XVI PROPOSITIONS
CONCERNING The Raign and Government of a KING. Propounded, by The Right Honourable, Sir FRANCIS BACON, late Lord Chancellour of ENGLAND, Wherein is shewed,
1. The Power which God hath given to Kings. 2. How a King ought to wear His Crown. 3. To make Religion the Rule of Government 4. The danger in alteration of Government. 5. The love which a King oweth to His Subjects.
London, Printed for R. Wood. 1647.
XVI. P.ROPOSITIONS Concerning THE RAIGNE AND GOVERNMENT OF A KING
1.
A KING is a Mortall God on Earth, unto whom the living God ha [...]h lent his owne Name as a great honour; but withall told him he should dy like a Man, lest he should be proud and flatter himself? That God hath with his Name, imparted unto him his Nature also.
2. Of all kind of Men, God is least beholding unto them, for He doth most for Them, and they do ordinarily least for Him.
3. A King that would not feele his Crown too heavy for him, must wear it every day; but if he think it to light, he knoweth not of what mettal it is made of.
4. He must make Religion the Rule of Government, and not the Ballance the Scale; for he that casteth in Religion only to make the Scales even, his own weight is contained in these Characters, Tekel uphrasin, he is found too light, his Kingdom shall be taken from him.
5. And that King that holds not Religion the best reason of State, is void of all Piety and Justice, the Supporters of a King.
6. He must be able to give Councell himself, but not to rely thereupon; for though happy Events justifie their Councels, yet it is better, that the evill event of good advice be rather imputed to a Subject, then a Soveraign.
7. He is the Fountain of Honour, which should not runne with a wast Pipe, least the Courtiers sell the Waters, and then (as Papists say of their Holy Wels) to lose the vertue.
8. He is the life of the Law; not onely as He is lex loquens himself, but because he animateth the dead letter, making it active towards all his Subjects, premio & poena.
9. A wise King must do lesse in altering his Lawes, then he may, for new Government is ever dangerous, it being true in the Body Politick, as in the Corporall, that omnis subditi imitatio est periculosa; and though it be for the better, yet it is not without a fearfull apprehension; for hee that changeth the Fundamentall Laws of a Kingdome, thinketh that there is no good Title to a Crown, but by Conquest.
10. A King that setteth to sale Seats of Justice, oppresseth the People, for he teacheth his Judge to sell Justice, and precis parata precia vincitur justitia.
11. Bounty and magnificence are vertues very regall, but a prodigall King is neerer a Tyrant, then a Parcimonious; for store at home draweth his Contemplations abroad, but [Page 3]want supplyeth it felf of what is next, and many times the next way; and herein He must be wise, and know what He may justly do.
12. That King which is not seared, is not loved, and hee that is well seen in his Craft, must as well study to be feared, as loved; yet, not loved for fear, but feared for love.
13. Therefore, as He must alwayes resemble Him, whose great Name He beareth, and that in manifesting the sweet influence of his mercy, over the severest stroke of his just [...]ce sometimes, so in this, not to suffer a man of death to live; for besides, that the land doth mourn the restraint of justice towards sinne, doth more retard the affection of love, then the extent of mercy doth enflame it, and sure where love is bestowed, fear is quite lost.
14 His greatest enemies are his flatterers, for though they ever speak on his side, yet their words still make against him.
The love which a King oweth to the weal publike, should not be restrained to any one particular, yet that his more speciall favour do reflect upon some worthy ones, is somewhat necessary, because there are so few of that capacitie.
16 He must have a speciall care of five things, if he would not have his crown to be put upon him, Infelix felicitatis.
- I.
- First, that simulata sanctittas be not in the Church, for that is, duplex iniquitas.
- II.
- That inutil is equitas sit not in the Chancery, for that is, inepta misericordia.
- III.
- That utilis iniquitas keepe not the Exchequer, for that is crudele latrocinium.
- IV.
- That fidelis timeritas be not his Generall, for that will bring but seram penitentiam.
- V.
- That infidelis prudentia be not his Secretary, for that he is anguis sub viridi herba.
- VI.
-
To conclude, as he is of the greatest Power, so He is subject to the greatest Cares, and made the servant of His People, or else, he were without a Calling at all.
He then that honoureth him not [being endued with these gifts] is next an Atheist, wanting the feare of God in His heart.
Certain remarkable Passages, touching the Power and Prerogative of a KING.
I.
THE absolute Prerogative which is in Kings, according to their private wills and judgment, cannot be executed by any Subject; neither is it possible to give such power by Commission, or fit to subject the people to the same, for the King, in that he is the Substitute of [Page 5]God, immediatly the Father of his People, and Head of the Common-wealth, hath by participation with God, and with his Subjects, a discretion, judgment, and feeling love towards those over whom He reigneth, only proper to Himself, or to His Places and Person; who seeing he cannot in any others infuse his wisdom, power or gifts, which God in respect of his place and charge hath enabled him withall, can neither subordinate any other Judge to governe by that knowledge; which the King can no otherwise, then by his known will participate unto him.
And if any such subordinate Judge shall obtaine Commission, according to the discretion of such a Judge to govern the People, that Judge is bound to think that to bee his sound discretion, which the law, in which the Kings known will sheweth unto him to be that justice which he ought to administer; otherwise, he might seem to esteem himselfe above the Kings Law, who will not govern by him, or to have a power derived from other then from the King, which in the Kingdom will administer justice contrary unto the Justice of the Land; neither can such a Judge or Commissioner, under the Name of his Authority, shroud his own high affection, seeing the Conscience and discretion of every man is particular and private to himself, as the discretion of the Judge cannot be properly or possible the discretion of the Conscience of the King, and if not his discretion, neither the judgment that is ruled by another mans only.
Therfore, it may seem they rather desire to be Kings; then to rule the People under the King, which will not administer Justice by Law, but by their own will.
II.
This administration in a Subject, is derogation to the Kings Prerogative, for he administreth iustice out of a private direction, being not capable of a general direction how to use [Page 6]the Kings Children in pleasure, in cases of particular respect, &c.
And to conclude, 1. Custome cannot confirme that which is any wayes unreasonable of it self.
2. Wisdome will not allow that which is many wayes dangerous, and no ways profitable.
3. Justice will not approve that Government, where it cannot be, but wrong must be committed.
4. Neither can there be any rule by which to try it, nor meanes of reformation of it.
Therefore, whosoever desireth Government, must seeke such a Government as he is capable of; not such as seemeth to himself most easie to execute: For it is apparent, that it is easie to him that knoweth not Law nor Justice, to rule as he listeth his will never wanting a power to it self; but it is safe and blamelesse, both for the Judge and People, and honour to the King, that Judges be appointed who know the Law, and that they be limited to governe according to the Law.
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