The greatest trust between man and man is the trust of giving counsel;
for in other confidences men commit the parts of life, their lands,
their goods, their children, their credit, some particular affair;
but to such as they make their counsellors they commit the whole; by
how much the more they are obliged to all faith and integrity. The
wisest princes need not think it any diminution to their greatness, or
derogation to their sufficiency to rely upon counsel. God himself is
not without, but hath made it one of the great names of his blessed
Son, “The Counsellor.”[233] Solomon hath pronounced that, “in counsel
is stability.”[234] Things will have their first or second agitation:
if they be not tossed upon the arguments of counsel, they will be
tossed upon the waves of fortune, and be full of inconstancy, doing and
undoing, like the reeling of a drunken man. Solomon’s son[235] found
the force of counsel, as his father saw the necessity of it; for the
beloved kingdom of God was first rent and broken by ill counsel; upon
which counsel there are set for our instruction the two marks whereby
bad counsel is forever best discerned, that it was young counsel for
the persons, and violent counsel for the matter.
The ancient times do set forth in figure both the incorporation and
inseparable conjunction of counsel with kings, and the wise and politic
use of counsel by kings; the one, in that they say Jupiter did marry
Metis, which signifieth counsel; whereby they intend that sovereignty
is married to counsel; the other in that which followeth, which was
thus: they say, after Jupiter was married to Metis, she conceived by
him and was with child; but Jupiter suffered her not to stay till
she brought forth, but eat her up; whereby he became himself with
child, and was delivered of Pallas armed, out of his head.[236] Which
monstrous fable containeth a secret of empire, how kings are to make
use of their council of state; that first, they ought to refer matters
unto them, which is the first begetting or impregnation; but when they
are elaborate, moulded, and shaped in the womb of their counsel, and
grow ripe and ready to be brought forth, that then they suffer not
their council to go through with the resolution and direction, as if
it depended on them; but take the matter back into their own hands,
and make it appear to the world, that the decrees and final directions
(which, because they come forth with prudence and power, are resembled
to Pallas armed), proceeded from themselves; and not only from their
authority, but (the more to add reputation to themselves) from their
head and device.
Let us now speak of the inconveniences of counsel, and of the remedies.
The inconveniences that have been noted in calling and using counsel
are three: first, the revealing of affairs, whereby they become less
secret; secondly, the weakening of the authority of princes, as if they
were less of themselves; thirdly, the danger of being unfaithfully
counselled, and more for the good of them that counsel than of him
that is counselled; for which inconveniences, the doctrine of Italy,
and practice of France, in some kings’ times, hath introduced cabinet
councils; a remedy worse than the disease.[237]
As to secrecy, princes are not bound to communicate all matters with
all counsellors, but may extract and select; neither is it necessary
that he that consulteth what he should do, should declare what he will
do; but let princes beware that the unsecreting of their affairs comes
not from themselves; and, as for cabinet councils, it may be their
motto, “Plenus rimarum sum:”[238] one futile person, that maketh it
his glory to tell, will do more hurt than many that know it their duty
to conceal. It is true, there be some affairs which require extreme
secrecy, which will hardly go beyond one or two persons besides the
king. Neither are those counsels unprosperous; for, besides the
secrecy, they commonly go on constantly in one spirit of direction
without distraction; but then it must be a prudent king, such as is
able to grind with a hand-mill;[239] and those inward counsellors
had need also to be wise men, and especially true and trusty to the
king’s ends; as it was with King Henry the Seventh of England, who,
in his greatest business, imparted himself to none, except it were to
Morton[240] and Fox.[241]
For weakening of authority, the fable[242] showeth the remedy; nay,
the majesty of kings is rather exalted than diminished when they are
in the chair of council; neither was there ever prince bereaved of
his dependencies by his council, except where there hath been either
an over-greatness in one counsellor, or an over-strict combination in
divers, which are things soon found and holpen.[243]
For the last inconvenience, that men will counsel with an eye to
themselves; certainly, “non inveniet fidem super terram,”[244] is meant
of the nature of times,[245] and not of all particular persons. There
be that are in nature faithful and sincere, and plain and direct, not
crafty and involved: let princes, above all, draw to themselves such
natures. Besides, counsellors are not commonly so united, but that one
counsellor keepeth sentinel over another; so that if any do counsel out
of faction or private ends, it commonly comes to the king’s ear; but
the best remedy is, if princes know their counsellors, as well as their
counsellors know them:—
“Principis est virtus maxima nosse suos.”[246]
And on the other side, counsellors should not be too speculative
into their sovereign’s person. The true composition of a counsellor
is, rather to be skilful in their master’s business than in his
nature;[247] for then he is like to advise him, and not to feed his
humor. It is of singular use to princes, if they take the opinions of
their council both separately and together; for private opinion is
more free, but opinion before others is more reverend. In private,
men are more bold in their own humors; and in consort, men are more
obnoxious[248] to others’ humors; therefore it is good to take both;
and of the inferior sort rather in private, to preserve freedom; of
the greater, rather in consort, to preserve respect. It is in vain
for princes to take counsel concerning matters, if they take no
counsel likewise concerning persons; for all matters are as dead
images; and the life of the execution of affairs resteth in the good
choice of persons. Neither is it enough to consult concerning persons,
“secundum genera,”[249] as in an idea or mathematical description,
what the kind and character of the person should be; for the greatest
errors are committed, and the most judgment is shown, in the choice
of individuals. It was truly said, “Optimi consiliarii mortui:”[250]
“books will speak plain when counsellors blanch;”[251] therefore it
is good to be conversant in them, specially the books of such as
themselves have been actors upon the stage.
The councils at this day in most places are but familiar meetings,
where matters are rather talked on than debated; and they run too
swift to the order or act of council. It were better that in causes of
weight, the matter were propounded one day and not spoken to till the
next day; “In nocte consilium;”[252] so was it done in the commission
of union[253] between England and Scotland, which was a grave and
orderly assembly. I commend set days for petitions; for both it gives
the suitors more certainty for their attendance, and it frees the
meetings for matters of estate, that they may “hoc agere.”[254] In
choice of committees for ripening business for the council, it is
better to choose indifferent persons, than to make an indifferency
by putting in those that are strong on both sides. I commend, also,
standing commissions; as for trade, for treasure, for war, for suits,
for some provinces; for where there be divers particular councils, and
but one council of estate (as it is in Spain), they are in effect no
more than standing commissions, save that they have greater authority.
Let such as are to inform councils out of their particular professions
(as lawyers, seamen, mintmen, and the like) be first heard before
committees; and then, as occasion serves, before the council; and let
them not come in multitudes, or in a tribunitious[255] manner; for that
is to clamor councils, not to inform them. A long table and a square
table, or seats about the walls, seem things of form, but are things
of substance; for at a long table a few at the upper end, in effect,
sway all the business; but in the other form there is more use of
the counsellors’ opinions that sit lower. A king, when he presides in
council, let him beware how he opens his own inclination too much in
that which he propoundeth; for else counsellors will but take the wind
of him, and, instead of giving free counsel, will sing him a song of
“placebo.”[256]