‘O, king of France! take example from king Darius, who caused those that had falsely accused the prophet Daniel to be thrown into the lion’s den to be devoured. Recollect the justice that was executed on the two elders who, from false charges, had accused and condemned Susanna. These examples are written in the sixth and fourteenth chapters of the book of Daniel the prophet, and ought to stimulate thee to do justice as king and sovereign,—for it is in doing thus that thy subjects will be obedient to thee, and in such wise art thou bound to do them justice, and which will cause them to be highly criminal when disobedient to thee. ‘Some indeed have doubted whether the subject may not withdraw his allegiance from the sovereign on a refusal of justice and equity. May it please thee, therefore, sire, to consider this well, for thou wilt not have any thing to fear in doing justice, as I shall hereafter demonstrate; and in conclusion of this my first reason, I shall quote the words of the third chapter of Job: ‘Cum justitia indutus sum, et vestivi me vestimento et diademate in coronatione mea;’ that is to say, I am clothed with justice, and have invested myself with it, as the robe and diadem of my coronation. ‘Consequently, most noble prince, I say that fraternal love ought greatly to urge thee to do justice; for I do not believe that greater love ever existed between two brothers than what you both felt. Be then the true friend to thy brother in justice and judgment; for it will be the greatest disgrace to thee and to the crown of France, throughout the world, if justice and reparation be not made for the infamous and cruel murder of thy brother. It is now time for thee to show thy brotherly affection; and be not like to those friends spoken of by the wise man, in the 8th chapter of Ecclesiasticus, as follows: ‘Est amicus socius mensæ et non permanebit in die necessitatis.’ That is, There are friends who are companions at table, and in prosperity, but who are no longer such in the day of adversity. ‘At this moment, necessity and affection united call upon thee to prove thyself such a friend that the world may not call thee a faint hearted friend, of whom Aristotle speaks, in his 9th chapter of ethics: ‘Qui, inquit, fingit se esse amicum, et non est; pejor est eo qui facit falsam monetam.’ A faint friend is worse than a coiner of base money. Should some tell thee, that our opponent is of thy blood, and thy relation, thou oughtest, nevertheless, to abominate his crime, and do strict justice between two friends, according to what Aristotle says, in his second book of ethics: ‘Duobus existentibus amicis, sanctum est præhonorare virtutem.’—That is, It is praiseworthy to give the preference to virtue between two friends.