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. XXII.

Of Iustice Distributiue.

IT appertayneth to distributiue Iustice (as we told you in the former Chap∣ter) to repart and deuide in a conuenient and fitting manner the goods, the ho∣nours, dignities and Offices of the Common-wealth. For (as Diony∣sius saith) Bonum, est diffusiuum: Good, is a diffusiue kinde of thing, it is a scat∣terer, 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 com∣municating 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 submit∣ting 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 Hyposta∣ticall. So that you see, that Good, in it's 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 sup∣ply hereon earth; for certainly, by so much the more properly shal they participate of good Kings, by how much the more

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they shall haue of this Communicatiue 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 to 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 an appetite, of bestowing and di∣uiding 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 communicati∣on, 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 de∣ceit: 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-baste, that within a few dayes they run them∣selues out of all, and draw dry not onely the Kings par∣ticular 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 ex∣traordinary 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, before hand, and vpon no merit or desert, but when others want and neces∣sitie, 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 disproportiona∣ble manner scatters it's Donatiues, with so vnequall a distri∣bution, that the dignitie of the gift, is drowned in the in∣discretion of the giuer. And therefore, as it is in the Spanish Prouerb. which speakes very well to this purpose; Para 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 part of my meaning, nor 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, is; 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 fauours, 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 at another. Your Trees in holy Scripture, are sometimes taken for the Hiero∣glyffe, 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 largenes, spreadingnes, and boun∣tifullnesse, in discouering it's 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 yearely it bringeth forth in it's 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 when Kings cannot content themselues with conferring of fa∣uors, and bestowing of gifts out of those fruites and pro∣fits,

Which shall arise out of their yearely reuenewes, but that the very rents,a rayzes, and juros reales, shall be gi∣uen away in perpetuitie, or for one or two lifes, which is a kinde of rooting or grubbing vp of the tree; the King shall thereby be disinabled, 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 pleasurd a many, and that many a time and oft, whereas now it could but content a few for the present, and perad∣uenture, not so well pleased neither, because thereby all hope was taken from them of hauing the like againe. Alex∣ander the great, who was very liberall in his gifts, said once to this purpose; I like not that Gardiner, that puls vp the trees of his garden by the roote: Giuing thereby to vnderstand, that a King is a faire beautifull, and dainty de∣licate Garden, wherein (like so many trees) are planted, the Kings rents, andb juros reales, and whiles the rayzes, or roote of them, shall remaine aliue and whole, they may yeelde good store of fruit, but if they come once to be rooted vp, they presently grow dry, and wither away. In the fourth Chapter of the Prophesie of Daniel is set downe that dreame, wherein the King of Babylon Nabucodonosor, saw that huge high tree whose top did reach vp to Hea∣uen, and whose boughes did stretch and extend themselues to the vttermost ends of all the earth, and so laden with fruit, that there was prouision and sustenance sufficient for all the Men and beasts of the world, and was a shadow and shelter vnto all that came vnder it. And Daniel, by the helpe of the diuine Spirit, declaring this dreame, told him;

Arborem, quam vidisti; tu es Rex. The tree that thou sawest, is thou, O King. That tree, was an expresse sig∣nification, 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 conti∣neued with that Monarke; whilest the tree stood whole and sound: But the Dreame, and it's declaration, proceeded far∣ther, 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 vtter∣ly 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; Second∣ly, That which vsually befalls Kings, who not hauing wherewithall to giue, all those doe leaue and forsake him, which before did follow him. Thirdly, That when the rootes remaine, there is hope that it may be restored, and returne to it's former greatnesse: As was to be seene in this King, whom God so seuerely punished for his sinnes. For the rootes of the said tree remained still whole and sound, and were a most certaine prognostication, and assured hope, that hee was to be restored to his former Estate. So that when in Kingdomes, the Rayzes of the rents royall, remaine whole and intire, though in the giuing away of the fruites, there be much bounty and liberalitie vsed, those breaches

may be made vp againe, which are occasioned by so large a hand; But when the rayzes are grub'd vp, when the roote that should giue sap and life, is gone, there is not any means of restauration to be made or found, though Kings should charge their Kingdomes with neuer such excessiue tributes, and draw (as they say) the very heart blood from forth their subiects bodies. In a word therefore, there ought to be had in giuing, Order, Moderation, and Temperance; For a Prince, that giues without these conditions, is not Liberall, but Prodigall, a great scatterer and waster, and if not contenting himselfe with the fruites of the tree, he will haue a pull at the rootes, Lord haue mercy on that Land, for it is to be feared, that King will turne Destroyer. Giuing hath it's times, its taxe, it's limits, and it's orderly maner in the doing thereof. The excesse whereof, doth crosse and con∣tradict 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 man∣ner conferre their fauours, and giue rather reasonable re∣wards to many, then extrauagant ones to a few. For the raine doth then most good, when all haue the comfort of it. But when it powres downe in one place alone, that marr's and spoyles all. Some grounds for want thereof are parched and dryed vp; and other some, by too much, are ouerflowen, and made fruitlesse. In like manner a King, showring downe all the water of his liberalitie vpon one

particular person, it cannot but breede a generall discontent and languishment, in all the rest of his subiects. And more is the hurt, which resulteth from those, that are offended with the great fauours conferred on others, then the good that ariseth from those that are benefitted by them. For the first neuer forget the wrong they thinke they haue receiued; And the second treate of that they haue receiued, as of a due debt. And all these, and a great many more inconueni∣ences grow from the not true obseruing of this distributiue Iustice. Let Kings conferre fauours on their publicke Mini∣sters, 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 ob∣lige 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 li∣berality 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 dis∣course; 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 bodi∣ly meates and drinkes, bit after bit, & draught after draught, agrees better with our health, and taste, then grosse feeding and full 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 ex∣pectation of the like.

Notes

• a

  Rayz. is pro∣perly the roote of a tree, or any, other plant. Metophorictlly Rayzes, are in∣heritance, or possessions, in lands, houses, or immouable goods, because these cannot be rooted out, not remoued from place to place as your moueable goods may be. Bienes rayzes del Reyno. is Crowne Land, which neither can not ought to be alienated Co••arr. verb. Rayzes.
• b

  Iuro. reales. is a certaine royall rent, rai∣sed through out a whole King∣dome; so called •• Iure for the obligation sub∣iects haue to maintaine their Kings. In consideration whereof they are bound to administer Iustice truly, aud to keepe them in peace. Ib. Verb. Iuro. Dan. 4. 17.