 This does not mean that the king is the absolute arbiter of his subjects’ morals. Rather, the good prince should instruct by example, adopting that “tranquil moderation of mind” so valued in the magistrates of antiquity (PC: 54). While never encouraging vice, John’s preferred ruler would tolerate—or at least not punish hastily and harshly—those evils committed by members of the community that do not endanger public order or religious orthodoxy. John cautions that “the amount of the affection, with which subjects are embraced [by the king] like brothers in the arms of charity must be confined to the limits of moderation”, lest his people lose respect for him and believe that they can perform all manner of wickedness without fear of consequence (PC: 49). Yet, the Policraticus protests against the ruler “who is too excessively inclined towards the punishing of the faults of subjects” (PC: 54). While the king should rapidly take action against those “flagrant crimes” that “one is not permitted to endure or which cannot faithfully be endured”, he should also demonstrate mildness and patience toward those acts of his subjects “which honor and religion can securely endure” (PC: 140). Special royal virtue, the art of governance, consists in the moderate use of the authority that God has bestowed.