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. IIII.

Of the Office of Kings.

HAuing proued, that the name of King, is not of Dignitie onely, but likewise of Occupation, and Office, it is fit, that we should now treate of the qua∣lities and partes thereof. For the bet∣ter vnderstanding whereof, wee must follow the Metaphor, or resemblance of Mans body, whereof the Apostle S. Paul made vse, thereby to giue vs to vnderstand the place and Office which euery Member is to hold in the Com∣mon-wealth. All the Members of the body (saith he) haue their particular Office, but the Occupations and functions of euery one of them, are diuerse, and different. The most important and of greatest Excellencie are those of the Head; which is the superiour part of the bodie. In which the Soule doth exercise her principall operations, as those of the Vnderstanding,* 1.1 and Will, the instruments whereof haue their habitation in the head. There is seated the Sensus Communis, or Common-sense, so called, because it's know∣ledge is common to all those obiects of the exteriour or outward sences. There likewise, is the Imaginatiue, the Esti∣matiue, the Phantasie, and the Reminiscentia, Corporall fa∣culties, which serue to those that are Spirituall, as are the Vnderstanding, and the Will. In the Head, are likewise placed the exteriour sences. As Seeing, Hearing, Smelling Tasting, Touching, and other faculties and vertues, where∣with the life of man is sustained and gouerned. And ther∣fore S. Ambrose calls it Imperialem Aulam, the Imperi∣all Court, because therein resides the Imperiall power, or

that Empresse the Will, which ruleth and Commandeth all those powers and faculties, as being obedient and sub∣iect vnto her. And wee may also stile it Regalem Au∣lam, the Princes Pallace; for therein abideth (assisted by it's operations) the Vnderstanding as a King in his Court. For if the Will bee tearmed an Empresse, of it's Empire and rule: The Vnderstanding is called a King, because it directeth and gouerneth in Man, and vnto Man, all his operations, guiding them to their due and fit ends. Lactan∣tius (contrary vnto Galen) sayth of the Head,* 1.2 that it is the first member that is formed in Man, and hath the Primacie ouer all the rest. And is for this cause, called Caput, which is the same with Principium,* 1.3 (as some Doctors doe expound it.) And in the Spanish tongue, they call the first lines of a Processe, Cabeca de Processo, the head of the Processe, or the beginning of it. And it carryes the same signification in the Latin.* 1.4 In capite libri scriptum est de me;* 1.5 id est; in principio Libri. And for this, we haue not onely Varro's,* 1.6 but also Robertus Stephanus his Con∣firmation. Caput dicitur, quod inde initium capiant Sensus. It is called Head, because from thence the sences haue their Head, and Beginning. As also, for that the Head, is the Well-head of Mans life. From it, haue their originall, and in it, do all the Sences liue. It Sees, Heares, Smells, and Tastes, not onely for it selfe, but for the whole body, that is, for the good and benefit of all the members and parts of the body,

Hence it followeth, that the Institution of the State-royall, or of a King, which is represented in the Head, was not or∣dained onely for the Kings owne vse and profit, but for the generall well-fare of his Kingdome. And therefore hee ought to See, Heare, Taste, and vnderstand, not only by him selfe, or for himselfe, but by all, and for all. He ought not onely to haue an eye to his important affayres, but like∣wise to the good of his Subiects: Being that for them, and

not for himselfe onely,* 1.7 a King was borne to the World. Aduerte (saith Seneca to the Emperor Nero) rempubli∣cam non esse tuam sed te reipublicae. Consider, that the Common-wealth is not thine, but thou the Common-wealths. Those first men who leauing solitude, assembled themselues to liue in a Community knew full well, that na∣turally, euery one careth for himselfe and his owne people, but no man that taketh care for all in generall. And there∣fore they did agree amongst themselues to choose one of more especiall valour and worth, to whom all might haue re∣course. And that he, who among them all should be most re∣nowned for his vertue, prudence, and fortitude, should pre∣side ouer all the rest, and should rule and gouerne them; that he should be watchfull ouer all of them, that he should be solicitous of the common good and profit of them all, and to be as carefull of them, as a father would be of his children, or a Shepheard of his sheepe. And weighing with themselues, that such a kinde of Man, as this ought to be, im∣ploying himselfe not in his owne, but other mens businesses, could not be able to maintaine himselfe, and his familie (for then all did eate of the labour of their owne hands, and the sweate of their browes) they did ioyntly resolue to finde his house,* 1.8 and to sustaine and maintaine him, that hee might not be withdrawen by other by businesses, but apply him∣selfe wholy to those of the Common good, and to publicke gouernment. For this end were they established; This was the beginning that Kings had; and it ought to be the care of a good King, to care more for the publike, then his owne particular good. All his Greatnesse is at the cost of a great deale of care, trouble, vexation, and inquietude both of Soule and Body. He is wearinesse to himselfe; to others, he is their ease, their sustenance, and their defence. Like vnto your fayrest flowers, and fruits, which although they beautifie the tree, they are not so much for it, or for it's owne respect, as for others. Let not any Man thinke that all the good doth

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consist in the beauty and brauery, wherewith the flower doth flourish; and in the goodly shew wherewith the Great ones of the world doe gallant it; your powerfull Kings and Princes, are flowers, but flowers which fade and wither, wast their life to preserue others, drawing care vpon themselues, and affording comfort vnto others, others more inioying the fruit, then they themselues. For (as Philon Iudaeus saith) A King to his Kingdome, is that, which a wise man to the ignorant, a sheepheard to his sheepe, a father to his chil∣dren, light vnto darkenesse, and that which God heere on earth is to all his creatures. For this Title he gaue vnto Moses, when he made him King, and Ruler ouer his people. Signify∣ing vnto him, that he was to be as God, the common father of them all; For to all this doth the Office and dignitie of a King oblige him.* 1.9 Omnium domos illius vigilantia defendit, omnium otium illius labor, omnium delitias illius industria, omnium vacationem illius occupatio. His subiects houses are guarded and secured by his Vigilancie; their ease procured, by his labour, their delights inioyed, by his industry, and their merry vacations, by his painefull imployments. And therfore the Prophet Samuell sayd vnto king Saul, anon af∣ter he was annointed King ouer Israel; declaring vnto him the obligations of his Office; Behold Saul, now that God hath annointed thee King ouer all this Kingdome, that thy Office ties thee to it's generall gouernment. Thou wast not made King to sleepe and take thine ease, or to honour and authorize thy selfe by the dignitie Royall, but that thou shouldest gouerne and maintaine the people in peace, and iustice, and that thou shouldest protect and defend them from their enemies Rex Eligitur, non vt sui ipsius curam habeat (sayth Socrates) et sese molliter curet, Sed vt per ipsum, ij qui eligerunt, bene beatéque viuant. Kings are not chosen, that their whole care should be for themselues, to pamper the flesh, and to liue nicely and daintily; but that by him, they who had elected him, might liue well and hap∣pily

vnder him. They were not created, nor introduced into the world, for their owne commoditie, and their owne plea∣sure, and that all the good morsels should be for their owne trencher (for if it should be so, no man would willingly be subiect vnto them) but for the publicke profit and common good of all his subiects, for their happy gouernment, for their safe protection, their augmentation, conseruation, and in a word for their seruice; (and without any vnmannerlinesse, we may well tearme it so) for albeit in outward appearance the Scepter and the Crowne, haue the face of Empire and Sig∣niory; yet in strictenesse and in rigour, it is but the Office of a Seruant. Servus Communis, siuè Servus honoratus: The Common-wealths seruant, or a more honourable kind of Seruant. This is the attribute which some giue vnto a king. Quia à tota republica stipendia accipit, vt serviat omnibus. Because he receiues stipends from all, that he may serue all. And the Pope of Rome holds it no dishonour vnto him, to be stiled; Servus servorum Dei The Seruant of Gods ser∣uants. And howbeit anciently this name of seruant were infamous, yet after that our Sauiour Christ had in his own person taken it vpon him, it hath since beene accounted honorable. And as it is not repugnant and contradictory to the Essenceand nature of the sonne of God, no more is it any preiudice or disparagement to the Maiestie and great∣nesse of Kings. And this was well vnderstood by Antigonu•• King of Macedonia, who reprehending his sonne, for car∣rying too hard a hand ouer his Subiects, thus checkt his immoderate Empire; An ignoras (fili mi) Regnum nostrum nobilem esse seruitutem? Wootst thou not (my sonne) that our kingdome, is a Noble seruitude? Answering to that of Agamemnon;* 1.10 We liue (saith hee) in the opini∣on of the world in much greatnesse, and in high Estate, but in effect are but seruants and slaues to our Vassals. This is the Office of good Kings, to serue in this honourable manner. For, in being Kings, their Actions depend not on

the sole will of their owne persons, but of the Lawes and Statutes which they haue giuen, and allowd of, and those conditions wherewith they accepted this their Soueraign∣tie. And though they should bee wanting to these (which are no more then a humane Conuencion, Couenant, or agreement betwixt Prince, and people) yet may they not be defectiue in those, which the naturall and diuine Law hath layd vpon them; the Lady and Mistris as well of Kings as subiects. All which are in a manner contained in those words of Ieremy,* 1.11 in which (according to S. Ieromes opinion) God sets downe the Office of Kings. Facite iudicium & iusti∣tiam, liberate vi oppressum de manu calumniatoris, & adue∣nam, & pupillum, & viduam nolite contristare, ne{que} opprima∣tis iniquè & sanguinem innocentem ne effundatis: Execute yee iudgement and righteousnesse, and deliuer the spoy∣led out of the hand of the oppressour, and doe no wrong, doe no violence to the stranger, the fatherlesse, nor the widowe, neither shed innocent blood. &c. This is the Summe wherein is cyphered vp the Office of a King. These the Lawes of his Court, whereby he is bound to mantaine in peace and Iustice, the fatherlesse, and the widowe; the poore and the rich; the mighty, and the weake. To his Account are put the Agrauios and wrongs which his Ministers doe vnto the one; and the Iniustice, which the other suffer. The wretched estate of those that are necessited, the cry of the distressed, and the teares that are shed out of anguish of heart; and a thousand other loades, euen wane-loades of cares and obligations, lye vpon the shoulders of him that is the Head, and King of a kingdome. And albeit he be the head in commanding and in gouerning, yet in bearing (if not often ouercharged therewith) the heauie weight and loade of all, hee must be the feete or supporters to beare the burthen of the whole body of the Common-wealth. Of Kings and Monarkes,* 1.12 the iust men Iob sayth; that by reason of their Office, they carry (like Poters) the world on their

shoulders, vnder which burthen the proudest helpers must stoope. In consideration whereof, it is sayd in the booke of Wisedome; In veste ponderis, quam habebat summus sa∣cerdos, totus erat orbis terrarum: In the long garment, was the whole world. The Latin translation In veste ponderis, car∣ryes more weight with it; so that, in taking vpon thee to be a King, thou must make account, to take so great a charge vp∣on thee and so heauie a load, as the strongest Carte will hard∣ly be able to beare it. And this Moses knew well enough, whom God hauing made his Vice-roy, his Captaine Ge∣nerall, and sole Liuetenant in the Gouernment; in stead of giuing him thankes for this so honourable a Charge com∣mitted vnto him, made his moane and complaint for ha∣uing layd so heauy a loade vpon his shoulders.* 1.13 Cur afflixisti seruum tuum? Cur imposuisti pondus vniuersi populi huius super me? Wherfore hast thou afflicted thy seruant? And wherefore haue I not found fauour in thy sight, that thou layest the burthen of all the people vpon me? And procee∣deth farther with his complaints, saying; Nunquid ego concepi omnem hanc multitudinem?* 1.14 Aut genut eam, vt dicas mihi; Porta eos? Haue I conceiued all this people? Haue I begotten them, that thou shouldest say vnto me; Carry them in thy bosome, as the nursing father beareth the sucking child &c. Where it is worthy the noting; That God said not any one such word vnto Moses; But on∣ly commanded him, that he should rule and gouerne his people, that he should be their Captaine, and their Leader. And yet he heere sticks not to say, that hee layd the bur∣then of all the people vpon him; with this Motto added thereunto; Porta eos: Carry them &c. A man would thinke hee complaineth heere without a Cause; for God says no more vnto him; but that hee be their Captaine, and that hee take vpon him the rule, Command, and Gouernment of them. But to this it is answered. Al buen entendedor, pocas palabras: To a wise man, halfe a word is enough.

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And he that is wise, and well vnderstands what it is to go∣uerne, and to be a Head, knowes that Gouernment, and Charge, or Loade, is all one. And that the words themselues Regere, and Portare, are Synonomyes, and haue one and the selfe same signfication. For there is not any Gouernment, or charge, which is without it's burthen, and trouble. In that repartment and diuision of Offices, which Iacob conferr'd vpon his children, he marked out Reuben to be the first in Inheritance,* 1.15 and the greatest in gouernment. Prior in donis, maior in imperio: Thou art my first in the excellencie of dignitie,* 1.16 & the excellencie of power: which S. Ierome renders, Maior ad portandum; The greatest to beare. For Empire, and bearing, are both one thing. And by how much the Empire is the greater, by so much the greater is the toyle and trouble and the burthen the heauier.* 1.17 St Gregory in his Moralls saith; That the power,* 1.18 Dominion, and Signorie, which Kings haue ouer their subiects, ought not to be esteemed an honour, but a trouble. Potestas accepta, non honor, sed onus aestimatur. And the blindest Gentiles did attaine to this light of truth. And one of them vsed the selfe same phrase of speech, speaking of another that was much puffed vp and well contented with the charge and office, which Apollo had allotted him.

Laetus erat,* 1.19 mixto▪ oneri gaudebat honore.

So that to rule, and Command, is a Mixture of a little honour and much trouble. And the Latin word, which signifieth ho∣nour, doth not differ more then in one Letter from that which signifieth a loade or burthen. Onos, & onus. For (H.) is but an aspiration. Nor was there euer that man yet wanting, nor euer will be, to take (for Honours sake) this burthen vpon him. Though all of them can be well content, to take as little of the loade as they can vpon them, but as much of the Ho∣nor, as you will; howbeit this is not the securest Course.

But I shall conclude this Chapter with this Aduiso. That the Office of a King consists not so much in the outward operation, (though in th••s hee is not to faile) as in the

inward apprehension. Which in it's own nature may imbrace infinite things, not as infinite, but as such as may be reduced to a few points, nor no more then shall be pointed at in this Treatise. Which ought alwayes, of a wise & prudent King, to be well vnderstood, & to make vse of as many of them as hee can, and which do more particularly appertaine vnto his Of∣fice, and to leaue the rest vnto his Ministers. A King must be like the Heart in the Body, which solely of it selfe cannot per∣forme all those offices, which all the members more particu∣larly may. But by the helpe and meanes of diuers Instruments, members, and Organs, diffusing & sending forth their vertue vnto them, it findes it selfe in the operation of them all. The king, is the heart of the kingdome, and must worke therin like it, not doing all by himselfe (for that is impossible, and instead of doing good, would do hurt) by keeping himselfe in his proper Station, without transiliating that Circle which more particularly belongeth vnto him, and performing those Offi∣ces, which another cannot execute for him, by his great power and vertue, he may in a diffusiue manner haue recourse to all the parts euen the most remote of his kingdome, take a care of all and haue a hand in all. And this care, is as proper to a King; as it is to the heart; it being impossible for the heart to liue without care.* 1.20 And from thence it takes it's name and Appellatiue. Cor (saith Isidore) dicitur à cura, Cor (which is the Heart) is so called, à Cura: from it's care. For it is that, which takes care of Mans life. Ego dormio, & Cor meum vigilat.* 1.21 I sleepe, but my Heart waketh. While Man sleepes the heart still beates, and taketh care of the life and conseruation of the whole body, sending forth to all the parts thereof, it's naturall vertue and heate, without the least dis-carefullnesse in the world, loosing it's owne quiet, to giue Man ease. And therefore the Spouse, called her Be∣loued, her Heart; because hee performed this office with her. And the like must a King doe in his Kingdome. He must watch, and forgoe his owne sleepe and quiet that

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his Vassalls may take their ease and rest; vpon paine of be∣ing vnfaithfull and defectiue in that fidelitie which is due vnto the office of a King.* 1.22 This made S. Paul to say; Si quis suorum curam non habet, sidem negauit. If any prouide not for his owne, hee hath denied the faith, and is worse then an Infidel. The heart likewise hath another property very proper vnto Kings, which is, it's continuall beating on the left side. The Author of Nature being desirous by this secret to teach Kings, that they should apply themselues with more care to the weakest part, and that which hath most neede of their helpe. The right side is more assisted with naturall heate and blood, then the left, which is more stript of these fauours. And in this, the Heart showes, that Kings should shew their King-craft and the finenesse of their care, towards poore needy people, and such as are destitute of all humane fauour. For to the rich and mighty, blood a∣boundeth, and nothing is wanting vnto them. God doth illighten Kings, which are the Heads of the people, to the end, that they may doe in their Kingdomes all that which a good Head ought to doe with it's body, by whose offices wee will goe, discoursing those of the mysticall Head of this body of a Common-wealth, which is the King; beginning first with the vnderstanding, and it's pertinencies, or what∣soeuer appertaineth thereunto, which is the first in perfecti∣on, and whereunto (in regard of it's Actiue beginning and end) the rest of the Sences are in ordination. According to that measure of Light which he shall vouchsafe to Commu∣nicate vnto vs, who is that true Light, which illighteneth euery Man that commeth into the world.

Notes

• * 1.1

  Arist. & Aly. lib. 3. de Anima.
• * 1.2

  Lactan. Firm. Lib. de Opificio Dei, cap. 12.
• * 1.3

  Heb. 1. c. 6. 7.
• * 1.4

  H. Varro.
• * 1.5

  R••b. Steph. in Thesau. 1.
• * 1.6

  Plato in Tim.
• * 1.7

  Seneca. lib. de C••em.
• * 1.8

  Regall power was first orday∣ned for the ease of the people.
• * 1.9

  Seneca lib. de Consolat ad Polib c. 26.
• * 1.10

  Aelian. de varia Hist. lib. 2.
• * 1.11

  Ier. 22. 3.
• * 1.12

  Iob. 9. 13.
• * 1.13

  Num. 11. & 11.
• * 1.14

  Num. 11. 12.
• * 1.15

  Gen. 49 3.
• * 1.16

  Hierom. in Tra∣duc. Hebraicis in Gen.
• * 1.17

  Gregor. lib. 24.
• * 1.18

  Moral. c. 26.
• * 1.19

  Ouid. Metam.
• * 1.20

  Isidor. lib. 4. Etym.
• * 1.21

  Cant. 5. 2.
• * 1.22

  1, Tim. 5. 8.