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 a∣bout them, who with proprietie may hold the name of friends (for such qua∣litie and condition must they be of, who possesse the bosome and soule of their Master by the communication of the greatest and most se∣cret affaires) and performe the office of Fauourites; For, al∣though it be true, that it cannot properly be said, that Kings haue friends, for that all (saue of their owne ranke) are infe∣riour vnto them; yet is it likewise true, that the holy Scrip∣ture (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, propter gratiam labiorum suorum, habebit ami∣cum Regem: He that loueth purenesse of heart, for the grace of his lippes; the King shall bee his friend. Aristotle doth admit betwixt the King and his subiect, a certaine kinde of friendship, howbeit and disparitie and inequalitie bee very great, your Histories doe celebrate the friendships of great Princes, held with their particular subiects. And those which with other their equalls are called faithfull friends; with Kings, carry the name of Loyall-Subiects. Which (for that effect which wee pretend) importeth little this altering or changing of the name. That which most importeth and con∣ueneth most, is, That we giue you some notice of those qua∣lities Page  397 which they ought to haue, and of those signes, where∣by those may be knowne, that are fittest and best for so great a Ministery.

There are two qualities amongst the rest, which are pre∣cisely 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 re∣spect 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, quam qui non tua, sed te diligit: No man can be more faith∣full in aduising thee, then he that loues not thine, but thee. This qualitie of Loue and friendship, Nazianzene likewise handleth.* And a certaine Law of the Partida maketh men∣tion thereof, saying, 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 vnder∣standing 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 Prin∣ces. Saint Iohn, in the Apocalypse, sets before vs (though somewhat darkly shadowed) a picture of good Fauourites Page  398 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, where∣with 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 smu•t 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 ad∣uise 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 king∣dome were his. And to be so free from expecting or respect∣ing his owne particular interest, as if he were King himselfe. Who neither expecteth nor pretendeth any merced, or re∣ward, nor any addition of honour, or otherwise in his king∣dome, 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 expe∣rience.

This kinde of seruants and friends, which must be the life Page  399 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 Fauou∣rites and Councellours of State. For by them is his naturall inclination as well knowne, as in a workeman, by his manu∣factures, 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 gene∣rous 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 affecti∣on) 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 Page  400 and endeuour in all, and aboue all, what may make most for their good and aduantage. That they be wise, discreet, expe∣rienced, 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 commo∣ditie, 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 par∣ticular profit, they will make merchandise of all; and their doing good to others, shall bee for the benefiting of them∣selues. 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 head•ch, which hinder∣eth 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 per∣sons, 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,* errauerunt à fide: Couetousnesse of money, is the roote of all euill. Which while some lusted after, they erred from the faith, and tangled themselues with many sorrowes. Ex auaritia profecto (saith Saint Ambrose) septem nequitiae procreantur:* scilicet, Proditio, fraus, fallacia, periurium, in∣quietudo, violentia, & contra misericordiam, obduratio: There are seuen kinde of sinnes that proceed from couetousnesse▪ viz. Treason, Fraud, deceit, Periury, Inquietude, Violence, and (which shuts the doore to all pitie and compassion) Hardnesse of heart. Vpon this foundation of couetousnesse, is built whatsoeuer tyrannicall imagination; and many through it, haue, and doe daily loose the faith, and that loy∣altie which is due vnto God, and their Kings. Auri cupi∣ditas Page  401 (saith the same Saint) materia est perfidiae; The loue of gold is the cause of the losse of faith. When this pulls a Fa∣uourite, it easily drawes him aside, and carries him headlong to all these vices; for it is of more force then the Load-ston, and drawes him more after them, then that doth the iron; And is holpen on the more by the winde of vanitie and am∣bition. The Philosopher Her••litus saith, That those that serue Vanity and Couetousnesse, suddenly depart from Truth and Iustice; and hold that onely for iust and most right, which is directed aright to their owne priuate interest. And this onely doe they make their aime, in all whatsoeuer they aduise their King; as was to be seene in that so often repeated case of King Assuerus, with his great Fauourite Amann▪ of whom hee demanded, what grace and fauour should bee showne to that Subiect, whom for his good seruices, hee de∣sired to honour. Whereupon, the winde of vaine-glory wor∣king in the head of him, and thinking this could be no man, but himselfe, shewed himselfe very magnificent and liberall in ordaining the honours and fauours, that were to be done vnto him. The vaine conceit of a couetous man, cuts out for himselfe large thongs out of another mans leather. And when hee growes a little warme in the King his Masters bosome (poore snake as hee was) with a false and feigned loue, hee goes hunting after his commoditie; and this failing, his loue also faileth. For his heart stretcheth it selfe no farther to loue, then what his hands c•n come to take hold on. Elpan comido, y la compania desecha (saith the Prouerbe) No longer Cake, n• longer company. Of such friends, as these, the Prophet Michah bids vs beware.* For no friend, 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 opi∣nion and fame of their vertue, and not intertaining them at Page  402 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 in∣sinuating 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 vn∣derstanding. 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 ra∣ther 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 appa∣rence and ostentation of greatnesse, then for vse and conue∣niencie, 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 re∣spects. 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 chopp•ng and changing of them is very dangerous, and vnlesse there be very great cause for the do∣ing of it, it breeds an opinion of inconstancie; which as it cannot but be hurtfull vnto all, so is it of great dishonour vn∣to 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 hu∣mour, and expells it from the stomacke, yet withall it carries Page  403 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 Fa∣uourites, 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 qua∣lities. 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 peo∣ple. 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 peraduen∣ture (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 Statuas so ••pro∣fitable, as are such men, being not good enough to be slaues, or to serue in the basest and vilest offices about a house, much more vnworthy to be Fauourites, and priuie Councellours.

Page  404 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 dif∣ference 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 con∣sider 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 in∣debted 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 indu∣ced 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 aduertile 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 last∣ly, of all that which (according to the more common opini∣on) 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 Page  405 wedge the peoples loue the faster vnto their Prince and So∣ueraigne. But false and feigned loue, that runnes a contrarie course; it alwayes hunts after it's owne commoditie, it com∣mendeth 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 vn∣knowne 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 eares (fa∣cile enough to heare smooth flatteries, but too harsh and hard to hearken to the truth) they dare not for their liues tell it him, not 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 per∣son 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-ho∣nest 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 per∣sons 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 Page  406 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 cer∣taine 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 In∣terest, and Auarice, cannot loue any other thing with excel∣lencie, 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 kin∣dred; and that they should bee clothed with a wise and dis∣creet 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 com∣mon 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 to∣wards 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 pub∣like 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 accom∣panying the other. And there is not any poyson like vnto it, Page  307 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 quali∣ties as a worme hath; and spreads it selfe so farre, that it ex∣tends 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 re∣ceiued some good, because it was no greater. And those that haue receiued none, that they are therein iniured, and wrong∣ed. 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.