XXXIII. That consequently, the expression used in edicts, that such is the King’s pleasure, he having thought fit to order the thing specified to be done for the advancement or good of his service, should be understood to imply, that he is pleased with ordaining such things only as are for the good of the public. It is the duty of the subjects to obey the King; and it is the duty of the King to command such things only, as are for the benefit and advantage of his subjects.
XXXIV. That as the subjects are obliged to obey and execute what the King is pleased to direct, the King is obliged to order such things only as are pleasing to God, and consistent with his laws and commandments.
XXXV. That the power of ordering only what is right and just, does not diminish his authority, but rather aggrandizes it; for although it is impossible for God to do any act which is not right and just, he does not on that account cease to be omnipotent.
XXXVI. That a King, having risen to the summit of human glory, cannot ascend to a superior degree of altitude, but by the arduous path of virtue; that is, he can only be greater by being better.
XXXVII. That the most difficult and most glorious part of the exercise of the kingly office, consists, not in a Prince’s conquering new kingdoms, but in his good government of that he possesses. A Courtier in the presence of Augustus said, that Alexander, at thirty-two years of age, upon reflecting that in a little time he should subjugate all the world, was at a loss to think how he should employ himself when that was done: Alexander at that rate, replied Augustus, must have been very simple; for the most arduous and difficult part of the work remained still to be executed, which was, governing well the kingdoms he had conquered.
XXXVIII. If we were to take an account of the Princes who were great warriors, and of those who were eminent for their virtue, we should find the number of the last much smaller than that of the first; so that although virtue should not be so much admired in Kings as military glory, its being more scarce, is sufficient to make it more valuable. Flavius Vopiscus relates, that a buffoon, to express the smallness of the number of the good Princes who had been known in he world, said, the effigies of them all might be carved on a ring. As he talked of idolatrous Kings, for he knew no others, he may be supposed to have spoken the truth; but things are quite otherwise at present, although the numbers of the warlike and political ones, may be reckoned in all times to have exceeded those of the pious ones.
XXXIX. That as the subjects owe to their King their obedience and respect, he owes to them his tender care and protection. A King has two sorts of children, some as a man, others as a Prince; those of the one sort are natural, those of the other political; but they are all his subjects, and as such he ought to love them. The inhabitants of Sichem, of whom Hamor was Prince, are called in scripture the children of Hamor.
XL. That this love should not impede, but rather stimulate him to punish delinquents; because the greatest benefit a King can confer on his subjects, is to root out from among them evil-doers.
XLI. That the effects of his love should be more felt by his subjects at large, than by his ministers, and especially those who are nearest his person; for to these, he should dispense the tokens of his regard, in proportion to their merit; and it is of the utmost importance, that he should not extend his esteem for them beyond those limits. It is good that ministers should love their Prince; but I judge it would be more beneficial to the public, that they should fear him. That kingdom is in a most happy state, where the subjects fear the ministers, the ministers the King, and the King God.
XLII. Those above all should experience him terrible, who are found wanting to the truth in any informations they give him relating to important public affairs, or even concerning private ones; for there are few Princes, who would not wish to do what is most for the advantage of their subjects; but it happens, that they fail to attain this end, on account of the indirect and fallacious informations which come to their ears.