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.

§. V.

Of the Discretion, which Kings ought to haue.

VEnerable Beda,* 1.1 and S Gregory say, of the nose and it's nostrills; that they are the Instrument, or Conduite, to conuay all sorts of sents vp to the head; And that they are purposely placed in so high a Station, that they may the better dis∣cerne the good and the bad. And they signifie thereby the vertue of discreti∣on, which is the knowledge of good and ill, and by Rea∣sons helpe, distinguisheth the one from the other. Per na∣sum, discretio exprimitur, per quam virtutes eligimus, & delecta reprobamus: By the nose, is vnderstood discretion, by which wee make choyse of vertue, and reiect our plea∣sures. And is of that great excellencie, that the Ancient made her Reginam virtutum: the Queene of the Vertues; redu∣cing all the rest vnto it. Another call'd her the Mother. A third, the fountaine or well-spring of the Vertues; A fourth, will haue euery particular vertue to beare the name of Discretion. And there is not one wanting, who affirmeth that these did not hit the marke aright; for farre better (saith hee) might they haue said, that there is no vertue at all, without discretion. For albeit the Vertues in themselues be perfect and full, and doe qualifie the person that posses∣seth them, as Fortitude, makes a man valiant; Iustice, makes a man iust; Wisedome makes a man wise. And so in the rest; Yet if the vse of discretion be wanting to any one of these, they loose their 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,* 1.2 iniurious. Discretio (sayth S. Bernard) omni virtuti ordinem ponit: Discretion, is the rule, by which eue∣ry vertue is directed. And in matter of Counsell the Vote of discretion strikes a great stroake; for it distinguisheth false∣hood 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 pro∣per being. And the Philosopher sayth; That it is a vertue pro∣per vnto Kings,* 1.3 Princes, and Gouernours to whom by office it belongs to intermeddle, and haue a hand in such a world of businesses, as require their direction and discretion; where∣with, all they must help themselues for the better disposing, and ordring to a good end the affayres of the Common-wealth. It is a neere neighbour vnto prudence, and bordreth much vpon her, these vertues (as we sayd before) being so in∣chained, and interlinked one with another that we cannot touch one peece, without trenching vpon the other. And are both so necessarie, that though I should say neuer so much of them, I could not out-speake them.

But to come to the point; Let the first point of aduise and discretion in a King be▪ not trust so much to his own wise▪ 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 and so various are the cases, which dayly offer themselues vnto Kings, and so graue and weighty the businesses, whereof they treate, they must be canuased to and fro, and well and throughly debated, for the better ordring and setting of them; making former errours, to serue as land-markes, for the avoyding of those to come. And like a wise, and experienced Physitian, let him apply that medi∣cine there, and in that case, where, for want thereof he had formerly erred. Out of ignorance, to draw knowledge; out of errours, certainties, & out of bad successes, future war∣nings, is admirable discretion.* 1.4 Ex praeteritis conijcientes, iudi∣camus:

(sayth Aristotle) By coniecturing of things past, wee come to make our iudgement of things to come. And it is a very good course to diuine by that which is past; and in Kings exceeding necessary; to draw experience from some times, for other some; And to beware (as they say) not onely by other mens harmes, but likewise by their owne. For, let a man be neuer so wary, neuer so circum∣spect, and let him watch and looke about, as if his life lay on it, hee must either fall, or hath fallen at some one time or other, or hath err'd in this, or that particular, whereby his designes haue beene frustrated, or hath seene, or read the downe falls of others. And therfore shall be shew him∣selfe very discreet, if hee shall gather a Doctrine out of these, and make such good vse of them that they may serue vnto him for a warning;* 1.5 Castigasti me Domine, & eruditus sum: O Lord, thou hast chastised mee, and af∣ter that, I was instructed. For, (as it is in the Prouerb) Delos escarmentados, salen los arteros: No men, are more their Craft-Masters, then those that haue bin 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 pre∣sent, and by experience and knowledge of those which heretofore haue beene remedilesse, hee may apply remedy to those, which threaten future mischiefe: Sithence that brute beastes (as it is obserued,* 1.6 by S. Isidore, and Polybius) who haue no discourse, but onely a naturall instinct, leading them to their conseruation, make vse of the like kinde of Accidents, not onely when they themselues fall into some quack-mire, or otherwise haue runne the danger of this baite; or that net; but euen then also, when they see others fall before them, they hang an arse, and will not easily suf∣fer themselues to be drawne into the like danger, but hold that place euer after in suspicion, where they haue seene their fellowes indangered, and shunne (all that they can)

that hole, or bog, whereinto they haue once either fallen, or beene myred. And shall not men of vnderstanding, and good discourse, which heare, and see, what other men suffer, as likewise the great hurt, which they themselues haue re∣ceiued by the like cause, shall not they (I say) grow wise by other mens harmes, and their owne; shall not they seeke to shunne and auoyd (as much as in them lies) the like in∣conueniences, but that some pleasing thing shall bee no sooner propounded vnto them, but forthwith they will suf∣fer themselues to fall into the pit, and to be taken in the snare, that lyes before them, and will not offer to fly ther∣fro, nor forbeare to eate of that deceiuing foode, where∣unto they are inuited, and know for certaine, that neuer any did come off with safety? He, that by the forepassed Ac∣cidents, and falls of others, or of himselfe, doth not take aduise and warning, the name of beast, nay of a senselesse creature, will better befit him, then of a discreete and well-aduised man. This is that complaint, which Moses made of that foolish people. Vtinam saperent, & intelligerent, ac¦nouissima prouiderent: Would to God, that they would call to minde, and make vse, of the so many, and various successes, which they haue seene, and past through, and that quoting the present, with the past, they would be proui∣dent in that, which is to come; especially, since the wise man sayth;* 1.7 That the thing, that hath beene, is that which shall be; and that, which is done, is that which shall be done; and that there is no new thing vnder the Sunne. Let the conclusion therefore of this discourse be, first; That it is not heere required of a discreete King, that he should beare about him in his ••leeue good lucke, and drawe out when he listeth a faire lot, and a certaine and happy successe in all his businesses; for this is only, and wholy, in Gods hands, and not in his. And therefore to require any such thing of him, were great indiscretion: but that hee should enter into them (if time will giue him leaue) with sound aduise,

and mature deliberation, and to intertaine them till hee be able to bring his purposes to passe; And, si sit periculum in mora: If there be danger in delay, and that they will not suffer the deferring, let him call to minde the successe of former businesses, and let him well consider with him∣selfe, what in like cases hath vsually succeeded, and accor∣dingly let him settle in the present, and prouide in the future, that which is most fitting, euermore hauing respect to the iustnesse of his cause, relying altogether vpon God, and humbly beseeching him, that hee will direct him in all his wayes.* 1.8 For (as it is in the Prouerbs) Cor hominis dis∣ponit viam suam, sed Domini est, dirigere gressus eius: A mans heart deuiseth his way; but the Lord directeth his steps. Suting with that common saying; Homo proponit, & Deus disponit. Man purposeth, but God disposeth. The second thing required of him is; That hee looke well a∣bout him, that he diligently obserue the maner of gouern∣ment 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 affecti∣ons, and naturall inclinations of those, hee may prognosti∣cate 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:* 1.9 This prudence and discretion in a Prince, is a kinde of diuination. And let them not tell mee that mens manners, are changed with their names; nor their naturall inclinations with the declination of times, and that there is no correspondency betwixt those that are

now, and those of olde, for (as 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 now 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 moreat 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 go∣uernment, in their Ministers, and their Counsellours, what their affections, naturall inclinations, passions, ambitions, de∣sires, 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 ouer∣throwne. 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 Astro∣logie, 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 ap∣petites, 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 o∣ther 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 exer∣cise himselfe for some few yeeres, in the studie of the va∣rious 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 ne∣cessarily 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 mis∣chiefe, 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 necessa∣ry 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 in∣tire, 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, not 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 conse∣quence, 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 des∣perately 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.* 1.10 Qui magnarum rerum consilia suscipiunt, aestimare debent, an quod inchoa∣tur reip: vtile, ipsis gloriosum, aut promptum effectu, aut certè non arduumsit. They that aduise and consult the vn∣dertaking of great enterprises, ought to weigh and consi∣der with themselues, whether that they goe about, be pro∣fitable

or no for the common-wealth, honourable for them∣selues, or whether it may easily be effected, or at least with∣out any great difficultie? And this is a Lecture, which Christ reades vnto all, aduising vs, that before wee begin any busines of importance, wee enter into an account and reckoning with our selues, whether wee bee able to goe through with it, or noe, and when hauing well weighted the difficulties, dangeres and expences wee must bee at, wee shall finde it to be of more charge then profit, to let it a∣lone. So shall wee rid our selues of a great deale of care, and excuse the murmurings and censure of the people, who will much risent it, that in businesses, wherein the wealth, peace, and reputation of a Kingdome is interessed, Kings should aduenture for the gaining of a little, to put themselues in hazard of loosing much. As likewise, be∣cause thereby is giuen occasion, of measuring the extent and limits of the power of Kings, and of plainely mani∣festing to the open view of the world, that they cannot alwayes doe what they would nor against whom they will, and therefore must not giue way, that men should en∣ter into iudgement, that their power cannot reach whi∣ther they themselues will haue it, but ought alwayes and by all meanes they can, to maintaine the credite and estima∣tion of their power, and greatnesse. The words of our Sa∣uiour Christ,* 1.11 are these; Which of you disposed to build a Tower, sitteth not downe before, and counteth the cost, whether he haue sufficient to performe it? Lest after hee hath laid the foundation, and is not able to goe through with it, all that behold him, begin to mock him, saying; This man began to builde, and was not able to make an end. Or what King going to make warre against another King, sit∣teth not downe first, and casteth in his minde, whether hee be able with ten thousand to meete him, that commeth a∣gainst him with twenty thousand, &c.

The like I say of competitions, whether this, or that other

doth this, or that better? Though it be in matters of re∣creation. 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.* 1.12 And King Salomon sets it downe for a point of policie; for that it is a thing vnwor∣thy authoritie Royall. It is a mans honour (saith he) to keepe himselfe from strife. Alexander the Great, being askt the question, whether he would goe and sport himselfe at the Olympick games with the rest of the Great ones of his Court? made answere; yes, if there were other Kings with whom I might contend.

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 imita∣ting 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 Pre∣cedents 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, gouer∣ning new enterprises, by former old Actions. Neither ought a King likewise to esteeme so meanely and so basely of him∣selfe, 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 con∣uene very well (the said circumstances being duly conside∣red) 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 en∣terprises, 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 gouern∣ment; 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 in∣famous, 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 cor∣ruption. As doth salte, so doth discretion, keepe man free from perturbations, or any vnseemelinesse and discompo∣sure, in any Action whatsoeuer he vndergoeth. Christ re∣commended

this vertue to his Disciples,* 1.13 when hee com∣manded them to haue salte within themselues. This was in the Gospell.* 1.14 But long before in the Leuiticall Law, it was commanded; that euery Sacrifice, should be saked with salte.* 1.15 The wordes, are these; Euery oblation of thy meate offering, shalt thou season with salt, neither shalt thou suffer the salte of the Couenant of thy God to be lacking from thy meat offering: With all thine offring, thou shalt offer salt. Giuing vs thereby to vnderstand the wisedome and discretion, wherewith hee would haue vs to serue him, And Saint Paul chargeth vs, not to vtter that word which shall not be seasoned with the salt of wisdome, and discretion. A qualitie very necessary and requisite in all, but more particularly, and without comparison with much more ad∣uantage in Kings, as hath wisely beene obserued by An∣selmus, and venerable Bede. In that safe-conduct, which Artaxerxes gaue vnto Esdras, wherein was set downe in a list,* 1.16 all the allowances that they were to make him, and what prouisions he was to haue along with him, and though in the rest there was a limitation, Salverò 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 smel∣ling, 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.* 1.17 The one (sayth Saint Paul) kills, the other quickens; This brings death, that life. Nam prudentis carnis, mors est; prudentia autem spiritus, pax & vita: For, to be carnal∣ly minded, is death; but to be spiritually minded, is life and peace. Let that then be condemned for ill, and let that suffice, which hath beene spoken thereof. And let vs set vp our rest vpon this, which is such and so good, that no vertue with∣out it, is pleasing and acceptable vnto God, as no Sacrifice was without salte. So that chastitie, and cleanesse it selfe, a vertue so high prized by God, and allianced so neerely with the Angels, is of no reckoning without prudence. And that his best beloued,* 1.18 beautifullest, and fairest Spouse, should shee be wanting in this, he would repudiate her, and abhorre her. Wee read in Saint Mathewes Gospell, of ten hand∣some Virgines, well attyred and fitted for to attend the bride∣gromes comming, whereof fiue of them, for their impruden∣cie,* 1.19 were shut out, and not suffred to goe in with him to the wedding. So that, it is good for all; and without it, all is as nothing. Omnia operatur prudentia: (saith S. Ambrose) Wise∣dome worketh all things. It doth not onely put mans reason and will in the right way, direct his forces and faculties, and order all his actions; but without it, man is no man, but the Counterfaite, and figure of a man. Fortherein consisteth the absolutenesse and perfection of man, and that similitude and likenesse, which he hath with God, in his being capable of Reason, and prudence. By his Memorie he makes that, which is past, present; by his wisedome, he foresees that which is to come; and by his Counsell and aduise, he disposeth and or∣dereth the present estate of things, which are those parts of prudence, which we specified before.

Notes

• * 1.1

  Bede: in Ioh Greg. Pastor. p 1. c 11.
• * 1.2

  Ber. in Cant. Ser. 49.
• * 1.3

  Arist. 3. Polit. c. 3.
• * 1.4

  Arist. lib. ••. Rheto••. c. 9▪
• * 1.5

  〈◊〉〈◊〉. 1. 1••.
• * 1.6

  Isidor. lib. 4. Epist. Polyb.
• * 1.7

  Eccl. ••. 9.
• * 1.8

  Prou. 16. 9.
• * 1.9

  Plutar. in Pom∣pon. Artic.
• * 1.10

  Refert. Cor. Tacit An••al. lib. 8.
• * 1.11

  Luk. 1••.
• * 1.12

  Pont. 20. 3.
• * 1.13

  Mark. 9. 49.
• * 1.14

  Leuit. 2. 13.
• * 1.15

  Ezech. 43. 24.
• * 1.16

  Esdras 6.
• * 1.17

  Rom. 8. 8.
• * 1.18

  Mat. 25.
• * 1.19

  Ambr. lib. 2. de bene ••. 14,