therin knowne from a tyrant The difference betwene a good king and a tyrant when he imposeth nothing on his people vnlesse the same be for the vtilitie of the Common weale Whereof it followeth Obedience due vnto the superiours the inferiors for their part owe due obedience vnto their superiours as ministers and executers of Gods authoritie and that not only for feare of authoritie as of necessitie but also for conscience sake This obedience is so much recommended by holy scripture as that to backbite or say euill of our superiours is streightly prohibited yea although they were wicked as we be taught by sundrie examples Men saith Cornelius Tacitus haue to honour things past A graue saying of Cornelius Tacitus and to obey the present And as they ought to desire to haue good Princes so ought they what so euer they be to indure and support them Euen as sayth Aristotle wisedome is the vertue of all other méetest for him that commandeth Aristotle euen so the good opinion estimation and reuerence of subiectes and inferiors toward their superiors A king ought not to be offended to heare his falts Alexander Loys 12. is that which is most necessarie and requisite for them A Prince ought also to vnderstande that it is a thing worthie of a King as Alexander the great sayde to suffer him selfe to be blamed and to heare euill for well doing King Loys 12. of famous memorie saying to this purpose that a king ought to take pleasure in hearing nowe and then Enterludes and Comedies playde with libertie as he did often times bycause sayde he that thereby he may perceiue and learne many thinges done in his realme which otherwise he should not knowe Certeinly superioritie and inferioritie commandement and obedience be thinges produced Superioritie and inferioritie thinges both necessarie and naturall and ingendred at once and naturally lincked knit and ioyned together for the commoditie and profite of all men and whereof all thinges be participant and conserued yea euen the verie elementes and whiche is more alone in himselfe Because that superioritie and commaundement lieth in the soule and reason and inferioritie and obedience in the body and senses So that if the inferiour order be confounded with the superior of necessitie soudeine disorder ruine must néedes ensue and that incouenience néedes happen A fable of a Serpent whiche is spoken of in the fable of the Serpent whose taile came one day to quarell with his head saying that she woulde goe her torne formoste and not alwayes lagge behinde which when her heade had graunted her shée founde her selfe sore troubled not knowing howe nor whiche way shée ought to goe and so was the cause that her heade being constrained against nature to follow that part whiche had neither sight nor hearing to guide herselfe was all to torne Such is the vertue of these two pointes well vnited and ordeined as contrarily the harme is gret by the confusion of them Wherfore Phocion of many Capteines fewe souldiers Phocion hauing ledde the Atheniens to the warres and séeing sundrie resorting to him whiche intruded and intermedled themselues with his office charge of Capiteine exclamed saying O Hercules what a confusion is this where there be so many Capteins and so few souldiours Demades Demades of Alexanders armie after he was dead Cyclops Polyphemus the Giant after the deceasse of Alexander the great aptly compared his licentious and disobedient armie vnto Clyclops Polyphemus after his eye was out As likewise may be saide of euerie Citie assemblie or societie of men when these two pointes of authoritie and obedience be not correspondent and vnited Superioritie and inferioritie be the firme bandes of all vocations And that this is true behold for example all vocations wherof we haue spoken and ye shal not find that there is any thing seruing so much to the vnion and interteinement of the same as this reciproke superioritie and inferioritie authoritie and reuerence be it betwéene the husbande and the wife the father and the sonne the maister and the seruaunt and specially betwene the superiour and the inferiour Because it correspondeth to the firste The first lawe of Nature and souereigne lawe of Nature that he who of him selfe is lesse then sufficient to gouerne Authoritie and obcisance must be mainteined within their limites Solon rule and defende himselfe shoulde submitte himselfe vnto him that hath more abilitie to doe the same To this purpose Solon being asked whiche was the best ordeined and moste happie Common weale the same saide he that best obeyeth the Magistrates Prouided alwayes that the obedience of subiectes be not seruile nor yet the authoritie of superiours ouer much afféeblished For aswell the one The kingdom of Perse The Athenien Republique as the other bréed troubles mutations and chaunge in Common weales witnesse among other the kingdome of Persia extinguished and decaied by holding the people in ouer greate seruitude and the Athenien Republique spoyled and destroyed by the excessiue libertie and licence of the people The happie Common weale saith Plato is the same The happie common weale of Spart in the whiche the Prince is obeyed of all men and he himselfe obeyeth the lawes Spart among all other Cōmon weales hath bene worthie of great honour and praise as that wherin the best science that men can learne was taught to witte to obey and to commaunde and whither therefore the Philosopher Xenophon being familiar with Agesilaus persuaded him to sende his children to be brought vp and instructed Xenophon CHAPTER VII. Of their vocation which deale with the Finances or princes treasure VNder this Politique vocation wée speake of there is an other particular whiche beareth no small wooke especially in this realme That is the calling of them that be chosen and appointed both Finances of the which some be called to handle and receiue other to ordeine and other to heare the accomptes of the handling and administration of the same All the which offices concerning the maniment of Finances that is to say of the Princes reuenue and therefore were instituted as Plutarch rehearseth in the life of Valerius Publicola to the ende that the souereigne The first institution of these that deale with Finances Plutarche and principall Magistrates shoulde not be diuerted by so light a matter from the tending of greater and weightier affairs And also if they were wicked lewdly bent that they should not haue the meane to execute their wicked determinations hauing in their handes and disposition both the handling of the principall affaires and the mony also Also least they should peraduenture in the end be forced to vse the counsell that Alcibiades gaue to Pericles Alcibiades Pericles when they told him that Pericles was troubled about the rendring of his accomptes what said he were it not better that he troubled himselfe not to render any at al Or else be constrained by
⧠POLITIQVE discourses treating of the differences and inequalities of Vocations as well Publique as Priuate with the scopes or endes wherevnto they are directed Translated out of French by Aegremont Ratcliffe Esquire ¶ Suas habet Respublica ligaturas ¶ Imprinted at London for Edward Aggas 1578. TO THE RIGHT HONOrable Sir Francis Walsingham Knight principall Secretarie vnto the Queenes most excellent Maiestie Aegremont Ratcliffe Esquire wisheth continuance of health long life with increase of honour THE counsell giuen vs by the auncient aduising each one Right honorable to couet to be that he is and no more if it be well and duly considered of is not to be reiected for that we be thereby taught two especiall pointes most worthie to be imbraced of all men The firste is that there is nothing more decent commendable or yet more beneficiall to man then to be contented and constantly stande to his calling without coueting as ofte as his fond affection shall egge him to be other then he is by chaunging of his manner of liuing For that as Numa Pompilius being called to be King of Rome said There is no change more daungerous and more to be eschewed of euery wise and warie man then the chaunging of his calling or the manner of liuing he is in The seconde and cheefest is that there is not one who beside his apparant calling made by mans meanes is not secretly by the vnspeakable prouidence of God called to some vocation that is to say to one maner of liuing or other And who hath not his particular distinct talent assigned him to be employed to Gods glorie the cōmon vtilitie of the societie of al men Which as it shoulde appeare hath beene the cause why that Philosophers seeing as Seneca saith that a forced nature or inclination seldome or neuer thriueth or bringeth foorth good fruite haue bene of aduice that children after they haue atteined vnto the yeres of discretion and vnderstanding should partely be permitted to the choice of the Facultie Occupation Art Science or Trade of life they best like to followe as that wherein in verie deede for the moste part they thriue and profite best Suche be the secrete furtheraunces of God for the commoditie ease and releefe of his creatures And to speake by experience if a man doe well consider their youthfull course he shall not fayle to see children almoste euen from their cradle and first vnderstanding giuen to like or mislike to choose or refuse also to be more apt to one thing then an other Some giuen to a forme of Architecture some to Letters some to Armes some to Sciences and Mechanicall occupations and so foorth All moste apparent tokens yea euident signes of this secrete vocation surpassing the comprehension of man So that this auncient counsell is no whitte dissenting in that point from the aduice of the coelestiall Philosopher and moste blessed Apostle Saint Paule who vppon this consideration willeth each one to walke worthily and with all humilitie meekenesse and patience charitably supporting eache other in the vocation we be called vnto For sayeth he there be distributions of graces and administrations and also giftes different or vnlike one an other giuen vs according to grace and distributed to eache one after the measure of Christes blessed will and pleasure to be by vs following his aduice willingly and with diligence fidelitie prosequuted without being yrked or annoyed or yet of our selues disturned from perseueraunce in the intentiue exercise therof for any occasion whatsoeuer Two most remarkable lessons worthie to be remembred and spoken of in these our dayes full of disorder when that no man or at least few or none is contented with his owne lott but euerie one ledde with I knowe not what kinde of selfe loue greedinesse and ambition seeketh to be all in all is not many times afraide as if he had as many sufficiencies as vaine thoughtes or fonde motions like a blinde monster to attempte things in despite of Minerua that is to vndertake things that be contrarie to his naturall instinct and to cast though for the moste parte to his owne confusion at that whiche passeth his reache and capacitie Without consideration either of his talent giuen him not to be cast aside or negligently digged vp in the Earth but rather to be vsed carefully and also liberally imployed to cōmon profite Or yet caring for policie the nource and conseruatrix of all well founded Common weales as that which respecteth the Publique all men in generall and not any particular Or once thinking on his duetie whiche teacheth him orderly attendance vertuous perseuerance and humble obedience Yea or yet whiche is the worst without remembring the feare of God who hath created him a seelie member of the huge and mightie bodie of humane societie appointed him his distinct charge not to be exercised to his own particular but to the reliefe common maintenance of the vniuersall bodie neither more nor lesse then as we see each member of mans bodie trauel in his degree for the sustentation and continuance of the whole All and euerie one of them by Gods most wise prouidence being so streightly restrained within the limits of their duetie that no one may or can leaue his owne to take to him his fellowes office or charge no more then one man if he kepe himselfe within his boundes may or ought to incroch or intrude him selfe into an others but to the verie end following their example so necessarie for our instruction proposed vnto vs firmely to stand to his owne without starting or of his own motion once looking on anothers A consideration thoughe of greate importance in these dayes little thought on and lesse regarded For who euer sawe so many discontented persons so many yrked with their owne degrees so fewe contented with their owne calling and such a number desirous greedie of change nouelties Who euer heard tel of so many reformers or rather deformers of estates and Common weales so many controllers of Princes and their proceedinges and so fewe imbracing obedience Whiche beginneth nowe the more pitie to be lagged at the cartes taile And to be short such straunge and souden alteration in all estates Doth not the vnlearned Layman vndertake the office of a Minister Doth not the Minister disallowe of inferiour orders and leuell as a man would say with both eyes at once for fayling at the Bishops myter Is the Bishoppe trowe ye so exempt of selfe loue and desire of honour as that he could not be contented to leaue his former vocation to imbrace the supreme dignitie of Priesthood Likewise the Plough man doth he not thinke the Merchant happier then himselfe The Merchant doth he not tickle at the title of a Gentleman The Gentleman doth he not shoot at the marke of Nobilitie And the Noble man hath he not his eye fixed vppon the glorie and greatnesse of a Prince What Prince could not be contented to be Monarche of
the Bishops hande by collation euery one in his diocesse the Pope Bishop of Rome excepted who hath reserued vnto himselfe this authoritie to prouide by concurrence and preuention indifferently in benefices of all diocesses The vocation of bishops Abbats in these dayes as he doth yet at this present as all the worlde knoweth At this instant the prouision of Bishoprickes is otherwise made in this Realme because the king nameth such persons as him pleaseth to choose in all the Bishopprickes and Abbies of his realme and after his nomination the Pope approueth The exterior vocation of Popes is verie auncient As touching the vocation and maner of calling of Popes to their Pontificacie it was was in olde time like vnto the maner of calling of other Bishops at the least wise but little differing from the same for the election of the Pope was made in the presence of neighbours and Bishoppes nexte at hande whiche were then called Cardinalles and the chiefe of the Clergie of Rome by the consente and at the postulation and request aswell of the Clergie as of the Laitie the authoritie and approbation of the Emperour and that of the person of some Deacon or Priest of Rome who hadde passed the inferiour degrées and not otherwise The vocation of Popes giuen to Emperours Sith that time the Popes gaue the full power of election to Charelemaine and other Emperours whiche hath sithens bene by them renounced so that at this present the manner of calling of Popes to their Pontificacie is onely reserued to the Cardinalles duly assembled in the 〈◊〉 according to the constitutions of Pope Alexander 3. Gregorie 10. Clement 5. Whiche to be shorte be all the manners of calling to Ecclesiasticall vocations vsed in these days CHAPTER IIII. Of the apparent Politique vocation and firste of Magistrates beginning from Moses dayes and so consequently to the the Graecians and Romanes vntill this day AS touching the politique or ciuil vocation if we looke backe to Moses dayes vndoubtedly we shall find Moses dayes that the way of choosing of Magistrates was ordeined by him saying I am not able alone to beare this burden therefore choose ye out from among your selues such as be wise of experience and be knowen eche one in his Tribe and quarter and I wil giue them charge to gouerne you It appeareth also in many places The Grecians dayes that in the time of the Grecians the people were likewise prouided of Magistrates by election Aristotle saying to that purpose that offices be and ought to be offered and proposed vnto them whose sufficiencie and industrie is knowen and séene of all men Although that in Gréece béeing gouerned by sundrie Ciuil estates diuerse and different to eche other according to the difference of Common weales the Magistratts were also created in some places there by lotte as in Publique weales intermedled indifferently ruled and gouerned by the people And in other Common-weales better founded by election but not altogether without the casting of lottes ioyned therevnto to avoide the briggings and practises of the ambitious The Venetian estate The time of the Romane Republique as is yet to this day vsed in the Segniorie of Venice In the Romanes dayes they procéeded likewise to the election of Magistrates in full assemblie of the people by the pluralitie of voyces And without séeking further it appeareth sufficiently by the ordinaunces of this Realme He manneth Fraunce that the olde manner was to procéede by election and nomination in all iudiciall seates when so euer any office was vacant in the same whereof the souereigne courtes doe yet to this day reteine the shadowe and figure onely without other effect insuing The reason of this election was great and necessarie founded vppon the insufficiencie of man and impossibilitie to be able to aunswere alone to so greate a charge as was well ynoughe knowen to Moses a greate personage replenished with the spirite of God CHAPTER V. Of the apparant vocation to the Royall digninitie and incidently of the well founded Monarchie of France THere is in ciuil estates gouerned by a Monarchie a vocation souereigne aboue all other to witte The dignitie Royall Wherevnto it appeareth that in some places they were called by the election voyce and suffrage of the people and in othersome by succession And whether of these two is the better hath vene a question propounded by Aristotle in his Politiques Aristotle but left by him vndecided We vse that which in my opinion is the better To witte by succession whiche is also founde the moste florishing and the longest of continuance of al other as the kingdoms of the Syrians The vocation to the Regall dignitie of Fr. The lawe Salike Aegyptians Parthies beare sufficient testimonie And to saue labour they of Englande Fraunce and Spaine especially of Fraunce because it is not onely by succession but simply by succession of Males according to the lawe Salike Aristotle Although it séeme that Aristotle as it it were glansing by woulde rather approue and allow the vocation of kinges made by voyce and suffrages calling the same which goeth by succession A barbarous domination suche as of the maister ouer the seruaunt But that may not be vnderstoode of a kingdome and Monarchie so well constituted as ours fastened and linked not as Dionyse the tyrant said The Monarchie of Fr wel founded with a chaine of Diamants with force feare but with the chaine of beneuolence and loue of subiectes purchased by iustice and vertue The which thoughe it be looser The Monarchie of France snaffled with two bridles not so fast girte and straightly stretched as the other is for all that a great deale firmer and of more force to kéepe and enterteine a principalitie a longer continuance of time Hauing ouer this Monarchie The Monarchie is moste durable that is kept vnder bridle two principall good and sure bridles to temper and kéepe the same from running riot after the vnbridled affection of one man alone to wit religion which hath always béene in singular recommendation with our Princes and by the neglecting whereof authoritie Theopompe king of Macedon and obedience easily waxe cold The other is iustice whereby their lawes ordinaunces giftes pardons and alienations be moderated and tempered The Ephores were certeine counsellers in the Lacedaemonians common weale which had the controllment among other things of the kings doings if hee did ought amisse contrarie to the lawes and without whose aduise the king could do nothing c. And the which the bountie and wisedome of our Princes hath not béen accustomed to accompt so much bridles as firme pillers vpon the whiche their authoritie is the surelier stayed to be thereby the firmer and more durable As Theopompe said vnto his wife who was offended because he endured himselfe to be brideled and kept vnder by the Ephores and reproched him that through his cowardize he should leaue the
respect to vertue sufficiencie Nothing being more certeine as the Emperour Iustinian saide then that the beginning of all iniquitie and iniustice Iustinian Emperour procéedeth of the sale of publique charges and offices The spring of al iniustice cōmeth of the sale of offices Alexander Seuerus saith For as the Emperour Alexander of whome we spake right now said it is requisite that he that buyeth sell againe afterward I will neuer suffer saide he that there be merchandize of offices in my Empire for if I permit the same I may not afterward punish A custome obserued at Rome by them that desired to enter into offices nor condemne men for selling hauing before bought of me Therefore the auncient Romanes while their Common weale florished in token and testimonie that no mā ought to present him selfe much lesse be receiued by buying especial suit monie or corruption but by vertue and for deserts sake had a custome when their assemblies were made to procéede to the election of Magistrates and officers to decke and clothe them selues in a white and single loose garment vngirt without iacket and in this apparell to present them selues to the place appointed and simply by them selues and not by other to request the citizens to haue them in recommendation So that there neuer entered into mens heades a greater errour nor fonder opinion It is an absurditie to hope for profite of the sale of offices concerning politique affaires then to haue beléeued that the sale of offices should bring commoditie to a common weale As if the principall force of a kingdome depended on the almes or gathering of monie As in our dayes some which haue bene greatly abused haue thought Not séeing that quite contrarily it is the meane to ouerthrowe and destroy the principall foundation of the same as present experience doth but ouer well teach vs. Aratus Which is the most assured treasure a Prince may haue The same being farre truer that Aratus said to Philip sonne to Antigonus king of Macedon that there was no treasure or profite more assured to a Prince then the gouernment of a Common weale and the conduction of men well ordeined ne yet a stronger and better fenced fortresse then the loue fidelitie and good will of subiectes For as Plato saith Plato it is not the scepter of massiue golde that is to say wealth and riches that maketh Princes to prosper but the obedient amitie of their subiectes Oh I would to God that we had hitherto had the force and vertue of men in more estimation The vertue of men more recommēdable then that of monie then the force and vertue of monie and then had we not séene the trouble and disorder in all estates that we nowe sée the Publique estate and zeale being conuerted into gaine and merchandize not without great shame and dishonour to them chéefly that haue set the shop open to al men making offices no lesse common then a harlot in the stues So that it is a difficult thing in these dayes to find one vnto whome a man may not say Iulius Caesars saying to Silla as Iulius Caesar sayde merrily vnto Sylla vaunting in choler that he would vse against him the authoritie and power that his office gaue him Thou hast reason saide he to call that same thine owne office for it is thine in déede sith that thou hast bought it A detestable thing and by the which the studie of vertue hath bene sore decayed euery man séeing the same auayle so little to the obteining of offices and aduauncing to degrées of honours For euen as saith Marcus Cato Marcus Cato Diers for the most part die the colour which they sée is most sought for Vertue quaileth by selling of offices leaue the same that hath lesse cost So men naturally giue thē selues to that which they sée most estéemed and honoured be it vertue or vice And ye must not thinke that the vtter destruction and ruine of the Romane Republique The ruine of the Romane Republique by sale of offices aboue all other that euer were the most excellent and renowmed hath taken his beginning from elswhere then from this merchandize and traffique of offices and when as the people made account thereof as an ordinarie gaine selling offices openly without shame or feare for readie monie Whereof they fayled not to make their profite which coueted no other but the mutation and chaunge of the state Discommoditie and hurte comming by the sale of offices So that he spake most wisely in my iudgement that sayde that he that first gaue monie to the people of Rome to enter into offices tooke from them their authoritie and was therewithall cause of the vtter ruine of their Common weale Bycause that this corruption being once entered in the prouision of offices is of such nature that soudenly it passeth from hande to hande vnto the Iudges sentences and in the end perceth so déepe that it spotteth and soyleth all cleane thinges after it haue once made the chéefe of the Common weale bondslaues to monie So that for conclusion as Paule Aemile sayde that Paule Aemile for a man to vanquishe or be vanquished in the warres was but an accident of well or euill choosing and raunging of his people in battell All inconueniences happening to common weales come by fault of due vocation vnto offices we may well ynough also say that euen so likewise the prosperitie and decay of a Common weale is no other but an accident of a good or euill election and prouision in offices of persons méete and necessarie for the same Which shall suffice for that which concerneth them that haue authoritie to call vnto vocations Let vs nowe come to them that be desirous and intend to enter into the same CHAPTER XI Of their dueties which seeke to enter into vocations and how that no man ought to intrude him selfe NOwe to come to them which intend and haue desire to enter into publique and Ecclesiasticall vocation we will first say that no man ought to enter or intrude him selfe into any vocation that is to say vnlesse he enter by the wayes and meanes here before declared being therevnto called by him that hath power and authoritie to do the same Example of the Paininies Of Cato and his Sonne A point in déede streightly kept and obserued by the Ethnickes witnes that which is left vs writen of Cato writing for his sonne to Pompilius chéefe of the Romane armie bycause he had cassed certeine ensignes vnder the which his sonne as then vnwilling to retire him selfe was I pray thée wrote he that it may be vpon a newe othe that my sonne may follow thée for being discharged of his former it is not lawfull for him to fight vnlesse he be first duely receiued by thée and by the way he ought to be And he wrote as much to his sonne and commaunded him expresly that he should beware
haue saide is vnderstoode of a Politique estate well consituted Difference betweene the Monarchall estate and the Popular For in the simple estate of a popular Common weale not so well instituted it is necessarie that such folkes be called to offices if not to all at the least wayes to some for feare least otherwise there might some change of state or sedition insue Cautons be townes which haue set them selues at libertie and ioyne all in one communaltie as we sée it stil at this present practised in Suysse throughout all the Cautons that be mainteined by this popular estate in the which all offices be temporall so that the time of their charge being expired ended they returne to their priuate life But in the Monarchall estate vnder the which we be it is an other thing bycause that Magistrates be in the same perpetuall distracting and occupying a man sufficiently without tending any other thing and therfore the two vocations by good reason be not receiuable at once Artes and occupations be the giftes of of God as we sée is practised among vs Not that we estéeme artes and handicraftes not to be the gifte of God and no lesse in their respect seruiceable and commodious for the weale of humane societie and to the exercise of vertue then the greatest most apparant vocations yea which is more that from the one a man may clime to the other if he hap to be found capable but only bicause as I haue saide that our offices be of perpetuitie such as require such a one as from his youth hath ben giuē to the exercise of the same no other CHAPTER XXII Of many Politique vocations together IT foloweth nowe to speake of many politique callings together whether they may be exercised by one alone to satisfie the same also if it so be that in priuate charges the imbecilitie of mā be such the one alone can not be perfect sufficient for two there is farre more apparance to say that much lesse shal he be found capable or sufficient to take on him the handling of many publique charges at once And in déed Aristotle treating of Magistrates Aristotle his opinion touching many politique vocations together in one weale publique is of this opinion also saying that each one may farre better discharge that which belongeth to his office dutie when he imployeth himself but about one is not impeached with many But he meaneth restreineth his saying to great towns cities only bicause saith he that in smal it is not possible by reason of the few number of citizens that offices may otherwise be chaunged from one to an other as they ought to be speaking of cōmon weales in the which Magistrats be temporal howbeit if our former proposition of the imbecilitie of man that he cānot be as a Delphike sword seruing to sundry vse abide true me thinkes it should be out of purpose the Aristotles meaning should reach more to a little then a great towne For to say that the necessitie of changing of temporal offices require it so it is certein that to the proportion of the lesser nūber assemblie of men fewer Magistrates shuld also be required therfore shuld the difficultie of changing offices also ceasse were it not that Aristotles saying by al likelyhood of truth is to be vnderstood Interpetation of Aristotles opinion to reach no further then the termes of a Republique not of a simple town or citie in the which Repub. although the same were but meane or little there shuld for al that be required the like number sufficiencie of Magistrates as in the greatest For vndoutedly to euery Repub. he speketh of there is indifferently a certeine and like number of Magistrates by him ordeined necessarie for the same In the Monarchall estate many politique vocations be not compatible together be it great meane or little But being in the termes of a simple towne or citie gouerned vnder a Monarchie as we be not composed in forme of a Republique in the which all offices be perpetual I durst say and auow it for a thing most certeine that many Magistrates and Politique estates may not be exercised by one person alone CHAPTER XXIII That the handling of many vocations together is a daungerous thing and that wherevnto a Prince ought to haue an especiall good eye as also of many Ecclesiastical vocations together and of the Ecclesiasticall and Politique vocation and administration ARistotle him selfe imitating the same numbreth in another place the handling of many offices by one man alone among the chiefe vices of a well ordeined Common weale The Carthagians reproued reprouing the Carthagians which contrarily estéemed such maniment or handling to be very honourable and prayseworthie As we sée also ordinarily about Kings and Princes Our dayes some of that opinion which thinke their authoritie credite and renowme so much the more extended by vndertaking of many charges and sundrie affaires A thing no lesse daungerous and full of perill then the insufficiencie of man is euidently knowne and whence we sée great and fowle faultes ensue A Prince ought not to admit many charges to one man alone Wherfore the Prince ought aboue all other things to take good héede not to commit to one man alone be he neuer so excellent many charges and Politique or Ecclesiasticall administrations at once were it for nothing else Marcus Cato but that the so doing as Marcus Cato said is either to make small accept of offices The daunger that commeth of giuing many offices to one man or else not to haue many men whiche be thought worthie to exercise them And to speake vprightly to commite so many charges and offices to one man alone is no other thing but to restraine the honour reputation and estimation desired of euerie man to a verie fewe persons and in consequence thereof so much more to discourage and diuert men from the loue and studie of vertue whence it happeneth that we sée Princes by that meane oftentimes haue néede of men euen in the handling of their greatest most vrgent affaires And so subiectes abide bondslaues to one or two to the great vetriment of their estate Whereas alluring eche one by all meanes to the studie of vertue and presenting to all men gouernementes and offices in reward thereof as they ought to do they shoulde as well abounde in vertuous and honorable personages It is a great treasure for a prince to haue wise mynisters as in aboundance of prosperous successe in their affaires For neither is there treasure more precious nor yet defence more to be desired of a Prince in his Realme then a good number of wise and graue Counsellers about him As it is written of Darius kinge of Persia Darius saying to Zophyrus who presenting a Pomegranate vnto Zopyhrus his wise and most trustie seruaunt and counseller saide these wordes I cannot wishe
the one saide Alexander the great speaking of his Schoolemaister Aristotle we receiue life and of the other well liuing CHAPTER V. Of the Publique vocation and of the diuision thereof and first of the Royall vocation and dignitie IT resteth to speak of the Politique vocation ordeined for them vpon whome the Ecclesiasticall power can doe no good by doctrine and exhortation to the end that by the Magistrats sword they may at the least wise be reteined withholden from euill doing as the wilde beast is let and restreined by the collar and mousel This vocation is no lesse necessarie and profitable then the very elements by the which we breathe and liue For beside that that by this vocation we be mainteined and conserued in life as well as by those elements religion peace amitie and the common societie of men is thereby the more conserued among men And without Magistrates it should not be possible that men could indure together without prompt and souden dissipation and disorder Wherefore Obedience due to Authoritie euery man is admonished to yeald him selfe obedient vnto the superior powers which be ordeined by God the Magistrates them selues being called Gods Plato sayth after Horace Plato Horace to this purpose that the Princes and gouernours of men be as if they were rauished and surprised with diuine furie not vnderstanding the one halfe of that they doe as if they were sometime transported and beside them selues and that therefore they ought iustly to be called diuine men as being inspired and guided by diuine motions For euen as saith he in an other place shéepe oxen and kine be not gouerned by their like but by a more excellent nature to witte man so mans nature of it selfe is too féeble and weake to gouerne it selfe vnlesse it be assisted and guided by the diuine nature And therefore is it that Lycurgus Numa Pompilius Wherefore diuers ancient men feined to haue conferēce with the Gods Moses Dauid The royall dignitie Sertorius and diuers other feigned to haue conference with the Gods that which a good Prince ought to doe not feignedly or by dissimulation but by true religion and certeintie of faith and hope in the conduction of God as Moses Dauid and other like did The royall dignitie comprehending summarily in it selfe the authoritie and power of all Magistrats at once is the same which is also consecrated with greater and holier ceremonies as that which approcheth néerest to the diuinitie and vnto the which it is the more earnestly and in particular signified to do iustice for there is nothing so séemely and decent in a Prince or yet that maketh his life so celestiall diuine as to doe and exercise iustice as contrarily there is nothing that rendereth the same so beastly and brutish Mars Timotheus Pindarus Iupiter Themis as iniustice bicause that Mars who signifies force is a tyrant as Timotheus saith but law and iustice as Pindarus saith is Quéene of the vniuersall world And Iupiter as Poets feigne hath the Goddesse Themis that is to say Right and Iustice set by his side which signifieth that a Prince ought to doe nothing Traians saying ful of iustice but that which is holy righteous iust And therefore the Emperour Traiane procéeding to the creation of one of his Liuetenants generall putting a sword into his hande sayde right wisely vnto him Vse this sword in iust causes and when I do iniustice draw it against my selfe Likewise the wise Poet Homere sayth not Homere that Princes Kings haue receiued of Iupiter the kéeping and custodie of engins and artillerie ne yet strong shippes to ruine and ouerthrowe townes but holy lawes and Iustice and therefore calleth he not that king the disciple and familiar frend of Iupiter which is most bloudie most violent or greatest conquerour but rather him that is the most vpright and iust Prince Agesilaus King Agesilaus sayth that men ought to mete the difference of a worthie and vnworthie king by the measure of iustice as well as by the measure royall And in my opinion Charles the fift king of France of that name A moste iust acte done by Charles the fift of France among other did one act right worthie of the meting by this great measure and is to be remembred in this place he had vniustly and without desert discharged and depriued sundrie persons of their charges and offices the which he hauing soone after espied he pronounced his owne sentence against him selfe in maner following We of our pure and noble office royall vnto whome it apperteineth to correct as well our owne doings as others as oft as we sée that iustice hath bene thereby wounded and peruerted especially in gréeuing oppressing of the innocent haue declared the depriuation by vs made and that which hath insued only to haue procéeded of our especiall or absolute power and not of right reason or iustice And vndoubtedly the true and firme glorie of a king The true royall glorie is to submit his highnesse and maiestie vnto iustice and he can not doe a higher more royall and diuine thing surpassing common vertues then to conforme him selfe as much as in him lyeth to God in the administration of the same considering that the execution of iustice without comparison is far more royall then to make warre bycause that the making of warre is an enterprise no lesse common to the good Prince then to the tyrant and so is not the doing of iustice And yet for all this I would not but that a good Prince or King as is sayde of the Goddesse Pallas should be both Polemike and Politike A king ought to be both Polemike and Politike and howe Wise counsel that is to say hauing properties requisite to gouerne as well in peace as warre Prouided alwayes that the same be made and guided to the cōmoditie of his subiectes following therein the propertie of a good Pilote and Shipmaister who hath a continuall regard to the life and securitie of them that be in his vessell or else of the good shepheard who hath nothing in more singular recommendation then the defence and safe kéeping of his flocke A wise saying of the Emperour Adrian The Emperour Adrian reaped great commendation for a sentence worthie of a good Prince spoken to this effect at his first entrie into his Empire to wit that he ruled and gouerned his Common weale in such sort as euery man should sée and knowe that the same should be to the common profite and not to his owne priuate Difference betweene a good Prince and a Tyrant No one thing being wherein the good Prince may better be discouered from a tyrant then by an administration like vnto the same of a good steward I meane redounding to the profite and cōmoditie of them that be gouerned by him not to his owne particular as the tyrant doth following the example of a maister toward his seruant Wherefore this admonition of