Policie vnveiled vvherein may be learned, the order of true policie in kingdomes, and common-wealths: the matters of justice, and government; the addresses, maxims, and reasons of state: the science of governing well a people: and where the subject may learne true obedience unto their kings, princes, and soveraignes. Written in Spanish, and translated into English by I.M. of Magdalen Hall in Oxford.

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 Co∣uetousnesse. A qualitie no lesse necessa∣ry, 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 main∣taine 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,* 1.1 nihil est Scelestius: (saith Ecclesiasticus) There is not a more wicked thing then a couetous man. And from those that are toucht with this infection, Kings are to flye as from a plague or Pestilence, and be very circumspect and wary, that they be not admitted to the Councell Table; and to remoue those from thence, that haue receiued any bribe. For it is an incurable disease, a contagious corrup∣tion, which like a Leprosie goes from one to another, and clingeth close to the soule. Besides to receiue, is a sweete thing, and leaues the hand so sauory, and so well seasoned, that it hath no sooner receiued one gift, but it is presently ready for another, a third, a fourth, and so in in∣finitum. And the end of that which is past, is but a disposition for that which is to come. Like a hungry Curre, who hath no sooner chopt vpone morsel, but he is ready for another. And he perhaps, who at first was contented with a little, & could say: Esto basta, ••y sobra. This is inough, and too much, after∣wards much, too much, and more then too much will not sa∣tisfie his hungry mawe; Infinita enim est et insatiabilis cupi∣ditatis n-atura:* 1.2 Infinite (saith Aristotle) and insatiable is the gut of couetousnesse. And the Holy Ghost tells vs; Auarus non implebitur pecunia.* 1.3 He that loueth siluer, shall not be sa∣tisfied with siluer; nor he that loueth aboundance, with in∣crease. 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 there∣unto, 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 say∣ing of the sonne of Sirack.* 1.4 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,* 1.5 to serue their purpose. Qui quaerit Locu∣pletari, peruertit oculum suum. The gift blindeth the wise, and peruerteth the words of the righteous. By which is vn∣derstood the Intention, which is easily wrested, when in∣terest puts to a helping hand, which is that Loade-stone, which drawes the yron after it, and causeth them to erre that suffer themselues to be carryed away therewith. If a Iudge be couetously giuen, he will soone varie his opinion, and make no scruple to condemne the poore, who hath nothing to giue him, and absolue the rich, who giues him all that hee hath. For mony is an able Aduocate, and pleads hard. And Iustice (sayth Isidore) is strangled with gold. The times are ill, when that which cannot be ob∣tained by Iustice, must be procured by Money. Fiue hun∣dred yeares and more was Greece gouerned by Lycurgus his Lawes, to the great happinesse of the Naturalls of that Countrie and admiration of strangers, without the breach of any one Law; by meanes whereof, that Common∣wealth was sustained with admirable peace, and Iustice,

because priuate interest had no power with the Iudges of the Land. But when money came to beare sway, and that men tooke pleasure therein, and made it their happinesse, the Common-wealth was made vnhappy, and the Lawes, and Iustice, were trodden vnder foote. He (saith the wise man) that is greedy of gaine, troubleth his own house. Qui autem odit munera,* 1.6 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) be∣cause the Pretenders are so amongst themselues, who aspi∣ring to one and the same thing, wherein it is impossible hee should content all of them, euery one offereth accor∣ding 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 e∣nemies 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.* 1.7 Animam quoque venalem habet. It is a most wretched case, and a most la∣mentable 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 Con∣tradiction, from which it is not possible for to free them∣selues. 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 in∣conueniences; 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,* 1.8 and sayth; That there are more in your publicke Audiences, and open Courts, then in your Townes, and villages.

And that iust man Iob affirmeth;* 1.9 That the Tribunalls of robbers prosper.* 1.10 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,* 1.11 and publicke authoritie.* 1.12 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 hea∣uen 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 somuch 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,* 1.13 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 Constan∣tine) 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 what∣soeuer

Minister, be he neuer so illustrious and great. And therefore in the Ciuill Law,* 1.14 it hath the name of Sordes giuen it; which signifies foulenesse, or beastlinesse. The Emperour 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 intelli∣gent persons, whom hee sent secretly as Spyes into seue∣rall 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 beha∣ued 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 allow∣ance, and would by no meanes permit, that any Magistra∣cie, or publicke Office, should bee bought and solde. For he, that buyes of me (sayd hee) must of necessitie sell to ano∣ther, 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.

The Emperour Theodosius made heereupon a Law worthy so noble a Prince,* 1.15 and deseruing heere to bee set downe, as a Patterne for Kings. Wee will (sayth hee) and ordaine, that those be appointed Gouernours of our Prouinces, who shall bee found worthy those places, charging and com∣manding, that they be not conferred either for ambition, or bribes, or promises, or for any price, that shall be giuen

for them, but meerely for that they are men of an honorable and vertuous disposition, and of a good and approued life. And these, whom you (my President) shall choose, or we our selues vpon your report, wee will, that they who are admitted to these Offices, shall solemnely sweare, and firme∣ly promise, that for the said preferments, or places of charge and gouernment, they haue neuer giuen, nor promised any thing for them, neither shall giue heereafter either openly, or vnder hand, either directly, or indirectly. Neither shall they take, or receiue any thing, but shall rest contented with their Salaries, and Pensions, Nor shall pocket any bribe in pub∣like, or priuate, not onely during their Office, but neither before nor after, &c. These are the very words of the Law it selfe.

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; depriua∣tion 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 Valenti∣nianus, 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 Secre∣taries for taking of a bribe; and him that bribed him, (who was Gouerner of a Kingdome) he caused to be beheaded. Plato,* 1.16 would make it arul'd case: That that Iudge should dye the death,* 1.17 that should take a bribe, yet notwithstan∣ding neither the feare of death,* 1.18 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 Pre∣sident

or Ruler of Cesarea. And yet the feare of that ter∣rible day of iudgement, was not able to bridle his Coue∣tousnesse. 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,* 1.19 it breakes out another way. So it did with that naughty Prophet, who hasted with great furie to curse Gods people, that he might finger his pro∣mised gold. And though an Angell stood before him, and stopp't his way, hee tooke another way, and brake through thicke and thin (as they say) that hee might not loose his reward;* 1.20 so farre (saith Iosephus) did the promises and gifts of the Moabites preuaile with him, that hee chose rather for his priuate interest, to please a King of the earth, then him of Heauen. The Kings of Spaine haue likewise made some Lawes with very sharpe and rigorous punishments, but all not worth a pinne, because they are not executed. So that this bad custome alone, is of more force, then all the lawes. These are written with inke, on paper; Those, with letters of gold on the heart. The Lawes threaten with roughnesse and rigour; Money perswades with softnesse and gentlenesse, and carryes mens mindes after it without contradiction. The Lawes, haue few to defend them, & to put them in execution. But this euill custome, is of more force then the Law, & hath stronger Abettors. In a word, terrible are the forces and skir∣mishes of this foule assaulting vice, become now as it were na∣turall vnto vs, and more vsed in these, then any other Times whatsoeuer. Demosthenes ask't the Athenians (& those which are, may aske of those that haue bin) what were in those times which are not in these? And himselfe makes the answer, That one thing was now wanting vnto them; whereby those that liu'd then, alwayes went away with the victory, & main∣ned

their libertie. Which was; The perpetuall hatred which they bore vnto those, who suffered themselues to be corrup∣ted with mony. In stead whereof, it is now come to that passe, that to receiue a bribe, is onely a nine dayes wonder; if the same be confest, it is made a matter of laughter; if pro∣ued, he that receiues, receiues a pardon for it; and he that informes, sent away with a flea in his eare, and in stead of a reward, receiues a round checke for his labour, & growes a hated man, and troublesome member in a Common∣wealth. But vnfortunate is that Common-wealth, where Corruption liues vncontrolled. And because this Vice goes daily taking deepe roote, and grows still stronger and stron∣ger, inuenting new impudencies, new slightes and subtilties, it is needefull that Kings should hunt Counter, and finde out some new Tricke, to take these olde ones in the Trap. And this one (me thinks) would be a pretty remedy for this disease; That a Law were made, That of all those, that should be nominated for Ministers and Officers pub∣like and particular in any Tribunall, or Ministry what soeuer as well of Iustice, and gouernment, as of the publike Treasurie, there should an Inuentorie be taken (by some de∣puted for that purpose) of all their rents, and goods moue∣able, and vnmoueable, and when they are to take their oath (as the fashion is) at their entrance into their Office, the said Inuentory should be presented in open Court, and there they made to sweare, and take a solemne oath that this is a true Inuentorie, and that their Estate is thus and thus, neither more nor lesse, or much there abouts, to the end that when their states come to be increased, and their wealth makes a great noyse in the world, it may (vpon better in∣quirie) be knowen how, and which way, they came by it. For experience daily teacheth vs, that your Iudges, your Exchequer men, and other publike Officers, enter into the Office with little, and goe out with much. And I would, that the Kings Atturney generall, or one of like nature,

should enter an Action against all those Augmentations of their Estates whereof they should not be able to render a good Account. I could likewise wish, that they might be sworne to that Law of Theodosius; That they neither gaue, nor promised, by themselues, or by any other person, or persons, any thing at all, for the foresaid Offices: Neither that they shall receiue any thing of free gift,* 1.21 be it offred with neuer so good a will. Which oath, the Ancient Ro∣mans 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.* 1.22 And this Course being taken, these cannot offend againe; and if their dealing hath beene vp∣right and faire (as good men will not refuse a iust tryall, but rather (out of loue to goodnesse) imbrace it,) God for∣bid 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) practi∣sed long a goe. And the Emperour Antoninus Pius, did likewise ordaine, that all Liuetenants, and Gouerners be∣fore 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. Audist is (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 fi∣ant? &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 Corrupti∣on; and in Iudges, esteemed the foulest fault, Oh, of how little worth is a little gift; and yet what a great hurt, to a Ministers honour?* 1.23 A gift (saith Nazianzene) is a secret Tyrant, which doth subdue, and tread all vnder foote. And, to giue, is of all other the greatest Tyranny, and the greatest violence.* 1.24 It is Senecas Counsell; That, he, that will inioy his owne freedome, must not receiue anothers benefit. Fo•• to giue, is to in-slaue; And the receiuer, is the giuers slaue. Gifts, are but Gyues and chaines wrought of strong linkes: The ending of one, being the begin∣ning of another. And where the first ends, the second be∣gins. And this (as they say) dispone la trabaion para otr••s 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, blinde our vnderstanding,* 1.25 incline our wills, and defame our ho∣nour. 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 ho∣nour and fame in this life, and a great place prouided for him in that other. Qui excutit manus suas ab omni mu∣nere, iste in excelsis habitabit & Regem in decore suo vide∣bunt oculi eius: hee that shaketh his hands from holding of bribes,* 1.26 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 ••eere gra∣tuitie, 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 con∣ditions, a gift is lawfull, and esteemed to be lawfully re∣ceiued, when it comes free, vnclogg'd, disinteressed, with∣out 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, br••bery, 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 sha••l quick∣ly 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 be∣leeue me, and not deceiue themselues. For to giue, and re∣ceiue, is a cunning peece of businesse, a thing of great ar∣tifice, 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 w••ues of the Sea, which make the tallest ship to reele, be she neuer so we••l ballasted. And waues neuer come single. A••d, if they be strong waues indeede, they ouerturne her, and sinke her in the Sea. Reprom••s••io nequi••••••ma m••ltos perdidit,* 1.27 & Commouit illos, quasi fluctus maris. Let them looke well to themselues, that receiue gifts, for they run a great deale of hazard; let them take heede, least some storme arise that may drowne their ship, euen then (as often hath beene seene) when she is deepest and richest laden. And let them not trust to their taking in secret, nor of such, and such a person; for the Diuine Sunne of Iustice, whom they offend, will discouer and bring all to light. And though no body should see or know it, it is enough that God, and his own Conscience knowes it, which are two sure Witnesses, besides many other, which time will pro∣duce.

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 pre∣iudiciall, pernicious, scandalous, and so contrary to the Common good, and good gouernment of their King∣domes. 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 be∣ginning. For well will it suite, that with these, we con∣clude this Chapter because the feare of God is the be∣ginning 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,* 1.28 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,* 1.29 timere Deum: To feare the Lord is fullnesse of wise∣dome. 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 Iudes 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 a∣way thy life, but feare thou him, that can kill the soule, and depriue thee of lifeeuerlasting. And in another place, he saith,* 1.30 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 ••eare. King Iehosaphat aduiseth the Iudges of Israel, that

in their iudgements, they feare none but God alone, and all the Law-giuers, as Lycurgus Solon, Numa, and a num∣ber 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,* 1.31 & 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 per∣manencie of man. The contrary whereof, is to be a beast and worse then a beast;* 1.32 According to that of S. Bernard; Ergo si hoc est omnis homo, abs{que}, hoc nihil est homo: If this be the whole duty of man, without this man is nothing. But as a man, that hath no vse of reason, breakes all lawes, Facile deuiat à justitia, qui in causis non Deum, sed homines for∣midat: He easily swarues from Iustice, which in causes, feareth not God, but Man. I will heere conclude with that which Esay saith;* 1.33 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 Coun∣sellours are to craue his Councell. For Councell being his gift, he doth not communicate the sam•• 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 con∣sult 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,* 1.34 cui alij bonus crit? He that is euill to himselfe, to whom will hee be good? Alexander said He hated that wise man, that was not wise for himselfe.

Notes

• * 1.1

  Eccl. 10. 9.
• * 1.2

  Arist. 2. Pol. cap. 5.
• * 1.3

  Eccl. 5. 10.
• * 1.4

  Eccl. 20. 29.
• * 1.5

  Exod. ••3. ••.
• * 1.6

  Prou. 15. 27.
• * 1.7

  Eccl. 10. 10.
• * 1.8

  Paris de Put. de Sindic. c. 2. num. 3.
• * 1.9

  Iob. 12. 6.
• * 1.10

  Luc. de Pena in l. Iudices. Cod. de Dignitat. lib. 12.
• * 1.11

  Isay. 1. 23.
• * 1.12

  Deut. 27. 25.
• * 1.13

  Psal. 26. 9.
• * 1.14

  L. ff. ad l. Iul. rep. l. 3. ff. de recep &c.
• * 1.15

  〈◊〉〈◊〉. fin. C. ad Legem Iul. rep. l. 10. &. 22. Tit. 5. lib. 3.
• * 1.16

  Plat. lib. 2. de
• * 1.17

  Legibus.
• * 1.18

  Act. 24. 25. 1.
• * 1.19

  Num. 2••. 12.
• * 1.20

  Ioseph. de Antiq. lib. 4. cap. 5.
• * 1.21

  Bald. in l. 1. c. de haered: vel Actione v••ndit. Diseque el fisco¦tiens Accion contra los toles bi••nes.
• * 1.22

  B••l d••••ito ded ••••••cho qualqui••∣ra pu••de serach∣••ado durante el Of••icio •• despues 〈…〉〈…〉. de Calum∣••••••••••.
• * 1.23

  Nazian. in O••at. 23.
• * 1.24

  Sene ca. de Benefi.
• * 1.25

  In au••h. V•• Iudices sine quo•• § 2.
• * 1.26

  Isa••. ••3. 1.
• * 1.27

  Eccl. 2••▪
• * 1.28

  Eccl. 25. 10.
• * 1.29

  Eccl. 1. 16.
• * 1.30

  Exod.
• * 1.31

  Eccl▪ 12. 13.
• * 1.32

  Ber. ser. 20. in Cant.
• * 1.33

  Isay. 9. ••.
• * 1.34

  Eccl. 14. ••.