CHAP. XXXV.

How Kings ought to carry themselues towards their Fauourites.

FOr to resolue this Question, and to giue satisfaction to that which is here propo∣sed in this Chapter, it being a matter of so tender and dangerous a touch: I will first lay for my foundation, a true point of doctrine in naturall Philosophie, cele∣brated with that sentence of the glorious Saint Austen; Amor meus, pondus me∣um, illo feror, quocunque feror: The plummet which peaseth man, and the wings wherewith the heart makes it's flight, is loue, which doth leade the dance to all the other passions of the soule. And as those that saile in a deepe sea, with full sailes, runne on their course without any danger; but when they draw neare the shore, they take them downe and ruffle them that they may not runne their ship vpon some shelfe, or split it selfe against some rocke; so likewise, when the heart is lift∣ed vp vnto the loue of God, which is infinite goodnesse, it may without perill plough the seas of this world, and with full sayles cut the Maine, without danger of shelues, quick∣sands, or rockes. For (according to that saying of the glori∣ous Saint Bernard) as the cause of our louing God, is God himselfe: so, the measure of louing him, is to loue him with∣out measure. Causa diligendi Deum, Deus est; modus dilectio∣nis, sine modo diligere. As the cause of our loue is infinite; so must it be without taxe or limitation, wherein there can be no excesse. But when the heart drawes but little water, and touches too close vpon these things of the earth, which haue Page  409 their goodnesse much limited, it will be high time, and very fit and conuenient, to strike the sayles of our loue, and to go on with a great deale of caution and consideration, lest this our vessell should sticke in the sands, neuer to bee gotten out againe, or fall vpon some rocke or other of vnaduisednesse and indiscretion. And this is so certaine a truth, that albeit the loue to our parents be so naturall, and obligatory, and so giuen vs in charge by God, with the promises of so many blessings on those children which shall cumply with this loue, and with so many threatnings on those that shall faile therein; yet notwithstanding God himselfe will, that therein there should be a limitation and moderation.* Qui amat pa∣trem, aut matrem, plus quam me, non est me dignus: He that loueth father or mother more then me, is not worthy of me. And the common old Adage saith, That friendship must go no further then vsque ad ar as, and stop there. And howbeit some would haue the limit, which is here put to loue, to be Death; I say, that it's limit, is Reason, and obedience to Gods Commandements. For when our Loue shall come to en∣counter with them, it is to make a stand, and go no fur∣ther.

Our second ground or foundation whereon we shall build, is this, That in Kings, next vnto the loue of God, and his Christian Religion, no loue ought to be like vnto that, which they ought to beare vnto their kingdomes and common∣wealths; for the end, for which Kings were first instituted and ordained, was the common good of their kingdomes. And as children haue a naturall obligation to loue their pa∣rents, because from them, they haue receiued their natu∣rall being; so Kings owe the like to their kingdomes, and Commonwealths, because next vnder God, they gaue them their being of Kings, and that power and authoritie, whereby they were to protect, defend, and augment them. Vpon these grounds and foundations must that loue and friendship be laid, which is to be held with Fauourites. Lo∣uing Page  410 them, and giuing them power and authoritie, confor∣mable to that, which for this end shall be thought most con∣uenient.* For albeit they (as Seneca saith) keepe the key of their Kings heart,* and in matters of secresie and benefits, are preferred before the rest; yet this must be done with a Chri∣stian kinde of prudence and discretion. Hauing euermore an especiall care, that the force of his loue be not so violent, and so boundlesse, that to giue content to one sole Fauourite, hee discontent all the rest of his Subiects; and to shew himselfe faithfull and true vnto him, breake that faith and truth, which he owes vnto God, and his diuine Law. And that he proceed likewise therein with that freedome and libertie, that his Loue may not passe the bounds of reason, nor bee (like some ships that are runne on ground) so surely setled, that he cannot get off when hee will, and to turne that loue into ha∣tred, and a full determination and resolution of punishment, when the faults of a Fauourite shall deserue his iust displea∣sure Non habitabit in medio domus meae,* qui facit superbiam, &c. Whoso hath a proud looke, and an high stomacke, I will not suffer him. Mine eyes looke vnto such, as be faithfull in the land, that they may dwell with mee. And whoso lea∣deth a godly life, he shall be my seruant; but there shall no deceitfull person dwell in my house. And he that telleth lies shall not tarry in my sight. As likewise it is iust and meete, that on the contrary, hatred, punishment, and chastisement, should be turned into amitie, loue, and friendship, when the person hated, shall deserue well. And this is the meaning of that ancient Prouerbe, Ama, tanquam osurus & odio habe, tanquam amaturus. The drift and scope of all which is this; That when wee shall place our loue and affection vpon hu∣mane things, it be done with aduisednesse, considering how subiect they are to change and alteration. So that, that which to day deserues our loue, may to morrow deserue our hate: And on the contrary, that which is disliked and abhorred, may merit our loue, and good esteeme. And we haue hereof a Page  411 very good example in the foresaid King Assuerus, who so soone turned that loue which he bare vnto Haman, into that hatred, that hee caused him to be hanged vp; and Mardoche, that was condemned to the gallowes, he raised vnto honour, and put him into that place of priuacie and greatnesse, which proud Haman so lately enioyed. Nor can Fauourites haue cause to complaine, if it be granted vnto them, that their pri∣uacie may reach so farre, that their Kings may loue them, as they do their owne royall persons. But it is a doctrine recei∣ued by all the Philosophers, That the rule of that true friend∣ship and loue, which one man beareth vnto another, is to be measured and considered by that which euery man beares vnto himselfe. And that which equalls it selfe in this, is very perfect loue.* Amicitiae lex prescribitur, vt non minus, nec plus quisquam,* amicum suum, quàm seipsum diligat. The Law of friendship is, that a man should not loue his friend lesse, or more,* then himselfe. Nem• (saith Saint Paul) animam suam odio habet, sed nutrit, & fouet eam: No man euer yet hated his owne flesh, but nourisheth and cherisheth it. And yet notwithstanding this selfe-loue ought so to bee ordered by reason, that whensoeuer it shall desire any thing contrarie thereunto, it must sharply be denyed it. A criter reijciendus est (saith the learned Saint Chrisostome) In like manner, when Fauourites shall craue or desire any thing contrary to reason, or the publike good of the commonwealth, they must bee denyed, what they demand, and Kings vpon those occasions must shew themselues seuere and austere towards them. And this doctrine is so cleare and so plaine, that our Sauiour Christ left it for a patterne vnto Princes, in that answer of his which he gaue vnto his two kinsmen and Fauourites, Iohn and Iames, when hee told them; Nescitis, quid petatis; Po∣test is bibere calicem? &c. Ye know not what ye aske. Can ye drinke of the cup, &c. Non est meum dare vobis, sed quibus paratum est à Patre meo.* To sit on my right hand, and on my left hand, is not mine to giue, but it shall bee giuen vnto Page  412 them, for whom it is prepared. And how beit the words in this answer haue so many sundry expositions, and diuers con∣structions, as the Interpreters vpon this place doe render; yet haue I noted three things therein, worthy the considera∣tion, and of much conueniencie for Kings. In the first place, I obserue the tartnesse and sharpnesse of the answer, together with the ill-aduised and indiscreete request of those two Fa∣uourites, set downe in these three words: Nescitis quid petatis: Ye know not what ye aske. And when Fauourites shall not weigh and consider with themselues, what, and how they aske; Let Kings bethinke themselues, what, and how they giue. And let them not giue so much to one, as may giue oc∣casion to all the rest to murmure, and complaine. And let them likewise take into their consideration, that the common condition of your Fauourites, is like vnto that of other par∣ticular men, still to desire to better themselues in their estate and degree. And therefore it shall bee a great point of wise∣dome, not to grant vnto them all that they shall aske; as here our Sauiour Christ aduiseth Kings. Wotting well, that though they grant them their request, yet are they not con∣tented therewith, but rather take heart and courage vnto them to craue more and more, and with greater earnestnesse then they did before. For, Ambition and Couetousnesse are not satisfied, nor slackened with abundance, but are like vn∣to those that are sicke of the Dropsie, who the more they drinke, the more they thirst. And besides this heaping of honour vpon honour, and gift vpon gift, hath a greater dan∣ger with it, in regard of those persons that receiue them. For most certaine it is, that the appetite of man is Hydropicall, which the more he drinketh, the more he thirsteth; and the more he getteth, the more he desireth. And Princes may giue so much, that like Lucifer, they may come at last to couet and desire that, which their Kings possesse. What an hono∣rable creature was he, and of what singular parts, yet did he rebell against his Creator, out of Enuie and Pride, and onely Page  413 occasioned through those many graces and fauours which God had enriched him withall. And for that we are all of vs creatures, the like may be feared from vs; Being that we are not so incapable of this, as was that Angell of that which hee desired. And it is fit, that wee should leaue our selues some∣thing to giue; for ordinarily we do all of vs desire (a qualitie wherewith mans appetite is well acquainted) and which hath caused the greatest and the foulest falls. For who is he, that would not (if he could) haue command, and be a King? And wee ought likewise to keepe something in our hands to be∣stow, that we may not grow weary of seruing, being we can expect no further fauours, nor looke for any more rewards. For this also is very naturall, and a fashion of ancient stand∣ing with most men, to waxe weary of standing at a stay, not contenting themselues to continue that grace, place, and re∣wards, which they haue already acquired; but hold that for an affront, being now growne rich, which before they would haue taken for a great fauour, when they were poore. Thus doe we grow vnthankfull; and thus doe we grow forgetfull, being vainly carried away with the conceit of what we are. And we loose the sight of that low and meane estate, where∣in we were, by being raised to that highth and eminencie, wherein wee see our selues to bee seated. A naturall fault in mans eye-sight, which knowes not how to looke downe∣ward; and as vnwilling to looke backward, but as much for∣ward as you will. But these forward birds, doe well deserue to haue the waxe, wherewith their wings are fastened, to be melted by that very Sunne, that gaue them their first warmth and light, and by their fall to be left an example to the world, to terrifie others. And in case, for some especiall respect, Kings shall resolue with themselues, that all the beames of their greatnesse shall illighten and giue life to one particular person, let the foundation of their fauours bee layed vpon those qualities, desarts, and seruices, which ought to con∣curre on those persons on whom they purpose thus to parti∣cularize.

Page  414 Kings likewise are to consider the Petitions of those that sue vnto them; which is my second obseruation, and taught by Christ himselfe:* Potestis bibere calicem, quem ego bibiturus s•m? Can ye drinke of the cup that I drinke of? Iudging by himselfe, in this demand which hee makes to these his Fauourites, who so rashly and vnaduisedly came vnto him to petition him for the two principall places, that for to possesse them, they should haue all sufficient and requisite necessaries; vpon which point Christ examines them; and the like exa∣mination ought Kings to make of those qualities, specified by vs, touching both Pretenders and Fauourites.

The third thing which I recommend to your considera∣tion, and which Christ teacheth Kings, is, the great caution and warinesse which they are to vse, in not being too facile, in granting all that their Fauourites shall require of them. Which is to bee gathered out of the last words of this his answer: Non est meum dare vobis: It is not mine to giue. Which, to my seeming, soundeth thus; It will not stand with my truth and iustice, to giue for kindreds-sake, or other humane respects, that which my eternall Father hath pre∣pared for those which deserue best. Kings ought to bee very circumspect in promising, and not ouer easie in granting; for, if he shall be facile in granting what others shall desire, hee may haue cause to repent himselfe; and if he promiseth, hee looseth his liberty. A great gentleman of qualitie, whom King Philip the second much fauoured for his worthy parts, and great abilities, talking one day with him, and walking a good while with his Maiestie, after that hee had discoursed with him of diuers things, to the Kings so great good con∣tent and liking, that hee thought with himselfe, that there was now a faire occasion offered vnto him, to propound vn∣to him (as he did) a businesse of his owne. He told a friend of his, anon after that hee came from him, that in that very in∣stant he proposed it, he cast such a strange and austere looke towards him, as if hee had neuer seene him before. Which Page  415 was no want of affection in the King towards him, for hee had had many sufficient testimonies thereof; but because it was fitting for so wise and prudent a King to haue that cir∣cumspection, lest this his affection might minister occasion vnto him to call his discretion in question, in granting, or not granting that which either is not, or at least shall seeme vnto him, not to be conuenient for him. For Kings must haue re∣course to these two things; To haue a good and safe consci∣ence with God, and intire •••horitie, and good opinion with men. For with none doth that holy and prudent counsell of Saint Paul suite more properly,* then with them; Prouidemus bona, non solum coram Deo, sed etiam coram hominibus: Pro∣uiding for honest things, not onely in the sight of the Lord, but in the sight of men. Which cannot be, when as Fauou∣rites either doe all what they list of themselues, or get their Kings to doe it for them. When the Sensitiue appetite ef∣fecteth whatsoeuer it affecteth, the vnderstanding (which is the soules king) remaines oppressed and disgraced, and with that soule note, which the kingly Prophet Dauid giues it; Homo,* cum in honore esset, non intellexit, comparatus est iu∣mentis insipientibus & similis factus est illis: Man being in honour hath no vnderstanding, he is like the beasts that pe∣rish. And therefore when Kings out of their particular affe∣ction, or for the auoiding of trouble, and the fuller inioying of their ease and pleasure, shall giue absolute power to their Fauourites to doe and vndoe, as they please, presently one blot or other (which they will hardly euer get out) will bee laid vpon their royall persons. Nor need wee here to relate the hurt which comes thereby, and the occasion which it giues vnto the Subiects, neither to thnke nor speake of their Princes with that respect which is fitting; especially when the Fauourites are none of those which helpe to beare the weight and burthen of businesses, but shake them off from their owne shoulders, and lay them vpon other that are fitted to their hand, and of whom they rest well assured, that they Page  416 will doe nothing but what they will haue them to doe, wor∣king their will and pleasure in all that they are able. And this is not that which Kings and Commonwealths need: but it much importeth, that their Fauourites should bee of that good and quicke dispatch in businesses, that all the people might loue them for it; for from the contrary great inconue∣niences are wont to arise. When the Shechemites were so vn∣mannerly and vnciuill in their language against their King Abimilech, amongst other things which they vttered and al∣ledged against him, they said this in scorne of him; Nunquid non est filius Ierobael,* & constituit Principem Zabul seruum suum super viros Hemor patris Sichem, cur ergo seruiemus ei? Who is Abimelech, that we should serue him? Is not he the sonne of Ierubbaal, and Zebul his Officer? why should wee serue him? &c. They tooke it very ill, that the King should raise his seruant Zabul to tha• heighth of honour and great∣nesse, that he should be made Prince, as it were, ouer all the people of Hemor and Sichem. And howbeit the naturall ob∣ligation, which Subiects owe to their Kings, is so great, that they are bound to obey them in all that which is not against God; And that it is a token of great noblenes, to suffer with a good courage, whatsoeuer burthens, be they neuer so heauy, which they lay vpon them; yet notwithstanding they haue no such obligation to their Fauorites. For they may, for their pleasure, or their profit, substitute other their Fauourites, and oblige the people, that they either negociate with, or buy out their negociation of them. The History of King Don Iuan the second of Castile, doth affoord sufficient examples of the great persecutions that followed, by letting that his Fa∣uourite haue so great a hand in businesses. For the people seeing their King so led by the nose, as it were, and to yeeld to all that he would haue him doe, were verily perswaded that he was bewitch't; for he had such power ouer the will & vnderstanding of the King, that he neither vnderstood what he gaue, nor knew not how, or at least had not the face to Page  417 deny him any thing, that hee was willing either to aske, or take; whilst like the vnthankfull yuie, he went sucking away all the iuyce and sappe of the tree, all that good Kings wealth and substance, his being, his authoritie, and little lesse then his kingdome. And lost by this meanes so much of his au∣thoritie, that some of the Grandes of the kingdome, and the Infantes, his brethren, and the Kings of Aragon, and Na∣uarre, betooke them to their Armes, and made warre against him; he seeing himselfe vpon some occasions disobeyed by his sonne and Prince, and forsaken of his wife and Queene. Whereupon grew many ciuill broyles, and all vnder the title and pretext of recouering their libertie, and of pulling their neckes from vnder the yoke of that slauery and subiection wherein they were, rendering that reason in their excuse, which all the whole kingdome could but take notice of, That all businesses past through his Fauourites hands, and that the King did not negociate in his owne person. The prosecution whereof I remit to those Histories that make mention there∣of. And it cannot bee denyed, that this Fauourite notwith∣standing had many good things in him, that might very well deserue his Kings loue; for he had serued him valiantly in great and vrgent occasions, and had put his person and life in perill for his sake. But as his priuacie and fauour went increasing, so with it increased his ambition and couetous∣nesse, and that in that high degree, that he grew hatefull to the whole kingdome; and in the end no lesse odious to the King himselfe: who comming at length vnto himselfe, fell into the account of those damages and losses, which he had receiued in his kingdome, both in his reputation and autho∣ritie, by putting the reines wholly into his hands, taking thereby too much libertie to himselfe, and ruling the State as he listed. The Grandes represented to his Maiestie the abuses that insued thereupon, as the ingrossing of the greater Offi∣ces, and selling of the lesser, and ouerswaying the Courts of Iustice; And vsing many other effectuall perswasions, groun∣ded Page  418 vpon other iust complaints, proposing for remedie and redresse thereof, the interest & profit that might accrew vnto him, by calling him to account, and that he might thereby get into his hands an infinite deale of treasure; the King liked very well of their propositions, and admitting their reasons, he fell off from his Fauourite, waging warre against him with his owne money, wherewith hee thought, if neede should serue, to sustaine and vphold himselfe. This slippery footing haue all those things which haue not their hold-fast in God. For they turne to the hurt of those that put their trust in them. And it is his mercie to mankinde, that they should pay for it in this life, howsoeuer they speed in the life to come; which we will leaue to Gods iustice, and the strict account that will be taken of them. In conclusion, this great Fauou∣rite dyed, being fallen from his priuacie with his Prince, de∣priued of all that wealth and treasure which he had so gree∣dily scraped together, ending his life with a great deale of sorrow and discontent, and to the great reioycing of his op∣posites. Though this did not serue for a warning to those that came after him, but without feare of the like terrible and desperate falls, they ranne themselues out of breath in the pursuite of the like priuacie.* Saint Iohn Baptist (we know) was Christs great Fauourite; and the Gospell stiles him to be Amicus Sponsi, the friend of the Bridegroome. But his great goodnesse and holinesse of life did the more gloriously shew it selfe in this, that by how much the more Christ did in-greaten and authorize him, by so much the more did hee lessen and humiliate himselfe; and laboured by all possible meanes, by diminishing his owne, to increase the authoritie and credit of his Lord and Master, saying, Illum oportet cres∣cere, me autem minui:* He must increase, but I must decrease. And this is that glasse wherein the Fauourites of Kings are to looke; taking into their consideration, that by how much the more they seeke to greaten themselues, in making osten∣tation of their power and authoritie; by so much the more Page  419 they lessen and dis-authorise that of their Kings, with whom, is so dangerous any whatsoeuer shew, or shadow, of equali∣tie, or competition, that euen in the highest top of priuacie, the more certaine, and lesse reparable, vsually, is the fall. How iocond, and how well contented went Haman out of the pa∣lace, when Queene Esther inuited him to dine with the King and her selfe. When loe, the very next day after they draggd him from that banquet and royall Table to the gallowes. And therefore let no man trust or relye on the fauour of Kings▪ be he neuer so rich, or neuer so fortunate; for in them it is ordinarily seene, that all these faire shewes are com∣monly conuerted into manifest demonstrations of hatred.

Out of all this that hitherto hath beene said, let Fauou∣rites make vnto themselues this vse and instruction, to know the danger and slipperinesse of the place wherein they stand, euen then when they finde themselues most of all inthroni∣zed. For most true is that saying, of, Fulmen petit culmen; The highest Towers, and the highest hills are most of all sub∣iect to Ioues thunder-bolts, and lightning. And let Kings likewise take this into their consideration by way of aduice, That when they shall haue found their Fauourites to be fur∣nished with those qualities before specified, and that they are such, that thereby they may merit their grace and fauour, and so great, both place and part in their heart, it stands with very good reason, that they shou•d bee honoured by them with particular mercedes and fauours, because they helpe them to beare the burthen of their cares, and are exposed to great dangers, and greater enuyings; as it happened to that great Fauourite of the King of Persia, whom the Princes of his kingdome did pretend to remoue from the Kings elbow, and to put him in the denne amidst the Lions, that by them hee might be there rent in peeces. Whereof, no other cause could be found against him, but his Kings fauour, bearing enuie to his priuacie (that common Moath to high places) from which none, be he neuer so good, neuer so honest, can escape. For, Page  420 it is very naturall in men to risent, that hee should out-strip them, who but yesterday was their fellow and companion. They hold that honour for an iniurie, that is done to their equall, and thinke themselues go backward, and loose of their authoritie and reputation, if another bee preferred before them. Which is such an offence, that God presently takes notice of it, and passeth it not ouer without punishment. For this priuacie with Kings is a thing of his disposing, and for such ends as hee pretends; and there is not any Subiect, that rises to such great place, but that he must passe through the weights and ballance of his diuine prouidence, who chooseth these, and refuseth those, vsing them as meanes to worke his secret ends.* Many (saith Salomon) seeke the Rulers fauour, but euery mans iudgement commeth from the Lord. The election comes from God, it is not so much the King, that chooseth them, as God, who moues his heart thereunto. And if he do vphold them with his powerfull hand, in vaine is it for others to go about to trippe vp their heeles. For (as Saint Cyprian saith) Calamitas sine remedio est, odisse foelicem. To hate an happy and fortunate man,* is a misfortune be∣yo•d all remedie; it is a torment and putrefaction of the heart, which is euer gnawing and martyring of the soule.