For their prelates, when they are proud and great, there is also danger from them; as it was in the times of Anselmus[225] and Thomas Becket, Archbishops of Canterbury, who, with their crosiers, did almost try it with the king’s sword; and yet they had to deal with stout and haughty kings; William Rufus, Henry the First, and Henry the Second. The danger is not from that state, but where it hath a dependence of foreign authority; or where the churchmen come in and are elected, not by the collation of the King, or particular patrons, but by the people. For their nobles, to keep them at a distance it is not amiss; but to depress them may make a king more absolute, but less safe, and less able to perform anything that he desires. I have noted it in my History of King Henry the Seventh of England, who depressed his nobility, whereupon it came to pass that his times were full of difficulties and troubles; for the nobility, though they continued loyal unto him, yet did they not coöperate with him in his business; so that, in effect, he was fain to do all things himself. For their second nobles, there is not much danger from them, being a body dispersed. They may sometimes discourse high, but that doth little hurt; besides, they are a counterpoise to the higher nobility, that they grow not too potent; and, lastly, being the most immediate in authority with the common people, they do best temper popular commotions. For their merchants, they are “vena porta:”[226] and if they flourish not, a kingdom may have good limbs, but will have empty veins, and nourish little. Taxes and imposts upon them do seldom good to the king’s revenue, for that which he wins[227] in the hundred[228] he loseth in the shire; the particular rates being increased, but the total bulk of trading rather decreased. For their commons, there is little danger from them, except it be where they have great and potent heads; or where you meddle with the point of religion, or their customs, or means of life. For their men of war, it is a dangerous state where they live and remain in a body, and are used to donatives; whereof we see examples in the Janizaries[229] and Prætorian bands of Rome; but trainings of men, and arming them in several places, and under several commanders, and without donatives, are things of defence and no danger. Princes are like to heavenly bodies, which cause good or evil times; and which have much veneration, but no rest. All precepts concerning kings are in effect comprehended in those two remembrances, “Memento quod es homo;”[230] and “Memento quod es Deus,”[231] or “vice Dei;”[232] the one bridleth their power and the other their will. XX.—OF COUNSEL.