that
he
had
not
bread
to
feede
others
,
but
also
because
he
was
not
a
Physitian
.
Non
sum
Medicus
,
&
in
domo
mea
non
est
panis
,
presuposing
,
that
a
good
King
ought
to
be
a
Physitian
to
his
people
,
and
ought
to
helpe
and
feede
his
subiects
.
And
the
sayd
Prophet
,
when
in
the
person
of
Christ
,
he
relateth
,
how
the
eternall
Father
had
annoynted
him
,
and
Crowned
him
for
King
,
saith
,
spiritus
domini
super
me
,
Non
est
opus
valentibus
medicus
,
sed
malè
habentibus
.
They
that
bee
whole
,
neede
not
the
Physitian
,
but
they
that
be
sicke
.
Patricius
Senensis
,
calls
Kings
and
Princes
,
Medicos
vniuersales
reip
:
Vniuersall
Physitians
of
the
Common-wealth
.
And
S.
Austen
tell
vs
that
to
them
appertaineth
the
remedy
of
all
the
sicke
,
and
the
cure
of
all
the
diseases
,
and
other
those
crosse
and
repugnant
humours
which
reigne
in
a
Kingdome
,
and
to
apply
a
medicine
to
euery
particular
person
,
agreeable
to
that
humour
,
wherein
hee
is
peccant
.
And
the
Office
of
a
shepheard
,
which
is
so
proper
vnto
Kings
(
as
already
hath
beene
said
)
hath
with
it
this
obligation
,
to
cure
his
flocke
.
And
therefore
in
the
34.
of
Ezechiel
,
God
doth
lay
a
heauie
Taxe
vpon
those
shepheards
,
because
they
were
faulty
in
this
their
Office
of
Curing
.
Quod
infirmum
fuit
,
non
consolidastis
,
&
quod
aegrotum
,
non
sanastis
,
&c.
The
diseased
haue
yee
not
strengthened
,
neither
haue
yee
healed
that
which
was
sicke
,
neither
haue
yee
bound
vp
that
which
was
broken
,
neither
haue
yee
brought
againe
that
which
was
driuen
away
,
neither
haue
yee
sought
that
which
was
lost
;
but
with
force
and
with
crueltie
haue
yee
ruled
them
,
yee
eat
the
fat
,
and
yee
cloath
ye
with
the
Wooll
,
yee
kill
them
that
are
fed
,
but
yee
feede
not
the
flocke
.
And
heere
that
third
signification
sutes
well
with
this
name
of
King
:
which
is
the
same
as
Father
.
Patres
reip
:
Fathers
of
their
Common-wealths
.
And
hence
is
it
,
that
King
Theodoricus
defining
the
Maiestie
royall
of
Kings
,
(
as
Cassiodorus
reporteth
it
)
speakes
thus
:
CHAP.
III.
Whether
the
name
of
King
,
be
a
name
of
Office
?
LEt
vs
not
detaine
our selues
in
the
ill
apprehension
of
those
,
who
conceiue
,
that
the
name
of
King
is
a
Title
onely
of
Honour
and
Dignitie
,
and
not
of
Charge
,
and
Office
.
For
if
(
as
wee
said
before
in
our
1.
Chapter
)
a
King
in
a
Common-wealth
,
holdes
that
place
,
Plato
,
&
Diuus
Thomas
likewise
affirme
;
Inter
omnes
artes
viuendi
,
regendi
ars
amplior
,
&
superior
est
.
The
Arte
and
office
of
gouerning
a
Common-wealth
,
and
a
kingdome
,
is
a
Regall
knowledge
,
a
Princely
science
,
and
which
particularly
appertaineth
vnto
Kings
;
it
is
an
Arte
of
Artes
,
the
most
difficile
to
learne
,
and
the
most
dangerous
to
practise
;
And
Nazianzene
renders
the
reason
.
Quia
inter
omnes
animantes
homo
maximè
&
moribus
varius
,
&
voluntate
diuersus
.
Because
amongst
all
liuing
Creatures
,
man
is
most
various
in
his
maners
,
and
most
diuerse
in
his
will
.
He
is
most
mutable
in
his
opinions
,
most
deceitfull
in
his
words
of
more
colours
,
foldings
,
and
doublings
then
any
other
creature
whatsoeuer
;
worst
to
be
knowen
,
and
hardest
to
to
be
ruled
;
and
aboue
all
,
most
ingrate
and
vnthankfull
vnto
him
that
is
set
in
authority
ouer
him
.
And
Plato
more
particularly
tells
vs
,
that
he
held
it
in
a
manner
a
thing
impossible
,
for
any
one
to
haue
such
a
Wit
,
that
alone
of
himselfe
,
he
should
be
sufficient
to
gouerne
well
;
it
being
so
hard
a
matter
to
do
,
though
a
man
haue
neuer
so
good
partes
,
and
abilities
to
performe
that
function
.
Ptolomy
,
King
of
Aegypt
,
considering
the
great
difficulties
,
which
accompanie
gouerning
and
reigning
,
began
to
weigh
the
qualitie
of
each
difficultie
,
and
comparing
some
with
other
some
,
he
knew
not
which
to
ranke
formost
,
or
to
preferre
before
his
fellow
.
It
seemed
wonderfull
hard
vnto
him
,
to
know
the
Talent
,
and
parts
of
persons
,
for
the
conferring
of
Offices
and
places
vpon
them
;
a
businesse
,
whereon
good
gouernment
mainely
dependeth
.
Hee
likewise
found
it
as
difficult
,
to
make
good
Lawes
,
and
Statutes
.
As
also
,
to
rule
so
many
Townes
,
and
so
many
people
,
as
are
listed
vnder
a
Crowne
,
and
name
of
King
:
As
likewise
to
dresse
so
many
dishes
for
so
many
different
palates
,
so
many
things
to
the
gust
and
content
of
so
many
sundry
wills
,
and
a
thousand
other
difficulties
which
daily
offer
themselues
in
the
ruling
and
gouerning
of
men
.
For
(
as
Seneca
saith
)
Nullum
animal
,
maiori
est
arte
tractandum
,
Praeter
Dauid
,
&
Ezechiam
,
&
Iosiam
,
omnes
Reges
peccatum
commiserunt
.
Excepting
Dauid
,
Ezechias
,
and
Iosias
,
all
the
rest
of
the
Kings
committed
sinne
.
Not
that
these
three
had
not
their
sinnes
,
for
the
holy
Scripture
taxeth
them
of
some
,
(
and
those
no
small
ones
)
but
because
they
had
not
sinned
in
the
Office
of
Kings
.
And
because
in
it's
administration
,
it
is
an
Office
so
full
of
difficulties
:
the
Apostle
S.
Paul
admonisheth
all
the
faithfull
,
that
they
alwayes
make
earnest
Prayers
for
them
,
which
is
still
vsed
to
this
day
in
all
your
Catholike
Churches
.
Moreouer
that
the
name
of
a
King
,
is
the
name
of
an
Office
,
Beneficium
datur
propter
Officium
.
And
therefore
Kings
being
so
greatly
benefitted
,
not
onely
by
those
great
Tributes
,
which
are
giuen
them
by
the
Common-wealth
,
but
likewise
by
those
which
they
receiue
from
the
Benefices
,
and
Rents
of
the
Church
,
it
is
an
vndoubted
truth
,
that
they
haue
an
Office
,
and
of
Offices
the
greatest
;
and
for
this
cause
the
whole
Kingdome
doth
so
freely
and
liberally
contribute
vnto
them
.
Which
is
specified
by
S.
Paul
in
a
Letter
of
his
which
hee
wrote
vnto
the
Romans
.
In
multitudine
populi
,
dignitas
regis
.
The
honour
of
a
King
,
is
in
the
multitude
of
his
People
.
So
great
a
dignitie
,
so
great
reuenewes
,
such
a
deale
of
Greatnesse
,
Maiestie
and
Honour
,
with
a
perpetuall
Cense
and
rate
vpon
his
Subiects
Lands
and
Goods
,
binde
him
to
rule
and
gouerne
his
States
,
conseruing
them
by
Peace
and
Iustice
.
Let
Kings
therefore
know
,
that
they
are
to
serue
their
kingdomes
,
being
they
are
so
well
payd
for
their
paines
,
and
that
they
beare
an
Office
,
which
tyes
them
necessarily
to
this
trouble
.
Os
habent
,
&
non
loquuntur
,
oculos
habent
,
&
non
videbunt
,
&c.
They
haue
mouths
,
but
speake
not
,
eyes
haue
they
,
but
they
see
not
;
They
haue
eares
,
but
heare
not
,
and
hands
haue
they
,
but
handle
not
.
And
to
what
vse
I
pray
serues
all
this
?
They
are
no
more
then
meere
Idolls
of
Stone
,
which
haue
no
more
in
them
of
Kings
,
but
onely
an
externall
representation
.
To
be
all
name
and
authoritie
,
and
to
be
Men
in
nothing
else
,
doe
not
sute
well
together
.
Woe
to
the
Idoll
Shepheard
(
saith
Zacharie
)
that
leaueth
the
flocke
.
The
sword
shall
be
vpon
his
arme
,
and
vpon
his
right
eye
;
His
arme
shall
be
cleane
dryed
vp
,
and
his
right
eye
shall
be
vtterly
darkeneds
it
is
written
in
the
Reuelation
;
Nomen
habes
quod
viuas
,
&
mortuus
es
.
Thou
hast
a
name
that
thou
liuest
,
and
art
dead
:
The
names
which
God
setteth
vpon
Kings
,
are
like
vnto
the
Title
of
a
Booke
,
which
in
few
words
,
containeth
all
that
is
therein
.
This
name
of
King
,
is
giuen
by
God
vnto
Kings
,
and
therein
includeth
all
that
,
which
this
their
Office
tyes
them
to
doe
.
And
if
their
workes
and
actions
doe
not
answer
with
their
name
and
Title
,
it
is
as
if
one
should
say
yea
,
with
his
Mouth
,
and
by
making
Signes
,
say
no
,
with
his
head
.
What
a
iest
and
mockerie
is
this
?
How
shall
such
a
one
bee
truely
vnderstood
?
It
were
Cosenage
and
deceit
in
that
Golde
beater
,
who
writes
vpon
his
Signe
,
Heere
is
fine
gold
to
be
sold
,
when
indeed
it
is
but
Orpine
,
and
base
gold
for
Painters
.
The
name
of
King
,
is
not
an
Attribute
of
Idlenesse
;
A
person
regall
,
must
haue
reall
performance
.
As
his
name
soundeth
,
so
let
him
serue
in
his
place
:
it
is
the
people
that
proclaime
the
King
,
but
it
is
the
King
that
must
proclaime
his
loue
to
the
people
.
Hee
that
hath
the
name
of
ruling
and
gouerning
,
a
Gods
name
let
him
rule
and
gouerne
.
They
are
not
to
be
Reyes
de
anillo
(
as
it
is
in
the
Prouerb
)
that
is
to
say
;
nominall
Kings
only
,
&
praeter
nomen
nihil
:
hauing
nothing
else
in
them
.
In
France
,
there
was
a
time
,
when
their
kings
,
had
nothing
but
the
bare
name
of
Kings
,
their
Liuetenants
Generall
gouerning
,
and
Commanding
all
,
whilest
they
(
like
so
many
beastes
)
did
busie
themselues
in
nothing
else
,
but
following
the
delights
and
pleasures
of
Gluttonie
,
and
Wantonnesse
.
And
because
it
might
be
known
,
and
appeare
to
the
people
,
that
they
were
aliue
,
(
for
they
neuer
came
abroad
)
once
a
yeare
they
made
shew
of
themselues
,
on
the
first
day
of
May
,
in
the
Market-place
of
Paris
,
sitting
in
a
chaire
of
State
on
a
throne
royall
,
like
your
kings
amongst
your
Stage-players
;
and
there
in
reuerence
they
bowed
their
bodies
vnto
them
,
and
presented
them
with
giftes
;
and
they
againe
conferred
some
fauours
,
on
such
as
they
though
fit
.
And
because
you
may
see
the
miserie
whereunto
they
were
brought
,
Eynardus
,
in
the
beginning
of
that
Historie
which
he
writes
of
the
life
of
Charles
the
Great
,
says
:
That
those
Kings
(
in
those
dayes
)
had
no
valour
in
them
in
the
world
,
made
no
shew
of
Noblenesse
,
nor
gaue
so
much
as
a
tast
of
any
inclination
thereunto
;
but
had
onely
the
empty
and
naked
name
of
King
.
For
in
very
deede
they
were
not
Kings
,
nor
had
actually
and
effectually
any
hand
in
the
gouernment
of
the
State
,
or
the
wealth
and
riches
of
the
Kingdome
;
for
they
were
wholly
possessed
by
the
Praesecti
Palatij
,
whom
they
called
Seneshalls
,
or
Lord
high
Stewards
of
the
Kings
House
.
Who
were
such
absolute
Lords
and
of
that
vnlimited
power
,
that
they
ruled
the
roste
,
and
did
what
they
list
,
leauing
the
poore
seely
King
nothing
saue
onely
the
bare
Title
,
who
sitting
in
a
Chaire
with
his
Perriwigge
,
and
his
long
beard
,
represented
the
person
of
a
King
making
the
world
beleeue
that
hee
gaue
Audience
to
all
Ambassadours
that
came
from
forraigne
parts
,
and
gaue
them
their
answers
and
dispatches
,
when
they
were
to
returne
:
But
in
very
truth
,
he
sayd
no
more
vnto
them
,
saue
what
hee
had
beene
taught
,
or
had
by
writing
beene
powred
into
him
,
making
shew
as
if
all
this
had
beene
done
out
of
his
owne
Head
.
So
that
these
kinde
of
Kings
had
nothing
of
the
Power-Royall
,
but
the
vnprofitable
name
of
King
,
and
inutile
throne
of
State
,
and
a
personated
Maiestie
that
lay
open
to
nothing
but
scorne
and
derision
.
For
the
true
kings
,
and
those
that
commanded
all
,
were
those
their
Minions
and
Fauorites
,
who
oppressed
the
other
by
their
potencie
,
and
kept
them
in
awe
.
Of
a
King
of
Samaria
,
God
sayd
;
That
hee
was
no
more
but
paululum
spumae
,
a
froathy
bubble
.
Which
being
beheld
a
far
off
,
seemeth
to
be
something
,
but
when
you
draw
neere
and
touch
it
,
it
is
nothing
.
Simia
in
tecto
,
Rex
fatuus
,
in
solio
suo
.
He
is
like
vnto
an
Ape
on
the
house-toppe
,
who
vsing
the
apparances
,
and
gestures
of
a
man
is
taken
for
such
a
one
by
them
that
know
him
not
.
Iust
so
,
is
a
foolish
King
vpon
his
Throne
,
your
Ape
likewise
serueth
to
entertaine
children
and
to
make
them
sport
:
And
a
King
causeth
laughter
in
those
,
who
behold
him
stript
of
the
actions
of
a
King
,
without
authoritie
,
and
without
gouernment
.
A
King
,
appareled
in
Purple
,
and
sitting
with
great
Maiestie
in
his
Throne
answereable
to
his
greatnesse
,
seemeth
in
shew
,
graue
,
seuere
,
and
terrible
,
but
in
effect
nothing
.
Like
vnto
the
Picture
of
that
Grecians
limming
,
which
being
placed
on
high
,
and
beheld
from
a
farre
,
seemed
to
be
a
very
good
Peece
,
But
when
you
came
neerer
vnto
it
,
and
viewed
it
well
,
it
was
full
of
Blots
and
Blurs
,
and
very
course
stuffe
.
A
King
vnder
his
Canopie
or
Princely
Pall
,
expresseth
a
great
deale
of
outward
State
and
Maiestie
,
but
himselfe
being
narrowly
lookt
into
,
is
no
better
then
the
blurred
Character
of
a
King
.
Simulachra
gentium
,
Dauid
calleth
those
Kings
,
that
are
Kings
onely
in
name
.
Or
,
as
the
Hebrew
renders
it
:
Imago
fictilis
,
&
contrita
.
An
image
of
crack't
earth
,
which
leaketh
in
a
thousand
places
.
A
vaine
Idoll
,
which
representeth
much
,
yet
is
no
other
then
a
false
and
lying
shadow
.
And
that
name
doth
very
well
sute
with
them
,
which
Eliphas
falsly
put
vpon
Iob
,
Virgam
Vigilantem
ego
video
.
Well
hast
thou
seene
,
and
verily
I
say
vnto
thee
;
That
I
who
am
the
head
,
will
watch
ouer
my
body
;
I
,
that
am
the
shepheard
,
will
watch
ouer
my
sheepe
;
And
I
that
am
a
King
and
Monarke
,
will
watch
without
wearinesse
ouer
all
my
Inferiours
.
The
Chalde
translates
it
,
Regem
festinantem
,
a
King
that
goes
in
hast
.
For
though
hee
haue
eyes
and
see
;
yet
if
he
betake
him
to
his
ease
,
be
lull'd
asleepe
with
his
delightes
and
pleasures
,
and
doth
not
bestirre
himselfe
,
visiting
this
,
and
that
other
place
,
and
seeke
to
see
and
know
all
the
good
and
euill
which
passeth
in
his
Kingdome
,
hee
is
,
as
if
hee
were
not
.
Let
him
bethinke
himselfe
that
he
is
a
Head
,
and
the
Head
of
a
Lyon
,
which
sleepes
with
his
eyes
open
;
That
he
is
that
rodde
,
which
hath
eyes
,
and
watcheth
:
Let
him
therefore
open
his
eyes
,
and
not
sleepe
,
trusting
to
those
that
perhaps
are
blinde
,
or
like
Moles
,
haue
no
eyes
at
all
:
or
if
they
haue
any
,
vse
them
no
farther
then
for
their
own
priuate
profit
:
And
therein
they
are
quicke
sighted
.
These
,
haue
the
eyes
of
the
Kyte
,
and
other
your
birdes
of
rapine
;
but
it
were
better
that
they
had
no
eyes
at
all
,
then
haue
them
all
for
themselues
.
CHAP.
IIII.
Of
the
Office
of
Kings
.
HAuing
proued
,
that
the
name
of
King
,
is
not
of
Dignitie
onely
,
but
likewise
of
Occupation
,
and
Office
,
it
is
fit
,
that
we
should
now
treate
of
the
qualities
and
partes
thereof
.
For
the
better
vnderstanding
whereof
,
wee
must
follow
the
Metaphor
,
or
resemblance
of
Mans
body
,
whereof
the
Apostle
S.
Paul
made
vse
,
thereby
to
giue
vs
to
vnderstand
the
place
and
Office
which
euery
Member
is
to
hold
in
the
Common-wealth
.
All
the
Members
of
the
body
(
saith
he
)
haue
their
particular
Office
,
but
the
Occupations
and
functions
of
euery
one
of
them
,
are
diuerse
,
and
different
.
The
most
important
and
of
greatest
Excellencie
are
those
of
the
Head
;
which
is
the
superiour
part
of
the
bodie
.
In
which
the
Soule
doth
exercise
her
principall
operations
,
as
those
of
the
Vnderstanding
,
and
Will
,
12.
Heb.
1.
c.
6.7
.
guiding
them
to
their
due
and
fit
ends
.
Lactantius
(
contrary
vnto
Galen
)
sayth
of
the
Head
,
that
it
is
the
first
member
that
is
formed
in
Man
,
and
hath
the
Primacie
ouer
all
the
rest
.
And
is
for
this
cause
,
called
Caput
,
which
is
the
same
with
Principium
,
(
as
some
Doctors
doe
expound
it
.
)
And
in
the
Spanish
tongue
,
they
call
the
first
lines
of
a
Processe
,
Cabeca
de
Processo
,
the
head
of
the
Processe
,
or
the
beginning
of
it
.
And
it
carryes
the
same
signification
in
the
Latin
.
In
capite
libri
scriptum
est
de
me
;
id
est
;
in
principio
Libri
.
And
for
this
,
we
haue
not
onely
Varro's
,
but
also
Robertus
Stephanus
his
Confirmation
.
Caput
dicitur
,
quod
inde
initium
capiant
Sensus
.
It
is
called
Head
,
because
from
thence
the
sences
haue
their
Head
,
and
Beginning
.
As
also
,
for
that
the
Head
,
is
the
Well-head
of
Mans
life
.
From
it
,
haue
their
originall
,
and
in
it
,
do
all
the
Sences
liue
.
It
Sees
,
Heares
,
Smells
,
and
Tastes
,
not
onely
for
it selfe
,
but
for
the
whole
body
,
that
is
,
for
the
good
and
benefit
of
all
the
members
and
parts
of
the
body
,
Hence
it
followeth
,
that
the
Institution
of
the
State-royall
,
or
of
a
King
,
which
is
represented
in
the
Head
,
was
not
ordained
onely
for
the
Kings
owne
vse
and
profit
,
but
for
the
generall
well-fare
of
his
Kingdome
.
And
therefore
hee
ought
to
See
,
Heare
,
Taste
,
and
vnderstand
,
not
only
by
him selfe
,
or
for
himselfe
,
but
by
all
,
and
for
all
.
He
ought
not
onely
to
haue
an
eye
to
his
important
affayres
,
but
likewise
to
the
good
of
his
Subiects
:
Being
that
for
them
,
and
not
for
himselfe
onely
,
a
King
was
borne
to
the
World
.
Philon
Iudaeus
saith
)
A
King
to
his
Kingdome
,
is
that
,
which
a
wise
man
to
the
ignorant
,
a
sheepheard
to
his
sheepe
,
a
father
to
his
children
,
light
vnto
darkenesse
,
and
that
which
God
heere
on
earth
is
to
all
his
creatures
.
For
this
Title
he
gaue
vnto
Moses
,
when
he
made
him
King
,
and
Ruler
ouer
his
people
.
Signifying
vnto
him
,
that
he
was
to
be
as
God
,
the
common
father
of
them
all
;
Servus
Communis
,
siuè
Servus
honoratus
:
The
Common-wealths
seruant
,
or
a
more
honourable
kind
of
Seruant
.
This
is
the
attribute
which
some
giue
vnto
a
king
.
Quia
à
tota
republica
stipendia
accipit
,
vt
serviat
omnibus
.
Because
he
receiues
stipends
from
all
,
that
he
may
serue
all
.
And
the
Pope
of
Rome
holds
it
no
dishonour
vnto
him
,
to
be
stiled
;
Servus
servorum
Dei
The
Seruant
of
Gods
seruants
.
And
howbeit
anciently
this
name
of
seruant
were
infamous
,
yet
after
that
our
Sauiour
Christ
had
in
his
own
person
taken
it
vpon
him
,
it
hath
since
beene
accounted
honorable
.
And
as
it
is
not
repugnant
and
contradictory
to
the
Essence
and
nature
of
the
sonne
of
God
,
no
more
is
it
any
preiudice
or
disparagement
to
the
Maiestie
and
greatnesse
of
Kings
.
And
this
was
well
vnderstood
by
Antigonus
King
of
Macedonia
,
who
reprehending
his
sonne
,
for
carrying
too
hard
a
hand
ouer
his
Subiects
,
thus
checkt
his
immoderate
Empire
;
An
ignoras
(
fili
mi
)
Regnum
nostrum
nobilem
esse
seruitutem
?
Wootst
thou
not
(
my
sonne
)
that
our
kingdome
,
is
a
Noble
seruitude
?
Answering
to
that
of
Agamemnon
;
We
liue
(
saith
hee
)
in
the
opinion
of
the
world
in
much
greatnesse
,
and
in
high
Estate
,
vt
dicas
mihi
;
Porta
eos
?
Haue
I
conceiued
all
this
people
?
Haue
I
begotten
them
,
that
thou
shouldest
say
vnto
me
;
Carry
them
in
thy
bosome
,
as
the
nursing
father
beareth
the
sucking
child
&c.
Where
it
is
worthy
the
noting
;
That
God
said
not
any
one
such
word
vnto
Moses
;
But
only
commanded
him
,
that
he
should
rule
and
gouerne
his
people
,
that
he
should
be
their
Captaine
,
and
their
Leader
.
And
yet
he
heere
sticks
not
to
say
,
that
hee
layd
the
burthen
of
all
the
people
vpon
him
;
with
this
Motto
added
thereunto
;
Porta
eos
:
Carry
them
&c.
A
man
would
thinke
hee
complaineth
heere
without
a
Cause
;
for
God
says
no
more
vnto
him
;
but
that
hee
be
their
Captaine
,
and
that
hee
take
vpon
him
the
rule
,
Command
,
and
Gouernment
of
them
.
But
to
this
it
is
answered
.
Al
buen
entendedor
,
pocas
palabras
:
To
a
wise
man
,
halfe
a
word
is
enough
.
And
he
that
is
wise
,
and
well
vnderstands
what
it
is
to
gouerne
,
and
to
be
a
Head
,
knowes
that
Gouernment
,
and
Charge
,
or
Loade
,
is
all
one
.
And
that
the
words
themselues
Regere
,
and
Portare
,
are
Synonomyes
,
and
haue
one
and
the
selfe
same
signification
.
For
there
is
not
any
Gouernment
,
or
charge
,
which
is
without
it's
burthen
,
and
trouble
.
In
that
repartment
and
diuision
of
Offices
,
which
Iacob
conferr'd
vpon
his
children
,
he
marked
out
Reuben
to
be
the
first
in
Inheritance
,
So
that
to
rule
,
and
Command
,
is
a
Mixture
of
a
little
honour
and
much
trouble
.
And
the
Latin
word
,
which
signifieth
honour
,
doth
not
differ
more
then
in
one
Letter
from
that
which
signifieth
a
loade
or
burthen
.
Onos
,
&
onus
.
For
(
H.
)
is
but
an
aspiration
.
Nor
was
there
euer
that
man
yet
wanting
,
nor
euer
will
be
,
to
take
(
for
Honours
sake
)
this
burthen
vpon
him
.
Though
all
of
them
can
be
well
content
,
to
take
as
little
of
the
loade
as
they
can
vpon
them
,
but
as
much
of
the
Honor
,
as
you
will
;
howbeit
this
is
not
the
securest
Course
.
But
I
shall
conclude
this
Chapter
with
this
Aduiso
.
That
the
Office
of
a
King
consists
not
so
much
in
the
outward
operation
,
(
though
in
this
hee
is
not
to
faile
)
as
in
the
inward
apprehension
.
Which
in
it's
own
nature
may
imbrace
infinite
things
,
not
as
infinite
,
but
as
such
as
may
be
reduced
to
a
few
points
,
nor
no
more
then
shall
be
pointed
at
in
this
Treatise
.
Which
ought
alwayes
,
of
a
wise
&
prudent
King
,
to
be
well
vnderstood
,
&
to
make
vse
of
as
many
of
them
as
hee
can
,
and
which
do
more
particularly
appertaine
vnto
his
Office
,
and
to
leaue
the
rest
vnto
his
Ministers
.
A
King
must
be
like
the
Heart
in
the
Body
,
which
solely
of
it selfe
cannot
performe
all
those
offices
,
which
all
the
members
more
particularly
may
.
But
by
the
helpe
and
meanes
of
diuers
Instruments
,
members
,
and
Organs
,
diffusing
&
sending
forth
their
vertue
vnto
them
,
it
findes
it selfe
in
the
operation
of
them
all
.
The
king
,
is
the
heart
of
the
kingdome
,
and
must
worke
therin
like
it
,
not
doing
all
by
himselfe
(
for
that
is
impossible
,
and
instead
of
doing
good
,
would
do
hurt
)
by
keeping
himselfe
in
his
proper
Station
,
without
transiliating
that
Circle
which
more
particularly
belongeth
vnto
him
,
and
performing
those
Offices
,
which
another
cannot
execute
for
him
,
by
his
great
power
and
vertue
,
he
may
in
a
diffusiue
manner
haue
recourse
to
all
the
parts
euen
the
most
remote
of
his
kingdome
,
take
a
care
of
all
and
haue
a
hand
in
all
.
And
this
care
,
is
as
proper
to
a
King
;
as
it
is
to
the
heart
;
it
being
impossible
for
the
heart
to
liue
without
care
.
And
from
thence
it
takes
it's
name
and
Appellatiue
.
Cor
(
saith
Isidore
)
dicitur
à
cura
,
CHAP.
V.
Of
the
reason
and
vnderstanding
of
Kings
,
and
of
their
wisedome
.
IN
good
and
true
Philosophy
,
and
the
best
receiued
Diuinity
,
it
is
auerred
,
that
the
vnderstanding
and
naturall
reason
is
the
most
principall
power
that
is
in
Man
,
by
which
he
is
distinguished
from
Beasts
;
and
is
the
principium
&
radix
,
the
ground
and
root
of
wisedome
.
And
by
how
much
the
more
ingenious
a
man
is
,
&
of
better
vnderstanding
,
by
so
much
the
more
is
he
capable
thereof
,
and
the
more
intensiuely
doth
he
loue
it
.
And
for
this
cause
did
Pythagoras
call
wise
men
Philosophers
,
Louers
,
or
coueters
of
Wisdome
;
because
the
possession
thereof
doth
set
an
edge
on
the
desire
,
and
makes
a
man
to
couet
it
the
more
,
for
it's
treasure
is
infinite
,
and
no
man
can
exhaust
it
.
And
therefore
the
more
a
man
hath
of
it
,
the
more
he
desireth
it
.
It
is
the
retreit
and
receptacle
of
faith
,
and
of
all
the
Arts
and
Sciences
,
both
practicke
and
speculatiue
,
hauing
an
vniuersall
aptitude
to
receiue
them
all
into
it selfe
,
and
vpon
the
apprehension
of
them
to
put
them
in
execution
.
And
although
it
be
a
potentia
or
faculty
of
a
limited
power
,
yet
so
great
is
it's
capacity
,
and
of
that
amplenesse
and
ablenesse
to
receiue
and
containe
,
that
it
seemeth
infinite
,
for
let
a
man
know
neuer
so
much
,
yet
can
he
not
fill
vp
his
knowledge
.
For
such
and
such
notions
dispose
the
vnderstanding
for
others
.
Knowledge
begetteth
knowledge
,
and
the
more
things
a
man
knoweth
,
so
much
the
more
easily
doth
he
apprehend
those
he
knoweth
not
,
till
he
come
to
the
perfect
inquiry
and
knowledge
of
the
truth
:
and
by
conuersing
with
the
wise
,
and
exercise
of
good
Letters
,
hee
goes
still
rising
higher
and
higher
.
And
by
how
much
the
more
a
man
is
aduanced
in
his
vnderstanding
,
so
much
the
more
aduantage
shall
he
haue
of
those
which
haue
not
the
same
measure
.
Suting
with
that
saying
of
the
Comicke
Poet
,
who
wondering
to
see
the
great
difference
betweene
man
&
man
,
cryes
out
,
Homo
,
homini
quid
praestat
!
So
much
doth
one
man
differ
from
another
in
wisdome
and
prudence
,
that
they
seeme
to
be
different
species
.
And
hence
is
it
that
the
aduantage
which
a
wise
man
hath
ouer
those
that
are
not
so
,
is
,
to
make
him
King
ouer
all
the
people
.
Which
lesson
God
taught
vs
in
the
first
King
he
made
choice
of
for
his
people
,
who
standing
in
the
midst
of
his
Subiects
,
was
taller
then
any
of
them
from
the
sholders
vpwards
,
so
that
his
head
shew'd
it selfe
aboue
them
all
.
per
me
Principes
imperant
;
By
me
Kings
reigne
,
and
Princes
decree
iustice
.
To
the
wiseman
the
Scepter
and
Crowne
of
right
belongeth
.
For
wisdome
her selfe
,
as
being
the
most
essentiall
forme
of
Kings
,
makes
him
King
and
Monarch
ouer
others
.
And
in
all
Nations
almost
,
they
gaue
the
same
name
,
and
the
same
Ensignes
to
Empire
and
Wisdome
.
And
S.
Paul
makes
them
Synonomies
,
and
will
haue
them
to
signifie
one
and
the
same
thing
.
She
alone
(
by
keeping
Gods
commandements
)
will
be
sufficient
in
a
King
to
make
him
pleasing
and
acceptable
vnto
God
,
and
to
be
cut
out
according
to
the
measure
of
his
own
heart
.
And
though
some
are
of
a
larger
heart
and
vnderstanding
then
other
some
;
yet
(
with
God
)
to
be
wise
,
is
that
which
conueneth
most
both
to
King
and
Subiect
.
By
Esay
the
Prophet
God
promiseth
to
all
his
people
a
golden
age
,
happy
dayes
,
and
fortunate
times
,
wherein
all
shall
haue
a
share
of
happinesse
,
peace
,
equity
,
iustice
,
health
,
content
,
and
abundance
of
fruits
.
But
comming
vnto
Kings
,
he
saith
no
more
,
but
that
there
shall
not
be
any
one
that
shall
be
a
foole
.
Non
vocabitur
vltrà
is
qui
insipiens
est
,
Princeps
.
This
is
a
great
happinesse
.
But
(
O
Lord
)
let
mee
aske
thee
;
Is
a
King
of
worse
condition
then
his
Subiects
,
that
thou
shouldst
promise
so
many
good
things
vnto
them
,
and
but
one
alone
vnto
him
?
The
answere
hereunto
is
,
that
our
good
God
giueth
vnto
euery
one
(
according
to
his
state
and
calling
)
that
which
is
fittest
for
him
.
The
Subiect
who
hath
one
to
rule
and
gouerne
him
,
hath
need
of
one
to
minister
iustice
vnto
him
,
to
conserue
him
in
peace
,
and
to
make
such
prouision
,
that
he
may
haue
wherewith
to
eate
,
and
the
like
.
But
a
King
,
who
is
to
rule
and
gouerne
,
hath
need
of
wisedome
,
which
is
the
life
and
soule
of
Kings
,
which
sustaineth
the
weight
of
a
Kingdome
,
and
without
which
(
be
they
neuer
so
rich
,
neuer
so
powerfull
)
they
shall
be
as
fit
for
gouernment
,
as
a
body
without
a
head
,
or
an
head
without
a
soule
.
And
as
from
the
soule
the
Sences
are
origined
,
and
from
that
essence
result
your
passions
;
so
in
like
sort
from
wisedome
resulteth
vnto
King
,
and
Kingdome
,
all
that
good
and
happinesse
that
can
be
desired
.
Rex
sapiens
,
stabilimentum
est
Ciuitatis
.
A
wise
King
is
the
vpholding
of
the
people
.
And
a
foolish
King
the
ruine
of
his
Subiects
.
You
shall
not
name
that
Nation
either
barbarous
,
or
ciuill
,
which
(
where
Kings
were
made
by
election
)
did
not
make
choice
of
a
wise
and
prudent
King
.
Intellectum
da
mihi
,
&
vivam
;
Giue
me
vnderstanding
,
and
I
shall
liue
.
He
did
not
desire
life
,
nor
health
,
nor
riches
,
but
onely
vnderstanding
and
wisedome
.
And
with
this
alone
did
he
promise
to
himselfe
eternall
life
,
and
a
durable
Kingdome
.
And
therefore
,
Si
delectamini
sedibus
&
sceptris
,
ó
Reges
populi
,
diligite
sapientiam
,
vt
in
perpetuum
regnetis
;
If
your
delight
be
in
Thrones
and
Scepters
,
O
ye
Kings
of
the
people
,
honour
wisedome
,
that
ye
may
raigne
for
euermore
.
Aristotle
tearmed
the
Thebans
happy
,
But
let
me
aske
this
question
:
Shall
it
suffice
a
King
to
haue
vnderstanding
and
wisdome
,
vnlesse
he
make
vse
thereof
,
and
shew
a
willingnesse
to
execute
what
he
knowes
?
No
certainly
.
For
the
greatnesse
of
a
power
or
faculty
consisteth
in
it's
operation
.
The
Vnderstanding
without
Intelligence
,
(
like
the
Will
without
Loue
)
serues
to
little
or
no
purpose
.
And
it
is
doubted
(
as
I
toucht
in
the
beginning
)
vpon
which
of
these
two
potentias
,
or
faculties
,
is
that
arme
and
hand
,
whereby
the
soule
operateth
it's
most
excellent
workes
?
The
vnderstanding
alleageth
for
himselfe
,
that
it
is
he
that
in
the
kingdome
of
our
soule
doth
ordaine
,
dispose
,
and
gouerne
.
The
Will
,
she
saith
,
that
without
her
nothing
is
done
.
For
as
the
Philosophers
tearme
it
,
Applicat
potentias
ad
operandum
,
she
sets
these
faculties
a
worke
,
and
findes
them
hands
.
The
Vnderstanding
confesseth
this
is
true
;
but
with
all
saith
,
it
is
he
that
nods
and
winckes
vpon
her
,
makes
signes
and
tokens
vnto
her
,
is
as
it
were
the
Watch-word
,
&
doth
expose
vnto
her
whether
she
will
this
or
that
,
for
the
better
ordering
&
disposing
of
it
.
The
Will
,
she
on
the
other
side
replyes
,
that
she
likewise
fomenteth
and
affectionates
the
Vnderstanding
,
and
doth
excite
and
sollicite
him
,
that
he
study
,
thinke
,
and
dwell
vpon
that
which
she
best
liketh
.
But
leauing
the
resolution
of
this
Controuersie
to
your
Thomists
,
and
Scotists
,
who
dispute
it
at
large
;
the
Vnderstanding
(
as
I
said
before
)
is
a
Regall
power
which
ruleth
&
gouerneth
in
man
,
and
is
that
Starre
which
guideth
and
giueth
light
to
the
whole
house
of
the
soule
;
yet
is
the
Will
so
much
Mistresse
,
that
nothing
is
done
without
her
.
Nor
can
God
himselfe
(
by
violence
)
draw
a
yea
,
or
a
nay
from
it
,
without
trespassing
vpon
that
liberty
wherewith
he
created
it
;
for
in
it
's
owne
nature
it
is
free
:
and
(
as
Philosophy
informeth
vs
)
it
cannot
be
forced
.
Caeterae
potentiae
possunt
capi
,
non
tamen
voluntas
.
But
the
common
receiued
opinion
is
,
that
both
the
one
and
the
other
must
concurre
for
the
effecting
of
any
free
worke
.
Insomuch
,
that
it
is
impossible
to
performe
any
action
of
importance
,
vnlesse
that
both
doe
intend
the
same
.
We
must
plucke
the
reynes
of
both
,
hold
both
of
them
in
our
hands
,
if
we
meane
to
rule
and
gouerne
the
soule
as
we
ought
;
the
Vnderstanding
directing
,
and
the
Will
operating
.
And
therefore
a
deuout
King
,
after
that
hee
hath
begg'd
vnderstanding
of
God
,
that
hee
may
be
able
to
study
and
meditate
on
the
obseruance
of
his
diuine
Law
,
for
the
conseruation
of
himselfe
,
and
his
kingdome
;
finding
that
this
is
not
sufficient
if
the
Will
should
draw
another
way
,
let
him
presently
pray
vnto
him
,
that
he
incline
his
Will
,
and
so
dispose
thereof
,
that
he
may
not
onely
will
his
Will
,
but
that
hee
may
take
pleasure
to
put
it
in
practise
.
In
strictnesse
,
and
in
rigour
,
that
is
not
Wisedome
,
nor
deserueth
the
name
thereof
,
which
is
bung'd
vp
in
the
Head
,
and
goes
not
from
the
Vnderstanding
to
the
hand
,
and
from
the
Will
to
the
Worke.
Non
enim
sapientia
est
(
saith
S.
Bernard
)
quae
quod
sapit
,
non
exercet
;
Wisedome
without
practise
is
not
Wisedome
.
There
are
some
of
whom
all
men
sticke
not
to
say
,
that
he
is
of
great
vnderstanding
,
a
man
of
admirable
abilities
,
singular
wisedome
,
&c.
And
yet
no
man
knowes
wherein
his
Knowledge
lies
,
nor
can
discerne
his
Wisdome
in
his
Actions
.
It
is
necessary
that
this
opinion
should
be
ratified
and
confirmed
by
exterior
Actions
,
and
some
publique
demonstrations
.
Of
King
Dauid
the
holy
Ghost
saith
,
that
hee
did
gouerne
his
people
with
the
vnderstanding
of
his
hands
.
Et
in
intellectibus
manuum
suarum
deduxit
illos
.
It
is
a
cleare
case
that
the
hands
haue
no
other
particular
vnderstanding
in
a
distinct
manner
,
or
distinguished
from
that
which
the
soule
hath
;
and
this
is
in
the
Head
,
and
not
in
the
hands
.
But
the
meaning
of
that
place
is
,
that
in
the
Workes
of
his
hands
,
and
in
all
his
Actions
,
the
King
manifested
his
great
Vnderstanding
and
Wisedome
:
Which
if
it
remaine
onely
in
the
huske
,
or
shell
,
it
is
good
for
nothing
.
Sicut
fides
,
ita
&
sapientia
,
sine
operibus
mortua
est
;
Wisedome
(
saith
S.
Bernard
)
is
like
Faith
,
without
good
Workes
it
is
dead
.
That
King
therefore
that
shall
haue
wisedome
inough
in
,
and
for
himselfe
,
and
shall
execute
and
shew
the
same
in
the
gouernment
of
his
kingdome
,
and
exercise
the
same
amongst
his
Subiects
,
he
shall
be
great
in
all
his
kingdomes
heere
on
Earth
,
and
great
likewise
in
the
kingdome
of
Heauen
.
Salomon
,
when
God
had
giuen
him
wisedome
,
did
not
onely
attend
the
speculatiue
part
,
but
the
practicke
;
which
is
the
principall
thing
in
him
that
ruleth
.
I
applyed
mine
heart
to
know
wisdome
,
and
to
see
the
businesse
that
is
done
vpon
Earth
;
for
in
Wisedome
,
and
the
good
exercise
thereof
,
consisteth
all
the
good
gouernment
of
a
Common-wealth
.
This
being
presupposed
,
and
what
else
in
the
subsequent
Chapters
shall
be
spoken
hereof
,
I
say
,
That
it
is
not
required
of
Kings
,
that
they
should
be
so
wise
and
skilfull
in
all
Arts
and
Faculties
,
as
King
Salomon
was
,
and
others
,
which
make
profession
thereof
;
nor
yet
so
illiterate
,
as
the
Emperour
Licinius
,
which
was
such
an
Idiot
,
and
such
a
beast
,
that
he
knew
not
how
to
firme
or
set
his
hand
to
any
Deed
,
or
Writing
.
Or
as
that
other
Michael
Balbo
,
which
was
such
an
enemy
vnto
Learning
,
that
hee
would
neither
study
good
Letters
himselfe
,
nor
suffer
the
children
of
his
time
to
be
bred
vp
therein
.
That
which
is
to
be
required
of
euery
good
King
,
is
;
that
he
haue
so
much
wisedome
,
as
to
be
able
to
aduise
himselfe
,
and
to
make
benefit
of
the
Councell
of
others
.
That
he
be
wise
enough
to
know
what
is
good
and
iust
,
and
what
is
bad
and
ill
,
that
he
may
vse
the
one
,
and
shun
the
other
.
Is
enim
moderatus
est
sapiens
(
saith
Socrates
)
that
hath
Courage
to
execute
,
and
Will
to
doe
.
On
those
Bases
,
which
the
most
wise
King
Salomon
placed
in
the
Temple
,
virtutes
Imperatoriae
,
Labor
in
negotijs
,
Fortitudo
in
periculis
,
Industria
in
agendo
:
To
assist
in
businesses
,
to
be
stout
and
valiant
in
dangers
,
to
be
dextrous
and
wise
in
acting
,
and
aboue
all
,
to
haue
a
liberall
will
without
subiection
,
and
readily
disposed
for
execution
,
are
vertues
befitting
an
Emperour
.
For
to
gouerne
well
,
great
strength
,
great
courage
,
great
wisedome
,
great
power
,
and
a
great
willingnesse
will
be
required
.
For
,
though
a
King
know
much
,
and
can
doe
much
;
yet
,
if
he
will
not
exercise
his
knowledge
,
nor
make
vse
of
his
power
,
it
is
all
one
as
if
he
neither
knew
,
nor
could
doe
any
thing
.
The
Leaper
said
to
our
Sauiour
Christ
,
Domine
,
si
vis
,
potes
me
mundare
;
If
thou
wilt
,
thou
canst
make
me
cleane
.
And
Christ
made
him
answer
,
not
in
word
onely
,
but
in
deed
;
Volo
,
mundare
;
I
will
,
be
thou
cleane
.
CHAP.
VI.
How
Kings
ought
to
carry
themselues
in
those
businesses
,
which
their
vnderstanding
comprehendeth
not
.
IN
regard
that
the
Vnderstanding
is
amongst
all
other
faculties
the
Noblest
,
it
is
that
(
without
doubt
)
which
doth
least
render
and
yeeld
it selfe
,
but
is
most
sencible
of
the
offence
it
receiueth
in
submitting
it selfe
.
Whereupon
oftentimes
it
sticketh
close
to
it's
opinion
,
and
what
it
hath
once
intertained
,
it
obstinately
maintaineth
and
defendeth
.
And
therefore
the
Philosopher
,
said
;
Amicus
Plato
,
sed
maior
Veritas
:
Plato
is
my
friend
,
but
the
truth
more
.
In
confirmation
whereof
we
daily
see
,
that
the
dearest
and
neerest
friends
,
and
that
are
one
and
the
same
in
their
will
and
affection
,
in
their
vnderstanding
and
opinion
are
diuerse
and
different
.
Each
of
them
maintaineth
his
owne
particular
Tenet
,
and
yet
without
offence
continew
still
good
friends
.
In
a
word
,
in
matter
of
Knowledge
and
Vnderstanding
,
because
it
is
a
thing
that
cannot
be
measured
out
by
the
yard
,
or
meate
out
by
inches
,
there
is
not
that
Man
,
that
can
indure
Maioria
,
or
that
another
should
goe
before
him
,
or
get
the
start
of
him
in
that
kinde
.
Euery
one
resteth
satisfied
with
his
owne
Vnderstanding
,
and
conceiues
that
his
reason
is
the
best
;
and
few
will
bee
brought
to
acknowledge
,
that
they
are
in
an
errour
.
And
in
a
manner
all
men
flatter
themselues
with
their
owne
opinion
,
and
thinking
they
are
in
the
right
,
they
are
so
farre
from
yeelding
,
that
they
stiffely
maintaine
what
they
haue
vndertaken
&
you
shall
not
beate
them
out
of
it
,
as
being
perswaded
that
they
haue
the
better
end
of
the
staffe
in
their
hands
.
And
hence
arise
those
earnest
contentions
,
and
endlesse
questions
in
your
Consultations
,
and
debating
of
Causes
,
those
crosse
incounters
and
differences
in
determining
great
businesses
,
persisting
violently
in
their
opinion
,
though
it
bee
neuer
so
contrary
vnto
reason
.
And
though
this
be
a
common
infirmitie
,
and
a
generall
fault
in
all
of
what
state
and
condition
soeuer
,
yet
your
great
persons
in
this
point
runne
the
greatest
perill
.
For
(
as
the
sonne
of
Sirach
saith
)
all
doe
approue
and
celebrate
their
sayings
,
not
in
that
onely
,
wherein
they
speake
home
to
the
purpose
,
but
when
they
speake
foolishly
,
and
vtter
things
not
to
bee
spoken
.
qui
dat
omnibus
affluenter
,
&
non
improperat
&
dabitur
ei
:
If
any
of
you
lacke
wisedome
,
let
him
aske
of
God
that
giueth
to
all
men
liberally
,
and
vpbraideth
not
;
and
it
shall
be
giuen
him
.
And
for
asmuch
as
in
Kings
,
this
acknowledgment
is
vsually
more
difficult
,
for
that
they
are
free
,
and
without
dependance
on
any
in
their
owne
kingdomes
,
so
much
the
more
acceptable
in
this
kind
are
their
prayers
vnto
God
.
As
King
Salomon
exemplifieth
it
vnto
vs
,
who
confessing
the
shortnesse
of
his
vnderstanding
,
and
his
want
of
Wisedome
,
for
to
gouerne
so
great
a
people
that
could
not
bee
numbred
,
nor
counted
for
multitude
,
acknowledging
himselfe
to
be
but
as
a
little
child
,
and
that
hee
knew
not
how
to
goe
out
,
or
come
in
,
and
humbly
beseeching
God
,
that
hee
would
be
pleased
to
supply
this
defect
,
he
found
so
much
fauour
in
his
sight
that
he
appeared
vnto
him
after
a
solemne
sacrifice
,
and
said
;
Postula
quod
vis
,
vt
dem
tibi
.
Aske
,
what
I
shall
giue
thee
.
Domine
deus
tu
regnare
fecisti
servum
tuum
&c.
O
Lord
my
God
,
thou
hast
made
thy
Seruant
King
in
instead
of
Dauid
my
father
,
&c.
And
thy
seruant
is
in
the
midst
of
the
people
which
thou
hast
chosen
,
a
great
people
&c.
Giue
therefore
thy
Seruant
an
vnderstanding
heart
,
to
iudge
thy
people
,
that
I
may
discerne
betweene
good
and
bad
,
and
be
able
to
goe
in
and
out
before
thy
people
.
And
howbeit
this
discreete
young
King
saw
the
doore
of
Gods
mercie
set
thus
wide
open
vnto
him
,
and
what
a
liberall
offer
he
had
made
vnto
him
,
to
bestow
fauours
vpon
him
according
to
the
measure
of
his
owne
desire
,
yet
did
hee
neither
set
his
eyes
,
nor
his
heart
vpon
Gold
,
Siluer
,
Riches
,
or
long
life
,
but
as
one
,
that
knew
so
well
how
to
aske
,
desired
that
he
would
out
of
his
grace
and
mercy
,
giue
him
the
gift
of
Wisedome
,
that
hee
might
know
how
to
gouerne
his
State
and
Kingdomes
,
and
to
conserue
them
in
peace
and
Iustice
.
And
God
was
so
well
pleased
with
this
his
Petition
,
that
he
did
not
onely
bestow
that
vpon
him
,
but
many
other
blessings
with
it
,
and
(
as
the
Apostle
saith
)
affluenter
,
in
a
great
aboundance
making
him
the
wisest
,
the
discreetest
,
and
the
greatest
king
,
that
euer
was
in
the
world
.
And
besides
,
gaue
him
all
that
which
hee
omitted
to
desire
,
or
might
haue
desired
:
To
wit
,
long
life
,
full
of
prosperitie
,
honour
,
and
riches
.
He
did
not
account
of
these
,
in
comparison
of
wisedome
,
and
yet
all
those
other
fauours
were
conferred
vpon
him
;
Quia
hoc
magis
plaucit
cordi
tuo
,
&
non
postulasti
diuitias
,
&c
:
Because
this
was
in
thy
heart
,
and
thou
hast
not
asked
riches
,
wealth
,
or
honour
,
nor
yet
hast
asked
long
life
,
but
hast
asked
Wisedome
and
knowledge
for
thy selfe
,
that
thou
mayst
iudge
my
people
,
ouer
whom
I
haue
made
thee
King
;
Wisedome
and
Knowledge
is
granted
vnto
thee
,
and
I
will
giue
thee
Riches
,
and
Wealth
,
and
Honour
,
such
as
none
of
the
Kings
haue
had
,
that
haue
beene
before
thee
,
neither
shall
any
after
thee
haue
the
like
.
This
very
goodnesse
,
this
same
Wisedome
,
did
his
father
Dauid
beg
of
God
.
Bonitatem
,
&
disciplinam
&
scientiam
,
doce
me
:
Teach
me
good
iudgement
and
knowledge
.
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
,
E
siel
no
fuere
home
de
gran
seso
por
lassus
palabras
entendran
los
homes
,
lamengua
que
ha
del
.
And
if
he
shall
not
be
a
man
of
great
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
those
words
of
Iob
:
Vtinam
taceretis
,
vt
putaremini
esse
sapientes
.
Oh
that
you
would
altogether
bold
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
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
,
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
Quatro
ojos
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
,
It
is
the
common
receiued
opinion
,
That
the
maturest
and
soundest
Counsaile
,
is
to
be
found
in
those
men
,
that
are
growne
wise
,
by
their
Age
,
and
experience
,
which
is
the
naturall
Daughter
of
Time
,
and
the
Mother
of
good
Counsaile
.
Tempus
enim
multam
,
&
variam
doctrinam
parit
.
Iob
,
In
antiquis
est
sapientia
,
&
in
multo
tempore
,
prudentia
:
Et
tenero
tractari
pectore
nescit
,
saith
Claudian
.
And
S.
Ierome
is
of
the
minde
,
that
young
Witts
,
cannot
weild
weighty
matters
.
And
that
their
Counsailes
,
are
rash
and
dangerous
,
like
vnto
that
they
gaue
King
Rehoboam
;
S.
Austen
.
And
therefore
the
Grecians
,
Romans
,
Lacedemonians
,
Carthaginians
,
and
other
Common-wealthes
which
were
good
obseruers
of
their
Lawes
and
Customes
,
did
ordaine
;
That
a
young
man
how
wise
so
euer
hee
might
seeme
to
be
,
and
of
neuer
so
good
and
approued
iudgement
,
should
not
be
admitted
to
the
Counsell
Table
,
till
he
were
past
50.
yeares
of
Age
,
who
being
adorned
with
Vertue
,
and
experience
,
might
assure
them
that
hee
would
keepe
a
Decorum
in
all
his
Actions
,
and
performe
his
dutie
in
euery
respect
.
Dissipat
consilia
gentium
&
reprobat
consilia
principum
:
The
Lord
bringeth
the
Counsaile
of
the
Heathen
to
nought
,
hee
maketh
the
deuises
of
Princes
of
none
effect
.
Non
est
sapientia
,
non
est
prudentia
,
non
est
consilium
contra
Dominum
:
There
is
no
Wisedome
,
no
vnderstanding
,
no
Counsell
against
the
Lord
.
And
in
humane
things
,
there
are
so
many
Contingencies
that
mans
wisedome
is
not
alwaies
sufficient
to
determine
the
best
,
nor
to
hit
aright
in
his
Counsailes
,
vnlesse
the
Holy
Ghost
be
interuenient
,
interpose
it selfe
,
and
assist
in
them
.
For
let
Priuie-Counsellours
beate
out
their
braines
with
plodding
and
plotting
,
let
them
be
neuer
so
vigilant
,
neuer
so
studious
,
they
shall
erre
in
their
ayme
,
and
shoote
beside
the
burt
,
if
hee
direct
not
the
arrow
of
their
Councell
and
wisedome
;
if
he
do
not
in
Secret
illighten
their
hearts
;
illuminate
their
vnderstanding
,
and
dictate
vnto
them
,
what
they
are
to
doe
.
Which
is
done
by
the
infusiue
gift
of
the
Holy
Spirit
co-operating
in
vs
,
which
is
a
diuine
impulsion
which
doth
eleuate
&
raise
vp
our
vnderstanding
to
hit
the
white
and
to
choose
that
according
to
the
rule
the
Diuine
Law
)
which
is
fit
to
be
followed
,
as
also
to
be
a
voided
.
And
this
is
the
gift
of
Councell
giuen
by
God
vnto
his
friends
,
and
such
as
serue
him
truly
,
to
the
end
that
by
his
helpe
,
they
may
light
aright
vpon
that
;
which
of
themselues
they
could
neuer
come
neere
.
And
he
that
is
not
Gods
friend
,
nor
studies
by
his
Actions
to
be
so
,
let
him
shake
hands
with
the
Holy
Ghost
,
let
him
bid
this
blessed
Spirit
farewell
,
this
diuine
gift
;
Cani
enim
sunt
sensus
hominis
:
The
good
abilities
,
quod
senes
populi
sint
:
Gather
vnto
me
70.
men
of
the
Elders
of
Israel
,
whom
thou
knowest
to
be
the
Elders
of
the
people
.
Hoary-headed
men
(
accompanied
with
much
vertue
,
an
approued
life
,
soundnesse
of
Religion
,
and
much
prudence
)
are
those
that
are
worthy
to
giue
Counsaile
,
and
those
which
Kings
are
to
make
choyse
of
for
their
seruice
.
The
Emperour
Charles
the
fift
sayd
it
was
fit
,
that
Princes
should
be
serued
by
men
that
were
learned
and
vertuous
,
and
that
the
Counsaile
,
and
companie
of
those
which
were
not
so
,
were
very
preiudiciall
and
hurtfull
.
Counsailours
likewise
must
be
of
that
greatnesse
of
courage
and
magnanimitie
,
as
may
correspond
with
the
Dignitie
royall
.
For
Kings
that
haue
not
had
in
themselues
any
great
courage
,
haue
still
honoured
noble-minded
Counsailours
,
whereas
the
contrary
haue
bin
disgraced
,
and
degraded
of
their
honours
by
Kings
that
were
naturally
magnanimous
.
For
it
is
the
condition
of
cowardly
hearts
,
and
of
base
Counsailours
en
cuerpo
,
y
alma
(
as
they
say
)
in
body
,
and
soule
;
to
propose
vnto
their
Kings
base
and
vnworthy
meanes
,
for
the
remedying
of
some
mischiefes
,
whereon
others
follow
,
that
are
farre
greater
.
And
let
them
not
perswade
them
,
that
this
Age
is
barraine
of
vertuous
dispositions
,
and
Noble
mindes
,
which
produceth
,
as
well
as
former
times
,
whatsoeuer
is
necessary
and
needefull
for
them
.
For
,
the
diuine
prudence
(
to
which
particularly
appertaineth
the
conseruation
of
kingdoms
)
is
neuer
drawen
dry
,
neuer
waxes
weary
.
And
if
such
men
are
wanting
,
and
appeare
not
to
the
eye
of
the
world
,
it
is
,
because
they
are
not
sought
after
,
or
not
admitted
to
Councell
,
for
the
chastisement
and
punishment
of
our
great
and
heinous
sinnes
.
Besides
,
this
one
benefit
Kings
haue
aboue
others
,
that
all
good
men
would
be
glad
to
serue
them
,
and
many
do
sue
and
seeke
after
them
,
and
offer
their
seruice
vnto
them
;
So
that
,
they
haue
store
of
choise
,
and
may
easily
make
good
election
,
if
therein
they
will
strip
and
cleanse
themselues
of
their
affections
,
and
passions
,
which
Eclipse
and
darken
the
true
iudgement
of
man
.
And
these
,
that
I
now
speake
of
,
when
they
haue
found
them
,
and
made
choise
of
them
to
be
of
their
Councell
;
let
them
loue
them
,
honour
them
,
and
trust
them
.
And
as
they
shall
receiue
ease
and
honour
by
their
good
Aduise
;
So
let
them
reward
them
,
and
conceiue
of
them
,
as
king
Alexander
did
of
his
Master
,
and
Counsellour
Aristotle
,
of
whom
he
said
,
that
he
ought
no
lesse
respect
vnto
him
,
then
vnto
his
owne
father
.
For
from
his
father
he
had
his
life
,
his
honour
,
and
his
kingdome
;
but
from
Aristotle
,
his
Instructions
,
Counsailes
,
and
directions
,
how
he
should
order
himselfe
in
all
his
affaires
.
And
Scipio
,
doth
attribute
all
the
honour
of
his
Victories
to
his
faithfull
friend
and
Counsellour
Laelius
.
And
Cicero
,
to
the
Philosopher
Publius
,
Da
mihi
sapientiam
:
Giue
me
wisedome
.
And
in
the
first
of
the
Kings
;
Dabis
ergo
seruo
tuo
cor
docile
:
Giue
therefore
thy
seruant
an
Vnderstanding
heart
.
Vnderstanding
,
for
to
know
,
and
an
obedient
heart
,
for
to
heare
the
Aduise
of
others
.
But
this
second
part
,
of
being
obedient
to
other
mens
opinions
,
is
vnprofitable
for
gouernment
,
without
the
first
,
which
is
prudence
,
and
wisedome
,
for
to
choose
and
know
the
best
.
For
,
by
following
bad
Counsaile
,
he
shall
erre
as
much
,
as
if
he
followed
his
owne
proper
errour
;
and
sometimes
more
.
And
I
should
hold
it
the
lesse
euill
,
that
a
king
were
not
ouerwise
,
if
presuming
that
he
is
;
he
should
relie
too
much
vpon
himself
,
&
scorne
to
take
counsaile
;
then
if
he
were
lesse
wise
,
but
knew
how
to
benefit
himselfe
,
and
make
good
vse
of
the
Aduise
of
prudent
and
wise
Counsailours
.
CHAP.
VII
.
A
Prosecution
of
the
former
discourse
,
shewing
how
Kings
are
to
take
Counsaile
,
and
what
signes
they
are
to
marke
:
and
obserue
for
their
better
knowledge
.
IT
is
a
Prouerbe
much
celebrated
amongst
the
Grecians
;
that
Consilium
est
res
sacra
;
Counsaile
is
a
sacred
thing
.
And
as
D.
Thomas
declares
it
;
it
is
a
light
wherwith
the
holy
Ghost
illightneth
the
vnderstanding
,
to
chuse
the
best
.
Others
say
;
That
it
is
a
science
,
which
doth
weigh
&
consider
,
How
,
&
When
things
are
to
be
done
,
that
they
may
succeed
well
.
Aristotle
saith
,
de
la
Partida
,
That
it
is
good
Aduice
,
which
a
Man
takes
vpon
things
that
are
doubtfull
,
Consilijs
tractanda
sunt
bella
.
Euery
purpose
is
established
by
Counsell
,
and
with
good
aduise
make
war.
It
is
the
saying
of
the
holy
Ghost
;
Ibi
salus
,
vbi
multa
consilia
:
Much
Counsell
bringeth
much
safetie
.
Nor
can
there
bee
any
thing
more
preiudiciall
,
nor
any
meanes
more
effectuall
to
destroy
Kings
and
Kingdomes
,
than
to
alter
and
peruert
Counsailes
.
And
this
the
Prophet
Micaiah
teacheth
vs
in
a
vision
which
he
had
,
in
this
forme
:
I
will
goe
forth
,
and
I
will
be
a
lying
spirit
in
the
mouth
of
all
his
Prophets
I
will
instruct
the
Counsailours
of
King
Ahab
,
and
with
a
lye
cloathed
with
the
appearance
and
likenesse
of
truth
,
I
will
deceiue
and
destroy
him
.
This
course
was
approued
,
and
held
to
be
the
fittest
&
most
effectuall
for
the
kings
vtter
ruine
and
destruction
.
And
albeit
in
this
diuine
Vision
,
and
reuelation
,
manifested
for
the
dis-deceiuing
of
Kings
,
and
to
put
them
out
of
their
errour
,
there
were
many
things
worthy
obseruation
,
and
consideration
,
yet
the
principall
note
,
(
in
my
iudgement
)
is
;
That
neither
Ahabs
want
of
vnderstanding
,
nor
his
being
head-strong
nor
wilfull
in
his
opinion
,
nor
his
being
ouer-rash
,
and
vnaduised
in
what
he
vndertooke
,
but
his
own
sins
,
and
the
sins
of
his
people
,
had
put
him
in
that
estate
and
condition
,
that
dismeriting
Gods
fauour
,
and
the
light
of
heauen
,
the
diuel
did
deceiue
him
,
guiding
the
tongues
of
his
false
Prophets
,
telling
them
falsehoods
,
for
truthes
;
doubtfull
things
,
for
things
certaine
,
and
by
perswading
him
,
that
that
which
was
to
be
his
destruction
,
should
turne
vnto
his
profit
&
honour
.
S.
Paul
tells
vs
,
A
good
tree
,
cannot
bring
forth
had
fruit
:
nor
a
bad
tree
good
.
And
the
badge
or
cognisance
of
good
or
bad
Counsaile
,
shall
doubtlesse
be
the
goodnesse
,
or
badnesse
,
the
wisedome
,
or
ignorance
of
the
Counsailour
.
And
therefore
I
importunately
presse
,
that
it
mainly
importeth
a
Prince
,
to
beware
,
of
whom
he
taketh
Counsaile
.
For
by
how
much
the
more
profitable
is
a
wise
&
vpright
Counsailour
,
by
so
much
the
more
preiudiciall
is
he
,
that
is
vniust
,
and
vnstreight
.
And
therefore
the
Holy
Ghost
saith
;
Consilum
semper
à
sapiente
perquire
:
Aske
Counsaile
alwaies
of
the
wise
.
And
in
another
place
;
Men
,
scarce
will
there
be
found
one
,
that
is
fit
to
giue
Counsaile
.
For
some
want
wisedome
,
&
prudence
;
other
some
,
purenesse
,
and
cleannesse
of
heart
;
and
a
third
sort
,
are
so
ouerswaied
with
passion
,
that
they
do
not
simply
&
sincerely
perswade
the
truth
.
A
cleare
Example
wherof
we
haue
in
King
Rehoboam
,
the
sonne
and
successour
of
King
Salomon
,
who
though
he
succeeded
his
father
in
so
rich
a
Kingdome
,
and
so
inured
to
peace
,
and
obedience
to
their
King
,
yet
notwithstanding
was
in
an
instant
vndone
&
vtterly
lost
by
bad
both
Counsaile
,
and
Counsailours
.
For
good
Counsellours
,
are
the
life
and
soule
of
a
Kingdome
.
And
when
it
is
not
vnderpropped
with
such
,
like
a
body
without
a
soule
,
it
presently
sinkes
&
falls
from
it's
state
wherin
it
stood
.
And
therefore
the
holy
King
sayd
.
Oculi
mei
ad
fideles
terrae
,
vt
sedeant
m●cum
.
Ambulans
in
via
immaculata
,
hic
mihi
ministrabit
.
Non
habitabit
in
medio
domus
meae
,
qui
facit
superbiam
:
qui
loquitur
iniqua
,
non
direxit
in
conspectu
oculorum
meorum
:
Mine
eyes
shall
be
vpon
the
faithfull
of
the
Land
that
they
may
dwell
with
me
.
Hee
that
walketh
in
a
perfect
way
,
hee
shall
serue
me
.
Hee
that
worketh
deceit
,
shall
not
dwell
in
my
house
:
hee
that
telleth
lyes
,
shall
not
tarry
in
my
sight
.
And
in
this
particular
,
Kings
ought
to
be
very
wary
and
circumspect
.
In
the
next
Chapter
we
will
treate
of
the
Care
which
they
are
to
take
in
choosing
their
Counsellours
of
State
;
for
the
errour
in
this
one
,
is
the
fountaine
of
all
errours
,
and
the
totall
Perdition
of
Kings
and
kingdomes
.
CHAP.
VIII
.
Of
the
Diligences
,
which
Kings
are
to
vse
in
the
Election
of
their
Ministers
,
and
Counsellours
.
IT
is
a
question
,
that
hath
beene
much
sifted
and
winowed
amongst
your
Morall
Philosophers
,
as
also
your
Diuines
;
whether
Election
,
be
formally
a
worke
of
the
Vnderstanding
,
or
the
Will
:
Gregory
Nyssenus
saith
;
That
it
is
composed
of
both
partes
;
To
wit
,
of
the
Act
of
the
Will
,
and
of
the
Vnderstanding
.
And
hee
said
well
.
For
therein
is
required
both
a
fullnesse
of
Knowledge
,
and
a
freenesse
of
Will
.
And
it
is
the
Doctrine
of
Diuus
Thomas
,
who
saith
;
That
it
is
not
of
the
will
alone
,
but
also
of
the
Vnderstanding
,
because
the
electiue
Act
of
the
Will
,
conference
,
consultation
,
&
Iudgement
,
is
to
precede
;
which
is
the
proper
Act
of
the
Vnderstanding
.
But
the
mischiefe
of
it
is
;
That
in
Elections
,
wee
many
times
see
the
contrary
,
and
what
a
strange
diuorcement
and
seperation
there
is
heerein
,
from
this
true
Philosophie
.
For
that
,
which
now
a
dayes
most
of
all
discouers
it selfe
in
these
Elections
,
is
our
proper
gust
,
will
,
and
affection
.
And
therefore
to
remedy
so
great
a
malady
,
it
shall
be
requisite
,
that
the
Prince
,
who
desireth
to
tread
sure
,
to
hit
the
marke
he
aymes
at
,
and
to
please
God
in
those
whom
he
electeth
and
calleth
to
his
Counsell
:
that
hee
follow
the
Example
of
our
Sauiour
Christ
,
written
for
our
instruction
by
the
Euangelists
S.
Mathew
,
and
S.
Luke
,
who
recounting
the
Election
of
S.
Peter
and
of
S.
Andrew
,
S.
Ambrose
,
and
other
fathers
haue
well
obserued
)
Christ
did
not
doe
,
that
hee
had
any
neede
of
these
Dispositions
,
and
Preambles
,
for
to
iumpe
right
in
that
Election
;
but
to
teach
kings
,
and
all
other
Princes
,
that
if
they
will
hit
right
in
their
Elections
,
they
are
to
vse
the
like
Diligences
.
They
are
by
good
and
pious
workes
to
procure
this
fauour
at
Gods
hands
,
and
to
direct
all
their
actions
to
this
end
.
Nor
would
hee
,
that
this
Election
should
be
left
wholly
to
the
declaration
of
those
Saints
,
for
our
Sauiour
did
declare
himselfe
more
particularly
in
the
10.
of
S.
Luke
;
Messis
quidem
multa
,
operarij
autem
pauci
;
rogate
ergo
Dominum
Messis
,
vt
mittat
operarios
in
messem
suam
:
The
Haruest
truly
is
great
,
but
the
Labourers
are
few
;
Pray
yee
therefore
the
Lord
of
the
Haruest
,
that
hee
would
send
forth
Labourers
into
his
Haruest
.
And
though
in
those
former
times
,
these
words
were
very
seasonable
,
yet
now
in
this
present
age
,
it
's
necessitie
is
better
knowne
,
as
likewise
the
truth
thereof
.
For
,
the
Haruests
being
so
many
,
and
so
great
,
I
meane
,
so
great
and
so
many
the
varietie
,
and
multitude
of
important
businesses
for
the
welfare
of
the
Common-wealth
,
the
Labourers
are
very
few
.
But
to
expresse
my self
a
little
more
fully
,
I
say
,
That
very
few
are
they
,
that
enter
,
or
seeke
to
enter
into
Offices
,
for
to
labour
and
paines
,
but
for
to
liue
at
their
pleasure
,
&
to
heape
vp
riches
,
that
they
may
increase
the
more
in
ambition
,
and
more
freely
take
their
ease
.
The
remedie
of
this
,
consisteth
in
that
,
which
our
Sauiour
Christ
commandeth
vs
;
To
wit
:
That
we
indefatigably
pray
vnto
him
,
that
he
will
be
pleased
to
send
forth
faithfull
Ministers
and
good
Labourers
into
his
Common-wealth
.
Ministers
,
of
knowen
trust
,
zeale
,
&
vertue
,
to
whom
may
sute
the
name
of
Counsellours
,
and
not
of
Babblers
;
of
worthy
men
,
&
not
of
wordly
men
.
And
kings
,
to
whom
properly
this
Office
of
Election
doth
belong
,
must
put
the
more
force
,
&
insist
the
more
in
this
prayer
begging
that
which
the
wisest
of
Kings
,
Salomon
petitioned
of
God
,
Da
mihi
sedium
tuarum
assistricem
sapientiam
,
vt
mecum
fit
,
&
mecum
laboret
,
vt
sciam
quid
sit
acceptum
coram
te
omni
tempore
:
O
God
of
my
fathers
,
send
me
wisedome
out
of
thy
holy
heauens
,
and
from
the
Throne
of
thy
Glory
,
that
being
present
,
shee
may
labour
with
me
,
that
I
may
know
what
is
pleasant
vnto
thee
,
&c.
This
wise
and
discreete
king
,
was
not
contented
with
that
guide
and
light
which
humane
wisedome
might
afford
him
,
but
had
recourse
by
prayer
to
that
diuine
Light
and
Wisedome
,
which
is
that
that
guideth
Kings
without
stumbling
,
or
feare
of
falling
into
errour
.
For
as
Wisdome
saith
of
her selfe
;
Per
me
reges
regnant
,
&c
:
By
me
Kings
reigne
,
and
Princes
decree
Iustice
.
As
if
shee
should
haue
sayd
:
By
the
hand
and
Light
,
which
I
reach
forth
vnto
Kings
,
they
goe
rightly
on
in
their
iudgements
,
and
their
Elections
,
so
that
they
reigne
,
and
conserue
themselues
in
quiet
possession
of
their
Kingdomes
.
The
drift
of
my
discourse
is
this
;
That
when
a
King
shall
come
to
elect
and
make
choise
of
his
Ministers
,
his
first
care
must
be
,
to
pray
heartily
vnto
God
,
that
hee
will
direct
this
his
choise
and
election
.
And
so
much
the
more
diligence
hee
ought
to
vse
therein
,
by
how
much
of
more
importance
and
of
greater
qualitie
the
Minister
shall
be
,
that
is
to
be
imployed
.
After
Prayer
,
which
is
diuine
,
other
humane
diligences
,
are
to
bee
followed
.
Whereof
the
chiefest
is
,
that
the
Prince
informe
himselfe
of
the
good
sufficiency
,
the
honest
life
,
and
faire
carriage
of
those
,
whom
hee
is
to
choose
.
And
that
heerein
,
he
may
not
be
deceiued
,
it
is
necessary
,
that
with
Christ
he
goe
vp
vnto
the
Mount
;
That
is
,
To
eleuate
his
Consideration
vnto
God
and
to
auoide
vulgar
opinions
;
To
strip
himselfe
of
passion
,
and
not
to
strike
hands
with
those
,
that
are
not
Gods
friends
;
To
forget
all
kindred
,
and
Alliance
;
Not
to
take
in
the
infectious
Ayre
of
fond
affection
;
Not
to
apply
himselfe
to
that
,
which
the
importunat
intercessions
and
requests
of
a
fauourite
,
or
kinsman
shall
seeke
to
draw
from
him
for
their
priuate
benefit
;
Nor
to
hearken
to
the
negotiation
of
cunning
and
subtile
pretenders
,
but
onely
to
the
good
of
the
Common-wealth
,
and
the
quicke
dispatch
of
businesses
,
and
other
the
like
offices
,
that
are
to
be
exercised
by
men
of
their
place
.
And
albeit
,
it
was
my
purpose
,
not
to
serue
my selfe
,
in
this
discourse
,
but
with
the
Testimonies
and
Examples
of
holy
Scripture
,
and
the
Doctors
that
are
Expositors
thereupon
;
Yet
can
I
not
omit
to
exemplifie
heere
in
one
,
of
King
Don
Philip
,
the
second
of
this
name
,
whose
soule
doth
rest
in
peace
,
being
that
for
his
great
prudence
,
and
zeale
to
Iustice
,
and
for
his
good
gouernement
,
all
the
Kings
of
the
world
may
acknowledge
him
their
Master
.
The
case
is
this
;
A
President
of
his
time
,
hauing
proposed
a
Person
for
a
place
,
relating
vnto
him
the
qualities
,
which
concurred
in
him
,
for
the
meriting
thereof
,
hee
farther
added
;
That
the
Lady
Infanta
,
did
much
desire
this
prouision
should
bee
made
him
.
Heereunto
his
Maiestie
with
a
great
deale
of
iudgement
,
and
grauitie
,
made
answer
.
Y
mi
hija
que
sabe
desso
?
What
?
Has
my
Daughter
a
hand
in
this
?
Can
she
iudge
of
his
worth
.
Giuing
his
President
by
this
his
Answer
to
vnderstand
,
that
he
should
not
haue
alleaged
vnto
him
that
,
for
to
make
a
good
election
,
which
should
passe
the
bounds
of
the
consideration
of
those
parts
and
qualities
,
wherewith
hee
was
to
be
furnished
,
were
his
pretension
neuer
so
much
fauoured
by
the
mediation
and
intercession
of
great
persons
.
And
heereunto
I
farther
adde
,
that
a
king
should
in
no
hand
content
himselfe
with
the
bare
knowledge
of
those
onely
,
whom
he
knowes
by
fight
,
and
walke
dayly
vp
and
downe
in
his
Court
,
but
that
hee
should
take
leysure
to
informe
himselfe
of
as
many
as
hee
can
,
and
to
follow
the
ancient
custome
,
in
giuing
order
to
his
Generalls
,
Vice-kings
,
Prelates
,
and
Gouernours
of
euery
Prouince
,
to
giue
him
information
of
the
best
and
sufficientst
subiects
that
are
in
their
Gouernment
,
and
that
after
due
consultation
had
with
them
,
they
should
nominate
three
or
foure
vnto
him
,
that
from
amongst
many
good
,
hee
might
choose
the
best
.
And
the
rest
to
bee
listed
,
and
taken
notice
of
,
that
vpon
occasion
they
might
receiue
imployment
.
From
whence
likewise
this
good
will
arise
,
that
All
,
in
all
partes
,
great
,
and
small
,
will
study
the
Science
and
Arte
of
good
gouernment
,
fly
Vice
,
and
follow
Vertue
,
that
they
may
in
their
due
time
be
numbered
amongst
the
Chosen
.
Let
a
King
goe
,
Con
su
spassos
contados
(
as
they
say
)
with
a
slow
foote
,
in
those
Elections
,
which
he
is
to
make
,
giuing
way
vnto
Time
,
and
to
information
.
Which
hee
ought
willingly
to
heare
,
neither
in
all
giuing
credit
to
all
;
nor
being
(
as
many
are
)
too
incredulous
.
Let
him
remit
things
to
Tryall
and
Examination
,
it
being
a
thing
needefull
for
him
so
to
doe
.
For
,
if
it
be
not
wisedome
,
to
lend
a
facile
eare
to
all
that
we
heare
,
for
,
the
wise
man
saith
:
Qui
citò
credit
,
leuis
est
corde
;
So
likewise
doth
it
betoken
little
prudence
,
to
liue
alwaies
suspicious
and
distrustfull
.
Something
must
be
left
to
Experience
.
But
to
come
to
the
qualifying
of
persons
,
if
the
one's
qualities
be
of
ten
,
the
other
of
nine
quilates
,
and
all
of
them
necessarie
for
the
Office
of
a
Counsellour
,
the
first
ought
to
be
preferred
,
though
the
other
out
strip
him
in
Estate
,
in
fauour
,
in
riches
,
and
greatnesse
.
For
,
in
that
Ministry
,
there
ought
respect
to
be
had
onely
to
the
aduantages
of
sufficiencie
,
and
not
of
power
.
Nor
seruices
,
albeit
two
be
equall
in
sufficiencie
,
must
loose
their
place
,
and
right
.
But
that
hee
,
who
hath
done
the
greater
seruices
for
his
King
and
Countrie
,
ought
to
bee
preferred
before
the
other
.
Now
there
is
this
difference
(
amongst
many
others
)
betwixt
a
good
Prince
,
and
him
that
is
not
so
;
that
a
good
Prince
,
conferrs
his
Offices
,
according
to
the
sufficiencie
and
vertue
of
the
Minister
he
maketh
choise
of
;
the
other
vpon
fauour
,
and
humane
respects
,
vsing
therein
his
power
,
but
not
attending
distributiue
Iustice
,
which
rewardeth
euery
one
according
to
his
deserts
,
without
respect
either
vnto
persons
,
or
particular
intents
.
CHAP.
IX
.
Of
the
Qualities
,
which
Kings
are
to
consider
in
those
,
whom
they
are
to
make
choise
of
for
Ministers
and
Counsellours
.
WE
may
very
well
answer
that
which
is
heere
questioned
with
that
which
is
recounted
in
the
18.
Chapter
of
Exodus
,
where
it
is
said
;
That
Iethro
,
seeing
his
son
in
law
,
Moses
wearyed
and
tyred
out
in
the
gouernment
of
that
great
body
of
Gods
people
,
and
that
it
was
more
then
one
mans
worke
,
to
giue
sufficient
dispatch
to
so
many
businesses
,
did
aduise
him
,
to
choose
but
a
certaine
number
of
Ministers
and
Counsellours
,
that
might
helpe
to
ease
him
of
that
burthen
,
which
was
too
heauy
for
his
shoulders
,
Vltra
vires
tuas
est
negotium
,
solus
illud
non
poteris
sustinere
.
This
thing
is
too
heauy
for
thee
;
Thou
art
not
able
to
performe
it
thy selfe
alone
.
Cadendo
cades
(
saith
another
Letter
)
By
falling
,
thou
shalt
fall
,
and
all
this
people
,
that
is
with
thee
.
Daras
de
ojos
(
as
they
say
)
à
cada
passo
.
Thou
must
looke
well
about
thee
.
And
ioyntly
with
this
,
hee
propounded
the
qualities
,
which
hee
ought
to
consider
in
those
,
whom
hee
was
to
choose
for
that
Ministrie
.
Proinde
ex
omni
plebe
,
viros
sapientes
&
timentes
deum
,
in
quibus
sit
veritas
.
Or
as
another
letter
hath
it
;
Viros
veridicos
,
&
qui
oderint
avaritiam
:
Thou
shalt
prouide
out
of
all
the
people
able
men
,
such
as
feare
God
;
men
of
truth
,
hating
Couetousnesse
,
&c.
Now
,
let
vs
goe
pondering
euery
word
in
particuler
,
and
in
them
,
the
qualities
of
Ministers
.
The
first
is
Prouide
;
Which
signifieth
not
onely
to
prouide
,
but
to
fore-see
,
and
consider
.
For
,
the
election
of
a
Minister
is
a
businesse
of
great
prouidence
,
and
consideration
,
and
the
most
important
and
necessarie
for
a
King
in
matter
of
gouernment
.
On
the
good
,
or
bad
Election
of
Counsellours
,
dependeth
the
whole
honour
and
profit
both
of
King
,
and
Kingdome
.
And
he
that
erres
in
this
,
must
necessarily
erre
in
all
.
For
the
spring
of
a
fountaine
being
spoyled
,
all
the
water
is
spoiled
.
And
a
King
failing
in
this
Principle
,
all
goes
to
destruction
.
For
without
doubt
,
all
good
dispatch
growes
from
the
force
and
vertue
of
good
Counsaile
.
Then
therefore
is
a
King
held
to
be
wise
and
prudent
,
when
he
hath
wise
and
prudent
Counsailours
:
Hee
succeedeth
well
with
all
his
Intentions
,
and
inioyeth
fame
,
credit
,
and
reputation
both
with
his
subiects
,
and
with
strangers
.
Of
the
one
he
is
beloued
and
obayed
,
and
of
the
other
dreaded
and
feared
;
and
of
all
esteemed
and
commended
:
The
whole
kingdome
resteth
contented
and
satisfied
.
And
though
in
something
hee
sometime
erre
,
none
will
beleeue
it
.
But
when
Priuie-Counsailours
are
no
such
manner
of
men
,
all
murmur
,
and
proclaime
to
the
world
;
That
there
is
not
an
able
man
in
all
the
Counsell
,
and
if
in
some
one
thing
or
other
hee
hap
to
haue
good
successe
,
few
or
none
will
giue
credit
thereunto
,
but
rather
conceiue
,
it
was
done
by
Chance
.
The
sacred
Text
says
farther
;
De
omni
plebe
:
Out
of
all
the
People
.
As
if
he
should
haue
said
out
of
all
the
12.
Tribes
,
or
families
of
this
people
;
thereby
to
giue
vs
to
vnderstand
;
That
for
to
make
a
good
Election
,
it
is
requisit
,
that
there
should
not
remaine
a
nooke
,
or
corner
in
all
his
kingdomes
,
where
diligence
should
not
be
vsed
(
as
before
hath
beene
sayd
)
to
search
out
the
fittest
Ministers
.
And
likewise
it
may
in
this
word
,
be
giuen
vs
to
vnderstand
,
that
in
matter
of
Election
,
wee
are
not
to
haue
respect
to
Linage
,
Kindred
,
or
Parentage
,
but
to
vertue
,
sufficiencie
,
and
courage
,
accompained
with
other
good
qualities
,
which
adapt
a
man
to
be
a
Counsellour
.
And
therefore
it
is
said
anon
after
,
Viros
sapientes
,
Wisemen
;
men
of
vnderstanding
heads
,
and
stout
hearts
,
which
dare
boldly
and
plainely
to
speake
the
truth
,
and
to
maintaine
and
put
it
in
execution
,
when
they
see
fit
time
:
for
your
pusillanimous
and
white-liuerd
persons
are
not
fit
Ministers
for
a
State
.
Noli
quaerere
fieri
iudex
,
nisi
valeas
virtute
irrumpere
iniquitates
.
He
that
hath
not
a
face
,
to
out-face
a
Lye
,
and
to
defend
the
truth
,
let
him
neuer
take
vpon
him
the
Office
of
a
Minister
of
Iustice
.
In
the
booke
of
Daniel
it
is
storyed
,
that
King
Nabucodonozor
was
resolued
to
haue
done
some
cruell
chastisement
vpon
his
Princes
,
and
Counsellours
,
for
that
hauing
asked
them
the
Interpretation
of
a
troublesome
dreame
hee
had
,
none
of
them
could
declare
the
meaning
of
it
.
And
howbeit
they
told
him
,
that
they
could
not
tell
what
to
make
of
it
,
&
plainly
confessed
the
truth
,
yet
notwithstanding
the
King
conceiued
,
that
hee
had
good
reason
to
except
against
them
.
For
(
thought
hee
)
if
you
know
it
,
and
for
feare
will
not
tell
it
me
,
yee
are
Cowards
;
And
if
you
know
it
not
,
yee
are
ignorant
;
and
either
of
these
is
a
great
fault
in
Counsailours
,
&
afford
sufficient
cause
,
why
ye
should
be
punished
;
in
that
yee
would
offer
to
take
that
Office
vpon
yee
;
which
first
of
all
hath
neede
of
stoutnesse
of
courage
;
and
secondly
,
to
be
learned
and
expert
in
so
many
and
various
things
,
as
a
King
hath
occasion
to
vse
yee
in
.
And
therefore
that
wise
Iethro
,
after
the
word
Viros
,
Men
,
puts
,
sapientes
,
Wise
Or
as
the
70.
and
others
translate
it
,
potentes
fortes
.
Because
in
Ministers
and
Counsellours
of
State
,
strength
,
courage
,
constancie
,
and
wisedome
,
should
walke
hand
in
hand
.
The
Courts
and
Pallaces
of
Kings
and
Princes
,
that
which
they
are
least
stored
with
all
,
is
Truth
.
They
scarce
know
her
face
,
nay
not
so
much
as
of
what
colour
or
complexion
shee
is
,
the
onley
Minions
there
made
of
,
being
flatteries
,
and
lyes
.
A
wise
and
stout
man
,
is
daunted
with
nothing
,
is
neuer
troubled
,
nor
altered
,
he
stands
vpon
his
own
worth
and
sinceritie
,
&
is
Lord
and
Master
of
his
reason
,
he
speakes
with
libertie
and
freedome
,
hee
represents
the
truth
to
his
King
,
and
maintaines
it
,
Pie
quedo
(
as
they
say
)
stiffely
and
stoutly
,
without
respect
to
any
thing
,
no
not
so
much
as
his
owne
proper
life
,
hee
ouerthrowes
plots
,
discouers
the
impostures
,
deceits
and
Lyes
of
flatterers
;
for
the
which
he
had
neede
of
courage
and
wisedome
.
Now
let
vs
see
,
what
that
wisedome
is
,
which
a
King
is
to
require
in
his
Ministers
.
Not
worldly
wisedome
,
wherof
S.
Bernard
saith
,
That
those
which
inioy
it
,
boasting
themselues
thereof
,
very
wisely
goe
to
Hell
.
The
question
that
I
aske
is
;
Whether
,
they
should
be
Philosophers
,
Diuines
,
or
Lawyers
,
or
in
what
kinde
of
faculties
,
they
should
be
wise
?
Heereunto
first
I
answer
;
that
questionlesse
,
it
would
be
a
great
helpe
to
the
making
of
a
good
Counsellour
to
bee
seene
in
these
Sciences
,
and
to
haue
spent
some
time
of
study
in
them
.
But
in
case
they
haue
no
skill
in
these
it
shall
suffice
,
that
they
are
wise
in
that
which
belongeth
vnto
that
Ministry
,
for
which
they
are
nominated
and
called
;
to
wit
:
To
be
a
Counsailour
,
which
is
a
person
,
that
is
fit
,
sufficient
,
and
able
,
for
that
charge
which
he
is
to
administer
.
That
hee
haue
a
nimble
wit
,
and
quicke
apprehension
,
for
without
that
,
the
rest
serues
to
little
purpose
.
Whereas
he
that
is
furnished
therewith
,
with
a
little
helpe
,
attaineth
to
much
;
He
knowes
things
past
,
vnderstands
the
present
,
and
giues
his
iudgement
of
things
to
come
.
That
hee
be
well
read
in
ancient
and
moderne
Histories
,
wherein
are
contained
the
sentences
and
opinions
of
wise
men
of
elder
times
,
by
which
they
ordred
their
Common-wealths
,
and
maintained
them
in
Peace
.
For
this
kinde
of
reading
,
doth
indoctrinate
more
in
a
day
,
then
Experience
hath
taught
others
in
many
yeares
,
which
must
by
no
meanes
be
wanting
in
a
Counsellour
for
that
ordinarily
in
them
,
are
found
Prudence
,
Authoritie
,
and
Experience
:
That
he
haue
happy
memorie
,
which
is
the
Archiue
of
the
Sciences
and
Treasure
of
Truths
;
for
without
it
,
to
reade
and
studie
,
is
(
as
they
say
)
Coger
aequa
en
vn
harnero
,
to
gather
water
in
a
siue
;
and
it
importeth
much
,
in
regard
of
the
diuersitie
of
businesses
,
and
persons
,
with
whom
hee
is
to
treate
.
That
hee
haue
trauailed
,
and
scene
forraine
Countries
.
That
hee
be
skill'd
in
the
Languages
,
and
haue
in
all
of
them
the
Arte
and
garbe
of
speaking
and
discoursing
well
.
That
he
more
esteeme
the
seruice
of
his
King
,
and
the
publicke
good
,
then
his
own
priuate
gaine
.
That
hee
be
courteous
,
humble
,
affable
,
and
yet
of
a
good
spirit
.
That
hee
lend
an
attentiue
care
,
and
that
hee
keepe
that
gate
open
for
great
and
small
,
rich
,
and
poore
.
But
aboue
all
these
,
he
must
be
of
approued
vertue
,
for
without
it
,
all
the
rest
are
of
no
esteeme
.
Hee
that
shall
haue
more
,
or
lesse
of
these
qualities
,
which
are
for
all
in
Common
,
shall
bee
the
more
,
or
lesse
sufficient
Counsellour
.
As
for
Vice-royes
,
Gouernours
,
Ambassadors
and
other
great
Gouernments
of
the
Kingdome
,
such
are
to
be
chosen
,
who
together
with
the
foresaid
qualities
haue
studied
,
and
spent
some
yeares
in
the
Schoole
of
experience
,
and
hauing
beene
conuersant
at
the
Kings
elbow
,
and
in
his
Courte
,
and
Counsailes
,
not
only
for
the
greatnesse
of
those
mindes
,
and
stomacks
which
are
bred
there
,
(
a
necessary
qualitie
for
to
occupie
great
places
,
and
not
to
bee
bred
vp
with
a
poore
portion
of
Treating
,
and
Vnderstanding
,
which
begets
mindes
according
to
the
same
measure
)
but
likewise
,
because
there
by
their
Treating
with
Kings
,
Princes
,
and
other
great
persons
assisting
them
in
their
Counsells
and
graue
consultations
,
communicating
with
great
Ministers
,
and
Counsellours
of
State
,
diuerse
cases
and
businesses
,
the
Practick
of
all
affaires
,
is
thereby
the
more
,
and
better
apprehended
;
As
your
practitioners
in
Physicke
by
conferring
with
great
Physitians
.
He
therefore
,
that
shall
haue
both
Learning
,
and
Experience
,
shall
amongst
all
men
be
the
most
remarkable
.
But
,
Quis
est
hic
,
&
laudabimus
eum
:
Shew
mee
this
Man
,
and
we
will
commend
him
.
For
Mans
life
is
short
,
the
Arte
long
,
and
experience
hard
to
be
atchieued
.
But
to
summe
vp
this
discourse
,
and
giue
an
ende
thereunto
,
I
say
:
That
he
that
is
to
bee
made
a
Counsellour
of
Warre
,
should
therein
haue
beene
exercised
many
yeares
.
And
that
he
,
that
is
of
the
Councell
of
State
,
should
haue
a
full
knowledge
of
all
,
and
should
be
very
dextrous
in
matters
of
gouernment
,
both
publike
,
and
particular
,
and
well
verst
in
military
discipline
,
because
hee
is
to
consult
both
of
warre
,
and
peace
.
Which
because
they
are
things
so
opposite
,
and
contrary
,
a
man
cannot
iudge
well
in
the
one
vnlesse
he
know
and
vnderstand
aright
the
other
.
As
wee
shall
shew
heereafter
when
we
shall
more
in
particular
treate
of
this
Counsell
.
Other
qualities
,
are
competible
more
in
especiall
to
Iudges
Iustices
,
and
Presidents
,
to
whom
that
particularly
appertaineth
,
which
is
deliuered
in
that
word
,
Sapientes
;
That
they
well
vnderstand
the
facultie
of
the
Lawes
,
and
that
corresponding
with
their
name
,
they
be
Iuris-prudentes
,
well
seene
in
all
matters
,
carrying
an
euen
hand
towards
all
,
and
administring
Iustice
without
partialitie
:
Diodorus
Siculus
reporteth
,
That
they
had
their
Councell
and
Audience
in
a
great
Hall
,
where
there
sate
thirty
Counsellors
or
Iudges
.
Et
in
medi●
iudicandi
Princeps
,
cuius
a
collo
suspensa
veritas
penderet
,
&
oculis
esset
sub
clausis
,
librorum
numero
circumstante
:
And
in
the
midst
of
them
sate
the
President
with
his
eyes
shut
,
a
number
of
bookes
standing
round
about
him
,
and
Truth
hanging
about
his
necke
,
Pectorall
Saphire
,
like
vnto
that
which
God
fashioned
for
the
adorning
of
his
Minister
and
President
Aaron
,
wherein
were
ingrauen
these
words
,
Hurim
,
&
Thummim
.
S.
Ierome
,
would
haue
it
to
signifie
Doctrinam
,
&
Veritatem
,
Learning
,
and
Truth
.
For
these
three
things
,
Iudgement
,
Learning
,
and
Truth
,
are
much
about
one
,
and
in
them
consisteth
the
whole
perfection
of
a
Minister
;
In
quibus
sit
Veritas
.
For
in
the
brest
of
a
good
Iudge
,
there
must
neither
raigne
passion
,
nor
affection
,
but
the
pure
Truth
,
which
hee
cannot
possibly
avoyd
,
vnlesse
hee
will
wrong
nature
it selfe
.
For
our
soule
is
naturally
inclined
to
Truth
.
And
it
is
so
proper
to
a
wise
and
prudent
Man
,
that
hee
that
doth
not
say
it
,
vnsaies
himselfe
.
And
certaine
it
is
,
that
the
gouernment
of
a
Kingdome
,
is
so
much
the
more
good
or
ill
,
by
how
much
the
truth
therein
,
hath
more
,
or
lesse
place
.
For
if
businesses
be
not
seasoned
therewith
,
as
meates
are
with
salt
,
neither
the
poore
shall
be
defended
from
the
oppression
of
the
rich
,
nor
the
rich
possesse
their
goods
in
safety
;
men
and
womens
honors
shall
runne
danger
,
and
no
one
person
can
promise
to
himselfe
securitie
.
And
therefore
it
is
so
much
the
more
needfull
,
that
a
iudge
should
treate
Truth
,
and
desire
that
all
should
doe
the
like
;
by
how
much
the
more
are
they
that
abhorre
it
,
and
seeke
to
conceale
it
;
an
olde
disease
,
which
was
almost
borne
with
vs
into
the
world
.
And
if
Iudges
shall
not
fauour
Truth
,
and
plaine
dealing
;
treachery
,
and
Lying
will
reigne
and
beare
rule
.
Let
Kings
take
heede
how
they
choose
men
that
are
fearefull
and
timerous
to
be
their
Ministers
,
who
out
of
cowardize
and
pusillanimitie
,
hide
the
Truth
,
and
dare
not
bring
her
forth
to
Light
.
For
,
as
shee
is
the
foundation
of
Iustice
,
and
Christian
iudgement
,
if
a
Iudge
shall
not
loue
it
with
his
heart
,
tracke
the
steps
of
it
,
and
draw
it
out
of
that
darke
dungeon
wherein
shee
lyes
,
Iustice
will
be
in
danger
of
being
crush't
,
and
falshood
will
preuaile
.
As
in
that
peruerse
Iudgement
in
Christes
cause
,
where
the
Iudge
was
so
farre
from
being
desirous
to
know
the
truth
,
that
hee
did
not
know
what
kinde
of
thing
it
was
;
And
therefore
demanded
in
the
face
of
the
open
Court
;
Quid
est
Veritas
?
What
is
Truth
?
To
whom
,
that
diuine
wisedome
made
no
answer
,
perceiuing
him
to
be
such
a
foole
,
as
to
be
ignorant
of
the
first
vndoubted
Principle
of
Iustice
;
and
suffring
himselfe
to
be
carryed
away
with
false
accusations
,
and
feigned
relations
,
which
had
no
bulke
nor
body
in
them
,
no
substance
in
the
world
,
nor
any
shew
,
saue
of
a
poore
shadow
,
to
be
thus
mis-led
.
Librorum
numero
circumstante
.
The
President
before
specified
,
had
a
great
many
of
bookes
about
him
;
To
shew
how
much
it
importeth
,
that
Iudges
,
and
Presidents
bee
Learned
,
and
well
read
in
the
bookes
of
their
facultie
.
Epiphanius
saith
;
That
hee
saw
a
Statua
of
Truth
,
which
in
it's
forehead
had
two
letters
,
the
first
,
and
the
last
,
of
the
Greeke
Alphabet
;
in
it's
mouth
other
two
;
and
other
two
in
it's
brest
;
and
so
through
all
the
parts
of
it's
body
to
it
's
very
feete
.
So
that
this
was
all
enamelled
with
Letters
,
as
the
other
was
rounded
with
bookes
.
Thereby
,
giuing
vs
to
vnderstand
that
that
Man
,
which
is
truly
the
man
he
ought
to
be
,
and
is
to
aduise
and
gouerne
others
,
his
head
,
hands
,
and
feete
,
must
be
stucke
full
of
Letters
.
He
must
be
learned
from
the
sole
of
the
foote
,
to
the
Crowne
of
the
head
,
full
of
Letters
hee
must
bee
;
for
in
the
discourses
of
the
Vnderstanding
,
in
the
working
of
the
hands
,
and
in
the
moouing
of
the
feete
,
wee
may
easily
guesse
,
whether
a
man
be
wise
,
or
no
;
Whether
he
hath
studied
,
or
doth
studie
;
For
though
a
man
be
neuer
so
wise
,
neuer
so
learned
,
hee
still
forgetteth
somewhat
.
So
that
,
it
is
not
enough
for
him
to
haue
studyed
,
but
it
is
requisit
,
that
he
still
continue
his
study
,
that
hee
may
repayre
with
that
which
he
learneth
,
the
losse
of
that
which
hee
forgetteth
.
As
in
a
naturall
body
,
that
,
by
dayly
eating
and
drinking
is
restored
,
which
is
by
our
naturall
heate
consumed
.
Et
oculis
esset
subclausis
.
His
eyes
(
which
are
the
windowes
by
which
Passion
enters
vnto
the
soule
)
were
shut
.
Because
hee
should
not
be
led
away
with
the
respect
to
those
about
him
.
For
,
hee
must
not
haue
an
eye
and
respect
to
the
Estate
and
condition
of
persons
,
to
doe
more
fauour
(
when
it
comes
to
point
of
Iustice
)
to
one
,
then
another
.
And
for
this
reason
,
the
sayd
Aegyptians
,
did
ordinarily
paint
Iustice
,
without
a
Head
.
The
Head
,
is
the
common
seate
of
all
the
Sences
;
signifying
thereby
,
that
by
no
one
sence
,
a
Iudge
should
open
a
doore
to
Passion
,
but
that
he
should
place
them
all
in
heauen
without
respect
to
any
thing
vpon
earth
.
And
this
,
is
not
to
respect
persons
,
but
Iustice
.
Ore
tenus
,
shee
cunningly
discouered
her
beautie
,
by
a
carelesse
letting
fall
of
her
mantle
,
and
so
bewitched
them
therewith
,
that
allowing
for
good
those
powerfull
witnesses
of
her
eyes
,
and
face
,
they
released
her
,
and
gaue
her
for
free
.
But
to
say
the
truth
,
it
was
her
loosenesse
that
freed
her
,
and
their
lightnesse
,
that
condemned
them
;
making
that
fault
light
,
which
before
weighed
heauie
.
And
how
shal
he
freely
administer
Iustice
,
who
hath
his
heart
captiuated
,
and
in
the
power
of
him
,
and
her
,
that
can
turne
and
winde
him
,
which
way
they
list
and
wrest
him
from
goodnesse
?
More
Iudges
haue
bin
vndone
by
Lightnesse
,
then
by
Cruelty
.
The
one
begetteth
feare
the
other
contempt
.
And
by
the
way
,
let
them
take
this
lesson
a
long
with
them
,
that
not
onely
in
reality
of
truth
they
conserue
their
credit
without
spot
,
but
likewise
in
apparance
procure
to
giue
such
good
Examples
that
the
world
may
not
iustly
charge
them
,
no
not
with
so
much
as
a
discomposed
looke
,
neither
in
the
open
streete
,
nor
Court
of
Iustice
;
for
euery
bend
from
their
brow
,
or
euery
smile
from
their
countenance
,
is
the
Common
peoples
Almanack
,
wher-by
they
make
coniecture
,
whether
it
is
like
to
be
faire
,
or
fowle
weather
;
reading
in
the
face
fauour
to
one
,
and
rigour
to
another
.
Wherefore
,
as
their
place
is
great
,
so
is
their
perill
;
The
way
is
slippery
wherein
they
tread
,
and
therfore
had
need
looke
well
to
their
feete
.
Woe
be
vnto
that
Iudge
,
which
seeth
,
and
seeth
not
;
sees
the
best
,
and
followes
the
worst
;
suffering
his
reason
to
be
subdued
by
passion
,
and
himselfe
by
one
poore
slender
haire
of
a
handsome
woman
,
to
be
led
by
the
nose
whether
shee
will
leade
him
.
For
a
good
face
,
is
a
tacite
kinde
of
recommendation
,
a
faire
superscription
,
and
a
silent
deceit
,
which
troubles
the
clearenesse
of
the
minde
,
making
white
appeare
to
be
blacke
,
and
what
is
iust
,
Non
secundum
visionem
oculorum
iudicabit
,
nec
secundum
auditum
aurium
arguet
:
He
shall
not
iudge
after
the
sight
of
his
eyes
,
neither
reproue
after
the
hearing
of
his
eare
.
Sed
judicabit
in
justitia
pauperes
,
&
arguet
in
aequitate
pro
mansuetis
terrae
:
But
with
righteousnesse
shall
hee
iudge
the
poore
,
and
reproue
with
equitie
,
for
the
meeke
of
the
earth
.
With
iustice
and
truth
hee
must
reproue
and
confound
those
,
who
with
fictions
,
with
colours
,
and
studied
artifices
,
pretend
to
make
that
iust
,
or
probable
,
which
hath
no
shew
of
iustice
,
or
truth
.
For
there
are
some
Lawyers
,
so
full
of
Quirkes
,
and
subtilties
,
that
they
wrest
the
true
sence
and
meaning
of
the
Lawes
,
striuing
to
bring
them
to
their
bent
,
haling
them
(
as
they
say
)
by
the
haire
to
that
part
whereunto
themselues
are
willing
to
incline
;
either
to
that
,
which
a
fauourite
,
or
powerfull
person
pretendeth
,
or
to
him
,
that
will
bribe
most
;
whereby
suites
in
Law
,
are
made
euerlasting
,
much
mony
is
consumed
,
mens
States
miserably
wasted
,
or
at
least
the
true
knowledge
of
the
cause
obscured
,
as
well
de
facto
,
as
de
jure
;
both
in
matter
of
fact
,
and
of
Law
.
A
Iudge
therefore
ought
to
be
very
attentiue
to
all
businesses
,
that
are
brought
before
him
,
and
to
haue
Lynx
his
eyes
to
watch
whether
the
Torrent
will
tend
of
a
Pleader
transported
with
affection
,
and
of
a
cauillous
Relator
,
armed
with
a
100.
Witty
quillets
,
subtill
and
acute
Allegations
,
wherewith
they
shadow
the
light
,
and
scatter
cloudes
of
darkenesse
ouer
the
cause
that
is
pleaded
.
Hee
that
is
set
ouer
others
,
must
haue
wisedome
and
courage
,
to
make
resistance
against
them
,
and
to
disarme
them
,
rebutting
the
blow
by
his
Arguments
,
and
with
the
true
and
solide
sence
of
the
Lawes
themselues
.
Dissolue
colligationes
impietatis
:
Loose
the
bands
of
wickednesse
,
to
vndoe
the
heauie
burthens
,
and
to
let
the
oppressed
goe
free
.
For
the
sonne
of
God
himselfe
(
to
be
an
example
vnto
Iudges
)
did
proceede
in
this
manner
with
the
Diuell
.
For
this
purpose
(
saith
S.
Iohn
)
was
the
Sonne
of
God
manifested
,
that
he
might
destroy
the
workes
of
the
Diuell
.
Whereby
he
shewed
no
lesse
courage
,
then
gained
reputation
.
And
it
is
one
of
the
most
preiudiciall
things
that
can
befall
Common-wealths
,
to
seeke
to
honour
such
persons
in
whom
doe
not
concure
those
qualities
,
nor
the
knowledge
of
such
Ministers
,
and
giuing
them
the
Title
of
Counsellours
,
which
haue
neither
that
sufficiency
of
knowledge
,
nor
wisedome
,
which
is
necessary
for
to
giue
a
good
and
sound
opinion
in
graue
and
weighty
matters
.
And
as
it
were
a
foolish
and
vnaduised
thing
in
him
,
that
hath
neede
of
a
payre
of
shoes
to
go
to
looke
them
at
a
Barbers
,
and
not
at
a
shomakers
shop
▪
so
is
the
case
alike
,
when
wee
leaue
wise
and
experienced
men
in
a
Common-wealth
lurking
in
a
corner
,
and
put
those
into
eminent
places
,
which
neither
know
how
to
begin
,
nor
end
businesses
,
nor
what
course
in
the
world
they
are
to
take
.
That
which
is
fittest
for
them
,
but
much
more
for
a
King
and
kingdome
,
is
to
let
them
alone
in
their
ignorance
.
Quia
tu
scientiam
repulisti
,
Because
thou
hast
reiected
knowledge
,
I
will
also
reiect
thee
.
For
one
foolish
Minister
alone
is
an
intolerable
burthen
for
a
Kingdome
.
Arenam
&
salem
,
CHAP.
X.
Hee
continues
the
Discourse
of
the
qualities
of
Ministers
,
and
Counsellours
.
THe
last
words
of
Iethros
Aduice
were
,
Et
qui
oderint
Auaritiam
:
hating
Couetousnesse
.
A
qualitie
no
lesse
necessary
,
then
those
before
specified
.
The
70.
Interpreters
translate
it
.
Et
qui
odio
habent
superbiam
:
Hating
pride
.
There
are
some
men
,
which
rake
vp
a
great
deale
of
wealth
,
and
are
couetous
only
to
keepe
,
and
make
the
heape
the
bigger
,
liuing
for
this
cause
miserably
vnto
themselues
,
and
deepely
indebted
to
their
backe
and
belly
.
Others
there
are
,
that
scrape
and
scratch
,
by
hooke
,
or
by
crooke
,
all
the
money
they
can
finger
that
they
may
afterwards
prodigally
spend
it
,
and
maintaine
their
vaine
pride
,
and
ostentation
.
But
in
what
sort
so
euer
men
be
couetous
,
sure
I
am
;
That
Couetousnesse
is
one
of
the
worst
notes
,
and
basest
markes
,
wherewith
Kings
Ministers
,
and
Counsailours
of
State
,
can
be
branded
.
Auaro
,
Esto
basta
,
y
sobra
.
This
is
inough
,
and
too
much
,
afterwards
much
,
too
much
,
and
more
then
too
much
will
not
satisfie
his
hungry
mawe
;
Infinita
enim
est
et
insatiabilis
cupiditatis
natura
:
Pol.
cap.
5.
Eccl.
5.10
.
Infinite
(
saith
Aristotle
)
and
insatiable
is
the
gut
of
couetousnesse
.
And
the
Holy
Ghost
tells
vs
;
Auarus
non
implebitur
pecunia
.
He
that
loueth
siluer
,
shall
not
be
satisfied
with
siluer
;
nor
he
that
loueth
aboundance
,
with
increase
.
For
it
is
a
kind
of
salte
and
brackish
water
wherewith
couetous
mans
thirst
cannot
be
quenched
,
for
when
he
hath
taken
this
,
and
that
other
,
and
a
world
of
things
,
he
gapes
still
for
more
.
He
is
better
satisfied
by
denying
him
that
which
hee
desireth
,
then
by
giuing
him
that
,
which
he
craueth
.
And
therefore
publicke
Ministers
(
if
wee
will
credit
Diuinitie
)
should
be
so
noble
and
so
free
,
that
they
should
not
onely
not
be
couetous
,
but
quite
opposite
thereunto
,
and
to
hold
a
particular
hatred
,
and
perpetuall
enmitie
with
couetousnesse
.
That
they
should
not
onely
not
receiue
giftes
and
presents
,
but
that
they
should
hate
,
and
abhorre
them
and
cause
those
to
be
informed
against
,
that
either
shall
giue
a
bribe
or
pretend
to
giue
.
For
most
true
is
that
saying
of
the
sonne
of
Sirack
.
Munera
&
dona
excaecant
oculos
Iudicum
.
Presents
and
gifts
,
blind
the
eyes
of
wise
.
How
sone
is
a
couetous
man
blinded
,
when
he
beholdes
the
baite
of
his
Passion
?
Nor
is
there
any
thing
more
often
repeated
in
sacred
and
prophane
writ
,
then
the
putting
vs
in
minde
of
force
,
and
efficacie
which
gifts
haue
to
wrest
Iustice
,
and
peruert
iudgement
.
Moses
saith
of
them
,
That
they
blinde
the
eyes
of
the
wise
;
and
that
they
turne
and
winde
the
words
of
good
men
,
chopping
and
changing
one
for
another
,
to
serue
their
purpose
.
Qui
autem
odit
munera
,
viuet
:
But
hee
that
hateth
gifts
,
shall
liue
.
And
I
doe
not
see
,
how
hee
can
liue
,
who
receiuing
so
much
,
so
often
,
and
of
so
many
,
sees
himselfe
so
laden
,
and
so
inuironed
and
beset
with
obligations
,
which
are
so
opposite
and
contrary
one
to
another
.
I
say
(
contrary
)
because
the
Pretenders
are
so
amongst
themselues
,
who
aspiring
to
one
and
the
same
thing
,
wherein
it
is
impossible
hee
should
content
all
of
them
,
euery
one
offereth
according
to
his
Talent
,
and
the
desire
hee
hath
to
obtaine
his
suite
.
And
many
times
,
though
they
giue
neuer
so
much
,
they
remaine
frustrated
of
their
pretension
,
and
become
enemies
to
that
Minister
,
murmuring
and
complayning
of
him
,
(
and
that
with
a
great
deale
of
reason
)
all
the
dayes
of
their
life
.
Woe
vnto
the
Couetous
man
,
who
(
as
the
Scripture
sayth
)
sets
his
soule
to
sale
.
Animam
quoque
venalem
habet
.
It
is
a
most
wretched
case
,
and
a
most
lamentable
miserie
,
that
a
mans
auarice
and
couetousnesse
should
be
so
great
,
that
hee
should
sell
his
soule
for
the
greedinesse
of
money
:
Besides
,
there
is
another
great
Contradiction
,
from
which
it
is
not
possible
for
to
free
themselues
.
For
,
if
they
will
faithfully
performe
their
Office
,
they
cannot
fauour
any
,
saue
him
that
hath
most
right
and
iustice
on
his
side
.
And
this
they
must
do
gratis
,
and
without
any
other
kind
of
interest
,
then
that
,
which
the
being
of
a
good
and
faithfull
Minister
carryes
with
it
:
Againe
,
if
they
do
not
ayde
and
helpe
him
,
who
by
giftes
hath
bound
them
vnto
him
,
they
fowly
and
shamefully
deceiue
both
him
,
and
themselues
;
and
must
needes
fall
into
one
of
these
two
inconueniences
;
Either
to
be
ingratefull
,
if
they
doe
not
doe
for
him
that
gaue
;
or
vniust
,
If
they
doe
contrarie
vnto
Iustice
.
So
that
which
way
soeuer
they
receiue
a
gift
,
they
goe
away
with
it
with
an
euill
Conscience
,
and
in
plaine
English
,
are
theeues
by
qualification
.
So
that
great
Lawyer
,
Paris
de
Puteo
calls
them
,
and
sayth
;
And
that
iust
man
Iob
affirmeth
;
Iob.
12.6
.
Luc.
de
Pena
in
l.
Iudices
.
Cod.
de
Dignitat
.
lib.
12.
Isay
.
1.23
.
Deut.
27.25
.
That
the
Tribunalls
of
robbers
prosper
.
One
calls
them
Vsurers
,
another
,
Pyrates
.
And
Lucas
de
Pena
,
saith
,
That
they
are
farre
worse
,
because
they
rob
and
steale
vnder
collour
of
Law
,
and
publicke
authoritie
.
In
a
word
,
God
,
who
knowes
them
better
then
all
the
world
besides
,
calls
them
disloyal
companions
of
theeues
,
which
desire
giftes
,
and
loue
Retributions
.
And
from
heauen
hee
throwes
downe
his
Curse
vpon
them
,
whereunto
on
earth
all
the
people
say
,
Amen
.
But
let
them
bee
called
by
what
name
or
Title
you
will
,
let
them
neuer
so
much
haue
the
name
of
iudges
,
their
workes
will
speake
what
they
are
.
If
they
doe
Iustice
,
and
iudge
according
to
their
iust
Lawes
,
then
are
they
Iudges
,
and
deserue
so
to
be
.
But
if
they
do
the
contrary
,
they
beare
the
name
of
Theeues
,
and
are
vnworthy
that
Office
.
There
being
represented
vnto
Dauid
the
rigourous
chastisement
of
these
kinde
of
men
,
hee
beggeth
thus
of
God
.
Gather
not
my
soule
with
sinners
,
nor
my
life
with
bloody
men
;
In
whose
hands
is
mischeife
,
and
their
right
hand
is
full
of
bribes
.
Let
these
theeuish
hands
(
saith
the
Emperour
Constantine
)
cease
at
last
to
steale
;
let
them
cease
I
say
;
And
if
they
will
not
cease
,
and
giue
ouer
stealing
,
let
them
be
cut
off
,
and
set
vpon
the
gallowes
top
.
Neither
let
Kings
cease
,
to
make
diligent
search
after
them
,
and
to
execute
iustice
against
them
in
the
most
rigorous
manner
.
And
if
they
will
not
amend
,
let
them
(
a
Gods
name
)
be
soundly
punished
.
For
it
is
a
foule
and
abominable
Vice
,
pernicious
,
and
pestilent
,
and
which
doth
much
marre
and
deface
the
Luster
of
whatsoeuer
Minister
,
be
he
neuer
so
illustrious
and
great
.
And
therefore
in
the
Ciuill
Law
,
Alexander
Severus
,
(
a
great
subduer
of
this
vice
)
when
he
saw
any
Minister
noted
thereof
,
his
choller
rose
,
and
his
stomacke
began
to
turne
,
and
did
prouoke
him
to
vomit
,
as
if
hee
had
seene
some
loathsome
stinking
thing
.
And
for
such
kinde
of
corrupt
men
he
would
vsually
say
,
hee
had
euer
a
fingar
in
readines
,
to
plucke
out
their
eyes
.
And
for
the
better
informing
himselfe
of
the
truth
of
these
businesses
,
hee
made
choice
of
some
vertuous
and
intelligent
persons
,
whom
hee
sent
secretly
as
Spyes
into
seuerall
parts
of
the
Kingdome
(
which
all
wise
Kings
ought
to
doe
)
giuing
them
good
Intertainment
for
the
defraying
of
their
charges
,
to
the
end
,
that
they
might
truly
informe
him
of
all
whatsoeuer
passed
,
as
how
his
Ministers
behaued
themselues
in
their
gouernment
,
how
in
their
Offices
?
Saying
;
That
if
they
did
abuse
them
,
it
was
not
enough
to
remoue
them
onely
,
and
put
other
in
their
places
;
but
for
example
sake
,
seuerely
likewise
to
punish
them
.
He
gaue
all
his
Officers
good
honest
maintenance
,
and
sufficient
allowance
,
and
would
by
no
meanes
permit
,
that
any
Magistracie
,
or
publicke
Office
,
should
bee
bought
and
solde
.
For
he
,
that
buyes
of
me
(
sayd
hee
)
must
of
necessitie
sell
to
another
,
for
to
quit
his
Cost
,
as
also
to
make
his
best
profit
and
benefit
thereof
.
Such
as
these
,
buy
cheape
in
the
grosse
,
and
sell
deare
by
retaile
.
And
so
it
is
,
that
hee
that
buyes
a
tree
for
money
,
can
hardly
afford
the
fruite
for
nothing
.
Diuerse
other
ancient
,
and
Moderne
Lawes
,
and
decrees
haue
beene
made
,
generally
prohibiting
all
kind
of
gifts
and
bribes
,
vpon
paine
of
diuers
very
greiuous
punishments
,
to
be
inflicted
vpon
those
,
that
either
take
,
or
giue
bribes
.
As
paying
double
what
was
promised
,
or
giuen
;
depriuation
of
Office
;
The
treble
value
of
what
was
giuen
;
Then
(
vpon
the
increasing
of
the
abuse
)
a
quadruple
value
.
And
after
that
,
Confiscation
of
goods
,
banishment
,
and
open
infamie
.
Iustinian
,
added
heereunto
the
punishment
of
Whipping
.
And
the
Emperour
Valens
,
and
Valentinianus
,
farther
increased
the
same
,
commanding
,
they
should
be
burned
.
And
the
now
Emperours
of
Iapan
,
did
lately
execute
the
sayd
Law
vpon
one
of
his
Fauourites
Secretaries
for
taking
of
a
bribe
;
and
him
that
bribed
him
,
(
who
was
Gouerner
of
a
Kingdome
)
he
caused
to
be
beheaded
.
Plato
,
would
make
it
a
rul'd
case
:
Plat.
lib.
2
de
Legibus
.
Act.
24
25.1
.
That
that
Iudge
should
dye
the
death
,
that
should
take
a
bribe
,
yet
notwithstanding
neither
the
feare
of
death
,
of
iudgement
,
nor
of
hell
it selfe
,
is
sufficient
to
represse
the
loue
of
money
Disputante
Paulo
de
judicio
futuro
,
tremefactus
est
Felix
:
Paul
reasoning
of
the
iudgement
to
come
,
Felix
trembled
,
who
was
President
or
Ruler
of
Cesarea
.
And
yet
the
feare
of
that
terrible
day
of
iudgement
,
was
not
able
to
bridle
his
Couetousnesse
.
He
trembled
for
feare
,
and
yet
his
eyes
,
and
heart
,
were
placed
vpon
that
money
which
hee
hoped
to
receiue
from
that
blessed
Apostle
.
Feare
is
not
of
force
,
to
detaine
the
Couetous
;
For
Couetousnesse
,
is
a
huge
great
riuer
which
if
it
once
begin
to
make
it's
Current
,
bee
it
which
way
it
will
,
there
is
no
withholding
of
it
.
If
you
stop
it's
course
one
way
,
Bald.
in
l.
1.
c.
de
haered
:
vel
Actione
vendit
.
Diseque
el
fisco
tiene
Accion
contra
los
toles
bienes
.
Bel
delito
ded
coecho
qualquiera
puede
seracusado
durante
el
Officio
y
despues
.
2.
ff.
de
Calumniatore
.
any
thing
at
all
,
for
the
foresaid
Offices
:
Neither
that
they
shall
receiue
any
thing
of
free
gift
,
be
it
offred
with
neuer
so
good
a
will
.
Which
oath
,
the
Ancient
Romans
swore
vnto
.
And
if
at
any
time
it
shall
be
proued
against
them
,
that
they
haue
either
giuen
,
or
taken
,
that
they
incurre
the
punishment
of
priuation
of
Office
,
and
Confiscation
of
goods
.
And
this
Course
being
taken
,
these
cannot
offend
againe
;
and
if
their
dealing
hath
beene
vpright
and
faire
(
as
good
men
will
not
refuse
a
iust
tryall
,
but
rather
(
out
of
loue
to
goodnesse
)
imbrace
it
,
)
God
forbid
but
they
should
bee
well
rewarded
by
the
State
,
for
their
good
and
faithfull
seruice
.
And
this
is
no
new
doctrine
,
but
shall
finde
it
(
if
we
looke
backe
to
former
times
)
practised
long
a
goe
.
And
the
Emperour
Antoninus
Pius
,
did
likewise
ordaine
,
that
all
Liuetenants
,
and
Gouerners
before
they
went
to
serue
in
their
Residencies
and
Offices
,
they
should
bring
in
an
Inuentorie
of
all
they
had
,
that
when
the
time
of
their
Gouernment
was
expired
,
by
coating
and
comparing
the
one
with
the
other
,
they
might
see
how
and
in
what
manner
they
thriued
thereupon
.
Audistis
(
saith
he
)
Praefectum
Praetorij
nostri
antè
Triduum
quàm
fieret
,
mendicum
,
&
pauperem
:
sed
subitò
diuitem
factum
.
Vndè
(
quaeso
)
nisi
de
visceribus
Reip.
qui
ob
hanc
causam
Prouincias
sibi
datas
credunt
,
vt
luxurientur
&
diuites
fiant
?
&c.
You
haue
heard
that
our
Praetorian
Praefect
,
some
few
dayes
since
was
a
very
beggar
,
but
now
sodainely
become
rich
.
Whence
(
I
pray
)
should
this
come
but
from
out
the
bowells
of
the
Common-wealth
;
who
for
this
cause
thinke
Prouinces
are
committed
vnto
them
,
that
they
may
therein
riot
,
and
grow
rich
?
Setting
at
nought
the
Lawes
,
the
respect
vnto
their
Kings
,
their
feare
towards
God
,
and
the
shame
of
the
world
.
Truly
(
saith
Plato
)
that
publike
Minister
may
be
had
in
suspicion
,
who
in
his
office
is
growne
rich
.
For
he
that
only
gets
by
lawfull
meanes
can
hardly
liue
at
so
high
a
rate
,
as
some
of
his
fellowes
doe
,
build
such
sumptuous
and
costly
houses
,
and
leaue
so
faire
and
great
an
estate
behind
him
to
his
Heyre
.
And
he
,
who
heerein
does
more
then
he
can
,
will
likewise
do
more
then
he
ought
.
For
he
,
that
will
seeke
to
out-doe
his
meanes
,
will
not
sticke
to
out-doe
his
honestie
.
In
a
word
,
gifts
haue
euermore
bred
a
iealousie
of
Corruption
;
and
in
Iudges
,
esteemed
the
foulest
fault
.
Oh
,
of
how
little
worth
is
a
l●ttle
gift
;
and
yet
what
a
great
hurt
,
to
a
Ministers
honour
?
dispone
la
trabaion
para
otros
muchos
;
serues
but
as
a
Timber
peece
to
couple
and
fasten
many
others
.
Take
heede
therefore
(
saith
the
Emperour
Iustinian
of
receiuing
giftes
,
which
quit
our
libertie
,
§
2.
blinde
our
vnderstanding
,
incline
our
wills
,
and
defame
our
honour
.
But
make
thou
much
of
cleane
hands
;
for
he
that
shall
keepe
his
hands
cleane
,
and
shall
not
suffer
himselfe
to
be
corrupted
by
priuate
Interest
,
shall
haue
much
honour
and
fame
in
this
life
,
and
a
great
place
prouided
for
him
in
that
other
.
Qui
excutit
manus
suas
ab
omni
munere
,
iste
in
excelsis
habitabit
&
Regem
in
decore
suo
videbunt
oculi
eius
:
hee
that
shaketh
his
hands
from
holding
of
bribes
,
hee
shall
dwell
on
high
;
And
his
eyes
shall
see
the
King
in
his
beauty
.
All
this
,
and
more
shall
they
attaine
to
,
that
are
truly
of
pure
heart
,
and
cleane
hands
.
All
this
(
say
they
)
that
you
say
,
is
true
.
We
confesse
as
much
.
But
withall
we
must
tell
you
,
That
that
which
we
receiue
is
subsidium
gratuitum
,
a
free
gift
,
a
meere
gratuitie
,
with
a
great
deale
of
loue
,
and
good
liking
of
the
Giuer
.
And
we
affirme
,
That
all
(
for
the
most
part
)
that
is
giuen
,
is
respectiue
,
and
is
in
that
Predicament
,
which
the
Logicians
tearme
,
Ad
aliquid
.
Whereby
he
that
receiueth
a
courtesie
,
is
bound
to
returne
a
courtesie
.
And
those
which
giue
,
hope
to
receiue
from
such
Ministers
,
that
which
they
cannot
iustly
giue
them
.
With
these
conditions
,
a
gift
is
lawfull
,
and
esteemed
to
be
lawfully
receiued
,
when
it
comes
free
,
vnclogg'd
,
disinteressed
,
without
pretension
,
and
without
respect
of
requitall
,
or
reference
to
any
recompence
or
retribution
.
That
is
a
gift
,
which
goes
dis-roabed
of
all
respects
which
is
neither
a
friend
nor
kindsman
,
nor
kindswoman
of
the
party
that
giues
it
,
and
hath
no
obligation
,
no
Interest
,
no
necessitie
,
but
is
all
pure
loue
,
and
is
freely
giuen
of
grace
,
onely
to
do
him
good
,
that
receiues
it
,
The
rest
is
Vsurie
,
Loane
,
bribery
,
and
hope
of
gaine
.
And
if
they
will
see
that
this
is
true
,
let
them
come
downe
from
that
high
place
wherein
they
are
,
let
a
Visitation
goe
forth
against
them
,
and
they
shall
quickly
see
,
how
euery
man
longs
and
desires
,
that
that
may
bee
returned
to
the
Owners
,
which
they
haue
got
by
foule
play
.
It
is
a
great
blindenesse
in
Ministers
,
to
imagine
,
that
what
is
giuen
them
,
proceedes
from
liberalitie
,
and
out
of
the
good
will
and
loue
they
beare
vnto
them
.
God
he
knowes
,
it
is
no
such
matter
,
but
what
they
do
in
this
kinde
,
is
only
to
corrupt
them
,
and
to
oblige
them
to
do
that
,
which
they
neither
may
,
nor
ought
.
Let
them
beleeue
me
,
and
not
deceiue
themselues
.
For
to
giue
,
and
receiue
,
is
a
cunning
peece
of
businesse
,
a
thing
of
great
artifice
,
wit
,
and
subtiltie
,
and
on
whatsoeuer
occasion
it
worketh
,
it
workes
Miracles
.
But
in
case
gifts
should
not
corrupt
,
at
least
they
appease
,
and
moue
affection
.
Being
(
as
that
wise
King
Salomon
saith
)
like
vnto
the
waues
of
the
Sea
,
which
make
the
tallest
ship
to
reele
,
be
she
neuer
so
well
ballasted
.
And
waues
neuer
come
single
.
And
,
if
they
be
strong
waues
indeede
,
they
ouerturne
her
,
and
sinke
her
in
the
Sea
.
Reprom
ssio
nequissima
multos
perdidit
,
They
likewise
alleage
,
That
they
haue
leaue
and
licence
of
their
Kings
to
receiue
gifts
.
Whereunto
,
first
of
all
I
answer
;
that
it
is
not
to
be
beleeued
,
that
Christian
Kings
will
grant
such
Licences
as
these
,
which
are
so
preiudic
all
,
pernicious
,
scandalous
,
and
so
contrary
to
the
Common
good
,
and
good
gouernment
of
their
Kingdomes
.
Secondly
I
say
;
(
speaking
with
that
reuerence
and
respect
,
which
is
due
vnto
the
authoritie
of
Kings
)
that
it
cannot
be
grounded
on
good
Diuinitie
,
that
they
may
giue
any
such
leaue
or
licence
vnto
their
Ministers
.
Againe
,
they
vrge
,
that
sometimes
,
in
some
particular
case
,
gifts
haue
beene
giuen
to
some
great
Priuado
,
or
fauourite
of
the
King
.
It
may
be
so
;
But
sure
I
am
,
that
to
no
Counsellour
of
Iustice
,
can
it
euer
iustly
be
,
or
may
be
done
.
But
because
this
will
fall
within
the
compasse
of
our
insuing
discourse
;
I
will
cite
those
words
;
Timentes
Deum
.
Fearing
God
:
Which
follow
anon
after
the
beginning
.
For
well
will
it
suite
,
that
with
these
,
we
conclude
this
Chapter
because
the
feare
of
God
is
the
beginning
of
wisedome
.
And
from
whence
,
as
from
their
fountaine
,
are
deriued
all
those
other
good
qualities
,
that
are
in
man
.
Timor
Domini
super
omnia
se
superposuit
:
There
is
none
aboue
him
that
feareth
the
Lord
.
Et
beatus
homo
,
cui
donatum
est
,
habere
illum
:
And
happy
is
that
man
,
to
whom
it
is
giuen
.
For
he
,
that
hath
the
feare
of
God
hath
all
the
good
that
can
be
desired
.
Plenitudo
sapientiae
est
,
timere
Deum
:
To
feare
the
Lord
is
fullnesse
of
wisedome
.
He
that
would
be
a
generall
Scholler
in
all
kinde
of
knowledge
,
be
well
seene
in
all
the
Artes
and
Sciences
,
and
haue
all
those
good
parts
and
qualities
,
combined
and
ioyned
together
,
let
him
loue
and
feare
God
.
For
he
that
feares
him
,
and
hath
him
alwayes
before
his
eyes
,
hath
libertie
and
power
to
ouercome
the
feare
and
dread
of
the
mightie
,
whereof
the
World
doth
stand
(
and
all
for
want
of
this
feare
)
too
much
in
awe
.
Among
the
Lawes
of
Moses
,
Iosephus
relateth
one
,
wherein
he
willeth
Iudges
that
they
should
aboue
all
things
preferre
Iustice
;
and
that
without
respect
to
any
mans
person
,
or
dignitie
,
they
should
equally
iudge
all
;
For
they
hauing
(
as
they
haue
)
heere
vpon
earth
,
the
power
of
God
,
they
ought
not
to
feare
any
other
but
him
.
He
that
preuaricates
Iustice
in
relation
to
great
persons
,
makes
them
greater
and
more
powerfull
then
God
;
who
giues
vs
this
short
but
stoute
Lesson
;
Feare
not
him
,
that
can
kill
the
body
,
and
take
away
thy
life
,
but
feare
thou
him
,
that
can
kill
the
soule
,
and
depriue
thee
of
life
euerlasting
.
And
in
another
place
,
he
saith
,
Thou
shalt
not
forsake
the
poore
,
for
feare
of
the
rich
,
nor
iudge
vniustly
,
nor
doe
the
thing
that
is
vnequall
,
for
feare
of
the
powerfull
,
but
keepe
iustice
in
it's
true
weight
and
measure
;
without
any
humane
respect
,
or
vaine
feare
.
King
Iehosaphat
aduiseth
the
Iudges
of
Israel
,
that
in
their
iudgements
,
they
feare
none
but
God
alone
,
and
all
the
Law-giuers
,
as
Lycurgus
Solon
,
Numa
,
and
a
number
of
others
,
together
with
the
chiefest
of
all
,
Moses
,
who
gouerned
Common-wealths
,
and
made
Lawes
,
founded
them
with
Religion
,
and
the
feare
of
God
.
These
are
the
first
and
last
Letters
of
the
Lawes
of
Christian
gouernment
,
wherewith
that
wise
King
did
summe
vp
the
booke
of
those
,
which
hee
made
for
the
gouernment
of
Men.
Deum
time
,
&
mandata
eius
obserua
:
hoc
est
omnis
homo
.
Feare
God
,
and
keepe
his
Commandements
:
for
this
is
the
whole
dutie
of
man
.
With
this
he
receiueth
the
stabilitie
and
permanencie
of
man
.
The
contrary
whereof
,
is
to
be
a
beast
and
worse
then
a
beast
;
According
to
that
of
S.
Bernard
;
A
wonderfull
Counsellour
is
the
mighty
God
.
And
he
is
to
be
our
chiefe
Counsellour
and
more
inward
with
vs
then
any
King
or
Counsellour
.
And
Kings
and
Counsellours
are
to
craue
his
Councell
.
For
Councell
being
his
gift
,
he
doth
not
communicate
the
same
to
any
,
saue
such
as
loue
,
and
feare
him
,
and
take
Councell
of
his
diuine
Law
.
As
did
that
holy
King
.
Consilium
meum
Iustificationes
tuae
.
Let
euery
one
enter
into
his
Councell
of
knowledge
,
let
him
consult
himselfe
the
best
that
he
can
;
yet
when
he
hath
done
all
that
he
can
,
let
him
aduise
with
the
Law
of
God
;
For
if
he
do
not
know
well
how
to
aduise
himselfe
,
how
shall
he
giue
Counsaile
to
others
?
And
he
that
knowes
not
how
to
rule
&
gouern
himselfe
,
how
shall
he
command
a
whole
kingdome
?
Qui
sibi
nequam
est
,
cui
alij
bonus
erit
?
He
that
is
euill
to
himselfe
,
to
whom
will
hee
be
good
?
Alexander
said
He
hated
that
wise
man
,
that
was
not
wise
for
himselfe
.
CHAP.
XI
.
Of
other
Courses
and
meanes
,
which
Kings
may
take
for
the
notice
of
such
persons
,
in
whom
the
said
Qualities
concurre
.
ONe
of
the
greatest
mischiefes
incident
vnto
Kingdomes
is
;
That
Kings
haue
not
true
notice
giuen
them
of
worthy
persons
,
for
to
imploy
them
in
his
seruice
.
A
great
cause
whereof
is
,
that
your
vndeseruing
,
or
(
at
least
)
lesse
sufficient
,
are
clapt
in
betwixt
them
,
and
home
;
Those
are
the
men
,
that
are
most
intermitted
,
take
most
vpon
them
,
and
procure
by
their
Negociating
and
Plotting
,
to
occupie
the
best
places
,
and
not
contenting
themselues
therewith
,
seeke
to
shut
the
doore
against
men
of
merit
,
and
to
keepe
them
out
,
to
the
end
that
their
owne
defects
,
by
this
course
,
may
receiue
the
lesse
discouery
.
and
knowen
amongst
your
Tribes
,
and
I
will
make
them
Rulers
ouer
you
.
And
indeed
,
the
best
and
surest
course
,
that
Kings
can
take
,
to
come
to
that
notice
or
knowledge
they
desire
,
is
to
lay
holde
on
those
persons
,
whose
approbation
is
so
notorious
,
that
all
the
people
giue
good
Testimonie
of
them
.
For
,
(
as
a
wise
man
hath
well
obserued
)
the
generall
opinion
,
is
that
Touchstone
,
which
proueth
or
reproueth
.
For
,
it
cannot
be
,
that
One
should
deceiue
All.
And
happily
from
hence
grew
that
Common
Adage
Vox
populi
,
vox
Dei
:
The
Peoples
voyce
,
is
Gods
voyce
.
We
must
giue
Credit
to
the
fame
and
report
that
goes
of
Men.
For
(
as
Tacitus
saith
)
she
sometimes
makes
the
choyse
of
Ministers
;
it
being
his
meaning
,
that
this
satisfaction
should
be
giuen
to
the
people
,
that
those
,
that
are
to
gouerne
them
,
should
be
chosen
and
elected
by
that
common
fame
,
and
good
report
,
that
goes
of
them
.
And
heere
by
the
way
let
me
tell
you
,
that
it
is
not
much
amisse
,
that
some
Offices
,
and
Preferments
be
in
a
dissembled
kinde
of
disguise
,
purposely
published
before
they
be
bestowed
,
to
see
how
it
will
be
intertained
and
receiued
by
the
people
;
to
whom
it
is
fit
some
satisfaction
should
be
giuen
,
as
being
the
body
that
is
to
be
commanded
.
This
is
a
Trick
of
State
,
whereof
(
vpon
some
occasions
)
Fernando
,
surnamed
the
Wise
,
made
good
Vse
.
For
when
he
was
to
goe
any
great
Voiage
,
vndertake
any
Warre
,
or
attempt
some
new
Enterprise
,
or
any
other
action
of
importance
,
he
would
not
publish
,
nor
iustifie
the
same
to
the
world
,
till
he
had
vsed
some
art
and
cunning
,
imploying
some
persons
fit
for
that
purpose
(
before
his
designes
were
throughly
vnderstood
)
to
giue
it
out
;
That
the
King
should
do
well
to
make
such
,
or
such
a
warre
,
to
make
this
or
that
prouision
,
for
this
,
or
that
reason
.
So
that
first
of
all
,
the
vulgar
were
made
acquainted
therewith
and
rested
satisfied
with
the
reasons
that
were
rendred
for
it
.
And
then
afterwards
it
comming
to
be
published
,
that
the
King
had
done
,
or
would
doe
such
a
thing
,
it
is
incredible
to
beleeue
,
with
how
much
ioy
,
loue
,
and
applause
of
the
people
,
and
whole
Kingdome
,
this
his
Resolution
was
receiued
.
But
mistake
me
not
I
pray
;
I
do
not
say
,
that
this
is
to
be
done
alwayes
,
but
on
some
occasions
,
or
great
preparations
.
And
Kings
in
this
case
,
must
haue
a
care
,
that
they
haue
faithfull
Centinells
,
that
may
truly
certifie
them
,
how
that
Newes
takes
,
and
what
exception
(
if
any
arise
)
they
make
against
it
,
and
vpon
what
grounds
,
that
if
any
thing
had
beene
omitted
,
it
might
be
amended
A
President
(
not
vnlike
to
this
)
had
the
Roman
Common-wealth
in
those
it's
first
flourishing
dayes
.
Which
did
cause
their
Lawes
to
be
set
vp
in
publike
for
27.
dayes
together
before
they
should
be
of
force
,
to
the
end
,
that
the
people
might
peruse
them
,
and
thinke
well
vpon
them
.
How
much
more
ought
this
Course
to
be
taken
in
Legibus
viuentibus
:
in
those
liuing
Lawes
which
are
your
greater
and
principaller
sort
of
Ministers
,
and
such
as
are
to
command
and
gouerne
a
Common-wealth
who
ought
to
be
well
beloued
,
and
well
receiued
of
the
people
,
that
they
may
loue
them
,
respect
them
,
and
beleeue
them
,
in
all
they
shall
say
,
as
they
would
their
own
fathers
?
I
well
perceiue
,
that
there
may
be
much
deceit
in
the
world
,
and
that
there
are
some
men
so
subtile
and
so
cunning
that
only
with
a
pen
in
their
hand
,
they
make
themselues
Masters
of
other
mens
studies
,
and
labours
,
and
by
this
tricke
gaine
the
credit
and
opinion
of
able
and
sufficient
men
,
when
as
indeed
they
are
nothing
lesse
.
And
this
deceit
takes
more
in
matter
of
learning
and
wisedome
,
which
(
as
we
said
before
)
cannot
be
measured
out
with
the
yard
.
And
in
no
place
is
this
so
common
,
as
in
the
Courts
of
Kings
,
where
your
purpurated
persons
(
saith
Seneca
)
meaning
those
,
that
abound
in
riches
,
and
other
corporall
ornaments
,
stand
a
loofe
of
from
the
Vulgar
and
yet
vse
to
be
vulgar
in
their
vnderstanding
,
to
the
preiudice
of
the
good
and
true
esteeme
of
things
;
and
amongst
these
kinde
of
men
,
those
easily
get
the
name
and
fame
of
wise
,
who
talke
boldly
,
and
spinne
out
a
large
discourse
of
those
things
,
which
they
well
vnderstand
not
.
And
it
is
daily
seene
,
that
some
of
these
superficiall
fellowes
haue
beene
preferr'd
to
better
places
by
these
their
false
ostentations
,
and
feigned
knowledge
,
then
great
Learned
Clarkes
,
by
shewing
themselues
humble-minded
,
temperate
in
their
talke
,
and
moderate
in
their
conuersation
,
could
euer
attaine
vnto
.
And
if
this
did
happen
only
in
those
Sciences
and
faculties
,
which
they
call
depone
lucrando
,
which
are
studied
for
to
get
temporall
riches
,
it
were
tolerable
,
because
for
this
end
,
opinion
is
of
more
profit
for
them
,
then
Truth
.
But
the
griefe
of
it
is
,
that
this
passeth
forward
euen
vnto
those
,
that
are
professours
of
that
Science
,
which
,
as
it
is
in
it selfe
superiour
,
so
ought
it
to
make
those
,
which
professe
the
same
superiour
in
minde
and
vnderstanding
,
and
make
them
much
more
to
esteeme
the
truth
,
and
existency
of
wisedome
and
knowledge
,
then
false
opinion
,
falsly
gained
amongst
the
lesse
wiser
sort
of
men
.
Now
,
for
the
auoyding
of
these
inconueniences
,
it
importeth
much
,
that
a
King
do
not
rely
too
much
vpon
the
opinions
of
the
Vulgar
,
which
in
particular
are
various
,
and
ill
grounded
,
but
when
they
shall
heare
it
generally
spoken
,
that
such
a
one
is
an
eminent
man
in
this
,
or
that
other
thing
,
and
that
he
hath
not
his
fellow
in
the
kingdome
for
these
and
these
abilities
,
let
the
Counsell
be
called
,
the
Partie
thus
recommended
,
examined
,
and
let
the
King
take
information
from
them
,
that
are
euery
way
as
able
as
he
,
euen
in
that
wherein
he
professes
himselfe
his
crafts-master
,
whether
they
giue
vp
the
same
verdit
of
him
,
or
no
;
So
that
the
fame
,
and
opinion
of
a
good
Souldiers
,
of
a
good
Captaine
,
and
of
a
good
Gouernour
,
must
be
confirmed
by
the
Testimonie
of
those
that
are
the
best
both
Souldiers
,
Captaines
,
and
Gouernours
.
By
this
line
,
may
you
leuell
,
&
by
this
course
secure
the
approbation
of
all
other
Offices
.
And
in
those
whose
sufficiencie
may
be
seene
,
and
measured
out
by
the
suruay
of
Officialls
,
there
cannot
be
so
much
deceit
therein
;
but
in
those
,
who
are
to
serue
a
King
and
State
,
with
great
studies
,
and
with
the
knowledge
of
diuers
faculties
,
as
are
your
greater
dignities
,
and
Ecclesiasticall
functions
,
where
(
as
we
are
taught
by
the
Apostle
S.
Paul
)
there
is
necessarily
required
great
learning
,
great
integritie
of
life
,
and
great
prudence
:
and
therefore
had
more
neede
of
examination
and
triall
.
And
I
hold
it
for
a
great
inconuenience
,
that
the
iudgement
of
things
of
so
high
a
nature
should
be
remitted
to
the
relation
of
those
,
who
are
not
onely
farre
from
being
able
to
iudge
,
but
scarce
know
how
to
speake
truly
of
them
.
By
meanes
whereof
it
is
very
vsuall
with
them
,
to
suffer
themselues
to
be
ouercome
by
deceit
,
and
ouerswaied
with
passion
,
holding
those
for
the
best
and
worthiest
,
and
recommending
them
to
the
King
for
those
high
Ministeries
and
Offices
,
to
whom
,
either
they
,
or
their
friends
,
and
kinse-folke
,
beare
most
affection
,
or
are
most
beholding
.
But
opinion
ought
not
to
carry
these
things
,
vnlesse
it
be
confirmed
with
very
good
,
and
sure
Testimonies
.
Much
of
this
mischiefe
will
be
remedied
,
if
for
these
and
such
like
great
Dignities
and
Offices
,
we
should
not
rely
only
vpon
Fame
,
or
that
voice
and
report
,
which
comes
a
far
off
,
and
somtimes
painted
ouer
with
apparencies
,
and
in
the
maske
and
disguise
of
truth
,
being
nothing
else
,
saue
meere
passion
,
but
that
we
should
looke
a
little
neerer
into
the
inside
of
these
persons
,
and
grow
by
communication
into
a
fuller
knowledge
of
them
.
Not
that
knowledge
,
which
some
Ministers
speake
of
,
who
are
sayd
to
know
only
those
whom
they
preferre
,
or
are
willing
to
preferre
,
and
only
for
that
they
haue
heard
them
talke
in
ordinary
matters
of
complement
,
and
base
flatteries
,
which
they
vse
more
,
which
haue
all
their
wisedome
in
their
lips
,
then
those
that
are
truly
graue
and
learned
men
.
Mens
witts
,
are
not
like
the
water
of
a
fountaine
,
which
,
at
the
first
draught
,
our
palate
findes
to
be
thicke
,
or
thin
,
salt
,
or
sweete
.
It
is
like
a
Sea
,
without
a
bottome
;
or
like
vnto
a
deepe
riuer
,
to
know
whose
depth
,
we
must
wade
through
it
from
side
to
side
.
Sicut
aqua
profunda
,
Sic
consilium
in
corde
viri
,
Counsaile
in
the
heart
of
a
man
,
is
like
a
deepe
water
:
Sed
homo
sapiens
exhauriet
illud
:
But
a
man
of
vnderstanding
will
draw
it
out
.
And
it
is
the
learned
,
and
wise
,
that
must
make
iudgement
of
wise
,
and
learned
men
.
In
the
sacred
history
of
Genesis
,
we
reade
,
that
when
the
holy
Patriarke
Isaac
determined
to
giue
the
benediction
of
the
primogenitureship
to
his
elder
sonne
Esau
,
Iacob
came
athwart
him
,
and
feigned
himselfe
to
be
Esau
,
(
whom
his
aged
father
meant
to
blesse
)
and
in
a
distinct
and
cleare
voyce
sayd
vnto
him
;
I
am
thy
first
begotten
sonne
Esau
;
Thy
voyce
seemeth
not
to
be
the
voyce
of
Esau
,
but
of
Iacob
.
And
therefore
,
Accede
huc
,
vt
tangam
te
fili
mi
:
Come
neere
I
pray
thee
that
I
may
feele
thee
(
my
sonne
)
whether
thou
be
my
very
sonne
Esau
,
or
not
?
Many
there
are
,
who
boast
themselues
to
be
elder
brothers
in
vertue
,
and
learning
,
and
with
tricks
and
deuices
,
clad
themselues
(
to
shew
)
in
sheepes
cloathing
,
but
inwardly
are
rauening
Wolues
,
and
with
gifts
and
presents
,
(
as
Iacob
heere
did
)
incline
,
or
peruert
the
mindes
of
Ministers
,
that
they
giue
them
credit
,
and
beleife
,
stealing
by
this
meanes
the
blessing
away
,
and
getting
prioritie
of
place
,
being
indeed
younger
brothers
in
their
deserts
.
And
we
are
to
consider
that
in
this
History
,
there
did
concurre
two
things
,
which
were
sufficient
to
deceiue
the
Patriarke
.
The
first
,
that
he
was
blinde
or
at
least
very
dimme-sighted
;
For
(
as
wee
said
before
)
when
this
propounding
or
nominating
of
such
persons
,
is
left
to
the
will
of
those
,
that
are
blinde
,
or
ignorant
in
these
matters
,
there
is
not
any
thing
done
therein
,
which
is
not
full
of
deceit
.
The
second
,
That
the
voyce
was
far
different
,
from
the
person
whom
he
felt
.
The
like
vsually
happeneth
in
that
matter
which
we
haue
now
in
hand
.
For
there
shall
goe
a
voyce
,
and
fame
,
and
a
true
opinion
of
such
a
man
,
that
he
hath
very
worthy
parts
,
but
comming
vpon
the
first
sight
to
those
Ministers
,
which
are
to
preferre
him
,
he
seemeth
to
be
another
manner
of
man
,
from
that
which
hee
truly
is
.
And
the
reason
of
it
is
,
for
that
(
like
the
blinde
)
they
only
feele
,
touch
,
and
examine
these
wise
men
,
when
as
indeede
they
should
conforme
themselues
to
the
settled
voyce
,
and
receiued
opinion
of
the
learned
,
who
are
better
seene
in
these
matters
,
and
haue
a
deeper
knowledge
of
them
.
Anciently
,
the
people
did
meete
all
together
,
and
with
a
generall
and
common
voyce
did
nominate
him
to
be
their
Bishop
whom
they
thought
to
be
the
fittest
man
,
and
most
worthy
the
Episcopall
Sea
.
And
this
was
then
held
the
fairest
and
surest
Course
.
For
(
to
speake
morally
)
it
is
not
likely
(
as
we
said
before
)
that
one
single
man
,
should
deceiue
so
many
,
nor
draw
the
votes
and
suffrages
of
all
the
whole
multitude
vnto
him
,
vnlesse
he
had
parts
and
abilities
deseruing
this
their
approbation
.
Many
most
holy
men
,
and
great
Prelates
,
as
Ambroses
,
Gregories
,
Chrysostomes
,
and
other
learned
,
and
graue
Diuines
,
haue
receiued
their
preferments
by
such
Nominations
as
these
.
But
this
kinde
of
Election
(
now
some
yeares
since
)
was
reduced
(
esteeming
it
the
fittest
and
the
surest
way
)
to
the
voyces
,
and
suffrages
of
your
Deanes
and
Chapters
of
Cathedrall
Churches
.
But
,
because
in
humane
things
there
is
such
little
stabilitie
and
firmenesse
,
your
popular
dissensions
inforced
them
(
for
the
greater
ease
and
quiet
of
the
Common-wealth
)
that
your
Kings
(
by
concession
of
the
chiefe
Bishops
)
should
haue
the
nominating
of
them
.
And
no
doubt
,
but
it
was
well
ordained
by
them
,
in
regard
,
that
as
those
their
Royall
persons
,
are
of
so
superiour
a
degree
,
and
so
free
from
respects
of
humane
businesses
(
for
these
are
wont
to
worke
vpon
the
mindes
of
particular
men
)
so
the
nomination
,
that
passeth
through
their
hands
,
is
by
much
the
more
certaine
.
For
,
as
they
are
Kings
and
Rulers
ouer
the
people
,
God
doth
inlighten
them
(
so
as
they
do
not
dis-deserue
this
light
,
or
be
rebellious
vnto
him
,
for
the
making
of
a
good
and
iudicious
choise
.
)
Diuinatio
in
labijs
regis
,
in
iudicio
non
errabit
os
ejus
:
A
diuine
sentence
is
in
the
lips
of
the
King
,
and
his
mouth
shall
not
erre
in
iudgement
.
For
,
if
he
be
a
good
and
vertuous
King
,
God
doth
assuredly
assist
his
Actions
,
directing
him
by
an
especiall
grace
,
and
particular
fauour
,
that
he
may
not
erre
in
a
businesse
of
so
great
importance
.
And
this
doth
oblige
them
to
looke
well
what
they
do
,
and
to
take
a
great
deale
of
care
and
good
heed
in
the
nomination
of
them
.
And
let
Kings
take
this
into
their
consideration
,
that
being
such
,
as
they
ought
to
be
,
they
haue
in
some
measure
a
kinde
of
propheticall
gift
,
that
they
may
not
(
will
they
but
strip
themselues
of
passion
,
and
craue
Gods
holy
assistance
)
erre
in
their
iudgement
.
Oh
,
what
a
necessitie
is
there
in
them
to
liue
well
,
since
that
from
the
innocencie
of
their
life
,
ariseth
ordinarily
a
hitting
right
in
their
Actions
,
true
Intelligence
,
and
a
good
dispatch
in
their
Negociations
.
CHAP.
XII
.
How
Kings
ought
to
carry
themselues
towards
those
Ministers
,
whom
they
finde
sufficient
for
the
gouernment
both
of
peace
,
and
of
warre
.
IN
the
Creation
of
the
vaste
Vniuerse
,
God
shewed
his
great
Omnipotencie
,
and
his
infinite
wisedome
in
the
disposition
of
those
things
,
which
hee
placed
therein
,
with
such
a
concordance
and
harmonie
,
that
Diuus
Thomas
confesseth
that
it
could
not
be
mended
,
without
some
dissonancie
,
and
iarring
.
And
he
citeth
the
example
of
a
well
tuned
Viall
,
wherein
it
is
not
possible
to
straine
a
string
,
but
the
consonancie
in
all
the
rest
is
quite
marred
.
This
was
that
which
the
Wise
man
said
;
That
with
weight
,
number
,
and
measure
,
God
had
created
,
and
ordered
all
his
Creatures
.
So
that
the
parts
of
the
Vniuerse
,
haue
amongst
themselues
that
proportion
,
that
in
euery
one
,
and
all
ioyntly
,
there
are
found
these
three
Circumstances
,
weight
,
number
and
measure
.
But
that
,
which
is
spoken
in
the
booke
of
Wisedome
,
touching
the
gouernment
of
all
this
huge
Machina
,
is
of
greater
consideration
.
For
God
touching
(
as
being
infinitely
powerfull
)
the
extremes
and
ends
of
all
things
in
the
disposing
of
them
,
he
doth
it
with
a
great
deale
of
sweetnesse
.
He
did
set
an
inuiolable
Law
,
a
settled
and
determinate
Seate
(
as
being
the
Author
of
Nature
)
to
nature
it selfe
;
to
the
end
,
that
euery
thing
conseruing
it selfe
with
in
it's
owne
proper
bounds
and
limits
,
it
should
not
be
confounded
with
the
rest
.
And
from
hence
grew
a
most
sweete
and
pleasing
harmonie
of
all
this
great
frame
of
the
World
,
so
well
tuned
,
and
so
well
ordred
,
that
it
alone
voyceth
and
Proclaymeth
the
wisedome
,
and
omnipotencie
of
the
Creator
.
What
a
goodly
thing
is
it
,
to
see
the
continuall
Motion
of
the
Celestiall
bodies
?
The
perpetuall
influence
,
fixednesse
,
&
resplendour
of
the
Planets
and
of
other
starres
?
The
fire
,
in
it's
sphere
?
The
Ayre
,
the
Water
,
and
the
Earth
,
in
their
most
firme
and
stable
Mansions
?
And
only
by
vertue
of
that
first
Law
which
God
settled
in
his
first
Creation
?
Out
of
this
Composture
,
and
admirable
accord
,
and
agreement
of
things
naturall
,
is
to
be
drawne
the
politicall
consent
and
attonement
of
a
Common-wealth
,
appointing
to
euery
one
his
site
,
his
place
,
and
his
certaine
limits
of
Iurisdiction
for
that
Office
,
that
shall
be
put
vpon
him
,
without
once
thinking
to
haue
it
altered
or
changed
.
And
it
is
the
obseruation
of
the
wise
,
and
men
of
much
experience
,
that
if
it
might
bee
inuiolably
kept
,
and
might
bee
established
as
an
inuariable
and
vnchangeable
decree
in
the
brest
of
the
King
and
his
Counsellours
,
that
those
of
one
Counsell
should
not
be
transferred
and
put
ouer
to
another
;
nor
be
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
discourse
.
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
th
s
reason
,
so
many
difficulties
offer
themselues
,
so
many
differences
are
raised
amongst
them
,
and
so
many
resolutions
delayd
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
g●ue
way
to
these
delayes
;
but
being
priuie
to
his
own
sufficiencie
,
and
confident
that
he
is
in
the
right
,
looke
what
he
presseth
and
affirmeth
,
the
authoritie
of
his
person
and
place
,
will
make
it
good
,
and
strike
a
great
,
if
not
the
only
stroake
,
in
the
businesse
.
For
these
and
diuerse
other
reasons
,
in
all
well-gouerned
Common-wealths
and
Communities
,
I
wou●d
haue
them
make
choise
(
for
Gouernment
)
of
such
subiects
as
haue
beene
bred
vp
,
and
liu'd
some
yeares
in
them
;
for
they
cannot
but
haue
a
great
aduantage
of
those
that
are
strangers
thereunto
,
though
otherwise
of
equall
parts
.
And
this
is
the
trace
and
tracke
of
the
Holy
Ghost
,
marked
out
vnto
vs
by
S.
Paul
;
Omnis
enim
Pontifex
ex
hominibus
assumptus
p●o
hominibus
constituitur
:
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
brasse
,
and
feete
of
clay
,
like
vnto
Nabuchodonazars
image
,
but
that
all
the
whole
body
be
one
and
the
selfe
same
flesh
and
bone
,
all
of
the
same
matter
and
informed
with
the
same
forme
.
That
bundle
of
sheafes
which
Ioseph
saw
;
his
(
like
the
King-sheafe
)
lifting
vp
his
head
higher
then
the
rest
,
and
(
if
we
may
beleeue
the
Rabbins
)
reaching
as
high
as
heauen
,
and
those
of
his
brethren
prostrate
on
the
ground
,
doing
homage
thereunto
,
is
the
Embleme
of
the
body
of
a
Councell
&
it's
President
like
vnto
that
of
king
Pharaoh
.
And
the
sacred
Text
doth
not
say
,
that
that
tall
and
high
sheafe
,
was
different
in
matter
from
the
rest
,
but
that
all
were
of
the
same
eare
,
and
stalke
;
giuing
vs
thereby
to
vnderstand
,
that
he
,
that
is
to
be
the
Head
or
President
of
the
whole
body
of
a
Councell
,
though
he
be
to
be
higher
then
the
rest
,
in
the
dignitie
and
hight
of
his
Office
,
yet
for
all
this
,
God
would
not
,
that
he
should
be
made
of
any
other
kinde
of
matter
then
were
the
rest
of
the
members
;
That
he
should
not
be
some
great
block-headed
Lord
,
or
a
man
without
wit
,
or
learning
,
that
in
his
carriage
and
manner
of
life
,
he
should
seeme
to
be
cut
out
of
another
peece
of
cloath
,
but
that
hee
should
bee
of
the
selfe
same
qualitie
,
fashion
,
and
profession
.
And
that
the
President
of
euery
Councell
,
should
be
chosen
from
amongst
the
Counsailours
themselues
,
that
they
be
moulded
out
of
the
same
Masse
and
lumpe
,
as
well
the
feete
,
as
the
head
,
that
there
goe
(
as
we
say
)
but
a
payre
of
sheares
betweene
them
,
and
that
they
be
clad
all
in
one
and
the
same
liuerie
.
And
God
giuing
order
to
his
Vice-roy
(
and
in
it
,
to
all
Kings
)
how
he
was
to
choose
a
President
,
that
should
be
the
Head
and
ruler
ouer
his
people
,
saith
thus
vnto
him
;
Eum
constitues
,
quem
Dominus
tuus
elegerit
,
de
numero
fratrum
tuorum
:
Thou
shalt
in
any
wise
set
him
King
ouer
thee
,
whom
thy
Lord
thy
God
shall
choose
;
One
,
from
among
thy
brethren
,
shalt
thou
set
King
ouer
thee
.
And
howbeit
God
had
heere
exprest
himselfe
so
plainely
,
and
that
he
himselfe
had
the
nominating
of
the
person
,
and
therefore
there
could
be
no
errour
in
the
Election
,
yet
it
seemeth
God
was
not
satisfied
heerewith
,
but
comes
presently
with
another
Prouiso
,
and
a
second
Mandatum
,
saying
.
Thou
mayst
not
set
a
stranger
ouer
thee
(
hominem
alterius
gentis
)
which
is
not
thy
brother
.
He
must
not
be
of
another
people
,
or
of
another
familie
;
As
if
he
should
haue
said
,
not
of
another
Councell
.
Dabo
ei
vinitores
ex
eodem
loco
:
I
will
giue
her
,
her
Vineyards
from
thence
,
and
the
valley
of
Achor
,
for
a
doore
of
hope
.
But
(
my
good
Lord
)
within
the
precincts
of
a
Vineyard
,
what
can
be
had
there
but
hedges
and
Vine-plants
?
Had
it
not
beene
better
to
giue
vnto
this
Vineyard
a
lusty
strong
Laborour
,
to
dresse
and
prune
it
,
and
to
keepe
and
defend
it
from
passengers
?
The
Chalde
,
expounds
this
place
very
well
,
For
in
stead
of
Vinitores
,
he
puts
Gubernatores
,
Which
,
are
Rulers
and
Presidents
.
And
for
to
be
,
as
they
ought
to
be
,
we
haue
said
already
,
that
they
should
be
vniforme
with
the
members
.
For
if
they
be
the
Vine
,
he
must
likewise
be
a
Vine
,
that
must
be
their
Head
.
Christ
himselfe
,
that
he
might
be
the
President
and
Head
of
that
Apostolicall
Councel
where
the
Apostles
were
as
tender
plants
,
and
had
the
same
proprieties
,
made
himselfe
a
Vine
,
to
conforme
himselfe
vnto
them
.
Ego
sum
vitis
vera
&
vos
palmites
:
I
am
the
true
Vine
,
and
yee
the
branches
:
Tuli
de
Tribubus
vestris
,
viros
sapientes
,
&
nobiles
,
&
constitui
eos
Principes
,
Tribunes
,
&
Centuriones
,
&
Quinquegenarios
,
ac
Decanos
,
qui
docerent
vos
singula
:
I
tooke
the
cheife
of
your
Tribes
,
wise
men
and
knowen
,
and
made
them
Heads
ouer
ye
,
Captaines
ouer
thousands
,
and
Captaines
ouer
hundreds
,
and
Captaines
ouer
fifties
,
and
Officers
amongst
your
Tribes
.
Out
of
euery
Tribe
he
chose
the
worthiest
and
most
sufficient
men
,
and
made
them
Heads
and
Presidents
in
that
gouernment
.
And
he
,
that
was
so
zealous
of
the
Lawes
and
good
gouernment
,
valiant
Mattathias
,
Iudas
Machabaeus
fortis
viribus
à
juuentute
sua
:
Iudas
Machabaeus
,
was
a
valiant
man
from
his
youth
,
he
had
beene
alwayes
bred
vp
in
the
warres
,
Sit
vobis
princeps
militiae
;
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
,
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
inconuenien●es
,
and
mightie
troubles
,
are
wont
to
rise
in
gouernment
.
What
a
strange
thing
would
it
be
,
nay
,
what
wou●d
become
of
vs
all
,
if
that
order
which
God
placed
(
as
we
told
you
)
in
this
Machina
of
the
World
should
be
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
pitch'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
a
terrible
as
an
Armie
with
Banners
to
it's
Enemies
,
and
as
beautifull
as
Tirzah
,
Let
Kings
,
by
all
possible
meanes
excuse
those
Iuntas
,
or
References
,
which
haue
lately
beene
introduced
for
the
deciding
of
businesses
;
a
thing
as
ill
receiued
in
common
,
as
desired
by
the
Ministers
;
and
that
for
many
reasons
.
First
,
that
the
people
,
and
the
Parties
,
may
not
thinke
,
or
say
,
that
it
is
done
to
oppresse
them
,
by
putting
businesses
out
of
their
Course
,
and
recommending
them
to
a
few
selected
persons
,
that
they
may
so
end
them
,
as
he
desireth
,
who
hath
the
nominating
of
them
.
Secondly
,
that
they
may
not
draw
vpon
themselues
the
hatred
and
burthen
of
those
resolutions
they
shall
take
,
if
they
shall
be
either
in
offence
and
distast
of
the
people
,
or
of
the
Partie
whom
it
concerneth
.
Thirdly
,
because
there
is
no
cause
or
reason
,
why
they
,
that
are
trusted
with
all
other
publike
businesses
,
should
not
likwise
be
trusted
with
particular
greiuances
.
Fourthly
,
be
cause
your
ordinary
Councels
haue
more
experience
of
those
businesses
,
which
they
treate
dayly
,
then
your
Iuntas
haue
,
which
are
formed
of
different
Councels
,
wherin
vsually
,
there
are
many
which
scarce
know
the
first
Principles
of
that
,
wherof
they
are
to
treate
,
&
must
be
guided
&
directed
by
those
,
which
are
taken
out
of
that
Councell
,
which
is
acquainted
with
these
kind
of
businesses
.
Or
if
they
will
not
confesse
this
,
by
their
ignorance
,
and
by
their
Competition
,
they
deferre
at
least
,
if
not
vtterly
ouerthrow
the
resolution
that
should
be
taken
in
the
businesse
.
For
,
being
(
as
they
are
)
composed
of
different
Tribunalls
,
they
neither
loue
,
nor
trust
one
another
,
neither
know
they
how
to
yeeld
each
to
other
,
but
grow
stiffe
&
obstinate
,
and
attend
onely
to
shew
their
wit
&
learning
vpon
those
that
are
vnuerst
in
those
affaires
.
Whilest
in
the
meane
while
it
succeedeth
with
mens
businesses
,
as
it
doth
with
those
diseases
and
sicknesses
,
which
are
discust
and
debated
by
many
Physitians
who
whilst
they
are
diuided
in
opinion
,
and
one
would
haue
this
,
and
another
that
,
the
time
of
the
cure
is
past
.
Fiftly
,
for
the
credit
and
authoritie
of
the
King
,
as
also
of
the
Councels
themselues
;
for
when
that
which
belongs
to
these
Counsailours
and
their
President
,
is
taken
out
of
their
hands
by
artifice
and
cunning
,
and
is
recommended
to
others
,
in
no
hand
can
be
excused
the
note
and
suspition
,
that
either
the
King
hath
erred
in
the
Election
which
he
made
of
these
his
Counsellours
,
or
that
they
do
not
do
their
duty
,
because
that
which
did
properly
appertaine
vnto
them
,
is
taken
from
them
,
and
put
ouer
to
others
.
And
as
it
should
be
a
fault
in
a
Prince
,
not
to
trust
his
Ministers
,
if
they
deserue
to
be
trusted
;
so
is
it
likewise
,
if
they
dismerit
that
trust
,
to
continue
them
in
that
place
.
And
therefore
that
Minister
from
whom
there
can
be
had
no
good
satisfaction
,
let
him
be
put
out
of
his
Office
.
For
to
keepe
him
in
it
,
argues
either
weaknesse
in
a
Prince
,
or
an
euill
Conscience
.
Sixtly
,
That
that
may
not
by
your
Discoursists
,
and
Wits
(
as
they
call
them
)
whereof
Kings
Courts
are
full
,
diuine
afore
hand
,
what
is
treated
in
those
Iuntas
,
which
are
no
sooner
had
,
but
the
end
of
them
is
knowne
;
a
thing
which
cannot
but
be
of
infinite
inconuenience
for
all
affaires
,
and
more
particularly
in
those
,
which
as
they
are
of
more
importance
,
so
doe
they
require
more
reseruednesse
.
Seuenthly
,
because
Ministers
may
haue
time
and
place
for
to
heare
Negotiants
,
which
they
cannot
haue
,
nor
be
able
to
remedy
matters
,
nor
to
vnderstand
them
,
vnlesse
they
may
haue
the
hearing
of
them
.
And
though
this
complaint
,
be
without
fault
on
the
Counsailours
part
,
I
am
sure
it
is
not
without
punishment
of
those
,
that
are
to
negociate
with
them
.
And
lastly
,
because
it
is
a
great
errour
and
intolerable
burthen
,
to
tye
two
or
three
,
to
the
dispatch
of
many
businesses
of
peace
,
and
of
warre
,
of
the
Exchequer
,
&
of
the
state
,
and
of
diuers
other
things
,
which
dayly
offer
themselues
;
for
,
(
as
experience
teacheth
,
reason
requireth
,
and
inconuenience
proclaimes
it
)
it
is
impossible
to
giue
a
good
issue
and
dispatch
to
all
,
nay
scarce
to
the
least
part
of
businesses
.
For
a
man
is
not
made
of
brasse
,
that
hee
should
be
able
to
indure
the
trouble
of
so
many
Iuntas
,
at
least
his
spirits
will
be
so
spent
,
that
he
will
be
able
to
doe
little
seruice
in
those
that
are
last
treated
.
Counsailours
know
not
,
like
Angels
,
Diuino
intuitu
,
but
as
Men
,
by
way
of
discourse
and
in
this
they
are
tyred
out
,
and
ouer-wrought
;
and
it
is
not
possible
,
that
at
the
latter
end
of
the
day
,
they
should
be
so
quicke
and
nimble
,
as
at
the
first
hower
,
after
they
haue
taken
paines
all
the
day
long
.
For
this
vertue
is
granted
to
spirits
,
which
know
and
comprehend
things
without
measure
,
or
wearisomnesse
.
Ma●s
vnderstanding
is
finite
,
and
hee
said
not
ill
,
that
said
;
The
sence
,
which
is
occupied
in
many
things
is
weakened
by
euery
one
of
them
.
And
in
that
repartment
and
diuision
,
which
that
Euangelicall
father
of
his
familie
,
made
of
the
Talents
amongst
his
seruants
he
gaue
vnto
euery
one
of
them
,
Secundum
propriam
virtutem
.
He
measured
their
abilities
,
and
conformable
thereunto
imposed
a
charge
vpon
them
.
How
many
doe
groane
vnder
the
burthen
of
those
offices
,
which
they
beare
,
without
being
able
to
vndergoe
them
;
yet
will
not
they
leaue
these
,
because
their
ambition
does
not
leaue
them
.
But
rather
applying
themselues
to
the
gust
and
Palate
of
their
King
,
and
out
of
a
disordinate
desire
they
haue
to
grow
still
greater
and
greater
,
they
are
well
content
with
loade
vpon
loade
,
and
neuer
cry
Ho
,
because
they
neuer
thinke
they
haue
enough
.
And
so
not
complying
(
as
indeed
they
cannot
)
with
their
obligation
,
businesses
are
retarded
,
and
goe
not
on
in
that
good
way
as
they
should
,
and
both
they
themselues
,
and
they
that
put
them
into
these
places
,
liue
with
little
or
no
securitie
of
conscience
.
But
if
it
be
the
Kings
will
and
pleasure
,
and
that
hee
thinke
it
fit
for
his
greater
satisfaction
that
some
one
particular
man
that
is
eminent
in
the
profession
of
that
businesse
,
which
is
to
be
treated
,
shall
treate
thereof
,
and
shall
see
and
peruse
it
,
a
gods
name
(
if
he
will
haue
it
so
)
let
his
will
be
fulfilled
:
yet
with
all
,
let
his
Maiestie
take
his
opinion
,
as
of
a
particular
person
,
and
hauing
receiued
it
,
let
it
be
disputed
,
discussed
,
and
debated
by
the
body
of
the
Councell
,
such
as
haue
beene
beaten
in
these
kinde
of
businesses
,
and
are
throughly
acquainted
with
these
matters
;
for
by
this
meanes
,
that
which
is
pretended
,
shall
the
better
be
effected
,
and
many
the
fore-mentioned
inconueniences
be
excused
.
Amongst
those
Ancient
Romans
,
when
that
Common-wealth
was
sole
Mistris
of
all
the
world
,
and
when
it
was
likewise
vnder
the
Empire
and
Command
of
one
onely
Monarke
,
we
neuer
read
,
that
it
euer
admitted
of
more
then
the
Ordinary
Councells
for
the
dispatch
of
businesses
.
Augustus
Caesar
,
a
Prince
of
excellent
prudence
,
and
his
great
Minion
Mecaenas
,
in
matter
of
Counsaile
,
can
sufficiently
confirme
this
Doctrine
,
being
that
he
himselfe
was
one
of
those
,
that
treated
businesses
in
the
ordinary
Councells
.
And
he
had
a
respect
and
consideration
thereunto
in
that
extraordinary
cause
of
Piso
touching
the
death
of
Germanicus
,
Augustus
Caesar
,
called
Arcana
imperij
,
Misteries
of
State
,
and
secrets
of
the
kingdome
.
But
for
the
rest
,
let
them
be
left
to
their
Ordinary
Councells
for
so
shall
they
receiue
quicker
dispatch
,
and
all
sutes
be
more
easily
ended
,
and
things
carryed
with
lesse
labour
of
the
one
,
and
fewer
complaints
of
the
other
.
And
let
it
likewise
suffice
euen
the
greatest
intermedlers
of
these
Ministers
,
that
they
haue
a
hand
in
publicke
businesses
,
without
offering
for
their
priuate
interest
to
draw
things
out
of
their
ordinary
course
,
and
Common
tracke
whereinto
they
were
put
,
making
themselues
thereby
hated
and
abhorred
of
all
those
that
haue
any
thing
to
doe
with
them
.
For
at
last
they
will
come
to
sent
and
winde
out
their
driftes
,
to
know
all
their
doublings
and
shiftings
,
and
to
watch
them
at
euery
turne
,
and
when
they
haue
them
at
aduantage
,
neuer
poore
Hare
was
so
hardly
followed
by
Hounds
,
as
these
will
be
pursu'd
to
death
by
them
,
whom
the
others
powerfullnesse
with
his
Prince
,
did
seeke
to
crush
and
keepe
vnder
.
It
were
well
that
these
great
Ministers
,
would
weigh
and
consider
with
themselues
,
that
as
they
haue
their
hands
already
too
full
of
worke
,
so
haue
they
more
complaints
against
them
,
then
they
would
willingly
heare
of
,
and
more
enuie
at
the
heeles
of
them
,
then
they
can
well
shake
of
,
and
therefore
(
if
they
were
wise
)
they
would
auoyd
(
as
much
as
in
them
lyes
)
to
draw
these
mischiefes
more
and
more
vpon
themselues
.
In
great
resolutions
indeed
,
Kings
are
not
to
giue
way
,
that
they
should
be
taken
out
of
the
Councells
of
State
,
and
warre
,
nor
yet
that
they
should
be
concluded
without
them
.
For
the
glory
of
all
good
successefull
Actions
shall
be
his
,
as
hauing
their
reuolution
and
motion
from
h●m
,
as
from
their
Primum
Mobile
.
Nor
is
it
any
wisedome
in
a
King
to
lay
the
misfortunes
and
vnhappy
Accidents
,
that
may
befall
a
State
,
vpon
his
owne
shoulders
;
Which
will
be
qualified
for
such
by
his
Priuy
Counsellours
,
as
finding
themselues
iustly
offended
,
in
that
hee
hath
not
imparted
his
minde
vnto
them
,
nor
communicated
with
them
in
the
Common-wealths
affaires
,
especially
if
they
be
of
consequence
.
The
principall
cause
,
why
there
was
ordained
a
Councell
of
State
,
was
;
That
it
might
serue
to
helpe
the
king
(
whom
principally
this
Body
representeth
)
to
beare
the
Popular
charge
,
which
euermore
iudgeth
of
things
by
the
euents
;
and
though
now
and
then
they
fall
out
ill
,
and
the
people
thereupon
ready
to
murmure
and
mutinie
,
yet
are
they
the
better
bridled
,
and
appeased
by
the
power
and
authoritie
of
these
Counsellours
.
The
Office
of
a
King
hath
trouble
inough
with
it
,
burthen
inough
,
and
therefore
they
should
not
aduise
him
to
lay
more
vpon
himselfe
without
lawfull
and
necessary
cause
.
And
because
,
when
I
treated
of
the
qualities
of
Counsellours
,
I
reserued
those
for
this
place
,
which
more
properly
appertaine
vnto
them
that
are
of
this
Counsell
,
I
will
breifely
deliuer
what
they
are
,
and
how
necessarie
for
those
that
are
elected
thereunto
;
And
I
will
content
my selfe
with
no
lesse
,
then
those
of
that
great
Common-wealths
man
,
and
Counsellour
,
Pericles
.
And
besides
,
to
those
which
I
shall
now
speake
of
,
may
be
reduced
those
,
which
are
to
be
required
in
their
other
Councells
;
your
Councell
of
State
,
is
a
Councell
of
Peace
,
and
War
;
And
(
as
Plato
saith
)
is
the
soule
of
the
Republike
,
and
the
very
Anchor
,
wheron
wholy
dependeth
all
the
stabilitie
,
firmenesse
,
&
assurance
,
of
the
State
,
King
,
and
Kingdome
;
it
's
perdition
,
or
preseruation
.
Whose
chiefe
aime
,
and
principall
intent
,
is
the
good
Gouernment
of
the
Common-wealth
,
and
that
it
,
and
euery
member
thereof
should
liue
happily
,
and
be
conserued
in
peace
,
and
iustice
.
And
for
this
cause
onely
are
we
to
make
war
.
Ob
eam
causam
suscipienda
sunt
bella
,
The
qualities
required
to
make
a
perfect
Counse●ler
in
this
Councell
are
many
;
As
that
he
be
a
man
of
much
courage
,
truth
,
and
integritie
,
and
well
seene
in
matters
of
State
and
Gouernment
,
publick
,
and
priuate
,
of
peace
,
and
of
warre
;
for
he
is
to
aduise
in
all
;
A
man
of
good
yeares
,
great
vertue
,
much
authoritie
,
and
of
no
meane
credit
and
reputation
;
That
he
be
very
skilful
in
those
businesses
,
which
he
treateth
;
That
he
vnderstand
them
well
,
and
be
his
Crafts-Master
in
that
facultie
.
That
he
be
of
a
prompt
and
sharpe
wit
;
That
his
tongue
be
well
hangd
,
and
be
able
to
expresse
himselfe
so
happily
,
that
he
may
be
truly
vnderstood
.
That
he
haue
a
minde
free
from
all
by
respects
,
that
neither
Loue
,
nor
Feare
,
may
detaine
him
from
vttering
what
he
thinketh
;
That
he
beare
an
especiall
loue
and
affection
to
his
King
;
That
he
keepe
his
hands
cleane
,
and
not
suffer
himselfe
to
be
ouercome
by
couetousnesse
.
For
he
,
that
in
whatsoeuer
is
propounded
,
presently
apprehends
what
is
best
,
and
vnderstands
what
is
proffitable
,
and
conuenient
,
yet
neither
knoweth
,
nor
hath
fitting
words
to
declare
himselfe
,
it
is
all
one
,
as
if
he
vnderstood
it
not
.
And
he
that
can
play
both
these
parts
passing
well
,
yet
loueth
not
his
Master
,
his
conseruation
and
augmentation
of
honour
,
this
man
will
hardly
be
true
and
trusty
vnto
him
,
and
scarcely
adiuse
him
to
that
which
is
fitting
for
him
.
But
suppose
he
hath
all
these
good
qualities
,
yet
if
he
giue
way
to
be
won
by
the
loue
of
money
,
and
greedinesse
of
gaine
,
all
that
shall
be
treated
with
him
,
shall
be
saleable
,
no
whit
weighing
the
benefit
,
and
authoritie
of
his
King
,
if
the
insatiable
,
hunger
of
riches
be
put
in
the
scale
.
And
I
say
moreouer
,
that
he
,
that
shall
want
these
two
qualities
,
and
shall
not
loue
his
King
,
and
yet
loue
Couetousnesse
,
though
he
be
indewed
with
all
the
rest
,
he
shall
thereby
be
so
much
the
worse
,
and
more
dangerous
,
for
hauing
his
will
depraued
,
and
his
vnderstanding
ill
affected
,
hauing
these
two
Vices
attending
on
him
,
how
much
the
more
shall
his
sharpnesse
of
wit
be
,
and
the
greater
his
force
of
Eloquence
,
the
worse
effects
will
it
worke
,
and
the
more
remedilesse
.
Let
Counsellours
therefore
haue
these
two
qualities
,
Loue
of
the
heart
and
cleannesse
of
the
hand
,
together
with
good
naturall
partes
,
as
a
quicke
wit
,
and
nimble
apprehension
,
for
the
speedier
determining
of
present
businesses
,
and
not
onely
to
giue
sodaine
,
but
sound
aduise
in
them
.
And
that
in
future
cases
,
they
may
be
able
by
naturall
discourse
to
giue
a
guesse
,
how
things
are
like
to
succeede
;
as
also
,
that
they
may
by
good
discourse
,
and
debating
of
businesses
,
attaine
vnto
those
things
,
whereof
as
yet
they
haue
not
had
particular
experience
.
That
they
be
prudent
discerners
of
the
better
and
the
worse
in
Cases
doubtfull
,
that
they
may
not
be
to
seeke
,
but
to
goe
through
stitch
therewith
and
be
prouided
for
all
commers
.
In
a
word
,
let
them
be
excellent
sodaine
speakers
vpon
all
occasions
,
assisted
as
well
by
a
naturall
kinde
of
gift
they
haue
that
way
,
as
by
the
exercise
of
their
wit
.
All
which
will
not
serue
the
turne
,
nor
make
the
Mill
go
so
roundly
as
it
would
,
vnlesse
there
be
much
amitie
amongst
them
,
and
a
conformitie
of
good
agreement
,
and
a
willing
helping
and
assisting
one
of
another
in
businesses
.
For
,
from
Competitions
and
Contestations
amongst
themselues
,
haue
insued
the
losse
of
Kingdomes
,
and
States
,
and
other
great
losses
and
Calamities
.
And
in
this
or
any
other
Councell
,
there
ought
(
according
to
Fadrique
Furio
)
a
care
to
be
had
,
to
examine
the
merits
and
dismerits
of
euery
one
,
informing
themselues
of
his
life
,
behauiour
,
and
abilities
,
as
also
the
Actions
,
of
those
who
without
suing
,
deserue
for
their
vertue
,
to
haue
fauour
showen
them
;
and
likewise
to
take
notice
of
those
who
desire
this
preferment
.
And
that
for
this
purpose
there
be
a
Register
or
Booke
kept
of
the
merceds
,
and
fauours
to
be
conferred
,
and
of
the
persons
that
are
well
deseruing
,
to
the
end
that
those
honours
and
fauours
may
be
thrown
vpon
them
,
according
to
the
vertue
,
sufficiencie
,
and
merits
of
the
men
.
For
he
,
that
depriues
Vertue
of
that
honour
that
is
due
thereunto
,
doth
(
in
Cato's
opinion
)
depriue
men
,
of
vertue
it selfe
.
And
when
fauours
are
afforded
those
which
not
deserue
them
,
or
are
forborne
to
be
bestowed
on
those
that
merit
them
,
vertue
receiues
a
great
affront
,
and
the
Common-wealth
a
notable
losse
.
And
it
will
proue
the
greater
if
honour
be
added
to
the
bad
,
and
taken
from
the
good
;
and
that
vice
,
shall
be
better
rewarded
,
then
vertue
.
For
where
she
is
not
esteemed
,
and
rewarded
,
the
vertuous
liue
like
men
affronted
,
and
that
are
banished
the
Court.
King
Nabucodonosor
,
Assuerus
,
and
others
,
haue
kept
such
a
booke
as
this
,
wherein
were
commanded
to
be
recorded
the
seruices
that
were
done
them
,
and
the
persons
deseruing
,
to
the
end
they
might
gratifie
them
,
and
cast
their
gracious
fauours
vpon
them
.
And
this
is
very
necessary
in
all
well
ordred
Common-wealths
,
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
fitting
,
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
sore
,
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
worse
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
,
Quilibet
ad
ea
idoneus
est
,
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
;
Cunctanter
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
,
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
Executing
.
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
that
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
,
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
,
Before
his
face
,
is
pouertie
,
and
want
,
for
he
spoyleth
and
deuoureth
all
that
stands
in
his
way
,
and
trusteth
that
he
can
draw
vp
Iordan
into
his
Mouth
.
CHAP.
XV.
Whether
it
be
fitting
for
Kings
,
to
vse
much
the
remitting
of
businesses
?
ALthough
in
the
former
Chapter
something
hath
beene
spoken
,
which
may
tend
to
this
Question
,
yet
shall
it
be
necessary
to
answer
heere
thereunto
in
a
more
direct
and
clearer
manner
.
And
howbeit
the
word
,
remitting
,
or
referring
,
doth
seeme
to
notifie
the
care
and
poruidence
,
which
a
Prince
oweth
vnto
businesses
,
certaine
it
is
,
that
it
shall
well
beseeme
him
,
sometimes
so
to
doe
.
For
,
amongst
many
other
the
miseries
of
humane
nature
,
this
is
one
,
that
it's
forces
,
as
well
internall
,
as
externall
,
as
well
of
the
Soule
,
as
of
the
body
are
much
limited
,
and
restrained
,
and
haue
much
need
of
many
helpes
.
Wherefore
I
say
,
that
Kings
not
being
able
(
as
they
are
not
)
to
attend
of
themselues
so
many
businesses
as
howerly
occurre
,
nor
to
comprehend
so
great
variety
and
difference
of
things
,
they
ought
to
remit
some
,
nay
many
of
them
,
to
persons
deputed
for
their
ease
,
and
discharge
of
their
Consciences
.
Let
a
King
examine
those
businesses
,
which
are
fit
to
bee
reserued
for
himselfe
.
And
those
that
hee
cannot
,
let
him
remit
them
vnto
others
,
because
of
himselfe
hee
is
not
able
to
dispatch
all
of
them
.
And
in
fauour
of
this
Doctrine
;
wee
haue
Iethro's
Counsaile
to
his
sonne
in
Law
Moses
.
Who
seeing
him
so
ouer-imployed
in
the
businesses
of
his
people
to
his
intolerable
trouble
,
said
vnto
him
;
Stulto
labore
consumeris
,
elige
tibi
Viros
,
&c.
Thou
wearyest
thy selfe
greatly
,
and
this
people
that
is
with
thee
,
prouide
thee
men
,
&c.
I
neede
not
repeate
all
vnto
you
,
hauing
spoken
thereof
largely
heretofore
.
I
shall
now
therefore
represent
vnto
you
,
That
there
are
two
kinds
of
Remitting
.
The
one
for
to
vnloade
himselfe
of
that
charge
and
trouble
,
that
hee
may
liue
himselfe
at
ease
,
and
out
of
his
authoritie
lay
the
burthen
vpon
others
,
and
command
them
to
end
such
or
such
a
businesse
.
Which
is
now
too
commonly
vsed
and
practised
.
For
euerie
on
,
as
much
as
in
him
lyes
,
striues
to
bee
superiour
in
this
kind
;
Taking
that
to
himselfe
which
is
most
pleasing
,
and
easiest
for
him
,
&
remitting
the
hardest
and
harshest
to
other
mens
hands
:
And
hence
it
happeneth
,
that
from
thc
first
remitting
the
King
makes
,
your
poore
Negociants
,
like
so
many
Tennis-balls
,
are
tost
from
one
to
another
.
Nay
,
their
fortune
is
farre
worse
;
for
the
Ball
which
is
racketed
by
the
one
Player
,
the
other
with
great
nimblenesse
and
care
,
runnes
forth
to
receiue
it
:
But
the
poore
Negociant
,
who
in
these
Remitments
,
serues
in
stead
of
the
Ball
,
they
doe
not
onely
not
receiue
him
readily
,
but
shut
the
doore
vpon
him
,
obliging
him
to
solicite
his
entrance
,
one
while
by
fauour
,
another
while
by
giftes
.
And
although
this
bee
too
vsuall
a
practice
in
all
Tribunalls
;
and
with
all
Iudges
,
and
vpon
all
differences
of
businesses
,
yet
is
it
there
most
practised
,
where
matters
of
goods
and
Titles
of
Lands
are
treated
,
wherein
the
Pretenders
doe
not
onely
sweate
and
take
a
great
deale
of
paines
,
but
are
forced
to
pay
as
much
for
the
dispatch
of
tenne
thousand
Marauedies
,
as
if
they
were
so
many
Ducats
.
And
this
may
be
confirmed
with
the
example
of
a
poore
honest
widdow
,
who
(
as
it
is
well
knowne
)
spent
much
time
,
and
that
little
money
which
shee
had
,
in
Negociating
the
dispatch
of
a
small
debt
.
And
when
after
a
long
and
tedious
suite
,
shee
had
at
last
got
an
order
against
her
Aduersarie
,
yet
was
shee
neuer
the
neerer
getting
of
her
money
,
for
that
it
was
ordered
in
Court
,
that
shee
should
bee
payd
out
of
such
Rents
,
which
vpon
some
pre-morgage
,
or
some
other
cunning
Conveyance
,
could
not
bee
recouered
.
These
remittings
,
I
doe
not
finde
how
they
can
be
defended
,
or
salued
in
the
Sacred
Scripture
.
But
there
are
many
reasons
for
the
condemning
of
them
,
and
for
the
obliging
of
kings
to
limit
,
and
remedie
them
.
The
other
kinde
of
remitting
,
is
;
When
eyther
the
order
and
qualitie
of
the
businesse
,
or
the
lawfull
Impediment
of
him
that
remitteth
,
doth
so
require
it
.
For
which
wee
haue
our
Sauiour
CHRISTS
warrant
in
that
admirable
conuersion
of
the
blessed
Apostle
Saint
Paul
.
For
albeit
hee
himselfe
,
by
his
powerfull
hand
threw
him
downe
from
off
his
Horse
,
and
made
him
so
farre
forth
to
yeeld
himselfe
his
,
that
hee
vttered
these
words
so
full
of
submission
;
Domine
,
quid
me
vis
facere
?
Lord
,
what
wilt
thou
that
I
doe
?
Yet
did
hee
not
then
giue
him
a
present
absolute
Dispatch
,
but
remitted
him
ouer
to
another
Disciple
,
which
was
named
Ananias
.
It
being
held
fit
it
should
bee
so
for
those
reasons
which
are
rendred
by
the
Saints
,
and
holy
Fathers
.
The
like
course
hee
tooke
with
Cornelius
the
Centurion
in
that
great
businesse
of
his
Saluation
,
Iohn
Baptist
which
he
sent
vnto
him
,
when
he
was
in
prison
,
to
the
end
that
they
might
informe
themselues
who
he
was
,
and
whether
it
was
he
that
should
come
,
or
were
to
looke
for
another
?
He
remitted
them
backe
to
their
Master
with
this
Answer
;
Ite
,
renunciate
Ioanni
,
quae
audistis
,
&
vidistis
:
Goe
and
shew
Iohn
what
things
yee
heare
and
see
.
As
if
he
should
haue
said
,
It
is
recounted
in
the
Acts
of
the
Apostles
;
Erudimini
,
qui
iudicatis
terram
:
Be
wise
therefore
yee
Kings
;
be
learned
,
yee
Iudges
of
the
earth
.
CHAP.
XVI
.
Of
the
Sence
of
the
sight
;
That
is
:
Of
those
businesses
,
which
Kings
ought
to
reserue
for
their
own
view
,
and
dispatch
with
their
owne
hands
.
ARistotle
saith
that
the
soule
is
,
Quodam
modo
dum
omnia
,
in
a
manner
all
things
,
in
regard
of
the
Vnderstanding
,
which
in
it
comprehendeth
all
whatsoeuer
.
And
the
same
may
likewise
be
said
of
the
sence
of
the
sight
,
wherin
is
cyphred
the
greatnesse
of
the
Vniuerse
,
for
therein
is
inclosed
all
whatsoeuer
is
visible
in
the
world
,
as
the
Heauens
,
the
Earth
,
Elements
,
Birdes
,
Plants
,
Beastes
,
&c.
And
all
that
(
be
it
more
,
or
lesse
)
enters
into
our
Soule
by
this
doore
.
It
is
the
most
principal
part
of
the
head
,
the
most
artificiall
,
&
the
most
excellent
,
and
most
precious
of
all
other
the
Sences
;
because
it
's
action
is
more
liuely
and
spirit-full
,
and
giues
vs
more
to
know
and
vnderstand
the
differences
of
things
.
By
the
eyes
,
are
manifested
a
great
part
of
the
affections
,
and
passions
of
the
Minde
.
In
oculis
animus
inhabitat
:
The
mindes
habitation
(
saith
Pliny
)
is
in
the
eyes
.
In
them
is
seated
Clemencie
,
Mercy
,
Anger
,
Hatred
,
Loue
,
Sorow
,
Ioy
,
and
the
like
.
Ex
visu
,
Plin.
lib.
11.
c.
31.
Eccl.
19.26
.
cognoscitur
vir
:
We
may
know
a
man
by
his
lookes
.
As
whether
he
be
wise
,
or
foolish
;
simple
,
or
malitious
;
&c.
These
,
are
those
windowes
,
by
which
the
light
entreth
into
the
Vnderstanding
;
and
which
shew
the
good
,
or
bad
disposition
both
of
body
,
and
Soule
.
And
there
are
not
some
wanting
,
who
affirme
,
that
they
are
the
first
,
which
God
,
and
Nature
delineate
and
paint
forth
in
that
tender
paste
and
soft
dough
of
the
Creature
,
as
being
the
most
principall
,
the
most
beautifull
,
and
the
most
delicate
.
And
therefore
that
Diuine
Artizan
,
did
place
a
greater
gard
about
that
for
it's
safetie
,
then
about
all
the
rest
.
And
therfore
Aristotle
saith
;
That
we
make
more
reckoning
of
this
sence
,
then
of
all
the
other
.
It
's
Site
,
or
place
,
which
is
the
highest
and
most
eminent
in
the
head
,
doth
declare
it's
greater
dignitie
,
and
is
in
man
,
as
is
the
Sunne
,
and
Moone
,
in
the
world
.
Quod
sol
,
The
other
is
more
eleuated
,
and
more
spirituall
,
and
flies
a
higher
pitch
,
as
when
it
discernes
things
with
Aduice
,
and
discourse
,
and
when
it
perceiues
what
that
is
,
that
it
sees
,
and
this
appertaineth
onely
vnto
Man
.
But
in
Kings
,
and
those
that
are
good
Gouernours
,
the
consideration
thereof
must
extend
it selfe
a
great
deale
farther
;
As
to
treate
of
the
remedy
,
which
those
things
require
,
and
stand
in
neede
of
,
which
they
haue
seene
.
But
not
like
those
Kings
,
that
visited
holy
Iob
,
who
although
they
saw
him
,
and
were
seuen
dayes
with
him
,
yet
did
they
not
see
,
what
they
saw
;
My
meaning
is
,
That
albeit
they
did
see
the
great
affliction
,
and
extreme
miserie
,
wherein
poore
Iob
was
,
their
eyes
passed
it
slightly
ouer
,
they
did
not
dwell
vpon
it
,
nor
tooke
any
course
to
giue
him
remedie
.
And
when
this
is
not
done
,
their
seeing
,
is
no
seeing
,
but
are
like
vnto
those
spoken
of
by
the
Psalmist
;
That
haue
eyes
,
and
see
not
,
Dull
Idolls
.
To
this
purpose
,
there
is
a
prety
place
in
the
first
of
the
Machabees
,
where
,
after
the
Author
hath
made
report
,
of
the
great
wickednesse
,
and
Tyrannies
,
which
that
accursed
King
Antiochus
,
and
his
Ministers
,
exercised
in
Ierusalem
,
and
in
other
Cities
and
Townes
of
the
Kingdome
of
Iudaea
,
of
that
great
Captaine
Mattathias
,
and
his
fiue
Sonnes
,
hee
speaketh
thus
;
Hi
vederunt
mala
,
quae
fiebant
in
populo
Iuda
,
&
in
Ierusalem
which
the
vulgar
renders
thus
,
Now
when
they
saw
the
blasphemies
,
Sapientis
oculi
in
capite
eius
.
And
it
seemeth
,
that
by
Contrapositions
,
he
would
giue
vs
thereby
to
vnderstand
,
that
a
foole
hath
his
eyes
in
his
feete
.
Which
as
they
discouer
but
little
,
so
are
they
lyable
to
a
thousand
offences
,
and
deceits
.
But
the
wise
man
beholds
from
high
and
as
from
a
watch-Tower
discouers
things
a
farre
off
;
and
is
thereby
better
able
to
take
notice
of
them
,
and
more
punctually
to
comply
with
his
obligation
to
the
state
,
and
to
that
which
neede
shall
require
in
those
accidents
that
may
occurre
.
This
is
that
sight
,
which
(
as
before
hath
beene
said
)
befitteth
Kings
,
for
that
they
are
the
Heads
of
their
Common-wealths
,
and
therefore
are
to
reserue
for
their
own
view
those
the
more
weighty
businesses
of
their
subiects
;
there
being
a
great
deale
of
reason
,
that
they
should
see
them
(
as
they
say
)
with
their
owne
eyes
.
For
this
end
,
are
those
Visitations
ordayned
,
and
those
Entrances
in
State
,
which
Kings
are
wont
to
make
into
the
Cities
,
and
Prouinces
of
their
Kingdomes
.
When
the
arrogant
and
vaine
presumption
of
men
grew
to
that
passe
,
that
for
to
celebrate
their
name
,
they
went
about
to
build
that
proud
Tower
of
Babel
,
with
intent
to
touch
euen
heauen
it selfe
with
the
top
thereof
,
and
to
liue
free
from
all
feare
of
a
second
flood
,
that
sacred
Historie
tells
vs
;
Descendit
autem
Dominus
vt
videret
Ciuitatem
,
&
Turim
,
quam
aedificauerint
filij
Adam
:
That
the
Lord
came
downe
to
see
the
Citie
and
tower
,
which
the
sonnes
of
men
builded
.
God
came
down
himself
to
see
this
their
so
great
insollencie
that
he
might
punish
them
accordingly
,
as
he
did
with
such
a
confusion
of
languages
,
that
one
could
not
vnderstand
another
,
and
were
amongst
themselues
,
as
so
many
strangers
,
without
being
able
to
communicate
and
conuerse
together
;
so
that
they
were
driuen
to
diuide
themselues
into
different
Countries
,
and
were
scattred
from
thence
vpon
all
the
earth
.
And
in
the
said
Historie
of
Genesis
,
we
read
,
that
when
that
abhominable
filthines
of
the
Sodomites
,
grew
to
that
highth
of
impudencie
,
that
it
prouoked
God
vnto
Wrath
,
and
in
a
manner
bound
him
to
consume
them
with
fire
from
heauen
,
he
vttered
vnto
Abraham
these
words
worthy
the
noting
:
In
the
Kingdomes
of
Castile
,
there
is
a
very
commendable
custome
,
and
of
great
authoritie
,
and
Maiestie
,
worthy
those
most
prudent
Kings
which
first
ordeyned
it
.
And
this
is
that
Consulta
,
which
euery
friday
towards
the
Euening
,
the
President
of
Castile
makes
with
those
of
his
Maiesties
Councell
Royall
,
wherein
an
Account
is
giuen
vnto
his
Maiestie
of
all
the
weightiest
businesses
,
and
wherein
the
opinion
and
the
authoritie
Royall
is
necessarie
.
And
this
is
not
without
example
in
the
sacred
Scripture
.
For
in
the
first
chapter
of
Deut.
it
is
written
;
That
when
that
great
Law-giuer
Moses
had
named
for
good
and
quicke
dispatch
such
Counsellours
(
as
before
specified
)
giuing
them
in
charge
what
they
were
to
keepe
and
obserue
,
and
how
to
administer
Iustice
with
equalitie
,
and
without
exception
of
persons
,
he
told
them
;
Quod
si
difficile
vobis
visum
aliquid
fuerit
,
Vnus
aedificans
,
&
vnus
destruens
,
quid
prodest
illis
,
nisi
labor
?
When
one
buildeth
,
and
another
breaketh
downe
,
what
profit
haue
they
then
but
labour
?
CHAP.
XVII
.
Hee
prosecuteth
the
same
matter
and
shewes
,
how
Kings
ought
to
carry
themselues
,
towards
those
,
that
finde
themselues
aggrieued
?
HAuing
spoken
of
some
Cases
,
reserued
for
Kings
,
and
such
as
require
their
sight
and
presence
,
it
here
now
offers
it selfe
in
this
place
,
to
know
how
a
King
ought
to
carry
himselfe
towards
those
that
finde
themselues
iniuryed
and
aggreiued
.
And
in
the
opinion
of
vnderstanding
people
,
it
seemeth
,
that
nothing
is
more
properly
his
,
then
to
quit
wrongs
,
and
remooue
iniuries
.
For
,
if
we
shall
but
consider
that
first
beginning
which
Kings
had
,
that
which
the
Ancient
said
of
them
,
and
that
which
the
holy
Scripture
teacheth
vs
,
wee
shall
finde
,
that
this
Occupation
is
very
properly
theirs
,
and
that
this
Care
appertaines
of
right
to
their
greatnesse
.
That
most
wise
King
Salomon
,
in
the
fourth
of
Ecclesiastes
,
saith
;
That
when
he
saw
the
teares
of
the
Innocent
,
and
the
wrongs
they
receiued
,
and
no
body
to
helpe
them
,
or
to
speake
so
much
as
a
good
word
for
them
,
it
seemed
a
thing
more
terrible
vnto
him
,
then
to
dye
,
or
neuer
to
haue
beene
borne
.
Vidi
afflictionem
populi
mei
in
Egypto
,
Quid
habet
populus
,
quod
plorat
?
What
ayleth
this
people
,
that
they
weepe
?
Who
no
soner
saw
himselfe
Crowned
King
,
and
put
by
Gods
hand
into
the
possession
of
that
kingdom
,
but
applying
himselfe
to
that
which
he
ought
first
of
all
to
doe
(
as
one
of
the
mainest
points
of
his
dutie
)
he
hearkned
vnto
the
cryes
of
the
people
,
who
were
oppressed
by
the
Philistims
,
and
with
great
speede
,
and
feruent
zeale
,
did
roundly
set
himselfe
to
the
redressing
of
that
oppression
.
And
I
verily
perswade
my selfe
,
that
all
good
Kings
would
doe
the
like
,
if
they
should
see
their
subiects
ready
to
fall
into
their
enemies
hands
,
with
whom
they
wage
open
warre
.
But
from
those
more
close
and
secret
enemies
,
which
are
together
with
vs
subiects
,
Citizens
,
neighbours
,
Countrymen
and
Ministers
of
the
same
Kings
,
and
of
whom
there
is
held
so
much
trust
and
confidence
,
who
goes
about
to
free
the
wronged
?
What
reparation
is
there
for
receiued
iniuries
?
Are
they
not
much
greater
then
those
,
that
the
Philistims
offered
to
Gods
people
,
and
more
remedilesse
?
As
for
professed
Enemies
,
against
them
we
may
make
open
resistance
,
and
euery
man
,
that
is
not
vnnaturall
,
or
a
Traytour
to
his
Country
,
will
put
to
his
helping
hand
,
and
seeke
to
repell
force
by
force
,
&
reuenge
the
wrongs
that
are
done
them
.
But
for
these
our
domestick
enemies
,
these
our
home-borne
foes
,
&
feigned
friends
,
who
vnder
the
shew
of
friendship
,
and
vnder
cloake
and
colour
of
being
the
Kings
Ministers
,
oppresse
the
poore
,
and
such
as
haue
little
power
to
oppose
their
greatnesse
,
who
shall
be
able
to
resist
them
?
If
he
,
that
suffers
,
shall
pretend
to
doe
it
,
doth
he
not
put
himselfe
in
manifest
danger
of
suffring
much
more
?
if
not
of
loosing
all
that
hee
hath
?
And
it
is
worthy
your
consideration
,
that
in
those
words
related
in
Exodus
,
it
is
not
said
,
that
God
went
down
to
see
,
and
remedy
the
wrongs
which
that
Tyrant
king
Pharaoh
did
vnto
the
children
of
Israel
,
but
that
which
was
offred
them
by
his
chiefe
Ministers
;
Propter
duritiem
eorum
,
qui
praesunt
.
For
the
hard-heartednesse
,
and
cruelty
of
those
,
which
were
set
in
authoritie
ouer
them
.
As
if
he
should
haue
said
,
The
Affronts
and
Iniuries
done
by
a
Kings
principall
Officers
,
are
not
so
easily
remedyed
,
as
those
of
particular
men
.
They
require
a
powerfull
hand
,
they
require
Gods
presence
,
and
assistance
,
and
will
craue
a
Kings
especiall
care
.
For
your
Councells
cannot
doe
it
,
nay
are
not
able
for
to
doe
it
of
themselues
alone
,
be
they
the
greatest
and
the
highest
in
the
Kingdom
;
be
they
neuer
so
zealous
of
Iustice
,
neuer
such
true
louers
thereof
,
and
neuer
so
desirous
to
doe
right
.
And
the
reason
therof
(
in
my
poore
opinion
)
is
,
for
that
in
regard
the
burthen
of
ordinary
businesses
is
so
great
,
that
only
they
are
not
able
to
attend
the
quitting
of
those
agrauios
and
greiuances
,
with
that
speedines
and
efficacie
,
as
were
needefull
,
but
rather
that
they
themselues
,
without
so
much
as
once
dreaming
thereof
,
doe
vse
to
make
them
farre
greater
then
otherwise
they
would
bee
,
for
want
of
time
,
and
strength
of
body
,
to
cumply
with
so
many
and
so
great
businesses
.
And
it
oftentimes
so
commeth
to
passe
,
that
those
that
sue
for
reliefe
,
in
stead
of
being
eased
of
their
wrongs
,
receiue
further
wrong
,
either
because
they
cannot
finde
fit
place
and
time
to
be
heard
,
or
because
being
heard
,
they
are
soone
forgot
,
or
because
they
that
wrong
them
,
finde
meanes
to
couer
their
faultes
.
And
if
they
cannot
couer
them
,
and
so
should
be
lyable
vnto
punishment
,
yet
they
that
lent
them
their
hand
to
lift
them
vp
to
the
place
wherein
they
are
,
will
likewise
lend
them
a
hand
to
defend
their
disorders
.
And
it
hath
beene
already
,
and
is
yet
daily
to
be
seene
,
that
a
Iudge
in
Commission
,
who
for
his
wickednesse
and
euill
dealing
deserued
exceeding
great
chastisement
;
yet
,
for
that
he
hath
his
Patron
and
Angel
of
Guard
(
for
in
your
greater
Tribunalls
,
these
are
neuer
wanting
)
the
businesse
is
husht
,
and
the
party
peccant
neuer
questioned
.
And
because
he
shall
not
be
disgraced
,
if
the
matter
proue
fowle
against
him
,
by
putting
him
out
of
his
place
,
he
that
tooke
him
into
his
protection
,
will
intercede
in
his
behalfe
to
haue
him
remoued
from
that
Office
,
and
preferred
to
a
better
;
A
case
certainly
worthy
both
punishment
,
and
remedy
,
if
there
be
any
vpon
earth
.
And
if
there
be
any
helpe
to
be
had
,
it
must
be
by
the
sight
and
presence
of
the
King
,
for
without
this
,
it
is
not
to
be
hoped
for
.
The
Courtes
of
Kings
,
(
much
more
then
other
places
)
are
full
of
humane
respects
,
and
these
haue
taken
so
great
a
head
and
are
growne
so
strong
,
that
in
businesses
they
ouerthrow
that
,
which
truth
and
iustice
ought
to
vphold
.
And
therefore
my
aduise
vnto
Kings
is
,
that
being
they
are
men
,
that
are
or
may
be
free
(
if
they
will
themselues
)
from
these
poore
respectiue
considerations
,
and
are
supreme
Lords
,
and
absolute
soueraignes
in
their
kingdomes
,
they
would
be
pleased
,
to
dis-agrauiate
those
that
are
iniuryed
,
respecting
onely
wronged
right
,
and
oppressed
Truth
.
But
because
such
as
are
wronged
,
and
finde
themselues
agrieued
,
haue
not
that
easie
accesse
and
entrance
into
Princes
Courtes
,
or
to
their
persons
,
either
in
regard
of
their
great
and
weighty
Imployments
,
or
some
other
lawfull
Impediments
,
it
shall
much
importe
,
that
in
their
Courtes
,
they
should
haue
some
person
,
or
persons
,
of
great
zeale
and
approued
vertue
and
prudence
to
whom
those
that
are
agrieued
should
haue
recourse
.
For
many
suffer
much
,
that
cannot
come
to
be
admitted
to
the
sight
,
or
speech
of
their
King
,
whereas
,
if
there
should
be
a
person
appointed
for
to
heare
their
Complaints
,
they
would
cry
out
with
open
mouth
for
iustice
,
and
should
be
righted
in
their
receiued
wrongs
.
And
that
person
,
or
persons
thus
deputed
by
their
Maiesties
,
hauing
first
well
weighed
and
examined
the
reasons
of
their
Complaints
,
should
afterwards
represent
the
same
vnto
their
Kings
,
and
giue
them
true
information
thereof
,
to
the
end
that
they
may
forthwith
by
expresse
Command
,
put
thereunto
a
speedy
and
fitting
remedie
.
And
this
(
I
assure
you
)
would
be
a
great
bridle
to
restraine
the
insufferable
insolencie
,
and
Auarice
of
Princes
Ministers
;
Who
(
questionlesse
)
would
carry
themselues
much
more
fairely
and
vprightly
,
when
as
they
shall
know
,
that
their
disorders
shall
faithfully
be
represented
.
Whereas
(
on
the
contrarie
)
it
is
not
to
be
imagined
with
what
a
bold
,
nay
impudent
daringnes
they
outface
goodnesse
,
when
as
they
conceiue
that
of
their
kings
,
which
was
vttred
by
that
vnwise
and
foolish
Atheist
;
Salomon
,
Iesus
Christ
,
whose
figure
he
was
,
amongst
other
his
Excellencies
,
for
the
which
he
ought
to
be
much
estemed
,
beloued
,
and
adored
of
all
the
Kings
of
the
earth
,
and
serued
by
all
the
nations
of
the
world
,
this
which
followeth
is
not
the
least
.
nunc
exurgam
dicit
dominus
.
Now
for
the
oppression
of
the
needy
,
and
for
the
sighes
of
the
poore
,
I
will
vp
(
sayth
the
Lord
)
and
will
set
at
libertie
him
,
whom
the
wicked
hath
snared
.
And
in
the
first
Chap.
of
Esay
,
it
seemeth
that
God
doth
proclaime
a
plenary
Indulgence
,
and
full
Iubile
vnto
those
Kings
,
and
Gouernours
,
who
apply
themselues
to
the
easing
of
the
oppressed
.
Qui
deuorant
plebem
meam
,
Prouerb
.
Quiebra
sa
soga
por
lo
mas
delgado
:
Where
the
corde
is
slendrest
there
it
breaketh
soonest
.
For
a
powerfull
man
will
defend
himselfe
by
his
power
,
and
great
men
by
their
greatnesse
;
And
would
to
God
,
that
they
had
no
more
to
backe
them
then
a
iust
defence
:
for
then
the
poore
should
not
neede
to
stand
in
feare
of
them
.
But
that
is
now
to
passeable
in
these
times
,
which
the
Apostle
Saint
Iames
found
fault
with
in
his
.
When
Kings
doe
cumply
with
this
their
obligation
,
when
they
free
the
oppressed
,
and
defend
the
wronged
Orphane
,
and
Widowe
,
God
sends
downe
vpon
them
his
light
,
his
grace
,
and
other
extraordinary
gifts
,
whereby
they
and
their
states
,
are
conserued
and
maintayned
:
Whose
ruine
and
perdition
doth
euermore
succeede
through
the
default
of
him
that
gouerneth
:
for
if
Kings
would
gouerne
according
vnto
equitie
and
iustice
,
they
and
their
kingdomes
should
be
,
as
it
were
,
in
a
manner
perpetuall
and
immortall
.
For
(
as
it
is
in
the
Prouerbs
of
Salomon
)
Rex
,
Whence
we
draw
this
cleare
and
conclusiue
truth
,
that
the
best
and
the
safest
course
to
conserue
a
kingdome
,
to
gaine
others
,
and
to
abound
in
riches
,
is
;
to
vndoe
wrongs
done
,
not
to
dissemble
iniuries
,
to
punish
thefts
and
robberies
,
and
to
execute
iustice
towards
all
.
Initium
viae
bonae
,
CHAP.
XVIII
.
Of
the
sense
of
hearing
;
And
of
the
Audiences
,
which
Kings
ought
to
giue
.
PVrsuing
stil
the
Metaphore
of
the
head
,
whereon
hitherto
we
haue
insisted
,
occasion
is
now
offered
vnto
vs
,
to
treat
of
the
sense
of
Hearing
,
which
hath
some
certaine
excellencies
aboue
the
rest
.
For
thereby
we
come
to
vnderstand
the
hidden
secrets
of
the
heart
,
and
the
most
inward
thoughts
of
the
Soule
;
which
being
clad
and
apparrelled
with
that
out-side
,
and
exterior
part
,
the
Voyce
,
and
put
vpon
the
Hearing
of
that
person
,
with
whom
we
talke
and
discourse
,
it
knoweth
that
,
which
the
vnderstanding
of
neither
Men
,
nor
Angels
once
is
able
to
comprehend
.
And
that
which
we
haue
spoken
of
the
sence
of
the
sight
ought
likewise
to
be
said
of
this
,
For
as
far
forth
as
is
the
perceiuing
of
a
Voyce
,
or
some
other
noyse
,
or
sound
by
the
hearing
,
so
farre
is
it
common
as
well
to
brutes
beastes
,
as
to
Men.
But
it
is
proper
only
vnto
Man
,
by
hearing
a
significatiue
voyce
,
to
discourse
thereof
,
and
to
vnderstand
the
inward
conceipt
of
him
that
speaketh
:
And
from
hence
will
we
draw
,
what
ought
to
be
heard
by
the
Head
of
a
Common-wealth
:
who
is
not
onely
to
content
himselfe
with
hearing
the
bare
externall
Voyce
,
but
to
heare
it
in
such
maner
as
the
holy
Scripture
telleth
vs
,
God
heareth
the
voyces
of
those
,
which
call
vpon
him
in
the
time
of
their
trouble
,
which
is
a
vsuall
and
plaine
kinde
of
Language
in
the
Diuine
Writt
.
And
when
it
is
sayd
,
that
God
heareth
vs
,
it
is
ioyntly
sayd
,
that
he
graunteth
our
petition
;
Whereof
many
Testimonies
are
found
in
the
Psalmes
of
Dauid
,
and
in
diuerse
other
places
.
Càum
inuocarem
,
Vex
quidem
vex
Iacob
,
manus
autem
,
ma●●s
sunt
Esau
.
The
voyce
is
Iaecobs
voyce
,
but
the
hands
are
the
hands
of
Esau
.
Wherein
he
was
out
.
In
Gods
Schoole
,
where
faith
is
professed
,
great
reckoning
is
made
of
Hearing
.
Quia
fides
,
ex
auditu
.
Because
faith
comes
by
hearing
.
This
facile
giuing
of
Audience
,
doth
bring
likewise
with
it
another
benefit
not
so
well
vnderstood
perhaps
,
as
it
ought
to
be
,
by
Kings
and
their
fauourites
.
Which
is
;
That
thereby
they
receiue
the
priuate
aduertisements
of
particular
persons
in
such
a
conuenient
time
and
season
,
as
is
fitting
for
them
.
For
,
in
negociating
,
by
retarding
this
Audience
,
either
the
occasion
is
ouerslipt
,
or
he
wearyed
out
,
that
should
aduertise
:
And
because
the
aduertiser
,
(
as
there
is
great
reason
for
it
)
would
be
oath
that
another
man
should
goe
away
with
the
thankes
and
gratification
,
which
is
due
vnto
himselfe
for
his
care
and
diligences
vsed
therein
,
he
will
negociate
it
by
his
owne
,
rather
them
anothers
meanes
,
that
he
may
not
loose
both
his
thankes
,
and
his
labour
.
And
because
many
times
this
Aduertiser
,
either
dareth
not
or
holdeth
it
not
fit
,
to
trust
a
paper
therewith
or
other
mens
eares
,
all
this
may
easily
be
excused
with
a
facile
Audience
.
King
Assuerus
,
Roman
Consull
saued
his
Country
,
by
preuenting
in
time
the
conspiracie
of
Tarquinius
,
by
giuing
easie
accesse
and
Audience
to
Vindicius
,
an
ordinary
seruing
man
,
who
bewrayed
vnto
him
the
treason
of
the
Aquilij
,
and
Vitellij
,
together
with
Brutus
his
sonnes
.
And
the
like
successe
had
Pelopidas
amongst
the
Grecians
,
(
as
you
may
reade
in
Plutarke
)
where
he
much
recommendeth
in
either
of
them
,
both
Publicola
,
and
Pelopidas
,
their
kinde
and
courteous
vsing
of
men
,
when
they
came
to
speak
with
them
,
and
the
easie
and
patient
eare
they
had
from
them
.
Whereas
on
the
contrary
,
diuerse
Princes
haue
vtterly
ouerthrowen
themselues
and
their
kingdomes
by
their
hardnesse
and
harshnesse
in
this
kinde
,
and
haue
lost
many
a
great
and
faire
occasion
,
because
they
would
not
heare
,
and
examine
in
time
those
aduertisements
which
were
giuen
them
,
&
recommended
to
their
better
consideration
.
Last
of
all
,
admit
that
this
should
not
be
altogether
so
iust
and
conuenient
a
course
as
I
haue
here
deliuered
vnto
you
,
yet
notwithstanding
,
because
all
men
wish
&
desire
it
,
my
thinks
this
one
consideration
,
in
all
good
reason
of
State
should
suffice
,
to
haue
it
be
held
,
to
be
both
iust
,
and
conuenient
.
For
it
is
not
possible
that
all
both
good
and
bad
,
should
erre
in
this
desire
.
And
I
dare
be
bold
to
say
,
that
all
doe
hunger
and
thirst
,
cry
and
dye
for
this
,
except
it
be
some
few
who
may
feather
their
nest
by
the
contrary
,
whose
thriuing
,
and
increase
of
wealth
doth
ordinarily
consist
,
in
clapping
a
lock
on
the
kings
eare
,
&
barring
the
doore
to
his
hearing
,
so
that
men
can
hardly
&
with
a
great
deale
of
difficulty
come
to
speak
vnto
him
.
And
besides
the
foresayd
benefits
,
by
debarring
men
of
easie
accesse
to
the
king
,
all
requitall
of
their
good
seruice
,
either
by
gracious
words
,
or
deedes
,
is
quite
taken
from
them
;
which
certainly
is
a
iewell
so
worthy
the
wearing
,
that
euery
one
would
willingly
haue
it
for
himself
.
And
if
kings
do
not
know
thus
much
,
or
that
they
are
not
told
therof
,
it
is
by
reason
of
that
old
mischeife
which
they
suffer
by
not
hearkening
vnto
truth
,
either
in
their
Counsellours
or
those
Auisos
,
that
are
represented
vnto
them
,
or
because
those
that
are
neere
about
his
Maiestie
&
interessed
in
his
fauour
,
will
not
let
him
be
acquainted
with
any
thing
,
saue
what
they
know
wil
please
his
humour
,
&
giue
him
most
content
,
till
the
busines
itself
breake
out
,
&
the
errour
(
like
an
imposthume
)
beginns
to
grow
ripe
,
and
the
wound
(
as
we
say
)
shewes
it selfe
;
then
and
neuer
till
then
,
is
the
smart
of
it
felt
:
Which
is
ill
for
the
kingdom
,
&
worse
for
the
King
.
For
,
in
these
delicts
and
excesses
,
the
King
,
(
in
the
peoples
conceit
)
shal
be
the
only
man
in
fault
,
&
he
that
must
pay
for
all
.
Dangerous
is
the
State
of
Kings
,
dangerous
the
times
,
but
more
dangerous
the
remedy
,
&
the
non-conueniencie
for
the
now
putting
it
in
practise
.
In
ordinary
,
and
publick
Audiences
,
let
not
Kings
permit
either
Ministers
,
Counsellours
,
or
Embassadors
to
enter
,
for
it
wil
but
make
the
Commons
complaine
,
that
that
is
taken
away
from
them
,
which
is
theirs
;
And
they
on
the
other
side
,
being
principall
persons
,
will
mutter
and
grumble
,
thinking
themselues
wronged
,
and
their
worth
vnderualewed
,
to
haue
all
one
Audience
with
the
ordinary
sorte
of
people
.
So
that
with
one
&
the
same
Act
,
he
discontents
all
of
them
.
Let
there
be
dayes
,
&
houres
,
appointed
for
the
one
,
&
the
other
naturalls
,
&
strangers
,
&
let
euery
man
know
his
set
day
,
and
houre
.
For
this
being
without
distinction
,
what
doth
it
serue
for
,
but
multitude
,
and
confusion
?
And
to
haue
all
of
all
sortes
to
assist
there
continually
to
heare
and
nourish
the
Complaints
of
particular
persons
,
and
to
make
report
thereof
by
Letters
to
their
seuerall
nations
and
Countries
,
and
to
put
a
Glosse
vpon
them
,
to
shew
their
owne
wit
.
And
though
this
at
the
first
sight
,
may
seeme
to
be
a
thing
of
small
importance
,
yet
such
a
time
may
be
taken
,
that
it
may
proue
a
matter
of
great
consequence
.
CHAP.
XIX
.
He
goes
on
with
the
same
matter
,
Treating
of
the
Audiences
of
Ministers
,
and
Counsellours
.
KIngs
(
saith
Xenophon
)
haue
many
eares
;
For
they
heare
by
their
owne
,
and
by
those
of
their
Fauourites
,
Ministers
,
&
Counsellours
.
And
it
is
no
more
then
they
stand
in
neede
of
.
For
they
must
heare
all
,
Great
,
and
Small
,
Naturall
,
and
Stranger
,
without
acceptation
of
persons
,
these
as
well
as
those
;
and
deny
no
man
their
eares
,
lest
they
giue
them
iust
cause
to
grieue
and
complaine
,
that
for
them
onely
,
there
is
neither
King
,
Fauourite
,
nor
Minister
to
haue
accesse
vnto
.
This
Rapsodye
,
and
multitude
of
eares
,
and
the
difference
between
the
one
and
the
other
,
King
Dauid
giues
vs
to
vnderstand
in
that
his
Audience
which
he
crau'd
of
God
.
Domine
,
Exaudi
orationem
meam
auribus
percipe
obsecrationem
meam
.
Oydos
del
Rey
,
the
Kings
eares
,
or
(
to
speake
in
the
vsuall
phrase
)
Oydores
del
Reyno
,
the
Kingdomes
eares
,
doe
shut
and
stop
their
eares
,
that
they
may
not
giue
due
and
fitting
Audience
.
Being
naturally
enemies
to
their
owne
profession
,
which
is
to
heare
;
seeking
out
shiftes
and
tricks
,
that
the
Cryes
,
and
Complaints
of
the
poore
may
not
come
to
their
eares
.
There
is
not
any
crueltie
comparable
to
this
,
to
see
a
poore
suitor
trot
vp
and
downe
,
a
moneth
or
two
together
,
labouring
to
haue
Audience
,
and
in
stead
of
letting
him
in
,
hath
the
doore
still
shut
against
him
.
Nature
would
not
allow
doores
to
the
eares
,
&
yet
these
that
are
the
Common-wealths
eares
,
make
profit
of
the
doores
of
their
houses
,
and
command
them
to
be
kept
shut
:
your
suitors
they
come
and
goe
,
but
my
sennior
Oydor
,
my
Lord
iudge
,
he
that
should
haue
his
doores
open
,
to
giue
open
hearing
to
all
Comers
,
is
shut
vp
in
his
closet
,
and
cannot
be
spoken
withall
vnder
a
couple
of
Capons
.
The
Tribunes
of
the
people
of
Rome
(
a
Magistracie
ordained
for
defending
of
the
Communaltie
)
kept
their
gates
still
open
,
that
men
at
all
houres
,
might
vpon
all
occasions
,
come
and
treat
with
them
.
If
that
young
man
,
Quod
solicitabat
corda
virorum
:
That
by
this
means
he
stale
away
the
hearts
of
the
men
of
Israel
.
And
that
thereupon
there
shortly
after
insued
a
great
rebellion
,
which
put
the
king
,
&
the
kingdom
in
great
ieopardie
.
Which
may
serue
as
a
lesson
for
a
good
Minister
,
to
teach
them
what
they
ought
to
do
,
&
not
to
think
,
they
do
that
which
they
ought
,
when
for
fashion
sake
,
they
giue
short
and
crowding
Audiences
,
where
that
which
enters
in
at
one
eare
,
goes
out
(
as
they
say
)
at
another
.
But
that
so
much
time
should
be
allowed
for
the
hearing
of
them
,
as
the
qualitie
off
the
busines
shall
require
,
without
cutting
those
off
,
who
go
rendring
their
reasons
;
For
he
that
hath
not
the
patience
to
heare
them
,
either
he
not
vnderstandeth
them
,
or
is
afraid
to
meddle
with
them
.
With
this
therefore
I
conclude
this
,
and
the
former
discourse
.
That
the
first
Office
of
a
King
,
is
,
To
heare
all
his
subiects
.
And
it
being
supposed
,
that
he
alone
cannot
doe
it
,
it
is
fit
he
should
haue
Oydores
,
that
should
heare
for
him
,
and
be
his
eares
.
And
for
that
as
by
the
eares
of
the
head
,
there
runn's
along
a
certaine
secret
nerue
,
by
meanes
wherof
that
which
is
heard
,
is
presently
conuaied
to
the
braine
,
there
to
be
registred
,
and
consulted
on
by
the
Common
sense
.
So
these
Oydores
,
ought
to
holde
their
secret
Consulta
,
wherein
they
ought
to
make
relation
vnto
the
King
of
all
that
they
haue
heard
.
But
let
them
weigh
with
all
,
what
a
short
Cut
it
is
from
the
eare
to
the
braine
,
and
the
small
stay
that
is
made
in
this
Iourney
,
or
passage
;
to
the
end
that
by
this
natural
course
,
which
is
so
quicke
,
&
speedy
,
they
may
see
their
errour
,
and
perceiue
what
a
great
fault
it
is
,
to
retarde
their
Consultations
,
to
shew
themselues
thicke
of
hearing
,
&
to
haue
their
eares
shut
,
or
rather
the
Oydores
themselues
shut
vp
,
and
not
to
be
spoken
withall
.
Some
would
faine
excuse
these
Audiences
,
with
the
impertinencies
of
those
that
craue
them
,
which
sometimes
are
very
large
and
tedious
and
to
as
little
purpose
,
as
they
are
too
too
importune
,
&
vnseasonable
.
But
to
this
answere
;
That
your
high
and
eminent
places
,
bring
with
them
this
trouble
and
charge
;
And
(
as
the
Apostle
Saint
Paul
said
)
that
it
is
a
great
token
of
prudence
to
know
how
to
beare
with
the
foolish
,
and
to
haue
suffrance
and
patience
with
those
,
that
are
none
of
the
wisest
.
Libenter
enim
suffertis
insipientes
,
cum
sitis
ipsi
sapientes
:
For
ye
suffer
fooles
gladly
because
that
ye
are
wise
.
And
because
he
that
is
most
wise
,
is
most
offended
with
ignorance
,
let
him
know
,
that
he
meriteth
much
in
dissembling
it
,
when
it
is
fitting
so
to
doe
:
for
to
say
the
truth
(
as
the
same
Apostle
affirmeth
,
Gods
good
and
faithfull
Ministers
haue
obligation
,
both
to
the
Wise
,
and
to
the
foolish
.
Sapientibus
&
insipientibus
debitorsum
.
CHAP.
XX.
Of
the
Vertue
of
Iustice
,
the
naturall
sister
,
and
Companion
of
Kings
.
WEe
told
you
in
the
former
Chapter
that
Hearing
was
the
precisest
,
and
directest
meanes
for
the
doing
of
Iustice
.
And
therefore
falleth
fitly
out
here
to
treate
thereof
.
Your
Ancient
Hieroglyfinists
,
as
also
your
Saints
,
in
their
writings
,
treating
of
this
Vertue
,
compare
it
to
a
payre
of
weights
or
scales
with
it's
two
ballances
.
And
it
seemeth
,
that
Nature
herselfe
made
this
Ectypum
,
or
Exemplar
,
this
portrayture
or
delineation
,
shadowing
it
out
in
euery
one
of
vs
,
by
giuing
vs
two
eares
,
like
vnto
those
two
balances
,
whose
truth
dependeth
on
the
Examen
,
or
Aequilibrium
,
that
tongue
or
needle
,
which
stands
vppermost
in
the
beame
of
the
ballance
;
making
my
application
in
this
maner
,
that
the
two
eares
,
standing
like
two
ballances
,
on
either
side
of
the
head
,
they
haue
their
rule
of
truth
from
the
supremest
and
highest
part
thereof
,
where
stands
the
tongue
or
needle
of
reason
,
and
the
iudgement
of
those
things
to
their
true
weight
,
and
measure
,
which
are
put
into
these
Intellectaull
ballances
.
To
discourse
therefore
of
Iustice
,
is
very
essentiall
to
that
which
hath
already
beene
treated
touching
a
Common-wealth
;
For
(
as
we
told
you
in
our
very
first
Chapter
)
A
Republick
,
or
Common-wealth
,
is
a
Congregation
of
many
men
,
subiect
to
the
same
Lawes
and
Gouernment
,
which
is
not
possible
to
bee
conserued
,
if
Iustice
therein
shall
be
wanting
.
Which
giues
to
euery
one
,
that
which
is
his
owne
,
keepes
men
within
the
bounds
of
good
Order
and
Discipline
,
and
bridles
those
by
reason
,
which
transported
by
their
vnruly
appetites
,
(
like
headstrong
iades
)
would
liue
without
it
,
admitting
no
curbe
,
no
manner
of
controll
,
but
following
that
Law
of
Viuat
,
qui
vincit
:
Let
him
weare
a
Crowne
,
that
winn's
it
.
If
Men
would
but
obserue
that
first
rule
of
the
Law
natural
,
consecrated
by
the
mouth
of
our
diuine
Master
Christ
.
Quod
tibi
non
vis
,
Summum
in
regibus
bonum
est
(
saith
Saint
Gregory
)
iustitiam
colere
,
ac
sua
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
administration
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
;
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
,
Don
Fernando
,
and
Donna
Isabella
,
and
their
Nephew
,
Charles
the
fift
,
by
their
well
ordained
Lawes
,
Magistracies
,
and
Tribunals
of
so
much
power
and
authoritie
,
exceeded
all
before
them
,
that
fauoured
Iustice
.
Which
were
augmented
and
inlarged
by
King
Philip
the
second
,
who
was
more
particularly
zealous
of
Iustice
.
And
his
sonne
King
Philip
the
third
,
was
a
great
fauourer
and
louer
of
Iustice
,
and
obseruer
of
the
Lawes
,
submitting
vnto
them
his
person
,
and
his
goods
,
Who
might
very
well
say
,
that
which
the
Emperour
Traiane
said
,
conferring
great
power
on
his
Gouernour
in
Rome
;
Thou
shalt
vse
this
sword
,
in
our
name
,
and
for
Vs
,
as
long
as
we
shall
command
that
which
is
iust
;
and
against
vs
,
if
we
shall
command
the
contrarie
.
For
it
is
alwayes
to
be
presumed
of
the
Intention
of
Kings
,
that
they
euermore
command
Iustice
to
be
done
,
but
neuer
the
contrary
,
though
it
make
against
themselues
.
Dauid
gaue
thankes
vnto
God
,
that
hee
had
set
him
in
the
way
of
Iustice
;
that
is
,
That
he
had
giuen
him
an
vpright
heart
,
and
informed
his
vnderstanding
with
so
right
a
rule
,
that
it
inclined
his
disposition
to
doe
iustice
,
though
it
were
against
himselfe
.
The
cause
(
saith
Diuus
Thomas
)
why
God
,
for
so
many
yeares
did
inlarge
the
Empire
and
Monarchie
of
the
Romanes
,
with
so
much
power
,
so
much
treasure
,
and
so
many
great
victories
,
was
;
for
that
their
rectitude
and
iustice
,
which
they
obserued
towards
all
.
But
in
that
instant
,
that
they
fell
from
this
,
their
Empire
likewise
began
to
fall
.
Of
these
Examples
,
all
Histories
,
both
humane
,
and
diuine
,
are
very
full
;
yet
all
will
not
serue
the
turne
,
they
doe
little
,
or
no
good
.
Let
Gods
mercie
supply
this
defect
,
and
worke
this
good
.
And
let
not
the
poore
bee
discouraged
and
disheartened
,
but
let
them
comfort
and
cheere
vp
themselues
with
this
,
that
their
righteousnesse
,
and
their
patience
shall
not
perish
for
euer
.
God
hath
spoke
the
word
,
and
he
will
keepe
it
.
CHAP.
XXI
.
Of
the
Parts
of
Iustice
in
common
,
and
in
particular
of
Iustice
commutatiue
.
2.1
.
Mat.
5.20
.
&
6.
&
1.
TO
the
end
that
we
may
proceede
with
more
distinction
and
clearenesse
in
this
Chapter
,
we
are
to
presuppose
with
Diuus
Thomas
,
and
others
,
that
Iustice
may
be
sayd
to
be
in
Common
two
manner
of
wayes
.
First
of
all
vnder
this
generall
name
of
Iustice
,
is
comprehended
all
kinde
of
vertue
,
&
thereof
in
this
sense
,
saith
the
Philosopher
,
that
Iustitia
est
omnis
virtus
;
Iustice
includeth
in
it selfe
all
sortes
of
vertues
whatsoeuer
so
that
a
iust
Man
,
and
a
vertuous
man
is
all
one
.
And
in
this
sense
Christ
conceiu'd
it
,
when
he
said
,
Nisi
abundauerit
Iustitia
;
Except
your
righteousnesse
exceede
,
&c.
And
in
another
place
;
Attendite
ne
iustitiam
vestram
faciatis
coram
hominibus
.
Take
heede
that
yee
doe
not
boast
your
righteousnesse
before
men
,
to
be
seene
of
them
.
Of
iustice
,
considered
thus
in
the
generall
,
we
will
not
now
treate
of
in
this
place
;
for
in
rigour
and
strictnesse
,
this
is
not
true
iustice
,
though
it
haue
some
similitude
therewith
.
Now
Iustice
is
taken
after
another
manner
for
a
particular
virtue
.
To
wit
,
that
,
which
is
one
of
the
foure
Cardinall
vertues
,
which
hath
for
it's
obiect
and
end
(
as
we
shall
tell
you
by
and
by
)
to
giue
vnto
euery
man
that
which
is
his
right
and
his
due
.
Of
this
(
which
is
properly
Iustice
)
do
we
here
meane
to
treate
;
of
whose
Excellencies
,
all
bookes
are
full
,
and
whereof
,
the
Ancients
said
;
That
it
is
a
celestiall
and
diuine
vertue
,
seated
by
God
,
in
the
mindes
of
men
.
Vlpian
saith
;
That
it
is
,
Constans
et
perpetua
voluntas
,
quae
tribuit
cuique
suum
;
A
constant
and
perpetuall
Will
,
2.
1.
That
if
Iustice
were
publickly
and
truly
administred
,
Fortitude
,
and
other
the
Vertues
,
would
be
superfluous
.
For
one
not
iniurying
another
,
all
would
be
peace
,
loue
,
and
charitie
.
And
it
is
a
vertue
very
naturall
vnto
Man
,
who
,
in
his
owne
nature
,
abhorreth
Vice
,
and
loueth
goodnesse
,
and
what
is
honest
.
And
therefore
amongst
other
things
that
are
controuerted
,
Cicero
saith
,
2.
●
.
q.
So.
Art.
1.
Diuus
Thomas
,
and
others
,
whose
names
I
silence
say
;
That
24.
Vertues
side
,
and
take
part
with
her
,
which
they
tearme
Adiutrices
,
Helpers
,
which
doe
serue
and
accompany
her
in
all
her
Actions
.
And
making
vse
of
them
,
as
of
Counsaylours
,
and
Aduisers
,
she
determines
what
is
iust
,
the
good
which
is
to
be
followed
,
and
the
ill
which
is
to
be
auoided
,
there
being
nothing
,
that
hath
not
neede
of
it's
fauour
,
Diuus
Thomas
saith
)
are
the
partes
Subiectiuae
or
subiectiue
parts
of
this
Iustice
;
that
is
to
say
,
it
's
essential
Species
.
And
therfore
we
will
treate
of
these
two
,
and
that
very
briefly
.
And
first
in
the
first
place
of
the
Commutatiue
,
and
in
the
second
of
the
distributiue
.
Iustice
Commutatiue
,
Contractiue
,
or
Venditiue
,
(
for
all
these
names
your
Authors
giue
it
,
for
the
matter
of
Commutations
,
Againe
,
that
good
King
puts
them
in
minde
that
it
is
not
mans
,
but
Gods
Office
that
they
take
in
hand
,
whose
proper
Office
is
to
iudge
:
And
therefore
in
the
Scripture
,
your
Iudges
are
called
Gods
.
And
since
that
they
are
his
Lieuetenants
,
let
them
labour
for
to
doe
Iustice
,
as
God
himselfe
doth
.
For
I
must
be
so
bold
as
to
tell
them
,
that
there
is
a
reuiewing
of
the
businesse
,
and
a
place
of
Appealing
in
the
supreame
Counsell
of
his
diuine
Iustice
.
And
there
the
Party
pretending
doth
not
deposite
his
thousand
and
fiue
hundred
ducats
,
but
the
Iudge
,
who
lyes
at
stake
for
it
,
and
if
he
shall
Iudge
amisse
,
he
is
to
pay
all
costes
and
charges
,
and
sute
of
Courte
.
Quodcunque
iudicaueritis
,
(
sayth
that
good
King
)
in
vos
redundabit
.
Whatsoeuer
yee
shall
iudge
it
shall
light
vpon
your selfes
.
He
threatneth
that
,
which
God
deliuereth
in
the
booke
of
Wisedome
to
the
Kings
and
Iudges
of
the
earth
:
Audite
ergo
Reges
,
&
intelligite
Iudices
terrae
:
Heare
me
,
yee
that
rule
and
gouerne
the
world
,
and
yee
that
glory
in
the
multitude
of
nations
that
are
subiect
vnto
you
,
&
vnderstand
,
that
the
power
that
yee
haue
is
from
God
,
and
that
he
is
to
make
a
Quaere
,
and
inquire
of
your
Actions
and
thoughts
.
And
for
that
being
his
Ministers
,
ye
haue
not
iudged
according
to
his
will
,
nor
kept
his
lawes
,
nor
done
Iustice
,
Horrendae
&
citò
apperebit
vobis
:
Horibly
,
and
sodainly
will
he
appeare
vnto
you
.
He
that
is
most
low
shall
finde
mercie
with
him
,
but
the
mighty
,
shall
be
mightily
tormented
.
All
these
are
the
wordes
of
the
wisedome
of
Salomon
,
and
which
are
not
to
escape
the
memorie
of
Kings
,
and
their
Ministers
.
And
Iehosophat
,
as
a
remedie
vnto
all
;
prescribeth
vnto
his
Iudges
and
Counsellours
,
one
good
Counsayle
,
and
sound
aduise
,
which
is
this
;
That
in
all
the
sentences
they
shall
pronounce
,
that
they
set
before
their
eyes
the
feare
of
God
.
Non
accipies
personam
,
nec
manera
.
Augustus
Caesar
,
who
thought
he
had
done
him
a
great
fauour
in
recommending
him
by
a
fauourit
of
his
to
those
of
the
Counsel
of
warr
,
that
they
might
heare
him
,
and
doe
him
Iustice
;
Sir
(
said
he
)
when
your
Honor
and
Authoritie
ran
so
much
hazard
,
and
your
person
put
to
great
perill
,
did
I
depute
another
in
my
place
to
fight
for
me
?
And
therewith
all
vnbuttoning
his
dublet
,
he
shew'd
him
the
wounds
which
he
had
receiued
in
his
body
in
his
defence
.
By
which
he
obliged
him
to
heare
his
cause
himselfe
,
&
to
giue
present
order
that
he
should
be
well
and
truly
payd
.
And
when
they
in
the
seruice
of
their
king
,
shall
do
more
then
they
are
bound
vnto
,
as
some
which
vnder-go
braue
and
noble
attempts
,
ieoparding
their
lifes
in
such
kinde
of
desperate
enterprises
,
howbeit
commutatiue
Iustice
obligeth
not
to
giue
them
more
then
their
ordinary
pay
,
yet
in
a
iust
gratification
,
it
is
required
of
Kings
,
that
they
should
reward
and
honour
them
;
according
to
the
qualitie
of
their
persons
,
and
seruices
.
For
a
iust
King
,
ought
not
to
leaue
any
seruice
vnrewarded
,
nor
any
fault
vnpunished
.
For
Praemium
,
Paenae
,
Reward
,
and
Punishment
,
are
those
two
Plummets
,
which
keepe
the
clock
of
the
Common-wealth
in
good
Order
.
But
to
giue
a
conclusion
to
this
first
part
,
I
say
;
That
Iustice
ought
to
be
in
all
,
and
with
all
,
all
equall
and
compleat
.
And
for
this
cause
she
is
called
Flos
,
a
flower
.
Giuing
vs
thereby
to
vnderstand
,
that
to
all
she
should
be
Florida
,
fresh
and
flourishing
.
Not
being
like
a
dry
rotten
sticke
to
some
,
and
full
of
sweetenesse
to
others
.
And
as
in
a
tree
,
after
the
flower
followes
the
fruit
;
So
likewise
is
it
to
be
conceiued
,
that
in
kings
and
Iudges
,
this
Vertue
is
not
true
,
if
it
consist
onely
in
the
leafe
and
the
flower
,
and
doe
not
come
to
beare
fruit
.
And
therefore
in
the
sacred
Scripture
,
those
that
doe
not
as
well
in
deede
,
as
in
shew
,
truly
&
vprightly
administer
Iustice
,
are
called
Hypocrites
;
for
that
they
haue
no
more
of
Kings
and
Iudges
,
then
the
bare
name
,
&
Title
.
They
ought
to
be
Vina
Lex
,
and
Ius
animatum
;
the
very
life
and
soule
of
the
Law
,
that
Men
may
come
vnto
them
,
not
as
to
a
Man
,
but
as
to
equitie
,
and
iustice
it selfe
.
They
must
haue
their
plummet
&
their
Lines
runne
euen
and
leuell
towards
all
:
Their
Vare
,
or
rod
of
Iustice
,
must
not
be
too
short
for
some
,
&
too
long
for
other
some
.
Let
Right
strike
the
stroake
,
&
let
no
man
be
deny'd
Iustice
.
For
this
is
to
be
Kings
,
and
Iudges
;
this
,
to
be
common
fathers
to
all
,
poore
and
rich
,
great
&
small
,
meane
and
mighty
.
CHAP.
XXII
.
Of
Iustice
Distributiue
.
IT
appertayneth
to
distributiue
Iustice
(
as
we
told
you
in
the
former
Chapter
)
to
repart
and
deuide
in
a
conuenient
and
fitting
manner
the
goods
,
the
honours
,
dignities
and
Offices
of
the
Common-wealth
.
For
(
as
Dionysius
saith
)
Bonum
,
est
diffusinum
:
Good
,
is
a
diffusiue
kinde
of
thing
,
it
is
a
scatterer
,
and
of
it selfe
,
a
spreader
of
it selfe
.
And
by
how
much
the
greater
the
good
is
,
by
so
much
with
the
greater
force
doth
it
communicate
it selfe
.
And
hence
doth
it
come
to
passe
,
that
God
is
so
liberall
and
so
exceeding
bountifull
as
he
is
(
that
I
may
not
say
prodigall
)
with
men
,
by
communicating
himselfe
vnto
them
by
all
possible
meanes
,
euen
to
the
communicating
of
himselfe
by
that
most
excellent
and
highest
kinde
of
manner
,
that
he
could
possible
deuise
,
which
was
,
by
giuing
himselfe
to
himselfe
,
and
by
submitting
himselfe
so
low
as
to
become
true
man
,
that
man
might
be
exalted
so
high
,
as
to
be
made
equall
with
God
,
by
that
ineffable
and
diuine
vnion
,
which
the
Diuines
call
Hypostaticall
.
So
that
you
see
,
that
Good
,
in
its
owne
condition
&
nature
,
hath
this
propertie
with
it
to
be
communicable
,
&
by
so
much
the
more
,
by
how
much
the
more
great
it
is
.
And
herein
,
kings
ought
to
be
like
vnto
God
,
whose
place
they
supply
here
on
earth
;
for
certainly
,
by
so
much
the
more
properly
shall
they
participate
of
good
Kings
,
by
how
much
the
more
they
shall
haue
of
this
〈…〉
qualitie
.
And
so
much
the
neerer
shall
they
resemble
God
,
with
by
how
much
the
more
liberalitie
they
shall
repart
and
diffuse
these
outward
goods
,
whose
distribution
appertaineth
vnto
them
.
And
●o
him
cannot
the
name
of
King
truely
sute
,
who
hath
not
alwayes
a
willing
minde
,
and
as
it
were
a
longing
desire
,
to
communicate
himselfe
.
Now
,
for
to
temper
and
moderate
this
generall
longing
,
and
inflamed
desire
,
&
this
so
naturall
and
proper
and
appetite
,
of
bestowing
and
diuiding
the
riches
,
and
common
goods
of
the
Common-wealth
,
this
part
of
Iustice
,
which
they
call
Distributiue
was
held
the
most
necessary
.
Which
Aristotle
says
,
either
is
,
or
ought
to
be
in
a
King
,
as
in
such
a
Lordly
subiect
,
and
person
,
to
whom
this
repartition
and
communication
,
properly
belongeth
.
Wherein
,
aboue
all
other
things
,
Kings
ought
to
vse
most
circumspection
,
prudence
,
and
care
,
for
that
therein
,
they
vsually
suffer
most
cosenage
,
and
deceit
:
For
,
in
regard
that
to
giue
,
is
in
it selfe
so
pleasing
and
delightfull
a
thing
;
and
so
properly
appertaining
to
their
greatnesse
,
and
State
,
they
doe
easily
let
loose
the
reines
to
this
noble
desire
,
and
send
giftes
this
way
and
that
way
,
in
such
poste
haste
,
that
within
a
few
dayes
they
run
themselues
out
of
all
,
and
draw
dry
not
onely
the
Kings
particular
wealth
and
treasure
,
but
the
riches
of
the
whole
kingdome
,
were
they
neuer
so
great
.
So
that
,
what
is
done
in
this
kinde
with
so
much
content
and
pleasure
,
ought
to
be
done
but
now
and
then
:
for
such
great
courtesies
,
and
extraordinary
kindnesses
,
must
not
be
made
too
common
,
for
feare
of
drawing
on
a
dis-esteeme
of
them
;
nor
done
but
in
their
due
time
and
season
,
not
vnaduisedly
,
beforehand
,
and
vpon
no
merit
or
desert
,
but
when
others
want
and
necessitie
,
and
his
owne
honour
and
noblenesse
,
shall
oblige
him
to
expresse
his
bounty
:
And
in
good
sooth
,
there
is
not
any
Moathe
,
which
doth
so
consume
,
nor
any
Caterpiller
or
Grasse-hopper
,
that
doth
so
crop
and
destroy
the
power
of
well
doing
,
and
the
vertue
of
Liberalitie
,
as
the
loose
hand
,
that
can
hold
nothing
,
and
in
a
lauish
and
disproportionable
manner
scatters
it's
Donatiues
,
with
so
vnequall
a
distribution
,
that
the
dignitie
of
the
gift
,
is
drowned
in
the
indiscretion
of
the
giuer
.
And
therefore
,
as
it
is
in
the
Spanish
Prouerb
.
which
speakes
very
well
to
this
purpose
;
Par●
dar
,
y
tener
,
seso
es
menester
:
A
very
good
braine
it
will
craue
,
to
know
when
to
spend
,
when
to
saue
.
Yet
mistake
me
not
I
beseech
you
,
for
it
is
no
pa●●
of
my
me●ning
,
no●
did
it
euer
come
within
my
thought
,
or
desire
,
to
perswade
Kings
to
be
close
fisted
,
and
couetous
,
a
Vice
to
be
hated
and
abhorred
in
all
men
,
but
in
them
much
more
.
That
which
I
say
it
;
That
,
to
the
end
that
may
not
be
wanting
vnto
Kings
;
which
doth
so
much
importe
them
and
is
so
proper
vnto
them
,
as
to
giue
rewards
,
and
bestow
f●
it
is
fit
,
that
they
should
doe
these
things
so
,
that
they
may
be
able
to
doe
them
often
.
And
according
to
the
olde
saying
;
To
giue
so
at
one
time
,
as
we
may
giue
a●
another
▪
Your
Trees
in
holy
Scripture
,
are
sometimes
taken
for
the
Hieroglyffe
,
or
Embleme
of
Kings
,
for
that
they
are
in
some
things
like
vnto
them
;
Wherof
,
we
shall
speak
hereafter
.
But
that
,
which
makes
now
for
our
present
purpose
,
is
;
That
the
tree
,
shewing
such
a
la●genes
,
spreadingnes
,
and
bountifullnesse
,
in
discouering
it
a
fruit
through
it's
boughes
and
branches
,
and
it
's
inuiting
vs
,
and
presenting
it's
prouision
vnto
vs
,
first
in
the
flower
and
blossome
,
to
the
end
wee
may
come
to
gather
that
fruit
,
which
yeerely
it
bringeth
forth
in
its
due
time
and
season
;
and
yet
notwithstanding
,
hideth
and
concealeth
it's
rootes
all
that
it
can
,
because
there
lyes
that
fountaine
,
from
whence
all
this
good
doth
spring
.
As
also
,
for
that
if
in
that
part
it
should
suffer
any
hurt
or
detriment
,
all
the
rest
would
cease
;
nor
would
it
flourish
and
fructifie
any
more
.
And
I
am
of
opinion
that
〈◊〉
Kings
cannot
content
themselues
with
conferring
of
fauors
,
and
bestowing
of
gifts
out
of
those
fruites
and
〈◊〉
●s
,
Which
shall
arise
out
of
their
yearely
reuenewes
,
but
that
the
very
rents
,
rayzes
,
Bien●
rayzes
del
Reyno
.
is
Crowne
Land
,
which
neither
can
nor
ought
to
be
alienated
Conarr
.
verb.
Rayzes
.
b.
Iuro
.
reales
.
is
a
certaine
royall
rent
,
raised
throughout
a
whole
Kingdome
;
so
called
à
Iure
for
the
obligation
subiects
haue
to
maintaine
their
Kings
.
In
consideration
whereof
they
are
bound
to
administer
iustice
truly
,
and
to
keepe
them
in
peace
.
Ib.
Verb.
Iuro
.
Dan.
4.17
.
and
juros
reales
,
shall
be
giuen
away
in
perpetuitie
,
or
for
one
or
two
lifes
,
which
is
a
kinde
of
rooting
or
gr●bbing
vp
of
the
tree
;
the
King
shall
thereby
be
dis●nabled
,
and
depriued
for
euer
of
the
fruit
of
those
mercedes
and
fauours
,
which
he
might
from
time
to
time
,
not
onely
yearely
,
but
daily
,
and
howerly
,
haue
afforded
many
of
his
good
and
well
deseruing
subiects
.
As
did
that
other
,
who
,
because
they
should
not
trouble
him
with
comming
vnto
him
,
to
craue
of
the
fruite
,
of
a
very
good
tree
which
he
had
in
his
Garden
,
caused
it
to
bee
rooted
vp
,
and
to
be
sent
amongst
them
,
to
make
their
best
of
it
;
whose
fruite
,
had
he
let
the
tree
stand
,
might
haue
plea●u●d
a
many
,
and
that
many
a
time
and
oft
,
whereas
〈◊〉
it
could
but
content
a
few
for
the
present
,
and
peraduenture
,
not
so
well
pleased
neither
,
because
thereby
all
〈◊〉
was
taken
from
them
of
hauing
the
like
againe
.
Alexander
the
great
,
who
was
very
liberal
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
King●
rents
,
and
〈…〉
,
and
whiles
the
rayzes
,
be
ready
of
them
,
shall
〈◊〉
and
whole
,
they
may
yeelde
good
store
of
fruit
,
but
if
they
come
once
to
be
rooted
vp
,
they
presently
grow
thy
,
and
wither
away
.
In
the
fourth
Chapter
of
the
Prophesie
of
D●ie●
is
set
downe
that
〈◊〉
,
wherein
the
King
of
Babylon
Nabucodon●sor
,
saw
that
huge
high
●ee
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
●ir
,
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
its
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
,
it
's
taxe
,
it's
●umes
,
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
marrs
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
●anguishment
,
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
benefited
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
a
vertue
Heroicall
,
and
worthy
Kings
;
Which
,
if
it
be
fayling
in
ether
of
these
,
the
one
,
or
the
other
,
it
shall
merit
no
such
name
;
as
you
shall
see
by
and
by
,
when
we
come
to
conclude
this
discourse
;
wherein
we
aduertise
those
that
giue
,
that
it
shall
be
much
prudence
,
and
make
likewise
much
for
the
good
of
the
party
himselfe
,
that
receiueth
,
to
goe
leysurely
along
with
him
in
these
Mercedes
,
and
fauours
.
For
this
difference
▪
I
finde
to
be
betweene
offences
,
and
punishments
,
fauours
,
and
benefits
,
that
the
first
are
done
but
once
,
because
in
discretion
they
will
not
goe
dayly
nourishing
the
passion
of
those
who
receiue
the
harme
thereby
,
and
stand
in
feare
lest
the
like
ill
might
happen
vnto
them selues
.
As
for
the
second
,
it
is
fitting
that
they
be
done
often
,
giuing
now
a
little
,
and
then
a
little
,
that
it
may
the
better
penetrate
the
palate
,
and
please
the
taste
of
him
that
receiueth
them
;
As
in
our
bodily
meates
▪
and
drinkes
,
bit
after
bit
,
&
draught
after
draught
,
agrees
better
with
our
health
,
and
taste
,
then
grosse
feeding
and
fall
cups
.
Besides
,
this
faire
and
frequent
distribution
,
cannot
but
cause
a
more
settled
loue
in
those
persons
on
whom
they
are
bestowed
,
as
also
in
those
,
who
liue
in
expectation
of
the
like
.
CHAP.
XXIII
.
How
,
and
in
what
sort
,
Limitation
in
giuing
,
may
sute
with
the
Greatnesse
of
Kings
.
NOw
I
see
the
reply
,
and
the
Argument
,
which
may
be
made
against
that
,
which
we
haue
mentioned
in
the
former
Chapter
.
For
this
same
sising
of
Kings
fauours
,
and
these
same
short
bounds
of
bounty
,
wherein
some
would
shut
them
vp
,
seemeth
no
way
compatible
with
the
authoritie
and
greatnesse
of
Kings
;
Especially
on
such
occasions
,
wherein
they
are
forced
to
bestow
them
vpon
persons
that
are
deseruingly
qualified
for
them
,
and
that
haue
done
notable
seruices
,
who
are
not
to
be
gratified
with
small
gifts
;
nor
may
that
seeme
to
bee
much
,
which
is
giuen
but
once
.
First
of
all
I
answer
hereunto
,
that
it
stands
with
good
reason
,
that
they
,
who
haue
spent
their
meanes
,
and
the
better
and
greater
part
of
their
liues
,
in
the
seruice
of
their
King
and
Common-wealth
,
should
be
recompensed
according
to
the
qualitie
of
their
persons
and
seruices
,
when
Kings
are
well
able
to
doe
it
,
without
putting
themselues
in
necessitie
,
or
charging
their
subiects
(
which
they
too
vsually
doe
)
with
extraordinary
Impositions
.
And
if
it
be
well
considered
,
the
maine
drift
of
our
former
Chapter
was
,
that
things
might
be
so
ordred
,
that
Kings
might
haue
wherewithall
to
giue
vpon
such
like
occasions
.
That
therefore
which
I
say
,
is
this
;
That
they
ought
to
holde
their
hand
in
those
Gifts
,
which
they
giue
meerely
vpon
their
owne
pleasure
and
humour
,
that
they
may
the
better
cumply
with
those
which
lye
vpon
them
by
way
of
obligation
.
For
they
,
that
haue
vnder
their
charge
and
Command
such
a
multitude
and
number
of
subiects
,
it
is
not
meete
,
that
they
should
conferre
many
and
great
fauours
vpon
a
few
,
and
few
or
none
vpon
many
;
shewing
grace
vnto
some
with
that
,
which
in
Iustice
is
due
vnto
others
,
whose
often
sweats
,
perpetuall
labour
,
and
extreame
neede
,
serue
now
for
riches
,
regalos
,
intertainments
,
and
annuall
rents
to
those
,
who
in
all
the
whole
course
of
their
life
,
neuer
knew
what
it
was
to
moyle
and
toyle
,
or
to
take
any
paines
for
the
Common-wealth
.
Nay
,
which
is
more
(
and
it
grieueth
my
soule
to
speake
it
)
the
sweat
,
and
blood
of
poore
labouring
men
,
is
conuerted
into
rose●water
,
for
to
feede
their
delightes
and
pleasures
,
and
that
in
such
wastfull
,
riotous
,
&
loose
intertainments
,
as
certainely
beseemeth
not
Christians
but
Epicures
and
Sardanapalians
,
Iesus
Christ
.
Semper
dicunt
,
Affer
,
Affer
,
still
cry
;
Giue
,
Giue
.
That
,
which
distributiue
Iustice
requireth
,
is
;
That
Kings
should
repart
the
common
goods
of
the
Republicke
,
conformeable
to
the
meritts
and
seruices
of
euery
one
;
preferring
alwayes
the
publicke
,
before
any
particular
good
,
and
ioyntly
with
this
,
that
they
goe
clinching
the
hand
for
a
while
,
that
they
may
afterwards
stretch
it
out
more
at
large
,
when
it
shall
be
fitting
for
them
so
to
doe
.
And
this
is
Liberalitie
,
that
vertuous
and
noble
Meane
,
betweene
those
vicious
Extreames
,
Auarice
,
and
Prodigalitie
.
When
our
Sauiour
Christ
had
sufficiently
fed
that
great
multitude
which
followed
him
into
the
desert
,
they
no
sooner
found
themselues
full
,
but
they
presently
resolued
amongst
themselues
to
make
him
their
king
.
And
this
their
determination
,
grew
from
two
things
which
they
saw
to
bee
in
him
.
The
one
his
noble
disposition
▪
in
affording
them
such
free
and
plentifull
intertainment
;
The
other
for
his
great
prudence
and
good
gouerment
,
in
giuing
order
that
the
peeces
of
bread
,
and
other
the
fragments
that
were
left
,
Moreouer
Kings
are
to
consider
that
they
,
who
at
one
clap
receiue
much
from
them
,
grow
so
fat
and
pursie
,
that
they
are
not
able
to
serue
and
follow
them
as
they
were
wont
,
and
sometimes
they
retire
themselues
,
and
nere
returne
againe
,
to
see
either
King
or
Court
,
vnlesse
meere
Couetousnesse
,
and
greedinesse
of
gaine
draw
them
thither
to
beg
,
more
and
more
,
Don
Alonso
of
Sicily
,
who
walking
along
by
the
Sea-side
,
caused
many
gobbets
of
flesh
,
some
great
,
and
some
small
,
mingled
one
amongst
another
to
be
brought
vnto
him
,
and
still
as
the
Crowes
(
which
were
many
)
came
about
him
,
to
some
hee
threw
out
the
lesser
,
to
other
the
larger
morsells
.
Those
that
went
away
with
the
great
gobbets
,
came
no
more
in
sight
,
but
fled
their
way
;
but
those
that
had
but
a
small
pittance
,
and
were
not
so
full
gorged
,
they
followed
the
King
whether
so
euer
he
went
,
and
neuer
forsooke
him
.
Who
tolde
those
that
were
then
about
him
;
In
this
(
my
Masters
)
yee
may
see
,
how
much
it
importeth
Kings
to
distribute
their
fauours
with
moderation
and
temper
.
Philip
King
of
Macedon
,
did
much
reprehend
his
sonne
Alexander
for
being
too
lauish
of
his
fauours
,
and
too
excessiue
in
his
giftes
.
Telling
him
,
that
thereby
hee
peruerted
the
mindes
of
those
,
that
were
to
serue
him
,
who
in
stead
of
seruing
him
with
that
loue
&
loyalty
which
in
duty
they
were
bound
vnto
,
they
would
now
onely
serue
him
for
their
owne
particular
interest
,
and
proper
commoditie
making
,
by
this
meanes
,
affection
and
fidelitie
become
a
kinde
of
trading
,
and
merchandizing
.
And
certainely
so
it
is
,
that
when
mens
mindes
make
interest
their
Aime
,
and
daily
to
get
more
and
more
,
they
become
saleable
,
and
tender
their
seruice
to
those
,
that
wil
giue
them
most
.
And
they
,
which
doe
thus
accustome
themselues
to
craue
and
take
,
the
loue
of
friendship
and
that
thankefull
acknowledgement
,
which
is
due
to
the
Doner
,
is
turned
into
interessed
Loue
;
which
is
called
by
the
name
of
Concupisence
,
And
are
(
as
the
Comicke
Poet
saith
)
like
vnto
those
lewd
huswifes
which
,
Amore
carent
,
munus
amantis
amant
;
Loue
not
so
much
the
man
,
as
his
money
,
nor
his
person
,
as
his
purse
.
You
shall
seldome
see
a
man
,
that
is
(
as
they
say
)
a
Pediguenno
,
a
crauing
Companion
,
one
that
is
still
begging
one
thing
or
other
,
that
hath
not
some
touch
of
Couetousnesse
,
and
some
tincture
more
or
lesse
of
vnthankefullnesse
.
For
,
in
regard
that
these
men
loue
themselues
,
and
their
owne
interest
so
well
,
they
haue
not
one
drop
of
loue
left
for
others
,
and
if
any
doe
remaine
,
they
conferre
it
on
a
third
person
,
through
whose
hands
,
that
which
they
pretend
is
to
passe
.
And
the
King
,
and
Prince
,
to
whom
all
is
due
,
rest
depriued
of
two
things
,
that
are
the
most
substantiall
and
of
most
importance
for
the
conseruation
,
perpetuation
,
and
augmentation
of
his
Kingdome
,
which
are
their
subiects
Loue
,
and
Thankes
.
For
the
truest
kinde
of
Raigning
and
the
likest
to
Gods
kingdome
,
is
to
gaine
the
heartes
of
their
subiects
,
and
to
make
themselues
(
as
much
as
in
them
lyes
)
Lordes
and
Masters
of
their
good
Wills
.
And
it
is
our
dayly
experience
,
to
see
persons
that
haue
beene
highly
and
richly
gratified
,
and
extraordinarily
well
rewarded
▪
to
haue
proud
very
vnthankfull
.
For
,
this
fault
great
benefits
haue
with
them
,
and
such
as
are
dis-equall
to
the
deserts
of
those
persons
that
receiue
them
,
that
they
are
not
thankfully
accepted
of
;
And
those
that
are
benefitted
,
to
the
end
that
they
may
not
bewray
this
their
imperfection
(
being
such
,
as
it
is
no
lesse
,
then
so
great
a
sinne
,
as
ingratitude
)
they
soone
learne
to
forget
them
;
but
those
that
are
conferred
on
others
,
neuer
slip
out
of
their
remembrance
.
In
a
word
,
of
all
that
that
is
begg'd
,
and
of
all
them
that
begg
,
few
there
are
,
that
forbeare
to
goe
this
way
.
In
confirmation
whereof
,
we
may
alleadge
heere
that
question
,
which
Christ
made
to
one
of
those
ten
Leapers
which
hee
healed
,
shewing
himselfe
not
halfe
well
pleased
with
the
rest
of
his
fellowes
.
Nonne
decem
mundati
sunt
,
Et
nouem
vbi
sunt
?
Non
est
inuentus
,
qui
rediret
&
daret
gloriam
Deo
,
nisi
hic
Alienigena
:
gente
granada
(
as
the
Spaniards
tearme
them
)
iolly
,
strong
,
lusty
people
,
proper
,
comely
men
,
and
persons
of
best
and
most
account
both
for
riches
and
honour
.
But
this
is
the
mischeife
of
it
,
that
this
golde
,
which
should
make
such
a
glorious
shew
in
Court
,
and
shine
both
in
honour
and
goodnesse
,
is
canckred
and
rusted
by
Auarice
and
Ambition
,
which
eates
into
all
mens
mindes
,
and
wholly
possesseth
them
.
So
that
from
the
highest
to
the
lowest
,
they
are
all
well
read
in
the
Schoole
of
Couetousnesse
,
Dissimulation
,
and
deceit
;
And
your
Priests
,
and
those
that
weare
Miters
on
their
heads
,
are
not
in
this
kinde
the
meanest
Schollers
amongst
them
.
All
complaine
,
they
are
not
rewarded
,
that
they
haue
nothing
giuen
them
,
&
if
they
haue
any
thing
giuen
them
they
thinke
it
is
all
too
litle
.
And
betwixt
this
their
complayning
,
&
their
thankefull
acceptance
,
there
is
set
vp
such
a
strong
partition
,
that
it
neither
suffereth
them
to
acknowledge
a
benefit
,
nor
to
intertaine
it
with
that
thankfullnesse
as
they
ought
.
All
now
a
dayes
attend
their
own
interest
,
and
not
their
kings
seruice
;
Who
may
say
that
of
them
,
which
God
spake
by
Malachie
;
ayudes
de
costa
,
or
by-helps
.
This
great
traine
(
saith
Seneca
)
of
seruants
and
Attendants
,
seeke
not
so
much
after
a
Master
,
as
Money
,
a
friend
,
as
a
fortune
.
Miserable
is
the
condition
of
kings
,
whom
none
loue
for
themselues
but
for
their
owne
ends
,
and
the
good
they
expect
from
them
;
so
that
this
their
priuate
interest
fayling
them
,
their
seruices
faile
with
it
,
&
likewise
faileth
(
so
says
S.
Isidore
)
that
loue
&
Loyalty
which
is
due
vnto
them
,
Non
sunt
fideles
,
quos
munus
,
non
gratia
copulat
,
nam
citò
deserunt
,
nisi
semper
accipiant
;
Those
whom
Lucre
,
not
Loue
linketh
,
cannot
bee
faithfull
.
For
vnlesse
they
be
still
on
the
taking
hand
,
they
vanish
,
and
are
quickly
gone
▪
Yet
is
it
not
my
intent
and
purpose
in
that
which
I
haue
sayd
,
to
condemne
those
who
demaund
their
pay
and
satisfaction
for
their
seruices
,
to
relieue
their
necessities
.
For
therein
they
doe
but
vse
that
lawfull
course
which
is
appointed
for
them
by
way
of
petition
.
Howbeit
,
Aristotle
,
Plato
,
and
other
Philosophers
,
would
haue
subiects
to
be
solicitous
not
in
sueing
,
but
in
seruing
.
And
I
farther
affirme
,
that
Princes
are
to
take
it
to
their
charge
,
to
content
those
that
haue
done
them
good
seruice
;
it
being
the
principall
Office
of
distributiue
Iustice
,
carefully
&
vigilantly
to
distribute
riches
and
honours
,
to
those
that
haue
deserued
them
.
And
this
vndoubtedly
,
is
one
of
the
most
effectuall
meanes
for
the
good
gouernment
of
a
Common-wealth
;
For
,
as
those
three
diuine
vertues
,
Faith
,
Hope
,
and
Loue
,
are
increased
and
augmented
by
praying
vnto
God
;
so
on
the
contrarie
,
are
they
lessned
and
diminished
by
sueing
vnto
Men.
For
when
subiects
serue
,
and
not
sueing
obtaine
that
which
they
deserue
,
humane
Faith
,
Hope
,
and
Loue
,
is
augmented
in
them
;
because
thereby
,
they
are
taught
to
rely
on
the
vertue
and
wisedome
of
their
Soueraigne
,
who
applyes
himselfe
to
euery
mans
meritts
,
and
the
iustnesse
and
vprightnesse
of
his
cause
;
For
which
cause
they
will
loue
him
much
,
but
much
more
,
when
he
giues
without
being
importuned
with
petitions
.
And
it
seemeeth
vnto
them
that
hee
giues
not
more
willingly
,
then
he
doth
wisely
,
in
applying
himselfe
onely
to
reason
and
Iustice
,
and
not
to
the
importunate
Petitions
of
Pretenders
.
And
therefore
Kings
are
not
to
content
themselues
onely
with
paying
that
which
they
owe
,
and
to
doe
mercedes
and
fauours
to
them
that
serue
them
;
but
that
these
should
likewise
goe
accompanied
with
Loue
and
Good
Will
;
for
with
remuneration
are
the
seruices
requited
;
and
with
Loue
,
are
they
obliged
to
doe
them
still
more
and
better
seruice
.
In
that
Case
,
which
the
Scripture
recounteth
of
King
Assuerus
,
who
,
one
night
being
not
able
to
sleep
and
take
his
rest
,
commanded
Lights
to
be
brought
in
,
and
some
that
were
about
him
,
to
take
that
booke
,
and
read
vnto
him
,
wherein
were
written
the
notable
things
that
past
in
his
raigne
,
and
amongst
the
rest
,
there
was
mention
made
of
a
great
peece
of
seruice
,
which
Mardochee
did
him
,
freeing
him
from
that
death
,
which
two
of
his
Eunuches
had
plotted
against
him
,
by
discouering
this
their
treason
,
demanded
of
those
there
present
;
What
honour
and
dignitie
hath
beene
giuen
to
Mordochee
for
this
his
fidelitie
towards
me
,
and
the
good
seruice
he
hath
done
mee
?
And
the
Kings
seruants
that
ministred
vnto
him
,
sayd
;
There
is
nothing
done
for
him
.
Whereupon
,
he
presently
bestowed
vpon
him
such
great
honors
and
dignities
,
that
vnlesse
he
should
haue
giuen
him
his
kingdome
,
he
could
not
well
haue
giuen
him
more
.
Thus
was
this
good
seruant
rewarded
,
honoured
,
and
graced
by
his
Lord
and
Master
,
who
without
being
importuned
,
gratiously
called
his
good
seruices
to
remembrance
,
and
honoured
him
aboue
all
the
Princes
of
his
Kingdome
.
And
I
could
wish
,
that
all
that
are
rewarded
by
their
Kings
,
might
receiue
their
recompence
vpon
the
like
good
tearmes
of
Reason
,
and
Iustice
.
But
now
a
dayes
,
poore
and
slender
seruices
(
the
more
is
the
pitie
)
finde
copious
,
and
plentifull
rewards
;
and
those
(
ordinarily
)
accompanied
with
ingratitude
;
A
thing
,
which
Nature
it selfe
abhorreth
;
And
which
tyes
Gods
hands
from
giuing
,
who
is
so
liberall
and
so
rich
;
and
dryes
vp
that
ouerflowing
fountaine
of
his
boundlesse
mercies
,
from
affording
vs
any
farther
fauour
,
or
Comfort
.
CHAP.
XXIIII
.
Of
the
repartment
and
Diuision
which
is
to
be
vsed
in
the
Conferring
of
Offices
;
And
of
the
knowledge
of
such
persons
,
as
ought
to
bee
nominated
for
the
sayd
Offices
.
Oportet
ex
his
viris
,
This
,
which
we
haue
said
touching
prouision
of
those
that
are
knowen
in
Court
,
it
seemeth
,
that
it
may
open
a
gap
for
those
that
are
tumultuous
Pretenders
,
and
ambitious
Courtiers
,
to
carry
all
before
them
,
and
let
nothing
that
falls
,
scape
their
fingers
.
For
these
are
much
better
knowen
,
then
those
wise
and
vertuous
men
,
who
ordinarily
liue
retyred
,
and
attend
more
to
the
Complying
with
obligations
of
their
profession
,
and
function
,
then
to
the
Compliments
of
those
,
who
spend
their
whole
life
in
pretensions
.
And
it
hapneth
not
once
,
nor
twice
,
but
dayly
,
and
ordinarily
,
that
they
who
follow
the
Court
,
and
frequent
Princes
Pallaces
,
haue
not
so
much
followed
their
studies
,
and
frequented
the
schooles
.
And
few
there
are
of
them
,
which
take
pleasure
in
reading
of
bookes
,
to
informe
their
knowledge
,
and
to
supply
that
,
which
is
defectiue
in
them
,
concerning
the
knowledge
of
businesses
,
and
the
true
vnderstanding
and
execution
of
their
Offices
.
But
the
miserie
of
it
is
,
that
if
a
wise
and
prudent
Man
shall
seeke
to
make
his
entrance
and
accesse
to
the
King
,
the
Porters
will
shut
the
doore
against
him
.
And
fooles
hauing
such
free
entrance
it
is
no
wonder
that
wise
men
are
kept
out
.
As
it
hapned
to
that
wise
Philosopher
who
being
clad
in
a
meane
but
honest
habit
,
pressed
amongst
the
rest
to
the
Kings
Antecamera
,
or
with-drawing
Chamber
,
where
hee
vsed
to
giue
Audience
,
hauing
very
necessary
occasion
to
speake
vnto
him
.
But
as
hee
offered
to
come
in
,
the
Porter
still
clappt
the
doore
against
him
,
and
would
not
suffer
him
to
enter
.
Hee
being
a
discreete
man
,
presently
entred
into
the
reckoning
of
it
,
and
seeing
how
the
world
went
,
shifted
himselfe
out
of
the
companie
,
and
changing
his
poore
,
for
a
rich
Habit
,
and
being
in
the
fashion
as
others
vse
to
be
,
that
are
not
knowen
,
to
make
them selues
knowen
in
Court
,
way
was
made
him
,
and
he
presently
let
in
.
And
at
his
going
in
,
hee
kissed
his
cloake
,
and
sayd
;
Honoro
honorantem
me
,
quia
quod
virtus
non
potuit
,
vestis
obtinuit
:
I
honour
thee
,
that
hast
honourd
me
,
for
what
vertue
could
not
effect
,
my
costly
cloathing
hath
obtained
;
For
he
that
is
rich
and
well
clad
,
is
commonly
the
best
knowen
and
most
respected
.
Vir
benè
vestitus
,
pro
vestibus
,
esse
peritus
Creditur
à
mille
,
quamuis
Idiota
sit
ille
.
He
that
goes
,
in
gay
Cloathes
,
A
wise
man
is
held
to
be
;
Though
some
know
,
ther
's
not
so
Arrant
a
Cocks-combe
,
as
he
.
Et
sapiens
,
non
accedit
ad
fores
,
quas
durus
Ianitor
obsidet
:
But
your
Men
that
are
wise
,
discreete
,
and
vertuous
,
beare
not
so
base
a
minde
,
as
to
go
thither
,
where
they
either
know
or
haue
cause
to
feare
,
that
they
shall
be
debarr'd
of
entrance
:
so
that
for
the
most
part
,
the
most
deseruing
,
are
the
least
knowen
.
To
this
point
therfore
I
reply
,
that
those
men
,
which
are
to
be
nominated
for
Offices
,
and
Dignities
,
may
be
knowen
two
manner
of
wayes
;
First
,
by
that
good
fame
and
report
which
goes
of
them
,
and
that
opinion
of
vertue
,
learning
,
and
wisedome
,
which
the
world
holdeth
of
them
.
Which
we
may
rightly
compare
to
the
sweete
and
fragrant
odour
of
that
pretious
and
costly
oyntment
,
which
the
blessed
Mary
Magdalen
powred
forth
on
our
Sauiours
feet
;
Amen
,
dico
vobis
,
nescio
vos
:
Verily
,
verily
,
I
say
vnto
you
,
I
know
you
not
.
I
will
here
likewise
lay
open
one
notable
Cosenage
and
deceit
,
which
kings
,
vsually
suffer
by
the
cunning
plots
,
and
bolde
impudencies
of
pretenders
,
and
by
the
fauour
of
those
which
put
to
their
helping
hand
,
and
giue
them
their
best
furtherance
;
And
this
it
is
:
That
when
any
of
these
pretenders
is
priuie
to
himselfe
,
that
hee
hath
not
the
like
parts
of
Learning
and
Vertue
and
other
abilities
,
as
others
haue
,
to
mount
at
the
first
flight
to
those
high
places
,
whereunto
their
ambition
aspireth
,
they
seeke
to
enter
into
the
basest
and
meanest
Offices
,
and
that
by
base
and
vile
meanes
,
either
by
buying
them
with
their
money
,
as
good
cheape
as
they
can
;
and
when
their
purse
cannot
stretch
so
farre
,
worke
themselues
in
by
the
Codpisse
,
by
matching
with
this
or
that
other
Courtiers
Kinsewoman
,
and
other
the
like
humane
respects
,
making
these
the
stepps
for
their
preferrment
.
God
deliuer
all
good
Kings
from
such
kinde
of
Prouisions
;
especially
if
they
be
preferred
by
them
to
places
of
Audience
,
and
of
Iustice
;
for
therein
shall
they
sinne
grieuously
,
because
they
put
men
into
them
,
that
are
ignorant
,
and
necessitated
,
who
,
for
to
relieue
their
wants
,
and
to
maintaine
their
Vanities
,
they
,
and
their
wiues
take
bribes
,
and
set
Iustice
out
to
sale
.
And
so
,
not
by
degrees
,
and
by
little
and
little
,
but
in
all
post
haste
,
(
to
the
great
preiudice
of
the
Common-wealth
)
they
goe
still
ascending
to
greater
places
,
and
higher
Dignities
,
wherein
they
goe
on
in
doing
greater
hurt
and
more
mischiefe
.
And
these
kinde
of
men
,
are
like
vnto
your
Martinets
,
which
if
they
be
not
raised
from
the
earth
,
are
not
able
to
flye
,
but
being
raised
neuer
so
little
,
they
make
a
very
high
flight
.
So
is
it
with
these
men
,
who
not
hauing
sufficiencie
for
the
meanest
places
,
are
no
sooner
raised
a
little
by
fauour
,
and
by
suborning
,
from
that
first
Office
which
they
no
way
deserued
,
but
they
afterwards
make
a
higher
pitch
,
and
goe
away
with
the
best
Offices
in
the
Kingdome
.
And
the
errour
in
this
,
is
,
for
that
Kings
doe
thinke
,
that
they
are
put
into
those
places
for
their
merit
,
and
good
partes
,
when
as
indeed
it
is
farre
otherwise
.
Though
sometimes
also
it
cometh
so
to
passe
,
that
Kings
knowing
how
that
such
a
one
is
not
fit
for
such
a
place
,
or
such
an
Office
,
that
they
may
put
him
out
of
that
,
clap
him
into
another
better
and
greater
then
the
former
,
and
which
requireth
greater
parts
,
and
more
sufficiencie
;
crossing
that
sentence
of
our
Sauiour
Christ
(
who
is
the
eternall
wisdome
of
his
father
,
and
cannot
lye
:
)
That
hee
,
that
is
not
trusty
in
a
little
,
is
not
to
be
trusted
with
much
.
Neither
can
he
be
held
fit
for
the
greater
places
,
that
hath
not
sufficiencie
in
him
for
the
lesser
.
CHAP.
XXV
.
Whether
Honours
,
Offices
,
and
Dignities
,
are
to
be
conferr'd
on
those
,
that
sue
for
them
?
TO
men
of
much
Learning
,
Vertue
,
and
Quality
,
and
that
haue
beene
of
some
vse
and
seruice
to
the
State
;
some
Ministers
doe
,
&
haue
sayd
;
why
do
you
not
sue
(
Sir
)
for
such
,
or
such
a
place
?
Especially
seeing
that
Kings
loue
to
be
sued
vnto
;
And
that
to
sue
,
beg
,
and
craue
is
so
holy
a
thing
,
that
God
himselfe
knowing
our
necessities
,
willeth
vs
to
aske
Petite
,
&
accipietis
,
Aske
,
Faith
Hope
,
and
Charitie
,
are
much
increased
and
augmented
.
For
our
Faith
increaseth
,
when
we
petition
God
,
by
acknowledging
him
to
be
the
vniuersall
Lord
of
all
things
,
who
onely
can
fulfill
our
requests
and
desires
.
According
to
that
of
Saint
Paul
;
super
abundanter
quàm
petimus
aut
intelligimus
;
Pettite
,
&
accipietis
.
And
the
Apostle
S.
Iames
saith
;
Augustus
Caesar
,
is
not
much
amisse
from
the
purpose
,
who
being
importuned
to
bestow
an
Office
vpon
one
,
who
with
great
instance
begged
it
of
him
,
would
by
no
meanes
giue
it
him
,
but
conferr'd
it
on
another
that
neuer
sued
for
it
,
but
did
better
deserue
it
.
And
he
alleadging
the
perseuerance
of
his
petitions
,
and
complayning
,
that
he
hauing
beene
so
long
and
earnest
a
suitor
,
he
should
bestow
it
vpon
one
that
had
neuer
sought
vnto
him
for
it
;
Caesar
made
him
this
answer
:
Tu
eras
dignus
qui
peteres
;
ille
,
qui
acciperet
:
Thou
wast
worthy
,
to
sue
for
it
;
but
hee
,
to
haue
it
.
There
are
some
things
which
may
be
receiued
,
which
may
not
so
well
be
sued
for
,
so
saith
Vlpian
in
a
certaine
Law
of
his
;
Bis
dat
,
qui
citò
dat
:
He
doubles
his
gift
,
that
giues
quickly
.
Whereas
he
,
that
stays
looking
and
expecting
to
be
sued
vnto
,
seemeth
to
giue
with
an
ill
will
,
and
not
so
freely
as
he
should
.
For
(
as
Seneca
truly
saith
)
there
is
not
any
thing
that
costes
a
man
dearer
,
then
that
which
is
bought
by
intreaties
,
and
petitionings
.
And
therefore
,
as
often
as
either
offices
,
or
Rents
,
are
bestow'd
on
those
,
which
deserue
them
,
without
making
suite
for
them
,
the
whole
body
of
the
Common-wealth
doth
commend
and
indeare
the
rectitude
,
and
iust
dealing
of
the
Doner
.
And
all
good
and
vertuous
men
take
heart
and
incouragement
thereby
,
and
are
fill'd
with
good
hopes
;
and
those
,
which
are
otherwise
,
ashamed
and
confounded
;
and
becomes
the
meanes
many
times
of
making
them
turne
ouer
a
new
leafe
,
and
leaue
their
former
lewd
course
of
life
.
But
when
this
rigour
and
strictnesse
is
obserued
,
of
not
giuing
to
him
that
asketh
not
,
though
hee
merit
and
deserue
the
same
,
it
seemeth
to
be
made
a
meritorious
cause
,
to
sue
,
and
to
negociate
;
and
occasion
giuen
,
that
more
care
should
be
placed
in
this
,
then
in
deseruing
well
,
whereby
mens
mindes
and
courages
,
haue
their
edge
abated
,
and
are
dishartened
.
For
to
aske
,
when
it
is
nor
for
the
end
aforesayd
,
it
draweth
on
this
inconuenience
with
it
.
Which
is
Aristotles
opinion
,
and
is
made
good
in
all
true
reason
of
Morall
Philosophy
.
The
Apostle
S.
Paul
,
quoteth
a
sentence
,
which
our
Sauiour
Christ
vsed
often
to
repeate
;
Beatius
est
magis
dare
,
quam
accipere
:
Farre
more
excellent
,
and
more
prayse-worthy
is
it
,
to
giue
,
then
to
take
.
And
if
not
to
take
,
be
so
good
a
thing
,
much
better
shall
it
be
,
not
to
aske
,
for
that
this
is
,
the
ordinary
meanes
to
the
other
.
And
herein
did
the
Saints
of
God
glorie
much
,
and
Saint
Paul
saith
of
himselfe
;
That
he
would
rather
liue
by
the
labour
of
his
hands
,
then
be
importunate
in
crauing
.
And
that
great
Prophet
Samuel
,
that
which
he
did
most
prize
and
iustifie
himselfe
of
before
the
people
,
was
,
that
hee
had
faithfully
performed
his
function
,
without
crauing
or
taking
any
thing
.
There
was
a
time
,
wherein
the
Romane
Senate
did
ordaine
,
that
the
Consullship
,
and
other
the
chiefe
Magistracies
,
should
not
be
giuen
to
any
,
saue
such
as
sued
for
them
.
This
Law
,
at
first
was
good
;
for
then
,
none
durst
presume
to
sue
for
them
,
but
those
,
who
in
the
peoples
opinion
did
well
deserue
them
,
and
tooke
it
for
a
great
affront
that
they
should
receiue
a
deniall
.
So
that
by
this
meanes
euery
one
did
labour
by
his
noble
Actions
to
deserue
that
Dignitie
,
as
also
that
all
the
people
might
thinke
him
worthy
thereof
.
Afterwards
,
this
proued
to
be
a
very
pernicious
Law
;
for
,
not
those
,
who
by
their
vertues
,
and
heroicall
Acts
,
did
deserue
this
Honour
;
but
those
,
that
were
the
most
powerfull
did
sue
for
it
,
whilest
others
,
for
feare
of
these
,
durst
not
shew
themselues
in
the
busines
,
and
so
were
vtterly
excluded
from
those
honourable
Offices
.
This
inconuenience
,
was
taken
notice
of
,
and
Publicola
the
Consull
made
a
Law
,
vpon
paine
of
death
,
wherewith
he
was
to
be
punished
,
who
without
approbation
from
the
people
of
Rome
,
should
sue
for
any
of
the
said
Offices
.
And
likewise
,
for
the
curbing
of
this
Vice
,
was
the
Calphurnian
Law
enacted
.
But
now
(
for
our
sinnes
)
hath
crept
in
amongst
vs
that
Greekish
infection
,
wherof
I
Socrates
saith
,
Quia
labia
doloso
in
corde
,
&
corde
locuti
sunt
.
CHAP.
XXVI
.
Of
the
sence
of
Smelling
;
That
is
:
of
the
Prudence
of
Kings
.
THe
sence
of
smelling
,
is
likewise
in
the
head
and
the
nose
,
it
's
adioyning
Instrument
;
which
both
in
diuine
,
and
humane
letters
beare
the
signification
of
Prudence
.
In
the
seuenth
Chapter
of
Salomons
Song
,
where
is
represented
vnto
vs
the
beautie
of
the
Spouse
,
amongst
other
graces
there
recommended
and
indeared
,
the
nose
is
not
the
least
.
Nasus
tuus
(
saith
her
beloued
)
Sicut
Turris
Libani
,
quae
respicit
contra
Damascum
:
Thy
nose
,
is
as
the
Tower
of
Lebanon
,
which
looketh
toward
Damascus
.
And
the
Expositors
vpon
this
booke
of
the
Canticles
,
doe
stand
much
vpon
these
words
,
for
that
they
seeme
to
be
much
contrarie
vnto
that
,
which
should
extoll
and
set
forth
a
beauty
to
it's
full
perfection
For
in
very
deede
,
a
huge
and
disproportionable
nose
,
both
seemes
,
and
is
,
a
fowle
and
ougly
thing
.
And
therefore
those
interpreters
say
,
that
it
is
not
to
be
vnderstood
in
that
first
sence
which
offers
it selfe
vnto
vs
,
which
is
grammaticall
;
but
in
it's
mysticall
and
spirituall
signification
,
which
by
a
generall
consent
representeth
vnto
vs
,
the
admirable
prudence
of
the
Church
in
the
gouernment
of
Soules
,
a
thing
of
greatest
importance
,
and
the
most
necessary
,
in
Prelates
and
Gouernours
,
and
more
particularly
,
in
Kings
,
and
Princes
.
Nasus
tuus
;
sicut
Turris
Libani
:
Thy
nose
is
as
the
Tower
of
Lebanon
;
Which
King
Salomon
built
,
that
from
thence
he
might
behold
,
and
see
,
all
whatsoeuer
passed
in
Damascus
.
From
thence
,
might
he
discouer
his
enemies
,
and
their
ambushes
,
and
the
theeues
lying
in
waite
to
rob
Ierusalem
.
Of
this
Tower
,
they
say
,
that
it
was
very
high
,
euen
,
and
streight
,
and
for
to
represent
the
beautie
of
the
face
of
the
Spouse
,
it
is
(
and
with
a
great
deale
of
proprietie
)
sayd
;
That
her
nose
is
like
a
Tower
;
for
that
,
which
doth
most
beautifie
a
Citie
,
or
any
other
place
whatsoeuer
,
is
a
fayre
high
Tower
.
In
like
manner
in
the
face
of
any
person
,
the
nose
,
which
is
that
,
which
is
eleuated
and
lifted
vp
aboue
all
the
other
parts
of
the
face
,
expresseth
great
beautie
,
whereas
,
to
be
without
a
nose
,
or
to
haue
it
too
hooked
,
or
too
flat
,
extraordinarily
crooked
,
or
extraordinarily
little
,
is
a
foule
deformitie
.
And
therefore
,
the
summe
of
all
,
that
hitherto
hath
beene
sayd
,
is
;
That
,
what
a
goodly
fayre
Tower
doth
,
in
the
adoring
and
setting
forth
of
a
Citie
,
which
doth
exceedingly
grace
and
beautify
the
same
;
The
same
doth
the
nose
in
the
face
of
the
Spouse
,
which
is
so
well
proportioned
,
that
it
much
commendeth
all
the
whole
feature
.
And
vpon
this
▪
Litterall
,
leaneth
the
spirituall
sence
of
this
place
;
which
is
:
That
this
Tower
doth
denotate
discretion
,
and
prudence
,
which
exalts
it selfe
aboue
all
other
the
workes
of
Vertue
,
and
doth
grace
and
beautifie
them
all
.
Many
of
the
Gentiles
erected
Fortune
for
their
Goddesse
;
It
seeming
vnto
them
,
that
shee
was
the
onely
Lady
,
and
Mistris
of
all
good
,
and
bad
successe
;
But
others
,
which
drew
neerer
vnto
Truth
,
and
Reason
,
made
a
iest
thereof
,
and
sayd
;
That
it
was
not
Fortune
,
that
afforded
happinesse
,
and
prosperitie
,
but
prudence
;
and
that
shee
was
rather
Fortunes
Mistris
,
and
that
her
power
did
predominate
ouer
the
Starres
.
And
therefore
sayd
another
.
No
Deitie
,
no
power
,
is
wanting
to
him
,
that
is
indewed
with
wisedome
.
Men
of
small
vnderstanding
,
and
such
as
are
carelesse
in
their
businesses
,
attribute
Diuinitie
to
Fortune
,
that
they
may
free
them selues
from
the
note
and
imputation
of
carelesnesse
,
and
imprudencie
.
But
the
truth
is
,
that
fortune
stays
not
behinde
,
when
prudence
setts
forward
.
And
therefore
it
was
well
sayd
of
Salust
;
Que
la
buena
diligencia
,
es
la
madre
de
la
buenauentura
:
That
good
diligence
,
is
the
mother
of
good
successe
.
So
that
in
very
deede
,
there
is
neither
good
,
nor
bad
Fortune
,
but
it
is
the
will
of
God
,
that
rules
and
gouerns
all
;
and
the
care
,
and
prudence
,
wherewith
men
haue
recourse
vnto
that
,
which
is
fit
and
conuenient
for
them
.
And
therefore
is
prudence
in
Kings
,
of
that
great
importance
,
and
ought
to
be
,
(
as
we
sayd
of
the
Spouses
nose
)
like
a
high
tower
;
and
not
according
to
that
modell
as
they
would
haue
it
,
but
it
must
be
placed
vpon
Mount
Lebanon
;
to
the
end
,
that
being
in
so
high
and
eminent
a
place
,
it
may
make
the
better
discouery
.
Kings
must
haue
an
eye
as
well
to
that
which
is
a
far
off
,
as
that
which
is
neere
at
hand
;
on
this
side
,
and
on
that
;
heere
,
there
,
and
euery
where
.
They
must
bee
ready
to
supply
vpon
this
,
or
that
other
occasion
;
They
must
see
,
and
foresee
all
.
Moses
,
Ioshua
,
Dauid
,
Salomon
,
and
other
wise
Kings
.
Which
to
obtaine
,
wee
must
shunne
and
flye
from
sinne
;
for
,
it
is
impossible
that
hee
should
bee
prudent
,
that
is
not
vertuous
.
And
so
much
hath
a
man
of
prudence
,
as
hee
hath
of
vertue
.
And
according
to
this
measure
,
shall
the
authoritie
,
credite
,
and
opinion
bee
which
hee
shall
hold
with
the
people
.
The
Offices
and
effects
,
which
Prudence
doth
,
and
causeth
,
are
many
;
And
some
of
them
are
collected
,
out
of
the
many
and
various
expositions
which
the
Doctors
attribute
to
this
Tower
,
and
nose
of
the
Spouse
,
which
we
will
goe
disposing
,
by
it
's
Paragraphes
,
in
this
chapter
.
§.
I.
Of
the
Magnanimitie
of
minde
which
Kings
ought
to
haue
.
BY
this
high
Tower
,
and
nose
of
the
Spouse
,
some
vnderstand
the
Pope
;
Quia
in
facit
Ecclesiae
eminet
:
Because
he
is
an
eminent
man
in
the
face
of
the
Church
.
But
Rabbi
Kymki
,
and
Philo
Iudaus
,
will
haue
it
,
by
the
selfe
same
reason
,
to
bee
vnderstood
of
a
King
;
Adding
withall
,
that
the
nose
doth
betoken
Maiestie
,
Grauitie
,
Longanimitie
,
and
excellencie
of
minde
,
wherein
a
King
ought
to
exceede
all
other
.
And
therefore
the
Persians
would
neuer
choose
him
to
be
their
King
,
who
had
not
a
hooke
nose
like
the
Eagle
,
well
shap't
,
and
proportioned
,
which
is
the
ensigne
of
a
magnanimous
minde
.
And
hence
it
is
,
that
they
say
of
the
God
of
the
Hebrewes
,
that
hee
hath
great
and
large
nostrils
.
So
sounds
that
word
of
the
Psalmist
;
Qui
nescit
dissimulare
nescit
regnare
:
Hee
that
knowes
not
how
to
dissemble
,
knowes
not
how
to
rule
.
And
there
was
a
King
of
late
times
,
which
stickt
not
to
say
;
that
hee
would
not
haue
his
sonne
know
any
more
Learning
,
then
that
which
this
sentence
doth
containe
;
for
that
it
was
so
good
and
profitable
a
Lesson
for
Princes
.
Tiberius
Caesar
,
did
glorie
in
no
one
thing
more
,
then
in
the
Arte
of
Dissimulation
,
wherein
he
was
so
excellent
,
that
neuer
any
,
vpon
any
,
though
neuer
so
great
occasions
giuen
by
him
,
could
search
into
his
intents
,
or
diue
into
his
thoughts
.
In
the
story
of
the
Kings
,
it
is
written
;
That
at
the
very
same
time
,
that
God
commaunded
the
possession
of
the
Kingdome
,
to
be
giuen
vnto
Saul
,
which
was
the
first
King
he
had
nominated
,
some
ill
disposed
persons
,
that
were
malitiously
bent
against
him
,
did
murmure
at
him
,
and
speake
ill
of
him
,
seeming
to
scorne
,
and
set
light
by
him
.
But
God
had
giuen
him
such
a
measure
of
wisedome
,
and
discretion
,
that
although
all
that
they
had
sayd
,
came
to
his
eare
,
Ipse
verò
dissimulabat
se
audire
:
Christ
Iesus
,
when
those
licentious
and
loose-tongued
Libertines
,
reproached
him
with
such
sharpe
&
bitter
Tau●ts
as
toucht
him
to
the
quick
in
his
honour
,
and
yet
euen
then
with
what
a
royall
minde
,
and
princely
reportment
did
he
carry
himselfe
,
in
those
few
milde
and
moderate
words
,
which
he
spake
vnto
them
.
Kings
ought
not
to
expresse
any
alteration
,
turbation
,
or
discomposure
,
for
those
things
which
they
see
,
nor
to
be
startled
euery
foote
with
that
,
which
they
heare
,
nor
to
shew
themselues
offended
at
that
,
which
is
muttred
and
murmured
of
them
.
But
let
them
(
a
god's
name
)
mend
that
,
which
is
amisse
,
and
then
their
muttering
and
murmuring
will
cease
of
it selfe
.
Heere
likewise
Kings
are
taught
,
not
to
be
curious
inquirers
after
those
,
that
speake
ill
of
them
,
nor
to
giue
eare
to
euery
idle
complaint
;
For
if
it
be
once
perceiued
,
that
their
eares
irche
after
this
,
infinite
will
the
number
of
Delators
,
and
Informers
be
.
In
the
raigne
of
Tiberius
,
and
of
Nero
,
more
then
in
any
other
were
these
Sycophants
and
priuie
Accusers
fauoured
;
and
things
were
then
so
glazed
ouer
,
that
they
had
set
spies
,
that
should
curiously
obserue
the
semblance
,
which
euery
one
made
of
his
Actions
,
euen
to
the
knitting
of
the
brow
,
biting
the
lip
or
the
like
,
which
kind
of
carriage
,
seru'd
as
a
condemnation
,
and
was
seuerely
punished
.
But
it
is
fitter
for
Tyrants
then
Christian
Kings
,
to
stand
thus
in
feare
of
the
tongues
of
the
vulgar
,
it
being
the
part
of
a
magnanimous
minde
,
to
know
how
to
forget
,
and
forgiue
iniuries
,
especially
those
of
the
tongue
,
to
whose
iurisdiction
,
the
most
powerfull
,
are
most
subiect
.
And
if
they
should
reuenge
this
wrong
vpon
account
,
the
number
would
be
so
great
,
and
rise
to
such
an
infinite
sum
,
that
they
may
quickly
being
their
Monarchie
to
an
end
.
That
which
most
importeth
for
their
own
and
their
Empires
quiet
,
is
to
shake
all
kinde
of
suspition
out
of
their
minde
;
and
whatsoeuer
others
thinke
of
them
and
their
affaires
,
they
ought
to
be
so
farre
from
being
troubled
therewith
,
that
it
should
no
whit
moue
them
.
Necessario
es
,
que
gouerneys
de
manera
,
quae
todos
buenos
y
malos
,
no
se
quexe●
de
vos
.
It
is
requisit
,
you
should
so
carry
your selfe
in
your
gouernment
,
that
all
,
as
well
good
as
bad
,
may
not
complaine
of
you
.
And
this
was
another
of
his
which
he
deliuered
to
his
successour
,
Forc
,
oso
sera
,
que
los
malos
nos
mur
●●uren
,
y
aborreZ●●●
;
Lo
que
à
nos●●●●
t●
〈…〉
de
●●nera
,
que
tambien
n●
nos
aborre
〈…〉
●●enos
:
It
cannot
otherwise
be
,
but
that
the
bad
wil●
〈…〉
,
and
〈◊〉
vs
;
But
that
which
belongeth
vnto
vs
,
is
,
To
proceede
so
,
that
the
good
may
not
likewise
hate
vs
.
And
this
King
very
well
vnderstood
,
that
it
is
proper
vnto
Kings
(
as
Alexander
said
)
to
doe
well
,
&
to
heare
ill
.
Yet
are
they
not
to
imagine
,
that
th●●
which
is
causelesse
sayd
against
them
,
can
any
whit
diminish
or
lessen
their
honour
;
For
it
stands
not
with
their
condition
and
greatnesse
,
that
none
should
speake
ill
of
them
,
but
that
they
should
doe
no
ill
:
And
then
no
such
thing
can
be
sayd
of
them
,
but
by
the
way
of
falshood
and
lying
,
which
wil
soone
vanish
.
Yet
notwithstanding
will
I
not
say
,
nor
shall
it
once
enter
into
my
thought
,
to
approue
the
impudencie
and
insolencie
of
the
licentious
Satyrists
but
rather
holde
them
worthy
of
seuere
punishment
,
especially
when
they
touch
vpon
the
persons
of
Kings
,
whom
all
their
subiects
,
both
by
Gods
Law
,
and
the
Law
of
nature
,
ought
to
respect
,
honour
,
and
obey
.
Yet
withall
I
say
,
that
it
is
great
prudence
,
to
dissemble
vpon
some
occasions
,
be
they
neuer
so
great
,
and
to
be
close
and
secret
in
their
intentions
,
till
they
see
a
fit
time
to
inflict
punishment
,
and
when
it
may
be
done
with
least
noyse
.
For
some
men
sometimes
,
seeking
to
suppresse
the
fire
,
by
turning
and
stirring
the
sticks
,
inflame
it
the
more
.
And
if
at
any
time
vpon
vrgent
occasions
,
and
vpon
the
odiousnesse
and
foulenesse
of
this
or
that
other
fact
,
(
reason
and
iustice
so
requiring
it
)
they
shall
be
forced
to
vse
seuere
punishment
,
let
it
be
mingled
with
moderation
and
mildenesse
,
that
all
men
may
vnderstand
,
that
it
doth
not
arise
out
of
anger
and
displeasure
,
but
out
of
zeale
and
loue
to
the
publick
good
,
which
forceth
them
thereunto
,
&
obligeth
them
in
conscience
thus
rigorously
to
proceede
against
them
.
§.
II.
Of
the
Blandure
,
Gentlenes
,
and
Loue
,
which
Kings
ought
to
haue
.
THis
blandure
,
and
gentlenesse
,
is
likewise
an
Effect
of
prudence
,
and
Magnanimitie
,
and
is
a
Lordly
kinde
of
vertue
,
and
which
hath
made
many
excellent
,
and
memorable
in
the
world
.
As
Alexander
the
great
,
whom
nothing
made
so
great
,
as
that
his
Excellencie
of
minde
,
which
he
had
,
in
pardoning
those
whom
not
onely
himselfe
,
but
all
the
world
knew
,
had
iustly
deserued
his
displeasure
.
Hee
,
that
is
gentle
of
heart
,
and
(
like
Dauid
)
meeke-spirited
,
nothing
troubles
him
,
nothing
alters
him
,
but
alwayes
keepes
his
iudgement
firme
and
enytre
,
that
hee
may
the
more
freely
iudge
of
that
,
which
is
worthy
of
pardon
,
or
punishment
,
and
is
a
qualitie
very
proper
,
and
well
beseeming
royall
Maiestie
.
Many
great
Monarckes
and
Kings
haue
had
this
in
high
esteeme
,
and
made
it
the
top
of
their
glory
,
for
by
this
meanes
,
they
came
to
be
as
great
in
the
loue
of
their
subiects
,
as
in
their
rule
and
Command
.
Of
whose
examples
humane
Histories
are
full
;
but
I
shall
only
cite
those
are
that
Diuine
,
which
neither
adde
,
nor
diminish
,
by
indeering
things
more
then
they
deserue
.
Where
it
is
storyed
of
that
great
Captaine
and
Gouernour
of
Gods
people
,
that
he
was
of
the
mildest
and
peaceablest
condition
,
and
of
so
soft
and
sweete
a
●●ture
,
that
the
world
afforded
not
his
like
:
Erat
Moses
vir
mitissimus
,
Philo
Iudaeus
,
both
of
them
affirming
;
That
towards
God
onely
,
hee
shewd
himselfe
as
stout
as
a
Lyon
,
and
full
of
courage
,
resisting
the
vengeance
,
that
God
would
haue
taken
of
his
people
,
but
with
them
,
was
as
meeke
and
gentle
as
a
Lambe
.
A
generous
breast
,
and
the
courteous
and
plaine
carriage
of
Kings
ouercometh
all
,
pacifieth
all
,
and
leuelleth
the
vneuenest
and
crookedest
dispositions
.
Which
we
may
well
exemplifie
in
Iacob
,
and
Dauid
.
Of
the
former
the
Scripture
saith
;
Memento
Domine
Dauid
,
2.
2.
q.
137
art.
2.
ad
2.
what
remedy
in
this
case
is
to
be
vsed
?
Saint
Ierom
,
and
Saint
Austen
,
are
of
opinion
,
that
a
King
,
by
his
owne
person
,
is
to
punish
,
and
premiate
,
to
execute
chasticement
with
iustice
,
and
to
mitigate
it
with
mercy
.
Nor
is
it
vnworthy
our
consideration
,
nor
lyable
to
inconueniencie
,
that
a
King
should
represent
two
persons
,
so
contrary
in
shew
,
as
iudging
with
Iustice
,
and
Mercie
.
For
two
vertues
cannot
bee
contrary
.
And
as
the
Saints
and
holy
Doctors
say
,
(
and
they
are
in
the
right
)
Mercie
doth
not
hinder
the
execution
of
Iustice
,
but
it
moderateth
the
crueltie
of
the
punishment
.
And
it
is
very
necessary
in
a
good
Iudge
,
that
hee
should
haue
a
true
and
faithfull
paire
of
balance
in
his
hands
,
and
in
either
scale
to
put
rigor
,
and
equitie
,
that
hee
may
know
how
to
correct
the
one
by
the
other
.
The
Kings
of
Portugall
,
(
especially
Don
Iuan
the
third
)
did
vse
to
iudge
Capitall
crimes
,
accompanied
with
his
Councell
,
and
were
alway
accounted
fathers
of
the
people
,
because
with
them
,
Iustice
,
and
Mercie
,
walked
hand
in
hand
;
shewing
themselues
iust
in
punishing
the
fault
,
and
mercifull
in
mitigating
the
punishment
.
By
which
meanes
,
they
were
of
all
,
both
feared
and
beloued
.
And
let
not
Kings
perswade
themselues
,
that
this
doth
lessen
their
authoritie
,
and
take
of
from
their
greatnesse
,
but
giues
an
addition
;
and
the
oftner
they
sit
in
iudgement
,
they
shall
doe
God
the
more
seruice
,
and
the
Kingdome
more
good
:
And
in
conscience
,
the
surest
and
safest
course
,
for
that
reciprocall
obligation
,
which
is
between
the
King
and
his
subiects
.
For
they
owe
obedience
,
seruice
,
and
acknowledgement
to
him
,
as
their
Lord
and
Master
.
And
he
vnto
them
,
Iustice
,
Defence
and
Protection
.
For
to
this
end
and
purpose
,
doe
they
pay
him
so
many
great
Tributes
,
and
Taxes
.
Nor
is
it
enough
for
him
to
doe
it
by
others
,
but
he
must
also
doe
it
by
himselfe
.
For
,
neither
that
great
Gouernor
of
Gods
people
,
Moses
,
nor
any
other
after
him
,
is
,
in
all
the
whole
body
of
the
Bible
to
be
found
,
that
euer
yet
condemned
the
occupation
of
iudging
the
people
,
to
bee
vnworthy
royall
Maiestie
nor
contrarie
to
the
reputation
of
a
King
.
I
know
no
other
preiudice
in
it
,
saue
that
it
is
impossible
for
one
sole
man
,
to
vndergoe
so
great
a
taske
.
And
this
impossibilitie
ariseth
from
the
multitude
of
subiects
;
and
in
that
case
,
they
aduise
,
That
a
King
should
not
wholly
take
away
his
hand
from
the
doing
of
Iustice
,
but
that
the
lesser
and
more
ordinary
businesses
,
hee
should
remit
and
referr
them
to
different
Ministers
,
and
the
weightier
causes
,
take
to
his
owne
charge
,
and
be
present
in
person
,
when
they
come
to
be
sit
vpon
,
and
determined
;
as
formerly
haue
done
the
wisest
and
greatest
Monarkes
,
that
euer
were
in
the
world
.
Who
did
euer
equall
King
Salomon
,
in
wisedome
,
greatnesse
,
and
Maiestie
?
yet
did
hee
hold
it
no
disgrace
vnto
him
,
to
humble
himselfe
to
heare
suitors
,
iudge
their
causes
and
to
doe
them
Iustice
.
The
Kings
of
the
Hebrew
people
,
were
called
Iudges
,
because
they
did
glorie
in
nothing
so
much
,
as
to
heare
,
and
iudge
the
people
.
And
in
all
Nations
,
this
hath
alwayes
beene
the
principall
Office
appertaining
vnto
Kings
.
And
the
Holy
Ghost
saith
;
That
the
King
,
§.
III.
That
it
much
importeth
Kings
,
to
haue
the
good
Loue
and
affection
of
their
Subiects
.
KIngs
,
(
as
already
hath
beene
sayd
)
are
the
Heads
of
their
Kingdomes
;
Their
Estates
serue
them
as
Members
;
Without
which
it
is
impossible
they
should
be
that
,
which
their
name
speakes
them
.
And
therefore
,
it
is
not
onely
conuenient
,
but
necessarie
,
that
they
should
seeke
to
gaine
the
good
wills
of
all
,
suting
themselues
,
(
though
they
force
their
owne
)
to
the
nature
of
their
subiects
,
and
beholding
them
,
as
if
they
were
his
children
.
Which
is
the
best
course
to
keepe
them
well
affected
,
and
contented
,
and
to
be
beloued
,
and
obayed
by
them
.
Which
they
may
easily
doe
,
if
they
will
but
thinke
themselues
,
that
they
are
sheepheards
,
and
fathers
of
those
people
,
which
God
hath
recommended
vnto
them
,
easing
them
of
those
wrongs
and
grieuances
,
which
they
vniustly
suffer
;
laying
no
more
vpon
them
,
then
they
are
able
to
beare
;
suffring
them
,
when
reason
shall
require
,
to
take
their
ease
and
their
quiet
;
and
helping
to
sustaine
them
,
when
they
grow
poore
,
and
are
decayd
.
Plato
tells
vs
,
That
for
a
Prince
to
be
good
,
and
to
be
beloued
of
all
,
hee
must
bestow
all
his
loue
,
and
his
whole
heart
,
vpon
the
Common-wealth
;
his
will
,
on
the
Gods
;
his
secret
,
on
his
friends
;
and
his
Time
,
on
businesses
.
For
,
by
thus
reparting
himselfe
with
all
,
he
shall
haue
a
part
in
all
,
by
all
of
them
comming
to
vnite
themselues
with
him
.
Onely
in
this
good
Correspondency
of
Loue
betweene
Kings
,
and
their
subiects
,
wise
Periander
placeth
all
the
safetie
,
and
good
fortune
of
Kings
and
Kingdomes
.
Agesilaus
,
King
of
Lacedaemon
,
was
once
askt
the
question
,
How
a
King
might
liue
secure
;
For
that
it
is
oftentimes
seene
,
that
neither
multitude
of
seruants
,
nor
a
guard
of
Halbardiers
can
defend
them
from
violence
?
To
which
demand
,
hee
returned
this
answer
:
Si
suis
populis
ita
imperet
,
vt
parentes
filijs
;
If
he
so
rule
ouer
his
people
,
as
a
father
doth
ouer
his
children
.
The
King
that
loueth
his
subiects
,
and
is
againe
beloued
by
them
,
neede
no
guarde
,
they
are
his
guard
.
For
Loue
,
where
it
is
true
and
faithfull
,
plainesheth
the
knottiest
peece
of
timber
,
smootheth
the
roughest
and
most
vnhewen
disposition
,
and
makes
all
faire
,
safe
,
and
peaceable
.
It
is
a
most
strong
wall
,
and
more
durable
,
yea
then
Kings
themselues
.
With
this
,
no
difficulty
can
offer
it selfe
vnto
them
,
which
they
may
not
ouercome
;
no
danger
,
whose
impetuousnesse
they
may
not
oppose
;
no
command
,
which
they
will
not
obay
.
For
as
Kings
desire
no
more
of
their
subiects
,
but
to
be
well
serued
by
them
;
so
subiects
,
pretend
nothing
from
their
Kings
,
but
to
be
beloued
by
them
.
And
indeede
,
the
one
dependeth
on
the
other
.
For
,
if
a
King
loue
not
his
subiects
,
he
shall
neither
be
well
serued
,
beloued
,
nor
obayed
by
them
.
And
as
little
,
if
he
loue
himselfe
too
much
.
For
the
more
care
he
takes
of
himselfe
and
attends
his
owne
particular
,
so
much
the
more
his
subiects
loue
departs
from
him
.
For
the
harmonie
of
a
Common-wealth
consisteth
,
in
that
all
should
liue
by
the
Kings
fauour
,
and
they
by
their
subiects
loue
.
For
they
ought
to
be
vigilant
in
all
that
belongs
to
their
seruice
:
and
Kings
most
watchfull
in
that
,
which
concernes
their
generall
good
:
So
that
none
is
to
haue
lesse
part
in
the
King
,
then
the
King
himselfe
.
And
because
it
is
impossible
to
content
all
,
by
reason
not
onely
of
their
different
,
but
contrary
natures
,
it
is
necessary
at
least
to
content
the
most
.
There
are
two
differences
of
States
,
or
two
sorts
of
people
,
to
be
considered
in
a
Kingdome
;
The
Citizens
,
(
or
which
comprehendeth
all
)
the
common
people
:
Or
your
Peeres
,
and
such
as
either
are
persons
of
Title
,
or
aspire
to
be
.
It
shall
be
good
discretion
&
prudence
,
to
procure
to
content
the
people
,
(
especially
in
a
Kings
first
entrance
into
his
raigne
)
in
that
which
is
reasonable
and
honest
.
And
if
their
demaunds
shall
be
otherwise
,
to
dissemble
with
them
,
and
to
take
time
to
consider
of
it
,
and
so
by
little
and
litle
,
let
their
blood
goe
cooling
.
This
was
the
Counsayle
of
your
olde
Counsailours
.
Which
had
it
beene
followed
by
that
young
King
Rehoboam
,
his
people
had
not
rebelled
against
him
,
Minor
Plinie
,
after
that
hee
had
made
a
large
Catalogue
of
the
naturall
vertues
of
the
Emperour
Traiane
,
after
that
he
had
shewen
what
great
account
he
made
of
the
Common
people
,
he
sayth
;
Let
not
a
Prince
deceiue
himselfe
,
in
thinking
,
that
hee
is
not
to
make
any
reckoning
of
the
common
people
;
for
without
them
he
cannot
sustaine
,
nor
defend
his
Empyre
.
And
in
vaine
shall
hee
procure
other
helpe
,
for
that
were
to
seeke
to
liue
with
a
head
,
without
a
body
;
which
besides
that
it
were
monstrous
,
it
must
needes
toter
and
tumble
downe
with
it's
owne
weight
,
because
it
hath
nothing
to
beare
it
vp
.
And
if
Kings
will
needes
know
what
kinde
of
thing
the
Common
people
is
,
and
what
able
to
doe
vpon
all
changes
and
alterations
,
let
them
take
into
their
consideration
,
that
which
passed
at
the
arraignment
and
death
of
our
Sauiour
Christ
,
where
there
was
not
that
Rule
of
reason
of
State
in
the
vilest
manner
,
which
was
not
then
practized
.
And
the
first
stone
that
the
Princes
of
the
Scribes
and
Pharisees
moued
against
him
,
was
the
people
;
for
they
knew
well
enough
,
that
without
them
they
could
not
awe
,
and
feare
Pilate
,
nor
moue
him
by
their
accusations
,
and
false
witnesses
to
condemne
him
.
In
the
next
place
,
they
had
recourse
to
the
particular
conueniency
of
the
Iudge
,
that
he
should
not
be
a
friend
vnto
Caesar
,
but
should
loose
his
loue
,
if
vpon
this
occasion
the
people
should
rise
and
rebell
;
by
which
tricke
they
inclined
him
to
their
partie
,
and
wrought
him
to
preferre
his
priuate
Interest
,
before
publicke
Iustice
,
and
his
owne
preseruation
,
before
that
which
was
both
honest
and
reasonable
.
Againe
,
it
is
more
secure
,
to
procure
the
fauour
and
loue
of
the
people
,
and
more
easie
to
effect
his
purpose
by
them
.
More
secure
,
because
without
their
loue
and
assistance
,
no
alteration
in
the
state
can
take
effect
.
This
their
loue
doth
vphold
Kings
,
and
gets
them
the
opinion
of
good
and
vertuous
Princes
.
This
qualifieth
all
wrongs
,
or
makes
the
offenders
pay
soundly
for
them
,
against
whom
none
dare
seeme
to
be
singular
.
Lastly
,
for
that
the
common
people
;
hauing
onely
respect
to
their
particular
profit
&
their
own
priuate
Interest
,
cannot
desire
nor
pretend
that
,
which
your
greater
Peeres
,
and
principall
men
of
the
State
do
,
who
alwayes
(
out
of
their
ambition
)
aspire
to
more
,
and
stand
beating
their
braines
,
how
they
may
compasse
that
,
which
their
imagination
tells
them
they
want
;
And
by
so
much
the
more
doth
this
their
Ambition
increase
,
in
how
much
the
greater
place
they
are
,
and
in
a
neere
possibilitie
of
that
which
they
desire
.
I
sayd
(
before
)
more
easie
;
because
the
people
content
themselues
with
aequalitie
(
and
this
likewise
makes
well
for
Kings
)
with
the
administration
of
Iustice
with
common
ease
and
rest
,
with
plenty
,
and
with
the
mildenesse
,
gentlenesse
,
and
peaceablenesse
of
him
that
ruleth
ouer
them
.
Now
,
that
Kings
may
procure
this
popular
loue
,
it
is
fit
they
should
make
choyse
of
such
Ministers
,
as
are
well
beloued
of
the
people
,
that
will
heare
them
with
patience
;
comfort
,
and
hearten
them
vp
,
that
they
may
the
more
willingly
beare
the
burthens
that
are
laid
vpon
them
,
the
Tributes
,
Taxes
,
and
troubles
of
the
Kingdome
,
which
in
the
end
must
light
all
vpon
them
.
For
it
is
not
to
be
doubted
,
and
experience
teacheth
the
truth
of
it
,
That
the
Ministers
and
seruants
of
a
Prince
,
make
him
either
beloued
,
or
hated
;
And
all
their
defects
or
Vertues
turne
to
his
hurt
,
or
profit
.
And
let
not
Kings
make
slight
reckoning
thereof
,
nor
let
them
colour
it
ouer
with
Reasons
of
State
;
For
he
,
that
once
begins
to
be
ha●ed
out
of
an
ill
conceiued
opinion
,
they
charge
him
withall
that
is
either
well
,
or
ill
done
.
For
,
there
is
nothing
,
be
it
neuer
so
good
,
which
being
ill
interpreted
,
may
not
change
it's
first
qualitie
in
the
eyes
of
men
,
who
iudge
things
by
apparences
:
Which
is
another
principall
cause
,
why
Princes
ought
to
procure
the
loue
of
the
people
.
For
,
in
conclusion
,
most
certaine
it
is
,
that
the
Common
people
,
is
not
onely
the
Iudge
of
Kings
,
but
is
their
Attourny
,
also
whose
censure
none
of
them
can
escape
;
And
is
that
Minister
,
which
God
makes
choyse
of
for
to
punish
them
in
their
name
and
fame
,
which
is
the
greatest
of
all
Temporall
punishments
.
Suting
with
that
which
we
sayd
heeretofore
of
the
voyce
of
the
people
,
that
it
is
the
voyce
of
God
.
For
his
diuine
Maiestie
vseth
this
as
a
meanes
to
torment
those
,
who
haue
no
other
superiour
vpon
earth
.
And
therefore
it
behoueth
them
to
preuent
this
mischiefe
,
and
to
winne
vnto
them
the
peoples
affection
by
as
many
wayes
as
possibly
they
can
deuise
,
as
by
their
owne
proper
person
with
some
;
with
other
some
,
by
their
fauourites
and
familiar
friends
;
and
with
all
by
their
Ministers
.
For
,
there
is
not
such
a
Tully
,
nor
Demosthenes
,
withall
their
eloquence
,
for
to
prayse
,
or
disprayse
the
Actions
of
a
King
,
either
to
salue
,
or
condemne
them
,
as
is
the
peoples
loue
,
or
hatred
.
A
great
cause
likewise
of
procuring
this
loue
,
and
to
winne
the
hearts
of
the
people
,
&
to
giue
them
all
good
content
,
will
be
,
if
Kings
would
be
but
pleased
,
who
are
Lords
of
many
Kingdomes
,
and
Prouinces
,
to
haue
neere
about
them
naturall
Ministers
and
Counsaylours
of
all
the
sayd
seuerall
Kingdomes
,
and
Prouinces
;
For
Common-wealths
,
&
kingdomes
,
risent
it
exceedingly
,
to
see
themselues
cast
out
of
administration
▪
and
gouernment
,
when
they
doe
not
see
at
the
Kings
elbow
,
or
in
his
Counsell
any
one
of
their
own
nation
,
and
countrie
,
conceiuing
,
that
they
doe
either
basely
esteeme
of
them
,
or
that
they
dare
not
trust
them
;
Whence
,
the
one
ingendreth
hatred
,
and
the
other
,
desireth
libertie
.
Let
a
King
therefore
consider
with
himselfe
,
that
hee
is
a
publicke
person
,
and
that
he
ought
not
to
make
himselfe
particular
;
that
he
is
a
naturall
Citizen
of
all
his
Kingdomes
and
Prouinces
;
and
therefore
ought
not
willingly
to
make
himselfe
a
stranger
to
any
one
of
them
.
That
he
is
a
father
to
them
all
,
&
therfore
must
not
shew
himself
a
Step-father
to
any
.
And
therefore
let
him
still
haue
some
one
naturall
childe
of
euery
Prouince
in
his
Councel
.
For
,
it
is
a
great
vnhapines
to
a
kingdome
,
not
to
haue
any
one
childe
of
theirs
(
amongst
so
many
)
by
the
Kings
side
,
with
whom
the
Naturalls
thereof
may
holde
the
better
correspondencie
.
For
these
more
speedily
,
&
with
more
diligence
and
loue
,
treate
and
dispatch
their
businesses
,
then
strangers
either
can
or
will
,
who
must
be
sued
vnto
,
and
will
do
nothing
but
vpon
earnest
intreaty
,
or
by
force
and
compulsion
,
or
like
good
wary
Merchants
,
by
trading
for
ready
mony
.
Let
Kings
weigh
with
themselues
,
that
it
is
as
naturall
a
worke
in
them
to
afforde
fauour
vnto
all
,
as
in
a
tree
to
afford
fruit
▪
And
it
is
a
great
glorie
to
a
king
,
to
oblige
all
nations
to
loue
him
.
For
that
King
much
deceiueth
himselfe
,
who
will
make
himselfe
King
of
this
,
or
that
Prouince
,
and
no
more
;
Sithence
,
that
God
himselfe
,
whom
he
representeth
on
earth
,
professes
himselfe
,
to
be
Lord
of
t
'one
,
and
t'other
,
and
of
all
.
And
therefore
,
hee
that
is
Lord
of
many
,
should
not
throw
all
his
loue
and
affection
on
a
few
.
Let
him
in
such
sort
conferre
his
fauours
on
the
one
,
that
he
may
not
giue
occasion
of
affront
and
disgrace
to
the
other
.
For
,
these
generall
fauours
,
make
much
for
the
honor
and
estimation
of
Kings
.
It
faring
with
them
,
as
it
doth
with
those
trees
,
when
all
sorts
of
passengers
,
goe
gathering
,
&
inioying
their
fruits
.
I
say
farther
that
for
the
augmentation
and
conseruation
of
the
loue
of
Common-wealths
,
and
Kingdomes
,
towards
their
Kings
,
(
a
maine
and
principall
point
,
which
ought
to
be
esteemed
in
more
,
then
other
great
treasures
)
it
will
be
very
conuenient
(
and
is
the
Counsayle
of
persons
of
great
prudencie
,
throughly
acquainted
with
Kings
,
and
Kingdomes
)
that
they
should
haue
some
person
,
or
persons
of
these
good
parts
and
qualities
;
To
wit
:
Men
of
good
naturall
abilities
,
&
of
great
wisedom
,
to
whom
in
particular
,
they
should
ommit
the
care
to
heare
those
that
are
wronged
,
and
male-content
.
For
the
graces
and
fauours
of
Kings
,
as
proceeding
from
humane
power
,
which
cannot
doe
all
it
would
,
haue
euermore
beene
lesse
in
number
then
the
pretenders
.
And
therefore
must
of
force
follow
,
that
there
must
needs
bee
a
great
number
of
discontented
persons
in
all
Kingdomes
,
euen
in
the
best
,
and
most
sweetely
gouerned
.
Some
holding
themselues
wronged
,
induced
thereunto
by
their
own
opinion
;
others
,
by
disfauours
;
Some
,
by
bad
dispatch
;
others
,
by
delayes
;
And
some
,
(
and
those
perhapps
the
most
)
by
finding
themselues
deceiued
in
their
pretensions
;
A
thing
that
ought
much
to
be
thought
on
,
though
there
be
few
,
that
take
pleasure
to
heare
on
that
eare
.
These
men
,
I
say
,
troubled
with
cares
,
and
transported
with
passion
,
thrust
themselues
into
all
Companies
,
great
,
and
small
,
high
,
and
low
,
entring
into
discourse
with
Male-Contents
,
and
laying
open
their
wounds
vnto
them
;
which
kinde
of
men
,
I
would
haue
to
be
kindly
dealt
withall
,
that
the
Kings
Ministers
,
should
giue
them
the
hearing
,
that
they
should
temper
and
allay
this
their
passion
,
that
they
should
hearten
and
encourage
them
,
and
indeede
make
shew
in
some
things
to
goe
hand
in
hand
with
them
,
though
it
be
in
some
sort
against
their
king
and
Master
,
seeking
reasons
to
maintaine
their
part
,
and
that
hee
cannot
blame
them
if
they
complaine
,
hauing
so
much
cause
,
laying
the
fault
either
on
the
iniquitie
of
the
times
,
or
the
carelessenesse
of
those
,
through
whose
fingers
these
things
were
to
passe
;
and
that
,
as
it
was
no
fault
of
the
Kings
,
for
not
hauing
beene
truly
informed
,
so
can
hee
not
but
rest
well
assured
of
their
good
bowells
,
and
sound
intention
to
his
Maiestie
and
the
State
.
This
is
a
cunning
artifice
,
and
admirable
art
,
against
that
deadly
poyson
,
of
those
mens
hatred
and
discontent
,
which
repute
themselues
wronged
and
disgraced
.
And
the
better
will
this
take
with
them
,
if
this
care
be
committed
to
such
either
person
,
or
persons
,
that
are
well
liked
and
beloued
of
the
people
,
and
haue
together
with
their
naturall
grace
,
the
grace
of
heauen
,
a
gift
which
Kings
can
neither
giue
,
nor
take
away
;
howbeit
,
they
giue
that
grace
and
fauour
,
whence
resulteth
the
peoples
respect
.
For
,
it
will
not
alwayes
serue
the
turne
,
to
bee
beloued
of
all
;
nor
will
this
generall
loue
sometimes
excuse
him
from
being
hated
of
many
.
And
therefore
in
this
the
grace
of
heauen
must
bee
sought
after
,
and
such
a
man
made
choyse
of
,
as
hath
this
naturall
gift
;
for
by
the
helpe
thereof
,
hee
shall
be
the
better
beloued
,
and
ouer
them
all
haue
the
more
commaund
.
This
Counsayle
,
was
well
esteemed
and
approued
by
that
wise
and
prudent
King
,
Don
Philip
the
second
,
as
a
very
necessary
,
&
conuenient
meanes
for
to
temper
mens
mindes
,
&
to
get
generall
notice
of
all
that
passeth
,
either
in
word
or
deed
,
and
thereupon
be
able
to
giue
all
possible
remedie
thereunto
.
And
this
aduice
pleased
him
so
well
,
that
hee
committed
the
execution
thereof
to
him
that
gaue
it
him
and
purposely
remitted
some
businesses
vnto
him
,
that
he
might
haue
the
better
occasion
to
sound
mens
mindes
,
and
to
effect
what
he
pretended
by
that
kinde
of
course
:
And
in
short
time
gaue
good
satisfaction
by
the
proofe
,
and
made
knowen
to
his
Maiestie
how
much
good
was
inclosed
in
this
Artifice
,
for
the
conseruation
of
Kings
,
and
Kingdomes
.
§.
IIII.
Of
the
sagacitie
,
sharpenesse
of
wit
,
and
quicknesse
of
apprehension
,
which
Kings
ought
to
haue
.
GEnebrard
,
and
other
graue
Authors
say
;
That
this
statly
Tower
,
and
nose
of
the
Spouse
,
whereof
wee
discourse
,
signifieth
those
,
which
gouerne
the
Church
,
or
the
Kingdome
,
and
such
as
excell
the
rest
in
vnderstanding
,
iudgement
,
sagacitie
,
and
prudence
.
The
Egyptians
likewise
in
their
Hieroglyphicks
,
by
a
high
rising
nose
,
vnderstand
a
wise
and
sage
minde
,
that
hath
an
eye
vnto
dangers
,
fore-sees
mischiefes
,
and
takes
order
for
them
in
time
,
that
it
may
not
be
ouertaken
by
them
.
And
such
a
one
as
this
,
a
King
ought
to
haue
.
And
certaine
it
is
,
that
if
that
olde
Serpent
had
not
had
that
hap
in
that
first
deceit
,
exercised
on
our
first
Mother
Eue
,
it
had
beene
needelesse
for
one
man
to
watch
another
and
to
be
so
wary
and
circumspect
,
as
now
they
are
.
But
because
he
,
with
such
great
craft
,
and
subtletie
,
did
powre
forth
this
his
poyson
into
the
originall
fountaine
of
our
nature
,
it
was
necessary
that
against
this
his
venome
,
we
should
take
this
Antidote
and
Treacle
,
for
a
preseruatiue
,
and
preuent
one
poyson
,
by
another
.
And
as
Treacle
,
being
made
of
poyson
,
serues
as
a
remedie
against
poyson
it selfe
;
so
,
for
to
resist
that
poyson
which
that
Serpent
by
his
subtletie
,
scattred
and
spred
abroad
amongst
vs
;
it
is
needefull
,
that
men
,
following
the
Counsayle
,
which
our
Sauiour
Christ
gaue
vnto
his
Disciples
;
Be
yee
wise
as
Serpents
,
and
harmelesse
as
Doues
;
should
ioyne
these
two
together
.
For
of
these
two
,
is
made
that
fine
Treacle
,
whereof
we
intend
to
speake
.
Not
of
simplicitie
alone
,
nor
prudence
alone
,
but
of
both
together
.
This
is
that
true
and
perfect
Confection
;
for
prudence
,
without
a
sound
and
harmelesse
Intention
,
is
but
meere
craft
and
subtletie
,
(
as
Aristotle
sayth
)
and
produceth
nothing
but
trickes
and
deuises
,
to
delude
and
deceiue
.
And
a
plaine
and
sincere
intention
,
deuoyd
of
prudence
,
doth
but
deceiue
and
damnifie
a
mans
selfe
.
I
meane
particular
persons
.
For
in
Kings
this
want
of
warinesse
,
and
prudent
sagacitie
,
will
procure
greater
hurt
to
the
generall
affayres
of
the
Common-wealth
.
Too
notorious
and
well
knowen
is
that
sentence
of
the
glorious
S.
Ierome
;
Sancta
rusticitas
solum
sibi
prodest
:
Holy
plainenesse
and
simplicitie
,
doth
onely
profit
a
mans
selfe
,
That
is
;
some
particular
person
.
But
Kings
besides
their
good
intention
,
and
sinceritie
of
minde
,
must
haue
prudence
&
sagacitie
,
for
to
resist
the
plots
and
traps
of
the
ambitious
,
who
still
lye
in
wayte
,
watching
a
fit
occasion
for
to
deceiue
them
,
vnlesse
they
be
minded
to
loose
their
reputation
,
their
authoritie
,
and
their
Kingdome
all
at
once
.
This
is
not
a
Prognostication
,
broached
out
of
mine
owne
braine
,
but
vented
by
the
holy
ghost
;
That
an
imprudent
King
,
Rex
insipiens
,
perdet
populum
suum
:
An
vnwise
King
,
destroyeth
his
people
.
The
Prophet
Esay
,
after
he
had
made
a
recapitulation
of
the
graces
and
gifts
of
wisedome
,
vnderstanding
,
counsayle
,
might
,
knowledge
,
and
diuerse
other
wherewith
the
holy-Ghost
was
to
adorne
the
person
of
our
Sauiour
Christ
,
that
King
of
Kings
,
and
liuely
patterne
and
true
example
of
all
good
Kings
,
La
nistad
del
anno
,
viuen
con
arte
y
enganno
;
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
:
Ne
possint
implere
manus
eorum
,
In
insidijs
fuis
●●p●●●ur
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
.
&
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
strangers
,
be
feared
&
esteemed
,
for
men
of
wisedome
,
worth
,
and
prudence
.
As
it
befell
King
Salomon
at
his
first
comming
to
the
Crowne
,
But
that
,
which
I
shall
conclude
this
point
withall
,
is
this
;
That
this
prudence
&
sagacitie
of
the
Serpent
,
so
much
commended
by
Christ
,
ioyned
with
the
Doues
simplicitie
,
produceth
two
effects
of
much
importance
in
kings
,
which
are
these
Neither
to
deceiue
,
nor
to
be
deceiued
.
Simplicitie
,
is
without
welt
or
garde
,
plaine
&
true
,
and
knowes
not
how
to
deceiue
any
man
.
Prudence
,
on
the
other
side
,
is
very
wary
&
circumspect
,
and
will
not
suffer
her selfe
to
be
deceiued
by
any
man
.
Nay
,
it
goes
a
little
farther
;
for
it
perfecteth
the
whole
essence
and
being
of
prudence
,
and
causeth
a
certaine
dexteritie
in
the
dispatch
of
businesses
,
which
is
a
great
help
vnto
Princes
,
and
is
the
only
Mistris
to
make
them
to
vnderstand
&
iudge
things
aright
.
And
likewise
to
see
and
discerne
them
by
outward
actions
,
and
the
exterior
sences
.
The
eye
,
the
foote
,
the
hand
,
shall
not
wag
,
moue
,
or
stirre
,
but
it
shal
discouer
the
inward
thought
.
Lastly
,
it
is
it
's
proper
office
,
(
Reason
assisting
and
the
discourse
of
the
vnderstanding
)
to
anticipate
occasions
,
and
to
diuert
in
time
the
euill
that
may
happen
;
For
,
(
as
Tully
sayth
,
and
very
truly
)
Nihil
turpius
in
sapiente
est
,
quam
dicere
,
non
putaram
:
Nor
ought
it
to
be
the
Language
of
kings
to
say
;
I
did
not
thinke
on
such
a
thing
,
I
did
not
dreame
,
that
things
would
haue
fallen
out
thus
,
&
thus
;
or
that
I
did
not
throughly
vnderstand
the
busines
.
For
,
in
Kings
,
it
is
no
lesse
shame
to
suffer
themselues
to
be
deceiued
,
or
to
be
ouercome
by
Artes
,
and
tricks
,
then
to
be
subdued
in
the
open
field
by
force
of
Armes
.
Kings
therefore
,
being
necessarily
to
heare
,
and
negociate
with
so
many
and
so
sundry
persons
,
to
free
themselues
from
the
slightes
&
subtleties
of
some
,
must
make
vse
of
this
circumspection
and
sagacitie
.
Homer
representeth
vnto
vs
a
most
prudent
Prince
,
who
(
though
vnlearned
)
yet
for
that
he
was
very
crafty
&
subtile
,
did
gouerne
very
well
,
and
freed
himselfe
from
many
great
dangers
.
Subtletie
and
Sagacity
,
accompanied
(
I
say
)
with
a
sound
intention
,
and
a
good
conscience
,
(
for
that
is
it
,
wee
aime
at
in
gouernment
)
proceedeth
not
from
sagacity
,
and
subtletie
,
but
from
goodnesse
and
Iustice
.
§.
V.
Of
the
Discretion
,
which
Kings
ought
to
haue
.
Punctum
&
medium
;
wherein
they
consist
and
light
vpon
the
extreames
.
So
the
Liberall
turnes
Prodigall
;
the
Valiant
,
foole-hardy
;
The
wise
,
imprudent
;
and
the
Iust
,
iniurious
.
Bernard
)
omni
virtuti
ordinem
ponit
:
Discretion
,
is
the
rule
,
by
which
euery
vertue
is
directed
.
And
in
matter
of
Counsell
the
Vote
of
discretion
strikes
a
great
stroake
;
for
it
distinguisheth
falsehood
from
truth
;
things
certaine
,
from
things
doubtfull
;
and
from
amidst
what
is
ill
,
maketh
choice
of
that
which
is
good
.
It
qualifieth
all
things
,
and
puts
them
in
their
punto
,
and
proper
being
.
And
the
Philosopher
saith
;
That
it
is
a
vertue
proper
vnto
Kings
,
Princes
,
and
Gouernours
,
But
to
come
to
the
point
;
Let
the
first
point
of
aduise
and
discretion
in
a
King
be
;
not
to
trust
so
much
to
his
owne
wisedome
and
discretion
,
as
to
forbeare
,
out
of
a
presumption
of
his
owne
sufficiencie
,
to
treate
and
consult
businesses
with
persons
of
prudence
and
vnderstanding
.
For
,
being
that
so
many
and
so
various
are
the
cases
,
which
daily
offer
themselues
vnto
Kings
,
and
so
graue
and
weightie
the
businesses
,
whereof
they
treate
,
they
must
bee
canuased
to
and
fro
,
and
well
and
throughly
debated
,
for
the
better
ordering
and
setling
of
them
;
making
former
errours
,
to
serue
as
Land-markes
,
for
the
auoyding
of
those
to
come
.
And
like
a
wise
and
experienced
Physitian
,
let
him
apply
that
medicine
there
,
and
in
that
case
,
where
,
for
want
thereof
hee
had
formerly
erred
.
Out
of
ignorance
,
to
draw
knowledge
;
out
of
errours
,
certainties
,
&
out
of
bad
successes
,
Castigasti
me
Domin●●
,
&
eruditus
sum
:
O
Lord
,
thou
hast
chastised
mee
,
and
aster
that
,
De
los
escarmentados
,
salen
los
arteros
:
No
men
,
are
more
their
Craft-Masters
,
than
thoe
that
haue
beene
most
bitten
.
Nor
is
it
much
,
that
a
man
of
reason
and
vnderstanding
discoursing
with
himselfe
of
forepassed
passages
,
should
benefit
himselfe
by
comparing
cases
past
,
with
cases
present
,
and
by
experience
and
knowledge
of
those
which
heretofore
haue
beene
remedilesse
,
hee
may
apply
remedie
to
those
,
which
threaten
future
mischiefe
:
Sithence
that
brute
beasts
(
as
it
is
obserued
,
Homo
proponit
,
&
Deus
disponit
.
Man
purposeth
,
but
God
disposeth
.
The
second
thing
required
of
him
is
;
That
hee
looke
well
about
him
,
that
he
diligently
obserue
the
maner
of
gouernment
throughout
his
whole
kingdome
,
and
that
he
haue
a
watchfull
eye
on
his
publike
Ministers
,
and
Counsailours
of
State
;
and
more
particularly
vpon
those
,
that
are
in
highest
place
and
authoritie
,
and
haue
his
eare
most
;
And
that
hee
likewise
labour
to
know
the
qualities
,
conditions
,
and
naturall
dispositions
of
those
,
that
now
are
,
and
to
conferre
and
compare
them
with
those
of
former
times
that
hee
hath
seene
,
and
knowen
,
or
hath
heard
,
and
read
of
in
Histories
;
to
the
ende
,
that
by
the
knowledge
of
the
affections
,
and
naturall
inclinations
of
those
,
hee
may
prognosticate
the
end
whereunto
these
tend
;
and
by
those
passages
and
proiects
of
precedent
times
,
make
a
diuination
of
the
designes
of
the
present
.
For
,
this
prudentia
in
principe
,
quodammodo
diuinatio
est
:
Cornelius
Tacitus
saith
,
who
was
a
singular
Master
in
this
science
,
speaking
of
his
owne
times
,
in
respect
of
the
former
)
the
men
are
other
,
but
not
their
manners
.
They
are
now
,
as
they
were
then
;
and
then
as
now
.
Well
may
it
be
,
that
for
some
considerations
,
men
may
represse
,
and
couer
their
affections
more
at
one
time
,
then
another
,
but
not
,
that
they
are
not
one
and
the
same
,
those
of
this
time
and
that
;
and
that
early
or
late
they
doe
not
the
same
worke
,
they
antiently
did
.
For
,
from
one
and
the
same
causes
,
it
must
necessarily
follow
,
that
we
must
see
one
and
the
same
effects
.
Let
Kings
therefore
see
(
once
more
I
speake
it
)
and
consider
well
the
estate
wherein
stand
the
affaires
of
their
Kingdome
,
how
it
is
in
the
gouernment
,
in
their
Ministers
,
and
their
Counsellours
,
what
their
affections
,
naturall
inclinations
,
passions
,
ambitions
,
desires
,
and
the
like
,
and
make
a
iudgement
of
the
one
and
the
other
,
of
the
present
,
and
the
past
,
and
they
shall
finde
,
that
these
,
and
those
,
great
&
small
,
and
all
one
with
another
tread
in
one
and
the
same
steps
,
and
ayme
all
at
that
faire
white
,
of
their
owne
black
and
fowle
Interest
.
And
weighing
likewise
with
themselues
,
that
some
,
if
not
most
of
those
Kings
and
Monarkes
,
that
haue
gone
along
in
that
track
and
held
the
like
course
of
gouernment
,
and
made
vse
of
the
like
Ministers
,
either
haue
beene
ruined
thereby
,
or
brought
neere
vnto
it
,
let
them
stand
aloofe
from
it
,
or
them
,
or
ought
else
whatsoeuer
whereby
they
may
either
see
,
or
know
,
other
their
predecessours
haue
beene
vtterly
ouerthrowne
.
For
,
most
certaine
it
is
,
that
by
the
effects
of
Cases
past
,
we
may
know
what
were
the
causes
of
them
;
and
how
in
the
like
,
the
like
may
likewise
succeede
.
The
science
and
knowledge
of
Kings
,
is
like
vnto
that
of
Astrologie
,
wherein
are
better
skill'd
those
of
latter
then
former
times
,
in
regard
of
those
many
proofes
and
experiences
,
which
they
haue
seene
,
heard
,
and
read
.
Historie
therefore
and
experience
,
being
the
fountaines
of
humane
wisedome
,
Princes
ought
to
peruse
Histories
,
and
procure
to
know
how
it
hath
succeeded
with
others
,
that
thereby
they
may
take
aduice
and
warning
in
cases
to
come
;
and
from
this
experience
and
knowledge
of
mens
naturall
inclinations
and
affections
,
to
draw
thence
a
doctrine
,
for
to
moderate
their
owne
,
and
to
know
other
mens
dispositions
,
and
withall
,
to
take
notice
,
that
the
naturall
dispositions
of
the
men
of
these
times
,
are
not
more
strong
and
able
to
resist
their
appetites
,
but
are
more
weake
in
the
naturall
,
and
lesse
perfect
in
the
spirituall
,
then
those
of
our
Ancestors
.
Whence
that
followeth
,
which
wee
said
before
,
that
by
the
Knowledge
of
the
past
,
wee
may
prognosticate
of
the
present
,
if
wee
haue
once
seene
,
and
made
triall
,
that
it
fell
out
so
with
other
men
of
the
like
state
,
and
condition
.
So
that
it
may
be
collected
,
by
what
hath
hitherto
beene
deliuered
,
how
necessarie
it
is
,
that
a
King
,
or
supreme
Lord
,
should
exercise
himselfe
for
some
few
yeeres
,
in
the
studie
of
the
various
Lections
of
Histories
,
and
may
(
if
he
will
)
come
by
them
,
to
know
the
customes
,
and
inclinations
of
forraigne
nations
,
as
well
of
those
,
that
are
free
States
,
as
those
that
are
vnder
subiection
;
with
whom
he
must
indure
so
many
demaunds
,
and
Answeres
.
To
the
end
that
the
varietie
of
Accidents
,
may
no
whit
afflict
,
nor
trouble
him
.
For
it
were
a
kinde
of
disparagement
to
a
great
Prince
,
to
admire
any
noueltie
whatsoeuer
,
or
to
seeme
a
stranger
,
to
the
strangest
Accidents
,
that
shall
occurre
vnto
him
.
And
hee
must
necessarily
suffer
this
,
and
other
great
inconueniences
and
deceits
in
matters
of
State
,
if
hee
be
not
well
aduanced
in
the
knowledge
of
them
,
and
with
the
people
,
with
whom
hee
is
to
treat
.
For
many
are
they
,
that
pretend
to
deceiue
him
,
and
will
not
suffer
the
truth
to
come
to
his
eares
in
it's
naked
nature
,
but
shadowed
with
some
colour
,
as
shall
make
best
for
their
pretension
.
For
to
cut
off
which
mischiefe
,
histories
serue
the
turne
,
which
supply
the
want
of
experience
,
and
set
before
his
eyes
in
a
short
peece
of
paper
the
successes
of
an
age
so
large
and
of
such
a
length
,
that
many
liues
cannot
reach
thereunto
.
A
thing
very
necessary
in
Kings
,
whereby
to
finde
themselues
prepared
for
the
present
,
and
prouided
for
the
future
.
For
hee
,
that
hath
still
before
his
eyes
what
is
past
,
is
seldome
deceiued
in
that
which
is
to
come
.
And
hee
,
that
shall
turne
ouer
the
Histories
of
former
times
,
shall
meete
with
the
nouelties
of
the
present
;
as
also
with
those
truths
which
Sycophants
conceale
,
and
such
as
are
not
flatterers
dare
not
to
tell
him
.
Onely
Histories
,
without
feare
or
dread
,
speake
plaine
language
to
Kings
,
and
yet
remaine
as
whole
,
sound
,
and
intire
,
as
they
were
before
.
Another
point
of
Discretion
,
is
;
That
for
as
much
as
the
aduice
and
wisdome
,
and
more
particularly
in
Kings
and
persons
of
great
name
and
ranke
,
is
great
,
they
should
not
intermeddle
in
small
matters
,
nor
shew
themselues
in
your
lesser
occasions
,
where
the
glory
is
none
,
and
the
losse
of
reputation
great
,
not
onely
if
they
be
ouercome
,
but
also
if
they
doe
not
ouercome
to
their
great
aduantage
.
They
ought
not
likewise
lightly
and
without
very
good
ground
to
thrust
themselues
into
businesses
of
great
consequence
,
and
of
that
danger
and
difficultie
,
that
they
shall
not
afterwards
know
well
how
to
winde
themselues
out
of
them
:
For
it
argues
but
a
small
talent
of
wisedome
,
to
know
dangers
then
onely
,
when
a
man
is
in
the
midst
of
them
:
And
sauours
of
much
leuitie
,
to
put
himselfe
desperately
vpon
cases
of
aduenture
.
And
this
is
no
other
Counsayle
,
then
that
which
a
very
graue
and
wise
man
,
gaue
the
Emperour
Vespasian
,
deseruing
to
be
written
in
letters
of
gold
,
and
in
the
Cabbinies
of
Kings
.
Qui
magnarum
rerum
consilia
suscipiunt
,
aestimare
debent
,
The
like
I
say
of
competitions
,
whether
this
,
or
that
other
doth
this
,
or
that
better
?
Though
it
be
in
matters
of
recreation
.
For
all
occasions
of
incounters
with
Kings
are
in
any
hand
to
be
avoyded
.
And
it
likewise
seemeth
ill
in
point
of
policie
,
that
they
in
any
kinde
should
haue
any
competition
with
their
vassalls
.
Yet
would
I
not
haue
Kings
so
farre
to
mistake
mee
,
as
to
vnderstand
that
they
may
not
enterprise
great
things
,
and
haue
competence
with
others
,
that
are
as
great
,
or
greater
then
themselues
,
following
their
stepps
and
imitating
their
heroycall
Actions
;
nay
,
it
is
a
point
rather
of
Discretion
,
and
wisedome
,
in
a
prudent
King
,
to
tread
in
the
track
of
their
Ancestors
,
that
walked
in
the
right
way
,
and
to
set
before
their
eyes
the
good
things
that
they
did
,
that
according
thereunto
they
may
take
the
like
resolution
in
the
like
Cases
.
The
Romanes
were
so
religious
in
the
Precedents
and
Examples
of
their
Predecessours
,
that
they
made
them
the
line
and
rule
of
all
their
Actions
,
and
made
them
as
a
Law
to
be
kept
and
obserued
,
and
could
not
depart
ther-fro
without
the
fowle
note
of
ignominie
,
gouerning
new
enterprises
,
by
former
old
Actions
.
Neither
ought
a
King
likewise
to
esteeme
so
meanely
and
so
basely
of
himselfe
,
as
to
thinke
,
that
hee
is
not
able
to
doe
as
much
as
others
haue
done
in
times
past
.
For
if
they
of
olde
,
had
had
that
minde
and
conceit
of
themselues
,
in
calling
to
minde
the
braue
and
noble
deedes
,
which
they
haue
either
heard
,
or
read
in
Histories
of
their
Ancestours
,
they
would
not
haue
imitated
them
,
as
many
of
them
haue
,
in
their
great
and
glorious
Acts.
And
certaine
it
is
,
that
neuer
any
man
did
any
such
illustrious
and
heroycall
Action
heeretofore
,
which
might
not
be
done
by
another
.
And
therfore
,
the
Actions
of
Kings
being
such
,
as
conduce
to
the
seruice
of
God
and
the
well-fare
of
the
Common-wealth
,
it
will
conuene
very
well
(
the
said
circumstances
being
duly
considered
)
to
commence
and
giue
a
beginning
vnto
them
,
to
the
end
that
fortune
,
or
(
to
say
better
)
God
,
putting
a
helping
hand
to
our
good
diligence
and
industrie
,
may
giue
vnto
them
a
full
and
perfect
end
.
It
was
the
saying
of
King
Agesilaus
:
That
fortune
,
in
great
affayres
,
and
high
enterprises
,
neuer
shew'd
her selfe
liberall
and
generous
,
but
when
shee
met
with
noble
and
generous
mindes
.
And
it
hath
beene
often
seene
,
that
men
loose
,
at
least
let
slip
,
many
things
,
not
because
they
are
not
able
to
atcheiue
them
,
but
because
they
want
courage
to
vndergoe
them
.
And
let
them
not
onely
content
themselues
with
the
bare
reading
of
them
,
but
endeuour
to
be
like
those
famous
Captaines
,
in
matter
of
warre
;
those
great
Common-wealthes
,
in
matter
of
gouernment
;
and
those
Christan
Politicians
,
in
matter
of
State
.
For
examples
perswade
much
.
And
albeit
that
Homer
saith
,
that
great
enterprises
are
sooner
spoken
of
,
then
done
;
easily
vttered
,
but
hardly
executed
,
yet
let
Princes
doe
their
best
,
which
will
be
no
small
matter
.
For
thereby
,
their
subiects
will
receiue
benefit
,
their
successors
beare
them
enuie
,
and
their
enemies
stand
in
feare
of
them
.
Now
let
vs
draw
out
of
this
discourse
that
discretion
,
which
is
a
vertue
so
necessary
,
that
when
it
is
wanting
,
good
is
conuerted
into
ill
;
and
vertue
,
into
Vice
;
and
where
a
man
thought
to
winne
fame
,
in
stead
thereof
,
growes
infamous
,
affronted
,
and
ashamed
.
For
discretion
,
worketh
in
man
that
effect
,
as
salt
doth
in
flesh
,
which
dryes
vp
the
moysture
,
drawes
forth
the
blood
,
and
keepes
it
from
corruption
.
As
doth
salte
,
so
doth
discretion
,
keepe
man
free
from
perturbations
,
or
any
vnseemelinesse
and
discomposure
,
in
any
Action
whatsoeuer
he
vndergoeth
.
Christ
recommended
this
vertue
to
his
Disciples
,
Sal
ver
ò
absque
mensura
;
yet
was
hee
to
haue
salte
without
measure
.
Hee
was
not
stinted
in
that
.
For
in
all
things
belonging
vnto
Kings
,
there
is
such
a
proportion
,
taxe
,
or
measure
set
vpon
them
;
but
there
are
no
bounds
,
no
limitts
to
be
set
vpon
their
wisedome
and
discretion
.
Let
them
(
a
Gods
name
)
haue
that
without
measure
,
without
limitation
.
For
,
let
them
haue
neuer
so
much
,
it
is
no
more
then
they
haue
neede
of
.
God
,
of
his
goodnesse
,
giue
them
as
much
as
is
needefull
for
them
,
and
that
shall
suffice
them
.
And
let
vs
extract
this
,
out
of
all
that
which
hath
beene
said
touching
this
sence
of
smelling
,
that
there
are
two
sorts
,
or
two
kindes
of
prudence
,
(
according
to
S.
Basil
.
)
The
one
good
,
and
the
other
bad
;
The
one
of
flesh
,
and
blood
;
and
the
other
of
spirit
,
and
life
.
Of
the
former
,
doe
the
wise
men
of
this
world
boast
.
For
they
denominate
that
man
to
be
wise
,
that
is
crafty
and
subtill
,
a
slye
,
cunning
Companion
,
that
by
ouer-reaching
,
and
damnifying
his
neighbour
,
procures
his
owne
priuate
profit
.
The
one
(
sayth
Saint
Paul
)
kills
,
the
other
quickens
;
This
brings
death
,
CHAP.
XXVII
.
Of
the
sence
of
Tasting
,
and
of
the
vertue
of
Temperance
,
and
how
well
it
befitteth
Kings
.
AMongst
the
many
miseries
,
which
accompaine
man
,
euen
from
the
cradle
to
his
graue
,
and
from
his
mothers
wombe
,
to
that
of
the
Earth
,
the
mother
of
vs
all
,
that
hungry
appetite
and
precise
necessitie
of
eating
,
and
drinking
is
not
the
least
.
It
is
(
as
S.
Isidore
saith
)
a
rigorous
,
a
cruell
and
importunat
creditour
;
Nullus
hominis
tam
importunus
exactor
est
,
quàm
venter
;
bodie
suscipit
,
&
cras
exigit
:
There
is
not
any
so
earnest
and
eager
an
Exactor
on
man
,
as
is
the
belly
;
It
receiues
to
day
,
and
requires
the
same
againe
to
morrow
.
It
is
continually
demaunding
that
troublesome
tribute
of
meate
and
drinke
,
of
recreation
and
pleasure
,
and
all
other
things
necessary
for
the
body
;
for
all
these
passe
,
and
are
registred
,
vnder
the
sense
of
the
Taste
.
Which
,
albeit
it
be
lesse
noble
then
the
rest
,
yet
is
it
more
necessary
then
all
of
them
.
For
(
as
S.
Ierom
sayth
,
and
experience
teacheth
)
without
it
wee
cannot
liue
long
,
but
without
the
other
we
may
.
Aristotle
sayth
,
that
this
sence
directs
it's
eye
to
these
two
obiects
;
to
the
pleasure
it
receiueth
in
eating
,
and
to
the
delight
it
taketh
in
drinking
.
Both
being
very
powerfull
,
and
walking
still
hand
in
hand
,
the
one
seconding
the
other
,
taking
their
seuerall
turnes
.
And
their
Signorie
so
farre
extends
it selfe
,
that
it
trenches
vpon
the
rest
of
the
sences
,
and
all
of
them
are
willing
to
accompaine
him
.
For
Hearing
,
Seeing
,
and
Smelling
,
neither
like
vs
,
nor
last
long
,
vnlesse
they
haue
the
fellowship
of
the
Taste
.
Yet
are
they
differenced
in
this
,
that
the
Species
of
those
things
,
that
are
to
be
seene
,
heard
,
and
smelt
,
are
to
passe
by
the
Medium
,
or
meanes
of
another
kinde
of
transparent
body
,
as
is
the
Ayre
.
Whereas
those
that
are
to
be
tasted
,
are
to
touch
immediatly
vpon
the
tongue
,
and
to
haue
their
dwelling
and
abiding
in
the
palate
,
that
it
may
the
better
relish
&
distinguish
the
seuerall
sorts
of
Tastes
.
And
it
is
worthy
our
obseruation
,
that
in
that
part
of
the
Head
,
which
is
the
mouth
,
where
principally
the
Taste
hath
it's
seate
,
though
it's
Iurisdiction
be
so
short
,
and
so
curtall'd
,
that
it
scarce
occupieth
the
least
space
of
the
Tongue
,
and
that
it's
delight
is
so
short
,
that
it
indureth
but
for
a
moment
,
yet
it
should
come
to
be
of
that
power
and
force
,
that
it
forced
the
wise
man
to
say
;
That
it
was
insatiable
.
And
though
it
alwayes
hath
,
and
doth
still
shew
it's
rule
and
Empire
ouer
all
mortall
men
,
yet
does
it
make
it's
greatest
ostentation
in
Kings
,
in
Princes
,
and
your
great
and
principall
persons
,
who
are
most
subiect
to
it's
Command
.
Some
compare
it
to
the
fire
,
whereinto
the
more
fuell
you
fling
,
the
more
infinite
is
it's
power
,
and
rests
neuer
satisfied
.
In
like
manner
,
such
a
Tyrant
is
the
Taste
,
that
be
our
riches
,
rents
and
patrimonies
neuer
so
great
,
like
fire
,
it
wastes
and
consumes
them
,
though
it selfe
remaine
still
whole
and
intire
,
without
being
lessened
or
diminished
.
Nor
will
I
heere
cite
the
Examples
of
prophane
Kings
and
Emperours
giuen
ouer
to
the
pleasure
of
their
palate
and
sensuall
delights
,
to
the
losse
of
great
Estates
and
Kingdomes
,
and
the
scandall
of
their
subiects
;
because
my
purpose
is
to
quote
some
places
of
the
sacred
Scripture
,
dictated
by
the
Holy
Ghost
,
the
Author
of
Truth
.
It
is
reported
of
King
Salomon
,
that
being
so
wise
,
so
rich
,
and
so
powerfull
a
Prince
,
that
hee
did
in
such
sort
let
loose
the
reines
to
his
vnbridled
appetite
,
as
if
there
were
not
the
least
footing
of
wisedome
,
or
reason
to
be
found
in
him
.
Hee
himselfe
says
as
much
in
Ecclesiastes
,
Dixi
in
corde
meo
:
Vadam
&
affluam
delicijs
,
&
fruar
bonis
:
I
sayd
in
mine
heart
,
Goe
to
now
,
(
for
so
the
vulgar
renders
it
)
I
will
proue
thee
with
mirth
,
therefore
inioy
pleasure
.
I
sayd
so
,
and
as
I
sayd
,
so
I
did
.
Vadam
;
I
will
goe
;
That
is
to
say
,
after
my
appetite
,
I
will
abound
in
wealth
,
I
will
inioy
the
good
things
of
this
world
,
by
which
are
vnderstood
all
sortes
of
delights
,
and
pleasures
,
as
eating
,
drinking
,
intertainments
,
recreations
,
sportes
,
and
pastimes
,
and
whatsoeuer
in
that
kinde
may
be
conceiued
or
imagined
.
Habentes
alimenta
,
&
quibus
tegamur
,
Iesus
Christ
,
hee
put
this
question
to
Saint
Peter
;
Reges
terrae
,
à
quibus
accipiunt
Tributum
,
vel
censum
?
A
filijs
,
an
ab
Alienis
?
The
kings
of
the
earth
,
of
whom
doe
they
receiue
Tribute
?
Of
the
Children
,
or
of
strangers
?
To
whom
Peter
answered
;
of
strangers
.
Thereupon
our
Sauiour
persently
replyes
,
Ergo
liberi
sunt
filij
:
Therefore
the
children
are
free
.
And
if
Kings
and
their
children
are
,
and
ought
to
be
free
from
this
royall
Tribute
;
it
standeth
with
much
more
reason
,
that
they
should
be
freed
(
as
much
as
is
possible
)
from
the
Tribute
of
their
proper
gusts
and
pleasures
,
which
is
much
more
preiudiciall
vnto
them
,
then
that
can
be
,
should
they
pay
it
.
For
that
payment
is
made
but
once
a
yeare
at
most
,
or
from
halfe
yeare
to
halfe
yeare
,
and
it
is
payd
in
money
;
But
this
is
daily
and
howerly
,
and
must
be
payd
with
a
mans
wealth
,
with
his
Health
,
with
his
life
,
and
with
his
honour
.
A
man
cannot
lap
vp
in
a
little
peece
of
paper
the
misbehauiours
and
misdemeanors
which
Princes
haue
fallen
into
,
by
giuing
themselues
to
riotous
banqueting
,
nor
the
excesses
,
which
they
haue
beene
forced
to
commit
,
when
they
haue
broke
the
bounds
of
Temperance
.
Marcus
Antonius
,
for
their
distemper
in
their
diet
;
A
thing
so
vnworthy
the
royall
dignitie
,
that
Cicero
did
affirme
,
Yet
for
all
this
doe
not
I
pretend
(
it
being
the
least
part
of
my
meaning
)
to
take
from
Kings
their
intertainments
,
but
rather
much
desire
that
they
would
take
them
with
moderation
,
and
without
neglecting
businesses
of
State
,
and
after
that
they
shall
haue
fully
cumply'de
with
the
Common-wealths
affayres
.
To
the
end
,
that
all
the
world
may
see
,
that
these
their
pleasures
,
are
not
as
principall
,
but
accessary
,
and
as
an
ayuda
de
costa
,
an
ayde
and
helpe
,
the
better
to
beare
their
trouble
,
&
to
wade
through
that
wearisomenesse
,
which
the
continuall
assistance
on
graue
and
weighty
occasions
,
causeth
.
Intertainments
and
sports
must
be
like
vnto
salt
,
wherewith
if
your
meate
be
sprinckled
but
a
little
,
and
in
a
moderate
kinde
of
manner
,
it
makes
them
sauoury
,
and
seasons
them
in
that
good
sort
,
that
they
doe
not
onely
relish
,
but
digest
the
better
and
breede
better
nutriment
.
But
if
your
band
be
too
heauy
,
and
that
you
lay
on
loade
(
as
they
say
)
without
measure
,
or
moderation
,
it
marrs
your
meate
,
and
makes
it
sower
and
vnsauory
.
And
for
mine
owne
part
,
I
am
of
opinion
,
that
there
was
neuer
any
time
,
wherein
Kings
had
more
cause
,
or
greater
obligation
to
moderate
their
pleasure
,
then
at
this
present
,
it
being
the
onely
thing
that
is
now
in
request
amongst
your
great
persons
,
and
the
onely
talke
that
passeth
amongst
them
,
how
they
shall
passe
the
time
.
My
thinkes
,
that
time
is
here
represented
vnto
me
,
which
the
Apostle
Saint
Paul
,
CHAP.
XXVIII
.
When
,
and
at
what
time
,
sports
and
pastimes
,
are
worthyest
reprehension
in
Kings
.
TO
euery
thing
,
there
is
a
season
(
saith
the
Wiseman
)
.
There
is
a
time
to
weepe
,
and
a
time
to
laugh
.
A
time
for
recreation
,
and
a
time
for
labour
.
Tempus
plangendi
,
&
Tempus
saltandi
;
Tempus
amplexandi
,
But
some
will
say
,
that
we
do
not
well
in
aduising
Kings
or
the
Common
people
,
on
sad
occasions
,
to
forbeare
their
sports
and
pastimes
,
it
seeming
vnto
them
,
that
they
ought
rather
then
to
seeke
after
them
for
the
diuerting
of
melancholy
,
and
banishing
of
sorrow
;
Vrging
Plu●ar●es
authoritie
,
who
reprehendeth
those
men
,
who
when
they
are
already
merrily
disposed
,
hunt
after
intertainments
and
pastimes
,
wishing
them
to
doe
that
,
when
they
finde
themselues
sad
and
heauie
,
for
then
they
haue
most
neede
of
it
.
Here
vnto
,
I
first
of
all
answer
,
that
the
reason
is
not
alike
in
a
particular
person
,
as
in
a
King
,
and
a
Common-wealth
,
which
(
as
wee
sayd
before
)
are
to
be
considered
and
vnderstood
,
as
a
body
,
with
it
's
Head
.
And
as
in
a
mans
body
,
the
head
doth
naturally
feele
the
paine
of
the
arme
,
the
foote
,
or
any
other
member
;
So
Kings
,
which
are
the
Heads
of
the
people
,
are
to
haue
a
feeling
of
their
subiects
miseries
,
&
to
pittie
the
ill
case
,
wherein
they
at
any
time
are
,
as
if
it
were
their
owne
.
And
this
was
that
,
which
moued
the
Apostle
S.
Paul
to
say
;
Quando
patitur
vnum
membrum
,
compatinutur
omnia
membra
.
Secondly
I
say
;
That
(
as
before
hath
beene
deliuered
by
mee
)
I
do
not
pretend
,
to
debarre
Kings
and
Common-wealths
of
their
pleasures
and
recreations
;
But
my
desire
is
(
which
I
wish
with
all
my
heart
)
that
they
may
be
such
as
may
be
harmelesse
and
vn-offensiue
,
with
out
remordment
and
sting
of
Conscience
,
and
without
the
murmuration
and
notice
of
the
people
.
And
this
may
easily
be
done
,
by
doing
of
that
which
the
glorious
S.
Ierome
aduiseth
vs
to
doe
,
ex
necessitate
virtutem
:
making
a
vertue
of
necessitie
;
but
I
doe
not
say
ex
necessitate
,
but
ex
voluptate
,
virtutem
:
That
is
to
say
;
I
would
haue
them
to
place
their
delight
and
content
in
that
,
which
is
true
vertue
and
godlinesse
,
in
cumplying
with
the
obligations
of
their
Office
and
Calling
,
in
giuing
free
and
frequent
Audience
,
in
hearing
those
that
are
wronged
and
oppressed
,
in
disposing
of
Offices
,
in
Dispatching
of
businesses
,
or
in
causing
them
to
be
dispatcht
,
and
to
spend
their
time
,
or
the
most
part
thereof
in
these
,
and
the
like
,
cumplying
with
that
of
that
Royall
Prophet
:
In
virtute
tua
Laetabitur
Rex
,
Desiderium
cordis
eius
tribuisti
ei
,
Vidi
in
omnibus
vanitatem
,
Thirdly
,
I
say
;
That
to
the
end
our
sports
and
intertainments
may
be
the
more
pleasing
vnto
vs
,
it
is
fit
that
they
should
be
vsed
with
much
moderation
,
and
very
seldome
.
Feastings
and
banquetings
,
when
they
are
too
frequent
and
too
ordinary
,
they
cause
a
wearinesse
,
and
loathing
;
And
as
the
glorious
S.
Ambrose
wisely
saith
,
Gratiores
post
famem
epulae
fiunt
,
quae
assiduitate
viluerant
:
Feastings
please
most
after
fasting
,
which
by
assiduitie
and
continuance
grow
into
contempt
.
And
here
by
the
way
occasion
may
be
taken
,
to
aduise
kings
of
the
remedy
which
they
ought
to
apply
in
matter
of
Playes
&
Interludes
,
as
wel
in
the
quality
of
that
which
is
represented
,
as
in
the
requency
wherewith
they
are
vsed
;
Comedies
being
now
as
common
as
our
meate
&
drinke
.
But
I
see
,
that
that
succeedeth
now
,
which
did
in
those
more
ancient
times
;
Which
though
they
were
often
banished
out
of
Rome
,
yet
the
times
altering
,
they
came
to
be
introduced
and
brought
in
again
.
And
King
Philip
the
second
who
is
now
in
glory
,
in
the
latter
yeares
of
his
raigne
did
wholy
prohibite
them
,
and
for
the
better
furthering
of
this
his
determination
,
he
had
many
,
and
those
very
effectuall
reasons
for
it
.
And
that
which
of
late
hath
beene
obserued
,
is
,
That
neuer
in
any
time
,
hath
there
beene
seene
so
much
loosenesse
and
shamelesnesse
in
youth
,
as
since
the
time
,
they
haue
beene
dayly
permitted
to
be
playd
and
represented
on
the
stage
,
and
in
those
places
,
where
is
the
greatest
Audience
,
there
is
the
greatest
dissolutenesse
of
manners
,
especially
among
your
younger
sort
of
people
;
For
those
their
words
,
Accents
,
Tunes
,
Songs
,
wanton
carriage
of
the
body
,
idle
gestures
,
and
actions
,
performed
with
so
much
artifice
and
cunning
,
is
no
other
thing
(
as
the
Prophet
sayd
)
but
to
sow
tares
,
and
vicious
weedes
in
good
ground
,
whence
they
ought
with
much
care
to
be
rooted
out
.
And
very
blinde
is
that
man
,
which
doth
not
see
the
danger
that
there
is
,
in
prouoking
and
stirring
vp
wanton
blood
,
with
such
lasciuious
behauiour
,
being
able
enough
of
it selfe
to
awaken
the
appetite
of
sensualitie
.
Euen
those
dishonest
pictures
,
which
neither
speake
,
nor
moue
,
doe
catch
and
lay
hold
on
our
eyes
,
and
dragge
the
Soule
after
them
,
especially
,
if
they
be
drawen
to
the
life
,
and
haue
the
true
postures
and
expressions
of
a
wanton
woman
.
Questionlesse
,
they
cannot
choose
but
leaue
a
liuely
impression
in
the
Soule
.
And
I
know
not
(
I
confesse
)
what
worke
of
pietie
,
or
of
charitable
Almes
for
Hospitalls
,
(
to
which
vse
a
great
part
of
the
Stage-Players
gaynes
goe
)
can
recompence
this
harme
.
For
of
more
weight
and
moment
,
is
one
sinne
of
theirs
,
which
is
there
committed
;
then
all
the
Almes
that
are
giuen
throughout
the
whole
world
.
And
we
know
,
it
is
the
Apostles
rule
,
That
we
are
not
either
to
doe
,
or
permit
an
euill
,
that
good
may
come
thereof
.
And
that
which
I
know
is
;
That
they
which
enter
in
there
,
doe
not
come
thither
to
giue
an
Almes
,
but
for
those
ends
and
purposes
,
which
haue
beene
sufficiently
deliuered
and
reprehended
,
by
many
holy
Doctours
,
and
famous
Preachers
.
Nor
doth
it
boote
them
to
say
;
That
the
people
,
that
spend
their
time
in
seing
of
Comedies
,
are
there
met
together
to
see
a
harmelesse
Interlude
.
Which
were
they
not
shut
vp
in
that
open
Assembly
,
would
perhaps
be
wandring
abroad
,
committing
worse
sinnes
,
which
by
this
Intercourse
are
excused
;
for
in
this
one
particular
,
in
this
very
thing
,
is
it
plainely
to
be
perceiued
,
how
bad
Playes
be
,
since
for
their
defence
,
they
haue
neede
of
the
fauour
of
avoyding
a
greater
euill
.
And
in
realitie
of
truth
,
they
doe
not
excuse
,
or
diuert
sinnes
,
but
sinnes
are
there
rather
learned
,
the
spectators
carrying
them
away
with
them
conceiued
in
their
minds
,
by
the
ones
vaine
apprehension
,
and
the
others
fowle
and
wanton
representation
,
and
anon
after
,
bring
forth
monstrous
birthes
.
And
in
very
truth
,
the
troubles
,
and
temporall
scourges
,
of
warre
,
famine
,
and
pestilence
;
the
many
Cities
that
are
battred
and
beaten
downe
to
the
ground
,
and
destroyed
;
the
persecution
and
the
continuall
wants
and
necessities
of
these
Kingdomes
,
doe
not
require
so
many
,
and
such
contents
,
and
reioycings
;
Musica
in
luctu
,
importuna
narratio
,
saith
the
Holy
Ghost
;
Musick
in
mourning
,
is
as
a
tale
out
of
season
.
Besides
,
we
are
to
vnderstand
,
that
God
sendeth
these
his
scourges
,
that
wee
may
feele
his
stripes
,
and
repent
,
and
amend
our
sinfull
liues
.
And
therefore
the
Prophet
Esay
,
representeth
the
wrath
which
God
had
conceiued
against
his
people
,
because
they
were
not
sensible
of
his
chasticements
.
Et
non
est
reuersus
ad
percutientem
se
,
et
Dominum
non
inquifierunt
:
The
people
turneth
not
vnto
him
that
smiteth
them
,
neither
doe
they
seeke
the
Lord
of
Hostes
.
Haue
yee
seene
the
like
dullnesse
in
any
nation
?
That
God
chastising
them
,
they
will
not
so
much
as
turne
backe
their
eyes
,
and
craue
pardon
and
forgiuenes
of
him
,
that
is
whipping
of
them
,
and
goes
increasing
their
punishment
?
There
is
no
demonstration
of
sorrow
in
them
,
but
they
goe
on
still
in
their
pleasures
and
delights
.
Quia
vocaui
,
et
renuistis
,
Let
vs
conclude
this
point
with
the
testimonie
of
our
Sauiour
Iesus
Christ
,
and
of
that
most
wise
King
,
Salomon
,
and
of
Saint
Gregorie
the
Great
who
citing
both
the
other
,
speakes
thus
.
Voluptatum
,
nos
fallacia
nulla
decipiat
,
nulla
vana
laetitia
seducat
,
in
proximo
namque
est
Iudex
,
qui
dixit
;
Vae
vobis
qui
ridetis
nunc
,
quia
lugebitis
,
et
flebitis
.
Hinc
enim
Salomon
ait
,
Risus
dolore
miscebitur
,
et
extrema
gaudijs
luctus
occupat
.
Hinc
iterum
dicit
;
Risum
reputaui
errorem
,
et
gaudio
dixi
;
Quid
frustrà
deciperis
?
Hinc
rursus
ait
.
Iesus
Christ
,
the
true
wisedom
of
his
father
,
and
that
great
Bishop
and
Doctor
of
the
Church
,
S.
Gregorie
,
plainely
tell
vs
,
That
those
delights
and
merriments
,
which
are
so
well
receiued
in
the
world
,
are
but
lyes
,
and
mocks
,
and
prognostications
of
euils
to
come
;
and
that
they
haue
their
reception
and
residence
in
the
hearts
of
fooles
,
and
that
they
remaine
banished
from
those
,
that
are
truly
wise
.
These
Authenticall
persons
haue
sayd
it
,
and
all
the
Saints
of
God
haue
confirmed
the
same
,
both
by
example
,
and
doctrine
.
And
I
,
whilest
I
am
now
writing
of
this
subiect
(
though
the
meanest
of
a
thousand
)
am
verily
perswaded
,
that
my
pen
cannot
doe
better
seruice
,
then
to
iustifie
Gods
cause
,
and
to
make
the
faults
of
Kings
the
more
without
excuse
,
and
to
let
the
mighty
know
,
that
they
shall
be
mightily
punished
.
And
since
that
I
cannot
take
away
the
vse
of
these
things
,
giue
me
leaue
to
aduise
you
of
the
abuse
,
and
if
it
shall
not
be
of
force
to
worke
an
amendment
,
yet
let
it
so
farre
preuaile
with
you
as
to
put
you
out
of
your
error
;
And
to
take
it
into
your
consideration
,
that
in
the
way
to
Heauen
you
are
to
meete
and
incounter
with
many
dangers
,
and
that
the
Diuell
is
wonderfull
busie
and
carefull
in
setting
of
his
gynn's
and
his
snares
,
without
our
laying
in
the
way
these
new
stumbling
blocks
,
to
breake
our
own
necks
,
and
to
make
the
way
more
dangerous
,
and
to
adde
new
occasions
of
sinning
,
whereby
to
put
the
businesse
of
our
Saluation
in
the
more
contingencie
and
hazard
.
Here
,
might
I
take
occasion
to
say
something
of
that
Temperance
,
which
should
temper
and
moderate
the
excesses
of
the
tast
.
Whereof
we
will
speake
,
when
we
come
to
treate
of
the
sence
of
Touching
.
And
now
let
vs
passe
to
another
Ministrie
,
which
likewise
belongs
vnto
the
Tast
,
from
the
Office
and
function
of
the
Tongue
,
it
being
one
of
it's
principall
properties
,
to
speake
,
deuided
by
these
insuing
Paragrahpes
.
§.
I.
Of
the
Language
and
Truth
,
which
Kings
,
and
wherewith
Kings
,
are
to
treate
,
and
to
be
treated
with
.
THe
braine
,
as
Minister
to
all
the
rest
of
the
sences
,
sends
to
the
Tongue
two
sorts
of
members
,
the
one
soft
,
and
smooth
,
for
to
tast
our
meates
withall
,
and
to
know
and
distinguish
(
as
already
hath
beene
sayd
)
the
seuerall
sorts
of
sauours
and
relishes
,
which
the
Taste
intertaineth
:
The
other
somewhat
more
stiffe
and
strong
,
for
to
turne
and
winde
the
tongue
,
and
to
moue
it
with
that
nimble
motion
,
as
wee
see
,
as
likewise
to
hold
backe
the
spring
,
and
to
restraine
and
lock
it
fast
,
when
it
is
not
fitting
for
the
tongue
to
speake
.
This
is
the
Master-key
,
(
as
we
may
tearme
it
)
and
the
ordinary
Mistresse
of
Nature
,
which
by
the
helpe
of
one
onely
Instrument
,
performeth
diuerse
Offices
;
As
of
the
Ayre
,
to
refrigerate
and
coole
the
heart
,
to
refresh
and
comfort
it
,
and
to
make
it
breathe
the
better
and
with
the
more
ease
,
and
likewise
,
to
forme
our
words
,
for
without
it
,
it
is
as
impossible
to
speake
,
as
without
breath
to
winde
a
Horne
,
or
blow
to
play
vpon
the
Fife
;
The
tongue
serues
vs
for
our
taste
,
it
serues
to
turne
and
roll
our
meate
vp
and
downe
in
our
mouth
;
it
serues
to
cleanse
the
roofe
thereof
,
gumm's
and
teeth
,
it
serues
vs
to
talke
withall
,
and
to
vtter
those
conceits
,
which
are
hatched
in
the
braine
,
which
is
it's
most
proper
Office
;
And
though
it
be
written
of
some
,
that
they
haue
spoken
without
a
tongue
,
yet
this
is
the
vsuall
meanes
of
vtterance
,
and
the
ordinary
instrument
wherwith
we
pronounce
our
words
,
which
are
the
thoughts
Interpreters
.
I
omit
here
to
treate
,
of
good
,
or
better
language
,
or
whether
this
,
or
that
,
ought
to
be
in
greatest
request
,
since
the
Master
himselfe
of
Eloquence
saith
;
Delos
antiquos
,
auemos
de
imitar
las
virtudes
,
y
delos
modernos
,
el
Lenguaje
:
Wee
are
to
imitate
the
ancient
in
their
vertues
:
and
the
Moderne
,
in
their
Language
.
And
Quintilian
tells
vs
,
Loquendum
,
vt
vulgus
;
sentiendum
,
vt
panci
.
We
must
speake
,
with
the
many
;
but
thinke
,
with
the
fewest
.
Many
moe
therebe
,
which
speak
much
in
matter
of
tongues
,
and
languages
,
vsed
throughout
the
world
.
But
I
will
onely
treate
of
those
,
which
imports
Kings
,
and
Kingdomes
.
Such
as
is
that
truth
and
sinceritie
,
wherewith
they
are
to
treate
,
that
faith
and
word
,
which
they
are
to
cumply
withall
,
and
that
secret
,
which
they
are
to
keepe
.
Two
things
(
sayth
Pythagoras
)
did
the
moderate
men
of
the
earth
,
receiue
from
heauen
,
well
worthy
our
consideration
,
in
regard
of
the
great
fauour
done
them
therein
;
The
one
,
that
they
should
haue
the
power
to
be
able
to
doe
good
vnto
others
;
And
the
other
,
to
treat
Truth
.
And
that
in
them
they
should
hold
competition
with
the
Gods
.
Properties
,
both
of
them
well
befitting
Kings
.
Of
the
power
,
that
Kings
haue
,
to
doe
good
vnto
their
friends
,
and
to
defend
themselues
from
their
enemies
,
wee
haue
already
signified
vnto
you
,
how
proper
it
is
to
the
greatnesse
of
a
King
,
and
how
like
therein
hee
is
vnto
God
.
But
the
sayd
Philosopher
being
demanded
,
wherein
man
was
likest
vnto
God
,
made
answer
;
Quando
veritatem
sciuerit
:
When
hee
shall
know
the
Truth
.
For
God
is
truth
it selfe
:
Non
decet
Principem
labium
mentiens
:
Lying
lipps
,
becometh
not
a
Prince
.
It
is
the
saying
of
a
King
;
and
of
a
King
,
that
was
a
Salomon
,
who
spake
with
the
tongue
of
the
Holy
Ghost
;
and
it
is
an
avouched
and
ratified
Conclusion
,
that
the
pen
and
the
tongue
of
a
King
,
should
alwayes
tell
the
truth
,
though
it
were
against
himselfe
:
As
likewise
for
to
teach
,
and
instruct
his
subiects
that
they
doe
the
like
;
as
also
all
others
,
that
shall
treate
with
them
.
For
in
vaine
doth
hee
desire
to
heare
truth
,
that
will
not
deale
truly
;
And
perhapps
for
this
cause
,
the
shortest
of
all
other
your
words
in
allmost
all
Languages
,
are
your
Yea
,
and
Nay
.
There
can
be
no
shifting
,
or
doubling
in
them
;
no
going
about
the
bush
.
These
words
will
admit
no
other
construction
but
a
bare
affirmation
,
or
negation
.
In
the
fewest
words
are
the
least
falsehood
;
and
the
least
quarrell
to
be
pick't
against
them
.
Men
cannot
expatiate
their
excuses
,
as
they
may
where
larger
Language
is
vsed
.
And
therefore
the
other
,
as
it
is
the
shortest
,
so
it
is
the
surest
way
.
Wherefore
Kings
ought
all
wayes
,
and
in
all
,
and
with
all
,
to
treate
truth
;
being
that
it
may
be
vttred
with
so
much
ease
and
facility
,
and
to
suffer
himselfe
to
be
plainely
vnderstood
;
Contrary
to
the
Tenent
of
a
sort
of
vp-start
Hereticks
,
which
these
Times
tearme
Politicians
,
who
for
to
make
good
their
Policie
,
and
Tyrannicall
gouernment
,
affirme
;
That
a
King
may
,
for
reason
of
State
,
if
hee
see
it
may
make
for
the
conseruation
thereof
,
Dissemble
,
deceiue
,
breake
his
word
,
and
plight
his
faith
,
without
any
purpose
or
meaning
to
keepe
it
;
fraud
,
dissimulation
,
and
deceit
,
of
what
condition
soeuer
it
be
,
being
contrary
vnto
truth
,
and
contrary
to
the
Law
of
nature
,
which
in
all
that
it
treates
,
requireth
truth
;
and
contrary
to
the
Diuine
Law
,
which
condemneth
him
,
that
speakes
not
the
truth
,
but
goes
about
to
deceiue
.
And
our
Sauiour
Christ
,
calls
King
Herod
Foxe
,
reprouing
his
wily
shifts
,
and
deepe
dissimulations
,
and
more
particularly
,
in
putting
on
a
face
of
sorrow
before
his
Guestes
that
he
feasted
,
when
he
commanded
Iohn
Baptist's
head
to
be
smitten
off
,
it
being
the
onely
thing
that
hee
most
desired
.
And
hee
likewise
condemneth
those
Pharisaicall
Hypocrites
,
who
by
exteriour
showes
,
would
haue
that
to
be
supposed
of
them
,
which
they
neuer
interained
in
their
heart
.
D.
Th.
2.
2.
q.
111.
art.
1.
And
the
Angelicall
Docter
renders
the
reason
of
this
Truth
.
To
dissemble
(
saith
he
)
is
to
lye
in
the
deed
,
or
thing
it selfe
.
For
a
Lye
,
doth
not
cease
to
be
a
Lye
,
nor
to
alter
it's
nature
,
be
it
either
in
workes
,
or
in
words
.
So
that
a
Lye
may
be
found
in
the
behauiour
,
gesture
or
semblance
,
that
one
maketh
,
wherewith
to
deceiue
,
and
to
giue
vs
to
vnderstand
that
,
which
is
not
;
As
also
in
the
manner
of
the
word
spoken
,
or
some
circumstance
to
be
gathered
out
of
it
.
Now
that
which
makes
it
culpable
is
the
doublenesse
in
the
heart
.
Iohn
Baptist
.
And
for
this
cause
,
did
Demetrius
the
Philosopher
wish
king
Ptolomie
,
to
reade
bookes
&
Histories
,
which
treated
of
Precepts
for
Kings
,
and
Captaines
,
for
they
would
tell
him
that
which
none
durst
deliuer
vnto
him
.
Socrates
sayd
;
That
there
was
notany
one
,
that
made
open
protestation
to
speake
the
truth
,
that
attained
(
as
he
did
)
to
the
age
of
70.
yeares
.
And
certaine
it
is
,
that
Kings
cannot
indure
to
heare
those
plaine
and
naked
truths
,
which
the
common
people
,
and
other
their
subiects
are
able
to
tel
them
,
and
proue
vnto
them
;
nor
must
they
that
are
in
place
prestume
to
vtter
them
,
for
feare
of
indangering
their
authoritie
,
and
reputation
;
And
therefore
it
is
fit
,
that
they
should
haue
some
such
persons
about
them
,
which
should
both
heare
,
and
vnderstand
them
,
and
take
their
time
to
informe
them
of
them
.
And
this
is
a
rul'd
,
Case
,
taken
out
of
those
great
Instructions
,
and
wise
Aphorismes
,
which
Mecaenas
gaue
to
Augustus
,
worthy
to
be
taken
notice
of
,
and
to
be
kept
and
obserued
,
as
coming
from
so
great
a
Counsailour
,
and
proposed
to
a
Prince
,
who
was
so
wise
in
this
kinde
.
To
wit
;
That
Kings
,
ought
to
giue
libertie
and
way
,
that
their
subiects
vpon
occasion
might
be
admitted
to
tell
them
the
Truth
,
assuring
them
on
their
part
,
that
they
will
not
bee
offended
with
that
which
they
shall
say
vnto
them
.
For
,
it
is
permitted
vnto
a
Physician
to
prescribe
corrasiues
,
and
to
cut
away
the
dead
flesh
till
it
come
to
the
quicke
;
And
it
may
as
well
be
lawfull
for
a
good
subiect
,
a
faithfull
Minister
and
Counseller
of
state
,
to
speake
freely
vnto
his
King
with
respect
and
reuerence
to
their
royall
dignitie
)
the
truth
of
that
they
thinke
,
and
to
condemne
him
in
his
iudgement
,
or
otherwise
,
when
he
shall
goe
about
to
doe
any
thing
contrary
to
iustice
,
and
reason
.
Nor
ought
this
to
seeme
offensiue
to
any
man
,
nor
to
the
King
himselfe
,
who
(
if
he
haue
a
Christian
feeling
)
will
approue
in
his
minde
&
vnderstanding
the
reasons
that
they
shall
represent
vnto
him
;
so
that
if
he
be
willing
to
heare
the
truths
they
shall
tel
him
,
it
may
turne
much
to
his
profit
.
And
if
he
like
not
well
of
it
there
is
no
harme
done
,
neither
doth
he
receiue
any
preiudice
by
it
.
And
if
he
shall
thinke
it
fit
for
the
furthering
of
his
ends
to
follow
the
Counsaile
of
any
,
let
him
commend
,
&
honour
that
person
.
For
by
that
plot
,
which
he
shall
haue
deuised
,
&
inuented
,
he
shall
gaine
honour
and
greatnesse
by
it
.
And
it
is
meete
&
conuenient
,
that
he
should
incourage
both
him
,
and
others
with
thankes
,
and
rewards
.
Because
this
is
the
sunne
,
which
giues
life
,
and
the
heate
,
which
warmes
good
wits
,
and
makes
them
actiue
,
&
nimble
.
And
in
case
he
shall
not
admit
of
his
aduise
,
let
him
not
disgrace
him
,
nor
finde
fault
with
him
for
his
good
will
,
and
the
desire
that
he
hath
to
do
him
seruice
.
But
like
a
great
Prince
(
wherein
he
shall
shew
his
goodnesse
)
let
his
eye
rather
looke
on
the
good
desire
and
affection
wherewith
he
doth
it
,
then
on
the
effect
thereof
;
As
likewise
,
because
others
may
not
be
disheartned
,
for
there
is
not
any
the
poorest
plante
,
that
hath
not
some
vertue
in
it
;
nor
any
brayne
so
barrene
,
whence
at
one
time
or
other
some
fruite
may
not
be
gathered
for
the
publicke
good
.
I
conclude
then
this
first
point
of
that
plaine
and
sincere
truth
,
which
Kings
are
to
treate
,
and
wherewith
they
are
to
be
treated
,
in
signifying
vnto
them
,
that
their
own
and
the
Kingdomes
safety
relyes
on
searching
out
the
truth
,
and
in
hauing
those
about
them
which
will
freely
speake
it
(
a
thing
so
necessarie
for
to
gouerne
vprightly
)
and
to
reward
him
(
though
it
cost
him
well
)
that
shall
tell
him
.
For
Kings
shall
meete
with
few
,
that
will
tell
it
them
(
as
they
say
)
for
a
song
.
For
,
considering
the
danger
whereinto
they
put
themselues
by
speaking
the
truth
,
it
costes
them
much
.
And
it
is
an
old
and
ancient
kinde
of
cosenage
and
deceit
,
which
Kings
and
Princes
suffer
in
not
hearing
truthes
,
contenting
themselues
with
applause
and
adulation
of
that
only
which
pleaseth
their
humour
,
though
it
be
in
things
of
much
importance
,
and
such
as
neerely
concerne
them
.
§.
II.
That
Kings
ought
to
keepe
their
faith
,
and
word
.
THis
word
Faith
,
in
our
Common
Language
,
signifies
Credit
;
And
sometimes
Faith
,
is
taken
for
that
beliefe
,
which
wee
giue
vnto
that
,
which
others
tell
vs
.
And
other
whiles
,
for
that
,
which
others
giue
vnto
that
,
which
we
tell
them
.
And
to
say
,
that
a
man
is
such
a
one
,
is
Hombre
de
fee
,
a
man
of
faith
,
is
all
one
,
as
if
we
should
say
,
that
he
is
a
man
of
Credit
,
and
that
wee
giue
faith
and
credit
to
that
he
saith
Marcus
Tullius
,
who
knew
better
then
all
the
Latinists
besides
,
the
proper
signification
and
elegancie
of
the
Latin
words
,
saith
:
That
fides
,
is
so
called
,
quasi
fiat
,
quod
dictum
est
,
That
faith
,
hath
it's
denomination
,
from
not
fayling
in
our
word
.
And
hence
it
is
,
that
men
hauing
shewen
themselues
honest
in
doing
that
which
they
had
past
their
word
they
would
doe
,
we
grew
in
the
end
,
to
giue
faith
and
credit
vnto
them
.
And
this
humane
faith
,
being
taken
in
this
sence
,
is
so
necessary
,
that
people
were
not
able
to
liue
,
nor
conuerse
together
,
or
hold
any
commerce
or
traffick
,
if
they
should
not
giue
Faith
and
credit
one
to
another
.
For
the
conseruation
whereof
,
it
is
very
fitting
,
that
euery
one
should
make
good
his
word
,
by
his
workes
,
and
to
see
that
faithfully
performed
and
indeede
,
for
which
hee
hath
part
his
honest
word
and
promise
.
And
by
how
much
the
more
noble
a
man
is
,
so
much
the
more
obligation
hee
hath
,
to
keepe
this
his
faith
and
word
.
And
if
not
,
see
the
offence
which
is
taken
at
it
,
when
men
are
taxed
with
this
faulte
,
who
are
satisfied
with
no
lesse
,
then
with
taking
away
that
mans
life
,
that
goes
about
to
take
away
another
mans
faith
and
credit
,
by
telling
him
,
hee
lyes
.
And
it
is
a
thing
much
to
be
laughed
at
,
(
or
to
say
better
much
to
be
lamented
)
to
see
the
great
folly
and
rash
proceeding
which
passeth
in
this
kinde
,
and
concerning
this
matter
for
they
acknowledging
in
these
their
Lawes
,
and
Duels
,
what
a
great
obligation
they
haue
to
maintaine
this
their
faith
,
reputation
,
and
credit
,
by
alwayes
saying
,
and
treating
truth
,
vpon
the
very
least
aspersion
,
shadowe
,
or
note
of
falshood
,
they
risent
it
so
much
,
that
they
sticke
not
to
fall
into
a
worse
sinne
such
as
is
a
very
Lye
it selfe
,
a
loude
lye
,
by
lying
so
easily
,
and
ordinarily
,
as
some
doe
.
I
aske
the
question
;
which
is
worse
,
to
bee
lame
,
or
crooked
,
or
to
say
such
a
one
is
so
,
when
as
there
is
no
such
thing
?
Certainly
,
it
is
much
worse
to
be
so
,
then
to
be
sayd
,
to
be
so
.
And
to
him
,
that
is
not
so
,
me
thinkes
he
should
make
but
little
reckoning
of
what
they
say
in
that
kinde
;
and
should
rather
indeauour
to
flye
from
any
default
in
himselfe
,
then
from
the
bare
opinion
and
shadowe
thereof
.
Now
a
lye
,
being
a
greater
ill
,
and
a
farre
fouler
default
then
all
these
,
men
fall
so
easily
thereinto
,
and
make
so
little
scruple
of
Lying
,
and
more
Lying
,
vying
Lye
vpon
lye
;
yea
euen
those
,
that
will
lay
downe
their
life
,
rather
then
indure
that
men
should
tell
them
they
Lye
,
though
themselues
know
they
lye
,
and
that
they
lye
not
,
who
tell
them
they
lye
,
being
onely
offended
with
them
,
that
they
will
not
take
a
Lye
,
for
a
truth
;
or
at
least
let
them
goe
away
with
it
,
without
the
least
reproofe
or
contradiction
,
which
ingenious
natures
can
hardly
indure
,
especially
when
they
know
that
they
are
in
the
right
,
and
the
other
in
the
wrong
.
Certainely
,
of
all
other
Vices
,
Lying
,
is
the
most
vnworthy
noble
and
gentle
blood
.
And
it
is
such
a
Labrinth
,
that
the
more
a
man
seekes
to
get
out
of
it
,
the
more
he
findes
himselfe
out
of
the
way
.
So
that
a
man
striuing
to
get
out
of
one
lye
,
falls
into
another
,
and
from
that
to
a
third
,
and
all
of
them
worse
then
the
former
.
Heere
I
will
aduertise
by
the
way
,
that
it
is
a
common
and
vsuall
Language
with
your
Courtiers
,
which
may
seeme
to
carrye
a
shew
of
truth
,
but
indeede
is
full
of
lyes
and
falsehood
.
And
this
it
is
:
When
they
will
cumply
in
words
,
with
them
who
recommend
themselues
or
their
suites
vnto
them
,
they
say
;
Sir
vse
you
your
best
diligences
,
for
I
will
doe
my
part
,
and
God
knowes
,
that
I
haue
,
and
doe
that
,
which
belongs
to
mee
;
And
true
it
is
;
for
God
knowes
,
that
his
part
,
is
to
lye
,
and
onely
to
compliment
with
this
poore
pretender
,
and
to
doe
nothing
at
all
in
that
,
which
he
pretendeth
.
I
apply
my selfe
,
to
that
olde
and
ancient
language
of
the
Noblemen
of
Castile
,
ingrauen
on
the
sword
,
of
Cid
Rui
DiaZ
.
Si
,
fi
,
no
,
no
,
yea
yea
nay
,
nay
,
which
is
a
Lesson
,
that
is
taught
vs
by
our
Sauiour
Christ
in
his
holy
Gospell
.
This
is
that
,
which
befitteth
all
men
,
but
more
especially
Kings
;
for
,
to
indeare
this
or
that
mans
truth
,
we
vsually
say
,
Que
tiene
palabra
de
Rey
:
That
a
King
cannot
keepe
his
word
,
better
then
hee
doth
,
or
is
more
precise
of
his
promise
.
And
therefore
I
hold
for
certaine
,
that
that
which
Plato
yeelds
vnto
Kings
and
Magistrates
concerning
this
point
,
if
it
bee
well
vnderstood
,
is
not
to
lye
,
but
to
vse
stratagemes
and
politicke
deuises
,
for
to
defeate
and
deceiue
the
enemies
spyes
,
and
Intelligencers
.
And
I
very
well
remember
that
my selfe
communicating
this
conceit
,
vpon
occasion
,
with
one
of
the
learnedst
men
,
and
greatest
Platonists
,
that
this
Age
afforded
,
he
approued
of
it
,
and
did
much
commend
it
;
for
,
as
concerning
that
truth
and
faith
,
whereof
we
now
treate
,
Plato
himselfe
,
and
all
other
the
good
Philosophers
,
teach
the
rigour
and
strictnesse
,
wherewith
men
ought
to
keepe
their
word
.
In
the
booke
of
Iosua
,
is
recounted
the
craft
,
wherwith
the
Ghibeonites
,
mooued
the
Princes
of
Israel
to
plight
them
their
faith
,
that
they
would
doe
them
no
harme
.
And
though
afterwards
this
their
cunning
dealing
was
discouered
and
brought
to
light
,
and
that
all
the
people
were
willing
,
that
this
promise
should
not
be
kept
;
yet
the
Princes
of
the
people
made
answer
thereunto
,
that
they
could
not
but
cumply
with
their
word
,
especially
hauing
confirmed
it
with
an
oath
.
Iurauimus
eis
in
nomine
Domini
Dei
Israel
,
Don
Sancho
,
whom
they
slew
by
treason
,
confessed
;
that
that
death
,
lighted
worthily
vpon
him
,
because
hee
had
broaken
his
word
,
giuen
to
his
father
King
Don
Fernando
,
to
passe
the
partition
made
with
his
brethren
;
And
the
constancie
of
Dauid
is
knowen
to
all
,
in
keeping
that
his
word
,
which
all
the
while
he
liued
hee
gaue
to
Shimei
,
that
hee
would
not
put
him
to
death
,
according
to
the
desert
of
his
irreuerent
language
,
and
disrespect
to
his
person
.
And
both
diuine
,
and
humane
Letters
are
full
of
the
seuere
chasticements
,
which
God
hath
inflicted
vpon
those
,
who
haue
not
beene
faithfull
in
the
keeping
of
their
faith
and
word
.
For
,
being
that
he
himselfe
is
most
faithfull
,
and
doth
boast
himselfe
to
bee
so
,
he
will
likewise
that
men
should
be
so
one
towards
another
.
S.
Isidore
,
with
a
great
number
of
words
,
affirmeth
;
fidelitas
est
fundamentum
Iustitiae
;
Faithfullnesse
is
the
foundation
of
Iustice
,
and
all
Contractation
;
And
that
this
being
taken
away
,
all
commerce
amongst
men
,
must
expire
with
it
,
without
the
which
the
world
cannot
be
conserued
.
For
they
,
not
resting
assured
,
that
that
which
is
promised
,
shall
be
performed
,
they
will
not
trust
one
another
.
Marcus
Tullius
,
sayth
very
well
,
that
this
humane
faith
is
so
necessary
amongst
men
,
that
,
euen
Thieues
and
Pyrates
could
not
liue
,
if
they
were
not
true
amongst
themselues
,
and
kept
their
word
one
with
another
.
And
though
all
,
euen
the
meanest
,
ought
to
keepe
their
word
,
yet
much
more
carefully
ought
Kings
;
and
Princes
;
for
there
is
nothing
more
vnworthy
them
,
then
to
fayle
in
their
faith
,
and
word
,
which
aboue
all
earthly
things
they
ought
to
keepe
,
and
cumply
with
all
,
because
they
are
as
Gods
vpon
earth
,
and
the
Head
of
their
people
.
Wherefore
,
their
single
word
ought
to
be
as
an
Oracle
,
and
to
be
more
firme
,
sure
,
and
of
greater
credit
,
then
any
bond
or
obligation
whatsoeuer
that
is
sealed
and
signed
with
an
oath
.
Let
the
Politicians
say
what
they
please
,
and
that
it
is
good
and
sound
aduise
,
that
a
Prince
,
for
to
conserue
his
State
,
may
do
an
act
contrary
to
Faith
&
Religion
,
and
neither
keepe
his
word
,
nor
oath
;
yet
must
I
be
bold
to
tell
them
,
that
this
is
wicked
,
vngodly
,
and
beastly
Counsaile
,
and
contrary
to
the
whole
Schoole
of
learned
Doctors
,
and
holy
fathers
;
who
affirme
:
that
a
Prince
is
bound
to
keepe
his
word
,
though
hee
take
not
an
oath
for
the
performance
thereof
,
but
much
more
if
he
shall
sweare
,
and
binde
it
by
an
oath
.
And
if
they
will
not
yeeld
to
this
,
let
these
Politicians
plucke
off
their
maske
,
and
let
those
that
be
their
sectuaries
,
speake
plaine
language
,
and
tell
mee
what
they
thinke
of
those
Princes
,
(
as
of
Sigismund
,
and
others
)
who
made
no
reckoning
of
that
they
promise
and
sweare
,
when
as
by
the
breach
thereof
,
they
haue
beene
vtterly
ouerthrowne
,
when
they
most
assured
themselues
of
Victorie
.
I
doubt
not
but
they
will
hold
it
for
a
foolish
reason
of
State
.
For
by
this
falsifying
,
Princes
shall
presently
loose
all
their
cerdit
and
reputation
,
and
all
their
cunning
shall
not
profit
them
,
for
they
will
neuer
afterwards
be
beleeued
.
As
it
is
in
one
of
the
lawes
of
the
Partida
.
No
le
creerian
los
homes
,
que
le
oyessen
maguer
que
dixessen
verdad
.
Men
will
not
beleeue
,
what
they
heare
from
them
,
though
they
speake
truth
.
Titus
Liuius
,
holdes
it
a
barbarous
Act
,
That
Princes
should
tye
their
faithfullnesse
to
Fortune
,
to
runne
along
with
the
times
,
and
to
shift
sayles
with
euery
winde
.
For
by
this
meanes
the
word
of
a
Prince
will
come
to
be
like
vnto
the
Lesbian
rule
,
But
let
vs
conclude
this
second
point
,
with
this
;
That
realitie
,
and
sinceritie
both
in
words
and
deedes
,
is
very
necessary
for
all
sortes
of
persons
,
but
more
particularly
,
for
Kings
and
Princes
,
who
should
rather
see
Heauen
and
earth
to
fayle
,
then
that
they
should
faile
in
their
promises
.
Let
them
first
well
weigh
and
consider
with
themselues
,
what
they
either
say
,
or
promise
,
that
it
be
agreeable
to
the
Law
of
God
,
and
to
the
precepts
of
the
Church
,
but
afterwards
,
let
them
infallibly
obserue
and
keepe
the
same
.
For
in
this
,
consisteth
the
conseruation
,
and
augmentation
of
great
States
;
And
is
that
true
reason
of
State
,
which
makes
Kings
more
powerfull
,
more
rich
,
more
esteemed
,
and
more
obeyed
.
For
hee
that
keepes
his
faith
,
and
his
word
,
holdes
the
hearts
of
men
in
his
hand
,
is
Master
of
all
their
wealth
,
and
all
because
they
rest
assured
,
that
they
may
confidently
relye
vpon
his
faith
and
word
.
Wheras
,
by
the
contrary
,
hath
insued
the
destruction
of
Common-wealths
,
the
distrustfullnesse
of
their
subiects
,
the
scorne
and
contempt
of
their
enemies
,
and
the
iealousie
of
their
friends
and
confederates
,
who
all
hang
and
depend
vpon
the
truth
of
his
words
,
and
the
performance
of
his
Contracts
.
And
this
being
once
lost
,
with
it
hee
looseth
his
credit
,
and
after
that
all
goes
to
wracke
with
it
.
For
Malignitas
(
saith
the
Wise
man
)
euertet
sedes
potentium
:
Malignitie
or
ill-mindednesse
,
§.
III.
Of
that
secrecie
which
Kings
,
and
their
Ministers
ought
to
keepe
.
IT
is
likewise
the
Tongues
Office
,
to
holde
it's
peace
.
And
as
it
is
not
of
the
least
difficultie
,
so
in
nothing
more
doth
mans
wisedome
and
prudence
shew
it selfe
.
Plato
,
will
not
haue
him
held
to
be
a
wise
man
,
Diogenes
Laertius
;
that
there
is
no
greater
token
of
a
Foole
,
then
to
be
loose-tongued
,
and
lauish
of
talke
;
Neminem
stultum
tacere
posse
:
It
is
impossible
for
a
foole
,
to
hold
his
peace
.
The
Ancient
,
esteem'd
him
a
God
vpon
earth
,
that
was
a
friend
to
silence
,
representing
him
in
a
creature
of
that
Region
,
which
hath
no
tongue
.
Implying
thereby
,
that
that
man
is
the
liuely
image
and
true
picture
of
God
,
whose
discretion
teacheth
him
,
how
,
when
,
and
where
,
to
holde
his
peace
:
Alluding
happily
vnto
that
of
Dauid
,
who
finding
eyes
,
eares
,
and
hands
in
God
,
Semel
locutus
est
Deus
:
God
hath
spoaken
once
.
And
the
Spouse
speaketh
much
of
all
the
parts
of
her
beloued
,
but
of
his
Tongue
,
as
if
hee
had
no
such
thing
.
And
he
,
that
shall
not
speake
a
word
out
of
season
,
nor
say
any
more
then
what
is
fitting
,
it
may
bee
sayd
of
that
man
,
that
hee
hath
no
Tongue
.
And
therefore
did
that
holy
King
Dauid
so
often
beg
of
God
,
that
hee
would
open
his
mouth
with
his
owne
hand
,
and
so
order
his
Tongue
that
he
might
not
speake
,
but
when
he
would
haue
him
,
and
that
he
would
teach
him
what
,
and
how
to
speake
.
Illius
labia
aperit
(
saith
S.
Austen
)
qui
non
solum
,
quod
loquitur
,
sed
etiam
quandò
,
&
vbi
,
&
cui
loquatur
,
attendit
:
God
opens
that
mans
lips
,
who
attendeth
not
onely
what
he
speaketh
,
but
also
when
,
where
,
and
to
whom
he
speaketh
.
Merito
igitur
sapiens
est
(
addeth
the
same
holy
father
)
qui
accipit
a
Domino
,
quo
tempore
loquendum
sit
:
Deseruedly
therefore
is
he
to
be
held
a
wise
man
,
which
receiueth
instruction
from
the
Lord
,
when
he
ought
to
speake
.
And
the
Scripture
saith
;
Vir
sapiens
tacebit
vsque
ad
tempus
:
A
wise
man
will
holde
his
peace
till
hee
see
his
time
.
Nay
Christ
himselfe
,
that
King
of
Kings
saith
of
himselfe
by
the
Prophet
Esay
;
Dedit
mihi
Dominus
linguam
eruditam
:
The
Lord
God
,
hath
giuen
me
a
learned
tongue
;
Or
,
as
the
Hebrew
renders
it
,
Eruditiorum
;
The
tongue
of
the
learned
;
Not
an
ordinary
tongue
,
but
such
a
Tongue
,
wherin
was
to
be
found
the
wisedome
,
and
prudence
of
all
the
wise
men
of
the
world
,
and
from
whence
all
might
learne
.
Vt
sciam
sustentare
eum
,
qui
lapsus
est
verbo
:
That
I
may
know
how
to
vphold
him
,
that
hath
slipt
in
his
word
;
Or
(
as
the
70.
translate
it
)
Vt
sciam
quando
oporteat
loqui
verbum
:
That
I
should
know
how
to
speake
a
word
in
season
to
him
that
is
weary
.
So
that
a
wise
,
discreete
,
and
prudent
Tongue
,
and
such
a
one
as
is
giuen
by
God
,
is
that
,
which
knowes
when
to
speake
,
and
when
to
hold
it's
peace
.
Teaching
Kings
,
who
are
in
a
manner
Gods
,
at
least
Gods
Liuetenants
,
should
in
this
particular
imitate
him
.
That
they
should
haue
a
wise
Tongue
,
to
know
when
to
open
the
doore
of
the
lips
,
and
when
to
shut
them
,
what
to
vtter
,
and
what
to
conceale
.
For
,
this
is
the
Learning
and
wisedome
of
the
Tongue
,
either
to
speake
,
or
be
silent
,
as
shall
fute
best
with
time
,
and
occasion
.
Tempus
tacendi
,
&
tempus
loquendi
:
It
is
Salomons
;
This
is
so
farre
forth
,
as
concerneth
Kings
,
Caelius
Rodiginus
,
who
tells
them
more
at
large
,
how
considerate
they
ought
to
be
in
this
particular
.
For
many
Cities
and
Kingdomes
haue
beene
lost
and
ouerthrowen
for
want
of
secrecie
.
But
let
vs
now
begin
to
speake
of
Ministers
,
and
Secretaries
of
State
,
in
whom
vsually
lyes
the
greater
fault
.
And
to
whom
,
by
their
Office
,
secrecie
more
properly
belongs
.
The
name
it selfe
expresing
as
much
.
For
,
out
of
that
obligation
which
they
haue
to
be
secret
,
they
are
called
Secretaries
,
and
are
the
Archiues
and
Cabinets
of
the
secrets
of
the
King
,
and
the
kingdom
.
Though
this
name
through
the
soothing
and
flattery
of
your
suitors
,
Sacramentum
Regis
bonum
est
(
sayd
the
Angel
Raphael
to
Toby
)
opera
autem
Dei
reuelare
,
honorificum
est
:
It
is
good
to
keepe
close
the
secret
of
a
King
,
but
it
is
honourable
to
reueale
the
worke
of
God
.
Which
is
as
much
to
say
,
as
that
the
determinations
of
a
King
should
be
kept
secret
,
but
that
the
effects
and
execution
of
them
should
be
published
and
made
manifest
,
when
it
is
fitting
for
the
seruice
of
God
,
and
the
Kingdome
.
For
a
Kings
secret
,
is
his
heart
,
and
till
that
God
shall
moue
him
to
expresse
it
by
some
outward
worke
,
there
is
no
reason
that
any
one
else
should
discouer
it
.
To
reueale
a
secret
,
is
by
the
Lawes
of
God
,
and
Nature
,
and
by
all
men
generally
condemned
,
and
all
Lawes
,
and
Nations
,
doe
seuerely
punish
the
same
,
for
the
great
hurt
,
and
many
inconueniences
,
that
may
follow
thereupon
.
The
Lawes
,
they
are
defrauded
,
the
resolutions
of
Kings
,
they
are
hindred
;
their
enemies
,
they
are
aduertised
;
their
friends
they
are
offended
;
mens
mindes
,
they
are
perturbed
;
kingdomes
,
they
are
altered
;
peace
;
that
is
lost
;
the
delinquents
,
they
are
not
punished
;
And
lastly
all
publicke
and
priuate
businesses
are
ouerthrowen
.
And
there
is
not
any
thing
,
that
goes
crosse
,
or
amisse
in
a
State
,
or
that
miscarryes
or
is
lost
,
but
by
the
reuealing
of
the
secrets
of
Kings
,
and
of
their
Counsells
.
As
that
great
Chancellour
Gerson
told
the
King
of
France
,
touching
the
ill
successe
of
some
things
in
his
time
,
for
that
some
of
his
Ministers
did
publish
that
which
was
treated
and
determined
at
the
Counsell-Table
.
And
the
like
befell
Enrique
,
King
of
Portugall
;
Who
,
because
hee
was
deafe
,
they
were
faigne
to
speake
so
loud
vnto
him
,
Valerius
Maximus
much
commendeth
the
secrecie
of
the
Romane
Senate
,
and
says
,
that
for
this
cause
,
that
Consistorie
was
held
in
high
esteeme
,
and
that
it
was
a
great
occasion
of
inlarging
their
Empire
.
And
they
,
and
the
Persians
,
did
keepe
with
that
faith
the
secrets
of
their
Kings
,
that
there
was
no
feare
of
plumping
them
,
or
being
able
to
draw
any
thing
from
them
,
no
not
so
much
as
the
least
word
,
whereby
to
discouer
the
businesse
.
Vse
,
together
with
the
feare
of
punishment
,
and
hazard
of
their
liues
,
had
so
settled
and
confirmed
this
silence
in
them
.
For
,
they
did
punish
no
offence
with
greater
rigour
,
then
that
of
vnfaithfullnesse
,
in
matters
of
secrecie
;
and
with
a
great
deale
of
reason
,
because
it
is
in
so
neere
a
degree
vnto
Treason
;
and
I
thinke
,
I
should
not
say
amisse
,
if
I
stiled
it
in
the
highest
.
Quibus
modis
feudum
amittit
.
)
that
hee
shall
loose
the
see
,
which
hee
holdes
of
his
Lord
.
Plutarke
reporteth
of
Philipides
,
that
he
being
in
great
grace
and
fauour
with
Lysimachus
,
King
of
Lacademonia
,
begged
no
other
boone
of
him
but
this
;
That
he
would
not
recommend
any
secret
vnto
him
;
As
one
that
knew
very
well
that
saying
of
one
of
the
wise
men
of
Greece
:
That
there
was
not
any
thing
of
more
difficultie
,
then
to
be
silent
in
matters
of
secrecie
.
As
also
,
for
that
it
being
communicated
to
others
,
though
it
come
to
be
discouered
by
anothers
fault
,
and
none
of
his
,
yet
the
imputation
is
laid
as
well
vpon
him
,
that
was
silent
,
as
on
him
that
reuealed
;
and
so
must
suffer
for
another
mans
errour
.
And
in
case
any
man
shall
incurre
any
iust
suspition
thereof
,
let
the
King
withdraw
his
fauour
from
him
,
dismisse
him
the
Court
,
and
put
another
in
his
place
,
that
shall
be
more
secret
;
for
that
which
they
most
pretend
,
is
their
fidelitie
in
this
point
.
And
howbeit
,
they
haue
neuer
so
many
other
vertues
,
and
good
abilities
,
yet
wanting
this
,
they
want
all
;
and
are
of
no
vse
,
no
more
then
were
those
vessells
in
Gods
House
,
which
had
no
Couers
to
their
mouthes
.
For
such
open
vessells
are
they
,
that
cannot
keepe
close
a
secret
,
and
altogether
vnworthy
the
seruice
of
kings
.
The
substance
and
vertue
of
your
flowres
goes
out
in
vapours
and
exhalations
of
the
Lymbecke
;
And
heate
passeth
out
through
the
mouth
of
the
fornace
:
and
a
secret
from
betweene
the
lipps
of
a
Foole
;
it
being
a
kinde
of
disease
amongst
those
that
know
least
,
to
talke
most
,
and
to
vent
through
their
mouth
,
whatsoeuer
they
haue
in
their
heart
.
In
ore
fatuorum
,
&
in
corde
sapientium
,
os
illorum
:
The
heart
of
fooles
is
in
their
mouth
,
but
the
mouth
of
the
wise
is
in
their
hearts
.
Cogitauerunt
,
It
is
worthy
our
weighing
,
how
much
importeth
the
warinesse
in
our
words
,
for
Gods
honour
,
and
the
Kings
credit
and
authoritie
,
which
is
much
abused
and
lessened
by
futile
,
and
flippant
tongues
,
to
the
great
hurt
of
a
kingdome
,
and
the
good
gouernment
of
the
Common-wealth
.
And
let
Kings
correct
this
so
great
a
disorder
in
the
disclosing
of
secrets
,
either
out
of
their
respect
to
such
and
such
persons
,
or
for
their
particular
Interests
,
or
out
of
the
weakenesse
of
a
slippery
tongue
.
Let
Priuie-Counsellours
(
I
say
)
and
Secretaries
of
State
,
bridle
their
tongues
;
If
not
,
let
Kings
,
if
they
can
,
restraine
them
.
And
if
they
cannot
do
it
of
themselues
,
let
them
petition
God
,
as
Dauid
did
;
In
camo
et
fraeno
maxillas
eorum
constringe
:
Nullus
hominum
domare
potest
:
The
tongue
can
no
man
tame
;
it
is
an
vnruly
euill
.
I
say
moreouer
that
the
harmes
which
the
Tongue
doth
,
are
so
many
,
and
in
such
a
diuerse
manner
,
that
the
euill
consisteth
not
onely
in
speaking
,
but
many
times
likewise
in
being
silent
,
and
saying
nothing
;
by
forbearing
to
speake
the
truth
in
that
which
is
fitting
,
and
when
it
ought
to
speake
,
(
as
already
hath
beene
sayd
)
and
in
not
reprouing
and
amending
his
neighbour
,
being
obliged
,
thereunto
,
by
the
Law
Naturall
,
Diuine
and
Positiue
;
And
in
not
reprehending
Murmurers
,
and
Backbiters
;
for
then
,
for
a
man
to
hold
his
peace
,
and
not
to
checke
them
for
it
,
is
to
consent
and
concurre
with
them
,
and
to
approue
that
which
they
say
.
And
S.
Bernard
tells
vs
,
that
he
cannot
determine
which
of
the
two
is
worser
;
Detrahere
,
§.
IIII.
Of
Flatterers
,
and
their
Flatteries
.
AMongst
those
infinite
hurtes
,
and
mischiefes
which
an
euill
tongue
causeth
,
one
amongst
the
rest
,
and
not
the
least
,
is
that
of
Adulation
and
flattery
.
Which
is
so
much
the
greater
,
by
how
much
the
more
dissembled
and
feigned
it
is
.
The
sacred
Scripture
tearmes
it
absolutely
a
sinne
,
and
says
,
that
a
flatterer
,
is
absolutely
a
sinner
.
So
some
doe
paraphrase
vpon
that
Verse
;
Oleum
autem
peccatoris
:
The
oyle
,
or
balme
of
a
sinner
.
For
in
it
is
included
all
sortes
of
sinne
whatsoeuer
,
and
aboue
all
a
great
neglect
and
contempt
of
God
:
for
although
this
be
to
be
seene
in
all
kinde
of
sinnes
,
yet
doth
it
more
particularly
expresse
it selfe
in
those
,
which
draw
not
with
them
any
delight
,
which
they
doe
as
it
were
vnprofitably
,
and
sine
pretio
;
for
it
brings
them
no
profit
at
all
,
vnlesse
(
when
most
)
a
little
Vanitie
,
which
they
more
esteeme
,
then
God
.
These
,
that
they
may
gaine
the
kings
elbowe
,
or
that
they
may
not
bee
put
from
it
,
speake
alwayes
vnto
him
in
fauour
of
that
,
which
hee
desireth
;
and
all
their
Artifice
and
cunning
is
,
to
conceale
the
Truth
,
and
that
the
doore
may
be
shut
against
him
,
that
may
tell
it
him
,
or
those
that
know
not
(
like
themselues
)
how
to
please
the
Kings
palate
.
And
being
confident
,
that
they
will
giue
eare
to
euery
word
which
they
speake
,
they
lay
falsehoods
and
lyes
athwart
their
way
,
fathering
such
Actions
of
Prowesse
and
valour
vpon
Kings
,
that
they
haue
much
adoe
to
for-beare
laughing
,
that
heare
their
folly
.
For
there
are
some
prayses
,
that
are
dis-prayses
,
and
redound
much
to
the
disgrace
and
dishonour
of
Princes
.
For
by
those
vntruths
,
wherewith
they
sooth
and
flatter
them
,
they
breed
suspition
of
that
good
which
is
in
them
.
And
because
they
make
pleasing
the
marke
whereat
they
shoote
,
they
neuer
looke
,
whether
it
be
a
lye
,
or
a
truth
,
which
they
deliuer
,
nor
haue
an
eye
more
vnto
good
,
then
ill
;
iuste
or
vniust
,
against
God
,
or
his
neighbour
,
all
is
one
:
Cannonizing
their
King
for
a
Saint
,
though
they
know
the
contrary
.
These
(
saith
Nazianzene
)
are
like
to
your
Sorcerers
of
Egypt
,
which
were
about
Pharaohs
person
,
who
with
feigned
Prodigies
,
did
pretend
to
ease
his
heart
of
that
griefe
which
those
plagues
did
cause
in
him
.
Ambitious
and
proud
men
are
these
,
which
thus
resist
the
truth
,
and
that
they
may
not
fall
from
their
bias
,
oppose
themselues
to
those
that
speake
the
truth
,
and
minde
nothing
else
,
but
to
cast
a
fayre
colour
on
those
things
,
whereunto
they
see
their
Prince
stands
affected
.
They
come
of
the
race
of
your
Cameleons
,
which
liue
by
the
ayre
,
and
cloath
themselues
with
the
colour
of
that
whereunto
they
approach
neerest
.
If
they
see
the
King
troubled
,
they
are
troubled
;
if
merry
,
they
are
merry
;
if
sad
,
they
are
sad
;
Hauing
their
teares
as
neere
at
hand
,
as
their
smiles
,
for
to
deceiue
him
;
And
the
better
to
content
him
,
they
change
themselues
into
a
thousand
colours
:
in
all
they
imitate
him
:
in
all
doe
they
labour
to
represent
him
to
the
true
life
.
There
is
not
that
glasse
,
which
so
liuely
represents
the
face
,
the
semblance
,
and
actions
of
those
that
looke
therein
,
as
the
flatterer
(
who
is
that
shadow
which
alwayes
followes
the
body
of
him
hee
flattereth
)
doth
his
Kings
countenance
,
his
motions
,
his
postures
,
his
gestures
,
his
saying
,
and
his
doings
.
For
,
as
they
see
him
either
say
,
or
doe
,
so
doe
they
.
Being
like
vnto
the
Echo
,
which
answereth
to
the
last
syllable
of
euery
word
that
is
voyced
in
the
Ayre
.
These
are
the
Kings
Echos
,
which
answer
him
in
all
,
not
onely
in
that
which
the
voyce
soundeth
;
but
in
that
which
they
imagine
to
be
to
his
liking
:
Being
herein
very
like
vnto
those
lying
Hypocrites
which
thinke
one
thing
,
and
make
shew
of
another
.
But
they
are
presently
discouered
,
and
this
their
second
intention
soone
vnderstood
,
which
is
,
To
lye
,
and
flatter
,
to
make
themselues
gratious
,
and
to
bring
their
businesses
the
better
about
,
though
it
be
to
the
hurt
of
others
.
With
one
single
truth
,
they
will
dawbe
ouer
a
thousand
lyes
;
As
perfumers
doe
a
great
deale
of
Leather
,
with
a
little
Ciuit.
And
thus
soothing
and
suppling
the
eares
of
Princes
with
a
subtill
softenesse
,
and
deceitfull
sweetnesse
,
thy
powre
lyes
into
them
,
and
working
them
with
a
gentle
hand
,
they
passe
for
truths
,
Whilst
these
false
perswaders
falsifie
the
Truth
,
and
are
worse
members
in
a
Common-wealth
then
those
that
falsifie
the
Kings
Coine
;
and
sinne
more
grieuously
then
those
that
beare
false
witnesse
.
For
these
,
by
their
testification
,
deceiue
onely
the
Iudge
,
that
is
to
sentence
the
cause
;
but
these
with
their
faire
and
false
flatteries
,
not
only
cozen
and
deceiue
Kings
,
but
corrupt
and
infect
them
,
&
make
them
to
perseuere
in
their
errours
.
Per
dulces
sermones
,
&
benedictiones
,
omnes
Ministros
habet
impios
:
If
a
Ruler
hearken
to
Lyes
,
all
his
seruants
are
wicked
.
For
euery
man
will
frame
his
Tongue
,
according
to
his
eare
and
feede
him
with
that
fruit
,
which
they
know
best
pleaseth
his
palate
.
It
being
a
dangerous
disease
in
Kings
,
not
to
indure
the
truth
;
and
as
mortall
in
the
subiects
,
that
they
know
not
well
,
how
to
acquaint
them
therewith
.
The
one
,
because
they
minde
no
other
thing
;
The
other
because
they
dare
not
speake
their
minde
.
Many
seekeing
to
please
them
,
most
to
flatter
them
,
and
some
not
to
contradict
them
,
being
loath
to
distast
them
,
of
whose
helpe
&
fauour
they
may
stand
in
neede
,
hauing
so
much
the
kings
eare
,
and
such
great
power
in
Court
.
They
know
that
the
bread
of
Lyes
is
sauory
,
and
that
flatterers
are
too
well
heard
,
that
they
buzze
into
Kings
eares
a
thousand
fictions
and
falsehoods
,
which
they
themselues
inuent
,
and
by
their
smooth
carriage
of
them
,
perswade
them
to
be
truths
.
And
for
that
Kings
(
vsually
)
treate
with
few
,
they
cannot
be
informed
of
the
truth
,
and
so
are
forced
to
beleeue
those
,
who
of
purpose
seeke
to
deceiue
them
.
And
therfore
the
wise
men
of
Athens
did
set
such
a
watch
about
their
Kings
,
that
flatterers
should
not
bee
suffred
to
speake
with
them
.
For
these
their
smooth
words
,
their
adulations
,
and
flatteries
when
they
are
once
receiued
by
the
eare
,
do
not
slightly
passe
away
,
entring
in
at
one
eare
,
and
going
out
at
another
,
but
they
cleaue
vnto
the
Soule
,
and
make
their
way
euen
to
the
innermost
part
of
the
heart
,
and
there
make
their
seate
,
and
abode
.
Verba
susurronis
,
quasi
simplicia
,
Don
Alonso
(
surnamed
the
Wise
)
in
a
Law
of
the
Partida
,
sayth
.
Que
si
alguno
,
&c.
That
if
any
one
should
speake
words
of
Leasing
and
of
flatterie
to
the
King
,
that
hee
should
not
bee
suffred
to
come
neere
him
.
For
such
kinde
of
men
,
are
like
like
vnto
their
tamer
sort
of
Bees
,
that
are
housed
in
their
hiues
,
which
haue
honey
in
their
mouthes
,
but
wound
with
their
stings
.
They
speake
sweete
words
,
but
their
tongues
are
full
of
poyson
;
Venenum
aspidum
sub
labijs
eorum
:
Nullum
quidem
animantium
genus
(
saith
Plutarke
)
assentatoribus
est
perniciosius
:
Qui
wordent
dentibus
suis
:
Which
bite
with
their
teeth
.
They
come
towards
you
with
a
fleering
Countenance
,
but
no
sooner
haue
you
in
their
reach
,
but
they
snap
at
you
.
And
therefore
a
great
Monarch
,
to
one
that
made
towards
him
,
with
a
seigned
smile
,
and
fawning
looke
,
when
hee
came
neere
him
,
gaue
him
,
(
as
to
a
Dogge
)
a
Kick
,
saying
;
Cur
me
mordes
?
Why
doest
thou
bite
mee
?
Isocrates
affirmeth
,
that
there
is
not
any
Pestilence
more
pernicious
and
praeiudiciall
to
Kings
,
then
the
flatterer
;
and
aduiseth
them
,
that
they
should
shunne
them
that
applaud
all
that
they
say
,
or
doe
;
but
should
cherish
and
make
much
of
those
who
in
good
tearmes
tell
them
their
errours
;
for
these
are
true
friends
and
loyall
subiects
;
and
those
other
,
kinde
enemies
and
familiar
Traytours
,
who
with
the
soft
silken
scarfe
of
smooth-tongued
flatterie
gently
strangle
them
,
receiuing
,
but
not
perceiuing
their
death
,
like
little
children
that
insensibly
fall
asleepe
,
being
lull'd
in
their
nurses
lapps
.
And
they
are
by
so
much
the
more
dangerous
(
saith
S.
Gregory
)
by
how
much
the
lesse
they
are
knowen
and
vnderstood
.
counterfaite
doblones
that
haue
two
seuerall
stampes
,
but
neither
of
them
golde
,
which
God
abhorteth
,
and
throwes
them
a
thousand
Leagues
off
from
him
,
such
is
the
hatred
hee
beares
vnto
them
.
Spiritus
enim
sanctus
effugiet
fictum
:
Seuer
Alexander
&
Septimus
.
did
seuerely
prosecute
these
beasts
and
pursued
them
to
the
death
,
as
most
mischeiuous
to
a
Common-wealth
.
Theodoricus
,
stabd
one
of
his
seruants
,
because
thinking
thereby
to
please
him
,
and
to
curry
fauour
with
him
,
he
had
changed
his
Religion
.
And
the
Athenians
,
beheaded
an
Embassadour
of
theirs
,
whom
they
imployed
to
the
King
of
Persia
,
because
in
an
insinuating
and
flattering
kinde
of
fashion
,
hee
made
his
entrance
,
when
hee
came
to
haue
his
Audience
,
with
great
submissions
,
and
thereupon
enacted
a
Law
,
whereby
they
condemned
flatterers
to
death
.
And
the
Emperours
,
Arcadius
and
Honorius
ordeyned
the
like
in
their
Lawes
.
And
good
King
Dauid
did
well
instruct
Kings
,
Commodum
,
inuenem
imperatorem
,
perdiderunt
:
(
saith
Herodian
.
Iulius
Caesar
,
Let
vs
therefore
conclude
this
discourse
,
with
aduising
Kings
,
that
it
is
basenesse
in
a
brest
and
heart
that
is
truly
noble
and
royall
,
to
suffer
himselfe
to
be
so
lightly
led
away
by
men
of
such
vile
thoughts
,
and
base
pretensions
,
which
follow
more
a
Prince
his
fortune
,
then
his
Person
.
They
feare
not
his
hurt
,
nor
pittie
his
paines
,
for
that
they
are
Traytours
,
and
easily
vary
from
their
faith
and
loyaltie
,
and
passe
ouer
to
another
.
They
flatter
this
man
,
and
backbite
that
:
They
sooth
one
,
and
flout
another
.
Their
tongues
,
are
like
double
sawes
,
which
sawe
on
both
sides
,
which
comming
and
going
,
cut
wheresoeuer
they
come
,
and
slice
and
mince
all
that
they
light
vpon
,
not
sparing
any
man
.
There
is
no
trusting
of
these
men
,
nor
can
we
safely
haue
ought
to
doe
with
them
;
for
,
to
serue
their
turne
,
they
haue
still
two
contrary
weapons
ready
at
hand
,
and
with
one
and
the
same
Prince
,
make
vse
of
them
both
.
One
while
they
lye
,
and
another
while
speake
truth
,
but
flatter
in
both
.
Their
tongue
droppeth
forth
words
of
hony
,
and
their
lips
are
canded
with
Sugar
;
for
they
know
,
that
in
Kings
houses
much
sweete
meates
are
spent
,
and
they
hold
him
that
shall
season
things
with
a
contrary
relish
for
their
palate
,
to
be
offensiue
and
troublesome
,
and
it
will
not
goe
downe
with
them
,
so
harsh
doth
it
seeme
vnto
them
in
the
swallowing
.
King
Ahab
renders
no
other
reason
of
his
hatred
towards
the
Prophet
Micah
,
but
because
hee
did
not
speake
pleasing
things
,
and
such
as
did
agree
with
his
guste
and
palate
;
for
hee
th●●
is
accustomed
to
this
kinde
of
diet
,
will
hardly
be
brou●●t
to
digest
any
other
.
Lastly
,
That
wee
may
put
an
end
to
this
discourse
,
I
say
,
That
there
are
another
sort
of
flatterers
,
which
they
call
Iesters
,
and
men
of
pleasure
,
very
hurtfull
and
preiudiciall
both
in
the
Common-wealth
,
and
Kings
Courtes
;
And
by
so
much
the
more
,
by
how
much
the
more
eare
is
giuen
vnto
them
.
Their
Laughters
,
their
applause
,
their
flatteries
,
and
their
fooleries
,
are
all
Lyes
;
one
word
crossing
another
,
and
their
last
reasons
incountring
with
their
first
,
and
by
laying
hold
on
all
,
confound
themselues
in
the
end
in
all
.
Their
Office
is
to
persecute
the
truth
;
and
wheresoeuer
they
are
,
there
is
heard
nothing
but
Musicke
,
songs
,
and
inchantments
of
lyes
and
falsehoods
,
wherewith
they
deceiue
,
and
fill
mens
heads
with
ayre
.
Hee
hath
small
store
of
braine
(
saith
a
wise
man
)
which
hearkens
vnto
such
kinde
of
idle
Companions
;
who
,
for
that
they
finde
they
haue
entrance
into
the
Courtes
and
Palaces
of
Kings
,
loose
all
shame
,
and
feare
,
and
assume
vnto
themselues
the
libertie
to
runne
this
large
course
of
life
,
whereby
they
thriue
so
well
,
and
get
their
bread
with
so
much
ease
.
Salomon
,
amongst
those
beasts
,
which
represent
the
Actions
and
gestures
of
men
,
which
liue
by
their
trickes
,
and
sustaine
themselues
by
their
arte
and
industrie
,
reckoneth
vp
the
Ape
.
And
according
to
the
Hebrew
truth
,
and
Pagninus
his
translation
,
that
word
Stellio
signifieth
as
much
.
And
saith
thereof
,
that
it
hath
it's
reception
in
Kings
houses
.
Stellio
manibus
nititur
,
&
moratur
in
adibus
regis
.
And
thereby
vnderstand
this
linage
of
mimick
men
,
which
li●●
meerely
by
their
industry
,
exercising
a
thousand
●pis●●
gestures
before
Kings
and
Princes
to
please
them
all
they
can
,
and
to
make
them
to
laugh
and
be
merry
.
They
are
birdes
of
rapine
,
hauing
long
bills
,
and
double
pawes
,
●●●zing
on
what
they
see
,
and
you
must
part
with
something
to
them
either
by
faire
meanes
,
or
by
force
,
vpon
pa●●e
of
putting
you
in
feare
,
that
they
will
speake
that
of
you
,
which
they
doe
of
others
.
These
ill
condition'd
birdes
,
are
vsually
bred
in
high
places
,
although
,
like
lewd
women
,
they
stoope
to
all
,
admit
of
all
,
and
take
of
all
,
with
a
pretension
to
deceiue
all
,
fitting
euery
one
according
to
hi●
humour
,
soothing
that
sinne
,
whereunto
they
see
the
part
most
affected
.
They
are
traytours
of
their
tongue
,
coggin●
Companions
,
and
lying
Knaues
,
who
,
a
man
hath
no
soon●
turned
his
backe
,
but
they
scoffe
most
at
him
,
that
giu●
them
most
;
and
nor
onely
rob
him
of
his
money
,
but
〈◊〉
honour
,
and
goe
laughing
away
at
their
owne
folly
;
They
are
Rogues
by
consent
,
Villaines
by
permission
,
Knaues
Cum
priuilegio
,
instruments
of
the
Diuell
,
and
Hawkes-meate
for
Hell
;
Deseruing
to
be
banished
for
euer
from
the
presence
of
Kings
,
and
men
of
authoritie
.
But
the
greife
of
it
is
;
That
the
more
they
lye
,
the
more
they
are
beleeued
;
and
the
more
impudently
and
vnciuilly
they
talke
,
they
are
the
better
heard
.
Vnhappy
are
they
in
themselues
,
and
as
vnhappy
they
that
heare
them
:
The
one
;
in
their
tongues
,
the
other
,
in
their
eares
.
But
they
shall
not
remaine
without
punishment
,
for
their
Harpes
and
their
Ghitterns
,
their
Lutes
,
and
their
Vialls
,
their
singing
of
new
and
lasciuious
songs
,
their
descanting
vpon
other
mens
liues
,
their
lyes
,
and
their
flatteries
,
in
that
sad
and
miserable
hower
of
their
death
,
shall
be
turned
into
sighes
and
groanes
,
into
roarings
and
howlings
,
and
into
hideous
and
fearefull
shrikes
,
as
they
write
of
the
Syrens
,
to
whom
Esay
compares
them
;
Who
in
their
life
time
sing
sweetly
,
and
deceiue
the
hearing
with
their
sweete
notes
,
and
murder
the
men
that
listen
to
them
;
but
afterwards
die
themselues
,
bellowing
forth
terrible
and
rauing
out-cryes
.
For
then
,
doth
that
blood
faile
and
forsake
them
,
which
did
cheere
their
heart
.
In
like
manner
,
the
Sea-beasts
,
of
this
Sea
of
the
world
,
when
this
their
naturall
heate
shall
goe
decaying
,
and
their
blood
shall
waxe
cold
and
frozen
within
them
,
they
will
depart
hence
with
horrible
anguish
of
Soule
,
terrible
gripings
of
the
heart
,
stinging
vexations
of
conscience
,
rauing
yellings
,
and
shreike
vpon
shrieke
,
one
ouertaking
another
tearing
the
very
soule
in
sunder
,
caused
by
their
euill
Conscience
,
which
neuer
leaues
racking
and
tormenting
them
,
till
it
haue
brought
them
downe
to
the
deepe
pit
of
Hell
,
where
they
shall
abide
for
euer
weeping
and
gnashing
their
teeth
.
Where
I
will
now
leaue
them
,
and
passe
on
to
the
sense
of
Touching
;
which
though
it
be
the
first
in
being
,
yet
is
it
the
last
,
that
comes
to
be
handled
.
CHAP.
XXIX
.
Of
the
Sence
of
Touching
.
OF
those
fiue
Senses
,
which
Nature
gaue
vnto
the
Creatures
,
in
these
two
,
Tasting
,
and
Touching
,
man
exceedeth
all
the
rest
;
but
in
those
other
three
,
Seeing
,
Hearing
,
and
Smelling
,
is
exceeded
by
many
.
And
amongst
all
the
fiue
,
the
most
animall
,
materiall
,
grosse
,
and
brutall
,
is
the
Touching
,
as
also
all
those
delightes
which
by
it
are
inioyed
.
Ambr.
lib.
6.
Exam
c.
9.
quae
oculis
probare
non
possumus
.
That
wee
proue
those
things
by
Touching
,
which
wee
cannot
try
by
the
eyes
.
Some
of
the
qualities
of
this
sence
,
which
appertaine
to
Kings
,
hath
already
beene
handled
in
those
that
went
before
;
all
of
them
,
hauing
their
delight
,
which
wee
commonly
call
Guste
,
or
Taste
.
That
which
remaineth
,
is
to
aduise
them
,
to
beware
thereof
,
if
they
will
not
die
by
their
owne
hands
;
for
it
is
an
ill
and
vnruly
beast
,
and
makes
men
brutish
and
beastly
.
S.
Basil
saith
thereof
;
That
of
all
the
other
sences
it
is
the
most
pernicious
,
breues
dispositiones
.
But
this
is
the
finis
,
or
end
,
which
all
doe
pretend
.
To
touch
that
,
which
is
not
lawfull
,
doth
discompose
and
put
the
heart
out
of
order
and
confoundeth
mans
soule
.
For
thence
(
saith
S.
Bernard
)
first
arise
euill
thoughts
,
fowle
motions
,
O
men
,
for
a
man
,
to
liue
all
his
life
time
,
according
to
the
sauour
and
guste
of
his
palate
.
Consuetudinem
nullam
peiorem
esse
,
quàm
vt
semper
vinat
quis
ad
voluptatem
:
There
is
not
any
custome
so
bad
,
as
that
of
a
mans
liuing
according
to
his
owne
pleasure
.
Such
men
,
are
rather
to
be
pittied
,
then
enuied
;
for
there
is
not
that
h●●res
of
their
contents
and
delightes
,
which
doth
not
pay
it's
tribute
of
teares
and
sorrow
.
Onely
for
to
please
and
satisfie
this
sense
,
and
to
recreate
that
of
the
sight
,
haue
so
many
Artes
beene
inuented
,
so
many
sorts
of
Trades
,
and
Trades-men
set
a
worke
,
so
much
varietie
of
fashions
and
costly
cloathes
,
such
a
world
of
curious
Silkes
,
Lawnes
,
Cambricks
,
and
Hollands
,
such
large
beds
,
rich
bedding
,
sumptuous
bed-steds
,
so
sensuall
,
and
so
ouer
nice
and
dainty
,
that
it
may
well
be
questioned
whether
is
greater
,
the
costlinesse
or
the
curiositie
;
the
richnesse
,
or
the
ryot
occasioned
by
them
?
Nor
(
which
is
the
miserie
of
it
)
is
it
yet
known
,
whether
or
how
farre
this
Humour
will
extend
it selfe
.
But
sure
I
am
,
that
thereby
houses
are
disordred
,
much
monyes
consumed
,
ancient
Inheritances
solde
away
,
and
a
thousand
other
inconueniences
introduced
.
And
(
to
say
the
truth
)
this
sense
hath
not
neede
of
so
much
nicetie
,
but
abuse
hath
now
brought
it
to
that
passe
,
that
it
hath
no
sooner
a
liking
to
a
thing
,
but
it
greedily
runn's
after
it
,
as
a
beast
that
is
put
into
a
fresh
ground
,
runnes
vp
and
downe
,
smelling
out
the
choice
grasse
,
and
will
not
bite
but
at
the
sweetest
.
But
he
that
doth
Regalor
,
and
pamper
vp
this
sense
most
,
doth
most
of
all
make
it
his
enemie
;
Which
will
neuer
giue
him
ouer
till
it
haue
vndone
him
.
This
is
so
large
a
Theame
,
and
so
copious
a
subiect
,
that
if
I
should
heere
write
and
set
downe
all
that
,
which
in
this
kinde
would
fairly
offer
it selfe
,
I
must
be
driuen
much
to
inlarge
my
pen.
But
it
is
not
my
Intent
,
to
set
my
cloath
on
the
Tenters
,
nor
in
this
little
Loome
to
weaue
large
Histories
,
and
long
discourses
,
but
onely
to
giue
a
short
touch
,
and
away
,
of
the
effects
,
which
this
sence
causeth
,
and
of
the
miseries
and
misfortunes
,
which
are
incident
to
Touching
,
and
that
all
the
worke
,
&
paines
which
it
does
and
takes
for
it's
friends
,
and
best
well-wishers
,
is
not
so
freely
bestow'd
,
nor
that
good
assurance
giuen
thereof
,
but
that
this
it
's
momentary
pleasure
,
makes
quick
payment
,
in
groanes
,
in
diseases
,
and
in
Temporall
,
and
Eternall
Death
;
The
condition
of
the
obligation
being
drawen
and
signed
by
no
worse
a
Scriuener
then
Saint
Paul
;
French
Pocks
.
There
,
and
then
it
was
,
where
and
when
it
first
began
to
rage
,
and
from
thence
spred
it selfe
hither
and
thither
,
and
now
is
so
generally
knowen
in
all
parts
of
the
world
,
and
which
by
Touching
one●y
cleaues
close
vnto
man
.
And
this
,
had
it's
〈◊〉
land
beginning
in
carnall
delight
,
as
it
was
resolued
in
a
Consultation
of
Physitians
,
which
King
Don
Alonso
called
together
in
Toledo
(
which
is
another
notable
Example
)
who
hauing
wonne
that
Citie
from
the
●owes
,
and
many
other
places
,
the
sixt
of
Castile
and
Leons
.
Vide
Fernan
Perez
.
lib.
2.
Tit.
4.
cap.
5.
ioyning
themselues
in
the
victorie
,
layd
aside
their
Armes
,
and
gaue
themselues
in
that
manner
to
their
pleasures
and
delights
,
that
within
a
few
dayes
they
were
growen
so
lazye
and
so
weake
,
that
they
were
not
able
to
fight
,
nor
to
beare
armes
against
the
enemie
;
and
being
forced
to
take
them
vp
in
a
certaine
skirmish
,
which
they
had
neere
vnto
Veles
,
they
were
ouerthrowen
and
shamefully
put
to
flight
,
leauing
dead
in
the
place
the
sonne
of
their
King
.
Who
being
very
sensible
of
this
so
great
an
infamie
,
consulted
his
Physicians
,
what
should
be
the
cause
of
this
so
great
a
weakenesse
both
in
the
strength
and
courage
of
his
soldiars
,
who
in
the
first
incounter
hauing
shew'd
themselues
as
fierce
as
Lyons
,
in
this
last
conflict
seemed
as
fearefull
as
Hares
.
Who
answered
him
with
that
will
●h●
Pliny
speakes
of
the
Romans
,
§.
I.
Of
Temperance
.
THe
Office
of
Temperance
,
is
to
keepe
a
man
from
flying
out
,
and
to
make
him
not
to
incline
to
a
little
more
,
or
a
little
lesse
,
but
to
liue
alwayes
in
very
good
Order
,
not
exceeding
in
any
thing
the
bounds
of
Reason
.
Est
moderatio
Cupiditatum
,
rationi
obediens
:
It
consisteth
in
a
certaine
moderation
and
mediocritie
in
pleasures
and
delights
,
from
which
a
Temperate
man
abstaineth
,
refrayning
from
superfluities
and
excesses
,
vsing
things
according
to
necessitie
,
and
not
according
to
his
appetite
.
And
it
is
that
rule
and
Compasse
,
which
doth
mete
and
measure
out
the
desires
of
man
,
that
they
may
not
passe
from
their
point
and
Center
,
not
suffring
the
heart
,
like
the
Rauen
,
to
flesh
it selfe
on
the
dead
flesh
of
sensuall
delights
.
Melior
est
pauper
sanus
,
Iulius
Caesar
wearyed
out
with
his
want
of
health
,
did
hate
and
abhorre
his
life
.
For
,
(
as
the
wise
man
saith
)
Melior
est
mors
,
quàm
vita
amara
:
Better
is
Death
,
then
a
bitter
life
.
A
sicke
life
,
is
no
life
;
nor
is
there
any
happinesse
,
where
health
is
wanting
.
And
all
things
without
it
,
are
as
nothing
.
For
to
liue
without
paine
,
is
more
to
be
prized
then
all
.
And
this
doth
Temperance
effect
.
This
preserued
Marcus
Valerius
more
then
a
hundred
yeares
sound
in
iudgement
,
and
strong
in
body
;
And
by
this
Socrates
liued
all
his
life
time
free
from
sicknesses
and
diseases
.
It
was
the
saying
of
the
elder
Cate
,
that
hee
gouerned
his
house
,
increased
his
wealth
,
preserued
his
health
,
and
in
larged
his
life
,
by
Temperance
.
In
multis
escis
erit
infirmitas
(
saith
Ecclesiasticus
)
Qui
autem
abstinens
est
,
adijciet
vitam
:
Exceste
of
meates
bringeth
sicknesse
;
By
surfeiting
haue
many
perished
,
but
hee
,
that
taketh
heede
,
prolongeth
his
life
.
King
Māsinoja
,
was
wonderfull
temperate
,
his
fare
was
ordinary
and
with
out
curiositie
,
which
made
him
liue
so
sound
and
so
healthy
,
that
,
at
87.
yeares
of
age
,
hee
begat
a
Sonne
,
and
at
94.
wanne
a
battaile
,
wherein
he
shewed
himselfe
a
very
good
Soldiar
,
but
a
better
Captaine
.
And
therefore
let
those
dis-deceiue
themselues
,
and
acknowledge
their
errour
,
who
thinke
they
shall
preserue
their
life
,
by
faring
deliciously
.
Pliny
saith
of
grasse
;
Let
then
the
conclusion
of
this
discourse
be
,
That
Kings
ought
to
keepe
an
orderly
and
temperate
diet
,
hauing
more
regard
to
the
law
of
Nature
,
and
vnto
Christian
reason
,
then
to
their
greatnes
of
state
,
and
Maiestie
of
Empire
;
And
to
carry
themselues
amidst
so
many
occasions
of
pleasures
and
delights
with
that
modestie
and
moderation
,
as
if
they
were
without
them
,
if
they
haue
a
minde
to
preserue
their
bodies
and
their
soules
healths
;
and
to
giue
vnto
all
a
good
example
;
which
is
another
(
as
already
hath
beene
said
)
so
powerfull
a
remedy
for
to
perswade
other
Princes
and
Potentates
of
his
kingdome
,
to
the
embracing
of
this
vertue
.
And
besides
that
obseruation
of
Hipocrates
,
Quod
plures
cecîdit
gula
,
quam
gladius
:
That
surfeiting
hath
killed
more
then
the
sword
.
Let
those
that
place
all
their
care
in
these
their
delights
and
pleasures
,
consider
that
saying
of
Cato
,
That
our
much
carefulnesse
in
this
,
causeth
much
forgetfulnesse
of
God
.
And
there
are
some
that
count
it
an
honour
and
reputation
vnto
them
to
eate
and
to
drinke
,
(
though
Sanitas
est
animae
&
corporis
sobrius
potus
)
and
because
they
are
great
in
estate
,
they
will
also
be
great
feeders
.
Which
indeed
is
not
Greatnesse
,
nor
Lordlinesse
,
but
great
basenesse
,
and
vnbeseeming
their
authoritie
,
to
suffer
themselues
to
be
giuen
to
gluttony
,
and
to
the
excesse
of
eating
and
drinking
.
Saint
Bernard
did
blesse
himselfe
,
and
much
wonder
,
at
so
much
time
and
wealth
as
herein
was
spent
;
and
at
so
many
Cookes
,
and
other
Officers
,
herein
employed
.
And
that
he
should
be
the
most
commended
,
and
best
rewarded
,
that
could
inuent
any
other
new
kinde
of
choice
dish
,
then
had
by
gluttonies
curious
enquiry
been
as
yet
found
out
.
And
all
to
giue
gust
to
the
Gust
,
and
to
please
the
palate
,
with
the
losse
of
their
honour
,
the
wasting
of
their
wealth
,
and
to
their
great
hurt
both
of
bodies
and
soules
.
But
these
must
I
inroll
in
the
list
of
vnfortunate
persons
,
§.
II.
Of
another
remedie
against
excesses
,
and
superfluities
,
depending
on
the
example
of
Kings
.
A
King
being
(
as
hath
beene
said
)
the
soule
and
heart
of
a
kingdome
,
and
like
another
Sunne
,
which
with
its
light
and
motion
,
affoords
light
and
health
to
the
world
;
being
the
true
picture
and
liuely
Image
of
God
vpon
earth
;
and
he
that
is
most
(
being
iust
)
like
vnto
him
,
hath
a
great
and
precise
obligation
lying
vpon
him
,
both
by
his
life
and
example
,
to
giue
life
vnto
his
kingdome
,
and
to
set
himselfe
,
as
a
patterne
,
before
his
subiects
,
that
,
and
they
,
being
that
mysticall
bodie
,
whereof
he
is
the
head
.
And
see
what
dependencie
the
members
in
mans
bodie
haue
on
the
head
;
the
same
,
or
little
lesse
,
haue
subiects
on
their
Kings
.
And
if
that
be
sound
and
good
,
it
is
well
with
all
the
members
;
but
if
ill
affected
,
all
of
them
suffer
with
it
.
The
Prouerbe
saith
,
Cum
caput
dolet
,
catera
membra
dolent
.
When
the
head
aketh
,
the
rest
of
the
members
ake
with
it
.
And
as
it
is
so
true
,
as
nothing
more
,
so
is
it
more
in
Common-wealths
,
then
mens
bodies
.
For
,
as
the
humours
of
these
are
in
or
out
of
order
,
according
to
those
which
the
head
communicateth
vnto
them
.
So
likewise
the
composition
of
a
whole
kingdome
,
dependeth
on
the
good
or
ill
composition
of
their
King
and
Head
.
Whence
it
followeth
,
that
the
same
necessitie
which
a
body
hath
of
a
good
head
,
the
very
selfesame
hath
a
kingdome
of
a
good
King
;
being
that
he
as
hee
is
King
(
as
already
hath
beene
deliuered
)
doth
therein
supply
the
Office
of
the
Head
.
And
therefore
it
was
well
said
of
Plato
,
That
the
inclining
of
a
King
to
good
,
or
ill
,
is
the
inclining
of
the
whole
kingdome
,
according
to
his
scale
or
ballance
;
they
bend
all
the
same
way
,
&
follow
him
,
as
the
shadow
doth
the
body
.
Mouetur
cum
Principe
mobile
vulgus
:
As
the
Prince
moues
,
so
doth
the
wauering
multitude
.
In
vaine
do
we
seeke
to
rectifie
the
shadow
,
if
the
body
be
crooked
.
The
waues
of
the
sea
,
go
that
way
as
the
winde
driues
them
;
and
the
vulgar
are
led
along
by
the
example
of
those
their
Kings
,
that
gouerne
them
.
Aquae
multae
populi
sunt
:
The
common
people
are
as
many
waters
.
The
spirit
and
winde
that
moues
them
,
is
the
King
,
who
with
great
force
carries
the
mindes
of
his
subiects
this
way
or
that
way
,
as
best
pleaseth
him
.
By
onely
seeing
Saint
Peter
abstaine
from
some
meate
,
and
eate
of
other
some
,
without
commanding
it
,
or
saying
any
thing
thereof
to
those
new
conuerted
Christians
,
fecit
malum
coram
Domino
:
He
did
that
which
was
euill
in
the
sight
of
the
Lord
;
for
he
forsooke
him
to
follow
strange
Gods
,
like
vnto
the
abhomination
of
the
heathen
.
And
anon
after
drawes
thence
this
consequence
or
conclusion
:
plus
exemplo
,
quam
peccato
nocent
:
Whatsoeuer
vices
they
conceiue
,
they
infuse
the
same
into
their
Cities
,
offending
more
by
their
example
then
by
their
sinne
.
By
the
sinne
,
they
doe
but
aggrauate
and
wrong
their
owne
conscience
;
but
by
the
example
,
the
consciences
of
all
the
common
people
,
which
haue
no
other
eyes
whereby
they
see
,
no
other
rule
or
square
whereby
to
rule
and
gouerne
themselues
in
their
actions
;
Nor
is
there
any
other
meanes
,
whereby
vices
are
communicated
with
more
facilitie
,
and
larger
licence
.
And
therefore
it
concernes
them
very
much
,
not
to
make
any
the
least
breach
in
good
manners
,
nor
to
turne
(
though
neuer
so
little
aside
)
from
the
way
of
vertue
.
For
they
cannot
build
vp
so
fast
by
their
good
,
as
they
pull
downe
by
their
bad
example
.
Besides
,
the
vulgar
iudge
their
vitious
actions
,
for
vertuous
;
their
bad
,
for
good
.
And
if
not
so
,
then
will
they
iustifie
their
owne
loosenesse
,
by
laying
the
same
on
their
King
:
Hee
doth
thus
and
thus
,
And
why
should
not
I
?
This
same
Regis
ad
exemplum
,
runnes
ouer
all
the
world
;
and
men
are
willing
enough
to
make
their
aduantage
of
it
.
Of
Dionysius
the
Siracusan
,
Plutarch
reporteth
,
that
at
first
he
was
very
studious
,
and
much
giuen
to
his
booke
,
and
whilest
hee
so
continued
,
all
his
subiects
applied
themselues
to
the
exercise
of
good
letters
.
But
growing
weary
of
so
good
a
worke
,
he
left
off
his
learning
,
and
betooke
himselfe
to
the
vice
of
gaming
and
wantonnesse
;
and
presently
all
his
subiects
,
as
if
they
had
beene
bewitched
,
began
to
loath
their
bookes
,
and
fall
to
vice
.
Isidorus
saith
of
the
Ethiopians
,
that
they
were
such
Apish
counterfeits
of
their
Kings
,
that
they
held
it
a
kinde
of
reproach
and
infamie
,
that
if
their
King
did
want
a
member
,
or
were
lame
,
all
his
houshold
seruants
were
likewise
of
that
fashion
;
and
would
willingly
mayme
and
dismember
themselues
that
they
might
be
like
vnto
their
King
.
I
say
therefore
againe
;
Let
Kings
looke
well
vnto
that
which
they
affect
,
and
whereunto
they
are
inclined
;
for
the
same
will
his
Subiects
affect
,
and
thereunto
will
they
all
be
inclined
.
And
therefore
Isocrates
did
counsell
his
King
,
that
hee
should
loue
and
esteeme
the
Arts
,
and
such
Offices
as
might
be
most
profitable
for
the
commonwealth
,
and
should
abhorre
the
contrary
;
for
these
would
bring
him
augmentation
of
honour
,
when
those
other
would
bee
forgotten
,
or
but
ript
vp
to
his
shame
;
that
he
should
approue
good
,
and
reproue
bad
customes
,
and
euill
manners
,
that
these
might
fall
,
and
those
other
be
in
vse
.
For
in
regard
that
the
King
is
Censor
morum
,
he
that
censures
our
manners
and
behauiour
,
and
sets
downe
and
determineth
,
which
we
are
to
flie
,
which
to
follow
:
Looke
which
he
approueth
,
and
keepeth
,
are
kept
and
approued
by
all
,
and
euery
one
does
his
best
to
excell
therein
.
And
those
which
he
shall
reproue
and
mislike
,
all
men
will
shunne
and
auoide
them
.
And
more
particularly
,
these
two
pernicious
ones
,
which
appertaine
to
Tasting
and
Touching
,
I
desire
to
haue
them
be
condemned
and
reproued
by
the
example
of
Kings
;
such
as
are
excesse
in
sumptuousnesse
of
apparell
,
and
in
meates
and
drinkes
,
and
the
like
publike
and
common
vices
.
For
,
by
these
two
abuses
,
great
Monarchies
haue
beene
ruined
,
and
ouerthrowne
.
Let
vs
fall
a
little
vpon
the
first
;
wherein
is
such
excesse
and
superfluitie
in
this
age
,
as
neuer
more
.
Howbeit
,
as
it
was
not
wanting
to
former
times
,
so
was
there
a
great
deale
of
care
taken
for
the
reforming
thereof
.
Your
Romanes
made
Lawes
,
for
to
moderate
the
expences
and
excesses
of
apparrell
and
diet
.
The
imperiall
Lawes
of
the
kingdome
,
and
those
of
the
Partida
prohibite
it
,
and
many
other
prematicas
and
Statute
Lawes
,
which
haue
beene
made
thereupon
,
and
confirmed
by
Act
of
Parliament
.
And
the
sacred
Scripture
likewise
in
many
places
doth
condemne
it
.
And
therefore
a
remedie
in
this
kinde
(
if
possibly
it
can
bee
procured
)
is
very
needfull
:
For
excesse
,
doth
not
serue
so
much
for
sustentation
,
as
for
pompe
and
ostentation
,
wherewith
is
fomented
Ambition
,
vaineglory
,
concupiscence
,
and
dishonestie
,
euen
to
the
falling
into
those
vices
,
that
were
neuer
before
seene
,
or
vsed
.
Their
expence
,
that
increaseth
,
and
their
substance
decreaseth
:
what
wealth
can
a
man
haue
,
that
will
suffice
for
the
arraying
and
apparrelling
of
women
,
as
also
for
the
clothing
of
men
,
which
is
no
lesse
vicious
,
and
expencefull
then
theirs
?
What
doth
it
benefit
vs
,
that
the
riches
of
our
times
are
greater
then
those
of
our
predecessours
,
if
our
expences
be
more
excessiue
?
By
running
on
in
this
lauish
course
,
great
and
ancient
houses
haue
beene
brought
to
nothing
,
and
new
ones
haue
started
vp
in
their
roome
,
borne
and
bred
in
bad
Trades
,
and
worse
manners
,
who
alwayes
haue
a
smacke
with
them
,
or
some
touch
or
other
of
their
former
meaner
fortune
.
And
for
this
cause
onely
,
are
there
so
many
misfortunes
and
disorders
in
the
houses
of
many
your
ordinary
and
common
sort
of
people
,
and
euen
in
some
of
those
that
are
of
meaner
ranke
.
For
they
had
rather
perish
and
vndoe
themselues
,
then
to
be
accounted
needy
and
poore
.
And
without
doubt
,
the
most
of
their
substance
is
spent
in
meate
,
and
clothes
.
Which
vice
shame
would
moderate
in
them
.
But
the
feare
of
seeming
to
be
of
lesse
abilitie
then
their
neighbours
,
hath
quite
altered
the
case
,
and
serues
to
helpe
them
on
to
their
ruine
.
For
euery
one
counts
it
a
disgrace
vnto
him
,
that
he
shall
not
go
as
well
clad
as
his
neighbour
,
and
eate
as
good
meate
,
and
drinke
as
good
drinke
as
he
doth
,
though
he
pay
soundly
for
it
,
both
in
his
honour
and
estate
.
And
hence
proceede
your
briberies
,
corruptions
,
subornations
,
and
iniustice
.
For
necessitie
,
the
mother
of
vice
,
and
that
which
makes
(
as
we
say
)
the
old
wife
trott
;
putts
them
so
hard
to
their
shifts
,
that
for
to
free
themselues
from
want
,
there
is
not
that
wickednesse
which
they
will
not
giue
way
vnto
;
and
all
,
because
they
will
not
lacke
these
instruments
of
their
gustes
,
nor
want
the
apparence
of
Maiestie
in
their
houses
.
And
another
no
lesse
mischiefe
then
the
former
,
is
the
inequalitie
in
the
estates
,
and
qualities
of
the
persons
;
and
the
equalitie
wherewith
the
said
accoutrements
both
in
meate
and
apparrell
is
vsed
.
For
(
as
Plato
saith
)
in
a
well
ordered
commonwealth
,
all
ought
to
be
equall
.
And
yet
we
see
,
that
meane
women
,
that
haue
neither
meanes
nor
qualitie
,
weare
Kittles
,
Peticoates
,
and
Gownes
of
cloth
of
gold
,
and
rich
imbroderies
,
that
Queenes
can
scarce
weare
better
.
And
as
for
our
ordinary
sort
of
men
,
there
are
very
few
of
them
,
but
will
go
in
such
good
clothes
,
that
Kings
can
not
bee
better
clad
.
Of
the
Emperour
Tiberius
Caesar
,
Tacitus
reporteth
,
that
by
a
Decree
of
the
Senate
,
he
did
prohibite
men
the
wearing
of
gownes
of
silke
,
saying
,
That
they
did
disgrace
themselues
by
putting
on
such
an
effeminate
habite
.
And
of
the
Emperour
Aurelius
it
is
noted
,
that
hee
did
not
onely
not
weare
silke
,
but
would
not
so
much
as
suffer
any
to
be
in
his
wardrope
,
saying
,
That
hee
would
not
buy
clothes
at
the
weight
of
gold
.
And
Lampridius
saith
,
That
the
first
Emperour
that
euer
had
any
Wardrobe
,
was
that
wicked
and
luxurious
Emperour
Heliogabalus
.
Scipio
Aphricanus
,
and
Alexander
Magnus
,
were
very
singular
in
this
carelesse
manly
weare
,
whereof
others
are
so
curiously
carefull
.
And
let
vs
say
no
more
hereof
,
then
what
Isocrates
said
,
writing
to
his
King
,
Haue
a
care
(
saith
he
)
of
the
things
of
particular
persons
,
and
thinke
that
those
that
liue
at
high
and
excessiue
rates
,
waste
and
spend
out
of
thy
treasure
;
and
that
those
that
take
paines
to
scrape
vp
a
little
mucke
,
and
to
get
into
some
wealth
by
their
thrift
,
are
the
onely
men
that
fill
your
coffers
,
and
increase
your
treasure
.
For
the
Subiects
purse
is
as
the
Kings
owne
purse
,
if
he
rule
and
gouerne
well
.
But
when
men
shall
not
haue
meanes
sufficient
for
to
supply
that
excesse
in
diet
,
and
clothes
,
which
vice
and
mans
foolish
pride
hath
introduced
,
how
is
it
possible
that
they
should
serue
and
assist
their
King
in
the
necessary
occasions
of
the
kingdome
?
it
is
impossible
but
that
there
must
be
a
failing
in
the
one
,
being
that
the
ends
are
so
opposite
.
How
can
they
haue
any
heart
or
guste
for
the
one
,
hauing
placed
all
their
care
and
content
in
the
other
?
And
questionlesse
,
if
these
superfluities
were
taken
away
,
the
Subiect
would
haue
wealth
enough
,
and
then
it
would
neuer
grieue
them
to
part
with
part
thereof
to
their
Kings
,
or
to
spend
it
in
his
seruice
.
But
that
which
is
now
permitted
amongst
vs
,
is
the
same
which
the
Romans
permitted
,
and
procured
in
the
Nations
,
they
had
subdued
,
for
to
consume
and
eate
them
out
,
and
to
keepe
them
in
the
better
obedience
.
But
in
their
owne
commonwealth
they
did
euermore
feare
it
,
and
seeke
to
excuse
it
.
What
Prince
hath
there
euer
beene
,
either
of
those
that
were
held
to
be
good
or
indifferent
,
that
did
not
treate
of
this
remedie
?
Not
any
.
Yet
they
did
most
of
them
erre
in
the
manner
.
Now
,
to
remedie
this
excesse
,
experience
hath
and
doth
shew
vnto
vs
,
that
it
is
not
the
penaltie
,
nor
rigour
of
the
Lawes
and
Statutes
that
our
Ancestours
seemed
to
haue
erred
in
,
who
by
those
penalties
alone
,
thought
to
amend
these
extrauagancies
in
their
subiects
.
But
the
cure
of
this
exorbitancie
is
that
which
the
Ancient
did
prescribe
,
and
we
haue
declared
,
touching
the
example
of
Kings
,
and
of
their
imitation
.
The
desire
of
giuing
them
content
,
is
more
powerfull
with
them
then
the
feare
of
punishment
.
This
doctrine
Tacitus
taught
,
rendering
the
reason
of
that
temperance
and
moderation
,
which
was
in
the
Emperour
Vespasian
his
time
in
clothes
and
diet
,
and
in
the
vitious
superfluitie
of
these
vices
.
And
after
that
he
hath
gone
varying
from
one
reason
to
another
,
he
saith
,
That
this
Prince
was
the
principall
Author
of
that
sparingnesse
and
thriftinesse
amongst
the
Romanes
of
those
times
in
their
wastfull
expences
;
by
exercising
himselfe
in
that
their
ancient
manner
of
lining
in
matter
of
maintenance
,
apparell
and
the
like
.
And
hence
it
succeeded
,
that
all
his
subiects
did
the
like
,
conforming
themselues
according
to
his
fashion
,
their
respect
to
their
Prince
,
and
their
desire
to
imitate
him
,
preuailing
more
with
them
,
then
the
punishment
or
feare
of
the
Lawes
.
And
this
is
a
sure
and
sound
point
of
doctrine
,
and
of
that
great
consequence
,
that
it
neuer
ought
to
slip
out
of
the
memorie
and
good
liking
of
Kings
,
and
their
principall
Ministers
,
as
being
the
mirrour
or
looking
glasse
wherein
the
Subiects
see
and
behold
whether
their
manners
be
foule
or
faire
,
become
or
not
become
them
,
according
to
the
liking
which
they
take
from
their
superiours
.
Of
Augustus
Caesar
,
Dion
reporteth
,
That
because
hee
would
not
weare
such
clothes
,
as
were
prohibited
by
his
Lawes
,
there
was
not
a
man
in
all
his
Empire
that
did
offer
to
put
them
on
.
Componitur
Orbis
(
saith
Claudian
)
Regis
ad
exemplar
,
nec
sic
inflectere
sensus
Humanos
edicta
valent
,
quàm
vita
regentis
.
The
whole
world
shapes
and
fashions
it selfe
according
to
the
patterne
their
King
sets
before
them
;
nor
can
Edicts
and
Decrees
worke
so
much
vpon
mens
humours
,
as
the
life
of
him
that
ruleth
.
Of
all
the
reasons
whatsoeuer
that
the
wit
of
man
can
deuise
,
there
is
not
any
more
effectuall
to
perswade
hard
and
difficult
things
,
then
the
example
of
Kings
.
Let
therefore
a
Prince
lay
a
more
hard
and
cruell
punishment
vpon
them
,
then
either
imprisonment
,
banishment
,
or
some
sound
fine
,
or
pecuniary
mulct
,
as
not
to
doe
them
any
grace
or
fauour
,
or
not
to
affoord
a
good
looke
on
him
,
that
shall
not
imitate
and
follow
his
fashion
.
For
there
is
no
man
such
a
foole
,
that
will
loose
the
fruite
of
his
hope
,
for
not
apparelling
himselfe
after
this
or
that
manner
,
as
he
sees
the
Prince
himselfe
is
contented
to
go
.
Let
Kings
amend
this
fault
in
themselues
,
and
then
his
Peeres
,
and
other
their
inferiours
,
will
not
be
ashamed
to
imitate
them
.
I
pray
tell
me
,
if
men
of
the
baser
and
meaner
condition
should
onely
be
those
,
that
were
vicious
in
their
meate
and
clothes
,
who
would
imitate
them
therein
?
Assuredly
none
.
All
would
be
Noblemen
,
or
Gentlemen
,
or
at
least
seeme
to
be
so
in
their
fashion
and
apparrell
,
howbeit
they
would
bee
lesse
curious
and
dainty
,
if
they
saw
those
that
were
noble
,
or
gentile
,
go
onely
plaine
and
handsome
.
That
ancient
Romane
,
pure
,
neate
,
cleane
,
and
comely
attire
of
those
who
conquered
the
world
,
did
then
wholly
loose
it selfe
,
when
your
great
and
Noble
persons
of
that
commonwealth
left
it
off
.
For
in
all
things
,
but
more
especially
in
those
that
are
vicious
,
men
seeke
to
make
a
fairer
shew
then
their
estate
will
beare
,
and
thereby
procure
to
content
and
please
their
Kings
vnder
whom
they
liue
;
knowing
that
there
is
no
intercession
or
fauour
like
vnto
that
,
as
the
fimiliancie
of
manners
,
and
the
kindred
which
this
doth
cause
.
Let
Kings
,
by
their
example
,
cut
off
the
vse
of
costly
clothes
and
sumptuous
banquets
,
and
whatsoeuer
in
that
kinde
is
vicious
and
superfluous
,
and
they
shall
straightway
see
,
how
a
great
part
of
the
greedinesse
of
gaine
,
and
couetousnesse
of
money
will
cease
,
and
many
other
euils
and
mischiefes
which
proceed
from
thence
,
which
would
not
be
sought
after
nor
esteemed
,
were
it
not
for
the
execution
of
the
appetite
,
and
fulfilling
of
our
pleasures
.
And
for
this
end
and
purpose
,
money
is
kept
with
such
great
anxietie
and
trouble
,
but
procured
and
sought
after
with
much
more
;
because
it
is
the
master
and
commander
of
all
pleasures
and
delights
whatsoeuer
.
For
which
we
will
buy
and
sell
,
and
giue
all
that
we
haue
.
The
second
point
concerning
vices
and
sinnes
,
common
and
publike
,
the
hurt
that
comes
thereby
is
well
knowne
both
to
God
and
man
,
and
is
harder
to
be
reformed
then
the
former
.
That
,
is
moderated
either
with
age
or
necessitie
;
but
this
,
neither
necessitie
nor
time
can
lessen
,
but
with
it
increaseth
,
and
shooteth
forth
new
sprigges
and
suckers
,
neuer
before
seene
,
nor
vsed
in
the
world
,
against
which
neither
suffice
Lawes
nor
Statutes
.
And
that
doctrine
of
Tacitus
is
now
come
to
bee
verified
,
That
there
is
not
any
greater
signe
of
corruption
of
manners
,
then
multiplicitie
of
Lawes
.
And
we
now
liue
in
those
dangerous
times
,
whereof
Saint
Paul
speaketh
;
and
I
know
not
whether
I
may
be
so
bold
as
to
say
,
That
it
is
likewise
an
argument
or
signe
,
that
the
Subiect
is
neare
it's
end
,
or
at
least
daily
growes
decaying
,
wherein
these
signes
and
tokens
are
to
bee
seene
;
One
disorder
begetting
another
,
which
is
the
order
which
Nature
keepes
with
things
that
are
to
perish
,
till
at
last
all
comes
to
ruine
;
and
this
vniuersall
fabricke
sinkes
to
the
bottome
,
neuer
more
to
be
repaired
.
I
wot
well
,
that
whilest
there
be
men
,
there
must
be
vices
,
and
sinnes
,
and
that
few
or
none
will
cease
to
bee
that
which
they
are
,
in
regard
of
humane
weakenesse
,
and
mans
propension
and
inclination
to
sinne
,
and
that
there
are
not
any
remedies
which
will
serue
and
turne
wholly
to
cure
and
cut
them
off
,
it
being
a
thing
impossible
,
for
that
their
beginning
and
cause
doth
proceed
from
Nature
it selfe
being
corrupted
.
That
which
the
worth
and
wisedome
of
Kings
,
and
their
Ministers
,
may
be
able
to
effect
,
is
;
That
they
may
daily
proue
lesse
and
lesse
preiudiciall
to
the
publike
:
and
that
the
dissembling
of
abuses
in
the
beginning
,
before
they
take
head
,
be
not
a
cause
of
seeing
our selues
brought
to
that
estate
,
which
Salust
writeth
Rome
was
found
in
in
Catilines
time
,
there
being
so
good
cause
for
to
feare
it
.
As
also
that
they
will
draw
after
them
Gods
comminations
and
chastisements
.
When
a
kingdome
(
saith
hee
)
comes
to
the
corruption
of
manners
,
that
men
doe
pamper
and
apparell
themselues
in
curious
manner
,
like
women
,
and
make
no
reckoning
of
their
honestie
,
but
deale
therewith
as
with
any
other
thing
that
is
vendible
,
or
set
out
to
sale
;
and
that
exquisite
things
,
for
to
please
the
palate
,
are
diligently
sought
after
both
by
sea
and
land
;
that
they
betake
themselues
to
their
ease
and
sleepe
,
before
the
due
time
of
their
rest
and
sleepe
be
come
;
that
after
their
bellies
be
as
full
as
euer
they
can
hold
,
they
neuer
cease
crauing
and
cramming
till
it
be
noone
;
that
they
doe
not
forbeare
from
eating
and
drinking
,
till
they
be
either
hungry
or
thirsty
;
not
that
they
ease
themselues
out
of
wearinesse
,
or
keepe
themselues
warme
against
the
extremity
of
the
weather
:
but
that
they
do
all
these
things
out
of
viciousnesse
,
and
before
there
is
neede
;
well
may
that
Empire
be
giuen
for
lost
,
and
that
it
is
drawing
neare
to
its
last
gaspe
.
For
the
people
thereof
,
when
their
owne
meanes
shall
faile
them
,
for
to
fulfil
their
appetites
,
out
of
a
thirsting
and
greedy
desire
of
these
things
,
what
mischiefes
will
not
they
moue
,
or
what
villanies
will
not
they
attempt
?
For
the
minde
that
hath
beene
ill
,
and
long
accustomed
to
delights
,
can
hardly
be
without
them
.
And
,
that
they
may
enioy
them
,
by
hooke
or
by
crooke
,
by
one
meanes
or
another
,
though
neuer
so
vniust
and
vnlawfull
,
they
will
make
a
shift
to
get
themselues
into
money
,
though
they
spend
it
afterward
idly
&
vainly
in
that
profuse
and
lauish
manner
,
for
which
they
did
intend
it
.
Let
euery
good
King
begge
of
God
,
and
let
vs
all
ioyne
in
the
same
prayer
,
that
in
our
times
,
it
may
not
come
to
these
termes
,
and
that
Kings
will
striue
and
studie
to
quench
these
sparkes
before
they
breake
forth
into
a
flame
,
and
to
put
out
the
fire
whilest
it
is
but
newly
kindled
,
lest
it
take
hold
on
the
whole
building
,
and
helpe
come
too
late
.
And
because
there
are
so
many
sortes
of
vices
,
that
it
is
not
possible
to
procure
an
vniuersall
cure
for
them
all
;
that
which
is
likeliest
to
doe
most
good
,
will
bee
that
selfe
same
medicine
mentioned
before
in
dyet
and
apparrell
,
to
wit
,
the
good
example
of
Kings
;
and
in
imitation
of
them
,
that
of
the
great
Lords
of
the
land
,
and
those
that
are
nearest
in
Court
about
their
persons
;
ioyning
herewith
the
feare
of
their
disfauour
:
letting
them
both
see
and
know
,
that
the
vicious
fall
backward
,
and
the
vertuous
come
forward
in
honour
;
and
that
onely
vertue
is
the
true
meanes
and
surest
way
to
bring
men
to
great
place
and
preferrement
in
the
commonwealth
.
Let
Kings
hate
these
idle
droanes
,
these
honey-suckers
of
other
mens
labours
,
that
liue
all
vpon
the
waste
and
spoile
.
Which
kinde
of
people
,
euen
in
reason
of
state
,
are
not
good
for
the
quiet
of
a
kingdome
,
in
regard
of
the
euill
cogitations
and
dangerous
deuises
that
are
bred
in
their
mindes
,
and
in
their
time
breake
out
.
I
would
haue
this
imitation
to
bee
the
remedie
for
this
so
great
an
ill
;
for
neither
penalties
nor
feare
of
punishment
will
doe
any
good
vpon
them
.
For
hee
that
will
not
forbeare
to
sinne
for
feare
of
Gods
Law
,
will
hardly
refraine
from
mans
.
Let
Kings
therefore
say
and
doe
those
things
,
that
they
would
haue
their
Subiects
say
and
doe
.
And
let
their
fauourites
,
and
those
that
are
nearest
about
them
,
runne
the
like
course
,
and
let
it
extend
to
the
better
sort
,
and
those
that
are
of
ranke
and
qualitie
;
for
by
this
meane
it
will
descend
to
those
likewise
that
are
of
meaner
condition
:
and
then
shall
they
see
,
how
much
more
good
it
will
worke
,
then
either
lawes
or
punishment
.
And
this
is
the
more
naturall
of
the
two
;
for
the
one
is
founded
vpon
imitation
,
and
the
other
grounded
vpon
feare
.
And
men
doe
more
easily
imitate
those
better
things
which
they
see
actually
put
in
execution
,
then
depart
from
those
worser
things
,
which
they
either
heare
or
know
to
be
prohibited
.
And
when
they
shall
see
that
their
superiours
,
and
those
that
are
in
place
and
authoritie
,
command
one
thing
and
doe
another
,
they
neither
dread
their
threatnings
,
nor
obey
their
commandements
.
For
perceiuing
that
they
doe
but
imitate
their
actions
,
they
perswade
themselues
that
none
can
,
without
blushing
,
punish
the
same
sinne
in
them
.
Salust
did
aduise
Caesar
in
the
entrance
to
his
Empire
,
that
if
he
would
order
his
commonwealth
aright
,
he
should
first
of
all
begin
with
reformation
in
himselfe
,
and
his
;
(
as
Pliny
saith
)
Vita
Principis
censura
est
,
eaque
perpetua
;
ad
hanc
dirigimur
,
And
because
there
are
both
diseased
persons
,
la
ley
,
al
Rey
,
y
la
Grey
,
the
Law
,
King
,
and
people
.
By
remission
,
Lawes
and
Kings
grow
in
contempt
,
and
the
whole
commonwealth
infected
.
Whereas
by
chastisement
the
Law
is
obeyed
and
kept
;
the
King
feared
and
honoured
;
and
the
kingdome
maintained
in
peace
and
iustice
.
I
doe
not
treat
here
of
those
cruell
and
rigorous
punishments
which
some
seuere
Iudges
inflict
,
for
remedies
and
cures
of
so
much
rigour
,
are
violent
,
and
do
sooner
kill
,
and
make
an
end
of
their
Subiects
,
then
heale
and
recouer
them
by
little
and
little
.
Wherefore
in
point
of
correction
,
a
commonwealth
must
vse
a
great
deale
of
caution
and
prudence
.
And
for
that
hee
who
pretends
by
maine
strength
to
resist
the
furious
current
of
a
swift
riuer
;
or
by
roughnesse
,
to
tame
a
head-strong
horse
,
shall
shew
himselfe
as
insolent
,
as
impertinent
;
rigour
with
gentlenesse
,
and
iustice
with
mercie
,
will
doe
well
:
which
if
they
go
not
hand
in
hand
,
and
kisse
each
other
,
they
are
both
but
the
occasion
of
greater
corruption
.
For
it
is
an
erronious
discourse
in
those
that
thinke
,
that
publike
conseruation
consisteth
in
the
execution
of
cruell
chastisements
,
and
sharpe
and
rigorous
sentences
,
bee
they
of
death
or
otherwise
;
For
these
doe
rather
dispeople
,
and
desolate
,
then
correct
and
amend
a
kingdome
.
And
as
it
is
a
signe
of
bad
Physitians
,
or
of
a
corrupt
and
infectious
aire
,
to
see
many
fall
sicke
,
and
dye
;
so
likewise
is
it
of
carelesse
Ministers
,
and
ill
preuention
,
and
of
a
contagious
corruption
of
vices
,
and
euill
manners
,
when
there
are
many
criminall
iudgements
,
many
punishments
,
and
cruell
chastisements
.
And
who
is
he
that
knowes
the
principall
cause
thereof
?
it
may
bee
this
,
or
it
may
bee
that
,
or
all
together
,
howsoeuer
I
am
sure
it
is
all
ill
.
And
in
a
word
,
so
great
,
so
vniuersall
,
and
so
pernicious
an
ill
,
that
if
Christian
Kings
carry
not
a
very
watchfull
eye
ouer
their
Subiects
manners
,
in
not
suffering
them
to
flie
out
,
they
shall
not
,
when
they
would
,
be
able
to
refraine
them
,
and
remedie
what
is
amisse
;
for
euill
custome
being
once
habituated
(
according
vnto
Galen
,
and
others
)
is
an
acquired
nature
,
and
engendreth
an
habite
,
which
being
mans
naturall
inclination
,
carries
him
along
after
it
;
and
so
great
is
his
inclination
to
delights
,
and
so
many
the
prouocations
,
and
ill
examples
which
draw
him
thereunto
,
and
poure
oyle
as
it
were
vpon
that
fire
,
that
if
there
be
not
the
more
diligence
and
care
vsed
in
the
quenching
of
it
,
it
must
necessarily
spread
it selfe
abroad
,
and
extend
it selfe
daily
more
and
more
,
and
more
especially
into
those
Cities
and
countries
where
there
is
much
commerce
and
trading
in
Merchandise
,
and
in
the
Courts
of
Kings
,
where
there
is
such
a
concourse
of
diuerse
and
sundrie
nations
,
there
being
not
any
one
of
them
which
hath
not
it's
proper
and
peculiar
vertues
,
as
also
it
's
proper
and
peculiar
vices
.
Their
vertues
men
hardly
take
hold
on
;
but
their
vices
,
those
cleaue
easily
vnto
them
of
themselues
:
and
by
this
their
Commerce
and
Trading
,
remaine
engrauen
in
their
hearts
.
And
what
was
before
but
an
inclination
,
being
now
become
a
custome
,
vice
engendreth
vice
;
and
one
appetite
maketh
way
for
another
.
Lycurgus
saith
,
That
it
more
importeth
a
State
to
see
that
it's
Cities
bee
not
infected
with
the
ill
customes
and
manners
of
Strangers
,
then
to
preserue
them
from
the
plague
,
the
pestilence
,
or
other
the
like
contagious
diseases
.
For
these
,
Time
asswageth
and
consumeth
;
but
those
,
are
with
time
increased
and
augmented
.
Three
Embassadours
of
the
Cretans
,
each
of
them
being
of
a
different
Sect
,
made
their
ioynt
entrance
into
Rome
.
The
Senate
gaue
them
audience
.
And
Cato
being
there
,
whom
(
for
his
great
authoritie
)
they
did
much
reuerence
,
and
was
indeed
as
an
Oracle
amongst
them
,
gaue
his
vote
,
and
opinion
,
that
hee
would
haue
them
dispatcht
thence
with
all
possible
speed
,
before
the
corruption
of
their
manners
should
corrupt
the
Romane
Common-wealth
.
This
care
ought
Kings
to
take
;
and
so
much
the
rather
,
for
that
they
haue
neuer
a
Cato
,
that
will
tell
them
;
neuer
a
Councellour
that
will
aduise
them
,
that
in
no
kinde
of
manner
,
nor
vpon
any
occasion
whatsoeuer
,
ought
they
either
in
their
Court
,
or
kingdome
,
suffer
any
man
(
no
though
hee
be
an
Ambassadour
)
to
reside
there
,
being
different
in
his
Religion
,
manners
,
and
Ceremonies
.
For
their
treating
and
conuersing
with
vs
,
serues
to
no
other
purpose
,
but
to
bring
in
vices
,
and
banish
vertues
,
to
worke
vpon
weake
and
wauering
mindes
,
and
to
draw
the
naturall
Subiects
of
another
Prince
,
from
Gods
true
worship
,
and
due
obseruance
of
his
diuine
Law
.
And
this
was
the
care
of
the
Ancients
of
those
times
,
who
would
neuer
giue
consent
and
allowance
,
that
there
should
bee
any
thing
intertained
or
receiued
into
their
commonwealths
,
whereby
mens
mindes
might
grow
cold
,
or
be
withdrawne
in
any
one
point
or
tittle
from
the
worship
and
adoration
of
their
Gods
.
And
very
fit
for
these
times
were
that
Law
of
the
Persians
,
which
did
punish
him
with
death
,
that
should
bring
in
any
new
vse
,
or
strange
custome
.
And
the
Cretans
,
did
in
their
ordinarie
Letanies
desire
,
that
no
new
custome
might
enter
into
their
city
,
which
is
as
a
contagious
disease
,
and
cleaueth
as
close
as
the
plague
or
pestilence
.
Nor
did
the
Lawes
of
Egypt
permit
any
new
tune
in
their
Musicke
,
or
any
new
kinde
of
song
,
vnlesse
they
were
first
examined
by
those
that
were
in
place
of
gouernment
.
For
(
as
Plato
affirmeth
)
a
Commonwealth
,
as
well
as
Musicke
,
Now
to
shut
vp
all
that
hath
beene
said
in
three
points
.
First
of
all
I
say
,
that
it
much
importeth
,
that
a
Prince
bee
good
in
himselfe
;
for
that
all
men
make
their
Imitation
after
that
patterne
that
hee
sets
before
them
.
And
for
this
cause
,
God
placed
him
in
so
high
and
eminent
a
place
,
to
the
end
that
by
the
resplendour
of
his
vertues
,
hee
should
giue
light
to
the
whole
kingdome
;
and
that
both
by
his
life
and
example
,
he
should
exemplifie
and
indoctrinate
his
Subiects
:
for
it
is
not
onely
included
in
the
name
and
office
of
King
,
to
rule
and
gouerne
the
kingdome
by
good
and
who
some
Lawes
,
but
likewise
to
teach
and
instruct
the
people
by
his
vertues
.
This
ought
to
bee
(
say
Socrates
and
Plato
)
the
end
and
ayme
of
Kings
,
to
direct
their
Subiects
in
the
truth
,
they
practising
it
first
themselues
,
which
is
the
strongest
and
forciblest
argument
to
perswade
it
.
For
the
execution
of
that
which
is
perswaded
and
commanded
,
doth
secure
the
passage
,
doth
make
the
worke
sauourie
,
and
doth
facilitate
the
trouble
.
Secondly
,
to
the
end
that
the
Lawes
may
bee
the
better
kept
,
Kings
must
obey
,
and
keepe
them
;
for
it
will
seeme
an
vniust
thing
in
them
,
to
establish
and
ordaine
that
,
which
themselues
will
not
keepe
and
obserue
.
They
must
doe
as
Lycurgus
did
,
who
neuer
enacted
any
thing
which
he
himselfe
did
not
punctually
performe
.
And
it
was
a
Romane
Edict
;
Vse
el
Rey
de
la
Ley
,
que
hiziere
para
la
grey
:
Let
the
King
that
law
keepe
,
which
he
makes
for
his
sheepe
.
Lastly
,
that
they
bee
very
carefull
and
watchfull
ouer
the
whole
kingdome
,
but
more
particularly
ouer
the
Court
;
for
from
thence
is
diffused
all
the
good
,
or
ill
;
as
likewise
in
curtalling
the
excesses
of
apparrell
,
the
superfluities
of
feasts
and
banquets
,
of
gaming
,
of
sports
,
and
pastimes
,
of
lightnesse
in
behauiour
,
of
licentiousnesse
in
courting
of
women
,
and
of
those
wastefull
expences
which
might
very
well
be
excused
,
in
weddings
,
in
iewells
,
and
dressings
both
in
the
women
and
the
men
.
Then
began
Rome
to
grow
ranke
in
Luxurie
,
and
prophanenesse
,
when
your
gilded
bed-steds
,
your
costly
pauilions
,
your
stately
canopies
,
your
ritch
hangings
,
your
curious
tables
,
your
glorious
cupboords
of
plate
,
your
gybing
Iesters
,
and
your
various
Instruments
of
Musicke
were
brought
in
,
which
were
then
in
great
vse
and
request
,
for
to
prouoke
and
stirre
vp
the
appetite
in
those
their
tedious
and
sumptuous
suppers
;
as
if
,
for
to
go
to
hell
,
there
were
neede
of
such
a
wind-lace
,
or
wheeling
about
,
the
way
being
(
as
it
is
)
so
easie
and
direct
,
that
a
man
may
go
it
blindfold
.
Causes
all
of
them
of
iust
feare
,
and
fore-runners
likewise
of
the
ruine
and
perdition
of
any
Monarchy
whatsoeuer
,
as
they
haue
beene
heretofore
of
others
that
haue
been
ouerthrowne
by
the
like
meanes
.
But
to
conclude
with
this
sense
,
and
to
shut
vp
the
doore
likewise
to
all
the
rest
;
wee
are
to
presuppose
that
,
which
is
very
common
both
in
diuine
and
humane
Letters
,
That
by
the
hands
,
wherein
particularly
consists
the
Touching
,
are
vnderstood
workes
;
because
they
are
the
Instruments
by
which
they
are
done
.
Moses
deliuering
vnto
vs
,
that
the
Hebrewes
did
see
the
wonders
which
God
had
wrought
in
their
fauour
,
saith
,
Viderunt
manum
magnam
,
quam
exercuerat
Dominus
:
Pierius
Valerianus
)
an
open
hand
,
being
the
Symbole
of
eloquence
;
expressing
that
efficacy
,
and
perswasiue
power
that
lies
in
well
couched
words
.
Works
and
words
being
both
very
necessary
in
Kings
,
Execution
in
the
one
;
and
Elocution
in
the
other
.
And
because
all
Princes
cannot
performe
these
offices
of
doing
and
saying
,
by
themselues
,
they
must
haue
another
tongue
,
and
other
hands
,
by
which
they
must
speake
,
and
doe
;
and
the
tongue
whereby
they
must
speake
,
and
the
hands
,
whereby
they
must
touch
,
and
handle
all
things
(
for
their
owne
are
not
able
to
doe
it
)
must
bee
their
fauourites
.
Policratus
,
in
his
booke
directed
to
Traiane
,
saith
,
That
your
great
Lords
in
Court
,
and
Kings
fauourites
,
are
the
hands
of
the
kingdome
.
And
,
as
in
mans
body
,
they
are
naturally
disposed
,
and
ready
prepared
for
to
succour
and
assist
all
the
other
members
;
so
they
should
be
at
hand
for
to
helpe
and
relieue
all
the
necessities
of
the
kingdome
,
and
to
be
the
formost
in
all
dangers
,
and
a
thousand
other
occasions
that
will
offer
themselues
,
which
neither
are
,
nor
can
bee
wanting
to
Kings
and
kingdomes
.
And
therefore
the
Philosopher
said
of
the
hands
,
that
they
are
the
Instrument
of
Instruments
.
For
without
them
nothing
can
be
done
;
neither
can
Kings
of
themselues
do
all
.
They
haue
need
of
their
Ministers
,
and
Fauourites
,
which
are
their
feet
,
and
their
hands
.
In
the
subsequent
Chapters
,
we
shall
discourse
somewhat
a
little
of
them
.
God
grant
,
that
little
,
or
somewhat
,
what
ere
it
bee
,
may
worke
some
good
.
And
first
of
all
we
will
treate
,
whether
it
be
fitting
to
haue
Fauourites
.
CHAP.
XXXI
.
Whether
it
be
fit
for
Kings
to
haue
Fauourites
.
FAuourites
being
(
as
they
are
)
the
workmanship
of
Kings
,
receiuing
their
forme
and
fashion
from
their
good
liking
;
which
creatures
of
their
making
,
wee
haue
mentioned
in
the
former
Chapter
.
We
shall
handsomely
fall
here
vpon
that
which
in
this
is
put
to
the
question
.
Nor
is
the
answer
thereunto
very
easie
.
For
a
Fauourite
being
of
the
same
nature
,
as
a
particular
friend
,
and
friendship
being
to
bee
inter
aequales
,
betweene
those
that
are
of
equall
condition
,
it
seemeth
that
those
that
are
Subiects
and
seruants
to
their
King
and
Master
can
not
hold
it
with
him
;
whom
they
are
to
behold
,
and
treate
with
,
with
a
great
deale
of
reuerence
,
respecting
alwayes
his
royall
Maiestie
,
which
(
according
to
that
other
Poet
)
No
cabe
en
vn
saco
con
el
Amor
;
is
not
in
one
and
the
same
sacke
with
loue
.
And
without
loue
,
there
is
no
friendship
.
True
it
is
that
Aristotle
and
some
other
Philosophers
affirme
,
that
this
difference
may
easily
bee
reconciled
,
forasmuch
as
hee
that
is
in
the
higher
and
more
eminent
place
,
may
stoope
so
low
,
and
fashion
himselfe
in
that
euen
measure
to
his
Inferiour
,
that
they
may
both
remaine
vpon
equall
tearmes
.
But
this
can
hardly
square
and
suite
well
with
Kings
towards
their
Fauourites
.
For
,
as
it
were
an
indecorum
,
and
vnseemely
thing
in
a
humane
bodie
,
that
the
head
should
abase
it selfe
,
and
become
equall
with
the
shoulder
;
so
,
were
it
prodigious
and
monstrous
,
that
Kings
,
which
are
Heads
,
and
hold
that
Soueraigntie
which
God
hath
giuen
them
,
should
stoope
so
low
to
their
Subiects
,
that
the
eminencie
should
not
appeare
which
they
haue
ouer
them
.
And
that
other
meanes
which
may
be
vsed
in
raysing
a
subiect
,
or
Fauorite
to
that
hight
that
hee
may
be
equall
with
his
King
,
bringeth
with
that
a
great
inconuenience
.
For
a
Crowne
&
Scepter
royall
,
cannot
endure
any
fellowship
with
equality
.
And
therefore
these
two
meanes
may
pare
and
fit
well
with
friends
,
that
hauing
professed
friendship
,
when
their
estates
were
equall
,
the
one
growes
inferiour
to
the
other
,
eyther
good
fortune
,
or
good
diligence
,
hauing
preferred
his
fellow
and
friend
.
But
with
Kings
there
cannot
be
held
this
correspondency
and
equality
.
And
it
is
King
Salomons
counsaill
,
who
saith
;
That
it
is
not
fitting
for
any
man
to
entertaine
friendship
and
communication
,
with
those
that
are
too
mighty
.
Ditiori
te
,
ne
socius
fueris
;
Quid
communicabit
cacabus
ad
ollam
?
Quando
enim
se
colliserint
,
confringetur
:
Haue
no
fellowship
with
one
that
is
mightier
and
richer
then
thy selfe
.
For
how
agree
the
Kettle
and
the
earthen
Pot
together
?
For
,
if
the
one
bee
smitten
against
the
other
,
it
shall
be
broken
.
And
againe
,
if
you
will
but
diligently
obserue
the
sacred
history
of
the
Kings
which
were
ouer
Gods
people
,
you
shall
there
finde
little
mention
of
Fauorites
.
On
the
other
side
,
it
will
likewise
seeme
vnreasonable
,
that
kings
should
be
debarr'd
that
,
without
which
(
to
all
mens
seeming
)
mans
life
cannot
bee
well
past
ouer
.
Nemo
sine
amicis
,
spectet
vinere
;
(
said
the
said
Philosopher
)
Let
no
man
looke
to
liue
without
friends
.
And
the
holy
Scriptures
are
full
of
the
commoditie
,
and
benefit
,
which
faithfull
friends
afford
,
being
as
necessary
for
the
life
of
man
,
as
fire
,
and
water
;
and
for
no
estate
so
important
,
as
for
that
of
Kings
,
who
for
that
they
haue
so
many
,
so
weighty
,
and
so
secret
businesses
,
their
estate
were
intollerable
,
and
more
then
they
were
able
to
beare
,
if
they
might
not
haue
the
libertie
of
hauing
friends
,
with
whom
they
might
communicate
,
and
by
whom
they
might
receiue
some
ease
,
of
those
troubles
,
and
care
,
which
great
offices
(
ordinarily
)
bring
with
them
.
Now
for
to
giue
satisfaction
vnto
that
which
is
here
pretended
to
be
auerred
,
we
are
to
consider
,
That
Aristotle
,
and
other
,
both
Philosophers
and
Diuines
teach
(
which
is
no
more
then
what
experience
plainly
prooues
vnto
vs
)
That
there
are
two
sorts
of
Loue
,
or
friendship
;
The
one
Interessall
,
or
cum
foenore
,
whose
end
,
is
its
proper
profit
.
The
other
hath
with
it
a
more
gentile
&
noble
intent
,
which
is
,
to
loue
and
wish
well
to
that
which
deserueth
to
bee
beloued
:
and
this
is
called
Amor
amicitiae
,
the
loue
of
friendship
.
The
other
,
Amor
concupiscentiae
,
the
loue
of
concupiscence
.
And
with
very
good
reason
,
for
that
therein
there
is
not
to
be
found
the
face
of
true
friendship
.
From
these
two
Loues
,
as
from
two
diuerse
rootes
,
spring
forth
two
different
sorts
of
Fauorites
.
The
one
,
who
for
their
great
parts
and
quailties
haue
deserued
to
carry
after
them
,
not
only
the
good
wills
and
affections
of
their
equals
,
but
euen
of
Kings
themselues
.
And
when
these
abilities
are
so
extraordinary
and
aduantagious
,
no
man
can
deeme
it
inconuenient
that
Kings
should
more
particularly
,
and
in
a
more
extraordinary
manner
,
apply
their
affection
vnto
them
.
Nay
,
it
would
rather
lay
a
spot
and
blemish
vpon
them
,
if
notice
should
be
taken
,
that
they
equally
entertaine
all
,
or
not
esteeme
and
prize
them
most
that
merit
most
to
be
esteemed
.
For
in
all
good
reason
;
there
is
no
greater
inequality
,
then
to
equall
all
alike
.
Plato
said
very
well
,
That
there
is
not
any
virtue
of
that
force
and
efficacie
,
for
to
catch
and
steale
away
mens
hearts
.
Nor
herein
doe
we
need
the
testimonies
of
Philosophers
,
for
the
holy
Ghost
saith
,
Vt
mors
,
est
dilectio
,
loue
is
strong
as
death
.
The
coales
thereof
are
coales
of
fire
,
which
hath
a
most
vehement
flame
,
it
beares
all
away
before
it
.
And
in
this
its
force
and
strength
,
friendship
and
loue
are
much
alike
.
And
building
on
this
ground
,
I
say
;
That
very
well
there
may
be
said
to
bee
friendship
betweene
a
King
and
a
Fauorite
;
for
that
their
soules
haue
in
their
birth
and
beginning
,
or
(
as
I
may
say
,
their
first
originall
)
equall
noblenesse
.
And
your
noblest
friendship
proceeds
from
the
soule
.
Very
famous
and
much
celebrated
was
that
friendship
betwixt
Prince
Ionathan
(
the
onely
heire
of
the
kingdome
)
and
that
worthy
noble
Dauid
.
And
so
great
was
the
loue
that
was
betweene
them
,
that
the
sacred
Scripture
saith
,
Dauid
:
Suscitans
à
terra
inopem
,
Seruus
sapiens
,
dominabitur
filijs
stultu
:
A
wise
seruant
shall
haue
rule
ouer
a
sonne
that
causeth
shame
.
Peter
,
Iohn
,
and
Iames
,
making
choice
of
them
from
among
the
twelue
,
to
retire
himselfe
in
priuate
with
them
,
and
to
make
them
witnesses
of
his
glorious
transfiguration
;
and
afterwards
of
diuers
other
particular
things
.
Whence
it
seemeth
that
they
might
haue
the
name
of
Fauourites
;
but
not
without
great
grounds
,
and
those
extraordinary
vertues
,
wherein
they
out-shined
others
.
Howbeit
the
choise
and
election
of
this
supreme
King
,
is
not
to
bee
ruled
and
measured
out
by
that
of
the
Kings
of
this
world
;
for
they
can
not
by
the
alone
power
of
their
loue
better
men
,
nor
affoord
them
necessary
parts
,
whereby
to
merit
to
bee
their
friends
.
But
this
true
King
and
Lord
of
all
,
in
placing
his
good
will
and
affection
on
those
whom
hee
is
pleased
to
make
choice
of
for
his
friends
,
doth
likewise
indow
and
adorne
them
with
strong
abilities
,
whereby
to
bee
accounted
worthy
of
his
friendship
and
fauour
.
Whereas
with
the
Fauourites
of
the
Kings
of
this
world
,
it
fareth
cleane
contrary
.
For
those
,
which
before
they
were
Fauourites
,
were
good
and
honest
,
by
their
priuacie
,
and
great
power
with
their
King
,
haue
come
to
be
starke
nought
;
and
the
more
footing
they
haue
in
the
Kings
friendship
,
they
are
vsually
the
lesse
worthy
of
it
.
Whereof
we
shall
more
in
the
Chapter
following
.
CHAP.
XXXII
.
Of
another
sort
of
Fauourites
.
THose
most
learned
bookes
,
which
the
glorious
Saint
Austen
writ
,
De
Ciuitate
Dei
,
lay
before
vs
two
sorts
of
loue
:
That
loue
which
man
beareth
vnto
God
,
euen
to
the
contemning
and
despising
of
himselfe
;
And
from
this
is
the
constitution
and
fabricke
of
that
holy
Citie
of
Ierusalem
;
vnder
which
name
,
is
vnderstood
the
good
concord
and
agreement
of
the
Christian
Church
and
commonwealth
,
as
also
of
all
Christian
soules
.
The
other
loue
is
that
which
euery
one
beareth
to
himselfe
,
in
that
high
manner
and
excesse
,
that
it
reacheth
euen
to
the
contemning
and
despising
of
God
.
And
from
this
is
built
that
City
of
Babylon
,
which
is
as
much
to
say
,
as
Confusion
;
&
signifieth
that
,
which
euery
sinner
hath
within
himself
,
as
also
that
which
is
in
ill
ordered
commonwealths
.
And
therefore
(
as
wee
said
in
the
former
Chapter
)
that
from
those
two
Loues
of
friendship
and
concupiscence
,
did
issue
forth
two
sorts
of
Fauourites
:
The
one
good
and
profitable
;
the
other
,
bad
and
couetous
:
So
,
considering
Loue
,
not
in
respect
of
outward
things
,
but
in
respect
of
it selfe
,
it
differenceth
the
vse
of
Fauourites
,
according
to
the
different
meanes
and
ends
,
wherewith
,
and
for
which
they
are
made
choice
of
:
And
the
vse
likewise
,
which
they
make
thereof
,
when
they
see
they
are
thus
aduanced
,
and
receiued
into
fauour
.
The
meanes
haue
the
denomination
of
their
goodnesse
,
or
badnesse
,
from
their
end
.
Whence
it
followeth
,
that
when
Kings
shall
make
choice
of
their
Fauorites
by
good
meanes
,
not
out
of
a
selfe-humour
,
or
womanish
kinde
of
longing
,
nor
for
to
please
his
owne
proper
affection
,
but
that
they
may
comply
the
better
with
those
obligations
,
which
they
haue
to
the
good
dispatch
of
businesses
,
and
to
haue
one
to
helpe
them
to
beare
the
burthen
that
lies
vpon
them
;
As
this
end
is
good
,
so
of
force
must
the
meanes
likewise
bee
.
For
to
obtaine
good
ends
,
bad
meanes
are
not
taken
.
And
therefore
Kings
shall
doe
well
,
in
taking
such
Fauourites
vnto
them
,
as
shall
bee
sollicitous
,
and
carefull
in
the
dispatching
of
businesses
,
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
,
6.
1.
Reg.
15.
33.
whom
King
Assuerus
raised
from
so
low
a
degree
,
and
from
so
wicked
a
race
,
as
he
came
of
.
For
(
according
to
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
,
CHAP.
XXXIII
.
Whether
it
be
fit
for
Kings
to
haue
any
more
then
one
Fauourite
.
THe
name
wherewith
the
Greekes
named
God
,
is
deriued
from
a
word
,
which
signifies
to
see
.
So
that
to
say
God
,
is
to
say
,
Hee
that
sees
.
For
,
as
the
Apostle
Saint
Paul
,
and
faith
teacheth
vs
;
all
is
subiect
to
Gods
view
;
and
vnto
Kings
,
who
are
his
Lieutenants
here
vpon
earth
,
nothing
can
conuene
so
well
with
them
,
as
to
seeme
to
the
world
,
to
haue
so
quicke
and
large
a
fight
,
that
they
may
see
all
whatsoeuer
mans
capacitie
is
able
to
reach
vnto
.
And
because
they
cannot
doe
this
alone
by
themselues
,
Xenophon
said
very
well
and
wisely
,
that
it
was
needfull
,
that
they
should
haue
other
eyes
,
whereunto
to
trust
as
much
,
as
vnto
their
owne
,
and
to
see
as
it
were
by
spectacles
;
for
Kings
are
so
vnhappy
,
that
they
cannot
come
to
see
all
without
them
.
And
those
(
as
the
same
Philosopher
said
)
are
those
friends
and
Fauourites
,
who
are
to
see
,
and
know
that
which
passeth
in
the
world
,
as
also
what
is
needfull
in
common-wealths
,
and
to
giue
notice
thereof
vnto
their
Kings
,
and
to
helpe
them
to
ordaine
,
and
execute
that
,
which
is
fitting
and
conuenient
.
And
Fauourites
being
intertained
(
as
we
said
before
)
for
this
end
,
and
for
the
publike
good
of
the
common-wealth
,
it
is
requisite
that
Kings
should
not
haue
one
onely
,
but
many
.
One
day
,
some
about
the
person
of
Alexander
the
Great
,
shewed
him
a
maruellous
faire
Pomegranate
,
which
being
cut
in
two
,
discouered
a
great
company
of
kernels
:
and
one
of
them
asking
him
,
of
what
he
would
wish
to
haue
such
store
,
as
of
those
Pomegranate
kernels
which
appeared
vnto
him
?
He
answered
,
that
he
would
wish
that
hee
might
haue
so
many
Zopiri
;
This
Zopirus
being
a
Fauourite
of
his
,
and
one
that
was
very
faithfull
vnto
him
,
and
of
great
abilities
.
For
,
it
is
not
contrary
to
royall
greatnesse
,
to
haue
many
,
but
very
necessary
for
the
better
dispatch
of
businesses
.
For
if
they
should
passe
onely
through
the
hands
of
the
Prince
,
their
dispatch
would
bee
very
slow
,
and
subiect
likewise
to
many
errours
,
whereinto
they
would
ordinarily
runne
,
for
want
of
their
care
and
assistance
.
Darius
,
King
of
Persia
,
tooke
three
Fauourites
vnto
him
,
to
whom
the
rest
of
the
Princes
rendered
an
account
of
all
the
affaires
of
the
kingdome
.
And
from
the
beginning
of
the
world
,
euen
to
this
present
time
,
Kings
haue
had
,
some
more
,
and
others
lesse
.
For
this
must
be
regulated
and
ordered
according
to
the
greatnesse
of
the
kingdomes
.
For
by
how
much
the
more
they
are
in
number
and
greatnesse
,
so
much
the
more
increase
haue
those
weightie
affaires
which
are
necessarily
to
haue
their
recourse
to
their
royall
persons
;
and
according
to
the
measure
of
them
,
is
there
an
addition
to
be
made
of
those
,
that
are
to
assist
and
attend
businesses
,
to
passe
through
all
,
to
prouide
for
all
,
and
in
all
places
.
The
people
of
Israel
,
when
Moses
gouerned
them
,
were
all
ioyntly
together
in
one
body
in
forme
of
an
Armie
;
and
all
that
made
not
vp
so
much
as
a
meane
kingdome
;
and
they
remaining
(
as
then
they
did
)
without
possessions
,
incamped
in
a
desart
,
and
being
all
Israelites
,
it
seemeth
in
all
likelihood
,
that
their
ordinary
businesses
could
not
be
either
so
many
,
or
so
great
,
as
those
which
are
incident
to
a
King
,
who
is
Lord
and
Master
of
diuers
kingdomes
and
Prouinces
,
and
of
sundry
seuerall
Nations
.
And
yet
notwithstanding
,
that
great
Gouernour
Moses
,
by
nego●ating
from
morning
vntill
night
,
without
diuerting
himselfe
,
could
not
giue
conuenient
dispatch
vnto
all
,
but
was
forced
(
as
is
before
specified
)
to
take
vnto
him
no
lesse
then
seuenty
assistants
,
all
chosen
men
,
and
endewed
with
those
good
qualities
,
whereof
we
now
treate
.
Let
Kings
therefore
haue
many
for
to
aide
and
helpe
them
,
and
let
them
be
the
Ministers
of
his
minde
,
and
the
Conducts
whereby
to
conuay
his
will
and
pleasure
to
his
Subiects
.
For
in
the
administration
of
publike
affaires
,
it
is
euermore
to
bee
indeauoured
,
that
many
beare
a
part
therein
;
As
well
for
the
common
satisfaction
,
that
shall
thereby
be
giuen
vnto
all
;
as
also
for
that
they
may
be
able
to
make
the
better
account
of
all
businesses
,
bee
they
neuer
so
many
.
And
likewise
,
for
that
few
being
instructed
and
experienced
in
them
,
occasion
may
not
bee
giuen
,
that
(
those
failing
)
the
commonwealth
and
publike
gouernment
may
thereby
incurre
any
danger
.
This
was
Augustus
his
conceit
,
deliuered
by
Suetonius
;
which
that
he
might
the
better
execute
,
and
that
his
bounty
might
inlarge
it selfe
towards
the
more
persons
;
he
inuented
new
publike
Offices
,
wherein
to
imploy
them
.
But
I
do
not
speake
this
,
as
inferring
thereby
,
that
there
should
bee
so
many
,
but
that
at
least
(
for
the
foresaid
reasons
)
there
should
bee
some
:
And
in
conclusion
,
more
then
one
,
because
it
will
bee
more
easie
to
negotiate
with
them
,
and
lesse
costly
and
troublesome
;
and
bee
a
meanes
,
that
the
Prince
may
be
the
better
eased
,
and
freed
in
great
part
of
those
cares
and
troubles
,
which
otherwise
must
needs
weary
him
out
,
and
worke
his
vnrest
and
disquiet
.
For
his
body
is
not
made
of
brasse
,
nor
can
he
occurre
to
all
occasion
;
Besides
,
being
more
then
one
,
their
competition
will
make
them
the
more
both
carefull
and
fearefull
:
as
knowing
that
in
case
they
shall
grow
carelesse
,
there
are
persons
enough
besides
of
sufficiencie
to
supply
their
place
;
Whereas
the
opinion
and
conceit
of
the
contrary
,
puffes
him
vp
with
pride
,
and
vndoes
it's
Master
.
For
they
fondly
and
foolishly
perswade
themselues
,
that
their
King
and
Master
cannot
liue
and
subsist
without
the
assistance
of
their
wit
,
and
that
there
is
not
that
fault
they
commit
,
but
must
be
forgiuen
them
,
out
of
the
necessitie
of
their
seruice
.
Forgetting
in
the
meane
while
,
that
their
King
may
imagine
them
to
bee
dead
,
and
how
that
in
such
a
case
,
though
it
grieue
him
,
yet
must
hee
prouide
himselfe
of
others
.
Let
Kings
therefore
bee
beaten
from
this
their
errour
,
for
he
that
shall
otherwise
aduise
them
,
and
seeke
to
be
the
onely
man
in
their
fauour
and
seruice
,
and
take
vnto
himselfe
both
the
right
side
and
the
left
,
thrusting
all
others
from
thence
,
and
gouerning
both
high
and
low
,
letting
nothing
escape
his
fingers
,
which
hee
pretendeth
out
of
the
necessary
vse
of
his
person
,
and
so
absolutely
to
become
Master
of
their
wills
,
and
to
haue
that
hand
ouer
their
Kings
,
that
they
must
not
looke
vpon
any
,
but
with
their
Fauorites
eyes
;
such
a
Fauourite
(
I
say
)
pretends
to
tyrannize
a
kingdome
,
and
by
little
and
little
will
go
crushing
the
Princes
of
the
bloud
,
the
ancient
Nobilitie
;
and
such
as
are
of
power
to
stand
in
their
way
,
thrusting
this
man
out
of
Court
to
day
,
and
that
other
to
morrow
,
that
hee
alone
may
rule
all
without
any
contradiction
or
opposition
in
the
world
.
Let
euery
man
say
or
thinke
as
they
list
,
for
mine
owne
part
I
am
perswaded
that
this
is
his
maine
end
and
drift
;
And
the
cause
thereof
is
his
feare
of
falling
;
knowing
(
besides
his
owne
consciousnes
)
that
there
are
not
onely
one
or
two
,
but
many
in
Court
,
that
are
able
to
supply
his
place
,
and
farre
better
deseruing
then
himselfe
.
Your
Alchymists
make
gold
:
But
how
?
Onely
in
the
colour
;
they
will
not
let
it
come
to
the
Touch
,
nor
any
other
reall
Essay
;
neither
will
they
endure
to
haue
it
compared
with
any
other
minerall
gold
,
for
feare
lest
it
should
bee
discouered
,
that
theirs
hath
no
more
but
a
bare
shew
and
apparence
.
Let
Princes
therefore
assure
themselues
,
that
those
Fauourites
are
but
Alchimists
,
that
will
not
admit
of
any
other
companie
,
as
being
priuie
to
themselues
,
that
their
vnderstanding
is
not
such
pure
gold
,
that
it
can
abide
the
Touch
,
nor
any
reall
Essay
.
But
say
it
should
passe
for
currant
,
and
that
their
mindes
were
all
made
of
pure
gold
,
me
thinkes
they
should
aduise
and
consider
with
themselues
,
that
those
that
are
ingenious
and
wise
men
,
will
therefore
the
rather
desire
that
there
should
be
many
:
for
,
by
comparing
the
one
with
the
other
,
the
true
light
shineth
the
more
,
and
makes
it selfe
knowne
whether
it
be
so
or
no.
And
onely
your
fooles
,
and
such
as
are
vnworthy
of
that
they
possesse
,
are
iealous
of
that
good
,
which
they
feare
to
loose
,
when
by
comparing
they
shall
come
to
be
knowne
.
God
did
not
in
vaine
place
so
many
members
in
mans
bodie
,
and
most
of
them
double
;
had
it
not
beene
thereby
to
teach
vs
,
that
many
are
needfull
in
humane
actions
:
and
that
one
is
not
able
to
doe
all
,
without
an
infinite
deale
of
toyle
,
extraordinary
spending
of
his
spirits
,
and
the
sudden
wasting
and
consuming
of
his
body
.
And
here
will
suite
very
well
to
this
our
purpose
,
that
which
Tiberius
affirmed
,
when
feigning
not
to
bee
willing
to
accept
of
the
Empire
,
hee
said
,
(
going
about
the
bush
to
discouer
the
mindes
of
the
Romane
Nobilitie
,
and
Senate
)
that
he
alone
of
himselfe
,
was
not
sufficient
nor
yet
with
the
helpe
of
another
,
for
so
great
a
gouernment
.
Whereupon
,
Salustius
Crispus
taking
his
Qu
,
a
great
Fauourite
of
his
,
starts
mee
vp
,
and
makes
me
a
long
Harenga
,
or
artificiall
oration
;
shewing
that
Signiorie
and
Empire
could
not
well
consist
,
without
being
conferred
vpon
one
particular
person
(
which
is
the
maine
foundation
and
ground-worke
of
the
good
and
safetie
of
a
Monarchicall
gouernment
)
and
that
therein
himselfe
(
if
no
body
else
would
take
the
paines
)
would
bee
as
it
were
another
Ioseph
,
his
faithfull
Vice
gerent
:
lest
the
resolution
of
things
,
depending
on
the
will
of
many
,
it
might
cause
a
distraction
in
businesses
,
either
by
way
of
competition
or
of
passion
.
In
conclusion
,
after
Tiberius
had
heard
this
,
and
had
throughly
sounded
their
mindes
,
he
tooke
occasion
to
tell
them
,
That
in
such
a
Citie
as
Rome
was
,
sustained
and
vpheld
by
so
many
and
such
illustrious
persons
,
it
was
not
fit
that
the
businesses
of
State
should
be
remitted
to
one
man
alone
,
for
many
would
much
more
easily
execute
the
offices
and
affaires
of
the
commonwealth
by
a
fellow-bearing
of
the
burthen
.
For
,
as
vnitie
in
some
degrees
is
both
profitable
and
pleasing
;
so
in
other
some
it
is
hatefull
,
and
preiudiciall
.
And
therefore
,
(
out
of
this
consideration
)
I
say
,
That
a
King
,
as
the
supreme
person
,
and
principall
Head
of
a
kingdome
,
ought
to
be
one
alone
.
For
the
couetousnesse
of
ruling
being
insatiable
,
and
the
nature
of
power
incommunicable
,
it
is
not
possible
that
two
Princes
of
equall
authoritie
should
continue
any
long
time
,
but
both
of
them
suffer
in
the
end
,
or
at
least
the
businesses
that
are
committed
to
their
charge
.
But
for
Fauourites
,
there
may
bee
two
,
or
three
,
or
more
,
the
vnitie
remaining
reserued
for
the
greater
and
supremer
person
.
And
likewise
this
pluralitie
will
not
be
much
amisse
;
for
if
any
one
of
them
shall
by
some
accident
faile
,
there
be
others
,
whom
the
King
knoweth
,
and
they
know
him
,
that
are
fit
for
his
seruice
,
and
that
haue
good
experience
and
knowledge
of
businesses
,
and
all
such
matters
as
are
current
and
passable
in
the
commonwealth
,
without
being
driuen
to
seeke
out
new
Ministers
,
or
to
instruct
them
what
to
doe
in
a
time
of
necessitie
,
when
things
go
not
well
,
but
stand
in
ill
Tearmes
,
laying
otherwise
hold
on
the
first
that
offer
themselues
vnto
them
,
to
the
ouerthrowing
of
the
businesses
in
hand
,
and
the
proper
hurt
and
dammage
of
their
Lord
and
Master
;
at
whose
cost
and
by
meere
erring
in
great
matters
,
they
must
come
to
get
their
learning
.
Let
Kings
(
a
Gods
name
)
reserue
for
themselues
those
businesses
that
are
of
greatest
importance
(
for
in
this
likewise
must
there
bee
a
setled
course
and
order
)
as
is
in
all
well
gouerned
kingdomes
.
Referring
(
as
we
said
before
)
to
the
ordinary
Councells
and
Tribunalls
,
ordinary
businesses
,
consulting
with
their
Kings
those
that
are
of
most
importance
;
And
these
Kings
by
themselues
(
as
before
mentioned
)
ought
to
dispatch
,
if
therein
they
be
not
hindered
by
default
of
their
health
,
and
not
to
remit
and
referre
them
to
their
Fauourites
;
who
,
in
matter
of
Iustice
(
were
it
but
distributiue
)
should
haue
no
kinde
of
power
.
For
thereby
they
oppresse
those
Tribunalls
and
seates
of
iustice
,
together
with
their
Ministers
and
Officers
,
who
,
for
that
they
know
,
they
must
haue
much
dependancy
on
the
Fauourite
;
if
he
shall
haue
a
hand
in
Courts
of
Iustice
,
and
distribution
of
Offices
,
cannot
but
remaine
much
oppressed
,
and
debarred
of
their
libertie
,
and
the
more
,
if
they
haue
any
pretension
for
their
owne
interest
,
or
increasing
of
their
estate
and
honour
.
And
the
reason
of
all
this
will
plainly
appeare
,
if
wee
will
but
weigh
those
words
of
the
wise
man
;
Per
me
Reges
regnant
,
&
fortioribus
fortior
instat
cruciatio
:
A
sharpe
punishment
shall
be
to
them
that
be
in
high
places
;
and
the
mighty
shall
bee
mightily
tormented
.
The
second
;
That
Fauourites
are
obliged
,
on
paine
of
the
said
penaltie
,
to
serue
their
Kings
in
their
owne
persons
well
and
faithfully
in
those
businesses
,
which
they
shall
commit
to
their
charge
;
and
that
in
taking
their
pleasure
and
ease
,
more
then
their
Kings
themselues
,
and
substituting
others
to
performe
that
trust
and
charge
which
is
put
vpon
them
,
they
cannot
iustly
enioy
that
authoritie
,
nor
those
interests
and
profits
which
doe
result
from
their
priuacie
.
And
let
they
themselues
tell
me
,
what
title
they
haue
to
enioy
so
much
as
they
doe
,
when
they
take
lesse
paines
then
their
Kings
,
but
pleasure
more
?
And
to
conclude
with
that
which
is
here
questioned
in
this
Chapter
,
I
say
,
That
admitting
Fauourites
,
to
bee
such
as
they
ought
to
be
,
it
is
fit
notwithstanding
that
there
should
be
more
then
one
,
or
two
.
For
thereby
Kings
shall
haue
the
more
helpe
,
and
out
of
that
emulation
and
zeale
,
which
is
wont
to
bee
amongst
them
,
each
of
them
will
striue
to
bee
more
considerate
and
better
aduised
in
commanding
others
,
and
in
begging
and
applying
things
to
himselfe
,
and
his
owne
priuate
profit
,
and
more
solicitous
in
doing
seruice
to
the
State
,
lest
others
might
get
the
start
of
him
in
his
Kings
fauour
.
And
howbeit
the
name
of
fauourite
seemeth
not
to
indure
a
companion
,
yet
,
if
they
fixe
their
eyes
on
that
which
they
ought
,
which
is
the
common
good
of
the
common-wealth
,
and
the
seruice
of
their
Kings
,
it
would
neuer
grieue
them
,
that
there
should
bee
others
to
assist
for
the
same
end
and
purpose
;
but
like
that
great
Fauourite
and
friend
of
God
,
Moses
,
they
would
say
,
Vtinam
omnes
prophetar●nt
:
Would
to
God
they
did
all
prophecie
.
CHAP.
XXXIIII
.
Of
the
Conditions
and
Qualities
of
Fauourites
.
SVpposing
that
that
then
which
hath
beene
said
in
the
former
Chapters
,
and
that
Kings
are
to
haue
such
persons
about
them
,
who
with
proprietie
may
hold
the
name
of
friends
(
for
such
qualitie
and
condition
must
they
be
of
,
who
possesse
the
bosome
and
soule
of
their
Master
by
the
communication
of
the
greatest
and
most
secret
affaires
)
and
performe
the
office
of
Fauourites
;
For
,
although
it
be
true
,
that
it
cannot
properly
be
said
,
that
Kings
haue
friends
,
for
that
all
(
saue
of
their
owne
ranke
)
are
inferiour
vnto
them
;
yet
is
it
likewise
true
,
that
the
holy
Scripture
(
as
we
shewed
you
before
)
stiles
Fauourites
,
friends
.
For
the
force
of
loue
is
of
that
great
power
,
that
it
remoueth
and
lifteth
vp
things
from
their
point
and
center
,
giuing
the
name
of
friend
to
a
seruant
and
subiect
.
Qui
diligit
cordis
munditiam
,
There
are
two
qualities
amongst
the
rest
,
which
are
precisely
necessarie
in
a
Fauourite
.
And
first
I
will
set
downe
the
first
.
First
of
all
then
he
must
loue
his
King
truly
,
and
must
not
suffer
himselfe
to
be
ouercome
by
couetousnesse
,
and
his
owne
priuate
interest
.
In
the
first
particular
,
all
doe
agree
with
Aristotle
and
Plato
.
For
no
man
can
more
faithfully
giue
counsell
,
then
hee
that
loues
his
King
more
then
his
gifts
.
Which
of
all
other
is
the
most
necessary
to
make
one
man
trust
another
,
and
to
beleeue
that
which
hee
saith
.
For
who
will
not
credit
that
man
whom
he
knowes
loues
him
,
and
in
all
that
he
can
,
seekes
to
procure
his
good
,
without
any
respect
to
his
owne
particular
interest
?
He
(
saith
Saint
Gregory
)
that
is
fit
to
be
a
Fauourite
,
must
haue
a
loue
that
is
full
,
and
dis-interessed
.
Nullus
fidelior
tibi
ad
consulendum
esse
potest
,
Que
los
,
que
han
de
aconseiar
los
Reyes
,
han
de
ser
amigos
bien
entendidos
,
y
de
buen
seso
:
That
those
,
that
are
to
counsell
Kings
,
must
bee
friends
that
haue
beene
throughly
knowne
and
tried
,
and
that
are
of
good
vnderstanding
and
iudgement
.
Salomon
saith
,
That
hee
is
a
true
Fauourite
indeed
,
that
studies
to
walke
in
cleannesse
of
heart
,
and
purenesse
of
tongue
;
that
is
to
say
,
when
hee
shall
place
all
his
care
in
seruing
his
King
with
Loue
;
and
informing
him
nothing
but
what
is
truth
,
and
desiring
him
to
walke
in
that
way
,
which
shall
make
most
for
Gods
seruice
,
and
the
good
of
the
kingdome
;
Qualities
sufficient
for
Fauourites
to
insinuate
themselues
into
the
grace
and
fauour
of
good
Princes
.
Saint
Iohn
,
in
the
Apocalypse
,
sets
before
vs
(
though
somewhat
darkly
shadowed
)
a
picture
of
good
Fauourites
and
Councellers
.
Which
were
certaine
old
men
,
clothed
in
white
,
wearing
Crownes
on
their
heads
.
To
bee
somewhat
ancient
,
and
well
stricken
in
yeares
,
was
a
qualitie
wont
to
be
required
in
those
that
were
to
aduise
Kings
,
and
giue
them
good
counsell
,
in
regard
of
their
great
experience
and
mature
iudgement
,
which
commonly
accompanies
such
kinde
of
men
.
And
they
are
said
to
be
clothed
in
white
,
because
this
colour
signifies
a
pure
heart
,
and
a
cleare
conscience
,
wherewith
they
ought
to
bee
as
it
were
apparrelled
and
adorned
.
How
can
he
giue
good
counsell
that
is
not
clothed
in
white
?
That
hath
not
Cor
candidum
,
a
white
and
vpright
heart
,
pure
and
cleane
from
those
affections
and
passions
that
may
smutt
and
sullye
it
?
And
it
is
there
likewise
set
downe
,
that
euery
one
of
them
had
like
a
King
,
a
Crowne
vpon
his
head
.
To
giue
vs
thereby
to
vnderstand
,
that
hee
that
is
to
giue
counsell
vnto
Kings
,
for
the
maintaining
and
vpholding
of
a
kingdome
,
and
to
remedy
what
is
therein
amisse
,
may
in
some
sort
conceit
himselfe
to
be
a
King
;
my
meaning
is
,
that
he
is
to
giue
counsell
,
as
if
hee
himselfe
were
the
King
,
and
to
aduise
for
him
,
as
he
would
for
himselfe
,
were
he
in
his
place
:
And
that
hee
is
to
giue
his
vote
and
opinion
,
as
if
the
kingdome
were
his
.
And
to
be
so
free
from
expecting
or
respecting
his
owne
particular
interest
,
as
if
he
were
King
himselfe
.
Who
neither
expecteth
nor
pretendeth
any
merced
,
or
reward
,
nor
any
addition
of
honour
,
or
otherwise
in
his
kingdome
,
for
that
hee
hath
already
attained
to
the
highest
and
supremest
dignitie
,
which
is
the
Crowne
.
In
like
manner
,
Kings
Fauourites
,
and
Counsellours
should
liue
as
free
from
pretensions
,
as
if
(
hauing
already
got
the
Crowne
)
they
had
nothing
more
to
pretend
.
Whose
breast
and
bosome
must
be
as
white
and
as
pure
as
whitenesse
it selfe
.
And
will
be
the
better
able
to
iudge
betwixt
white
and
blacke
,
right
and
wrong
,
by
reason
of
their
many
yeares
,
and
long
experience
.
This
kinde
of
seruants
and
friends
,
which
must
be
the
life
and
soule
of
their
actions
;
let
Kings
bee
very
carefull
how
they
make
choice
of
them
,
and
receiue
them
into
fauour
.
For
there
is
not
any
one
thing
,
that
doth
so
much
manifest
a
Kings
minde
,
as
the
election
which
he
makes
of
his
Fauourites
and
Councellours
of
State
.
For
by
them
is
his
naturall
inclination
as
well
knowne
,
as
in
a
workeman
,
by
his
manufactures
,
is
discouered
the
Art
and
Trade
whereunto
hee
is
most
inclined
.
And
therefore
I
shall
make
bold
to
aduise
Kings
,
that
they
make
such
their
Fauourites
,
that
are
men
of
worth
,
wise
,
prudent
,
dis-interessed
,
and
of
a
noble
and
generous
disposition
.
For
by
their
choice
,
men
make
iudgement
of
their
King
accordingly
.
And
likewise
when
the
Kings
grace
and
fauour
shall
fall
vpon
good
Subiects
,
his
owne
glory
will
be
the
greater
.
Let
Kings
(
laying
aside
all
affection
)
choose
such
as
are
men
of
knowledge
and
experience
,
and
that
are
powerfull
in
perswading
,
and
disswading
.
That
know
how
to
go
in
and
out
,
with
good
satisfaction
,
amidst
those
so
many
,
so
diuers
,
and
such
important
businesses
,
as
daily
offer
themselues
;
and
to
giue
good
,
subtill
,
and
graue
answers
,
both
by
word
of
mouth
,
and
by
writing
,
to
such
Ambassadours
,
and
other
great
persons
,
that
shall
come
to
treate
and
negociate
with
them
.
That
haue
seene
and
read
much
,
and
haue
a
generall
knowledge
in
all
things
,
but
more
particularly
in
the
countries
and
Prouinces
that
are
vnder
their
Kings
command
.
That
know
what
forces
they
are
able
to
make
,
and
to
vnderstand
the
strength
as
well
of
their
friends
,
as
of
their
foes
.
Let
them
be
of
a
franke
and
liberall
minde
.
For
this
vertue
the
common
people
much
loue
and
affect
,
and
are
wonderfully
well
satisfied
therewith
.
And
on
the
contrary
,
couetousnesse
is
much
hated
and
abhorred
by
them
.
Let
them
(
I
say
)
bee
bountifull
,
and
desirous
to
doe
good
to
all
in
common
,
and
to
euery
one
in
particular
.
In
a
word
,
let
them
be
men
well
knowne
to
be
faithfull
and
trusty
,
and
such
as
loue
their
Kings
so
well
,
as
that
they
will
preferre
their
authoritie
and
reputation
before
their
owne
,
and
studie
and
endeuour
in
all
,
and
aboue
all
,
what
may
make
most
for
their
good
and
aduantage
.
That
they
be
wise
,
discreet
,
experienced
,
patient
,
without
passion
,
disinteressed
,
and
more
zealous
of
the
publike
good
,
then
of
their
priuate
profit
.
For
if
they
shall
regard
their
owne
interest
and
proper
commoditie
,
they
are
neither
good
for
the
seruice
of
their
Kings
,
nor
for
the
gouernment
of
the
commonwealth
.
For
,
in
going
about
to
measure
out
their
priuacie
by
the
yard
of
their
particular
profit
,
they
will
make
merchandise
of
all
;
and
their
doing
good
to
others
,
shall
bee
for
the
benefiting
of
themselues
.
Nothing
comming
vnder
their
hands
,
whereof
(
that
they
may
not
be
accounted
bad
Cookes
)
they
will
not
licke
their
owne
fingers
.
The
clingenst
and
strongest
affection
,
is
that
of
couetousnesse
;
it
is
like
the
headach
,
which
hindereth
the
free
vse
of
mans
faculties
and
senses
,
not
suffering
him
to
doe
any
thing
that
is
good
.
And
though
it
bee
true
,
that
there
are
other
vices
,
of
greater
offence
to
God
,
and
more
hurtfull
to
a
mans
neighbour
,
yet
this
hath
I
know
not
what
mischiefe
in
it
,
and
more
particularly
in
publike
persons
,
which
doth
shew
it selfe
more
openly
then
all
the
rest
,
and
doth
breede
,
and
nourish
other
sinnes
,
as
the
roote
doth
the
tree
.
Radix
omnium
malorum
cupiditas
;
Quidam
appetentes
,
Elpan
comido
,
y
la
compania
desecha
(
saith
the
Prouerbe
)
No
longer
Cake
,
no
longer
company
.
Of
such
friends
,
as
these
,
the
Prophet
Michah
bids
vs
beware
.
For
no
friend
,
Arist.
lib.
8.
Ethic.
cap.
4.
that
seeketh
his
owne
gaine
,
can
euer
(
according
vnto
Aristotle
)
be
faithfull
and
loyall
to
his
King
.
Let
Kings
(
I
say
)
consider
once
againe
,
and
haue
an
especiall
care
,
that
those
Fauourites
,
whom
hee
maketh
choice
of
for
his
friends
,
be
out
of
his
owne
proper
election
,
and
approued
by
his
owne
minde
,
and
by
the
opinion
and
fame
of
their
vertue
,
and
not
intertaining
them
at
any
time
by
the
sole
intercession
of
others
,
especially
such
as
are
great
and
powerfull
,
nor
let
them
suffer
themselues
to
be
carried
away
with
the
secret
considerations
of
those
familiar
and
particular
persons
which
are
about
them
,
nor
by
the
insinuating
and
soothing
perswasions
of
your
flatterers
and
Sycophants
;
Who
,
as
they
are
men
,
worke
vpon
discourse
,
and
corporall
meanes
,
altogether
framing
them
in
order
to
their
owne
ends
;
Let
them
not
giue
beliefe
and
credit
vnto
them
,
but
to
the
common
fame
and
good
report
that
goes
of
them
;
and
thereon
,
let
them
place
their
eares
and
their
vnderstanding
.
For
(
as
Tacitus
saith
)
that
is
it
which
vsually
makes
the
best
choice
.
For
it
is
not
to
bee
doubted
,
but
that
concerning
such
a
ones
vertues
or
goodnesse
,
we
ought
rather
to
giue
credit
to
the
generall
report
,
then
to
the
voices
of
one
or
two
.
For
one
,
may
easily
bee
deceiued
,
and
deceiue
others
by
his
tricks
,
and
his
particular
interest
;
but
neuer
yet
could
one
deceiue
all
;
nor
is
it
possible
,
that
all
should
in
that
their
approbation
,
deceiue
another
.
As
for
those
other
seruants
,
which
are
to
attend
and
waight
vpon
the
Kings
person
,
more
for
dignitie
of
place
,
and
for
outward
apparence
and
ostentation
of
greatnesse
,
then
for
vse
and
conueniencie
;
which
likewise
in
their
kinde
are
very
necessarie
;
let
Kings
a
Gods
name
receiue
them
into
their
seruice
,
either
vpon
the
intercession
of
others
,
or
out
of
other
particular
respects
.
For
in
this
,
there
is
little
hazard
,
and
may
easily
chop
and
change
them
,
if
they
proue
not
good
and
fit
for
their
turne
.
But
in
the
choice
of
the
former
a
great
deale
of
care
must
be
taken
,
for
the
chopping
and
changing
of
them
is
very
dangerous
,
and
vnlesse
there
be
very
great
cause
for
the
doing
of
it
,
it
breeds
an
opinion
of
inconstancie
;
which
as
it
cannot
but
be
hurtfull
vnto
all
,
so
is
it
of
great
dishonour
vnto
Kings
,
much
weakening
their
authoritie
.
But
say
there
be
iust
cause
of
remouing
them
,
why
it
is
but
as
a
Vomite
;
which
howbeit
it
be
true
,
that
it
remoueth
the
malignant
humour
,
and
expells
it
from
the
stomacke
,
yet
withall
it
carries
the
good
likewise
away
with
it
,
and
makes
an
end
of
that
Subiect
it
works
vpon
,
if
it
be
too
often
vsed
.
For
our
horses
wee
seeke
bits
and
bridles
,
wherewith
to
make
them
to
go
well
and
handsomely
,
and
if
with
those
they
do
not
raigne
,
and
carry
themselues
according
to
our
mind
,
we
take
others
;
and
when
we
finde
once
that
they
are
fitted
as
wee
would
haue
them
,
we
neuer
chop
nor
change
,
but
still
vse
the
same
.
In
like
manner
,
it
is
not
good
to
chop
and
change
either
Fauourites
,
or
priuie
Councellours
too
often
,
but
to
seeke
out
such
as
are
fit
for
their
turne
,
and
to
carry
such
a
hand
ouer
them
,
as
to
bridle
their
insolencie
,
and
to
reyne
them
in
hard
,
if
they
finde
them
head-strong
.
For
being
that
they
are
those
horses
which
guide
the
chariot
of
a
Monarchie
,
if
they
bee
not
well
bridled
,
of
a
gentle
and
tender
mouth
,
and
an
easie
reyne
,
they
will
play
the
iades
,
and
breake
both
their
owne
neckes
and
their
Masters
.
In
a
word
,
euery
King
hath
,
or
at
least
representeth
two
persons
,
one
publike
,
the
other
priuate
.
And
therefore
his
actions
ought
likewise
to
be
of
two
qualities
.
In
those
that
are
particular
,
let
them
proceed
therein
as
they
will
themselues
,
according
to
their
owne
guste
and
pleasure
;
but
in
those
that
are
publike
,
as
shall
make
most
for
the
publike
good
.
Hauing
still
an
eye
to
it's
conseruation
and
augmentation
,
and
to
the
common
approbation
of
the
people
.
And
those
qualities
,
which
formerly
wee
required
in
Councellers
of
State
,
wee
here
likewise
conclude
,
that
all
of
them
are
necessary
for
Fauourites
.
And
if
Kings
peraduenture
(
in
regard
of
humane
imperfection
)
cannot
meete
with
men
so
perfect
,
let
them
bee
as
absolute
,
as
they
can
possibly
light
vpon
;
at
least
,
let
them
haue
these
two
qualities
,
of
loue
,
and
an
vnspotted
life
;
And
let
not
Kings
content
themselues
that
they
haue
them
in
a
mediocritie
,
but
in
all
perfection
.
For
without
these
two
,
there
are
not
any
Statuae●
so
vnprofitable
,
as
are
such
men
,
being
not
good
enough
to
be
staues
,
or
to
serue
in
the
basest
and
vilest
offices
about
a
house
,
much
more
vnworthy
to
be
Fauourites
,
and
priuie
Councellours
.
And
because
the
heart
of
man
,
which
God
hath
hid
out
of
sight
,
to
the
end
that
he
might
reserue
it
to
bee
the
seate
and
mansion
of
his
loue
,
is
hard
to
bee
knowne
,
and
the
thoughts
thereof
very
secret
and
hid
;
for
that
by
one
and
the
same
instruments
,
it
worketh
and
expresseth
it's
conceits
,
be
they
false
,
or
be
they
true
,
it
is
necessary
that
by
some
meanes
the
truth
or
deceit
of
it's
words
may
be
knowne
,
for
to
difference
thereby
the
true
loue
from
the
false
.
Amongst
other
signes
and
coniectures
whereof
Kings
may
make
vse
,
for
to
know
the
minde
of
those
that
are
to
hold
so
great
and
neare
a
place
about
their
persons
,
and
to
treate
and
communicate
with
them
as
it
were
the
secrets
of
their
soules
;
let
them
consider
and
obserue
very
well
,
in
what
kinde
of
manner
they
do
proceed
,
and
haue
proceeded
with
those
with
whom
they
haue
formerly
held
friendship
,
and
to
whom
they
stand
indebted
and
obliged
for
curtesies
already
done
;
if
they
shall
see
they
carry
themselues
well
towards
them
,
and
performe
all
offices
of
true
loue
and
friendship
,
then
may
they
be
induced
to
beleeue
,
that
shewing
themselues
louing
and
thankfull
to
others
,
they
will
be
so
towards
them
.
And
he
that
loueth
not
him
,
whom
hee
ought
to
loue
,
out
of
this
or
that
other
respect
,
will
not
loue
his
King
,
do
he
neuer
so
much
for
him
.
For
this
difference
of
more
or
lesse
altereth
not
the
substance
nor
condition
.
The
true
loue
of
Fauourites
(
they
being
such
as
they
ought
to
be
)
consisteth
(
as
we
said
already
)
in
louing
their
King
dis-interessedly
,
and
to
aduertise
him
of
all
that
,
which
is
fitting
and
conuenient
for
him
,
and
that
all
,
or
the
most
desire
,
that
in
their
workes
and
actions
for
their
greater
perfection
,
there
should
be
credit
and
estimation
;
And
lastly
,
of
all
that
which
(
according
to
the
more
common
opinion
)
requireth
reformation
and
amendment
(
for
onely
the
workes
of
the
most
high
can
be
wholly
inculpable
)
And
of
that
which
may
in
some
sort
withdraw
his
Subiects
loue
from
him
,
and
aduising
him
thereof
,
worke
so
with
him
for
to
gratifie
them
in
this
or
that
publike
benefit
,
whereby
to
wedge
the
peoples
loue
the
faster
vnto
their
Prince
and
Soueraigne
.
But
false
and
feigned
loue
,
that
runnes
a
contrarie
course
;
it
alwayes
hunts
after
it's
owne
commoditie
,
it
commendeth
all
,
whatsoeuer
his
Prince
doth
;
he
excuseth
it
in
his
presence
,
and
qualifies
it
for
good
,
iust
,
and
conuenient
.
Which
being
no
other
but
a
tricke
of
Court-cunning
,
and
though
they
may
well
march
vnder
the
standard
of
vnknowne
enemies
,
yet
are
they
esteemed
and
rewarded
as
friends
.
And
notwithstanding
all
this
,
their
Kings
backe
is
no
sooner
turned
,
but
they
murmure
at
him
,
or
set
others
a
worke
to
doe
it
for
them
;
Complaining
,
that
in
regard
of
the
naturall
ill
disposition
of
Kings
and
great
Princes
cares
(
facile
enough
to
heare
smooth
flatteries
,
but
too
harsh
and
hard
to
hearken
to
the
truth
)
they
dare
not
for
their
liues
tell
it
him
,
nor
aduenture
to
giue
him
the
least
distaste
,
though
it
concerne
him
neuer
so
neare
,
and
that
they
plainly
see
,
the
not
doing
of
it
cannot
but
redound
much
to
his
hurt
.
And
the
true
reason
thereof
is
,
for
that
the
former
,
loue
more
the
person
of
their
Prince
,
then
his
fortune
,
and
let
him
take
it
ill
or
well
,
all
's
one
,
they
will
treate
truth
,
especially
in
those
things
that
may
concerne
his
safetie
,
or
the
good
and
quiet
of
his
kingdome
;
and
their
good
minde
,
true
heart
,
and
plaine-honest
meaning
,
make
them
bold
to
speake
,
without
fearing
to
offend
,
in
that
their
good
aduice
,
which
they
shall
giue
him
.
But
this
second
sort
of
Fauourites
loue
not
his
person
,
but
his
fortune
;
And
these
,
for
their
owne
proper
interest
,
and
that
they
may
not
hazard
their
hopes
,
dare
not
speake
the
truth
,
though
they
see
the
danger
before
their
eyes
:
as
persons
that
would
easily
alter
their
faith
and
loyaltie
,
and
take
part
with
him
whose
sword
is
strongest
,
and
therefore
care
not
though
their
King
fall
,
so
as
they
may
stand
.
And
of
such
,
it
may
bee
suspected
that
they
desire
a
change
,
like
those
which
in
gaming
liue
by
Baratos
,
who
for
their
owne
benefit
would
haue
fortune
turne
from
the
one
to
the
other
,
their
good
wishes
no
longer
following
their
first
man
,
as
not
hoping
to
haue
any
more
from
him
,
then
what
they
haue
already
receiued
;
not
caring
to
see
them
blowne
vp
,
one
after
another
,
so
as
they
may
get
by
the
bargaine
.
And
most
certaine
it
is
,
that
those
who
so
much
loue
themselues
,
and
their
owne
proper
interest
,
there
is
no
trusting
of
them
;
for
they
haue
no
loue
left
either
for
their
owne
Lord
and
Master
,
or
any
body
else
.
For
such
base
soules
,
and
vngenerate
spirits
,
drowned
and
swallowed
vp
in
those
muddy
materialls
of
Interest
,
and
Auarice
,
cannot
loue
any
other
thing
with
excellencie
,
and
in
a
noble
fashion
.
And
therefore
it
importeth
much
,
that
Fauourites
bee
dis
roabed
,
and
stript
quite
and
cleane
of
all
that
,
which
goes
vnder
the
name
of
proper
or
selfe-loue
,
priuate
interest
,
vsefull
friendship
,
faction
or
kindred
;
and
that
they
should
bee
clothed
with
a
wise
and
discreet
kinde
of
goodnesse
,
which
nor
knowes
,
nor
can
,
nor
will
fauour
ought
,
but
vertue
,
and
Iustice
,
and
that
which
is
good
and
honest
.
It
is
likewise
spoken
by
way
of
Prouerbe
,
Quien
ama
à
su
Rey
,
ama
à
su
grey
:
He
that
loues
his
King
,
loues
his
flocke
.
And
he
that
is
in
the
place
of
a
Fauourite
,
and
so
neare
about
his
Kings
person
,
ought
to
bee
as
a
common
father
to
all
his
Subiects
,
treating
them
as
if
they
were
his
children
,
and
procuring
that
not
any
one
of
them
may
depart
discontented
from
his
presence
,
which
would
be
the
the
onely
Load-stone
to
draw
all
their
loue
and
affection
towards
him
.
So
did
that
great
Fauourite
of
the
King
of
Syria
,
Naaman
,
whom
all
the
people
with
a
full
and
open
mouth
,
called
Father
,
corresponding
with
him
in
the
loue
of
so
many
sonnes
,
or
children
.
For
those
that
are
seated
in
so
high
a
place
,
haue
great
cause
,
for
many
reasons
,
to
procure
publike
loue
;
and
,
together
with
the
grace
of
their
Prince
,
to
haue
the
good
wills
and
affections
of
the
people
;
for
this
,
makes
the
other
to
be
more
durable
and
firme
.
For
this
is
the
naturall
miserie
of
great
and
powerfull
persons
,
that
Enuie
and
Greatnesse
go
alwayes
hand
in
hand
:
the
one
still
accompanying
the
other
.
And
there
is
not
any
poyson
like
vnto
it
,
which
moues
and
stirres
vp
such
violent
pangs
and
passions
in
the
stomacke
,
and
more
especially
if
it
worke
vpon
the
priuacie
and
inwardnesse
of
Fauourites
with
their
Kings
,
as
if
that
it selfe
were
not
a
true
and
sufficient
strong
poyson
.
Seeing
that
it
is
held
for
certaine
,
that
one
word
of
a
King
,
nay
(
which
is
more
)
one
angry
looke
,
or
bended
brow
,
hath
sent
many
a
Fauourite
to
his
graue
.
For
(
as
Salomon
saith
)
the
life
of
the
Subiect
depends
on
the
countenance
of
the
King
.
And
if
we
will
not
beleeue
him
,
let
vs
see
and
obserue
how
many
Fauourites
escape
,
which
doe
not
dye
of
that
wound
,
or
the
feare
thereof
;
and
more
particularly
with
those
Kings
which
are
of
that
condition
(
as
one
said
)
that
there
is
not
two
fingers
breadth
betweene
their
smile
and
their
sword
;
to
the
end
that
this
their
priuacie
might
bee
had
in
the
lesse
esteeme
.
For
your
best
Fauourites
are
but
like
your
better
sort
of
fruits
,
which
are
soonest
subiect
to
be
worme-eaten
.
For
Enuie
is
a
very
worme
,
and
hath
the
same
qualities
as
a
worme
hath
;
and
spreads
it selfe
so
farre
,
that
it
extends
it selfe
euen
to
those
that
haue
beene
benefited
by
the
Fauourite
;
the
couetousnesse
and
risentment
of
that
which
they
doe
not
receiue
,
working
more
vpon
them
then
the
Law
of
thankfulnesse
,
or
of
a
gratefull
acknowledgement
for
that
,
which
they
haue
receiued
.
So
that
wee
may
say
,
That
few
are
they
who
loue
those
from
whose
hand
they
haue
receiued
some
good
,
because
it
was
no
greater
.
And
those
that
haue
receiued
none
,
that
they
are
therein
iniured
,
and
wronged
.
So
,
that
to
qualifie
and
temper
this
inconuenience
,
it
shall
be
wisedome
in
Fauourites
(
and
it
will
concerne
them
to
vse
all
the
meanes
they
can
deuise
to
effect
it
)
to
procure
to
bee
wellbeloued
.
And
no
lesse
in
Kings
to
seeke
out
such
as
are
modest
,
louing
,
affable
,
vertuous
,
honest
,
well
beloued
,
and
of
a
gratefull
and
thankfull
disposition
.
CHAP.
XXXV
.
How
Kings
ought
to
carry
themselues
towards
their
Fauourites
.
FOr
to
resolue
this
Question
,
and
to
giue
satisfaction
to
that
which
is
here
proposed
in
this
Chapter
,
it
being
a
matter
of
so
tender
and
dangerous
a
touch
:
I
will
first
lay
for
my
foundation
,
a
true
point
of
doctrine
in
naturall
Philosophie
,
celebrated
with
that
sentence
of
the
glorious
Saint
Austen
;
Amor
meus
,
pondus
meum
,
illo
feror
,
quocunque
feror
:
The
plummet
which
peaseth
man
,
and
the
wings
wherewith
the
heart
makes
it's
flight
,
is
loue
,
which
doth
leade
the
dance
to
all
the
other
passions
of
the
soule
.
And
as
those
that
saile
in
a
deepe
sea
,
with
full
sailes
,
runne
on
their
course
without
any
danger
;
but
when
they
draw
neare
the
shore
,
they
take
them
downe
and
ruffle
them
that
they
may
not
runne
their
ship
vpon
some
shelfe
,
or
split
it selfe
against
some
rocke
;
so
likewise
,
when
the
heart
is
lifted
vp
vnto
the
loue
of
God
,
which
is
infinite
goodnesse
,
it
may
without
perill
plough
the
seas
of
this
world
,
and
with
full
sayles
cut
the
Maine
,
without
danger
of
shelues
,
quick-sands
,
or
rockes
.
For
(
according
to
that
saying
of
the
glorious
Saint
Bernard
)
as
the
cause
of
our
louing
God
,
is
God
himselfe
:
so
,
the
measure
of
louing
him
,
is
to
loue
him
without
measure
.
Causa
diligendi
Deum
,
Deus
est
;
modus
dilectionis
,
fine
modo
diligere
.
As
the
cause
of
our
loue
is
infinite
;
so
must
it
be
without
taxe
or
limitation
,
wherein
there
can
be
no
excesse
.
But
when
the
heart
drawes
but
little
water
,
and
touches
too
close
vpon
these
things
of
the
earth
,
which
haue
their
goodnesse
much
limited
,
it
will
be
high
time
,
and
very
fit
and
conuenient
,
to
strike
the
sayles
of
our
loue
,
and
to
go
on
with
a
great
deale
of
caution
and
consideration
,
lest
this
our
vessell
should
sticke
in
the
sands
,
neuer
to
bee
gotten
out
againe
,
or
fall
vpon
some
rocke
or
other
of
vnaduisednesse
and
indiscretion
.
And
this
is
so
certaine
a
truth
,
that
albeit
the
loue
to
our
parents
be
so
naturall
,
and
obligatory
,
and
so
giuen
vs
in
charge
by
God
,
with
the
promises
of
so
many
blessings
on
those
children
which
shall
cumply
with
this
loue
,
and
with
so
many
threatnings
on
those
that
shall
faile
therein
;
yet
notwithstanding
God
himselfe
will
,
that
therein
there
should
be
a
limitation
and
moderation
.
Our
second
ground
or
foundation
whereon
we
shall
build
,
is
this
,
That
in
Kings
,
next
vnto
the
loue
of
God
,
and
his
Christian
Religion
,
no
loue
ought
to
be
like
vnto
that
,
which
they
ought
to
beare
vnto
their
kingdomes
,
and
common-wealths
;
for
the
end
,
for
which
Kings
were
first
instituted
and
ordained
,
was
the
common
good
of
their
kingdomes
.
And
as
children
haue
a
naturall
obligation
to
loue
their
parents
,
because
from
them
,
they
haue
receiued
their
naturall
being
;
so
Kings
owe
the
like
to
their
kingdomes
and
Commonwealths
,
because
next
vnder
God
,
they
gaue
them
their
being
of
Kings
,
and
that
power
and
authoritie
,
whereby
they
were
to
protect
,
defend
,
and
augment
them
.
Vpon
these
grounds
and
foundations
must
that
loue
and
friendship
be
laid
,
which
is
to
be
held
with
Fauourites
.
Louing
them
,
and
giuing
them
power
and
authoritie
,
conformable
to
that
,
which
for
this
end
shall
be
thought
most
conuenient
.
Mar
doche
,
that
was
condemned
to
the
gallowes
,
he
raised
vnto
honour
,
and
put
him
into
that
place
of
priuacie
and
greatnesse
,
which
proud
Haman
so
lately
enioyed
.
Nor
can
Fauourites
haue
cause
to
complaine
,
if
it
be
granted
vnto
them
,
that
their
priuacie
may
reach
so
farre
,
that
their
Kings
may
loue
them
,
as
they
do
their
owne
royall
persons
.
But
it
is
a
doctrine
receiued
by
all
the
Philosophers
,
That
the
rule
of
that
true
friendship
and
loue
,
which
one
man
beareth
vnto
another
,
is
to
be
measured
and
considered
by
that
which
euery
man
beares
vnto
himselfe
.
And
that
which
equalls
it selfe
in
this
,
is
very
perfect
loue
.
Amicitiae
lex
prescribitur
,
vt
non
minus
,
Kings
likewise
are
to
consider
the
Petitions
of
those
that
sue
vnto
them
;
which
is
my
second
obseruation
,
and
taught
by
Christ
himselfe
:
The
third
thing
which
I
recommend
to
your
consideration
,
and
which
Christ
teacheth
Kings
,
is
,
the
great
caution
and
warinesse
which
they
are
to
vse
,
in
not
being
too
facile
,
in
granting
all
that
their
Fauourites
shall
require
of
them
.
Which
is
to
bee
gathered
out
of
the
last
words
of
this
his
answer
:
Non
est
meum
dare
vobis
:
It
is
not
mine
to
giue
.
Which
,
to
my
seeming
,
soundeth
thus
;
It
will
not
stand
with
my
truth
and
iustice
,
to
giue
for
kindreds-sake
,
or
other
humane
respects
,
that
which
my
eternall
Father
hath
prepared
for
those
which
deserue
best
.
Kings
ought
to
bee
very
circumspect
in
promising
,
and
not
ouer
easie
in
granting
;
for
,
if
he
shall
be
facile
in
granting
what
others
shall
desire
,
hee
may
haue
cause
to
repent
himselfe
;
and
if
he
promiseth
,
hee
looseth
his
liberty
.
A
great
gentleman
of
qualitie
,
whom
King
Philip
the
second
much
fauoured
for
his
worthy
parts
,
and
great
abilities
,
talking
one
day
with
him
,
and
walking
a
good
while
with
his
Maiestie
,
after
that
hee
had
discoursed
with
him
of
diuers
things
,
to
the
Kings
so
great
good
content
and
liking
,
that
hee
thought
with
himselfe
,
that
there
was
now
a
faire
occasion
offered
vnto
him
,
to
propound
vnto
him
(
as
he
did
)
a
businesse
of
his
owne
.
He
told
a
friend
of
his
,
anon
after
that
hee
came
from
him
,
that
is
that
very
instant
he
proposed
it
,
he
cast
such
a
strange
an
dainster●
looke
towards
him
,
as
if
hee
had
neuer
seene
him
before
.
Which
was
no
want
of
affection
in
the
King
towards
him
,
for
hee
had
had
many
sufficient
testimonie●
thereof
;
but
because
it
was
fitting
for
so
wise
and
prudent
a
King
to
haue
that
circumspection
,
lest
this
his
affection
might
minister
occasion
vnto
him
to
call
his
discretion
in
question
,
in
granting
,
or
not
granting
that
which
either
is
not
,
or
at
least
shall
seeme
vnto
him
,
not
to
be
conuenient
for
him
.
For
Kings
must
haue
recourse
to
these
two
things
;
To
haue
a
good
and
safe
conscience
with
God
,
and
intire
authoritie
,
and
good
opinion
with
men
.
For
with
none
doth
that
holy
and
prudent
counsell
of
Saint
Paul
suite
more
properly
,
then
with
them
;
Nunquid
non
est
filius
Ierobael
,
Don
I●●n
the
second
of
Castile
,
doth
affoord
sufficient
examples
of
the
great
persecutions
that
followed
,
by
letting
that
his
Fauourite
haue
so
great
a
hand
in
businesses
.
For
the
people
seeing
their
King
so
led
by
the
nose
,
as
it
were
,
and
to
yeeld
to
all
that
he
would
haue
him
doe
,
were
verily
perswaded
that
he
was
bewitch't
;
for
he
had
such
power
ouer
the
will
&
vnderstanding
of
the
King
,
that
he
neither
vnderstood
what
he
gaue
,
not
knew
not
how
,
or
at
least
had
not
the
face
to
deny
him
any
thing
,
that
hee
was
willing
either
to
aske
,
or
take
;
whilst
like
the
vnthankfull
yuie
,
he
went
sucking
away
all
the
iuyce
and
sappe
of
the
tree
,
all
that
good
Kings
wealth
and
substance
,
his
being
,
his
authoritie
,
and
little
lesse
then
his
kingdome
.
And
lost
by
this
meanes
so
much
of
his
authoritie
,
that
some
of
the
Grandes
of
the
kingdome
,
and
the
Infantes
,
his
brethren
,
and
the
Kings
of
Aragon
,
and
Nauarre
,
betooke
them
to
their
Armes
,
and
made
warre
against
him
;
he
seeing
himselfe
vpon
some
occasions
disobeyed
by
his
sonne
and
Prince
,
and
forsaken
of
his
wife
and
Queene
.
Whereupon
grew
many
ciuill
broyles
,
and
all
vnder
the
title
and
pretext
of
recouering
their
libertie
,
and
of
pulling
their
neckes
from
vnder
the
yoke
of
that
slauery
and
subiection
wherein
they
were
,
rendering
that
reason
in
their
excuse
,
which
all
the
whole
kingdome
could
but
take
notice
of
,
That
all
businesses
past
through
his
Fauourites
hands
,
and
that
the
King
did
not
negociate
in
his
owne
person
.
The
prosecution
whereof
I
remit
to
those
Histories
that
make
mention
thereof
.
And
it
cannot
bee
denyed
,
that
this
Fauourite
notwithstanding
had
many
good
things
in
him
,
that
might
very
well
deserue
his
Kings
loue
;
for
he
had
serued
him
valiantly
in
great
and
vrgent
occasions
,
and
had
put
his
person
and
life
in
perill
for
his
sake
.
But
as
his
priuacie
and
fauour
went
increasing
,
so
with
it
increased
his
ambition
and
couetousnesse
,
and
that
in
that
high
degree
,
that
he
grew
hatefull
to
the
whole
kingdome
;
and
in
the
end
no
lesse
odious
to
the
King
himselfe
:
who
comming
at
length
vnto
himselfe
,
fell
into
the
account
of
those
damages
and
losses
,
which
he
had
receiued
in
his
kingdome
,
both
in
his
reputation
and
authoritie
,
by
putting
the
reines
wholly
into
his
hands
,
taking
thereby
too
much
libertie
to
himselfe
,
and
ruling
the
State
as
he
listed
.
The
Grandes
represented
to
his
Maiestie
the
abuses
that
insued
thereupon
,
as
the
ingrossing
of
the
greater
Offices
,
and
selling
of
the
lesser
,
and
ouerswaying
the
Courts
of
Iustice
;
And
vsing
many
other
effectuall
perswasions
,
grounded
vpon
other
iust
complaints
,
proposing
for
remedie
and
redresse
thereof
,
the
interest
&
profit
that
might
accrew
vnto
him
,
by
calling
him
to
account
,
and
that
he
might
thereby
get
into
his
hands
an
infinite
deale
of
treasure
;
the
King
liked
very
well
of
their
propositions
,
and
admitting
their
reasons
,
he
fell
off
from
his
Fauourite
,
waging
warre
against
him
with
his
owne
money
,
wherewith
hee
thought
,
if
neede
should
serue
,
to
sustaine
and
vphold
himselfe
.
This
slippery
footing
haue
all
those
things
which
haue
not
their
hold-fast
in
God
.
For
they
turne
to
the
hurt
of
those
that
put
their
trust
in
them
.
And
it
is
his
mercie
to
mankinde
,
that
they
should
pay
for
it
in
this
life
,
howsoeuer
they
speed
in
the
life
to
come
;
which
we
will
leaue
to
Gods
iustice
,
and
the
strict
account
that
will
be
taken
of
them
.
In
conclusion
,
this
great
Fauourite
dyed
,
being
fallen
from
his
priuacie
with
his
Prince
,
depriued
of
all
that
wealth
and
treasure
which
he
had
so
greedily
scraped
together
,
ending
his
life
with
a
great
deale
of
sorrow
and
discontent
,
and
to
the
great
reioycing
of
his
opposites
.
Though
this
did
not
serue
for
a
warning
to
those
that
came
after
him
,
but
without
feare
of
the
like
terrible
and
desperate
falls
,
they
ranne
themselues
out
of
breath
in
the
pursuite
of
the
like
priuacie
.
Iohn
Baptist
(
we
know
)
was
Christs
great
Fauourite
;
and
the
Gospell
stiles
him
to
be
Amicus
Sponsi
,
the
friend
of
the
Bridegroome
.
But
his
great
goodnesse
and
holinesse
of
life
did
the
more
gloriously
shew
it selfe
in
this
,
that
by
how
much
the
more
Christ
did
in-greaten
and
authorize
him
,
by
so
much
the
more
did
hee
lessen
and
humiliate
himselfe
;
and
laboured
by
all
possible
meanes
,
by
diminishing
his
owne
,
to
increase
the
authoritie
and
credit
of
his
Lord
and
Master
,
saying
,
Illum
oportet
crescere
,
Out
of
all
this
that
hitherto
hath
beene
said
,
let
Fauourites
make
vnto
themselues
this
vse
and
instruction
,
to
know
the
danger
and
slipperinesse
of
the
place
wherein
they
stand
,
euen
then
when
they
finde
themselues
most
of
all
inthronized
.
For
most
true
is
that
saying
,
of
,
Fulmen
petit
culmen
;
The
highest
Towers
,
and
the
highest
hills
are
most
of
all
subiect
to
Iones
thunder-bolts
,
and
lightning
.
And
let
Kings
likewise
take
this
into
their
consideration
by
way
of
aduice
,
That
when
they
shall
haue
found
their
Fauourites
to
be
furnished
with
those
qualities
before
specified
,
and
that
they
are
such
,
that
thereby
they
may
merit
their
grace
and
fauour
,
and
so
great
,
both
place
and
part
in
their
heart
,
it
stands
with
very
good
reason
,
that
they
shou
d
bee
honoured
by
them
with
particular
mercedes
and
fauours
,
because
they
helpe
them
to
beare
the
burthen
of
their
cares
,
and
are
exposed
to
great
dangers
,
and
greater
enuyings
;
as
it
happened
to
that
great
Fauourite
of
the
King
of
Persia
,
whom
the
Princes
of
his
kingdome
did
pretend
to
remoue
from
the
Kings
elbow
,
and
to
put
him
in
the
denne
amidst
the
Lions
,
that
by
them
hee
might
be
there
rent
in
peeces
.
Whereof
,
no
other
cause
could
be
found
against
him
,
but
his
Kings
fauour
,
bearing
enuie
to
his
priuacie
(
that
common
Moath
to
high
places
)
from
which
none
,
be
he
neuer
so
good
,
neuer
so
honest
,
can
escape
.
For
,
it
is
very
naturall
in
men
to
risent
,
that
hee
should
out-strip
them
,
who
but
yesterday
was
their
fellow
and
companion
.
They
hold
that
honour
for
an
iniurie
,
that
is
done
to
their
equall
,
and
thinke
themselues
go
backward
,
and
loose
of
their
authoritie
and
reputation
,
if
another
bee
preferred
before
them
.
Which
is
such
an
offence
,
that
God
presently
takes
notice
of
it
,
and
passeth
it
not
ouer
without
punishment
.
For
this
priuacie
with
Kings
is
a
thing
of
his
disposing
,
and
for
such
ends
as
hee
pretends
;
and
there
is
not
any
Subiect
,
that
rises
to
such
great
place
,
but
that
he
must
passe
through
the
weights
and
ballance
of
his
diuine
prouidence
,
who
chooseth
these
,
and
refuseth
those
,
vsing
them
as
meanes
to
worke
his
secretends
.
Calamitas
sine
remedio
est
,
CHAP.
XXXVI
.
Whether
the
Kinsfolke
and
friends
of
Fauourites
are
to
be
excluded
from
Offices
.
THis
place
requireth
that
we
auerre
that
,
which
amongst
discreet
persons
,
and
such
as
are
zealous
of
the
common
good
,
is
vsually
called
in
question
,
and
made
a
doubt
:
To
wit
,
whether
or
no
,
it
be
inconuenient
,
that
the
Kinsfolke
,
friends
,
and
followers
of
Kings
Fauourites
should
bee
put
into
places
of
Office
and
Gouernment
?
For
,
it
cannot
but
seeme
an
vnreasonable
thing
,
that
those
who
haue
such
parts
and
qualities
as
well
deserue
to
bee
employed
in
such
places
of
charge
and
command
,
should
therefore
onely
and
eo
nomine
,
bee
excluded
from
them
,
for
that
they
haue
alliance
and
friendship
with
the
said
Fauourites
.
Being
that
this
,
in
it selfe
,
is
not
ill
.
Besides
the
loue
and
affection
which
Kings
beare
vnto
their
Fauourites
,
cannot
(
like
your
bad-made-clothes
)
so
shrinke
vpon
themselues
,
or
be
so
straight-laced
,
that
it
shall
not
likewise
extend
it selfe
to
the
friends
and
allyes
of
those
,
to
whom
they
professe
so
much
loue
.
Againe
,
a
good
,
if
not
a
greater
part
of
these
mens
happinesse
and
content
,
consisteth
in
being
able
to
do
good
,
and
to
raise
their
friends
.
But
for
the
better
satisfying
of
this
doubt
,
it
is
fit
that
we
should
first
consider
and
distinguish
of
the
qualitie
of
the
persons
of
this
Alliance
and
friendship
with
those
Fauourites
,
as
also
of
the
condition
and
qualitie
of
those
offices
.
For
in
your
offices
there
are
some
of
grace
,
and
some
of
Iustice
.
In
the
distribution
of
the
former
,
we
are
to
looke
no
further
then
to
grace
,
and
the
Kings
good
will
and
pleasure
.
In
the
latter
to
that
distribution
which
is
agreeable
to
distributiue
Iustice
.
There
is
likewise
a
great
difference
in
the
persons
.
For
some
are
of
better
qualities
and
desarts
,
then
other
some
.
And
these
are
in
all
prouisions
that
are
made
to
be
first
preferred
,
be
they
,
or
be
they
not
,
of
kinne
and
acquaintance
with
the
Fauourites
.
And
there
are
many
good
reasons
that
make
for
their
part
.
Others
there
are
,
that
are
inferiour
in
merit
,
and
the
foresaid
qualities
;
and
these
in
no
wise
,
may
or
ought
to
be
preferred
for
the
kindred
or
friendship
which
they
hold
with
Fauourites
.
For
it
were
a
sinne
of
accepting
of
persons
,
which
is
contrary
to
distributiue
Iustice
.
Others
there
are
,
that
are
euery
way
equall
with
the
rest
of
the
pretenders
;
and
on
this
Hinge
,
hangs
the
force
of
the
Question
.
Now
if
they
shall
stand
in
this
equalitie
,
and
vpon
these
equall
tearmes
with
the
rest
,
in
those
qualities
that
are
fitting
for
Office
,
it
seemeth
that
they
should
receiue
some
wrong
,
in
being
excluded
without
any
fault
of
theirs
;
For
it
is
no
fault
,
to
bee
the
friend
or
kinsman
of
a
Fauourite
.
To
this
doubt
,
the
answer
would
be
made
the
more
difficult
,
if
your
Fauourites
through
their
too
much
ambition
and
couetousnesse
had
not
taught
vs
the
great
inconueniences
which
result
in
a
Common-wealth
,
by
opening
this
doore
vnto
them
,
and
conferring
the
said
Offices
on
their
friends
and
Allyes
,
vnder
colour
and
pretext
that
they
are
as
well
deseruing
as
others
.
First
of
all
,
for
that
Kings
,
as
Shepherds
and
common
parents
of
the
whole
Commonwealth
,
are
to
make
a
distribution
of
honours
,
and
of
wealth
,
equally
reparting
and
diuiding
them
,
in
that
indifferent
manner
,
that
they
may
reach
to
all
houses
and
families
,
or
at
least
to
extend
them
as
farre
as
they
are
able
.
Like
a
good
Husbandman
,
who
,
that
hee
may
haue
a
good
and
plentifull
crop
,
throwes
and
scatters
his
seed
on
this
side
,
and
that
side
,
and
euery
where
.
Secondly
,
for
that
it
is
a
very
odious
thing
,
and
which
breedeth
bad
bloud
,
and
ingendreth
ill
humours
in
those
who
onely
in
regard
of
this
their
kindred
and
friendship
,
see
themselues
depriued
and
dedebarred
of
that
,
which
they
might
otherwise
challenge
by
desert
.
And
others
on
the
other
side
,
when
they
see
that
they
can
neither
come
to
be
kinsmen
,
nor
friends
,
nor
of
familiar
acquaintance
with
Fauourites
(
which
are
the
references
that
must
preferre
them
)
the
first
nature
hauing
denyed
it
them
;
the
other
their
bad
fortune
,
or
the
Fauourites
disaffection
,
seeing
themselues
hopelesse
of
all
helpe
and
remedie
,
either
they
runne
themselues
headlong
into
some
desperate
attempt
,
or
at
least
fall
to
flagge
in
their
vertue
;
either
of
which
cannot
choose
but
bee
of
great
inconuenience
to
the
Commonwealth
.
Thirdly
,
for
that
it
is
not
fitting
,
that
Fauourites
should
come
to
be
very
powerfull
,
either
in
their
owne
proper
wealth
and
substance
,
or
in
the
greatnes
and
strength
of
their
friends
and
Allies
.
For
the
more
they
increase
in
these
,
the
more
doe
their
Kings
decrease
;
and
sometimes
it
hath
beene
seene
to
grow
to
that
excesse
,
that
powerfull
Princes
haue
seene
,
or
at
least
imagined
themselues
to
be
of
lesser
power
then
they
could
haue
wisht
it
,
or
had
beene
needfull
to
haue
repressed
,
and
cut
short
the
ambitious
wings
,
and
high
flowne
insolencies
of
their
Fauourites
.
Fourthly
,
for
that
vnder
this
colour
,
occasion
might
bee
giuen
to
Fauourites
to
dispose
in
such
sort
of
the
gouernment
of
kingdomes
,
that
Kings
should
not
come
to
the
knowledge
of
ought
that
passeth
in
them
,
be
it
good
or
bad
,
more
then
shall
stand
with
the
good
liking
of
their
Fauourites
,
and
make
most
for
their
owne
ends
.
So
that
,
neither
those
that
are
wronged
,
shall
finde
meanes
to
bee
righted
;
nor
those
that
are
zealous
of
the
common
good
,
and
of
their
Kings
authoritie
and
reputation
,
be
admitted
to
aduertise
and
giue
notice
vnto
him
,
of
that
which
doth
most
concerne
him
.
For
Kings
,
by
reason
of
their
retirednesse
,
cannot
come
to
the
full
knowledge
of
all
that
passeth
.
One
of
the
things
wherewith
they
charged
that
great
Fauourite
of
King
Don
Iuan
,
in
that
sentence
which
they
pronounced
against
him
,
was
,
That
hee
had
put
into
the
offices
of
the
Kings
house
,
and
without
his
house
,
and
in
places
of
gouernment
,
persons
that
were
tyed
and
wedged
to
his
house
,
either
by
fee-tayle
,
or
by
friendship
.
I
referre
my selfe
to
that
,
which
the
sentence
saith
,
speaking
in
the
person
of
King
Don
Iuan
the
second
.
And
it
is
not
to
be
doubted
,
that
when
Fauourites
shall
wholly
apply
themselues
to
seaze
vpon
all
the
Ports
,
thereby
to
know
all
,
and
so
to
stoppe
vp
all
the
doores
and
passages
,
that
none
can
come
to
negociate
with
their
Kings
,
but
by
their
hands
,
it
is
no
other
but
a
binding
of
their
Kings
hands
,
and
to
oppresse
them
with
a
palliated
and
cloaked
kinde
of
tyranny
,
with
relation
to
their
priuate
Interest
.
And
because
from
our
very
first
entrance
into
this
our
discourse
,
our
purpose
was
to
confirme
whatsoeuer
we
proposed
,
by
the
testimonies
of
holy
Scripture
,
to
the
end
that
no
man
vpon
any
false
presupposall
,
should
so
much
as
surmise
,
or
thinke
,
that
we
go
about
to
tread
too
neare
vpon
the
heeles
of
Fauourites
,
I
will
likewise
remit
my selfe
in
this
particular
,
to
that
Letter
registred
in
the
Scripture
,
which
that
great
King
Artaxerxes
wrote
to
all
the
Dukes
and
Princes
,
and
to
all
his
vassalls
of
127.
Prouinces
of
his
kingdomes
,
wherein
with
indeared
reason
hee
propoundeth
the
insolencies
and
tyrannies
,
exercised
by
Fauourites
,
who
vsing
amisse
the
fauours
and
mercedes
,
which
their
Kings
doe
them
,
seeke
to
all
things
before
them
,
with
a
high
hand
.
And
for
that
the
holy
Ghost
would
haue
all
this
set
down
in
the
sacred
History
,
we
may
here
very
well
intersert
some
part
thereof
,
which
is
well
worthy
the
noting
,
Multi
,
Alcalde
de
Corte
,
the
common
hangmans
office
fell
voide
,
and
that
hee
was
so
earnestly
sued
vnto
,
and
such
intercessions
therein
vsed
,
that
he
was
faigne
to
make
two
,
the
better
to
cumply
with
his
owne
obligation
,
and
their
importunitie
.
And
of
the
Catholicke
Queene
Donna
Isabel
,
it
is
said
,
That
when
she
gouerned
the
State
,
together
with
King
Don
Fernando
,
her
husband
,
there
fell
by
chance
a
paper
from
forth
her
sleeue
,
wherein
shee
had
written
with
her
owne
hand
;
Let
the
Cryars
place
of
such
a
Citie
be
bestowed
vpon
such
a
one
,
for
that
he
hath
the
best
voice
.
And
if
in
so
meane
an
office
,
these
Catholicke
and
prudent
Princes
had
such
great
care
and
respect
to
the
qualities
of
the
persons
;
what
care
ought
there
to
bee
had
in
those
of
Iustice
and
gouernment
?
What
in
Ecclesiasticall
dignities
,
which
are
the
pillars
of
our
sacred
Religion
?
When
the
day
of
that
strict
and
rigorous
account
shall
come
,
which
God
shall
require
at
their
hands
,
they
will
then
see
how
much
this
did
import
them
.
Let
then
the
finall
resolution
of
this
question
be
,
That
supposing
that
the
naturall
inclination
of
Fauourites
,
is
to
benefit
all
,
and
that
those
that
are
nearest
vnto
them
,
for
what
respect
soeuer
it
be
,
are
to
bee
preferred
vnto
Honours
and
Offices
,
I
will
not
straighten
them
so
much
,
nor
my
words
,
and
counsell
,
and
seeme
to
be
too
much
republike
,
and
intire
,
in
condemning
all
their
actions
;
for
that
it
hath
been
a
thing
alwayes
permitted
to
those
that
are
put
in
such
high
places
.
But
I
would
not
haue
it
passe
for
a
rule
,
in
the
prouision
of
publike
offices
,
through
which
haue
past
such
persons
as
well
vnderstood
what
belonged
to
State
affaires
,
and
the
conseruation
of
Kings
,
and
their
kingdomes
,
and
that
were
complete
in
all
kinde
of
good
learning
and
knowledge
;
who
witting
,
that
those
,
who
had
power
with
their
Kings
,
would
fauour
those
that
were
theirs
,
out
of
that
inclination
which
is
common
to
all
men
,
haue
not
stickt
to
say
,
that
this
may
be
done
,
but
with
this
consideration
,
that
it
bee
not
to
the
hurt
of
the
commonwealth
.
For
there
is
not
that
ground
,
plant
,
or
man
,
so
barren
,
but
hath
some
vertue
in
it
,
and
is
good
for
some
Ministrie
or
other
.
In
confirmation
whereof
,
wee
are
likewise
to
consider
,
that
in
naturall
things
,
there
is
not
any
so
vile
,
and
so
base
,
which
alwayes
,
and
at
all
times
is
vnprofitable
.
And
there
are
some
cases
,
wherein
Experience
hath
taught
the
profit
,
that
may
be
taken
therefro
,
for
the
vse
and
conseruation
of
mans
life
.
And
on
the
other
side
,
there
is
nothing
so
precious
,
so
estimable
,
and
so
wholsome
,
which
is
alwayes
,
and
at
all
times
,
profitable
.
For
there
are
some
,
as
also
some
infirmities
,
which
would
proue
mortall
,
should
they
bee
applyed
vnto
them
.
And
therefore
mans
prudence
doth
come
to
consist
in
this
,
to
know
it's
qualitie
,
and
to
vnderstand
aright
the
estate
and
complexion
of
the
man
,
and
according
thereunto
to
make
vse
thereof
,
and
of
it's
vertue
.
And
therefore
hee
that
hath
(
by
his
Kings
fauour
)
the
supreme
disposall
of
all
,
let
him
consider
and
know
,
either
by
himselfe
,
or
by
others
that
are
his
confident
friends
,
(
being
as
free
,
as
free
may
bee
,
from
naturall
affections
)
the
dispositions
and
inclinations
of
men
,
and
together
with
this
,
the
qualitie
of
the
offices
,
and
persons
,
which
are
to
gouerne
,
and
bee
gouerned
;
and
let
him
imply
euery
one
in
that
,
for
which
hee
shall
bee
found
fit
and
good
.
And
keeping
this
course
,
he
shall
cumply
with
his
owne
inclination
,
and
naturall
desires
.
And
shall
therein
do
his
King
and
countrey
good
seruice
.
But
for
a
conclusion
and
vpshot
of
all
that
is
past
,
let
those
aduertisements
serue
,
which
follow
in
the
subsequent
Chapter
.
CHAP.
XXXVII
:
The
Conclusion
of
the
former
Discourse
,
with
some
Aduertisements
for
Kings
and
Fauourites
.
ALL
those
that
write
of
the
qualities
of
a
good
Prince
,
doe
agree
in
this
,
that
he
ought
to
haue
his
will
free
,
independent
,
subiect
onely
to
God
,
and
his
diuine
Law
;
without
subiecting
,
or
submitting
it
to
any
other
loue
.
For
it
booteth
little
,
that
he
be
Lord
of
many
kingdomes
,
if
he
be
a
slaue
to
that
which
hee
extremely
loueth
.
That
he
ought
to
bee
of
a
good
courage
,
and
of
a
sound
and
setled
iungement
,
not
suffering
a
superiour
,
or
equall
in
his
gouernment
:
For
(
as
wee
said
in
the
beginning
of
this
Discourse
)
kingdomes
are
by
so
much
the
more
sustained
,
and
augmented
,
by
how
much
the
more
neare
they
approach
to
the
gouernment
of
one
.
Whereas
on
the
contrary
,
they
runne
much
hazard
,
when
the
reynes
of
the
Empire
are
diuided
,
and
put
into
seuerall
hands
.
The
Romanes
neuer
enioyed
so
much
peace
and
plenty
,
as
after
that
Augustus
Caesar
was
declared
sole
Lord
of
the
Empire
,
without
dependance
on
any
other
.
Which
aduise
(
amongst
many
other
good
instructions
)
the
Emperour
Charles
the
fifth
gaue
likewise
vnto
the
King
his
Sonne
,
to
wit
,
That
he
should
be
a
very
precise
louer
of
Truth
;
That
hee
should
not
giue
himselfe
ouer
vnto
Idlenesse
;
And
that
he
should
alwayes
shew
himselfe
a
free
and
independant
King
;
not
onely
in
apparence
,
but
in
substance
.
For
it
is
very
proper
vnto
Kings
to
rule
,
not
to
be
ruled
.
And
to
administer
their
kingdomes
themselues
by
their
owne
will
,
and
not
by
anothers
.
For
he
will
not
be
said
to
be
a
King
,
who
being
to
command
,
and
correct
all
,
should
easily
suffer
himselfe
to
be
led
away
,
and
gouerned
by
others
.
And
therefore
it
is
fit
,
that
hee
should
alwayes
stand
vpon
his
owne
bottome
,
and
in
none
of
his
actions
expresse
himselfe
to
depend
on
the
aide
and
opinion
of
others
.
For
this
were
to
acknowledge
a
Superiour
,
or
a
Companion
in
gouernment
,
and
to
discouer
his
owne
weaknesse
.
Infirma
enim
est
potentia
(
saith
Patritius
)
quae
alienis
viribus
nititur
:
C.
Alius
16.
q.
Hence
had
it's
first
beginning
,
and
that
hand
and
power
giuen
vnto
Popes
,
in
so
great
a
businesse
,
as
the
setting
vp
and
pulling
downe
of
Kings
;
and
which
is
more
,
of
creating
new
Emperours
,
and
depriuing
the
old
ones
of
their
Empire
.
Whereof
there
are
many
examples
.
And
that
which
this
Pope
did
with
that
King
,
who
had
no
more
then
that
vmbratill
,
and
apparent
power
,
other
Popes
afterwards
did
the
like
with
Henries
and
Fredericks
,
and
other
Tyrants
of
great
puisance
and
power
.
The
one
offend
in
the
more
:
the
other
in
the
lesse
.
The
one
,
out
of
the
ambition
that
they
haue
to
bee
Kings
,
that
they
may
command
,
and
doe
all
,
loose
all
,
and
so
go
to
hell
.
And
the
other
go
the
same
way
,
for
that
they
will
not
bee
(
as
they
should
be
)
Kings
,
but
giue
themselues
wholly
vnto
idlenesse
.
It
was
the
Emperour
Galba's
vtter
ouerthrow
,
that
he
had
put
the
whole
gouernment
into
onely
three
mens
hands
,
which
he
brought
along
with
him
,
possessing
them
with
so
much
power
,
that
hee
was
not
Master
of
himselfe
,
depending
still
vpon
their
wil
,
and
through
that
great
authoritie
which
they
had
,
they
ouerthrew
all
whatsoeuer
their
King
did
ordaine
,
thrusting
their
armes
(
as
we
say
)
vp
to
the
elbowes
in
all
affaires
,
and
making
vse
of
their
present
fortune
.
And
for
that
this
vnfortunate
Emperour
could
take
notice
of
no
more
,
then
what
hee
had
from
them
;
for
none
(
without
their
permission
)
could
,
or
see
,
or
speake
with
him
,
they
made
him
to
do
that
,
which
that
other
Potter
did
,
who
going
about
to
make
a
pot
,
to
boyle
meate
in
,
made
a
Iarre
,
to
put
drinke
in
.
And
he
thinking
to
substitute
Iudges
,
that
should
administer
Iustice
,
appointed
theeues
in
their
place
,
which
robbed
the
Commonwealth
.
All
which
was
imputed
vnto
him
.
And
for
that
Vanity
is
the
mother
of
so
many
vices
,
all
this
their
great
fauour
serued
to
no
other
vse
,
but
to
cause
their
Soueraigne
to
commit
many
actions
of
iniustice
,
and
indiscretion
,
and
of
vnheard
of
,
and
vnthought
of
wrongs
,
violently
breaking
through
the
ordinary
course
of
Iustice
.
By
which
exorbitant
proceedings
,
this
imprudent
Emperour
grew
to
be
hated
and
abhorred
of
all
,
and
not
being
able
longer
to
beare
with
him
,
they
depriued
him
at
once
of
his
life
,
and
Empire
.
And
these
kinde
of
Caterpillars
(
said
the
Emperour
Sigismund
)
make
those
Kings
vnfortunate
,
Let
then
the
first
aduice
,
and
which
is
of
greatest
importance
for
Kings
and
Christian
kingdomes
,
bee
that
which
(
amongst
other
)
the
Catholicke
King
of
Spaine
,
and
Emperour
Charles
the
fifth
,
left
vnto
his
sonne
King
Philip
the
second
,
wherein
with
many
indeared
and
effectuall
words
,
he
recommends
vnto
him
the
obseruing
,
augmenting
,
and
defending
of
the
Christian
faith
,
in
all
his
kingdomes
,
States
,
and
Signiories
,
seuerely
punishing
with
all
rigour
and
iustice
,
without
exception
of
persons
,
all
such
as
should
bee
either
suspected
or
found
culpable
in
points
of
Heresies
,
Errours
,
and
depraued
Sects
,
contrary
to
the
Catholicke
faith
.
For
therein
consisteth
all
our
good
words
,
all
of
them
,
worthie
consideration
,
and
worthy
so
Catholicke
a
Prince
,
esteemed
,
approued
,
and
perpetually
obserued
by
his
most
happie
sonne
(
howbeit
to
his
great
cost
.
)
As
one
,
that
knew
very
well
,
that
in
the
obseruance
of
Religion
,
and
Catholicke
faith
,
all
the
happinesse
that
we
can
hope
for
in
this
or
that
other
life
,
dependeth
thereupon
,
and
hath
it
's
sure
ground
and
foundation
.
Firmaboregnum
ei●s
&
st●●ili●●
ebronum
regni
eius
in
sempitern●●
:
I
will
establish
his
kingdome
,
and
I
will
stablish
the
throne
of
his
kingdome
for
euer
.
That
is
,
the
title
and
dignitie
of
a
King
should
bee
continued
and
confirmed
vnto
him
,
tanquam
in
vsum
&
proprietatem
,
for
euer
and
euer
.
This
firmnesse
in
the
faith
,
and
this
obseruance
of
Religion
and
Iustice
,
are
those
〈◊〉
pillars
and
columnes
,
which
being
truly
cumplyed
withall
,
do
not
onely
vphold
for
the
present
,
but
doe
likewise
increase
and
perpetuate
kingdomes
.
Iudas
Machab●●s
heard
●●ll
of
the
great
and
famous
deeds
that
the
Romanes
had
c●●e
in
feares
of
Armes
,
being
a
stranger
.
Nation
to
Gods
people
.
Whereupon
he
sent
his
Ambassadours
vnto
them
,
to
make
a
perpetuall
league
and
confederation
with
them
.
Wherewith
God
was
much
displeased
,
and
so
hurtfull
vnto
them
was
this
●●●●tie
and
alliance
,
that
many
haue
obserued
,
that
after
this
Peace
was
concluded
betweene
them
,
Iudas
neuer
after
obtained
any
victory
ouer
his
enemies
,
but
was
slaine
in
the
first
battell
that
he
fought
.
And
some
say
,
the
like
succeeded
to
both
his
brothers
,
Ionathan
and
Simeon
.
Let
vs
draw
then
from
this
discourse
and
sound
aduice
of
this
Catholike
Emperour
,
how
much
it
importeth
Kings
to
maintaine
their
faith
and
Religion
,
and
to
conserue
and
vphold
the
same
in
all
their
kingdomes
and
dominions
.
Now
for
to
conserue
the
faith
,
it
is
likewise
requisite
,
that
there
be
great
care
had
in
procuring
,
that
the
commonwealth
be
purged
and
cleansed
of
it's
vices
and
sinnes
.
For
(
as
the
Apostle
Saint
Paul
saith
)
when
vices
grow
to
that
head
and
ranknesse
,
that
they
come
to
make
men
to
be
of
a
bad
and
corrupt
conscience
,
they
go
disposing
such
to
suffer
shipwracke
in
the
faith
;
as
it
hath
happened
in
these
our
times
,
in
many
parts
of
Europe
.
The
second
aduice
that
I
shall
giue
vnto
Kings
,
is
,
that
they
carry
themselues
so
in
the
dispatch
of
businesses
,
that
notice
may
not
bee
taken
,
that
they
are
dispatched
by
any
other
arbitrement
,
but
their
owne
.
For
most
certaine
it
is
,
that
if
it
come
to
be
knowne
,
that
all
the
Orders
that
come
forth
,
passe
through
the
Fauourites
hands
,
and
as
hee
shall
giue
direction
,
they
loose
much
of
their
force
and
efficacie
▪
and
the
King
much
of
his
reputation
and
credit
.
His
subiects
will
grow
to
contemne
him
;
and
strangers
will
make
little
reckoning
of
him
;
and
many
other
mischiefes
will
ensue
thereupon
.
Amongst
the
Romanes
it
was
held
for
a
great
affront
and
dishonour
,
that
the
Emperour
should
dispatch
(
as
they
say
)
porcarta-pacio
,
by
a
note
booke
,
or
some
penn'd
thing
for
him
;
or
(
like
some
young
practitioner
in
physicke
)
by
his
Maisters
Recipes
.
And
therefore
in
those
generall
processions
,
which
they
made
,
they
besought
God
that
hee
would
not
punish
them
,
by
giuing
them
Princes
,
which
had
need
to
be
ruled
and
guided
by
Gouernours
and
Tutors
.
For
they
knew
well
enough
,
that
when
God
is
angry
,
offended
with
the
sinnes
of
the
people
,
he
punisheth
them
,
by
sending
them
Princes
without
knowledge
and
wisedome
;
that
are
not
able
to
gouerne
of
themselues
,
but
to
doe
as
others
shall
aduise
them
.
Wherein
they
did
confesse
and
acknowledge
,
That
to
be
a
King
,
consisteth
in
being
knowne
and
reuerenced
of
all
;
to
be
an
independant
Lord
,
not
relying
vpon
any
other
;
whose
Mandates
and
Decrees
all
should
subscribe
vnto
and
obey
;
whom
all
should
seeke
vnto
,
with
whom
all
should
negociate
,
that
are
pretenders
;
from
whose
liberalitie
,
resolution
,
and
will
,
they
onely
should
acknowledge
all
the
graces
and
fauours
that
are
done
them
,
and
from
no
other
hand
.
For
if
they
should
giue
way
thereunto
,
their
Subiects
will
bee
induced
easily
to
beleeue
,
that
together
with
this
,
they
will
giue
away
their
greatnesse
,
and
minister
occasion
to
loose
that
common
loue
and
respect
which
solely
and
properly
is
due
vnto
them
.
For
Subiects
vsually
honour
no
other
Sunne
,
but
that
from
which
they
receiue
their
light
.
They
naturally
abhorre
that
man
,
that
does
them
hurt
;
and
loue
that
person
,
who
does
them
good
,
bee
he
what
hee
will
be
,
good
or
bad
,
all
is
one
.
They
call
God
Optimum
maximum
,
because
he
both
doth
,
and
is
able
to
do
them
good
.
And
he
himselfe
doth
glory
therein
,
as
being
vnwilling
that
men
should
acknowledge
the
good
they
receiue
,
from
any
other
.
What
wisedome
then
can
there
bee
in
that
King
,
that
shall
suffer
a
Fauourite
to
haue
all
the
thankes
,
and
all
the
honour
and
glory
of
those
fauours
and
rewards
,
whereof
he
is
the
owner
and
donor
?
Reseruing
for
himselfe
nothing
but
the
scorne
and
contempt
of
his
Subiects
,
then
the
which
there
is
no
miserie
can
be
greater
?
God
forbid
that
Kings
should
permit
any
such
lessening
of
their
power
and
authoritie
,
which
is
the
necessariest
thing
that
can
bee
,
for
the
conseruation
of
their
estates
and
kingdomes
.
Likewise
in
regard
of
their
owne
proper
particular
,
it
will
be
a
very
good
lesson
for
them
;
for
if
their
subiects
are
beholding
for
the
good
they
receiue
,
vnto
another
,
they
will
loue
him
more
then
them
;
and
when
occasion
shall
serue
,
will
not
sticke
to
shew
it
,
though
it
bee
to
their
owne
hurt
.
Examples
hereof
,
there
are
good
store
amongst
those
ancient
Kings
and
kingdomes
of
elder
times
,
that
by
this
meanes
haue
beene
ouerthrowne
and
brought
to
ruine
.
We
finde
it
storied
,
that
the
Emperour
Claudius
,
at
the
intercession
and
instance
of
Agrippina
,
made
such
a
one
Generall
of
his
Army
;
Cornelius
Tacitus
toucheth
vpon
this
Mysterie
,
and
saith
of
him
,
that
hee
was
a
man
of
much
fame
and
renowne
,
and
very
expert
in
militarie
discipline
;
yet
knowing
very
well
withall
,
by
whose
good
will
and
furtherance
,
that
command
was
conferred
vpon
him
,
he
could
not
(
when
occasion
should
offer
)
bee
behinde
hand
for
so
great
an
honour
done
vnto
him
,
but
recompence
it
to
the
vtmost
of
his
power
.
Such
great
places
of
imployment
ought
to
be
bestowed
by
no
hand
,
but
by
Kings
,
and
that
immediately
,
lest
another
may
go
away
with
the
thankes
.
And
he
shall
doe
well
,
if
hee
take
the
like
course
in
all
other
Offices
that
are
in
his
gift
;
for
(
if
it
were
possible
)
it
is
fit
that
all
should
stand
bound
and
obliged
to
him
.
Let
Kings
likewise
bee
aduised
,
that
they
carry
a
watchfull
eye
ouer
those
that
are
ambitious
,
which
are
either
so
naturally
,
or
by
conuersing
and
communicating
with
others
,
are
made
so
(
for
this
is
an
infectious
disease
)
and
the
more
,
the
more
it
taketh
hold
on
great
persons
,
and
men
of
an
extraordinary
spirit
;
for
they
are
as
dangerous
as
theeues
,
where
there
is
store
of
treasure
to
bee
had
.
For
questionlesse
such
kinde
of
men
do
vsually
labour
to
increase
their
estate
.
For
it
is
very
naturall
to
this
passion
,
as
to
those
other
affections
,
neuer
to
giue
ouer
,
till
they
come
to
the
end
and
full
satisfaction
of
that
which
their
appetite
or
desire
representeth
vnto
them
:
neither
the
Law
of
God
,
nor
of
thankfulnesse
,
sufficing
to
moderate
their
mindes
,
and
to
keepe
them
within
the
due
and
lawfull
bounds
of
their
dutie
.
In
that
houre
,
and
in
that
very
instant
of
their
rising
,
nay
,
before
they
come
to
that
greatnesse
,
there
is
little
trust
to
be
giuen
vnto
them
;
for
nothing
workes
vpon
them
,
but
their
proper
honour
and
profit
.
And
all
the
rest
they
esteeme
as
nothing
,
in
comparison
of
bettring
their
owne
fortune
.
But
if
of
necessitie
some
must
bee
raised
to
honour
;
Si
quem
extollere
oporteat
(
saith
the
Philosopher
)
non
tamen
eum
,
qui
fit
moribus
andax
.
Nam
huiusmodi
homines
aptissimi
sunt
ad
inuadendum
circa
res
omnes
:
Let
them
not
be
of
base
and
meane
condition
,
nor
such
as
are
naturally
proud
and
haughty
,
for
being
vainely
transported
with
their
fauour
and
priuacie
,
they
thinke
with
themselues
,
that
they
haue
already
clapt
a
nayle
in
fortunes
wheele
,
and
that
they
cannot
fall
from
the
top
of
their
felicitie
.
And
being
thus
blinded
with
their
ambition
,
there
is
not
any
thing
which
they
dare
not
aduenture
on
.
Let
Kings
therefore
well
weigh
and
consider
with
themselues
,
what
manner
of
men
they
put
into
great
places
,
and
neare
about
their
persons
,
that
they
may
relye
more
on
the
goodnesse
of
their
nature
and
disposition
,
then
on
the
Law
of
obligation
and
thankfulnesse
;
for
these
are
but
weake
bonds
,
and
easily
broken
.
And
because
I
know
not
whether
I
shall
hereafter
come
to
light
vpon
the
like
occasion
,
I
will
here
propose
that
Question
,
which
is
disputed
and
doubted
of
by
some
(
and
may
likewise
serue
for
an
Auiso
vnto
Kings
)
whether
it
be
better
that
the
great
Lords
should
be
farre
off
from
them
,
or
neare
about
them
?
The
Emperour
Charles
the
fifth
(
of
famous
memory
)
amongst
other
Aduertisements
which
hee
gaue
to
his
sonne
Philip
,
one
was
,
That
he
should
not
let
the
great
offices
of
the
kingdome
,
nor
places
of
great
command
rest
any
long
time
in
one
mans
hands
,
nor
should
put
his
Grandes
and
great
Lords
into
them
,
but
Gentlemen
of
good
qualitie
,
such
as
were
creatures
of
his
owne
making
.
And
as
for
his
Grandes
,
hee
should
honour
them
with
some
places
and
offices
neare
about
his
person
,
which
would
be
a
greater
grace
both
to
himselfe
and
his
Court.
Others
are
of
a
quite
contrary
opinion
,
and
alledge
reasons
for
the
maintenance
thereof
.
Great
men
(
they
say
)
if
they
be
not
like
those
little
ones
,
which
Christ
speaketh
of
,
are
ordinarily
of
an
extraordinary
spirit
,
and
endeauour
,
all
they
can
,
increase
of
honour
,
till
they
come
to
occupie
the
highest
place
.
And
then
will
it
bee
seene
,
of
what
little
esteeme
are
those
great
fauours
which
they
haue
already
receiued
.
There
is
not
that
friendship
,
that
kindred
,
nor
any
other
bond
,
be
it
neuer
so
strong
,
which
is
not
broken
,
through
the
greedy
ambition
of
ascending
to
some
higher
throne
.
For
to
bee
a
King
(
saith
Euripides
)
all
Law
is
broken
.
For
this
Appetite
is
of
that
force
and
strength
,
that
it
breaketh
all
Lawes
,
both
Diuine
and
Humane
.
For
proofe
whereof
,
they
cite
many
examples
,
which
I
purposely
omit
,
that
I
may
not
offend
,
and
tire
out
the
Reader
.
All
of
them
admonishing
Kings
,
that
they
should
throughly
weigh
and
consider
where
,
and
in
what
places
they
put
them
.
For
if
they
be
neare
about
their
royall
person
,
it
is
the
torment
of
Tantalus
vnto
them
,
to
see
the
warre
and
the
fruit
so
neare
their
mouth
(
that
greatnesse
and
power
I
meane
)
and
not
to
enioy
it
;
Which
will
but
prouoke
a
more
hungry
appetite
in
those
which
doe
not
possesse
it
,
and
will
breake
through
hedge
and
ditch
,
and
runne
(
as
they
say
)
through
fire
and
water
transported
with
this
so
faire
and
beautifull
a
prize
,
as
is
set
before
their
eyes
;
neuer
being
at
quiet
till
they
come
to
enioy
it
.
For
there
is
not
that
loue
to
any
thing
here
vpon
earth
,
which
doth
so
much
alter
,
suspend
,
and
seaze
on
the
minde
and
heart
of
man
,
as
that
of
ruling
and
commanding
,
and
to
grow
great
therein
.
And
when
they
see
things
succeed
not
according
to
their
minde
,
yet
at
least
in
satisfaction
of
their
enuie
,
they
will
be
well
content
that
the
waters
should
be
troubled
,
and
the
world
be
turned
topsie-turuy
,
taking
pleasure
therein
,
though
it
be
to
their
owne
hurt
.
And
what
King
can
secure
himselfe
,
that
such
ambitious
persons
,
being
neare
about
him
,
will
not
at
one
time
or
other
attempt
their
ends
.
For
greatnesse
(
say
they
)
after
that
it
is
once
possessed
,
quits
the
memory
of
the
meanes
,
whereby
it
came
to
bee
so
great
,
and
findes
a
thousand
excuses
for
it's
weaknesse
in
offending
.
And
the
rather
,
for
that
ill
vse
hath
taught
all
men
this
lesson
;
That
the
reputation
of
an
honest
man
is
not
to
be
preferred
before
his
proper
profit
and
greatnesse
.
Lastly
,
they
say
,
That
he
that
ouercommeth
,
and
makes
good
his
clayme
by
his
sword
,
needeth
not
to
study
excuses
,
and
to
make
Apologies
;
let
those
doe
that
,
that
haue
the
worst
end
of
the
staffe
,
and
stand
at
the
mercy
of
the
Conquerour
.
In
conclusion
,
they
resolue
this
question
thus
;
That
it
is
very
fit
that
your
great
Noble-men
should
rather
liue
farre
from
Court
,
then
neare
about
their
King
.
For
all
of
them
will
be
of
good
vse
,
for
the
gouernment
of
Prouinces
and
Armies
,
whereby
both
the
one
and
the
other
will
be
secured
.
And
when
they
cannot
content
them
in
all
that
they
would
haue
,
they
may
entertaine
them
with
these
,
which
will
be
a
good
meanes
to
diuert
their
thoughts
,
and
to
bridle
those
Prouinces
that
are
committed
to
their
charge
,
with
whom
the
Maiestie
and
greatnesse
of
their
Gouernours
will
be
able
to
doe
much
:
And
there
they
are
not
of
that
danger
.
For
in
kingdomes
by
succession
,
and
well
setled
,
and
where
there
is
no
colour
of
wresting
the
Scepter
out
of
the
bloud-royall
,
there
is
no
feare
of
trusting
the
Grandes
,
and
great
Noblemen
with
these
kinde
of
Gouernments
,
but
it
is
rather
requisite
that
it
should
be
so
.
For
,
like
vnto
starres
in
heauen
,
and
their
influences
on
earth
,
they
serue
for
ornament
and
conuersation
in
those
kingdomes
and
Prouinces
,
wherein
there
are
ancient
and
noble
Houses
,
for
which
they
are
to
seeke
out
men
of
Noble
bloud
,
and
good
qualitie
,
and
of
knowne
greatnesse
,
to
bee
conuersant
amongst
them
.
For
the
Nobilitie
of
those
kingdomes
and
Prouinces
will
thinke
themselues
not
well
dealt
withall
,
if
they
shall
haue
but
an
ordinary
man
set
ouer
them
to
be
their
Gouernour
,
be
he
neuer
so
wise
,
or
neuer
so
valiant
.
For
being
that
they
are
to
attend
all
at
the
gates
of
him
that
holdeth
that
place
,
they
may
esteeme
it
as
an
iniurie
to
see
themselues
obliged
,
to
acknowledge
homage
vnto
him
,
whom
out
of
that
place
they
would
sence
vouchsafe
him
their
companie
.
Besides
,
that
greatnesse
and
largenesse
of
minde
and
heart
,
that
knowes
not
how
to
shrinke
,
or
be
deiected
with
aduerse
fortune
(
a
thing
so
necessary
in
him
that
gouernes
)
will
sooner
bee
found
in
these
,
then
men
of
meaner
ranke
.
For
(
as
Saint
Ierome
saith
)
hee
that
owes
much
to
his
bloud
and
familie
,
will
alwayes
beare
that
obligation
about
him
;
and
neuer
faile
therein
.
Againe
,
he
that
is
borne
to
command
,
will
be
lesse
insolent
in
his
gouernment
,
as
hauing
that
noble
qualitie
from
his
cradle
,
And
the
people
on
the
other
side
will
more
willingly
obey
him
,
whom
they
haue
alwayes
knowne
to
haue
liued
in
honour
and
greatnesse
:
And
his
example
will
bee
of
greater
importance
,
to
reforme
the
disorders
and
abuses
that
shall
there
be
offered
.
Ouer
and
aboue
,
they
further
adde
,
That
your
Grandes
and
great
Noblemen
,
may
,
and
haue
obligation
to
content
themselues
with
their
present
estate
,
if
they
will
but
weigh
the
difference
of
that
it
was
,
with
that
which
it
is
now
,
did
not
men
that
are
now
in
honour
grow
forgetfull
of
their
former
meane
condition
.
That
grieuing
them
more
,
which
falls
short
of
their
desire
,
then
that
doth
please
and
content
them
,
which
fortune
hath
with
so
liberall
a
hand
bestowed
on
them
.
For
no
man
rests
contented
with
his
present
estate
and
condition
;
nor
doe
we
esteeme
that
so
much
which
wee
possesse
,
as
the
lacke
of
that
we
desire
,
doth
torment
vs
.
And
therefore
doe
they
say
,
that
they
are
not
so
good
to
be
about
Kings
,
and
more
particularly
those
which
are
so
qualified
;
for
they
are
like
a
ling●ing
kinde
of
Caleature
,
or
aguish
Feuer
,
which
makes
an
end
of
vs
before
we
are
a
ware
of
it
,
working
it's
effect
,
before
wee
can
looke
into
the
cause
.
Or
like
vnto
the
hand
in
a
Clocke
,
or
Dyall
,
which
tells
out
the
houre
,
and
strikes
,
without
perceiuing
how
it
moues
or
goes
.
Or
like
vnto
those
plants
of
your
tallest
trees
,
which
grow
to
their
full
height
,
whilest
neither
our
eyes
,
nor
our
vnderstanding
can
scarce
comprehend
,
how
this
comes
to
passe
,
so
insensibly
doth
it
sproute
and
shoot
vp
.
This
is
the
question
,
and
these
,
in
briefe
,
the
conueniences
,
which
(
for
mine
owne
part
)
I
know
not
what
they
are
,
vnlesse
such
conueniences
as
are
proper
to
euery
one
in
their
owne
estate
.
But
be
it
as
it
may
be
,
and
let
them
say
what
they
list
,
let
Kings
resolue
by
the
illumination
of
that
light
which
they
haue
from
heauen
,
on
that
which
shall
be
best
for
them
.
That
which
I
say
,
is
this
.
That
it
will
well
become
them
to
liue
with
a
great
deale
of
warinesse
and
circumspection
,
and
not
to
trust
or
relye
too
much
vpon
fortune
.
For
this
Lady
,
howbeit
sometimes
shee
suffers
her selfe
to
bee
commanded
by
them
,
yet
now
and
then
she
ouerrules
them
,
as
she
doth
the
rest
.
And
therefore
it
shall
bee
good
discretion
and
prudence
to
feare
both
her
,
and
her
frequent
mutabilities
and
changings
,
as
it
behoueth
euery
man
to
doe
the
like
.
For
she
,
without
any
respect
or
distinction
of
persons
,
will
oftentimes
lash
out
from
that
way
and
course
wherein
she
is
,
and
runne
a
quite
contrary
bias
,
and
commit
the
current
of
those
effects
to
time
and
Nature
.
Let
Kings
likewise
take
heed
,
that
they
doe
not
put
offended
persons
into
such
places
,
where
they
may
reuenge
themselues
;
For
a
receiued
wrong
or
iniurie
leaues
still
some
roots
behinde
,
which
,
when
occasion
is
offered
,
will
bud
forth
most
bitter
and
venemous
plants
.
Nor
are
there
any
rewards
,
or
benefits
,
be
they
neuer
so
great
,
that
can
blot
out
the
print
of
that
impression
,
which
an
iniurie
stampeth
in
the
minde
and
heart
of
man
.
Courtesies
are
soone
forgotten
by
them
;
for
it
seemeth
a
troublesome
thing
vnto
them
,
to
endure
the
weight
and
burthen
of
so
great
a
debt
and
obligation
;
but
a
receiued
wrong
or
iniurie
,
that
shall
euer
be
remembred
,
because
they
hold
reuenge
to
be
the
character
of
courage
,
and
the
badge
of
a
noble
minde
and
braue
spirit
.
Puluere
,
qui
laedit
,
scribit
,
sed
marmore
laesus
:
He
that
does
a
wrong
,
writes
it
downe
in
dust
;
but
he
that
receiues
it
,
in
marble
.
Tacitus
teacheth
vs
to
know
this
minde
of
man
,
and
it's
passions
;
telling
vs
that
the
greatest
and
strongest
inclination
in
man
,
is
to
receiue
satisfaction
of
the
iniuries
done
vnto
them
,
for
thankfulnesse
lyes
as
a
heauy
loade
vpon
them
;
whereas
they
make
light
of
those
benefits
they
receiue
.
Esteeming
the
latter
to
be
a
diminution
of
their
greatnesse
;
and
the
sormer
,
to
wit
,
reuenge
,
to
bee
a
great
gaine
vnto
them
;
for
they
imagine
,
that
they
gaine
thereby
in
their
authoritie
,
in
their
reputation
,
and
in
the
manifestation
of
their
valour
,
when
the
world
shall
take
notice
that
they
haue
righted
themselues
:
Such
as
these
can
neither
bee
good
as
they
are
Fauourites
,
nor
as
they
are
Councellers
.
For
out
of
the
desire
and
pleasure
they
take
in
reuenge
,
they
will
rather
aduise
that
which
shall
seeme
conuenient
for
the
execution
thereof
,
then
for
the
authoritie
and
profit
of
the
Prince
,
whom
they
aduise
.
They
will
aduise
him
(
I
say
)
to
venture
himselfe
vpon
some
voyage
,
to
enter
into
a
warre
,
to
go
himselfe
into
the
field
with
a
royall
army
,
or
to
vndergo
some
dangerous
enterprise
,
for
the
better
effecting
of
their
designes
,
plotting
a
thousand
mischiefes
to
bring
him
vnto
ruine
.
And
let
them
say
what
they
will
,
yet
shall
they
neuer
perswade
me
,
that
this
proceeds
out
of
the
loue
which
they
beare
vnto
their
King
,
and
his
increase
of
honour
,
but
out
of
hatred
to
his
person
,
&
their
owne
proper
satisfaction
,
thinking
that
by
that
meanes
they
may
worke
their
reuenge
.
And
hereunto
I
adde
,
that
no
man
can
bee
found
of
so
perfect
a
minde
,
of
so
temperate
a
nature
,
and
so
vertuous
,
but
that
in
the
first
place
he
will
treate
of
his
owne
businesse
;
and
that
treating
of
this
particular
,
the
eye
of
his
thought
still
ayming
to
hit
this
white
,
will
not
sticke
to
aduenture
any
danger
in
hope
of
reuenge
.
And
therefore
I
shall
aduise
Kings
,
that
of
necessitie
must
sometimes
giue
eare
and
credit
to
these
or
the
like
persons
,
if
they
chance
to
bee
preferred
to
great
places
,
that
they
be
very
carefull
how
farre
forth
they
trust
them
,
for
they
are
a
dangerous
kinde
of
people
,
vnsafe
,
and
more
couetous
of
their
owne
priuate
interest
,
then
carefull
of
the
publike
perill
,
or
common
hurt
.
For
this
loue
vnto
themselues
,
and
hatred
vnto
others
,
couered
and
strewed
ouer
with
the
cloud
and
ashes
of
iniuries
and
offences
,
either
receiued
or
conceiued
,
doth
reuiue
and
quicken
the
coales
by
those
blasts
of
fauour
and
greatnesse
that
are
blowne
on
them
;
procuring
(
though
to
others
cost
)
to
vphold
themselues
therein
,
and
to
ingage
Kings
in
that
which
they
pretend
for
their
reuenge
and
satisfaction
.
God
shield
and
protect
Kings
from
such
persons
,
as
shall
with
the
snake
take
vp
their
poyson
againe
,
to
vent
the
venome
of
their
rancour
and
reuenge
vpon
an
old
quarrell
;
and
let
them
likewise
take
heed
,
how
they
imploy
their
forces
,
and
their
power
,
in
countenancing
and
protecting
those
whom
they
haue
offended
and
discontented
.
This
(
saith
the
said
Emperour
Charles
the
fifth
)
is
an
aduice
of
great
importance
,
for
the
safetie
,
quietude
,
and
good
gouernment
of
kingdomes
,
States
,
and
Signiories
;
which
for
that
they
are
so
many
,
so
great
,
and
so
farre
distant
one
from
another
,
it
is
impossible
that
they
should
be
visited
by
your selfe
in
person
,
so
often
as
is
requisite
:
And
therefore
I
aduise
you
,
that
you
haue
a
great
care
that
your
Viceroyes
and
Gouernours
that
shall
be
sent
thither
,
be
such
,
and
of
such
parts
,
as
shall
conuene
for
such
an
imployment
,
men
of
experience
,
and
conscience
,
of
wisedome
,
prudence
,
and
discretion
,
and
well
seene
in
matters
of
State
and
Gouernment
:
Well
disposed
,
and
free
from
couetousnesse
,
briberie
,
and
corruption
;
seeking
out
rather
men
for
Offices
,
then
Offices
for
men
.
Lastly
,
let
them
be
such
persons
,
from
whom
you
may
receiue
that
good
satisfaction
,
that
by
their
residence
there
may
bee
found
no
misse
of
their
Kings
presence
;
For
this
is
properly
to
bee
Vice-royes
.
Moreouer
,
you
must
instruct
them
in
that
which
appertaineth
vnto
them
,
for
the
good
gouernment
of
the
Commonwealth
,
and
those
Subiects
which
are
committed
to
their
charge
,
maintaining
them
in
equall
iustice
,
and
good
manners
,
giuing
them
good
example
by
their
owne
blamelesse
conuersation
.
There
is
nothing
that
doth
so
much
oblige
Vassals
and
Subiects
to
keepe
the
Statutes
and
Lawes
which
are
ordained
,
as
to
see
them
well
kept
and
obserued
by
their
betters
;
And
so
it
is
,
that
it
is
vniustly
commanded
,
which
hee
that
commands
keepes
not
himselfe
,
if
that
which
is
commanded
be
good
.
And
being
good
,
why
should
it
not
be
good
for
him
to
keepe
it
,
that
commands
it
?
Likewise
when
Kings
send
an
Embassadour
to
another
Prince
,
they
must
looke
well
into
the
qualitie
of
the
person
whom
they
send
.
For
in
such
an
Embassage
he
doth
not
onely
treate
of
the
businesses
for
which
hee
goes
,
but
likewise
of
the
honour
and
authoritie
of
the
King
,
which
sends
him
.
And
therefore
it
is
necessary
that
the
persons
that
are
nominated
and
declared
to
go
on
Embassage
,
haue
many
of
those
qualities
,
which
we
haue
mentioned
in
Vice-roys
and
Councellours
of
State
.
For
if
they
shall
not
fill
that
place
with
the
greatnesse
of
their
good
abilities
,
it
will
be
a
great
lessening
to
the
credit
and
reputation
of
the
King
,
and
the
businesses
will
receiue
much
hinderance
,
if
not
vtterly
bee
ouerthrowne
.
The
Romanes
did
make
a
mocke
of
the
Teutones
,
counting
them
no
better
then
fooles
,
for
sending
an
Embassadour
vnto
them
that
was
a
block-head
,
and
of
little
or
no
experience
.
Kings
and
great
Princes
,
all
that
,
from
which
glory
and
greatnesse
resulteth
vnto
them
,
they
ought
to
doe
it
without
any
the
least
shew
of
vanitie
,
accompanying
it
with
such
circumstances
and
consequencies
,
that
it
may
seeme
onely
to
bee
done
for
the
common
good
,
the
exaltation
of
the
Commonwealth
,
and
the
reputation
of
their
Crowne
.
In
all
times
and
places
they
must
represent
much
authoritie
,
grauitie
,
and
Maiestie
in
their
persons
,
and
in
their
Treaties
,
mixing
it
with
affabilitie
and
courtesie
.
To
the
end
,
that
by
the
one
they
may
cause
feare
and
respect
,
and
by
the
other
quit
and
remoue
that
feare
.
It
is
reported
of
Octauian
the
Emperour
,
that
all
the
Embassadours
that
appeared
in
his
presence
,
stood
astonished
betwixt
feare
and
admiration
;
but
no
sooner
spake
he
vnto
them
,
but
they
were
wonderfully
taken
with
his
words
,
and
did
not
then
so
much
feare
,
as
affect
him
.
For
albeit
the
Maiestie
where
with
hee
receiued
them
,
was
exceeding
great
,
yet
was
his
carriage
towards
them
very
affable
,
and
very
courteous
.
In
these
two
vertues
,
did
excell
that
Catholicke
King
of
Spaine
,
Don
Philip
the
second
,
whom
for
the
representing
of
Maiestie
,
and
regall
authoritie
,
none
did
excell
,
and
few
equall
.
And
in
the
carriage
and
composition
of
his
person
,
there
was
no
defect
to
bee
found
.
Vpon
any
accident
that
befell
him
,
were
it
good
or
bad
,
fortunate
or
vnfortunate
,
there
was
neuer
any
man
that
could
perceiue
in
him
so
much
as
a
discomposed
countenance
,
or
any
other
the
least
alteration
.
And
hee
may
be
truly
said
to
be
a
man
,
who
is
not
proud
in
prosperitie
,
nor
impatient
in
aduersitie
.
For
it
is
a
great
signe
of
Noblenesse
,
and
the
vndoubted
marke
of
a
royall
minde
,
and
Princely
courage
,
not
to
loose
himselfe
in
his
aduerser
fortunes
,
but
to
shew
himselfe
constant
against
fortune
,
and
to
raise
vp
his
spirits
,
as
this
King
did
,
being
neuer
deiected
with
any
outward
Crosse
or
misfortune
,
tha
befell
him
.
He
did
neuer
(
being
therein
like
vnto
to
Xenophous
Cyrus
)
shew
an
ill
countenance
,
or
speake
an
ill
word
vnto
any
man
.
Hee
was
not
so
affable
and
familiar
with
his
Fauourites
,
that
any
of
them
all
durst
presume
to
petition
him
in
any
thing
that
was
vniust
;
nor
yet
so
austere
and
seuere
towards
others
as
to
make
them
to
forbeare
to
preferre
a
iust
suite
vnto
him
.
To
his
owne
Subiects
he
was
kinde
,
to
strangers
noble
;
but
withall
,
reseruing
still
his
authoritie
and
greatnesse
.
For
Kings
ought
not
to
bee
so
harsh
and
intractable
,
as
to
make
themselues
to
bee
abhorred
;
nor
so
kinde
and
courteous
,
as
to
cause
themselues
to
be
contemned
.
Indeauouring
all
they
can
,
not
to
fall
into
the
extreames
,
by
shewing
too
much
loue
to
some
,
and
little
or
none
at
all
to
other
some
.
For
too
much
seueritie
ingendreth
hatred
,
and
too
much
familiaritie
breedeth
contempt
.
Let
them
generally
beare
themselues
in
that
respectiue
manner
towards
all
,
that
they
honour
the
better
,
loue
the
meaner
sort
,
and
despise
not
the
rest
;
but
as
farre
as
they
are
able
,
extend
their
grace
and
fauour
vnto
all
.
For
that
being
but
little
,
which
they
haue
to
giue
,
in
comparison
of
the
many
that
are
sutors
,
and
the
great
rewards
which
they
pretend
,
they
rest
better
satisfied
with
those
good
words
,
and
mannerly
answers
,
that
are
giuen
them
,
then
with
those
fauours
that
are
done
them
.
For
the
generous
hearts
,
modest
countenances
,
and
ingenious
dispositions
of
those
noble
spirits
which
follow
Princes
Courts
,
much
more
risent
the
disfauour
that
is
done
them
in
receiuing
courtesies
with
disgrace
,
then
if
they
were
denyed
them
.
And
therefore
it
is
good
wholesome
counsell
,
and
much
importing
Kings
,
to
returne
a
faire
and
equall
answer
vnto
all
,
according
to
each
mans
qualitie
and
merit
,
and
that
they
carry
the
same
euen
hand
in
the
conferting
of
their
fauours
,
and
in
the
manifestation
of
their
loue
.
And
if
they
shall
in
a
more
particular
manner
,
expresse
the
same
to
some
one
particular
person
,
let
him
likewise
more
particularly
deserue
it
.
For
neuer
shall
that
loue
be
stedfast
,
where
deserts
are
wanting
in
the
partie
beloued
.
I
shall
likewise
aduertise
Kings
,
that
they
doe
not
make
such
vse
of
this
their
great
both
office
and
power
,
as
to
assume
vnto
themselues
to
be
absolute
,
and
to
cumply
in
all
things
with
their
affections
and
desires
,
nor
to
exercise
any
other
personall
passion
.
For
the
vse
and
custome
of
absolute
power
is
dangerous
for
Kings
,
odious
to
the
subiect
,
and
offensiue
both
to
God
and
Nature
.
And
for
that
the
last
Kings
of
the
Romanes
vsed
this
power
,
the
name
of
King
grew
so
hatefull
,
that
those
that
afterwards
succeeded
in
the
Romane
gouernment
,
durst
not
take
vpon
them
the
name
of
Kings
,
but
that
of
Emperours
.
Which
is
by
so
much
the
more
absolute
,
by
how
much
Imperare
doth
differ
from
Regere
.
Yet
notwithstanding
the
people
of
Rome
did
not
so
much
feare
this
name
of
Emperour
,
as
that
of
King
,
because
those
,
that
last
bore
that
name
,
exercised
on
them
this
their
absolute
power
.
So
that
it
is
not
the
name
,
nor
the
office
,
but
the
ill
vsing
thereof
that
makes
it
odious
.
For
it
is
neither
the
Title
,
nor
the
Man
,
that
moueth
or
altereth
the
honest
meaning
minde
of
the
plaine
downe
right
subiect
,
but
deeds
and
actions
,
that
are
done
contrary
to
all
right
and
reason
.
Whereas
on
the
contrary
,
good
vsage
,
and
good
treatment
keepes
them
in
loue
and
peace
,
and
drawes
them
after
him
as
it
were
in
a
string
,
and
to
offer
vp
for
his
sake
a
voluntary
sacrifice
of
their
liues
.
Let
Kings
consider
that
the
Crowne
speakes
as
much
,
which
they
weare
on
their
heads
in
forme
of
a
Sphericall
round
figure
,
which
signifies
limitem
,
or
terminum
,
a
limit
or
bound
,
or
rather
that
Circle
,
out
of
which
it
is
not
lawfull
for
them
to
go
,
no
not
one
steppe
.
The
Crownes
(
I
say
)
that
they
weare
,
are
Circles
and
Limits
,
seruing
to
put
them
in
minde
,
that
their
power
is
limited
and
measured
out
vnto
them
,
that
they
may
not
passe
the
bounds
of
reason
nor
doe
any
thing
,
but
what
is
iust
and
lawfull
.
Let
the
great
Kings
and
Potentates
of
the
earth
moderate
themselues
,
and
refraine
from
making
themselues
Gods
,
by
exercising
this
their
absolute
power
;
let
them
acknowledge
ouer
them
a
God
,
as
well
on
earth
,
as
in
heauen
.
That
hee
may
not
grow
wearie
of
their
Monarchies
and
their
gouernments
,
as
he
did
of
that
of
the
ancient
Romanes
,
and
vtterly
ouerthrow
them
,
prouoked
and
incited
thereunto
by
the
abuse
of
humane
power
.
Que
vale
mas
saber
,
que
auer
,
y
poder
:
Wealth
and
power
are
not
comparable
to
wisedome
.
Which
saying
is
confirmed
by
the
holy
Ghost
,
Melior
est
sapientia
,
Iob
38.36
.
Greg.
3.
Moral
.
c.
4.
The
aduantage
whereof
,
is
signified
in
that
Hierogliffe
of
the
Cocke
,
who
with
his
crowing
,
makes
the
Lion
to
flie
.
As
Saint
Ambrose
,
and
Aelian
haue
well
obserued
.
And
that
wise
and
iust
man
Iob
,
doth
much
commend
him
for
his
knowledge
and
vnderstanding
.
And
Saint
Gregory
declareth
,
that
by
him
,
is
to
bee
vnderstood
a
wise
,
and
prudent
man
,
who
taketh
hold
on
a
fit
and
conuenient
time
for
businesses
,
and
not
onely
aduiseth
of
,
but
preuenteth
all
dangers
,
and
whatsoeuer
hurt
may
befall
.
The
particular
and
generall
experience
which
we
haue
of
Histories
,
teacheth
vs
,
how
much
it
importeth
for
the
conseruation
and
augmentation
of
a
great
Empire
and
Monarchie
,
that
he
,
that
is
Lord
and
Master
thereof
(
if
it
lye
diuided
through
diuers
parts
of
the
world
,
by
seas
,
and
enemies
,
in
the
midst
thereof
)
should
striue
and
indeauour
by
all
possible
meanes
to
make
himselfe
likewise
Lord
and
Master
of
the
sea
:
for
thereby
shall
he
come
to
bee
Lord
and
Master
of
the
Land
.
And
an
absolute
dispenser
of
those
things
,
wherewith
we
sustaine
our selues
,
and
liue
.
For
by
the
helpe
of
Nauigation
,
we
passe
from
one
part
to
another
,
and
communicate
of
what
they
haue
by
way
of
commerce
or
otherwise
:
And
by
this
meanes
is
made
of
many
Prouinces
and
kingdomes
,
yea
,
euen
of
the
whole
world
,
one
sole
Citie
and
commonwealth
.
This
was
the
counsell
of
Themistocles
,
and
Plutarch
makes
it
good
,
saying
,
Let
no
man
deceiue
himselfe
,
in
imagining
with
himselfe
,
that
Armies
will
suffice
for
to
conserue
himselfe
,
and
to
make
himselfe
Lord
of
those
kingdomes
and
Prouinces
,
that
haue
the
Sea
to
friend
.
For
if
he
be
not
likewise
prouided
,
and
well
furnished
with
a
strong
fleete
at
Sea
,
howbeit
hee
may
with
a
Land-armie
ouercome
the
naturalls
of
those
kingdomes
or
Prouinces
;
yet
it
is
impossible
for
him
,
without
the
other
,
to
make
an
intire
conquest
,
and
to
go
through
with
that
which
hee
pretendeth
.
That
disposeth
the
Land
to
his
will
,
and
giueth
Lawes
thereunto
.
The
Carthaginians
(
saith
Polibius
)
were
not
ignorant
of
what
great
consequence
this
was
,
for
all
kinde
of
businesses
,
and
therefore
aduiseth
,
That
that
which
a
Prince
ought
to
procure
,
whereby
to
come
to
be
a
great
Monarch
,
is
,
by
a
strong
Nauy
,
to
make
himselfe
Lord
of
the
Sea
.
For
there
are
not
any
forces
that
worke
such
strange
and
great
effects
,
or
so
much
import
,
as
these
.
And
all
your
Ancients
held
it
for
a
Maxime
,
that
without
the
command
at
Sea
,
there
was
nothing
safe
or
secure
on
the
Land
.
Archidamus
a
great
Captaine
,
and
King
of
the
Lacedemonians
,
was
wont
to
say
;
That
those
that
are
to
deale
with
a
strong
enemie
,
being
powerfull
at
sea
,
need
not
to
put
themselues
vpon
the
ficklenesse
of
fortune
,
but
to
place
all
their
care
in
maintaining
their
Nauie
;
for
with
this
alone
,
will
they
be
able
to
wearie
out
the
enemie
,
to
quit
him
of
the
succour
of
their
friends
,
to
debarre
him
of
Nauigation
,
and
of
the
commodities
thereof
,
and
vtterly
by
this
to
vndoe
him
.
And
(
which
may
seeme
a
thing
impossible
)
be
able
to
beleaguer
and
girt
in
a
whole
kingdome
,
and
to
take
it
(
forcing
it
by
famine
and
other
wants
)
as
if
it
were
onely
one
single
Citie
that
were
besieged
.
For
that
(
as
Tacitus
saith
)
a
strong
fleete
at
sea
,
is
the
Castle
and
Magasine
of
victualls
.
And
therefore
the
Empire
and
Signiorie
of
the
Sea
,
by
a
powerfull
and
commanding
Nauy
,
is
held
to
bee
of
much
more
power
and
safetie
,
then
your
Land-armies
or
Citie-garisons
,
which
of
force
must
in
the
end
yeeld
vnto
him
,
which
shall
become
Master
of
their
ports
,
and
thereby
hinder
them
of
all
commerce
and
traffique
,
and
humane
communicat●on
:
And
this
was
the
aduice
which
that
great
Monarch
and
Emperour
Charles
the
fifth
gaue
likewise
vnto
his
sonne
,
to
whom
hee
left
so
many
and
such
great
kingdomes
,
so
farre
distant
and
diuided
one
from
another
,
with
such
large
and
deepe
seas
.
Hee
(
saith
he
)
that
is
or
will
bee
Master
of
them
,
must
haue
his
fleetes
still
in
a
readinesse
,
well
fitted
and
furnished
,
as
well
with
good
tall
ships
,
well
rigg'd
and
mann'd
,
and
all
other
necessary
prouision
,
as
with
store
of
Gallies
,
for
the
safeguard
and
defence
of
his
subiects
,
as
also
to
resist
and
offend
Turkes
,
Moores
,
and
Pyrats
,
because
he
cannot
repose
any
confidence
or
assurance
in
those
Leagues
and
Truces
which
he
shall
make
with
them
.
With
this
shall
hee
keepe
them
all
in
awe
,
when
they
shall
see
his
great
forces
at
Sea
,
by
which
he
may
(
as
it
were
in
an
instant
)
from
all
parts
send
succours
and
reliefe
,
and
whatsoeuer
else
shall
bee
needfull
:
And
it
will
bee
no
lesse
then
a
hard
rayne
,
and
cruell
strong
curbe
,
for
to
bridle
and
restraine
the
sinister
intents
and
vaine
pretensions
of
such
as
shall
plot
strange
proiects
,
dangerous
designes
,
and
scandalous
attempts
.
And
vtterly
to
discourage
them
from
vndergoing
any
enterprise
,
or
to
vndertake
any
action
of
aduenture
,
with
hope
of
recouering
such
Townes
or
Prouinces
as
they
haue
lost
,
or
by
landing
of
their
men
to
encroach
vpon
new
.
And
say
they
should
serue
for
no
other
vse
,
saue
to
hinder
the
excursions
of
Pyrats
,
and
Sea-rouers
,
in
these
our
seas
,
onely
in
regard
of
that
,
it
could
not
choose
but
bee
a
matter
of
mighty
consequence
,
and
of
wonderfull
great
importance
,
considering
the
daily
incursions
,
losses
,
flaughters
,
the
continuall
captiuatings
,
and
robberies
,
which
they
vsually
commit
vpon
these
our
Coasts
;
so
that
if
there
were
not
a
fitting
preparation
,
and
sufficient
defence
of
ships
and
Gallies
,
it
were
impossible
for
vs
to
occurre
against
those
necessities
,
and
to
bee
prouided
against
those
new
and
strange
accidents
which
may
offer
themselues
in
those
Estates
,
kingdomes
,
and
Signiories
,
Seas
,
Coasts
,
frontiers
,
ports
,
promontories
,
Castles
,
and
forts
,
which
we
hold
in
them
.
Which
by
this
our
continuall
nauigation
,
and
prouision
of
good
shipping
,
are
well
man'd
and
victualled
,
and
sufficiently
prouided
of
armes
,
munition
,
and
whatsoeuer
else
is
necessarie
,
in
fit
and
conuenient
both
time
and
manner
against
all
occasions
.
Whereby
the
enemie
perceiuing
how
well
they
are
prouided
for
them
,
dare
not
approach
those
places
,
nor
touch
vpon
them
.
Besides
this
easie
and
short
aduice
,
there
are
many
other
causes
that
may
moue
vs
not
to
be
wanting
herein
.
In
a
word
,
it
will
put
the
enemy
into
a
continuall
care
,
and
driue
him
to
take
a
different
resolution
in
those
his
ill-grounded
motiues
and
pretensions
.
And
howbeit
it
be
true
,
that
the
charge
is
great
,
so
likewise
great
losses
are
thereby
excused
,
and
some
such
sometimes
as
can
neuer
bee
repaired
.
So
that
,
there
is
no
passing
to
and
fro
without
nauigation
,
and
the
vsing
and
maintaining
of
these
fleetes
.
They
are
the
words
of
that
victorious
Emperour
,
which
no
King
for
want
of
experience
should
dis-esteeme
.
And
for
the
better
and
fuller
prouision
in
this
kinde
,
it
is
very
fit
that
these
Fleetes
should
haue
their
particular
rent
approprietated
vnto
them
,
and
that
it
should
not
,
vpon
no
occasion
whatsoeuer
,
be
spent
or
laid
out
in
any
other
thing
.
For
a
set
and
deputed
treasure
for
this
purpose
,
or
the
like
,
is
that
which
most
importeth
for
the
good
dispatch
of
businesses
,
and
that
they
may
bee
done
in
their
due
time
,
and
with
lesse
charge
,
and
more
profit
.
This
course
did
the
Grecians
take
;
and
after
them
,
the
Romanes
.
And
of
Augustus
Caesar
,
both
Suetonius
and
Dyon
report
,
that
he
was
the
first
inuenter
of
a
perpetuall
militarie
treasure
,
raised
out
of
a
certaine
kind
of
Tributes
,
which
out
of
his
owne
curiositie
he
had
sought
and
found
out
.
For
Souldiers
and
warlike
prouisions
,
in
your
great
Empires
,
require
a
particular
treasure
,
wherewith
to
be
payed
;
which
must
not
in
any
hand
be
otherwise
imployed
,
nor
go
intermixed
with
those
other
expences
.
Hauing
persons
of
much
experience
and
honestie
,
appointed
for
the
good
managing
and
ordering
of
it
,
vsing
their
best
care
and
helpe
,
that
it
may
bee
preserued
and
continued
,
and
that
it
may
not
be
exhausted
,
and
drawne
dry
.
And
more
particularly
Kings
themselues
,
the
Grandes
and
Peeres
of
the
kingdome
,
as
also
the
commonwealths
,
and
your
Cities
,
should
carefully
looke
hereunto
.
Being
that
they
do
most
participate
of
the
profits
which
issue
from
a
warre
.
And
most
certaine
it
is
,
that
nothing
is
more
necessarie
in
a
Monarchie
,
then
this
particular
treasure
,
or
that
causeth
more
respect
in
our
friends
,
or
feare
in
our
enemies
.
Or
that
with
more
commoditie
and
conueniencie
,
puts
in
execution
all
plots
and
proiects
,
in
this
,
or
that
other
enterprise
,
of
what
qualitie
or
condition
soeuer
they
bee
.
And
to
this
aduice
I
shall
adde
that
which
followeth
.
All
wise
and
prudent
Princes
in
Empires
,
that
are
runne
out
to
waste
,
and
decrease
of
wealth
,
haue
euermore
held
it
for
the
onely
remedie
of
their
reparation
and
conseruation
,
to
excuse
vnnecessarie
expences
;
And
that
their
Ministers
take
this
businesse
into
consultation
,
and
to
cast
vp
all
accounts
,
and
to
see
what
the
Kings
rents
and
in-comes
are
for
the
defraying
of
the
charge
he
is
at
,
and
by
comparing
one
with
the
other
,
and
seeing
how
they
will
answer
each
other
,
if
they
finde
the
expence
to
exceed
the
In-come
,
to
cast
about
which
way
it
may
be
best
spared
;
and
to
husband
the
businesse
so
,
that
there
may
be
some
ouerplus
still
remaining
for
the
publike
treasurie
.
For
if
by
disorder
&
ill
gouernment
,
the
Kings
coffers
shall
come
to
be
emptie
,
it
will
bee
(
if
not
impossible
)
at
least
very
hard
to
fill
them
againe
.
For
if
there
be
daily
more
spent
,
then
is
to
be
,
or
can
be
had
,
that
stocke
will
in
a
short
time
decay
and
come
to
nothing
;
as
wee
see
it
fareth
in
euery
other
humane
subiect
,
that
hath
not
fresh
supply
.
Which
lauish
and
vnproportionable
spending
,
not
liuing
according
to
the
rate
of
their
rents
,
hath
been
the
vndoing
of
many
particular
houses
&
families
,
as
also
the
impouerishing
and
ouerthrowing
of
Empires
&
kingdomes
.
And
therefore
to
auoide
this
inconuenience
,
was
that
booke
of
Accounts
,
or
Memoriall
made
,
which
the
Ancient
called
Breuiarium
Imperij
,
a
briefe
abridgement
of
the
Empire
,
which
Augustus
Caesar
left
to
his
successours
;
written
with
his
owne
hand
:
wherein
was
particularly
set
downe
in
a
true
and
iust
account
,
the
full
number
of
all
the
kingdomes
and
Prouinces
of
the
whole
Romane
Empire
;
As
likewise
the
number
of
all
the
Citizens
and
Souldiers
which
were
in
euery
one
of
them
,
together
with
their
forces
and
strength
,
and
to
what
quantitie
came
all
the
rents
and
tributes
that
hee
had
,
what
aide-money
and
other
helpes
hee
receiued
from
his
Confederates
,
and
the
whole
charge
he
was
at
.
As
also
his
Councels
ordained
by
him
,
either
for
the
inlarging
or
shortning
of
his
hand
in
these
his
expences
.
So
that
hauing
still
before
his
eyes
the
wealth
and
substance
of
his
Empire
,
he
might
alwayes
see
how
the
world
went
,
and
how
to
make
his
best
benefit
thereof
,
for
the
conseruing
and
vpholding
of
his
Empire
.
Such
a
Register
or
rent-roll
as
this
,
much
importeth
Kings
.
It
is
said
of
that
wise
and
prudent
King
,
Don
Philip
the
second
,
that
in
his
time
he
had
such
another
as
was
this
;
And
the
like
ought
all
Kings
to
haue
,
and
at
all
times
,
but
more
especially
when
their
power
is
lessened
,
their
rents
diminished
,
their
forces
wasted
,
and
those
of
their
enemies
augmented
.
For
we
see
the
like
care
to
bee
taken
in
particular
houses
,
and
therefore
ought
much
more
to
bee
looked
into
in
Monarchies
,
which
are
composed
of
all
those
houses
and
families
;
amongst
which
,
that
which
spends
beyond
it's
meanes
,
consumes
it selfe
:
For
supposing
such
●one
hath
an
100.
V.
Ducats
of
rent
,
or
set
reuenue
,
and
that
euery
yeare
ten
thousand
more
is
spent
,
then
the
rent
comes
to
,
in
a
few
yeares
all
will
come
to
nothing
,
and
by
running
still
on
in
debt
,
and
taking
no
course
to
come
out
of
it
,
by
liuing
still
at
the
same
height
,
he
must
bee
inforced
in
the
end
to
sell
and
deliuer
ouer
the
luster
,
maiestie
,
and
greatnesse
of
his
house
to
other
families
,
which
were
before
little
better
then
dust
taken
out
of
the
dunghill
.
And
most
certaine
it
is
,
that
they
that
will
not
cast
vp
their
accounts
,
and
looke
throughly
into
their
estates
,
and
see
in
what
state
they
are
,
must
bee
either
men
that
are
willing
to
vndoe
themselues
,
and
their
whole
posteritie
;
and
must
bee
either
Atheists
,
or
almost
as
bad
(
if
not
worse
)
meere
Epicures
;
who
carry
in
their
mouths
,
and
in
their
hearts
those
words
of
your
vnthristie
gallants
:
Comedamus
&
bibamus
,
cras
enim
moriemur
:
Let
vs
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
Your
Atheists
,
they
propose
an
end
vnto
themselues
,
thinking
by
this
their
prodigalitie
to
procure
vnto
themselues
an
immortalitie
of
fame
;
But
these
and
the
like
,
who
so
inconsiderately
runne
out
of
all
,
are
carelesse
and
negligent
euen
of
this
,
taking
care
onely
to
eate
,
and
to
drinke
,
and
to
feast
one
another
,
without
so
much
as
thinking
that
there
is
another
world
,
or
any
honour
,
or
fame
in
this
:
And
spending
their
whole
life
in
belly
cheare
,
and
bezeling
,
they
are
neuer
satisfied
,
but
call
in
still
for
more
,
till
their
crawes
be
ready
to
cracke
.
And
notwithstanding
the
excessiue
rents
,
which
some
Kings
haue
,
and
the
great
store
of
treasure
that
comes
to
their
coffers
,
besides
the
Tributes
,
Taxes
,
Imposts
,
and
Subsedies
that
are
duely
payed
them
,
they
are
neuer
out
of
debt
,
the
Crowne-land
lying
impawned
for
the
payment
thereof
,
and
that
for
no
small
summes
of
money
.
Ordinary
expences
are
ill
husbanded
;
extraordinary
,
worse
payed
.
The
Cities
,
they
are
consumed
;
Trading
decayed
;
the
Subiects
out
of
breath
and
purse
,
and
by
hauing
too
much
imposed
vpon
them
,
are
growne
(
like
ouer-laboured
oxen
)
so
poore
,
and
so
weake
,
that
they
are
no
longer
able
to
beare
so
great
a
burthen
.
And
yet
all
this
to
them
(
though
the
Subiect
infinitely
suffer
)
is
no
more
then
a
drop
of
water
throwne
into
the
sea
,
nor
makes
no
more
shew
.
Which
sea
though
it
swallow
vp
all
the
fountaines
of
the
earth
,
all
the
brookes
,
and
all
the
great
and
principall
riuers
,
and
lesser
springs
,
and
this
daily
and
hourely
,
and
at
all
times
,
yet
we
see
the
Sea
is
neuer
a
whit
the
more
increased
,
nor
growes
greater
one
yeare
then
another
.
But
what
should
bee
the
cause
of
this
,
let
your
Naturalists
,
and
your
Kings
,
render
such
reasons
as
pleaseth
them
,
in
their
excuse
;
of
mine
owne
part
,
I
am
of
opinion
,
that
the
Kings
Exchequer
is
not
well
ordered
,
making
him
not
onely
a
small
,
but
a
bad
account
;
That
there
is
a
great
deale
of
disorder
in
the
laying
out
of
those
monies
,
whereof
much
might
bee
saued
,
if
there
were
some
orderly
course
taken
for
the
dispending
of
them
,
and
imploying
them
for
their
Kings
best
aduantage
.
And
I
feare
me
,
(
which
I
could
wish
were
causelesse
)
that
a
great
part
of
this
water
which
should
come
directly
to
the
Kings
owne
cisterne
,
passeth
through
broken
pipes
,
that
is
,
through
the
hands
of
euill
Ministers
,
which
soake
and
sucke
vnto
themselues
a
great
part
thereof
,
and
no
man
the
wiser
,
where
the
leake
is
,
till
it
discouer
it selfe
.
But
it
is
now
high
time
to
grow
to
an
end
,
and
I
will
conclude
this
Aduertisement
with
that
common
Prouerbe
,
which
speaketh
thus
;
Quien
mucho
abarca
,
poco
aprieta
:
The
ouer-griping
hand
holds
but
little
;
suting
with
that
of
ours
,
All
couet
,
all
loose
.
Or
answering
to
that
which
that
great
Courtier
and
Fauourite
Maecenas
said
,
That
great
treasures
and
riches
are
both
more
and
better
heaped
vp
,
and
receiue
a
fairer
accumulation
,
by
spending
little
,
then
by
scraping
much
.
CHAP.
XXXVIII
.
Aduertisements
for
Fauourites
and
Councellers
of
State
.
THe
Aduertisements
for
Fauourites
are
these
,
the
first
,
That
they
doe
not
priuar
too
much
,
who
pretend
their
Kings
fauour
,
and
that
they
doe
not
beare
themselues
too
high
thereupon
,
nor
suffer
themselues
to
bee
attended
with
a
great
traine
of
followers
,
thereby
to
make
publike
demonstration
of
their
greatnesse
.
Boast
not
thy selfe
too
much
,
nor
seeme
thou
ouer
vaine
,
saith
the
holy
Ghost
to
the
Fauourite
,
Ne
gloriosus
appareas
coram
Rege
:
Let
Fauourites
likewise
receiue
this
aduice
and
counsell
from
the
hand
of
the
Euangelist
Saint
Iohn
,
which
was
one
of
the
greatest
Courtiers
and
Fauourites
,
which
the
King
of
heauen
had
.
The
thing
that
I
shall
recommend
to
their
consideration
,
is
this
;
That
when
Iohn
fell
downe
to
worship
,
before
the
feet
of
the
Angell
,
which
had
opened
great
mysteries
vnto
him
,
and
showne
him
the
things
which
were
shortly
to
be
fulfilled
,
the
Angell
said
vnto
him
,
Let
Fauourites
likewise
consider
,
that
they
are
not
,
for
that
their
King
hath
exprest
his
affection
vnto
them
,
and
profest
himselfe
to
bee
their
friend
,
to
thinke
,
that
(
like
a
dogge
in
a
slip
)
they
may
leade
him
whither
and
which
way
they
list
.
For
there
are
many
things
to
be
done
,
which
hee
is
to
doe
without
them
.
For
(
as
Cicero
saith
)
that
friendship
which
admitteth
not
exception
in
some
cases
,
is
not
so
much
Amicitia
,
as
Coniuratio
;
Amitie
,
as
conspiracie
.
It
is
obserued
by
the
learned
Saint
Ambrose
,
That
true
friendship
is
grounded
vpon
that
which
is
iust
and
honest
;
and
is
so
limited
,
that
if
it
breake
those
bounds
,
it
doth
not
onely
loose
it's
name
,
but
affoords
iust
cause
for
a
man
to
forgoe
his
friend
.
Friendship
is
to
be
held
;
but
alwayes
with
this
prouiso
,
that
the
Lawes
of
Iustice
and
Charitie
bee
duely
obserued
;
and
when
ought
,
contrary
thereunto
,
is
pretended
,
it
is
no
longer
said
to
bee
friendship
;
though
vowes
and
protestations
haue
past
,
for
the
better
strengthening
and
confirming
of
it
.
For
if
a
King
shall
sweare
amisse
,
and
contrary
to
the
rules
of
charitie
,
he
is
not
bound
to
cumply
with
his
oath
,
nor
is
there
any
reason
for
it
in
the
world
,
why
hee
should
in
such
sort
make
deliuery
and
reason
of
his
heart
to
his
Fauourite
,
and
let
him
haue
so
much
the
hand
of
him
,
as
to
promise
to
sticke
vnto
him
,
or
to
stand
his
friend
in
those
things
that
are
vnlawfull
and
vniust
.
As
those
Kings
,
Assuerus
and
Tiberius
proceeded
with
Haman
and
Scianus
;
who
,
out
of
the
fauour
that
they
bore
vnto
them
,
gaue
them
leaue
to
reuenge
themselues
of
their
enemies
,
and
to
execute
all
the
tyrannies
and
cruelties
which
they
could
deuise
or
imagine
,
to
satisfie
their
malice
.
A
fault
which
deserued
rather
(
and
afterwards
drew
on
)
their
speedier
and
greater
fall
.
And
well
doth
that
Fauourite
deserue
to
be
ruined
,
that
shall
presume
to
pretend
hazer
raga
(
as
they
say
)
con
suamo
.
To
stand
iust
in
the
same
streake
or
line
with
his
Master
.
For
if
God
,
who
surpasseth
in
glory
,
and
from
whom
it
is
impossible
to
take
the
least
atome
thereof
,
and
is
able
to
turne
all
that
he
hath
created
into
dust
,
will
not
admit
of
a
companion
in
matter
of
adoration
and
worship
;
How
much
more
will
Kings
of
the
earth
bee
offended
,
and
now
ill
must
they
take
it
,
that
any
Subiect
should
equall
his
shoulder
,
or
share
with
him
in
his
greatnesse
,
being
his
honour
is
so
shortned
,
and
his
power
so
limited
?
For
,
if
out
of
their
loue
to
the
person
of
the
Fauourite
,
they
beare
with
him
for
a
while
,
either
for
to
shew
themselues
thankfull
for
his
good
seruices
,
or
haply
to
make
him
the
instrument
to
worke
their
reuenge
on
others
;
Yet
these
affections
and
proofes
(
which
I
speake
of
)
being
once
passed
ouer
,
there
enters
presently
in
the
place
thereof
,
a
naturall
feare
and
iealousie
of
their
authority
and
greatnesse
;
which
doth
much
more
sway
with
them
,
then
the
loue
and
affection
which
they
beare
to
the
Fauourites
person
.
Enuie
likewise
she
comes
in
,
and
playes
her
part
(
which
is
a
neare
neighbour
,
and
still
ready
at
hand
in
Princes
Courts
and
Pallaces
)
as
if
she
were
Attorney
generall
of
all
those
great
places
,
and
fomes
forth
her
venome
,
secretly
lying
in
waite
,
and
watching
her
time
to
doe
mischiefe
,
stabbing
suddenly
,
deaths
wound
being
giuen
before
it
be
dream't
on
;
and
great
is
the
hurt
which
this
so
neare
a
neighbour
to
the
Kings
elbow
,
doth
;
and
out
of
an
in-bred
spleene
)
aymeth
at
nothing
more
,
then
the
downfall
of
Fauourites
.
Complaints
and
grieuances
,
they
also
make
their
appearance
in
Court
,
being
the
maine
witnesses
that
Enuie
and
Passion
bring
into
the
Court
,
to
make
good
their
plea.
Next
after
these
,
comes
in
the
respect
(
not
to
say
the
feare
)
of
those
that
are
discontented
in
all
states
;
for
no
King
will
be
willing
,
that
their
Subiects
vpon
this
ground
should
build
their
rebellion
,
and
cause
an
alteration
in
the
kingdome
;
and
will
be
as
loath
to
bee
ball'd
on
,
by
grieued
and
discontented
persons
,
vpon
iustly
pretended
complaints
;
nor
will
he
be
so
vnwise
(
for
feare
of
other
claps
)
to
fauour
one
,
to
offend
many
.
All
of
them
being
shrewd
blowes
,
for
to
allay
,
if
not
quell
the
courage
of
the
most
passionate
King
towards
his
dearest
Fauourite
;
and
are
such
fierce
and
terrible
conflicts
,
that
they
tosse
his
iudgement
to
and
fro
,
with
farre
greater
violence
,
then
a
strong
raging
winde
doth
the
waues
of
the
Sea
.
Gouernours
and
such
as
sit
at
the
sterne
of
a
Common-wealth
,
wealth
,
and
such
,
vnto
whom
Kings
haue
deliuered
vp
the
keyes
of
their
heart
,
and
hold
the
rudder
of
the
Monarchie
in
their
hands
,
to
steare
and
shape
their
course
,
as
they
will
themselues
,
there
is
no
question
to
bee
made
of
it
,
but
that
they
are
in
great
danger
vpon
euery
storme
that
shall
arise
;
for
looke
what
misfortune
shall
befall
the
Commonwealth
,
the
blame
shall
be
laid
vpon
them
,
and
the
fault
imputed
either
to
their
ill
counsell
,
or
their
ignorance
,
or
their
passion
:
For
ordinarily
(
nay
I
may
say
continually
)
the
misfortunes
and
ill
successes
of
Kings
,
and
kingdomes
,
I
say
the
cause
of
them
is
attributed
to
those
that
are
nearest
and
dearest
about
the
Kings
person
,
and
possesse
the
highest
places
.
And
euery
one
running
along
with
the
common
opinion
(
and
few
are
they
which
haue
not
a
smacke
or
taste
thereof
)
laboureth
to
lay
the
fault
on
his
neighbour
,
though
he
be
of
his
owne
proper
flesh
and
bloud
.
And
this
is
an
inheritance
which
wee
haue
from
our
father
Adam
.
And
no
man
is
ashamed
thereof
:
for
we
are
all
of
vs
his
heires
;
and
therefore
ought
to
endeuour
(
as
much
as
in
them
lies
)
that
the
peace
and
quiet
of
the
kingdome
bee
not
disturbed
or
troubled
in
the
time
of
their
gouernment
.
As
well
for
their
glorie
and
reputation
,
to
haue
in
all
their
proceedings
carried
themselues
in
such
sort
,
that
no
ill
accident
hath
betided
them
,
or
any
maine
disgrace
;
as
also
for
the
not
subiecting
of
themselues
to
the
vncertaine
chances
of
fortune
,
which
are
ordinary
vpon
euery
alteration
,
and
may
serue
to
worke
their
ruine
and
perdition
.
Let
therefore
those
haue
an
eye
(
I
say
it
,
and
say
it
againe
)
that
are
Priuie-Councellours
to
their
King
,
and
more
particularly
the
Fauourite
,
to
whom
hee
shall
haue
deliuered
vp
the
possession
of
his
heart
,
that
the
aduice
and
counsell
which
they
shall
giue
vnto
him
,
bee
good
,
pure
,
and
cleare
water
,
issuing
from
forth
a
pure
,
cleane
,
and
disinteres●ed
bosome
.
Such
is
the
water
(
saith
Aristotle
)
as
is
the
earth
,
through
which
it
passeth
;
if
through
mynes
of
brimstone
,
it
scaldes
and
burnes
,
if
through
craggy
rocks
,
it
cooles
and
stupefies
;
and
if
through
salt-pits
,
it
is
brinish
and
brackish
.
The
like
iudgement
may
wee
make
of
counsell
;
if
it
proceed
from
a
breast
and
heart
that
is
soule
and
filthy
,
it
teacheth
filthinesse
;
if
from
a
pure
,
and
cleane
,
honestie
,
and
cleannesse
;
if
from
a
liberall
,
it
doth
good
vnto
all
;
if
from
a
couetous
,
it
aduiseth
nothing
but
gripping
and
wringing
of
the
Subiect
.
So
that
counsell
is
figured
forth
vnto
vs
in
water
:
which
in
it's
softnesse
,
sauour
,
colour
,
and
sent
,
is
perfectly
knowne
,
whether
the
myne
be
good
or
bad
,
through
which
it
passeth
.
And
such
is
their
opinion
,
and
that
which
they
aduise
,
as
is
the
humour
that
is
predominant
in
their
stomacke
.
Euerie
one
casts
his
eye
vpon
his
owne
particular
,
approuing
and
accounting
that
for
iust
which
tends
to
his
profit
,
and
condemning
the
contrary
.
God
deliuer
Kings
from
such
Councellours
,
and
let
them
take
heed
that
they
doe
not
erre
in
their
aduise
,
and
in
those
medicines
and
remedies
,
which
hey
prescribe
vnto
their
Kings
,
for
it
is
as
it
were
a
remedilesse
and
irrecouerable
errour
;
and
theirs
must
bee
the
fault
,
and
many
times
the
punishment
,
but
alwayes
the
note
and
infamie
of
their
Kings
erring
.
Nor
let
those
that
haue
the
Kings
care
,
make
a
mockerie
of
my
words
,
for
it
is
a
very
dangerous
and
ticklish
place
that
they
possesse
.
Where
,
to
erre
,
is
an
easie
thing
;
but
to
hit
right
,
hard
;
and
euen
then
,
when
they
least
thinke
of
it
,
their
preciousest
Iewells
,
their
richest
Mettalls
,
and
their
greatest
treasures
are
turned
into
coales
,
and
the
like
trash
,
like
those
moneyes
of
your
Hobgoblins
,
Fairies
,
and
Robin
good-fellowes
.
It
is
an
old
thred-bare
saying
,
That
ill
counsell
turnes
to
the
Councellours
owne
hurt
.
Consilium
malum
,
consultori
pessimum
(
saith
Plutarch
.
Basil
)
quae
contra
bonos
mores
dantur
,
Supreme
authoritie
,
Kings
neither
ought
to
giue
,
nor
Fauourites
take
it
.
Let
them
(
as
much
as
they
can
)
conceale
from
the
world
,
that
great
grace
and
fauour
wherein
they
stand
with
their
King
;
but
if
there
shall
bee
an
impossibilitie
in
that
,
yet
there
is
none
in
this
,
to
let
pretenders
know
,
that
all
consisteth
in
the
Prince
;
and
to
referre
the
conferring
of
all
benefits
,
fauours
,
and
graces
vnto
him
;
and
to
let
him
haue
all
the
thankes
,
in
matter
of
pensions
,
offices
,
or
rewards
;
and
to
attribute
vnto
him
,
all
those
successes
,
that
fall
out
well
and
happily
,
and
all
other
good
and
prudent
resolutions
;
and
to
free
him
from
the
blame
of
those
that
shall
otherwise
succeed
.
To
treate
him
with
much
reuerence
and
respect
;
to
beare
him
exceeding
great
loue
;
And
together
with
these
,
to
be
wonderfull
solicitous
and
carefull
in
all
that
shall
concerne
his
seruice
.
All
of
them
being
notable
and
necessarie
qualities
,
for
to
conserue
Fauourites
in
their
Kings
grace
and
good
opinion
,
and
to
wedge
their
affection
vnto
them
.
For
loue
must
bee
the
doore
,
by
which
the
grace
of
a
Prince
is
to
enter
.
For
hee
must
loue
,
that
will
bee
beloued
.
And
hauing
gained
it
by
this
meanes
,
he
must
keepe
and
preserue
it
,
by
reuerence
and
humilitie
in
his
carriage
,
and
by
being
faithfull
and
diligent
in
his
seruice
.
All
which
will
be
lost
by
doing
the
contrary
.
And
not
onely
ought
they
to
carry
themselues
thus
towards
their
Kings
,
but
are
also
to
esteeme
and
honour
all
,
of
all
estates
,
in
a
fitting
proportion
,
according
to
euery
mans
qualitie
and
condition
.
Shewing
himselfe
liberall
,
solicitous
,
peaceable
,
patient
,
louing
,
kinde
,
and
courteous
towards
all
.
All
of
them
qualities
that
conserue
a
Kings
fauour
,
and
gaine
the
peoples
good
will
.
A
Fauourite
must
be
modest
,
affable
,
and
affoord
a
courteous
hearing
vnto
all
men
.
Besides
,
it
is
a
part
of
Iustice
so
to
doe
,
and
a
very
necessarie
meanes
to
come
to
the
knowledge
of
all
things
,
and
to
be
the
better
prouided
against
whatsoeuer
shall
occurre
.
Whereas
on
the
contrary
,
to
looke
to
be
intreated
,
and
sued
vnto
,
and
not
easie
to
bee
spoken
withall
,
argues
a
kinde
of
pride
and
statelinesse
,
which
all
abhorre
.
This
is
the
doctrine
of
Tacitus
,
citing
the
example
of
Seianus
,
the
Emperour
Tiberius
his
great
Fauourite
;
who
being
growne
into
grace
with
him
,
the
better
to
conserue
himselfe
therein
,
forthwith
endeauoured
to
fauour
and
pleasure
all
your
principall
and
noble
persons
in
their
pretensions
.
For
in
all
occurrences
,
he
conceiued
,
hee
might
expect
more
kindnesse
from
them
,
then
from
the
baser
and
meaner
sort
of
people
;
whereby
he
came
to
bee
loued
of
the
one
,
and
feared
of
the
other
;
and
by
all
of
them
,
to
be
serued
and
obeyed
.
Insomuch
that
there
was
not
any
one
who
did
not
seeke
vnto
him
to
mediate
and
make
intercession
for
them
,
with
Tiberius
.
And
howbeit
he
was
not
ignorant
,
that
hee
was
superiour
to
them
all
,
and
inferiour
to
none
,
yet
did
he
neuer
grow
neglectfull
of
his
humble
carriage
,
and
reuerent
respect
to
his
Prince
,
and
a
due
regard
vnto
all
.
Hitherto
hee
proceeded
fairely
,
and
went
on
well
,
and
may
serue
for
a
patterne
and
example
for
Fauourites
;
but
in
the
rest
for
a
prouiso
,
and
admonition
for
Kings
.
For
after
that
ambition
and
couetousnesse
entred
into
his
heart
,
that
consuming
moath
,
and
deuouring
worme
of
all
goodnesse
,
he
presently
procured
the
charge
or
place
of
Praefectus
Praetorius
,
or
Captainship
of
the
Guard
;
and
within
a
short
time
grew
to
be
so
absolute
therein
,
that
he
became
as
it
were
Lord
and
Master
of
his
Prince
,
and
crusht
all
that
stood
in
his
way
,
or
might
be
of
any
impediment
to
his
priuacie
.
He
sought
alwayes
to
bee
with
him
,
lest
others
might
creepe
in
betwixt
him
and
home
,
and
possesse
his
place
:
still
humbly
beseeching
him
,
that
he
would
imploy
him
in
businesses
of
greatest
danger
and
trouble
,
and
such
as
might
redound
most
to
the
benefit
of
the
Emperours
life
and
state
.
A
maine
point
,
wherewith
to
oblige
his
Prince
vnto
him
,
and
to
make
him
the
more
acceptable
in
his
sight
.
For
those
that
are
nearest
about
Kings
,
and
are
in
greatest
fauour
with
him
,
ought
in
the
greatest
dangers
to
set
their
foot
formost
,
and
to
be
the
forwardest
aduenturers
.
He
did
seeke
to
ouercome
Art
,
by
Art
,
inducing
Tiberius
,
to
retire
himselfe
to
places
of
pleasure
,
that
were
remote
and
farre
from
Court
,
to
the
end
that
whilest
he
was
recreating
himselfe
abroad
,
he
might
dispose
of
him
,
as
it
pleased
him
.
He
told
him
,
that
solitude
was
the
best
and
onely
course
for
the
resoluing
of
the
graue
and
weighty
affaires
of
the
Empire
,
which
otherwise
by
diuersion
might
receiue
the
same
hurt
and
hinderance
,
as
they
were
wont
to
haue
heretofore
.
And
what
with
this
,
and
with
giuing
him
to
vnderstand
,
that
he
would
quit
him
of
all
the
ordinarie
cares
and
troubles
of
Court
(
most
men
vsually
desiring
to
shunne
trouble
,
and
to
take
their
ease
and
pleasure
)
hee
perswaded
him
to
go
to
Capri
,
that
hee
,
in
the
meane
while
,
might
rule
and
gouerne
all
.
And
in
the
end
grew
to
be
so
great
and
powerfull
,
and
to
take
such
state
vpon
him
,
that
hee
would
not
giue
audience
to
any
,
reducing
them
to
those
tearmes
,
that
they
should
speake
and
negociate
by
writing
,
to
the
end
that
nothing
might
bee
treated
or
resolued
of
,
without
his
priuie
saying
;
That
by
reducing
businesses
to
papers
and
memorialls
,
answer
might
bee
giuen
vnto
them
with
more
deliberation
,
and
better
consideration
then
by
word
of
mouth
.
A
meere
Artifice
,
&
cunning
trick
of
his
own
inuention
,
to
make
himselfe
absolute
Master
of
all
,
and
(
which
is
more
)
of
the
heart
of
his
Prince
.
God
deliuer
vs
from
such
ambitious
,
interessed
,
and
couetous
Ministers
,
whose
maine
care
,
is
their
owne
particular
,
and
to
heape
vp
riches
for
himselfe
,
and
his
;
and
make
it
their
whole
study
and
onely
end
to
keepe
and
continue
themselues
in
their
kings
grace
and
fauour
;
and
to
deale
with
their
Prince
,
as
the
Ante
doth
with
the
corne
,
which
that
it
may
not
grow
againe
,
and
that
hee
may
the
better
and
more
conueniently
make
profit
thereof
,
presently
eates
out
the
heart
of
it
.
God
likewise
free
Kings
,
from
this
base
subiection
,
and
insensibilitie
,
and
from
men
of
that
qualitie
and
condition
,
which
desire
to
rule
and
command
all
.
For
the
one
cannot
escape
a
storme
;
and
the
other
must
runne
great
hazard
of
being
drowned
therein
.
Let
the
last
aduertisement
bee
the
example
of
a
great
Fauourite
,
whose
name
is
Aurelius
Cassidorus
,
borne
in
the
Prouince
of
Calabria
,
and
highly
aduanced
in
Magistracies
,
and
Gouernments
of
both
Empires
,
Rome
and
Constantinople
;
who
being
renowned
for
his
cheualrie
,
and
noble
feates
of
armes
,
defended
the
Islands
of
Sicily
and
Calabria
from
many
,
and
those
very
powerfull
enemies
.
In
his
younger
yeares
,
he
attained
to
all
the
liberall
arts
,
in
that
perfection
,
that
hee
made
the
present
and
succeeding
times
,
to
admire
him
.
And
for
his
great
parts
and
abilities
,
was
entertained
by
Theodoricus
,
King
of
the
Ostro-Gothes
:
;
hee
was
receiued
into
his
seruice
,
and
grew
so
farre
into
his
fauour
,
by
reason
of
his
vnderstanding
,
wisedome
,
and
dextrousnesse
,
in
treating
businesses
,
that
he
first
of
all
made
him
his
Secretarie
;
in
which
Office
,
he
behaued
himselfe
so
well
,
that
by
degrees
,
he
went
climbing
vp
to
the
high
Offices
and
dignities
in
the
State
;
which
in
those
dayes
were
not
conferred
out
of
fauour
,
but
meere
desert
.
From
being
Secretary
,
he
came
to
bee
Lord
Chancellour
,
and
Senatour
in
the
Citie
of
Rauenna
,
being
honoured
besides
with
diuerse
offices
in
the
Kings
Court
.
Afterwards
he
was
made
Viceroy
of
the
Prouinces
of
Sicilia
and
Calabria
;
and
for
addition
of
honour
,
had
the
title
of
Pat●●●●e
giuen
him
,
which
in
those
dayes
was
in
great
esteeme
.
Hee
was
Lord
Treasurer
,
and
Master
of
the
Palace
;
which
was
as
it
were
a
superintendent
ouer
the
Palatines
,
being
an
order
of
Knights
and
Gentlemen
,
that
had
Offices
,
and
other
pre●etainences
in
Court
.
He
held
the
dignitie
of
Prafect●us
Praetorius
,
being
as
it
were
the
second
person
of
the
King
;
to
whom
,
the
weightiest
businesses
of
peace
and
warre
were
remitted
:
and
what
therein
he
determined
and
resolued
vpon
,
was
receiued
as
an
oracle
that
could
not
erre
.
Though
now
adayes
,
little
credit
is
giuen
to
the
words
of
great
persons
and
powerfull
Ministers
,
and
not
without
cause
;
for
that
many
of
them
say
,
and
do
not
;
promise
much
,
and
performe
little
.
And
your
Fauourites
,
which
haue
great
both
place
and
power
about
their
Kings
,
are
in
such
good
opinion
and
credit
likewise
with
the
world
,
that
they
presently
beleeue
whatsoeuer
they
say
;
and
see
what
they
professe
,
is
approued
by
them
,
as
if
it
were
a
sentence
pronounced
from
the
mouth
of
a
most
iust
Iudge
:
And
therefore
they
ought
well
and
wisely
to
consider
what
they
speake
,
and
not
to
inlarge
themselues
in
words
,
putting
those
that
are
pretenders
in
great
good
hopes
.
Which
if
they
shall
not
afterwards
take
effect
,
will
proue
to
bee
no
other
then
that
faire
and
beautifull
fruite
,
whose
sight
pleaseth
the
eye
;
but
whose
taste
killeth
the
body
.
In
conclusion
,
this
Fauourite
,
by
round
after
round
,
clambred
vp
to
all
the
honourablest
offices
,
and
greatest
dignities
of
the
kingdome
.
He
came
to
bee
Consull
,
which
charge
hee
administred
with
extraordinary
integritie
and
vertue
.
All
the
Magistracies
,
Offices
,
and
Gouernments
which
he
held
,
were
but
as
so
many
steps
one
to
the
other
;
which
the
Princes
;
vnder
whom
he
serued
,
went
still
increasing
and
augmenting
.
For
he
carried
himselfe
so
wisely
and
discreetly
in
them
,
that
there
was
not
that
office
that
hee
bore
,
which
did
not
make
him
the
meritour
and
deseruer
of
another
farre
greater
and
better
then
it
.
And
all
did
acknowledge
and
confesse
,
that
his
merits
and
deserts
were
farre
greater
then
all
the
offices
put
together
which
hee
enioyed
and
administred
.
In
those
whom
he
represented
and
recommended
to
his
King
,
to
the
end
that
his
Maiestie
might
conferre
some
one
fauour
or
another
vpon
them
,
he
euermore
had
an
eye
to
the
necessitie
of
the
office
,
and
the
qualitie
of
the
person
.
Things
wherein
Fauourites
ought
to
bee
very
carefull
,
when
they
imploy
their
fauour
in
furthering
any
man
;
as
whether
they
be
moued
thereunto
vpon
a
iust
or
ill
affection
,
or
by
the
sole
vertue
and
merit
of
the
person
,
&c.
And
not
to
thinke
with
themselues
,
that
because
they
are
in
great
grace
and
fauour
with
their
King
,
that
it
is
lawfull
for
them
to
violate
the
Law
of
Iustice
,
which
ought
to
bee
equall
to
all
,
(
which
in
eyes
,
not
blinded
with
passion
and
co●●etousnesse
,
she
her selfe
makes
it
plainly
appeare
)
and
to
thrust
the
better
deseruer
besides
that
dignitie
and
office
which
is
due
vnto
him
.
Which
is
a
Law
that
obligeth
all
,
for
that
it
is
a
naturall
obligation
,
and
hath
all
the
Lawes
of
reason
on
it's
side
,
which
are
more
powerfull
then
either
the
will
of
Kings
,
or
their
Fauourites
.
The
not
keeping
whereof
,
is
but
a
large
and
swift
running
fountaine
of
complaints
and
distat●
.
The
one
,
to
see
themselues
reiected
,
and
excluded
from
publike
honours
:
The
other
,
to
see
them
put
forward
,
whom
nature
hath
not
adopted
,
nor
learning
,
nor
vertue
,
but
either
good
or
bad
diligences
.
And
that
these
shall
haue
preser●en●●
,
and
get
the
start
of
other
men
,
it
is
because
either
loue
or
interest
makes
them
to
be
held
more
worth
;
when
at
the
other
,
onely
for
that
they
are
not
in
the
like
fauour
,
or
not
so
fit
for
their
ends
(
for
Fauourites
fauour
few
,
same
such
as
will
bee
instruments
of
their
wills
)
though
otherwise
they
bee
of
better
parts
,
better
qualified
,
and
of
stronger
abilities
,
are
left
vnrewarded
,
and
are
quite
forgotten
.
And
these
that
are
thus
made
vp
in
haste
,
and
so
suddenly
raised
from
that
nothing
,
which
they
were
,
to
that
greatnesse
wherein
they
are
,
must
of
force
sometimes
with
the
same
haste
and
speedinesse
(
though
sore
against
their
wills
)
for
the
auoiding
of
inconueniences
,
bee
pulled
downe
from
this
their
high
seate
,
and
placed
in
some
other
,
that
may
seeme
to
fute
better
with
them
,
wherein
the
like
suspition
may
iustly
bee
conceiued
of
their
insufficiencie
.
This
great
Fauourite
had
likewise
so
good
a
Head-peece
,
and
knew
so
well
how
to
gouerne
vpon
all
occasions
,
and
all
the
accidents
of
that
age
,
as
well
the
good
,
as
bad
,
the
fortunate
and
vnfortunate
successes
of
those
times
,
that
howbeit
many
were
the
changes
of
those
Kings
,
yet
was
he
still
in
the
same
height
of
esteeme
,
was
superiour
vnto
fortune
,
being
in
all
those
alterations
,
her
Lord
and
Master
.
All
the
Kings
of
the
Gothes
,
whom
hee
serued
,
did
him
very
particular
fauours
.
And
although
King
Theodoricus
was
a
very
fortunate
and
valiant
Prince
,
yet
did
a
great
part
of
his
happinesse
and
felicitie
consist
in
this
,
in
hauing
his
Fauourite
Cassiodorus
alwayes
at
his
elbow
,
and
in
receiuing
his
good
proiects
,
and
sound
aduice
which
(
when
occasion
offered
)
were
neuer
wanting
vnto
him
.
San
Benito
.
And
did
so
exercise
himselfe
in
continuall
prayer
and
contemplation
,
that
euen
whilest
he
liued
here
vpon
earth
,
they
held
him
for
a
Saint
.
And
if
he
were
so
worthy
a
man
in
that
age
,
seruing
the
Kings
of
the
earth
,
with
so
much
punctualitie
and
sinceritie
;
it
is
not
to
be
doubted
,
but
that
hee
was
as
precise
in
his
sanctitie
and
holinesse
of
life
,
when
he
rendred
himselfe
a
slaue
,
and
seruant
to
his
Lord
and
Master
the
King
of
heauen
.
For
your
excellent
wits
,
which
know
how
to
make
aduantage
of
all
things
,
and
that
nothing
comes
amisse
vnto
them
,
when
they
are
once
resolued
to
serue
God
,
they
do
truly
humble
themselues
,
and
with
a
strong
determination
,
tread
and
trample
the
world
vnder
their
feet
,
and
whatsoeuer
therein
is
,
and
imbrace
and
take
hold
on
Christ
.
And
being
thus
occupied
in
holy
exercises
,
laden
with
yeares
,
hee
departed
out
of
this
life
,
to
that
which
was
eternall
,
hauing
inioyed
some
yeares
of
that
quietude
and
abundance
of
peace
,
wherewith
he
did
essay
to
die
well
,
(
which
being
so
dangerous
,
so
difficult
,
and
darke
a
passage
,
too
little
care
is
commonly
had
therein
)
hee
passed
from
this
short
stride
betwixt
life
and
death
,
to
the
eternitie
of
such
an
estate
,
as
we
yet
know
not
what
it
shall
be
,
the
extreames
being
(
as
we
see
)
so
farre
distant
.
All
that
hath
beene
hitherto
said
both
in
generall
and
particular
,
concerning
a
Monarchie
,
and
kingdome
,
shall
not
be
fruitlesse
,
nor
the
time
lost
,
that
hath
beene
spent
in
the
writing
,
or
shall
be
spent
in
the
reading
of
this
Treatise
,
if
it
be
well
and
truly
considered
.
For
by
the
perusall
thereof
,
Kings
and
Princes
may
come
to
know
a
thousand
seuerall
semblances
of
Ministers
,
and
disguised
countenances
of
hypocriticall
Courtiers
,
and
the
diuers
dispositions
and
humours
,
as
well
of
the
ambitious
as
the
couetous
;
their
affections
,
conditions
,
and
naturall
inclinations
,
whether
they
be
by
nature
of
great
and
vn●●uly
spirits
,
or
whether
they
bee
by
fortune
put
into
great
places
.
For
this
,
without
doubt
,
changeth
man
from
his
first
estate
,
and
apparrelleth
him
with
other
particular
affections
;
And
in
the
true
knowledge
of
these
,
consisteth
the
augmentation
,
conseruation
,
and
good
gubernation
of
kingdomes
,
and
commonwealths
:
as
also
the
reputation
,
credit
,
opinion
,
and
authoritie
of
Kings
.
In
a
word
,
they
may
out
of
these
doctrines
,
and
aduertisements
,
collect
and
know
how
at
one
time
the
naturall
dispositions
,
customes
,
and
manners
of
the
vulgar
,
stand
affected
,
and
how
at
another
time
those
that
are
not
so
vulgar
,
and
of
so
low
a
ranke
,
and
how
at
all
times
to
make
vse
of
this
knowledge
,
for
the
better
increasing
and
inlarging
of
their
power
and
greatnesse
;
and
how
,
and
in
what
manner
,
they
are
to
carry
themselues
towards
them
;
as
also
those
other
,
that
are
to
aide
and
assist
in
gouernment
.
For
there
is
not
any
thing
of
more
price
,
or
more
to
be
valued
by
Kings
,
then
this
knowledge
of
the
affections
,
as
well
for
the
discerning
those
of
others
,
as
the
moderating
of
their
owne
.
And
as
it
were
to
make
a
iudgement
,
and
to
prognosticate
by
them
,
the
end
of
the
actions
of
those
that
are
about
,
and
where
they
intend
to
make
their
stop
,
and
set
vp
their
rest
,
be
they
foes
,
or
friends
.
And
by
the
actions
of
those
that
are
present
(
be
they
Confederates
,
Ministers
,
and
dependents
)
their
ends
,
designes
,
and
pretensions
.
And
particularly
in
those
who
cleaue
closer
to
their
Kings
fortune
,
then
his
person
.
Points
,
whereon
doth
hang
the
hinge
,
and
wherein
are
included
and
shut
vp
,
all
both
the
particular
and
generall
passages
of
gouernment
,
and
of
that
art
,
and
science
,
which
they
call
by
the
common
name
of
Reason
of
State
.
And
although
I
know
for
certaine
,
that
there
will
not
such
be
wanting
,
that
will
laugh
and
scoffe
at
these
my
Politicall
Aduertisements
;
some
because
they
would
be
accounted
the
onely
men
seene
in
this
Science
,
and
would
make
themselues
the
onely
admired
men
amongst
the
vulgar
,
and
that
there
is
not
any
one
that
is
a
professour
in
that
Art
,
that
vnderstandeth
their
plots
and
designes
:
Others
,
lesse
malignant
,
as
being
ignorant
of
the
secrets
of
this
Science
,
iudging
it
to
be
an
Art
,
full
of
impossibilities
,
will
not
trouble
themselues
therewithall
,
nor
looke
into
the
Mysteries
thereof
,
as
if
by
the
effects
,
they
were
not
able
to
iudge
of
the
causes
of
things
;
and
by
the
carriage
and
successe
of
former
businesses
,
to
diuine
of
the
ends
and
designes
of
those
which
are
now
on
foot
.
And
others
,
farre
worse
then
these
,
who
although
they
come
to
know
this
truth
,
deny
the
same
,
and
seeke
many
colours
both
for
the
disgracing
of
it
,
and
the
Author
;
and
for
no
other
reason
in
the
world
,
but
because
they
are
professed
enemies
,
to
whatsoeuer
counsell
,
that
is
not
of
their
owne
hatching
,
fearing
that
it
might
quit
something
of
the
glory
of
their
ambition
.
And
for
that
they
will
haue
nothing
thought
to
be
good
,
but
what
issues
from
forth
their
owne
braine
,
they
blaspheme
(
saith
Saint
Iames
)
and
speake
euill
of
that
which
they
know
not
;
and
not
onely
not
admit
and
receiue
that
good
which
is
propounded
vnto
them
;
but
(
as
that
kingly
Prophet
saith
)
because
they
will
neither
vnderstand
nor
heare
it
,
like
the
Adder
,
they
stop
their
eares
with
the
taile
of
their
ignorance
,
fearing
lest
they
should
be
charmed
by
some
superiour
wit
,
and
better
vnderstanding
.
Yet
notwithstanding
,
fall
backe
,
fall
edge
,
come
what
will
of
it
,
I
haue
cumplyed
with
my
desire
,
and
(
which
is
more
)
with
my
obligation
.
And
if
it
shall
proue
to
be
of
any
vse
,
profit
,
and
seruice
,
for
Kings
,
and
for
the
great
Councellours
and
Ministers
of
their
kingdomes
(
which
haue
most
need
thereof
)
to
whose
seruice
it
goes
especially
directed
,
and
perhaps
may
be
vsefull
for
those
which
are
not
in
that
nature
.
And
though
haply
it
may
not
bee
auaileable
for
amendment
,
yet
may
it
serue
for
a
desenganno
,
and
dis-deceiuing
of
those
that
are
in
an
errour
.
And
in
case
it
shall
not
take
this
effect
,
there
will
be
no
harme
done
by
committing
it
to
the
Presse
,
though
it
bee
afterwards
buried
in
the
dust
,
as
it
hath
befallen
other
farre
better
things
then
these
;
And
Time
,
which
couers
what
is
past
,
and
discouers
what
is
to
come
,
will
in
it's
time
discouer
this
,
and
such
other
things
,
as
are
not
yet
come
to
light
.
And
for
this
cause
,
they
called
Archimedes
the
Syracusan
,
The
Inuenter
of
new
Things
,
and
the
Register
of
old
.
And
certaine
it
is
,
that
amongst
the
Ancients
,
there
was
a
great
agreement
and
Artifice
in
the
gouernment
of
some
commonwealths
,
as
was
that
of
the
Aegyptians
,
of
the
Athenians
,
of
the
Allmanes
,
and
aboue
all
,
of
the
Romane
Commonwealth
;
Which
Saint
Austen
did
so
much
admire
.
And
men
looking
no
further
then
to
that
which
is
before
them
,
haue
,
in
a
manner
,
quite
forgotten
that
,
and
therefore
it
is
fit
that
there
should
bee
some
Remembrancer
,
that
by
putting
them
in
minde
of
that
which
is
past
,
they
may
the
better
performe
things
for
the
present
,
and
prouide
for
that
which
is
to
come
.
For
(
as
Plato
said
,
though
in
another
sence
)
all
our
knowledge
is
but
a
Recordation
of
things
past
;
and
therein
he
said
well
.
For
a
great
part
of
those
nouelties
,
which
are
daily
introduced
,
are
but
old
things
,
that
haue
layen
long
in
obliuion
;
and
that
which
is
done
to
day
,
we
finde
,
is
forgotten
to
morrow
.
And
in
the
reuolution
of
time
,
comes
(
in
after
ages
)
to
represent
it selfe
for
new
.
And
this
(
amongst
many
others
)
was
the
maine
cause
which
moued
me
to
write
this
Treatise
,
and
which
may
incourage
me
to
go
on
further
,
though
I
must
confesse
,
that
my
penne
hath
out
runne
my
intention
,
finding
that
I
haue
thrust
my
foot
deeper
into
the
stirrop
,
then
I
thought
to
haue
done
;
hauing
made
a
volumne
of
that
,
which
when
I
first
put
p●●
to
paper
,
I
purposed
should
haue
ended
in
a
short
and
little
Tract
.
But
who
can
put
a
bridle
vnto
loue
,
or
restraine
zeale
?
and
more
especially
,
when
it
is
so
naturall
and
proper
,
as
that
which
all
,
and
euery
one
,
doth
or
ought
to
beare
vnto
his
owne
King
and
Lord
.
Adding
thereunto
mine
owne
particular
respect
,
in
regard
of
my
nearer
reference
to
his
Maiesties
seruice
?
And
no
small
spurre
hereunto
,
was
my
honest
true
meaning
heart
,
and
the
assurance
of
a
good
conscience
,
whose
whole
studie
and
desire
in
this
my
labour
hath
beene
,
to
hit
as
right
as
I
could
vpon
that
which
might
be
most
conuenient
,
for
the
augmentation
,
conseruation
,
reputation
,
authoritie
,
and
greatnesse
of
Kings
;
as
likewise
,
what
I
thought
would
bee
most
necessarie
for
the
wellfare
and
good
gouernment
of
kingdomes
and
particular
Commonwealths
.
For
this
doth
depend
on
that
.
Though
I
conceiue
there
be
few
that
thinke
thereon
.
For
most
(
I
feare
me
)
treate
onely
their
owne
businesse
,
making
that
the
principall
,
and
all
the
rest
accidentall
.
Howbeit
they
will
not
sticke
to
say
,
and
publish
to
the
world
,
that
they
onely
attend
the
conseruation
of
their
Kings
and
Commonwealths
.
Would
to
God
that
it
might
not
be
said
of
them
,
which
he
himselfe
said
by
the
mouth
of
that
his
Prophet
,
and
Prince
of
his
people
;
They
honour
mee
with
their
lip
,
Cor
autem
corum
longè
est
à
me
:
But
their
heart
is
farre
from
mee
.
God
I
beseech
thee
,
of
thy
infinite
mercy
,
that
the
hearts
of
Kings
and
their
Ministers
,
may
not
be
farre
off
from
thee
;
nor
thou
from
them
;
but
that
thou
wilt
vouchsafe
to
bee
euermore
neare
at
hand
vnto
them
,
and
to
fauour
them
,
and
direct
them
in
all
their
wayes
,
to
thy
honour
and
glory
.
Amen
.