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. VI.

How Kings ought to carry themselues in those businesses, which their vnderstanding comprehendeth not.

IN regard that the Vnderstanding is a∣mongst all other faculties the Noblest, it is that (without doubt) which doth least render and yeeld it selfe, but is most sen∣cible of the offence it receiueth in sub∣mitting it selfe. Whereupon oftentimes it sticketh close to it's opinion, and what it hath once intertained, it obstinately maintaineth and defendeth. And therefore the Philoso∣pher, said; Amicus Plato, sed maior Veritas: Plato is my friend, but the truth more. In confirmation whereof we daily see, that the dearest and neerest friends, and that are one and the same in their will and affection, in their vn∣derstanding and opinion are diuerse and different. Each of them maintaineth his owne particular Tenet, and yet without offence continew still good friends. In a word, in matter of Knowledge and Vnderstanding, because it is a thing that cannot be measured out by the yard, or meate out by inches, there is not that Man, that can indure Maioria, or that another should goe before him, or get the start of him in that kinde. Euery one resteth satisfied with his owne Vnderstanding, and conceiues that his reason is the best; and few will bee brought to acknowledge, that they are in an errour. And in a manner all men flatter themselues with their owne opinion, and thinking they are in the right, they are so farre from yeelding, that they stiffely maintaine what they haue vndertaken & you shall not beate them out of it, as being perswaded that they haue the better end of the

staffe in their hands. And hence arise those earnest conten∣tions, and endlesse questions in your Consultations, and debating of Causes, those crosse incounters and differences in determining great businesses, persisting violently in their opinion, though it bee neuer so contrary vnto reason. And though this be a common infirmitie, and a generall fault in all of what state and condition soeuer, yet your great persons in this point runne the greatest perill. For (as the sonne of Sirach saith) all doe approue and celebrate their sayings, not in that onely, wherein they speake home to the purpose, but when they speake foolishly, and vtter things not to bee spoken.* 1.1 Locutus est diues, & omnes ta∣cuerunt, & verbum illius vs{que} ad nubes perducent: When a rich man speaketh, euery man holdeth his tongue, and looke what he saith, they extoll it to the cloudes. For opinion being now, (as long since) Mistris of the World; shew ouerswaies substance, and authoritie checketh reason. It is not Goodnesse, but Greatnesse, that strikes the stroke. But if a Prince would bee so holy, and so zealous of the good of his Kingdome, haue hee neuer so able a braine, neuer so much Knowledge and Vnderstanding, (acknowledging what a large extent of Wisedome is required for the gouer∣ning of a Kingdome, as it ought to be gouerned) that hee would be pleased to receiue some helpe and assistance, hee hath very secure and certaine remedies in this case, and all of them ordred and ordained by the Holy Ghost. The first is, To begge of God (and that with a great deale of faith and Confidence) Light, and Wisedome; Conforming him∣selfe to that of S. Iames;* 1.2 Si quis vestrum indiget sapientia po∣stulet à deo, qui dat omnibus affluenter, & non improperat & dabitur ei: If any of you lacke wisedome, let him aske of God that giueth to all men liberally, and vpbraideth not; and it shall be giuen him. And for asmuch as in Kings, this ac∣knowledgment is vsually more difficult, for that they are free, and without dependance on any in their owne king∣domes,

so much the more acceptable in this kind are their prayers vnto God. As King Salomon exemplifieth it vnto vs, who confessing the shortnesse of his vnderstanding, and his want of Wisedome, for to gouerne so great a people that could not bee numbred, nor counted for multitude, acknowledging himselfe to be but as a little child, and that hee knew not how to goe out, or come in, and humbly beseeching God, that hee would be pleased to supply this defect, he found so much fauour in his sight that he appea∣red vnto him after a solemne sacrifice, and said; Postula quod vis,* 1.3 vt dem tibi. Aske, what I shall giue thee. And this young King with a great deale of thankefulnesse and sub∣mission, sayd; Domine deus tu regnare fecisti servum tuum &c. O Lord my God,* 1.4 thuo hast made thy Seruant King in in stead of Dauid my father, &c. And thy seruant is in the midst of the people which thou hast chosen, a great people &c. Giue therefore thy Seruant an vnderstanding heart, to iudge thy people, that I may discerne betweene good and bad, and be able to goe in and out before thy people. And howbeit this discreete young King saw the doore of Gods mercie set thus wide open vnto him, and what a liberall offer he had made vnto him, to bestow fauours vpon him according to the measure of his owne desire, yet did hee neither set his eyes, nor his heart vpon Gold, Siluer, Riches, or long life, but as one, that knew so well how to aske, desired that he would out of his grace and mercy, giue him the gift of Wisedome, that hee might know how to gouerne his State and King∣domes, and to conserue them in peace and Iustice. And God was so well pleased with this his Petition, that he did not onely bestow that vpon him, but many other blessings with it, and (as the Apostle saith) affluenter, in a great aboundance making him the wisest, the discreetest, and the greatest king, that euer was in the world. And besides, gaue him all that which hee omitted to desire, or might haue desired: To wit, long life, full of prosperitie, honour, and riches. He did not account of these, in comparison of wisedome,

and yet all those other fauours were conferred vpon him; Quia hoc magis plaucit cordi tuo, & non postulasti diuitias, &c: Because this was in thy heart, and thou hast not asked riches,* 1.5 wealth, or honour, nor yet hast asked long life, but hast asked Wisedome and knowledge for thy selfe, that thou mayst iudge my people, ouer whom I haue made thee King; Wisedome and Knowledge is granted vnto thee, and I will giue thee Riches, and Wealth, and Honour, such as none of the Kings haue had, that haue beene before thee, neither shall any after thee haue the like. This very goodnesse, this same Wisedome, did his father Dauid beg of God. Bonita∣tem, & disciplinam & scientiam, doce me: Teach me good iudgement and knowledge.* 1.6 Which is all that can be wish't, or desired for to gouerne well. In a word, most certaine it is, that Wisedome is the gift of God, and that it is pur∣chased (as was that of Salomon) with humble perseuering, and confident prayer. God can, and doth make of Stones sons of Abraham, which (according to the Language of the holy Scripture) are wise and prudent men.* 1.7 Sambucus saith; that Apollo being consulted with touching the helpe of wisedome; made answer, that hee knew no other reme∣die for it but silence. For he that is ignorant of a thing, by his talking, bewrays his ignorance: and by holding his peace is reputed wise. Which the Holy Ghost confirmeth vnto vs in that place of the Prouerbs, where it is said; Stultus si tacue∣rit,* 1.8 sapiens reputabitur; & si compresserit labia sua, intelligens: A foole when he holdeth his peace is counted wise, & hee that shutteth his lips, is esteemed a man of Vnderstanding. It is great wisedome in a man to know then how to hold his peace, when hee knowes not how to speake to the businesse. And great discre∣tion in him, rather to couer his defect, then publish his igno∣rance: Answearing vnto that which a Law of the Partida de∣liuers,* 1.9 speaking there of a King. Esi••l no fuere home de gran seso por lassus palabras entendran los homes, lamenqua que ha del. And if he shall not be a man of great wisedome, by his

words, the people will vnderstand the want he hath thereof. Wisdomes defect is supplied by silence. And it is S. Gregories censure vpon these words of Iob: Vtinam taceretis, vt puta∣remini esse sapientes.* 1.10 Oh that you would altogether hold your peace, and it should be your wisedome. At least, it is the Counsaile of the wise, that Kings ought to striue and in∣deauour, that no man should know all their store, nor be able to fadome the depth of that their sea of knowledge, for the danger of the discouerie of a deceit; for many times it impor∣teth more in those that are led away with affection, and those likewise that are strangers, to be ignorant whither and how far, the worth and wisedome of a Prince extends it selfe, then the experience and proofe thereof. And because sometimes vpon occasion Kings are forced to discouer that, which o∣therwise were fit to be concealed, it is very meete and con∣uenient, that they should vse few, graue, and well-weighed words, making no shew of their owne proper satisfaction. Wherein wise men haue found much greatnesse, besides an augmentation of their wisedome, and prudence. Qui moderatur sermones suos (saith Salomon) doctus,* 1.11 & prudens est: He that hath knowledge, spareth his words: Homer saith, That in Kings, and such as praeside and rule, short and full language, deliuered with Maiestie, is much to be applauded & commended. And Socrates giues this Precept to his king; In all that thou shalt say, thinke, or doe, beare this alwayes in thy memorie, that thou art a King, and therefore oughtst not either to doe, or say any thing, vnworthy so great a name. Octauius Caesar, when he was to speake to the Senate or people of Rome, did neuer performe that Office but with a great deale of good Order in his words, and deliberation in his matter, committing first to memorie that which he was to say vnto them. And if the businesse were of great weight & consequence indeed, he brought his papers along with him, and deliuered them his minde in writing, because hee would say neither more, nor lesse, then what with premeditation

he had resolued to acquaint them with all.

And aboue all, the particular, (if not the onely) remedie to solder all breaches, and defaults of knowledge and experience in businesses, is that receipt which we haue from the son of Syrach, who aduiseth his sonne not to determine any thing without Counsaile.* 1.12 Fili, sine consilio nihilfacias, & post factum, non poenitebis. Which the Vulgar rendreth thus; Do nothing without aduice, and when thou hast once done, repent not. For if it hit right, the glorie shall be thine; and if it miscarry, thou shalt find sufficient excuse. Cicero was wont to say, that he did esteeme it a greater honor vnto him to erre, following Platos opinion and counsell then to happen right, and to hit the nayle (as we say) on the head, by adhering to others of lesse credit and reputation.* 1.13 It is a rule of prudence (saith S. Hi∣lary) That a wise man should aske aduice in that he knowes not. For▪ that man is very apt to erre, that is not willing to heare, & stands in his own light, that neither knowes how to aske, nor how to apply himselfe to other mens opinions. Be∣ing (as it is in the Prouerb) Mas ven quatroqi ois, que dos: foure eyes, see more then two. And with so many eyes doth a man see, and with so many eares doth a man heare, by how many the more friends he hath to aduise him. Doe not (as many doe, and haue done) perswade thy selfe, that thou knowst more then all the world besides; (an ordinary disease in (Princes) who seeing themselues seated in such high thrones, to be so rich, and so powerfull, take themselues to be the wisest and prudentest men vpon earth. Yet let them know that they brought not from their mothers wombe more prudence or wisedome,* 1.14 then other ordinary folkes. Ne∣mo enim ex regibus aliud habuit natiuitatis initium. King, and Clowne, Rich and Poore, when they are borne, draw in the common ayre, and being fashioned to be flesh after ten monthes compaction in blood, fall vpon the earth which is of like nature. The first voice vttred by Kings, is Crying, as all others doe. There is no King, that hath any other be∣ginning of birth; For all men haue one entrance vnto life,

and the like going out. We come all into the world with our bare skins on our backs, and as naked of knowledge, as cloathes; being subiect in the rest to industrie, instruction, and others counsaile, and aduice, which is that which sup∣plieth the defects of nature. Rationall soules, are all of them equall and alike in their creation, and essentiall perfection, though they differently discouer themselues in some bodies, more then in other some, in regard of the better or not so good disposition of the Organs, and by consequence, their vnderstandings come to be differenced, and the conceipts of the one, to bee of a higher straine then the other. A man shall see more clearely through a Christall glasse, then that which is of a thicker and grosser mettall. Our body is nothing else but a glasse; nor haue all bodies this good disposition; Nor haue Kings, ioyntly with their power, the selfe same measure in their vnderstanding, wisedome, and prudence. But say they had; it will be no hurt to them, but a great deale of good and aduantage, to heare, and take aduice.* 1.15 For, audiens sapiens, sapientio rerit: A wise man by hearing, will be made the wiser. Audi consilium, vt sis sapi∣ens in nouissimis tuis. Heare counsaile, and receiue in∣struction, that thou mayst be wise in the latter end. And neuer in hard and difficult businesses, should any man (be he neuer so wise) refuse to take aduise. And besides, it sa∣uours of much wisedome;* 1.16 not to doe any thing without it. Qui agunt omnia in Consilio, reguntur sapientia: With the well aduised (saith the holy Ghost) is wisedome: And there is no man so wise that is wise in all things. The best and skilfullest Physitian in the world knowes not how to cure himselfe, neither will he trust only to his own opinion, but calleth another vnto him, aduiseth with him, takes his Counsaile, and puts himselfe vnder his cure. Eurigius king of the Gothes,* 1.17 said in the Toletane Councell; That euen those workes, which in themselues were very good, and did much import the Common-wealth, wereby no means

to be done, or put in execution, without the Counsaile of those that were good Ministers, and well affected to the State, vpon paine not onely of losse of discretion, but to be condemned as the onely ouerthrowers of the Action. Things being so various, and so many, and weighty the businesses as are those which come vnder the hands of Kings, and craue their care to bee treated of, the successe of them, must needs run a great deale of danger, when there pre∣cedeth not some diligent and mature Counsaile. Kings (I assure you) had neede haue good both Counsailours and Counsaile, hauing so many eyes as they haue vpon them, some of iealousie, and some of enuie, so many that goe about to deceiue, and doe deceiue them; and many, that doe not loue them as they ought; I say they had neede of good both Counsailours and Counsaile, and such a Councell as is more close and priuate, as that of the Coun∣cell of State, and sometimes, and in some cases with a little more restriction and reseruednesse, making choise of one, two, or more of their faithfullest and sufficientest Coun∣sellours, with whom they may freely Communicate their greater, and lesser affaires, and be resolued by them in mat∣ters of greater moment, and such as importe their own pro∣per preseruation, and the augmentation of their Kingdome, such as the Historians of Augustus paint forth vnto vs, which kinde of course, the Princes before and since his time haue taken, and now at this present, doe. From the poorest Plowman, to the Potent'st Prince, from the meanest Shepheard, to the mightiest Monarke, there is a necessitie of this Counsaile. And in effect, euery one as hee can, (comformable to his Estate, and calling) must Consult with his Wife, his Sonne, his Friend, or himselfe, (if his fortune afford him not a Companion, whom he may trust, or make his Confident). How much doth it concerne Kings, who possessing such great Estates, and being subiect to so many Accidents, haue need of a more perfect and Com∣plete

Councel. And not any thing so much importeth them for the conseruation, and augmentation of their Kingdomes, as to haue about them iust, prudent, & dis-interessed persons, to aduise them with a great deale of faithfullnesse, and loue, and with free libertie of Language to represent the truth of that, which to them, and their Common-wealth, is most fitting and conuenient.* 1.18 Who, for this purpose, are as ne∣cessarie as great treasures, and mighty Armies. That holy King Dauid, was more a fraid of the aduise of one wise Counsellour, which his son Absolon had with him, then of all the Men of Warre that followed him and his for∣tunes. Plutarke, and Aristole floute at Fortune in businesses that succeede well, when men doe gouerne themselues by good Counsell. And for this cause, they stiled Counsaile the eye, of those things that are to come, because of it's fore∣sight. And for that wee haue treated heeretofore of the qualities of all sortes of Counsailours, I now say; That with much deliberation and aduise, Kings are to make choise of those persons, which are to aduise and Coun∣saile them. For from their hitting or missing the marke, resulteth the vniuersall good or ill, of the whole Kingdome.

It is the common receiued opinion, That the maturest and soundest Counsaile, is to be found in those men, that are growne wise, by their Age, and experience, which is the naturall Daughter of Time, and the Mother of good Coun∣saile. Tempus enim multam,* 1.19 & variam doctrinam parit. It is Euripides his saying;* 1.20 Suting with that of Iob, In antiquis est sapientia, & in multo tempore, prudentia: In the an∣cient, is wisedome, and in much time, prudence. Long time, is a great Master, which doth graduate men in the know∣ledge of things, and makes them wary, prudent, and cir∣cumspect, which is much (if not wholly) wanting in young men. And therefore Aristotle saith of them, that they are not good for Counsaile, because Wit, more then Wisedome in them, hath it's force and Vigour. Et tenero

tractari pectore nescit, saith Claudian. And S. Ierome is of the minde, that young Witts, cannot weild weighty mat∣ters. And that their Counsailes, are rash and dangerous, like vnto that they gaue King Rehoboam;* 1.21 By whose in∣considerate aduise hee lost his Kingdome: The same course hauing cost others as deare; as is proued vnto vs out of S. Austen. And therefore the Grecians, Romans, Lacede∣monians, Carthaginians, and other Common-wealthes which were good obseruers of their Lawes and Customes, did ordaine; That a young man how wise so euer hee might seeme to be, and of neuer so good and approued iudgement, should not be admitted to the Counsell Table, till he were past 50. yeares of Age, who being adorned with Vertue, and experience, might assure them that hee would keepe a Decorum in all his Actions, and performe his dutie in euery respect. Lex erat (sayth Heraclides) ne quis natus infrà quinquaginta,* 1.22 vel magistratum gerat, vel Legationem obiret.* 1.23 In fine, for Councell Seneca and Bal∣dus, affirme; That the very shadow of an old man, is better then the eloquence of a young man. But because good Counsailes are not in our hands, but in Gods hands, who, as Dauid saith; Dissipat consilia gentium & reprobat consilia principum:* 1.24 The Lord bringeth the Counsaile of the Heathen to nought, hee maketh the deuises of Princes of none effect.* 1.25 And the wisest of Kings tells vs. Non est sapientia, non est prudentia, non est consilium contra Dominum: There is no Wisedome, no vnderstanding, no Counsell against the Lord. And in humane things, there are so many Contingencies that mans wisedome is not alwaies sufficient to determine the best, nor to hit aright in his Counsailes, vnlesse the Holy Ghost be interuenient, interpose it selfe, and assist in them. For let Priuie-Coun∣sellours beate out their braines with plodding and plot∣ting, let them be neuer so vigilant; neuer so studious, they shall erre in their ayme, and shoote beside the butt, if hee direct not the arrow of their Councell and wisedome; if

he do not in Secret illighten their hearts; illuminate their vnderstanding, and dictate vnto them, what they are to doe. Which is done by the infusiue gift of the Holy Spirit co-o∣perating in vs, which is a diuine impulsion which doth eleuate & raise vp our vnderstanding to hit the white and to choose that according to the rule the Diuine Law) which is fit to be followed, as also to be avoided. And this is the gift of Coun∣cell giuen by God vnto his friends, and such as serue him truly, to the end that by his helpe, they may light aright vp∣on that, which of themselues they could neuer come neere. And he that is not Gods friend, nor studies by his Actions to be so, let him shake hands with the Holy Ghost, let him bid this blessed Spirit farewell,* 1.26 this diuine gift; which is the best (saith Nissenus) and the most perfect, that is in Man: so that for to giue Counsaile and Aduice, yeares, experience, and gray hayres, suffice not; vnlesse his soule be as white as his head,* 1.27 and his conscience be pure and cleane from corrup∣tion. Cani enim sunt sensus hominis: The good abilities, and wise apprehensions of man, are those true siluer haires, those hoary locks, which countenance him, and adde authoritie, vnto him, and not those snowie flakes, nor hoare frost, that lies vpon his bearde.* 1.28 Aetas Senectutis, Vita immaculata: Wisedome is the gray hayre vnto men, and an vnspotted life, is old age. So the wiseman renders it of vertuous olde men: Galen saith that they haue the facultie of aduising, and that of them wee must aske Counsaile. God Commanded Moses, that he should make choise of the Elders of Israel to gouerne his people.* 1.29 De senibus Israel, quos tu nosti, quod senes populi sint: Gather vnto me 70. men of the Elders of Israel, whom thou knowest to be the Elders of the people. Hoary-headed men (accompanied with much vertue, an ap∣proued life, soundnesse of Religion, and much prudence) are those that are worthy to giue Counsaile, and those which Kings are to make choyse of for their seruice. The Empe∣rour Charles the fift sayd it was fit, that Princes should be serued by men that were learned and vertuous, and that the

Counsaile, and companie of those which were not so, were very preiudiciall and hurtfull. Counsailours likewise must be of that greatnesse of courage and magnanimitie, as may cor∣respond with the Dignitie royall. For Kings that haue not had in themselues any great courage, haue still honoured noble minded Counsailours, whereas the contrary haue bin disgraced, and degraded of their honours by Kings that were naturally magnanimous. For it is the condition of coward∣ly hearts, and of base Counsailours en cuerpo, yalma (as they say) in body, and soule; to propose vnto their Kings base and vnworthy meanes, for the remedying of some mischiefes, whereon others follow, that are farre greater. And let them not perswade them, that this Age is barraine of ver∣tuous dispositions, and Noble mindes, which produceth, as well as former times, whatsoeuer is necessary and needefull for them. For, the diuine prudence (to which particularly appertaineth the conseruation of kingdoms) is neuer drawen dry, neuer waxes weary. And if such men are wanting, and appeare not to the eye of the world, it is, because they are not sought after, or not admitted to Councell, for the chastise∣ment and punishment of our great and heinous sinnes. Be∣sides, this one benefit Kings haue aboue others, that all good men would be glad to serue them, and many do sue and seeke after them, and offer their seruice vnto them; So that, they haue store of choise, and may easily make good election, if therein they will strip and cleanse themselues of their affecti∣ons, and passions, which Eclipse and darken the true iudge∣ment of man. And these, that I now speake of, when they haue found them, and made choise of them to be of their Councell; let them loue them, honour them, and trust them. And as they shall receiue ease and honour by their good Aduise; So let them reward them, and conceiue of them, as king Alexander did of his Master, and Counsellour Aristo∣tle, of whom he said, that he ought no lesse respect vnto him, then vnto his owne father. For from his father he had his

life, his honour, and his kingdome; but from Aristotle, his Instructions, Counsailes, and directions, how he should or∣der himselfe in all his affaires. And Scipio, doth attribute all the honour of his Victories to his faithfull friend and Coun∣sellour Laelius.* 1.30 And Cicero, to the Philosopher Publius, for those notable things of his gouernment, which he perfor∣med in his Consullship: so that good and faithfull Coun∣sailours, are of great honour, profit, and ease vnto Kings. But let Kings take heede, least they strike a feare into their Coun∣selours, through their absolute and free condition, and make them to withdraw themselues from aduising them what is fitting, by seeing them so wedded to their owne opinion, and to excuse themselues from giuing Counsaile, for that they are dis-heartned & discountenanced by them for deliuering their mindes freely for their profit, & honour. Of the Emperour Adrian it is storyed, that hee had so noble a condition, Vt libenter patiebatur admoneri & corrigivel ab humili persona: That he willingly submitted himselfe to be admonished and reproued of the meanest person. It is proper to gentile brests, & generous hearts, to listen with delight to the good reasons, & Counsailes of others, though they be inferiour in qualitie vnto them: for sometimes a poore man hits right, when a rich man misses the marke. And a Country Clowne may aduise that, which a king knowes not of. And if he do perswade him∣selfe, that he knoweth all, and vnderstandeth all, and that his opinion alone is the certainest & surest, he but shuts the doore to the discouery of his errour. One of the two things (saith Hesiod) which euery man of reason, wisdome, and vnderstan∣ding, that shall be sufficient to gouerne that, which shall be committed to his charge, ought to haue; is a great blandure, smoothnesse, and softnesse of heart, to follow the opinion, aduise and Counsaile of those that are the wisest and know most. This blandure, and doctlitie, is likewise a part of Pru∣dence, and we shall finde it set downe in expresse words, in those two Petitions, which Salomon made vnto God. For in

the second of the Chron.* 1.31 It is written, that he sayd; Da mihi sapientiam:* 1.32 Giue me wisedome. And in the first of the Kings; Dabis ergo seruo tuo cor docile: Giue therefore thy seruant an Vnderstanding heart. Vnderstanding, for to know, and an o∣bedient heart, for to heare the Aduise of others. But this se∣cond part, of being obedient to other mens opinions, is vn∣profitable for gouernment, without the first, which is pru∣dence, and wisedome, for to choose and know the best. For, by following bad Counsaile, he shall erre as much, as if he fol∣lowed his owne proper errour; and sometimes more. And I should hold it the lesse euill, that a king were not ouerwise, if presuming that he is; he should relie too much vpon himself, & scorne to take counsaile; then if he were lesse wise, but knew how to benefit himselfe, and make good vse of the Aduise of prudent and wise Counsailours.* 1.33 A Prince, of a docile and in∣genious disposition, is well disposed to intertaine all good Counsaile and doctrine. He easily learneth the languages of all those nations, which are vnder his Empire, & doth all things with as much facilitie, as if he had beene bred vp in euery one of them. And therefore sayd Heredotus; Omnia sapientibus facilia: To the wise, all things are easie. And therefore your wise men, giue the first place vnto that man, who of himselfe knowes that which is fitting. And the second, to him, that knowes how to follow good Counsaile. But he that neither is wise, nor will be ruled by the wise, they know not in what forme to place him,* 1.34 nor what name to giue him. Plato, calls them Children, and further saith; That such men as are not wise, though they be neuer so aged, are still Children. And Seneca proueth, that they begin euery day to liue because they vnderstand no more, then the child that is new borne. And Strabo is of the same minde.* 1.35 Omnes Idiotae, & doctrinarum expertes, quodammodo pueri sunt appellandi, All Idiots, and illiterate persons, are after a sort to be called Children. And because in the Chapters that are to follow by and by, we are to treate more at large of this matter, I conclude this with

saying; That Kings for to hit the nayle on the head, and not to faile in the carriage of their businesses, must alwayes take counsaile of wisemen, such as are of knowne vertue and expe∣rience; and not giue credit vnto any, that prate and talke with a great deale of libertie and licence of those things they vn∣derstand not, as if they were graduated in them from their Mothers wombe; And only for a more happy (in shew) then prudent wit: Least that happen vnto them, which befell king Ahab, who admitted to his Counsell a false Prophet, that made great osteniation of that spirit, which he had not. Hee put the gouernment into his hands, and all was gouerned by his Counsaile. And because he did not speake by the spirit of God, nor he himselfe well vnderstood what he sayd, businesses went a misse, the kingdome suffred, and it cost the king his life.* 1.36 And therefore we are not more to desire any thing of God for the good gouernment, conseruation, and augmenta∣tion of Kings, and kingdomes, then that he will be pleased to furnish them, with good, wise, and prudent Counsailours such as are sound at the heart, cleane from corruption, and blamelesse in their conuersation. For such as these, will serue them in stead of Eyes, and vnderstanding both, wherewith they may see, and vnderstand all that passeth in their king∣domes. O how without eyes, how blinde is that king, who hath imprudent, couetous, and ill inclined Ministers▪ And if he will conserue himselfe and his kingdome well, he ought not so much to flye from those Physitians, who either out of ignorance, or particular hatred, approue, and consent to his eating of such meates as are hurtfull and contrary to his health, as from ignorant Counsailours, who either out of A∣dulation or for their particular Interest, make all that lawfull, which his free and absolute will shall lead him vnto. For such Eare-wiggs as these, will quickly spoyle, the prosperitie of the kingdome, ouerthrow the life of the king, and prouoke the patience of the Subiect.

Notes

• * 1.1

  Eccl. 13. 23.
• * 1.2

  Iames. 1. 6.
• * 1.3

  1. King. 35.
• * 1.4

  2. Chron. 1. 10.
• * 1.5

  2. Chron. 1. 11.
• * 1.6

  Psal. 119. 66.
• * 1.7

  Sambuc. in prob.
• * 1.8

  Prou. 17. 28.
• * 1.9

  Zey. 5. Tit. 4. Part. 2.
• * 1.10

  Iob. 13. 5.
• * 1.11

  Prou. 17. 27.
• * 1.12

  〈…〉〈…〉
• * 1.13

  Hila••. in Psal. 118.
• * 1.14

  Wis 7.
• * 1.15

  Prou. 19. 20.
• * 1.16

  Prou. 13. 10.
• * 1.17

  Concil. T••l.
• * 1.18

  Plut. in P. Aemil Arist. c. 8. Mag. moral.
• * 1.19

  Eurip. lib. 12.
• * 1.20

  Seniore in Pro∣u••nciae congrega, & eos interroga, facilius nam{que}. inuenitur quod •• pluribus Senio∣ribus quaeritur.
• * 1.21

  S. Aug. ad fra∣tres in erem. Ser. 14.
• * 1.22

  Heraclides in Politicis.
• * 1.23

  senec. Epist. 60. Bald. in cap. 1. de r••nun.
• * 1.24

  Psal. 33. 10.
• * 1.25

  Prou. 21. 30.
• * 1.26

  Greg. Nyss. lib. de lib. arbitrio.
• * 1.27

  Galen decognosc. curand. animi morbis. cap. 3.
• * 1.28

  Wisd. 4. 9.
• * 1.29

  Numb. 11. 16.
• * 1.30

  Cicero lib. 4. epist. fam. epist. v••••••ma.
• * 1.31

  2. Chron. 2. 10.
• * 1.32

  1. Kings. 3. 9.
• * 1.33

  Aug. lib. 14. de Ciuit. Dei. cap. 13.
• * 1.34

  Plato. in Thim.
• * 1.35

  Strabo. in 〈◊〉〈◊〉. lib. 1.
• * 1.36

  It passeth so sometimes that Kings put the gouern∣ment into those mens handes which are lame, and neyther know nor can com∣mand. They require their voyce, who haue nothing but a voice: Empty barrells that sound loude, but haue no fulnesse, and craue ad∣uice, of those that are least able to giue it them. And if they them∣selues pay not for their folly, yet at least the Kingdome suf∣fers for it.