¶ The fable.

THe Wolues on a tyme perswaded the Shepeher­des, that thei would ioyne amitee, and make a leagne of concord and vnitee: the demaunde plea­sed the Shepeherdes, foorthwith the Wolues re­quested to haue custodie of the bande Dogges, because els theiwould be as thei are alwaies, an occasion to breake their league and peace, the Dogges beyng giuen ouer, thei were one by one murthered, and then the Shepe were wearied.

¶ The praise of the aucthour.

THe posteritee of tymes and ages, muste needes praise the wisedome and industrie, of all soche as haue lefte in monumentes of writyng, thynges worthie fame, Inuentours of al excellent artes and sci­ences, com­mended to the posteritee. what can bee more excellently set foorthe: or what deserueth chiefer fame and glorie, then the knowledge of artes and sci­ences, inuented by our learned, wise, and graue aūcestours: and so moche the more thei deserue honour, and perpetuall commendacions, because thei haue been the firste aucthours, and beginners to soche excellencies. The posteritée praiseth and setteth forth the wittie and ingenious workes of Apelles, Parthesius, and Polucletus, and all soche as haue artificial­ly Apelles. Parthesius. Polucletus. setforth their excellent giftes of nature. But if their praise for fame florishe perpetuallie, and increaseth for the wor­thines of theim, yet these thynges though moste excellent, are inferiour to vertue: for the ende of artes and sciences, is ver­tue The ende of all artes, is to godlie life. and godlines. Neither yet these thynges dissonaunt from vertue, and not associate, are commendable onely for vertues sake: and to the ende of vertue, the wittes of our auncestours were incensed to inuent these thynges. But herein Polude­tus, Apelles, and Parthesius maie giue place, when greater vertues come in place, then this my aucthour Esope, for his Esope wor­thie moche commendaciō godly preceptes, wise counsaill and admonicion, is chiefly to [Page] bée praised: For, our life maie learne all goodnes, all vertue, of his preceptes. The Philosophers did neuer lo liuely sette Philophie in fables. forthe and teache in their scholes and audience, what vertue and godlie life were, as Esope did in his Fables, Citees, and common wealthes, maie learne out of his fables, godlie con­corde Realmes maie learne concorde out of Esopes fables. and vnitee, by the whiche meanes, common wealthes florisheth, and kingdoms are saued. Herein ample matter ri­seth to Princes, and gouernours, to rule their subiectes in all godlie lawes, in faithfull obedience: the subiectes also to loue Preceptes to Kynges and Subiectes. Preceptes to parentes and children. and scrue their prince, in al his affaires and busines. The fa­ther maie learne to bring vp, and instructe his childe thereby. The child also to loue and obeie his parentes. The huge and monsterous vices, are by his vertuous doctrine defaced and extirpated: his Fables in effcet contain the mightic volumes and bookes of all Philosophers, in morall preceptes, & the in­finite monumētes of lawes stablished. If I should not speake The content of al Lawes. of his commendacion, the fruictes of his vertue would shewe his commendacions: but that praise surmounteth all fame of glory, that commendeth by fame it self, the fruictes of fame I true praise commēded by fame it self. in this one Fable, riseth to my aucthour, whiche he wrote of the Shepeherd, and the Wolues.

¶ The Morall.

WHerein Esope wittely admonisheth all menne to be­ware and take heede, of cloked and fained frendship, of the wicked and vngodlie, whiche vnder a pretence and offer of frendship or of benefite, seeke the ruin, dammage, miserie or destruccion of man, toune, citée, region, or countree.

¶ The nature of the thyng.

OF all beastes to the quantitée of his bodie, the Wolue passeth in crueltée and desire of bloode, The wolue moste raue­ning & cruell. alwaies vnsaciable of deuouryng, neuer conten­ted with his pray. The Wolfe deuoureth and ea­teth of his praie all in feare, and therefore oftentymes he ca­steth his looke, to be safe from perill and daunger. And herein [Page] his nature is straunge frō all beastes: the iyes of the Wolfe, tourned from his praie immediatlie, the praie prostrate vnder The wolues of all beastes, moste ob [...]ui­ous. his foote is forgotten, and forthwith he see keth a newe praie, so greate obliuion and debilitee of memorie, is giuen to that beaste, who chieflie seketh to denoure his praie by night. The Wolues are moche inferior to the bandogges in strength, bi­cause The wolue inferiour to the bandogge nature hath framed thē in the hinder parts, moche more weaker, and as it were manned, and therefore the bandogge dooeth ouermatche theim, and ouercome them in fight. The Wolues are not all so mightie of bodie as the Bandogges, of diuers colours, of fight more sharpe, of lesse heddes: but in The Dogge passeth all creatures in smellyng. smellyng, the nature of a Dogge passeth all beastes and creatures, whiche the historie of Plinie dooe shewe, and Ari­stotle in his booke of the historie of beastes, therein you shall knowe their excellente nature. The housholde wanteth not faithfull and trustie watche nor resistaunce, in the cause of the maister, the Bandogge not wantyng. Plinie sheweth out of Plinie. his historie, how Bandogges haue saued their Maister, by their resistaunce. The Dogge of all beastes sheweth moste loue, and neuer leaueth his maister: the worthines of the bā ­dogge is soche, that by the lawe in a certaine case, he is coun­ted accessarie of Felonie, who stealeth a Bandogge from his maister, a robberie immediatly folowing in the same family.

As concernyng the Shepe, for their profite and wealthe, The worthi­nes of Shepe that riseth of theim, are for worthines, waiyng their smalle quantitie of bodie, aboue all beastes. Their fleshe nourisheth purely, beyng swete and pleasaunt: their skinne also serueth to diuers vses, their Wolles in so large and ample maner, The wolle of Shepe, riche and commo­dious. commodious, seruyng all partes of common wealthes. No state or degrée of persone is, but that thei maie goe cladde and adorned with their wolles. So GOD in his creatures, hath created and made man, beyng a chief creatour, and moste ex­cellent Man a chief creature. of all other, all thinges to scrue him: and therefore the Stoicke Philosophers doe herein sheweth excellencie of man Stoike Phi­losophers. to be greate, when all thinges vpon the yearth, and from the [Page] yearth, doe serue the vse of man, yet emong men there is a di­uersitee of states, and a difference of persones, in office and cō ­dicion of life. As concernyng the Shepherde, he is in his state The office of the shepeher­des, are pro­fitable and necessarie. and condicion of life, thoughe meane, he is a righte profi­table and necessarie member, to serue all states in the commō wealthe, not onely to his maister whom he serueth: for by his diligence, and warie keping of thē, not onely from rauenyng beastes, but otherwise he is a right profitable member, to all partes of the common wealth. For, dailie wée féele the cōmo­ditie, wealth, pro­fit, and riches riseth of the wolles of Shepe. wealth and riches, that riseth of theim, but the losse wée féele not, except flockes perishe. In the body of man God hath created & made diuerse partes, to make vp a whole and abso­lute man, whiche partes in office, qualitée and worthinesse, are moche differing. The bodie of man itself, for the excellent workemanship of God therein, & meruailous giftes of nature and vertues, lodged and bestowed in the same bodie, is called Man called of the Philo­sophers, a lit­tle worlde. of the Philosophers Microcosmos, a little worlde. The body of man in all partes at cōcord, euery part executing his func­cion & office, florisheth, and in strength prospereth, otherwise the same bodie in partes disseuered, is feeble and weake, and The bodie of man without concord of the partes, peri­sheth. thereby falleth to ruin, and perisheth. The singuler Fable of Esope, of the belie and handes, manifestlie sheweth the same and herein a florishing kingdom or common wealth, is com­pared to the body, euery part vsing his pure vertue, strēgth & The common wealthe like to the bodie of manne. Menenius. operacion. Menenius Agrippa, at what time as the Romai▪ were at diuision against the Senate, he vsed the Fable of E­sope, wherewith thei were perswaded to a concorde, and vni­tée. The vilest parte of the bodie, and baseste is so necessarie, The baseste parte of the bodie moste necessarie. that the whole bodie faileth and perisheth, the same wantyng although nature remoueth them from our sight, and shame fastnes also hideth theim: take awaie the moste vilest parte of the bodie, either in substaunce, in operacion or function, and forthwith the principall faileth. So likewise in a kyngdome, or common wealth, the moste meane and basest state of man taken awaie, the more principall thereby ceaseth: So God to [Page] a mutuall concorde, frendship, and perpetuall societie of life, The amiable parte of the body doe con­siste, by the baseste and moste befor­meste. hath framed his creatures, that the moste principall faileth, it not vnited with partes more base and inferiour, so moche the might and force of thynges excellente, doe consiste by the moste inferiour, other partes of the bodie more amiable and pleasaunt to sight, doe remain by the force, vse and integritée of the simpliest. The Prince and chief peres doe decaie, and al the whole multitude dooe perishe: the baseste kinde of menne wantyng. Remoue the Shepeherdes state, what good follo­weth, The Shepe­herdes state necessarie. The state of the husbande manne, moste necessarie. yea, what lacke and famine increaseth not: to all states the belie ill fedde, our backes worse clad. The toilyng house­bandman is so necessarie, that his office ceasyng vniuersallie the whole bodie perisheth, where eche laboureth to further and aide one an other, this is a common wealth, there is pro­sperous state of life. The wisest Prince, the richest, the migh­tiest and moste valiauntes, had nede alwaies of the foolishe, the weake, the base and simplest, to vpholde his kingdomes, not onely in the affaires of his kyngdomes, but in his dome­sticall thinges, for prouisiō of victuall, as bread, drinke, meat clothyng, and in all soche other thynges. Therefore, no office or state of life, be it neuer so méete, seruyng in any part of the common wealthe, muste bée contemned, mocked, or skorned No meane state, to be contempned. at, for thei are so necessarie, that the whole frame of the com­mon wealth faileth without theim: some are for their wicked behauiour so detestable, that a common wealthe muste séeke meanes to deface and extirpate theim as wéedes, and rotten members of the bodie. These are thefes, murtherers, and ad­ulterers, Rotten members of the cō mon wealth. and many other mischiuous persones. These godly Lawes, vpright and sincere Magistrates, will extirpate and cutte of, soche the commo wealth lacketh not, but rather ab­horreth as an infectiue plague and Pestilence, who in thende through their owne wickednesse, are brought to mischief.

Read Plato in his booke, intiteled of the common wealth who sheweth the state of the Prince, and whole Realme, to Plato. stande and consiste by the vnitée of partes, all states of the cō ­mon [Page] wealth, in office diuers, for dignitée and worthines, bea­ring A common wealth doe consiste by vnitie of all states. Aristotle. what is a cō ­mon wealth. not equalitee in one consociatee and knit, doe raise a per­fite frame, and bodie of kingdome or common wealthe.

Aristotle the Philosopher doeth saie, that a cōmon welth is a multitude gathered together in one Citée, or Region, in state and condicion of life diuering, poore and riche, high and low, wise and foolishe, in inequalitee of minde and bodies dif­feryng, for els it can not bee a common wealthe. There must be nobles and peres, kyng and subiect: a multitude inferiour and more populous, in office, maners, worthines alteryng. Manne needeth no better example, or paterne of a common A liuely exā ­ple of commō wealthe. wealthe, to frame hymself, to serue in his state and callyng, then to ponder his owne bodie. There is but one hedde, and many partes, handes, feete, fingers, toes, ioyntes, veines, si­newes, belie, and so forthe: and so likewise in a cōmon welth there muste be a diuersitee of states.

¶ The reasonyng of the thynges conteined in this Fable.

THus might the Wolues reason with themsel­ues, of their Embassage: The Wolues dailie molested and wearied, with the fearce ragyng Masties, and ouercome in fight, of their power and might: one among the reste, more politike and wise then the other, called an assemble and counsaill of Wolues, and thus he beganne his oracion. My felowes and The counsail of wolues. compaignions, sithe nature hath from the beginnyng, made vs vnsaciable, cruell, liuyng alwaies by praies murthered, and bloodie spoiles, yet enemies wée haue, that séeke to kepe vnder, and tame our Woluishe natures, by greate mightie Bandogges, and Shepeherdes Curres. But nature at the firste, did so depely frame and set this his peruerse, cruell, and bloodie moulde in vs, that will thei, nill thei, our nature wil bruste out, and run to his owne course. I must moche, wai­yng the line of our firste progenitour, from whence we came [Page] firste: for of a man wée came, yet men as a pestiferous poison doe erile vs, and abandon vs, and by Dogges and other sub­till meanes doe dailie destroie vs. Lycaon, as the Poetes doe Lycaon. faine, excedyng in all crueltées and murthers horrible, by the murther of straungers, that had accesse to his land: for he was king and gouernor ouer the Moloffians, and in this we maie worthilie glorie of our firste blood and long auncientrée, that he was not onelie a man, but a kyng, a chief pere and gouer­nour: The firste progenie of wolues. by his chaunge and transubstanciacion of bodie, wée loste by him the honour and dignitée due to him, but his ver­tues wée kepe, and daily practise to followe them. The fame of Lycaons horrible life, aseended before Iupiter, Iupiter the The inuen­cion of the Poet Ouide to compare a wicked man, to a wolue. mightie God, moued with so horrible a facte, left his heauen­lie palace, came doune like an other mortall man; and passed doune by the high mountaine Minalus, by twilighte, and sō to Licaons house, our firste auncestoure, to proue, if this thing was true. Lycaon receiued this straunger, as it semed Lycaon. doubtyng whether he were a God, or a manne, forthwith he feasted him with mannes fleshe baked, Iupiter as he can doe what he will, brought a ruine on his house, and transubstan­ciated Lycaon chaū ged into a wolue. hym, into this our shape & figure, wherein we are, and so sens that time, Wolues were firste generated, and that of manne, by the chaunge of Lycaon, although our shape is chaunged from the figure of other men, and men knoweth vs not well, yet the same maners that made Wolues, remai­neth wolue. Manner. vntill this daie, and perpetuallie in men: for thei robbe, thei steale, and liue by iniurious catching, we also robbe, al­so wee steale, and catche to our praie, what wee maie with murther come to. Thei murther, and wee also murther, and so in all poinctes like vnto wicked menne, doe we imitate the like fashion of life, and rather thei in shape of men, are Wol­ues, and wee in the shape of Wolues menne: Of all these thynges hauyng consideracion, I haue inuented a pollicie, whereby we maie woorke a slauter, and perpetuall ruine on the Shepe, by the murther of the Bandogges. And so wee [Page] shall haue frée accesse to our bloodie praie, thus we will doe, wee will sende a Embassage to the Shepeherdes for peace, saiyng, that wee minde to ceasse of all bloodie spoile, so that thei will giue ouer to vs, the custodie of the Bandogges, for The counsail of wolues. otherwise the Embassage sent, is in vaine: for their Dogges being in our handes, and murthered one by one, the daunger and enemie taken awaie, we maie the better obtain and en­ioye our bloodie life. This counsaill pleased well the assem­ble of the Wolues, and the pollicie moche liked theim, and with one voice thei houled thus, thus. Immediatlie cōmuni­cacion was had with the Shepeherdes of peace, and of the gi­uyng ouer of their Bandogges, this offer pleased theim, thei cōcluded the peace, and gaue ouer their Bandogges, as pled­ges of thesame. The dogges one by one murthered, thei dis­solued the peace, and wearied the Shepe, then the Shepeher­des repented them of their rashe graunt, and foly committed: So of like sorte it alwaies chaunceth, tyrauntes and bloodie The counsail of wicked mē to mischief. menne, dooe seke alwaies a meane, and practise pollicies to destroye all soche as are godlie affected, and by wisedome and godlie life, doe seke to subuerte and destroie, the mischeuous The cogita­cions of wic­ked men, and their kyngdō bloodie. enterprise of the wicked. For, by crueltie their Woluishe na­tures are knowen, their glorie, strength, kyngdome and re­nowne, cometh of blood, of murthers, and beastlie dealynges and by might so violent, it continueth not: for by violence and blooddie dealyng, their kyngdome at the last falleth by blood and bloodilie perisheth. The noble, wise, graue, and goodlie counsailes, are with all fidelitée, humblenes and sincere har­tes to be obeied, in worthines of their state and wisedome, to The state of counsailours worthie chief honour and veneracion. be embraced in chief honour and veneracion to bee taken, by whose industrie, knowledge and experience, the whole bodie of the common wealth and kyngdome, is supported and sa­ued. The state of euery one vniuersallie would come to par­dicion, if the inuasion of foraine Princes, by the wisedom and pollicie of counsailers, were not repelled. The horrible actes of wicked men would burste out, and a confusion ensue in al [Page] states, if the wisedom of politike gouernors, if good lawes if the power and sword of the magistrate, could not take place. The peres and nobles, with the chief gouernour, slandeth as Shepherds ouer the people: for so Plato alledgeth that name Plato. well and properlie giuen, to Princes and Gouernours, the which Homere the Poete attributeth, to Agamemnon king Homere. of Grece: to Menclaus, Vlisses, Nestor, Achillas, Diomedes, Aiar, and al other. For, bothe the name and care of that state The Shepeherdes name giuē to the of­fice of kyngs. of office, can be titeled by no better name in all pointes, for di­ligent kepyng, for aide, succoryng, and with all equitie tem­peryng the multitude: thei are as Shepeherdes els the sclie poore multitude, would by an oppression of pestiferous men. The commonaltee or base multitude, liueth more quietlie then the state of soche as daily seke, to vpholde and maintaine The state or good counsallers, trou­blous. the common wealthe, by counsaill and politike deliberacion, how troublous hath their state alwaies been: how vnquiete from time to time, whose heddes in verie deede, doeth seke for a publike wealth. Therefore, though their honor bee greater, and state aboue the reste, yet what care, what pensiuenesse of minde are thei driuen vnto, on whose heddes aucthoritée and regiment, the sauegard of innumerable people doeth depend. A comparision from a lesse, to a greater. If in our domesticall businesse, of matters pertainyng to our housholde, euery man by nature, for hym and his, is pensiue, moche more in so vaste, and infinite a bodie of cōmon wealth, greater must the care be, and more daungerous deliberacion. We desire peace, we reioyce of a tranquilitée, and quietnesse to ensue, we wishe, to consist in a hauen of securitée: our hou­ses not to be spoiled, our wiues and children, not to bée mur­thered. This the Prince and counsailours, by wisedome fore­sée, The worthie state of Prin­ces and coun­sailours. to kéepe of, all these calamitées, daungers, miseries, the whole multitude, and bodie of the Common wealthe, is without them maimed, weake and feable, a readie confusion to the enemie. Therefore, the state of péeres and nobles, is with all humilitée to be obaied, serued and honored, not with­out greate cause, the Athenians were drawen backe, by the [Page] wisedome of Demostnenes, when thei sawe thēselues a slau­ter and praie, to the enemie.

¶ A comparson of thynges.

WHat can bée more rashly and foolishly doen, then the Shepeherdes, to giue ouer their Dogges, by whose might and strength, the Shepe were saued: on the o­ther side, what can be more subtlie doen and craftely, then the Wolues, vnder a colour of frendship and amitée, to séeke the blood of the shepe, as all pestiferous men, vnder a fained pro­fer The amitie of wicked menns. of amitée, profered to seeke their owne profite, commoditée and wealthe, though it be with ruine, calamitie, miserie, de­struccion of one, or many, toune, or citée, region and countree, whiche sort of men, are moste detestable and execrable.

¶ The contrarie.

AS to moche simplicitie & lacke of discrecion, is a fur­theraunce to perill and daunger: so oftētimes, he ta­steth of smarte and woe, who lightly beleueth: so con­trariwise, To beleue lightly, a fur­theraunce to perill. disimulaciō in mischeuous practises begon w ^t frēd­ly wordes, in the conclusion doeth frame & ende pernisiouslie.

¶ The Epilogus.

THerefore fained offers of frendship, are to bee taken heede of, and the acte of euery man to bee examined, proued, and tried, for true frendship is a rare thyng, when as Tullie doth saie: in many ages there are fewe cou­ples of friendes to be found, Aristotle also cōcludeth the same.

¶ The praise of the aucthour.

ESope who wrote these Fables, hath chief fame of all learned aucthours, for his Philosophie, and giuyng The praise of Esope. wisedome in preceptes: his Fables dooe shewe vnto all states moste wholsome doctrine of vertuous life. He who­ly extolleth vertue, and depresseth vice: he correcteth all states and setteth out preceptes to amende them. Although he was deformed and ill shaped, yet Nature wrought in hym soche [Page] vertue, that he was in minde moste beautifull: and seing that the giftes of the body, are not equall in dignitie, with the ver­tue of the mynde, then in that Esope chiefly excelled, ha­uyng the moste excellente vertue of the minde. The wisedom and witte of Esope semed singuler: for at what tyme as Cre­sus, Cresus. the kyng of the Lidians, made warre against the Sami­ans, he with his wisedome and pollicie, so pacified the minde of Cresus, that all warre ceased, and the daunger of the coun­tree was taken awaie, the Samiās deliuered of this destruc­cion Samians. and warre, receiued Esope at his retourne with many honours. After that Esope departyng from the Isle Samus, wandered to straunge regions, at the laste his wisedome be­yng knowen: Licerus the kyng of that countrée, had hym in Licerus. soche reuerence and honor, that he caused an Image of gold to be set vp in the honour of Esope. After that, he wanderyng ouer Grece, to the citée of Delphos, of whom he beyng mur­thered, Delphos. a greate plague and Pestilence fell vpon the citee, that reuenged his death: As in all his Fables, he is moche to bee commended, so in this Fable he is moche to be praised, which he wrote of the Ante and the Greshopper.

¶ The Fable.

IN a hotte Sommer, the Grashoppers gaue themsel­ues to pleasaunt melodie, whose Musicke and melo­die, was harde from the pleasaunt Busshes: but the Ante in all this pleasaunt tyme, laboured with pain and tra­uaile, she scraped her liuyng, and with fore witte and wise­dome, preuented the barande and scarce tyme of Winter: for when Winter time aprocheth, the ground ceasseth frō fruict, winter. then the Ante by his labour, doeth take the fruicte & enioyeth it: but hunger and miserie fell vpon the Greshoppers, who in The Ante. the pleasaunt tyme of Sommer, when fru [...]es were aboun­daunte, ceassed by labour to put of necessitée, with the whiche the long colde and stormie tyme, killed the [...]r [...]p, wantyng al sustinaunce.

¶ The Morall.

HEre in example, all menne maie take to frame their owne life, and also to bryng vp in godlie educacion their children: that while age is tender and young, thei maie learne by example of the Ante, co prouide in their grene and lustie youth, some meane of art and science, wher­by thei maie staie their age and necessitée of life, al soche as do flie labour, and paine in youth, and seeke no waie of Arte and science, in age thei shall fall in extreme miserie and pouertée.

¶ The nature of the thyng.

NOt without a cause, the Philosophers searchyng the nature and qualitee of euery beaste, dooe moche com­ [...]mende the Ante, for prouidence and diligence, in that The Ante. not oneie by nature thei excell in fore wisedome to thēselues, but also thei be a example, and mirrour to all menne, in that Manne. thei iustlie followe the instincte of Nature: and moche more, where as men indued with reason, and all singulare vertues and excellent qualitees of the minde and body. Yet thei doe so moche leaue reason, vertue, & integritee of minde, as that thei had been framed without reason, indued with no vertue, nor adorned with any excellent qualitée. All creatures as nature hath wrought in them, doe applie themselues to followe na­ture their guide: the Ante is alwaies diligent in his busines, and prouident, and also fore séeth in Sommer, the sharpe sea­son of Winter: thei keepe order, and haue a kyng and a com­mon wealthe as it were, as nature hath taught them. And so haue all other creatures, as nature hath wrought in thē their giftes, man onelie leaueth reason, and neclecteth the chief or­namentes of the minde: and beyng as a God aboue all crea­tures, dooeth leese the excellent giftes. A beaste will not take excesse in feedyng, but man often tymes is without reason, and hauyng a pure mynde and soule giuen of God, and a face to beholde the heauens, yet he doeth abase hymself to yearth­lie thynges, as concernyng the Greshopper: as the Philoso­phers Greshopper. doe saie, is made altogether of dewe, and sone perisheth [Page] The Greshopper maie well resemble, slothfull and sluggishe persones, who seke onely after a present pleasure, hauyng no fore witte and wisedom, to foresee tymes and ceasons: for it is A poincte of wisedome. the poinct of wisedō, to iudge thinges present, by thinges past and to take a cōiecture of thinges to come, by thinges present.

¶ The reasonyng of the twoo thynges.

THus might the Ante reason with her self, althoughe the seasons of the yere doe seme now very botte, plea­saunt A wise cogi­tacion. and fruictfull: yet so I do not trust time, as that like pleasure should alwaies remaine, or that fruictes should alwaies of like sorte abounde. Nature moueth me to worke, and wisedome herein sheweth me to prouide: for what hur­teth plentie, or aboundaunce of store, though greate plentie commeth thereon, for better it is to bee oppressed with plen­tie, and aboundaunce, then to bee vexed with lacke. For, to whom wealthe and plentie riseth, at their handes many bee releued, and helped, all soche as bee oppressed with necessi­tie and miserie, beyng caste from all helpe, reason and proui­dence mainted in theim: All arte and Science, and meane of life cutte of, to enlarge and maintain better state of life, their miserie, necessitie, and pouertie, shall continuallie encrease, Pouertie. who hopeth at other mennes handes, to craue relief, is decei­ued. Pouertie is so odious a thing, in al places & states reiected for where lacke is, there fauour, frendship, and acquaintance decreaseth, as in all states it is wisedome: so with my self I waie discritlie, to take tyme while tyme is, for this tyme as a Wisedome. floure will sone fade awaie. The housebande manne, hath he not times diuers, to encrease his wealth, and to fill his barne, Housebande menne. at one tyme and ceason: the housebande man doeth not bothe plante, plowe, and gather the fruicte of his labour, but in one tyme and season he ploweth, another tyme serueth to sowe, and the laste to gather the fruictes of his labour. So then, I must forsee time and seasons, wherin I maie be able to beare of necessitie: for foolishly he hopeth, who of no wealth and no abundaunt store, trusteth to maintain his own state. For, no­thyng [Page] soner faileth, then frendship, and the soner it faileth, as Frendship. fortune is impouerished. Seyng that, as Homere doeth saie, a flothfull man, giuen to no arte or science, to helpe hymself, Homere. or an other, is an vnprofitable burdein to the yearth, and God doorth sore plague, punishe, and ouerthrowe Citees, kyng­domes, and common wealthes, grounded in soche vices: that the wisedome of man maie well iudge, hym to be vnworthie of all helpe, and sustinaunce. He is worse then a beast, that is not able to liue to hymself & other: no man is of witte so vn­descrite, or of nature so dullc, but that in hym, nature alwa­yes Nature. couereth some enterprise, or worke to frame relife, or help to himself, for all wee are not borne, onelie to our selues, but The cause of our bearth. many waies to be profitable, as to our owne countrie, and all partes thereof. Especiallie to soche as by sickenes, or infirmi­tie of bodie are oppressed, that arte and Science can not take place to help thē. Soche as do folowe the life of the Greshop­per. are worthie of their miserie, who haue no witte to foresée seasons and tymes, but doe suffer tyme vndescretly to passe, whiche fadeth as a floure, thold Romaines do picture Ianus with two faces, a face behind, & an other before, which resem­ble Ianus. a wiseman, who alwaies ought to knowe thinges paste, thynges presente, and also to be experte, by the experience of many ages and tymes, and knowledge of thynges to come.

¶ The comparison betwene the twoo thynges.

WHat can be more descritlie doen, then the Ante to be so prouident and politike: as that all daunger of life, & necessitie is excluded, the stormie times of Winter ceaseth of might, & honger battereth not his walles, hauyng soche plentie of foode, for vnlooked bitter stormes and seasons, Prouidence. happeneth in life, whiche when thei happen, neither wisedō nor pollicie, is not able to kepe backe. Wisedome therefore, it is so to stande, that these thynges hurte not, the miserable ende of the Greshopper sheweth vnto vs, whiche maie be an example to all menne, of what degree, so euer thei bee, to flie [Page] slothe and idelnesse, to be wise and discrite.

¶ Of contraries.

AS diligence, prouidence, and discrete life is a singu­lare gift, whiche increaseth all vertues, a pillar, staie Diligence. and a foundacion of all artes and science, of common wealthes, and kyngdomes. So contrarily sloth and sluggish­nesse, in all states and causes, defaseth, destroyeth, and pul­leth doune all vertue, all science and godlines. For, by it, the mightie kyngdome of the Lidiās, was destroied, as it semeth no small vice, when the Lawes of Drac [...], dooe punishe with Idelnes. death idelnesse.

¶ The ende.

THerefore, the diligence of the Ante in this Fable, not onelie is moche to be commended, but also her The Ante. example is to bee followed in life. Therefore, the wiseman doeth admonishe vs, to go vnto the Ant and learne prouidence: and also by the Greshopper, lette vs learne to auoide idelnes, lesse the like miserie and calamitie fall vpon vs.

¶ The praise.

THis Oratour Isocrates, was an Athenian borne, who florished in the time of Lusimachus the chief Lusimachus gouernor of Athens: this Isocrates was brought vp in all excellēcte of learning, with the moste fa­mous and excellent Oratour Prodicus, Gorgias Leontinus Prodicus. Gorgias Le­ontinus. indued him with all singularitie of learnyng and eloquence. The eloquēce of Isocrates was so famous, that Aristotle the chief Pholosopher, enuied his vertue & praise therin: Demo­sthenes also, who emong the Grecians chieflie excelled, lear­ned his eloquence, of the Oracions whiche Isocrates wrote, Demosthe­nes learned eloquence of Isocrates. to many mightie and puisaunt princes and kinges, do shewe his wisedome, & copious eloquēce, as to Demonicus the king to Nicocles, Euagoras, against Philip the king of the Mace­doniās, by his wisedome and counsaill, the Senate and vni­uersal state of Athens was ruled, & the commons and multi­tude thereby in euery part florished: chieflie what counsaill, what wisedome, what learnyng might bee required, in any man of high fame and excellencie: that same was aboundantly in Isocrates, as in all his Oratiōs he is to be praised, so in this sentence, his fame importeth like commendacion.

¶ The exposicion.

IN that he saieth, the roote of learnyng is bitter, and the fruictes pleasaunt: he signifieth no excellent qua­litie or gift, vertue, arte or science can bee attained, All excelle [...] [...] is attained. except paine, labour, diligence, doe plant and sette the same: [Page] but when that noble gift, either learnyng, or any excellente qualitee, is lodged and reposed in vs, then we gather by pain­full labours, greate profite, comforte, delectable pleasures, wealth, glorie, riches, whiche be the fruictes of it.

¶ The cause.

AND seyng that of our owne nature, all men are en­clined from their tender yeres and infancie, to the ex­tirpacion of vertue, folowyng with all earnest studie and gréedie, the free passage to vice, and specially children, whose iudgementes and reason, are not of that strengthe, to rule their weake mindes and bodies, therefore, in them chief­lie, the roote of learning is bitter, because not onely many ye­res thei runne their race, in studie of arte and science. With care and paine also, with greuous chastisment and correcciō, thei are compelled by their teachers and Maisters, to appre­hende the same: the parentes no lesse dreaded, in the educaciō of their children, in chastisement and correction, so that by all meanes, the foundacion and roote of all learnyng, in what sort so euer it is, is at the firste vnpleasaunte, sower, and vn­sauerie. The roote of learnyng bit­ter. To folowe the times and seasons, appoincted for the same, is moste painfull, and in these painfull yeres: other greate pleasures, as the frailtie of youth, and the imbecilitie of nature iudgeth, dooeth passe by, but in miserable state is that childe, and vnfortunate, that passeth the flower of his Who is a vn­fortunate childe. youth and tender yeres, instructed with no arte or Science, whiche in tyme to come, shalbe the onelie state, helpe, the pil­ler to beare of the sore bront, necessitie, and calamities of life. Herein the noble Romaines, laied the sure foundacion of their mightie dominion, in the descrite prouidente, and poli­tike Good educa­cion the foun­dacion of the Romaine Empire. educacion of children: to whom the Grecians gaue, that necessarie bulwarke and faundacion, to set vp all vertue, all arte and science. In Grece no man was knowen, to liue in that common wealth, but that his arte and science, gaue ma­nifest probacion and testimonie, how and after what sorte he liued. The Romaines in like sorte, the sworde and aucthori­tie [Page] of the Magistrate, executyng the same, did put forthe, and draw to the attainment of learnyng, art or science, all youth hauyng maturitie and ripenesse to it, and why, because that in a common wealth, where the parentes are vndescrete and foolishe, as in all common wealthes, there are not a fewe, but many, thei not ponderyng the state of the tyme to come, bringing vp their children without all ciuilitie, vnframed to vertue, ignoraunt of all arte and science: the children of their owne nature, vnbrideled, vntaught, wilfull, and heddie, doe run with free passage to all wickednes, thei fall into al kinde of follie, oppressed with all kinde of calamitie, miserie, and vnfortunate chaunces, whiche happen in this life. Nothyng doeth soner pulle doune a kyngdome, or common wealthe, Euill educa­cion bringeth to rume mightie kingdoms then the euill and leude educacion of youth, to whom neither substaunce, wealth, riches, nor possessions doe descende, from their auncestours and parentes, who also of themselues wāt all art, science and meanes, to maintain them to liue, who of themselues are not able to get relief, for onely by this mea­nes, life is maintained, wealth and riches ar possessed to ma­ny greate siegniorics, landes, and ample possessions, left by their parentes, and line of auncetours, haue by lacke of ver­tuous educacion, been brought to naught, thei fell into ex­treme miserie, pouertie, and wantyng learnyng, or wealth, to maintaine their state and delicate life, thei haue robbed, spoiled, murthered, to liue at their owne will. But then as rotten, dedde, and putride members frō the common wealth thei are cutte of by the sworde, and aucthoritie of the Magi­strate. What kyngdome was more mightie and strong, then the kyngdome of Lidia, whiche by no other meanes was brought to rume and destruccion, but by idlenes: in that thei Lydi [...]. were kepte from all vertuous exercise, from the studie of ar­tes and sciences, so longe as thei meditated and liued in the schoole of vertuous life: no nacion was hable to ouerthrowe them, of themselues thei were prone and readie, to practise all excellencie. But Cyrus the kyng of Persians, by no other Cyrus. [Page] meanes was able to bring them weaker. He toke from thē al furtherance to artes, destroied all occupaciōs of vertue wher­vpon by commaundemēt and terrour, wer driuen to practise the vaine and pestiferous practise, of Cardes and Dice. Har­lottes The decay of a kyngdome. then schooled them, and all vnhoneste pastyme nurte­red them, Tauernes an quaffyng houses, was their accusto­med and moste frequented vse of occupacion: by this meanes their nobilitie and strengthe was decaied, and kyngdome made thrall. Ill educacion or idlenes, is no small vice or euill when so mightie a prince, hauyng so large dominions, whō all the Easte serued and obaied. Whose regimente and go­uernemente was so infinite, that as Zenophon saieth, tyme would rather want, then matter to speake of his mightie and large gouernement, how many nacions, how diuerse people The mightie dominions of Cyrus. and valiaunte nacions were in subieccion to hym. If this mightie Prince, with all his power and populous nacions, was not hable to giue the ouerthrowe, to the kyngdome of Lidia, but by ill educacion, not by marciall attēptes, sworde Euill educa­cion. or battaill: but by giuyng them scope and libertie, to dooe as he would. No doubt but that Cyrus sawe, by the like exam­ple of other kyngdomes, this onelie pollicie to bee a ruine of that kyngdome. Pythagoras the famous and godlie Phi­losopher, Pithagoras. saued the kyngdome and people of Crotona, thei leauyng all studie of arte, vertue and science. This people of Crotona, was ouercome of the people of Locrus, thei left all Eatona. exercise of vertue, neclectyng the feates of chiualrie, whervpō Pythagoras hauyng the profitable and godlie lawes of Ly­curgus, which he brought from Lacedemonia: and the lawes of Minos kyng of Creta, came to the people of Crotona, and by his godlie teachyng and Philosophie, reuoked & brought backe the people, giuen ouer to the neglectyng of all vertue, declaryng to them the nobilitie and excellencie thereof, he li­uely set foorthe the beastlinesse of vice. Pithagoras recited to them, the fall and ruine of many regions, and mightie king­domes, whiche tooke after those vices. Idlenes beyng forsa­ken, [Page] vertue embrased, and good occupacions practised, the kyngdome and people grewe mightie.

Emong the godlie lawes of Lycurgus, Lycurgus omit­ted Lycurgus. not to ordaine Lawes, for the educacion of youthe: in the whiche he cutte of all pamperyng of them, because in tender yeres, in whose bodies pleasure harboreth, their vertue, sci­ence, cunnyng rooteth not: labour, diligence, and industrie onelie rooteth vertue, and excellencie. Vices as vnprofitable Vertue. weedes, without labour, diligence and industrie growe vp, Vice. and thereby infecteth the minde and bodie, poisoneth all the mocions, incensed to vertue and singularitie. Who euer at­tained cunnyng, in any excellent arte or science, where idle­nes or pleasure helde the swaie. Philosophie sheweth, plea­sure to bée vnmete for any man of singularitie, for pleasure, Pleasure. Idlenes. Ignoraunce. idlenes, and ignoraunce, are so linked together, that the pos­session of the one, induceth the other. So many godlie monu­mētes of learning, had not remained to this posteritie of ours and of all ages: if famous men in those ages and tymes, had hūted after immoderate pleasure. Thindustrie of soche, who left to the posteritie of all ages, the knowledge of Astronomie is knowen: the monumentes of all learnyng of lawes, and of all other woorkes of antiquitie, by vertue, noble, by indu­strie, labour, and moderacion of life in studie, not by plea­sure and wantones, was celebraied to all ages. the migh­tie volumes of Philosophers, bothe in morall preceptes, and in naturall causes, knewe not the delicate and dissolute life of these our daies. Palingenius enueighyng against the pā ­pered, and lasciuious life of man, vttereth a singulare sentēce

Who so coueteth to purchase fame by actes, or whose minde hunteth for aboundaunte knowledge, or by vertue in this life, to purchause good fame. He had not nede to slugge [Page] and flepe in his doynges: for good fame is not vpholded by gaie Pecockes feathers. Of this, Demosthenes the famous Oratour of Athens, vttereth a worthie saiyng to the Athe­nians in his Epistle: if any will iudge Alexander the greate, to be famous and happie, in that he had successe in all his do­ynges, let this be his cogitacion, that Alexander the greate, alwaies did inure hymself to doe thynges, and manfullie to Alexander the great, cō mended for diligence. assaie that he enterprised. The felicitie of his successe came to hym not slepyng, or not cogitatyng thereof: Alexander the greate now dedde, Fortune seketh with whom she maie ac­companie, and associate her self.

Thusidides comparyng the Lacedemonians, and the A­thenians together, shewed a rare moderacion, and tempera­ture of life, to be in the Athenians: wherupon thei are moste commended, and celebrated to the posteritie.

¶ The contrarie.

EVen as idlenes and a sluggishe life, is moste pleasant to all soche, as neglecte vertuous exercises, and god­lie life. So paine, labour, and studie, bestowed and emploied, in the sekyng out of vertue, arte, or science is moste pleasaunt to well affected mindes: for no godlie thyng can be attained to, without diligence and labour.

¶ The similitude.

EVen as housbandmen, with labour and trauaile, dooe labour in plantyng and tillyng the grounde, before thei receiue any fruicte of the same. Euen so no vertue, arte, or science, or any other thyng of ex­cellencie is attained, without diligence and labour bestowed thereto.

¶ The example.

LEt Demosthenes, the famous Oratour of Athenes, bee an example of diligence to vs, who to auoide all let from studie, vsed a meanes to kepe hymself ther­to: preuentyng also the industrie of artificers. The same De­mosthenes, [Page] wrote seuen tymes out the storie of Thusidides, to learne thereby his eloquence and wisedome.

¶ The testimonie.

PLinie, Plato, and Aristotle, with many other mo, are like examples for diligence to vs: who wrote vpon vertue and learnyng like sentences.

¶ The conclusion.

THerefore, Isocrates dooeth pronounce worthelie, the roote of learning and vertue to be bitter, and the fru­tes pleasaunte.

¶ The sentence.

In a common wealthe or kyngdome, many kynges to beare rule, is verie euill, let there be but one kyng.

¶ The praise of the aucthour.

HOmere, who of all the Poetes chiefly excelled, spake this sentence in the persone of Vlisses, vpon the king Agamemnon, kyng of Grece. This Homere intrea­ting of all the princely affaires, and greate enterprices of the Grecians: and of the mightie warre againste the Troians, emong whom soche discorde rose, that not onely the warre, for lacke of vnitie and concorde, continued the space of tenne yeres. But also moche blood shed, hauocke, and destruccion, came vpon the Grecians, vttered this sentēce. This Homere for his learnyng and wisedome remaineth, intteled in many monumentes of learnyng: with greate fame and commen­dacion to all ages. What Region, Isle, or nacion is not, by his inuencion set foorthe: who although he were blinde, his minde sawe all wisedome, the states of all good kyngdomes and common wealthes. The verie liuely Image of a Prince The praise of Homere. or gouernour, the faithfull and humble obediēce of a subiect, toward the prince, the state of a capitaine, the vertue and no­ble qualities, that are requisite, in soche a personage, be there The content of Homers bookes. set forthe. The perfite state of a wiseman, and politike, is in­treated of by hym. The Iustice, and equitie of a Prince, the strength of the bodie, all heroicall vertues: also are set forthe his eloquence and verse, floweth in soche sorte, with soche pleasauntnes: so copious, so aboundaunt, so graue and sen­tencious, that his singularitie therein excelleth, and passeth.

The mightie prince Alexander, in all his marciall enter­prices, Alexander, and great conquestes, did continually night by night, reade somewhat of the Ilias of the Poete Homere, before he The Ilias of Homere, mete for prin­ces to looke vpon. slepte, and askyng for the booke, saied: giue me my pillowe. Alexander as it semeth, learned many heroical vertues, poli­cie, wisedome, & counsaill thereof, els he occupied in so migh­tie [Page] and greate warres, would not emploied studie therein.

Iulius Cesar the Emperour, commendeth this Poete, for his singularitie, his commendacion giueth, ample argu­ment, in this singulare sentence, whiche preferreth a Monar­chie aboue all states of common wealthes or kyngdome.

¶ The exposicion.

HOmere the Poete, signified by this one sentence, no kyngdome or common wealthe can prospere, or flo­rishe to continue, where many holde gouernement as kynges. For, the mindes of many rulers and princes, doe moste affecte a priuate wealthe, commoditie and glorie: and where, many doe beare soche swaie and dominion, the com­mon wealth can not be good. For, thei priuatly to theim sel­ues, doe beare that regiment, and alwaie with the slaughter of many, do seke to attain and clime, to the whole gouermēt

¶ The cause.

MAny occasions dooe rise, whereby many princes, and gouernours in a common wealth, be diuerslie affec­ted, The state of many kinges in one lande. so that the gouernmēt of many, can not prosper. For, bothe in quiete state, their counsailes must bee diuerse, and vncertaine: and where thei so differ, the kyngdome stan­deth in great ieopardy and daunger. Isocrates intreatyng of a Monarchie, sheweth that the common wealth of Athenes, Athenes. whiche detested and refused, that forme and state, after the ruine and fall of their citee: beyng vnder the thraldome of the Lacedemoniās, bothe in their externall chiualrie and seates, bothe by sea and by lande, and also in regimente otherwise, their citee grewe mightie, and state stedfast.

The Carthagineans also, gouerned by one, had their go­nernment Carthage in a monarchie. stedfaste, and kyngdome totall: who in puisaunte actes, might compare with the noble Romaines. As the obe­dience to one ruler and chief gouernour, sekyng a common wealth, is in the hartes of the subiectes: feruent and maruei­lous with loue embraced, [...] the Maiestie of hym is dreade, [Page] with loue serued, and with sincere barte, and fidelitie obeied, his maners folowed, his lawes imitated. Many gouernours The state of many kinges mone lande. bearyng regiment, as their maners be diuers, and fashion of life: euen so the people bee like affected, to the diuersitie of di­uers princes. And if we weigh the reuolucion of the heauens and the marueiles of God therein, the maker of the same, who beyng one God, ruleth heauen and yearth; and all thynges cōtained in the same. The heauen also adorned with many a A monarchie in heauen. One Sunne starre, and cleare light, haue but one Sunne to gouerne thē: who being of a singulare vertue aboue the rest, by his vertue and power, giueth vertue to the reste. Also in small thynges the Ante and the Bee, who for prouidence and wisedome, at The Ante. The Bee. moche commended: haue as it were a common wealth, and a king to gouerne thē, so in all thinges as a confusion, the state of many kings is abhorred in gouernmēt. After the death of Constantinus the greate, Constancius his sonne was made Emperour, and Licinius with him, partaker in felowship of Constancius Licinius Marabodius the Empire. But forthwith, what blood was shed in Italie, with all crueltie, vntill Constancius had slaine Licinius, partaker of the Empire, and Marabodius was slaine also, whom Licinius did associate with hym in the gouernment. So moche princes and chief gouernours, doe hate equalitie, or felowship in kingdomes. After the same sort, in this migh­tie Pompey. Cesar. Marius. Silla. Monarchie of Rome, diuerse haue attempted at one and sondrie tymes, to beare the scepter and regiment therein, but that mightie Monarchie, could not suffer but one gouernor. The kyngdome of Thebes, was in miserable state, the twoo sonnes of Dedipus, Eteocles, and Polunices: striuing bothe to be Monarche, and onely kyng. The kyngdome of Assiria; Assiria the first monar­chie. whiche was the golden kyngdome, and the first Monarchie: hauyng. 36. kynges by succession, continued. 1239. yeres, this kyngdome for all nobilitie and roialnes excelled, and all in a Monarchie. The kyngdome of the Medes, in a Monarchie florished in wealthe and glorie and all felicitie: who in domi­nion had gouernmente. 300. lackyng. 8. yeres. After that, the [Page] monarchie of the Medes ceased, the Persiā people rose migh­tie, The monar­chie of the Medes. The Persiā. Macedonia. bothe in people and Princes, and continued in that state 236 and 7 monethes. Macedonia rose from a base and meane people, to beare the whole regiment, and power ouer all kingdomes. So God disposeth the state and seate of princes, ouer­throwyng often tymes mightier kyngdomes at his will: the continuaunce of this Monarchie was. 157. and eight mone­thes, ten kynges linealie descendyng. Asia and Siria, was Asia Siria gouerned by one succedyng in a sole gouernement. Nicanor gouerned Siria 32. yeres. In the other Antigonus raigned, Demetrius Poliorchetes one yere, Antiochus Soter also, the scepter of gouernment, left to the succession of an other, then Antiochus Soter, ruled all Asia and Siria, hauyng. 16. kin­ges whiche in a monarchie, cōtinued 189. yeres. The Egipci­ans, Egipte in a Monarchie had famous, wise, and noble princes, whose kyngdome and large deminion, in all felicitée prospered: whiche was in the tyme of Ninus, the first king of the Assiriās, who hauing 10▪ princes, one by one succedyng, Cleopatra their Quéene, gouerning, stoode in a monarchie. 288. This one thyng she­weth, that kinde of gouernmente to bee roiall, and moste fa­mous, not onely for the felicitée and glory therof: but also for the permanent and stedfast state thereof. Aristotle and Plato setteth forthe, thother formes of gouernmēt. But in all those, no long cōtinuaunce of felicitee, nor of happy state can appere in them, as for the contrarie to a Monarchie, is tirannis, pe­stiferous, Tirannis Nero Domicianus Caligula. and to be detested, where one man gouerneth to his priuate gaine, pillyng and polyng his subiectes, murderyng with all crueltie, neither Lawe nor reason, leadyng thereto: but will bearyng regiment ouer lawe, Iustice and equitee, whiche princes often tymes see not. How the wilfull rashe­nes, or tirannicall minde doeth abase them, and make them, though in vtter porte the same princes, yet in verie déede, thei bee thrall and slaue to beastlie affeccion. Nothyng dooeth so what doeth beautifie the throne of a Prince moche adorne and beautifie, the seate and throne of a prince, as not onely to beare dominion, ouer mightie people and re­gions, [Page] then to be lorde ouer hymself. The state of a fewe pèe­res Aristocratia. or nobles, to holde the chief and whole gouernment, who bothe in vertue, learnyng, and experience dooe excelle, is a goodlie state of common wealth. But the profe of that com­mon wealthe and ende sheweth, and the maner of Princes: who, although thei be, of life godlie, wise, graue, expert and politike. For, these vertues or ornamentes, ought to be repo­sed in soche noble personages, thei doe marueilously chaunge and alter: So honour and preeminente state, puffeth theim vp, and blindeth theim, that euery one in the ende, seeketh to climbe ouer all, as hed and gouernour. Shewe me one kinde of this state, and forme of gouernmente, whiche either longe prospered, or without bloodshed, and destruccion of the rest of the nobles and peres, haue not caught the whole regimente. Seyng that in all common wealthes and kingdomes, equa­litee or felowshippe, will not be suffred in gouernmente: for, it can not bee, that this forme of common wealthe maie bée good, as Aristotle and Plato sheweth: The ende of this go­uernemente, The ende of Aristocratia. fell euer to one, with a ruine of the kingdome and people. The multitude to beare dominion, and though a Politeia. publike wealth bée sought for a tyme, moche lesse thei conti­nue in any good state: for in the ende, their rule and gouerne­ment, will be without rule, order, reason, modeste, and their lawe must bee will. The other three states, are the refuse of good common wealthes, not to bée tollerated in any region. The one of them is a tyraunte, to bée gouernour onely to his Tirannis. owne glorie, with crueltie tormented his subiectes, onelie to haue his will and lust, ouer all lawe, order, and reason. The nobilitée rulyng to themselues, euery one for his owne time The third, the base and rude multitude, euery one for hym­self, Oligarthia. and at his will. This troublous state, all Regions and Democratia. common wealthes, haue felte in open sedicions ano tumul­tes, raised by theim, it is a plagued and pestiferous kinde of gouernemente. The example of a good Monarchie, is of greate force, to confounde the state of al other common weal­thes, [Page] and formes of Regimente.

The nobilitée of Persia hauyng no kyng, linially des­cendyng, A monarchie prefarred of the Persians to rule that mightie dominion of Persia, Cambises beyng dedde, the vsurper murthered, thei tooke counsaill in their assemble, what state of gouernment was beste, thei ha­uyng the profe of a Monarchie: in their longe counsaill, thei knewe the felicitie of that state, thei knewe as it seemed, the perilous state of the other gouernmentes. If these noble and peres had been ambicious, and that eche of them would haue had felowshippe, or participacion in kyngdomes: thei would not haue preferred a Monarchie aboue the reste. The anti­quitie of that tyme sheweth, their personages, wisedome­grauitie, and maiestie was soche, that eche one of theim was mete for his vertues, to haue a whole kyngdome. If Aristo­cratia would haue contented them, then was tyme and occa­sion offered, no kyng remainyng to haue preferred that state. But thei as vpright nobles, sincere and faithfull, hauyng al­together The duetie of al noble peres respecte to a publique wealthe: to a permanent state and felicitie of kingdome, sought no participacion by priuate wealthe, to dissolue this Monarchie. But thei beyng moste godlie, eche were content to proue, whose chaunce might be, to set vp againe that Monarchie. The kyngdome at the laste came to the handes of Darius, who was after kyng of the Darius. Persians. This is a goodly example, to shewe the worthines of a Monarchie, the Persian kingdome after many yeres de­clinyng, from his power and state, not for any faulte of go­uernment, but God as he seeth tyme, raiseth vp kyngdomes and plucketh them daune. Afterward Darius the kyng, not Kyngdomes rise and fall able to make his parte good with Alexander the Greate: of­fered to hym the greatest parte of his kyngdome, euen to the stood of Euphrates, and offred his daughter to wife: Alexan­der was content to take the offer of Darius, so that he would The answer of Alexander to Darius, as cōcernyng a monarchie. bee seconde to hym, and not equall with hym in kyngdome. For, Alexander saied, that [...] the worlde can not bee gouer­ned with twoo Sunnes, [...] the worlde can suffer twoo [Page] mightie kingdomes: wherupon it is manifest, that no king­dome will suffer equalitie or felowship, but that if the will & minde of Princes might brust out, the state of all the worlde, would bee in one mightie gouernours handes. For, alwaies Princes dooe seke to a sole regimente. Alexander the greate Alexāder the great prefar­red a Mo­narchie. cōquerour also, preferring for worthines a Monarchie, at the tyme of his death, demaunded whō he would haue to succede him in his mightie dominiōs, he by one signifiyng a Monar­chie, saiyng: Dignissimus, that is to saie, the worthiest. After the death of Alexander, Antipater caught the gouernmente Alexanders monarchie fel by many kin­ges. Antipater. Crates. Meliagrus. Perdiceas. Ptolemeus. Learcus. Cassander. Menander. Leonatus. Lusimacus. Eumenes Seleucus. of Macedonia and Grece, and Crates was Treasurer. Me­leagrus and Perdiceas caught other of his dominions, then Ptolemeus possessed Egipte, Africa and a parte of Arabia, Learcus, Cassander, Menāder, Leonatus, Lusimachus, Eu­menes, Seleucus and manie other, who were for their wor­thines in honor and estimacion with Alexander, caught in­to their handes other partes of his dominions, euerie one se­kyng for his time, his owne priuate glorie, dignitie, and ad­uauncemente, but not a publike wealthe, and so in fine, am­bicion broiled in their loftie stomackes, eche to attaine to o­thers honor. Whereupon bloodshed, destruction of the peo­ple and countries, the fall of these Princes ensued. So moche kingdomes hate equalitie or felowshipe let vs laie before our iyes, the kyngdomes nere at hand. Fraunce, from the tymes of Faramundus vntill this daie haue stoode, and did florishe Fraunce. Spaine. Germanie. Britaine. in a Monarchie. The state of Spaine, from the tyme of the firste Kyng, vntill this daie, hath florished continually in a Monarchie. The great seigniories of Germanie, by one suc­cedyng in gouernment, haue been permanent in that good­lie state. Our noble Isle of Britain from Brutus, hath stoode by a Monarchie: onely in those daies, the state of gouernmēt chaunged, at the commyng of Iulius Cesar, Emperour of Rome. The lande beyng at diuision, and discorde, through the diuersitie of diuerse kynges: so moche the state of diuerse kynges in one lande, is to be expelled, or the gouernment of [Page] the base multitude, to haue vniuersally power of dominion, or the state of peres, to bee chief in regiment, no kyng lefte to commaunde ouer the people, and nobles, or els there can not be but discorde in thende, whiche pulleth doune mosse migh­tie Regions and dominious, so that the beste state, the moste stedfaste and fortunate, is in all tymes, in all ages, in all la­wes, and common wealthes, where one king sekyng the ad­uauncement, wealthe, glorie, of hym and his people.

¶ The contrarie.

THat housholde or familie, can not be well gouerned, where many and diuerse beareth gouernment, nec­leayng the state prosperous vniuersallie: for where obedience is drawen to diuers and many, there can not bee good gouernment, nor faithfull obedience. And so in a king­dome where one chiefly gouerneth, and to a common wealth there the hartes of the subiectes, be moste knitte to obaie.

¶ The similitude.

EVen as thei, whiche serue one maister, shall soneste with labour please, and with fidelitie, accomplishe his will and pleasure. For, the maners of many mē be diuerse, and variable, so in a Monarchie, the state of one is sone obaied, the minde and lawe of one Prince sone folowed, his Maiestie dreaded and loued.

¶ The example.

LET the fower thief Monarchies of the Assirian, the Persian, Grecian, and the Romaine, whiche haue continued from the beginnyng mightie, moste hap­pie, bee an example herein. If that state of gouernement, had not been chiefe of all other, those mightie kyngdomes would not haue preferred, that kinde of gouernment.

¶ The testimonie of auncient writers.

THerefore, Aristotle, Plato, and all the chief Philoso­phers, intreatyng of the administracion of a common wealthe: doe preferre b [...]re all states of gouernment [Page] a Monarchie, bothe for the felicitie of it, and stedfaste state.

¶ The conclusion.

HOmere therefore deserueth greate commendacion, for this one sentence, whiche preferreth a Monarchie before all states.

¶ The reprchension of the auc­thor, and of all Poetes.

NOt without a cause, the vanities of Poetes are to bee reproued, and their forged inuencions to bee reiected: in whose writynges, so manifestlie are set forthe as a truthe, and Chronicled to the pesteritie of ages and times, soche forged mat­ters of their Poeticall and vain wittes. Who hath not heard of their monsterous lies against God, thei inucntyng a gene­alogie The vanities of Poetes. of many Goddes procreated, where as there is but one God. This vanitie also thei haue set forthe, in their mo­numentes and woorkes. How a conspiracie was sometyme emong the Goddes and Goddes, to binde the great God Iu­piter. How impudentlie doe thei set forthe the Goddes, to bee louers of women, and their adulterous luste: and how thei haue transformed theimselues, into diuers shapes of beastes and foules, to followe after beastly luste: The malice and en­uie of the Goddes, one to another▪ The feigne also the heauē to haue one God, the sea an other, helle an other, whiche are mere vanities, and false imaginaciōs of their Poeticall wit­tes. The like forged inuencion haue thei wrote, of the migh­tie The battaill of Troie, x, yeres for a harlotte. and terrible battaill bruted of Troie, for a beautifull har­lot susteined ten yeres. In the whiche, not onely men and no­ble peeres, gaue the combate of battaile, but the Goddes toke partes against Goddes, and men wounded Goddes: as their The vain in­uention of Poetes. lies exceade all nomber, because thei hee infinite, so also thei passe all truthe, reason, and iudgemente. These fewe exam­ples of their vanities and lies, doe shewe the feigned ground and aucthoritie of the reste. Accordyng to the folie and super­sticiousnes of those tymes, thei inuented and forged folie vp­pon folie, lye, vpon lye, as in the battaill of Troie, thei aggra­uate the dolour of the battaill, by pitifull and lamentable in­uencion. Plato reie­cteth Poetes from the common wealth. As for the Poetes themselues; Plato in his booke, made vpon the administracion of a common wealth, maketh [Page] theim in the nomber of those, whiche are to bee banished out of all common wealthes.

¶ The exposicion.

HOmere dooeth saie, and many other Poetes, that the warres of the Grecians against the Troians, was for beautifull Helena, and continued tenne yeres. The Goddes and Goddis toke partes, and all the people of Grece, aided Menelaus, and the kyng Aga­memnon, to bryng home again Helena, neclecting their own countrie, their wife and childrē, for one womā. The Grekes inuentyng a huge and mightie horse made of Firre tree, and couered with brasse, as huge as a moūtain, out of the whiche the Grecians by treason issuyng, brought Troie to ruine.

¶ The obscuritie of the matter.

IT semeth a matter of folie, that so many people, so mightle nacions should bee bewithed, to raise so mightie a armie, hassaroyng their liues, leauyng their countrie, their wiues, their children, for one woman: Be it so, that Helena passed all creatures, and that Nature with beautie had induedher with all vertue, and sin­gularitie: Helena. yet the Grecians would not be so foolishe, that vni­uersallie that would seke to caste doune their owne wealthe, and moche more the common wealthe of Grece, and kyng­dome to stande in perill. Neither is it to be thought, the Gre­cians, sekyng to aduaūce the beautie of Helena: would leaue their owne state. But it is like, the wittes of Poetes did im­magine The cause of the forged in­uencion. so forged a Chronicle, that the posteritie of ages fol­lowyng, should rather wounder at their forged inuencion, then to beleue any soche warre truly mencioned. There was no soche cause, seyng that the kyngdome of Grece, fell by no title of succession to Helena, for them to moue warre, for, the bringyng backe of that beutifull harlotte Helena. Neither in Helena was there vertue, or honestie of life, to moue and ex­asperate the Grecians, to spende so greate treasures, to raise [Page] so mightie an armie on euery side. What commēdacion had Nocommen­dacion in vp­holdyng and, maintainyng of hariottes. the Troians to aduaunce Helena, and with all roialnesse to entreate her, she beyng a harlotte: the folie of the Grecians and the Troians, is so on euery side so greate, that it can not be thought, soche a warre truely chronicled. If violence and power, had taken Helena from her housebande, and not her owne will and luste, caught with the adulterous loue of Pa­ris, Helena follo­wed Paris. beyng a straunger. If her moderation of life had been so rare, as that the like facte for her chastitie, had not been in a­ny age or common wealthe, her vertues would haue giuen occasion: The Princes and nobles of Grece to stomacke the matter. The example of the facte, would with all praise and Vertuous life, worthie commendati­on in al ages. Lucrecia. Tarquinius. the kyng ba­nished for ra­uishyng Lu­crecia, and all of his name banished. Penelopes chastitie. commendacion be mencioned, and celebrated to al ages. Lu­cretia for her chastite, is perpetuallie to be aduaunced, wher­vpon the Romaines banished Tarquinius their kyng, his stocke and name from Rome. The rare chastite of Penelope, is remainyng as a example herein: So many shares laied to caste doune her vertuous loue towarde her housebande V­lisses. But Vlisses made hauocke by murder, on these gaie and gallante Ru [...]ins, who in his absence sought to alienate and withdrawe, the chaste harte of Penelope, consumyng his substance. A greater example remaineth in no age, of the like chastite. As for the battaile of Troie, raised for Helena, could wise men, and the moste famous nobles of Grece: So occupie their heddes, and in the same, bothe to hasarde their liues for a beautifull strumpet or harlot. The sage and wise Nestor, whom Agamemnon for wisedome preferred, before Nestor. the moste of the péeres of Grece, neither it Vltisses wanted at the same tyme, hauyng a politike and subtill hedde, to with­drawe Vlisses. theim from so leude and foolishe a enterprise. Grece wanted not beautifull creatures, Nature in other had besto­wed Grece the lande of faire women. amiable faces, personage, and comelie behauiour. For, at those daies, Grece thei called A chaida calligunaica, that is, Grece the lande of faire women. The dolorous lamentacion of the Ladies and Matron [...] Grec [...], would haue hindered [Page] soche a foolishe enterprise, seyng their owne beautie neclec­ted, their honestie of life caste vp to perilles, one harlot of in­numerable people followed and hunted after, in whom nei­ther Vncomelie. honestie, vertue, nor chastite was harbored.

¶ Vncredible.

ALthough the folie of men is greate, and the will of princes and gouernours beastlie and rashe, yet by no meanes it can be so many yeres, so greate folie to take roote in their hartes, and that the wisedom of the Greciās should not rather caste of as naught, the beau­tie Beautie without ver­tue, nothyng of valour. of Helena: rather then the whole multitude, the state of the Prince, the welfare of the subiecte, to stande in perill for the beautie of one. What is beautie, when a beastlie and ad­ulterous minde is possessed: Beautie without chastitie, har­boreth a monsterous rabelmente of vices, a snare and haire, Beautie a poison, in a adulterous mynde. to poison other. Beautie in fewe yeres, is not onely blemi­shed, but decated, and wholie extinguished: it is vncredible, that the Grecians would seeke to bryng home Helena, who Beautie sone fadeth. had loste the chaste loue toward her housband, beyng caught with the adulterous loue of Paris, soonne to Priamus kyng Paris Hele­nas louer. Phrigia. of Troie. The lande of Phrigia was a mightie Region, the people noble, puissaunte in warre: the kyng for nobilitie of actes famous. The Citee of Troie, wherein the kyng helde his Scepter of gouernement, was riche, mightie, and popu­lous: ruled and gouerned, by the wisedome and policie of fa­mous counsailours, so that by all meanes it is vncredible, without any possibilitie. Thei neclectyng their owne state Vncomelie. and kyngdō, so to preferre the beautie of one, that the whole multitude of Grece thereby to perishe. It is a matter vncre­dible in all Grece, whiche for the fame of wisedome, is moste Grece the fountain of al learnyng. celebrated emong all nacions, not one wiseman at the same tyme to be therein: whose coūsaile and politike heddes, might ponder a better purpose. Grece, whiche was the mother and fountaine of all artes and sciences, all Eloquence, Philoso­phie, wisedome flowyng from them, and yet wisedome to [Page] want in their breastes. Reason can not make any parswasion that any probabilitie can rise, of any soche matter enterpri­sed, what could the intent be of the Grecians, as concerning Menelaus. In Menelaus there was no wisedom, to seke and Menelaus housbande to Helena. hunte after Helena, or by any meanes to possesse her, she be­yng a harlotte, her loue alienated, her hart possessed with the loue of an other manne: foolishlie he hopeth to possesse loue, that seeketh to enioye the cloked, poisoned, and dissembled Harlottes loue dissent­bled. harte of a harlotte, Grece was well ridde of a harlotte, Troie harbouryng Helena. In the Troians it is not to be thought, Troians. that either the kyng, or nobles, for a harlotte, would see the the people murthered, their owne state, the king to be in dan­ger of ruine. In the Grecians there was neither wisedome, Grecians. neither commendacion, to pursue with a maine hoste, with a greate Nauie of Shippes, to bryng backe againe a harlotte, whose enterprise rather might better bee borne, to banishe & exile soche a beastlie disposed persone. The Troians mighte Absurditie. well scorne the Grecians, if that the possession of a beautifull moste amiable, and minsyng harlotte, was of soche valour, estimacion, and price with theim, not onely the beautie of all other to bee reiected. But moste of all the vertuous life, and chastitie of all their matrons and honourable Ladies, to bee caste of as naught. Grece that had the name of all wisedome, The defence of Helena. of all learnyng and singularitie, might rather worthelie bee called, a harbouryng place of harlottes: a Stewe and vphol­der of whoredome, and all vncleanes. Wherefore, these ab­surdities ought to bee remoned, from the minde and cogita­cion of all menne, that should worthelie ponder the state of Grece. Troie of like sorte to bee a kyngdome and common Troie a kingdome of whordome. wealthe of all vice: whoredome in soche price with the kyng, and people, that moste fortunate should the harlotte bee, and the adulterour in soche a common wealthe, that for adulte­rous loue, putteth rather all their state to hasarde and perill, for the maintenaunce of beastlie loue, brutishe societie moste, in price with soche a [...] chastitie and moderacion of life, [Page] abandoned and caste of.

¶ Vnpossible, and not agreyng.

IF wee weigh naturall affeccion, it can not bee, that Nature ab­horreth the warre of the Grecians. the Grecians so moche abhorring frō nature, should cast of the naturall loue of their wifes, their children and countrie, to bryng home againe, by slaughter of infinite people: soche an one as had lefte honestie, and chaste loue of her housbande. For, what praise can redounde to the Greci­ans by warre, to bryng home Helena, though she of all crea­tures Helena. was moste beautifull, beyng a harlotte: followyng the bridell and will of an other man. Maie shame or commenda­cion riseto the Troians, can wisedome, counsaile, or grauitie, defende the adulterous luste of Priamus soonne, yea, could Priamus. Priamus so loue Helena, for Paris his sonnes sake, as that he had rather venter the ruine and destruccion of his citee, and the falle of his people, the murder and ruine of his children, and wife for the beautie of one. For what is beautie, where honestie and vertue lacketh, it is an vncomply matter, though the Poetes so faigne it, not onely that in heauen, a contenciō should fall emong the Goddises of their beautie, or that Iu­piter of whom thei make an ignoraunt God, to chuse Paris the kynges sonne of Troic, chief arbitratour & Iudge of that matter, to whō he should giue the goldē Apell to her beautie, as chief of al other, was ascribed these thynges, are vndecent to thinke of the Goddeses, and moste of all, to thinke there is more Goddes then one. And euen as these are vanities, and forged imaginacions of the Goddes, so of the hattaile.

¶ Vncomelie and vnprofitable.

THE daunger of many people doeth shewe, that no soche thyng should happen, either of the Grecians or of the Troians: for, it is a matter dissonaunt frō all truthe, that thei should so moche neclecte the quiete state, and prosperous renoume of their kyngdome, in all tymes and ages, since the firste can stitucion of all Monar­chies [Page] and kyngdomes. Who euer harde soche a forged mat­ter to be Chronicled, and set forthe. Or who can giue credite to soche warre, to be enterprised of so small a matter: to leaue the state of waightier thynges for one woman. All the wo­men of that countrie to stande in perill, the slaughter of their deare housbandes, the violent murder of their children to in­sue. Therefore, the wilfulnesse of people and princes, are the cause of the falle and destruccion, of many mightie kyngdo­mes, and Empires. The fall of Grece ensued, when the chief citees, Athenes and Lacedemonis tooke partes, and did con­sederate Ambicion. Eesar fell by ambicion. diuers citees to them to assiste theim, and aide theim in battaile onely: ambicion and desire of glorie, moued bothe the Athenians and Lacedemonians, frō concorde and vnitie Discorde. by whiche meanes, the power, glory, and strēgth of all king­domes falleth. Ambicion was the cause that mightie Pom­pey fell, and died violently. Cesar likewise caught with am­bicion, not bearyng the equalitée, or superioritie of Pompei, Pompey. was tourned of violentlie frō Fortunes whéele. Many prin­ces of like sorte and kingdomes. By ambicion onely, had the cause of their ruine. The glorie of the Assirian Monarchie grewe moste mightie, by the ambicion of Ninus kyng of Babilon: the offpryng of Ninus, whiche were kynges line­allie descendyng to the firste kyngdome of the Medes, bothe inlarged their kyngdomes, and also had the decate of theim by ambicion. Let the Medes also assoriate them selues to thē, from Arbactus the first kyng, vnto Astiages the laste: the be­ginnyng and falle of the Persian Monarchie. The mightie state of Grece, the seate Imperiall of Rome, by ambiciō first Romulus killed Remus by ambicion. extolled theim selues: and also by it, their glorie, scepter, and kyngdome was translated, but the falle of Troie came not, by ambicion, that the Grecians sought. But as the Poetes doe saigne, the beautie of one women so wounded their har­tes, that the Grecians did hasarde, the perilles of thei [...] [...]un­trie. The Troians so moche estemed, the beautie o [...] [...]ena, as that the state of all their kyngdome perished. I alas no [Page] glorie nor honour to the Grecians, to resiste by armour, and to defende the violente takyng awaie of Helena, from her housbande: nor it was no honour, the Grecians to pursue by armour, the takyng awaie of Helena, beyng a harlotte. So that by no meanes it can followe, these thynges to bee true, of the battaile of Troie.

¶ The praise.

Iustinus the Historiographer, for worthinesse Iustinus. of fame and wisedome, deserueth to the poste­ritie of all tymes, immortall fame, by whom the famous actes of Princes, and other noble men, doe remaine Chronicled. Giuyng exam­ples Chronicles moste neces­sary to be red of all valiauntnesse and vertue: for, bothe the actes and worthie feares of Princes, would passe as vnknowen in all ages, excepte the worthinesse of them, were in monumentes of writyng Chronicled: For, by the fame of their worthines, and vertues, cōmon wealthes and kyngdomes, doe stablishe and make Lawes, the hartes of people are incensed, and in­flamed, to the like nobilitie of actes, and famous enter­prices, The worthi­nesse of histo­ries. Histories of auncient tymes, bee vnto vs witnesses of all tymes and ages, of kyngdomes and common wealthes, a liuely example. A light to all truthe and knowledge, a schole­maister: of maners a memorie of life, for, by it we se the wise­dom what is a hi­storie. of all ages, the forme of the beste and florishing common wealthes. We learne by the vertues of Princes and gouer­nours, to followe like steppe of vertue: to flie and auoide vi­ces, and all soche thynges, as are to the destruccion and de­caie, of realme and countrie. How brutishe wer our [...], if [...] An ignorant life, [...]. knewe no more then we se presently, in the state of [...] wealthe and kyngdome. The kyngdome [...] [...] and common wealthes that [...] by [Page] the longe experience, wisedome, pollicy, counsaile, and god­lie lawes of Princes of auncient times, no smal praise and commendation can be attributed, to all suche as doe trauell The know­lege of Histo­ries maketh vs as it were liuyng in all ages. Historiogri­phers. in the serching out the veritie of auncient Histories, for bi the knoledge of them, we are as it were liuyng in all ages, the fall of all kyngdomes is manifeste to vs, the death of Prin­ces, the subuersions of kingdomes and common wealthes, who knoweth not the first risyng & ende of the Assiriane mo­narchie, the glorie of the Persians, and the ruynge of the same, the mightie Empire of the Grekes, risyng & fallyng, the Romane state after what sorte florishyng and decaiyng, so that no state of common wealthe or kyngdome is vnkno­wen to vs, therefore Iustine, and all suche as doe leue to the posteritie, the state of al things chronicled, deserue immortal commendacions.

¶ The exposicion.

IN the time of Darius kyng of the Persians, the Assyriās who ware subiects to him, sence the time The treason of the Assy­rians. of Cirus the firste kynge of the Persians, rebel­led, inuaded and toke the myghtie Citie of Babi­lon, whiche beyng possessed, with much difficultie, and not withoute greate daungers coulde bee attained. Darius the Darius. kynge hearyng of the treason of the Assyrians and that the mightie Citie of Babilon was taken, was very wroth wai­ynge Babilon ta­ken of the As­syrians. with himselfe, that there by, the ruyne of the Persian Kyngdome mighte happen. Zopyrus one of the .vij. noble Peres of Persia, seing the daunger of the countrie, the state of the Prince, and the welfare of the subiectes to decaie, in the safegarde of his countrie, leuyng all priuate commoditie, for the behoufe and felicitie of the Persian kyngdome, did ven­ter his owne life, commaunded his seruauntes at home to The fact of Zopyrus. [...] rēte his bodie with whippes, to cut of his nose, his [...] his eares, these thinges being vnknowen to Da­rius [...] ▪ As sone as Darius sawe Zopyrus so torne [Page] and deformed, bewailed his state being astonished, at so hor­rible Zopyrus caused the defor­mitie of his bodie, for the good state of his countrie. a faict: but Zopyrus shewed to the kynge his hole in­tente and purpose that he mynded to go to Babylon, whiche the Assyrians dyd traitorouslie possesse, & complained as that these things had ben don by the tyrannte and crueltie of Da­rius, be wēt to Babilon, and there complained of the cruel­tie of his Kyng, whereby purchasyng the fauor and loue of the Assyrians, he shewed them how Darius came to be kyng not by worthines, not by vertue, not by the common consent of men, but by the neynge of a horse. Zopyrus therefore ad­monished them, that they should trust more to their armour, then to their walles, he willed them to proclame opē warre, The pollicie of Zopyrus. forthwith they encountred with the Persians, and for a time victorie fel on the Babilonians side, suche was the pollice of Zopyrus. The Assyrians reioised of the successe and felicitie of their warres, the King of the Babilonians gaue to Zopy­rus, the chiefe power & office, to leede a mightie armie, of the whiche beynge Lientenaunt, he betraied the Babilonians and their Citie.

¶ Manifeste.

NOt onlie Trogus Pompeius the famous Historio­grapher, and Iustine which tooke the Story of him, Trogus Pō peius. but also the Greke writers doe sette forthe, as matter of truthe, the valiaunte enterprises of Zopyrus: so that the straunge and mightie facte of him can not seme vncredible, hauyng testimonie of it in all ages. Zopyrus hauing not re­spect Zopyrus. to his owne life, to his owne priuate wealthe or glorie, did thereby put of the daunger that insued to the Persiane Kyngdome: It maie seme a greate matter, to a mynde not well affected towarde his countrie, to destroie or deforme his The saiyng of Tullie. owne bodie, for the sauegarde of countrie or common welth. But if we waie the State of oure bearth, oure countrie cha­lengeth more at oure handes then frindes or parentes, so muche price Plato the Philosopher, and [...] Plato, [...]. vnto our countrie, the volumes of all [...] [Page] doe prefare oure naturall countrie before the priuate state of owne manne, wealthe, glorie, honor, dignitie, and riches of The state of a publike wealthe, is to beē preferred before a pri­uate wealth. Pericles. one or fewe, the Statutes of all Princes, sekyng the glorie of their countrie, doe prefare a vniuersal welthe, before a pri­uate and particulare commoditie. Pericles the noble Athe­nian in his oration made to the Athenians, sheweth that the glorie and welthe of one man or manie, cannot plante suche glorie, and renowne to their countrie, as that in all partes thereby to be beautified and decorated, but whē glorie a hap­pie and florishyng state redoundeth to the kyngdome, the subiectes, the nobelles and hye peres, the gouuernour stan­deth happie and fortunate. Who so hopeth in sparing costes and charges, monie or ornaments, to the behouf and imploi­ment of his countrie and not by all meanes to his power and strength aydeth and defendeth his naturall countrie, from the daunger and inuasion of his enemie, what state inioyeth A good sub­iecte is redie to liue and die for his countrie. he, or what wealth remaineth priuatlie, when the trone and scepter of his kyng faileth, the enemie wasteth, spoileth and destroieth all partes of his state, with the reste his life pe­risheth, so that no daunger, coste, is to bee refused, to serue the kingdom and prince, by whose scepter, iustice, lawes, and equitie we are gouuerned, there is no subiect well affected, but that he onlie liueth to proffite his countrie, to liue & dye therein.

¶ Probabell.

IF only Zopyrus had enterprised this valiaunt act, and that no memorie were remainyng in anie age of the noble acts of other men, it may seme not true­lie chronacled; but from time to time, in all ages & cōmon wealthes, famous men for their acts & nobilitie haue ben, whiche with like courrage and magnanimitie haue sa­ued their countrie, by the losse of their owne liues. Horatius Horacius Cocles. Cocles is bothe a witnesse and a light to the same, by whose aduenture the mightie and stronge Citie Rome was saued: [...] a [...] what time as the Hetruscians entred on the citie, and [Page] were on the bridge, Horatius cocles defendid the ende of the same, baryng of the brunte, and stroke of the enemie, vntill the Romans, for the sauegarde of the cytie, had broken doun the bridge, as sone as Horatius Cocles sawe the Cytie thus deliuered, and the repulse of the enemie, he lepte with his ar­mours into the flud Tibar, it semed he had not regard to his life, that beyng burdened with the waighte and grauitie of his armour, durst venter his life to so main and depe a water. Marcus Attilius in the defence of his Prince, his right hand Marcus Attilius. being cut of, the which he laide on the ship of the Massilians, forthwith he apprehended with the lefte hand, and ceased not vntill he hadde soouncke the same ship. Cynegerus the Athe­nian lineth by fame and like nobilitie of actes, vēteryng his Cynegerus. life for his countrie. The mightie cytie of Athenes, brought vnder the dominions of the Lacedemonians. Thrassbulus, Hismenias and Lisias bi their aduenture, and noble atchiue Hismenias. Thrasibulus reduced Athenes to his falicitie so moche loue, soo faithefull hartes they hadde towardes theire countreie. Leonides the King of the Lacedemonians, defendyng the narow straights of the cytie Thermopolie with sower thousand men against the mightie and huge armie of Xerxes, for Xerxes contemned theire smalle number and armie: Leonides the kyng hearde Leonides kyng or the Lacedemo­nians. that the place and hill of the battell was preuētid of .xx. thou­sande enemies, he exorted his souldiours parte of them to de­parte vntill a better time might be locked for, and onlie with the Lacedemonians he proued the conflicte and the combate, although the campe of Xerxes was mightier & more in num­ber: yet Leonides the kyng thought it good for the sauegarde of his contrie, for saieth he, I must rather saue it, then to haue respecte to my life, although the oracle of Delphos had fore­shewed, that euen Leonides muste die in the fielde or battell of the enemie, and therefore Leonides entred battall, & com­fortid his men for their countrie sake, as to die therein, there­fore he preuented the narrowe straightes of the countrie, and the dangerous places, where the force of [...] [...]nem [...]e [...]ught [Page] bruste in, he lingered not, leste the enemie mighte compasse him in, but in the quiet season of the nighte, he set vppon his enemie vnloked for, and they beynge but sixe hundred men with the kyng Leonides, brust into the cāpe of their enemies Leonides. beyng sixe hundred thousand menne, their valiauntnes was suche, and the ouerthowe of their enemies so great, and Xer­xes the Kyng hauyng two woundes, retired with shame and loste the honor. Agesilaus and Conon valiaunte in actes, Agesilaus. Conon. and excellynge in all nobilitie, what great and mightie dan­gers haue thei atchiued and venterid for their countrie sake, howe moche haue thei neglectid their owne wealth, riches, life and glorie, for the aduauncement and honor of their coū ­trie. Lisander also the Lacedemonian, was indued with like nobilitie with faithfull and syncéer harte towarde his coun­try. Lisander. Archidamus also lieth not in obliuiō, whose fame death buried not the famous aduenture of Codrus kyng of the A­thenians Archidamus Codrus. is maruelous and almoste incredible, but that the Histores, truelie set forth, and declare a manifest truthe ther­of, who is more famous then Epaminundas, bothe for vir­tue, Epamniun­das. nobilitie and marciall feates among the Thebans, the mightie armie of the Grecians, at the longe sege of Troie, Grecians. what valiaunte Capitains hadde thei, whiche in the defence of their countrie hasarde their life: the Troians also wanted Troians. not for proues valiauntnes and al nobilitie, their péeres and nobles: amonge the Romans, what a greate number was Romans. of noble peres, whose studie alwaies was to liue and dye in the glorie, aide and defence of their countrie, for he liueth not by whose cowardlines fainted harte and courage, the contrie or kyngdome standeth in perrill, he liueth in shame, that re­fuseth daunger, coste or charge, in the defence or procuryng, better state to his countrie. The worthie saiyng of Epami­nundas declareth, who liueth to his countrie, who diyng va­liauntlie who liueth in shame. in the felde, beyng thrust thorow with the speare of his enemie, asked those questions of these that stoede by him at the poincte of deathe, is my speare manfullie broken, and [Page] my enemies chassed awaie, the whiche things his cōpanions in warre affirmed, then saide he: nowe your Capitaine Epa­minundas beginneth to liue in that he dieth valiauntlie for Epamenun­das a most noble and vali­aunt pere. his countrie, and in the proffite & aduauncement of the same, a worthie man, noble and valiaunte, his sentence also was worthie to be knowen, and followed of all suche as bee well affected and Godlie mynded to their countrie, Marcus Mar­cellus of like sorte, and Titus Manlius Torquatus, & Sci­pio Aemilianus, Marcus Attilius shewed in what hye price our naturall countrée ought to bee had, by their valiaunt at­chifes, and enterprises: I might passe by in silēce Scipio Ca­to, and Publius Scipio Nasica, but that thei by like same, honour and glorie liue immortall to their countrie, the fame also of Vibeus, Valerius Flaccu [...], and Pedanius Centurio giueth ampell and large matter to all menne, endued with nobilitie and valiaunt proues, for the defence of their coun­trie with Quintus Cocctus, Marcus Sceua and Sceuola.

¶ Possibilitie.

THere nedeth no donte to rise of possibilitie, seinge that examples doe remain of famous men, of god­lie and well affected persones, whiche haue with like magnaunimitie putte in daunger their life, to saue their Prince, kyngdome, and countrie. Greate honour was giuen of the Athemans, to soche noble and valiaunte men, whiche ventered their liues for their common wealthe, The order of Athenes. to maintaine the florishyng state thereof. The eloquente and copious oracion of Thusidides, the true, faithfull, and elo­quente Historiographer doeth shewe: what honour and im­mortall Thusidides. fame was attributed, to all soche as did venter their liues, in the florishyng state of their countrie, in supportyng, mainteinyng, and defendyng the same. Who, although thei loste their liues, whiche by death should bee dissolued, their fame neuer buried, liueth with the soule to immortalitie, the losse of their Priuate wealthe, glorie, riches, substaunce, or dignitie, hath purchased and obtained fame, that withereth [Page] not, and glorie that faileth not.

¶ Agreyng and comelie.

BOthe the true Histories, doe leaue in commenda­cion, the facte of Zopyrus, and the noble and wor­thie enterprises of other: whiche haue giuen the like assaie, and their fame is celebrated and titeled with immortall commendacion and glorie, to the posteritie of all ages followyng. What harte can bee so stonie, or bru­tishly The duetie of all good subiectes, affected, that wil not venter his life, goodes, landes, or possessions: if with the daunger of one, that is of hymself, the whole bodie and state of his countrie, is thereby supported, and saued. What securitie and quietnesse remained, what wealth, honour, or fame to Zopyrus: if not onely Zopyrus had perished, but the kyng & people vniuersally had been de­stroied. Therevpon Zopyrus weighing and cōsideryng, the state of his birthe, that his countrie chalenged his life, rather then the dissolucion of the whole kyngdome, the decaie of the The cause of our birthe. Prince, the takyng awaie of the scepter, the slaughter of in­finite people to ensue. He was borne to be a profitable mem­ber to his countrie, a glorie and staie to the same: and not spa­ryng his life, or shunnyng the greate deformitie of his bo­die, to bee a ruine of the same. Was it not better that one pe­rished, then by the securitie of one, a whole lande ouer run­ned, as partes thereby spoiled: it was the duetie of Zopirus, to take vpon hym that greate and famous enterprise. It was also comelie, the kyngdome standyng in perill, a sage and descrite persone to preuente and putte of, soche a daunger at hande: The faicte altogether sheweth all vertue and greate The facte of Zopyrus. singularitie, and a rare moderacion of minde, to cast of all re­spectes and excuses, forsakyng presentlie honour, quietnesse and obiecting himself to perill, he sawe if he onelie died, or by ieopardie saued his countrie, many thereby liued, the kyng­dome & people florished, where otherwise, he with his Prince and kyngdome might haue perished.

¶ Proffitable.

[Page] AL the power of the Babilonians, was by his pol­licie The fact of Zopyrus. throwen doune, the Citee taken, the enemie brought to confusion: on the other side, the Persi­ans rose mightie, soche a mightie enemie put vn­der foote. The fame of Zopryus and glorie of the facte, will neuer be obliterated, or put out of memorie, if this were not profitable to the kyngdome of Persia: if this were not a re­noume to the prince and people, and immortall glory to Zo­pryus iudgeye. Zopyrus therfore, beautified his countree, by Zopyrus de­formed, a beautie of his countree. the deformitie of his bodie. Better it wer to haue many soche deformed bodies, then the whole state of the realme destroied or brought to naught: if we weigh the magnanimitie of that man, and his enterprise, there is so moche honour in the fact, that his fame shall neuer cease.

¶ The firste Proheme.▪

DEmosthenes the famous Orator of Athenes in his oraciō made against Aristogitō doeth saie, that Lawes wherewith a common wealthe, ci­tie what are Lawes. or Region is gouerned, are the gifte of God, a profitable Discipline among men, a restraint to with holde and kepe backe, the wilfull, rashe, and beastilie life of man, and therupō Aristotle and Plato doe shewe, that Aristotle. Plato. through the wicked behauour of men, good lawes were first [Page] ordained, for, of ill maners, saie thei, rose good lawes, where lawes doe cease, and good order faileth, there the life of man Order. will growe, rude, wild and beestlie: Man beyng a chiefe crea­ture Man borne by nature to societee. or God, indued with manie singuler vertues, is framed of nature to a mutuall and Godlie societie of life, without the whiche moste horrible wolde the life bee, for not onlie by concorde and agremente, the life of man dothe consiste but al things on the earth haue therin their being: the heauens and l [...]ghtes conteined in the same, haue a perpetuall harmonie & concente in finishyng their appointed race. The elementes of the worlde, where with the nature and substaunce of all All thinges beyng on the yearth, dooe consiste by a harmonie or concorde. thinges, doe consiste onlie by a harmonie and temperature of eche parte, haue their abidyng increase & prosperous beyng, otherwise their substaunce, perisheth and nature in all partes decaieth: Kyngdomes and common wealthes doe consiste in a harmonie, so long as vertue and all singularitie tempereth their state and gouernemente, and eche member thereof obe­ieth his function, office and callynge, and as partes of the­same bodie, euerie one as nature hath ordained theim occu­piyng, their roume and place, the vse of euerie parte, all to the vse and preseruacion of the hole bodie, and as in the bodie so in the common wealthe, the like concorde of life oughte to be in euery part, the moste principall parte accordyng to his di­gnitie of office, as moste principall to gouerne thother inferi­or partes: and it thei as partes moste principal of thesame bo­die with all moderacion and equabilitie tēperyng their state, office and calling. The meanest parte accordyng to his lowe Order con­serueth com­mon wealth. state, appliyng hymselfe to obeie and serue the moste prin­cipall: wherein the perfecte and absolute, frame of common wealthe or kyngdome is erected. And seyng that as the Phi­losophers doe saie, of ill maners came good lawes, that is to saie, the wicked and beastlie life of man, their iniurius beha­uiour, sekyng to frame themselues from men to beastes mo­ued Euil maners was theocca­sion of good Lawes. the wise and Godlie, elders to ordaine certaine meanes, to rote discipline, whereby the wickedlie disposed personne [Page] should bee compelled to liue in order, to obeie Godlie lawes, to the vpholdyng of societie. Therefore, all suche as dissolue lawes, caste doune good order, and state of common wealth, out as putride and vnprofitable weedes, to be extirpated and plucked vp from Citie and Common wealthe, from societie, who by mischeuous attemptes seke, to extinguishe societie, anntie, and concord in life. Princes & gouernors with al other magistrates ought in their gouernment to imitate the prac­tise of the Phisician, the nature of man, wekedned and made feble with to moche abundaunce of yll humors, or ouermoch with ill bloode replenished, to purge and euacuate that, and all to the preseruacion and healthe of the whole bodie: for so was the meanyng of the Philosopher, intreatyng of the po­litike, gouernment of kingdome and commonwealth, when thei compared a kingdome to the bodie of man: the thefe and robber as a euill and vnprofitable member, and all other as without all right, order, lawe, equitie and iustice, doe breake Theiues not mete to be in any societie. societie of life, be the against lawe and nature: possessing the goodes of a other man, are to bee cutte of, as no partes, méete to remaine in any societie.

¶ The seconde Proheme.

THe chifest cause that moued gouernours and ma­gistrates, Why theiues and wicked men, are cut of by lawe. to cutte of the race of theues, and violēte robbers, and of all other mischeuous persons, was that by them a confusion would ensue in al states. What Citee could stande in prosperous state, yea, or what house priuatlie inhabited, where lawes and aucthoritee were exiled: where violence, will, luste, and appetite of pestiferous men, might without terrour bee practised. If the labour and industrie of the godlie, should be alwaie a praie to y ^e wicked, and eche mannes violence and iniurious dealyng, his owne lawe, the beaste in his state, would bee lesse brutishe and in­iurious. Who so seketh to caste doune this societee, he is not méete to be of any societée, whiche he dissolueth. Who so rob­beth or stealeth, to liue by the gooddes of an other manne, as [Page] his possession, is by violence and againste Nature: so by vio­lence and against nature, their pestiferous doinges do frame A due rewardes for thie­ues and mur­therers. their confusion: their execrable & desietable purpose, do make theim a outcaste from all good people, and as no members thereof, cut of from all societée, their euill life r [...]th perpetu­al ignomie and shame. And [...] the tragicall ende of their enterprise.

¶ The contrarie.

HErein the lose and dissolute state of gouernments called of the Grekes Democratia, haue conten­ted the wilfull heddes of pestiferous men: where­in Democratia. euery man must bee a ruler. Their owne will is their Lawe: there luste setteth order, no Magistrate, but euery one to hymself a Magistrate. All thynges in common, as long as that state doeth remain emong the wicked, a most happie state coumpted, a wished state to idell persones, but it continueth not. Herein the murtherer, the thiefe were meete The thiefe. The mur­therer: to be placed. The greater thiefe, the better manner the moste execrable murtherer, a moste mete persone, for soche state of gouernemente. There is no nacion vnder the Sunne, but that one tyme or other, this troublous state hath molested theim: and many haue sought to sette vp soche a monsterous state of regiment, a plagued common wealthe, and to be de­tested. Soche was the order of men, when thei liued without lawes. When the whole multitude were scattered, no citee, Toune, or house builded or inhabited, but through beastlie maners, beastlie dispersed, liued wilde and beastlie. But the wise, sage, and politike heddes reduced by wisedome, into a societie of life, nature leadyng thereto: Houses and hab [...]ta­cions, Houses. Families. Tounes. Citees. were then for necessitte made, families multiplied, vil­lages and Taunes populoustie increased, and Citees raised emong so infinite people. Nature by God inuented and sta­blished Lawe, and the sage and wise persones, pronounced and gaue sentence vpon Lawes. Whereupon, by the obedi­ence of lawes, and preeminente authoritie of Magistrates. [Page] The state of mightie kyngdomes and Common wealthes, haue growen to soche a roialnesse and loftie state, many fa­mous kingdomes haue been on the face of the yearth: many noble Princes from tyme to tyme succedyng, whiche with­out a order of godlie lawes, could not haue continued. What Obedience of Lawes did stablishe the mightie mo­narchies. was the cause that the mightie Monarchies, continued many hundred yeres: did the losse and dissolute life of subiectes and Princes, cause the same but good lawes, and obedience to or­ders. Therefore, where Magistrates, bothe in life and office, liue in the obedience of Lawes: the multitude inferiour, by The life of the Magi­strate, a lawe example of the Magistrates singularitie, incensed dooe place before them, their example of life, as a strong lawe.

Theodosius Emperor of Rome, writyng to Volufianus The Epistle of Theodosi­u [...]s Empe­ror of Rome his chief Pretor, as concernyng his office, in these woordes, saieth: Digna vox est maiestate regnantis legibus alligatum se principem profiteri. Adeo de autoritate Iuris nostra pendet autoritas et reuera maius imperio est submittere legibus principatum & oraculo presentis edicti quod nobis licere non pa­timur alijs indicamus. It is a worthie saiyng, and meete for the Maiestie of a Prince, to acknowledge hymself vnder his lawe. For, our aucthoritie, power, and sworde, doeth depende vpon the force, might, and aucthoritie of Lawes, and it pas­seth all power and aucthoritie, his gouernemente and kyng­dome to be tempered by lawe, as a moste inuiolable Oracle and decrée, so to doe as we prouulgate to other. Whereupon it is manifeste, what force godlie lawes gaue to the Prince, what aucthoritie. Take lawes awaie, all order of states fai­leth, the Prince by Lawe, is a terrour to the malefactour: his Princes Lawe. Maiestie is with all humblenesse serued, feared, and obeied. By lawes, his state maketh hym as a God, emong menne, at whose handes thé preseruacion of eche one, of house, citee and countrie is sought. Seing bothe lawes and the Prince, haue that honour and strength, that without them, a Chaos a con­fusion would followe, in the bodie of all common wealthes and kyngdomes. Let them by aucthoritie and lawe bee con­founded, [Page] that practise to subuerte aucthoritie, to neclecte the Prince, and his godlie lawes.

¶ The exposition.

THe theife, or any other iniurious persons, doeth seke Theiues and all iniurious persones. to bee aboue all lawes, exempted from all order, vn­der no obedience, their pestiferous dealyng, dooe vt­ter the same: For, as Demosthenes the famous Orator of A­thenes Demosthe­nes in Ari­stogiton. doeth saie. If that wicked men cease not their violēce if that good men in all quietnes, and securitie, can not enioys their owne goddes, while lawe and aucthoritie of the magi­strate, seuerelie and sharply vseth his aucthoritie and sword. If dailie the heddes of wicked men, cease not to subuerte la­wes, orders, and decrees godlie appoincted. Whiles that in all Citees and common wealthes, the Princes and gouer­nours, are by lawes a terror to them. Lawes then ceasyng, The force of lawes. the dreadfull sentēce of the Iudge and Magistrate wanting. The sworde vndrawen, all order confounded, what a con­fusion would followe: yea, what an open passage would bee lefte open to all wickednesse. The terrour of Lawes, the sworde and aucthoritie of the Magestrate, depresseth and putteth doune, the bloodie cogitacions of the wicked, and so hin­dereth and cutteth of, many horrible and bloodie enterprises. Els there would bee neither Prince, Lawe, nor subiects, no hedde or Magistrate: but euery manne his owne hedde, his owne lawe and Magistrate, oppression and violence should bee lawe, and reason, and wilfull luste would bee in place of reason, might, force, and power, should ende the case. Where­fore, soche as no lawe, no order, nor reason, will driue lo liue as members in a common wealthe, to serue in their functiō. Thei are as Homere calleth theim, burdeins to the yearth, wicked men burdeins of the yearth. for thei are of no societie linked with Nature, who through wickednesse are disseuered, abhorryng concorde of life, socie­tie and felowship. Whom sinister and bitter stormes of for­tune, doe daiely vexe and moleste, who in the defence of their [Page] countrie are masmed, and thereby their arte and science, for, imbecilitie not practised, all art otherwise wantyng, extreme Maimed sol­diours muste be prouided for. pouertee fallyng on them, reason muste moue, and induce all hartes, to pitee chieflie their state: who in defence and main­teinaunce of our Countrie, Prince, and to the vpholdyng of our priuate wealthe at home, are become debilitated, defor­med and maimed, els their miseries will driue them to soche hedlesse aduentures, that it maie bee saied, as it was saied to Alexander the Greate. Thy wartes, O Prince, maketh ma­ny The saiyng of a shuld our to Alexander the greate. theues, and peace will one daie hang them vp. Wherein the Grecians, as Thusidides noteth, had a carefull proui­dence, for all soche as in the defence of their Countrie were maimed, yea, euen for their wiues, and children of all soche, as died in warre, to be mainteined of the commō charge and threasure of Grece. Reade his Oracion in the seconde booke, niade vpon the funerall of the dedde soldiours.

¶ A comparison of vices.

THe dronkarde in his state is beastlie, the proude The drūkard The proude persone. The prodigal The couei­tes: is. The robber. and arrogante persone odious, the riotous and prodigall persone to be contempned, the couei­tous and nigardlie manne to bee reietted. But who so by violence, taketh a waie the goodes of an other man, or by any subtill meanes, iniustlie possesseth the same, is detestable, with all seueritée to be punished. The adulterer and the harlotte, who by brutishe behauiour, leude affection, not godlines leadyng theréto: who by their vnchast The adul­terer. The hariot. behauior, and wanton life doe pollute, and cōtaminate their bodie, in whom a pure muide ought to be reposed. Who the­rowe beastly affection, are by euill maners transformed to beastes: and as moche as in theim lieth, multipliyng a bru­tishe societie. The homicide in his state more horrible, accor­dyng The homi­cide. to his outragious and bloodie life, is to bee tormented, in like sort all other vices, accordyng to their mischiues, rea­son, Lawe and Iustice, must temper and aggrauate due re­ward, [Page] and sentence to them.

¶ The sentence.

NO vice was more greuous, and horrible emong the Scithians then thefte, for this was their sai­yng: Thefte horrible amōg the Scitheans. Quid [...] potent silicet furarl, what can be safe, if thefte bee [...]e [...]ull or tolerated. Herein the vniuersalle societee of [...] is caste doune, hereby a confu­sion A sentence a­genst thefte. groweth, and a subuersion in all states immediatlie fol­loweth, equitee, iustice, and all sincere dealyng is [...], violence extirpateth vertue, and aucthoritie is [...] of.

¶ The digression.

THe facte in other maie be with more facilitie to­lerated, in that to theim selues, the facte and con­uersacion of life is moste per [...]us, and h [...]rtfull, but by so he kinde of nature, whole kyngdomes and common wealthes would bee [...] for a prosperous state and common wealthe, a common woe and calamitee would fall on them, tumultes and vprores main­tained, right and lawe exiled: neither in field quitnes, welth Horrible vi­ces. or riches, houses spoiled, families extinguished, in all places sedicion, warre for peace, violence for right, will and [...]st for lawe, a hedlesse order in all states. And as concernyng Vsu­rers though their [...] be neuer so ample, and plentifull Vserers. to enriche them, whereby thei growe to be lordes, ouer many thousandes of poundes: yet the wealthe gotten by it is so in­iurious, that thei are a greate plague, to all partes of the cō ­mon wealthe: so many daungers and mischiues, riseth of thē Cato the noble and wise [...] of Rome, being demaun­ded diuers questions, what was firste to bee sought, in a fa­milie The sentence of Cato a­gainst vsu­rers. Vsure is [...] ther. or housholde, the aunsweres not likyng the demaun­der: this question was ashed, O Cato, what senfēce giue you of Vsurie, that is a goodlie matter to bee enriched by. Then Cato aunswered in fewe woordes. Quid hominem occidere. What saie you to be a murderer? Soche a thyng faieth he, is [Page] Vsurie. A brief sentence againste Vsurers, but wittely pro­nounced from the mouth of a godlie, sage, noble, and descrite persone, whiche sentence let the Vsurer, ioigne to his Vsure retourned, and repeate at the retourne thereof, this sentence of Cato, I haue murthered. This one sentence will discou­rage any Vsurer, knowyng hymself a murtherer. Though The sentence of Cato a dis­comfort [...]. moche more maie be spoken against it, this shalbe sufficient. The Hebrues calleth Vsurie, by the name of Shecke, that is a bityng gaine, of the whiche many haue been so bitten, that whole families haue been deuoured, & beggerie haue been their gaine. And as Palingenius noteth.

The debtour often tymes saieth he, runneth awaie, and carieth with hym, the debte and gaines of the Vsurie. The Grekes calleth Vsurie Tokos, that is properlie the trauaile of women of their childe: soche is their Vsurie, a daungerous gettyng. Demosthenes likeneth their state as thus, as if ter­restriall thynges should be aboue the starres: and the heauēs and celestialle bodies, gouerned by the base and lowe terre­striall matters, whiche by no meanes, can conserue the ex­cellencie Vsure a dan­gerous gaue. of them, for, of them onely, is their matter, substaūce and nature conserued.

¶ Exclusion of mercie.

WHerefore, to whom regimente and gouerne­mente is committed, on whose administracion, the frame of the cōmon wealth doe staie it self: thei ought with al wisedome and moderacion, to procede in soche causes, whose office in wor­thinesse of state, and dignitie, maketh thē as Goddes on the yearth, at whose mouthes for wisedome, counsaill, and for­tunate Princes and magistrates be as Gods on the earth. state, infinite people doe depende. It is no smal thing in that their sword & aucthoritee, doeth sette or determine all thinges, that tendereth a prosperous state, whereupon with all integritee and equitée; thei ought to temper the affeccions of their mynde: and accordyng to the horrible facte, and mis­chiues [Page] of the wicked, to exasperate & agrauate their terrible iudgemente, and to extirpate from the yearth, soche as be of no societie in life. The [...], the thief, the adul­terer, for by these all vertue [...] out, all godlie societie The [...] ▪ The Theue. The Adulte­ror. extinguished, cit [...], r [...]al [...]es, and c [...]untries, prostrate & pla­gued for the tolera [...]ion of their [...] ag [...]inst s [...]ch [...]ren [...]hip in iudgemente muste cease, and accordyng to the state of the cause, equitee to retaine frendship, money muste not blinde, nor rewardes to force and temper Iudgementes: but accor­dyng to the verit [...] of the cause, to adde a conclusion. Wor­thelie the pictures of Princes, Gouernours and Magistrates Whey the pi­ctures of ma­gistrates bee picturid with oute handes. in auncient tymes doe shewe this, where the antiquitée ma­keth theim without handes, therein it sheweth their office, and iudgemente to proceade with equitée, rewardes not to blind, or suppresse the sinceritie of the cause. Magistrates not to bee bounde to giftes, not rewardes to rule their sentence. Alciatus in his boke called Emblemata, in senatū sancti prin­cipis.

Where vertue and integritie sheweth it self, in the persone and cause, to vpholde and maintain the same. Roote out hor­rible vices from common wealthe, that the more surer and stronge foundacion of vertue maie be laied: for, that onelie cause, the scepter of kinges, the [...]ice of magistrates was left to the posteritee of all [...]ges.

¶ Lawfull and just.

SEyng that lawes bee godlie, and vniuersally thei Lawes giue equitee to all states. temper equitée to all states, and giue according to iustice, euery man his owne: he [...] vertue, that dispos [...]e than other manne of his own; and [...] Iustice. And thereupon his beastly life What briueth y ^e magistrate to horrible sentence a­gainst wicked persons. by [...] forceth and driueth, lawe and Magistrate, to terri­ble iudgement. For, who so against right, without order, or lawe, violateth an other man, soche a one, lawes of iustice, muste punishe violentlie, and extirpate from societée, beyng a [...] of societee.

¶ Profitable.

IF soche wicked persones be restrained; and seuerelie punished, horrible vices will be rooted out: all artes sciences, and godlie occunacions maintained, vphol­ded and kept. Then there must bee a securitee in all states, to practise godlines, a mutuall concorde. The Magistrate with Magistrate. equitée, the subiecte with faithful and humble obedience, ac­complishyng Subiect. his state, office, and callyng. Whereupon by good Magistrates, and good subiectes, the common wealthe and kyngdom is in happie state stablished, For, in these twoo poinctes, as Plato doeth saie, there is vertuous rule, and like obedience.

¶ Easie and possible.

AL this maie easely be doen; when wickednes is cutte of, in his firste groweth, when the magistrate driueth continually, by sworde and authoritee, all menne to obedience, bothe of lawes and gouernuurs. Then in al good common wealthes, vices are neuer tolerated to take roote: be­cause The begyn­nyng of vice is to be cutaf. the beginnyng and increase of vices, is sone pulled vp, his monsterous kyngdome thereby ouerthrowen.

¶ The conclusion.

SO doyng, happie shall the kyng be, happie kyngdome, and moste fortunate people.

Of his countrie.

EPaminundas was borne in Thebe a famous citie in Beotia, the which Cadmus the sōne of Agenor buil­ded, Cadmus. whiche Amphion did close & enuiron with wal­les, Amphion. in the whiche the mightie and valiaunt Hercules was Hercules. borne, & manie noble Princes helde therin scepter, the which Citie is tituled famous to the posterity by the noble gouern­ment of Epaminundas.

¶ Of his auncetours.

EPaminundas came not of anie highe nobilitie or blood, but his parentes were honeste and verteous who as it semed were verie well affected to vertue, instructyng their soonne in all singulare and good qualities, for by good and vertuous life and famous enter­prises from a meane state, manie haue bene extolled to beare scepter, or to attaine greate honour, for as there is a begyn­nyng of nobilitie, so there is an ende, by vertue and famous Nobility rose by vertue. actes towarde the common wealthe, nobilite first rose. The stock of Cesar and Cesars was exalted from a meaner state, Cesar. Scipio. by vertue onelie to nobilitie. Scipios stocke was not alwais noble, but his vertues graffed nobilitie to the posteritie of his line and ofspryng followynge. And euen so as their fa­mous [Page] enterprices excelled, nobilite in theim also increased. Catilina wicked, was of a noble house, but he degenerated Catilina. from the nobilitie of his auncestours, the vertues that graf­fed nobilitie in his auncestors, were first ertinguished in Ca­tiline. Marcus Antonius was a noble Emperour, a Prince Marcus Antonius. indued with all wisedome and Godlie gouernmēt, who was of a noble parētage, it what a wicked sonne succeded him, the father was not so godlie, wise, and vertuous, as Commo­dus Commodus. was wickedlie disposed and pestiferous. There was no vertue or excellence, meete for suche a personage, but that Marcus attained to. Who for wisedome was called Marcus Philosophus, in his sonne what vice was thē that he practi­sed not, belie chier, druncknes and harlottes, was his delite, his crueltie and bluddie life was suche that he murthered all the godlie and wise Senatours, had in price with Marcus his father. Seuerus in like maner, was a noble and famous Seuerus. Emperor, in the Senate moste graue, politike, and in his warres moste fortunate, but in his sonne Marcus Antoni­nus Marcus Antonius Caracalla. Caracalla, what wickednes wanted, whose beastlie life is rather to be put in silence, then spoken of. In the assemble of the Grecians, gathered to consulte vpon the contencion of Achilles armour, Aiax gloriouslie aduaunceth hymself of his auncestrie, from many kinges descended, whom Vlisses his Aiax. Vlisses. aduersarie aunswered: makyng a long and eloquente Ora­cion, before the noble péeres of Grece, concernyng Aiax his auncetours. These are his woordes.

As for our parentage, and line of auncetours, long before vs, and noble actes of theirs: as we our selues haue not doen the like, how can we call, and title their actes to be ours. Let them therefore, whiche haue descended from noble blood, and famous auncetours: bee like affected to all nobilitée of their auncetours, what can thei glory in the nobilitée of their aun­cetours. [Page] Well, their auncetours haue laied the foundacion, and renoume of nobilitee to their ofspryng. What nobilitee Nobilitee. is founde in them, when thei builde nothyng, to their aunce­tours woorke of nobilitée. Euen as their auncetours, noblie endeuoured them selues, to purchase and obtain, by famous actes their nobilitée) for, nobilitée and vertue, descendeth al­waies to the like) so thei contrary retire and giue backe, frō all the nobiliée of their auncestours, where as thei ought, with like nobilitée to imitate them. Many haue been, whiche through their wisedome, and famous enterprises, in the af­faires A beginnyng of nobilitee, of their Prince, worthche to honour haue been extol­led and aduaunced: who also were the firste aucthours and founders of nobiliée, to their name and ofspring. Whose of­spring indued with like nobilitee of vertues, and noble actes haue increased their auncestors glorie: the childrē or ofspring lineally descendyng, hauyng no part of the auncestours glo­rie, how can thei vaunte them selues of nobiliée, whiche thei lacke, and dooe nothyng possesse thereof, Euen from lowe birthe and degree. Galerius Armentarius was aduaunced, euen from a Shepherdes sonne, to sit in the Imperiall seat of Roome. Galerius Maximinus whom all the Easte obaied, Galerius a Shepherds, sonne Empe­ror of Rome. Probus a Gardeiners sonne, Em­perour. his vertues and noble acts huffed hym to beare scepter in the Empire of Roome. Probus a Gardiners soonne, to the like throne and glorie ascēded, so God disposeth the state of euery man, placyng and bestowing dignitée, where it pleaseth him as he setteth vp, so he pulleth doune, his prouidence & might is bounde to no state, stocke, or kindred.

¶ Of his educacion.

EPaminūdas beyng borne of soche parentes, was brought vp in all excellente learnyng, for, vnder hym Philippe the kyng of the Macedonians, the soonne of Amintas, was brought vp. This Epa­minundas, the Histories note hym to be a chief Philosopher, and a capitaine moste valiaunte. In Musike, in plaiyng, and [Page] singyng finelie to his Instrumente, notable and famous, no kinde of learnyng, arte, or science, wanted in his breaste: So greate and aboundante were his vertues, that aboue all go­uernours, whiche haue been in Thebe, his name and fame is chieflie aduaunced.

¶ The praise of his actes.

EPaminundas beyng moste valiaunte and no­ble, leauing all priuate commoditée, glory, and The dutie of good gouer­nors. riches a side: sought the renoume of his coun­tree, as all rulers and gouernours ought to do. For, a kyngdome or common wealth, can not rise to any high nobilitée or Roialnesse, where gouernours, rulers, and magistrates, neclecting the vniuersall, and whole Nowe a kingdome riseth to all felicitie. body of the common wealthe, doe cogitate and vigilantly en­deuour themselues, to stablish to them and theirs, a priuate, peculiar, and domesticall profite, glorie, or renoume. Couei­teousnes, whiche is in all ambicious Magistrates the poison, plague, destruccion, and ruine of the beste and florishing cō ­mon wealthes, of al wickednes and mischief the roote: a vice, whereupon all vice is grounded, from whom all mischiefe Couetousnes a great euill. floweth, all execrable purposes issueth. That wanted in Epaminundas, for in the ende of his life, his coffers were so thin and poore, that euen to his Funerall, money wanted to solempnise the same. Priuate glorie nor excesse, was hunted after of hym, yet his vertues were of soche excellencie, that honour, dignitée, and prceminent state, was offered and gi­uen to hym vnwillinglie. This Epaminundas was in go­uernement so famous, and so vertuouslie and politikelie ru­led the same, that he was a glorie, renoume, honour, and fe­licitée to his kingdome, by his state. Before the time of Epa­minundas, the countree of Beotia was nothyng so famous Beotia. in their enterprises: neither the citee of Thebe so roiall, puis­saunt Thebes. or noble, the antiquitee of that tyme sheweth, that E­paminundas wantyng the power of Thebes, their glorie, strength, and felicitee fell and decaied. The learning of Epa­minundas [Page] and knowlege, was so aboundant and profounde bothe in Philosophie, and in all other artes and sciences, that it was wounderfull. In chiualrie and in feates of warre, no péere was more couragious and bolde, or hardie, neither in that, whiche he enterprised, any could be of greater counsaile in hedde more pollitike, of minde more sage and wittie: his gouernement so good, that beyng so good a Magistrate, it is doubted, whether he be better man, or better Magistrate, E­paminundas died in the defence of his countrée. The Athe­nians were enemies to the Thebanes, and many greate bat­tailes were assaied of theim and foughten: and often tymes the Athenians felt many bitter stormes, and fortune loured of them, he beyng so valiaunt a capitain. Epaminundas be­yng dedde, the Athenians ceased to practise, any one parte of chiualrie, their prowesse and dexteritée decaided: thei hauyng no aliaunte, and forraine enemie to moleste theim, or whom thei feared. So that a famous, wise, pollitike, and valiaunte capitaine, is not onely a staie, a pillar and strong bulwarke A valiant ca­pitain, to his countrie a pillar to his [...] mie, a occasiō to dexteritie. to his countrée. But also forraine nacions, hauyng one, whō for his valiauntnes thei dreade, doe practise and inure themselues, to all dexteritee, counsaile, wisedome, and pollicie: soche a one was Epaminundas, to his enemies and coūtrée.

¶ The comparison.

NEither Hector of Troie, nor Achilles of Grece, might bee compared with Epaminundas, Numa Pompili­us Hector. Achilles. Numa Pompeius. Adrianus. was not more godlie, Adriane the Emperour of Roome, no better learned, nor Galba the Emperour more valiaunte, Nerua no more temperate, nor Traianus more noble, neither Cocles nor Decius, Scipionor Marcus Regulus, did more valiauntly in the defence of their countrie, soche a one was this Epaminundas.

¶ The conclusion.

OF many thynges, these fewe are recited, but if his whole life and vertues, wer worthely handeled: fewe would beleue, soche a rare gouernour, so vertuous a [Page] Prince, so hardie and valiaunte a capitaine, to haue remai­ned in no age.

¶ Of his countres.

NEro was a Romaine borne, though in gouerne­ment he was wicked, yet his coūtrée was famous, and noble: for, the Romaines wer lordes and hed­des ouer all the worlde. The vttermoste Indians, [Page] the Ethiopes, the Persians, feared the maiestie and auctho­ritée of the Romaines. From Romulus, who was the firste founder, and builder of that Citee: the Romaines bothe had their name of hym, and grew afterward to marueilous pui­saunt Rome. roialnes. There was no nacion vnder the Sunne, but it dreaded their Maiestie, or felte their inuincible handes: there hath been many mightie kyngdomes, on the face of the yearth, but no kyngdome was able, with like successe and fe­licitée in their enterprise, or for like famous gouernors, and continuance of their state, to compare with them. This was, and is, the laste mightée Monarchie in the worlde. Roome a olde aunciente citee, inhabited firste of the Aborigines, which came from Troie. The prouidence of God, so disposeth the Carthage. tymes and ages of the world, the state of kyngdomes, by the fall of mightier kyngdomes, meaner grewe to power and glorie. The Carthagineans, contended by prowes, and ma­gnanimitee, to be lordes ouer the Romaines. Carthage was a greate, mightie, olde, auncient & famous citee, in the whiche valiaunte, wise, and pollitike gouernours, helde therein re­giment, long warres was susteined betwene the Romaines and Carthagineans, emong whom infinite people, and ma­ny noble péeres fell in the duste. Fortune and happie successe fell to the Romaines: the people of Carthage vāquished, and prostrate to the grounde. Scipio the noble Consull, beyng at the destruccion of it, seeyng with his iye, Carthage by fire brunte to ashes, saied: Talis exitus aliquando erit Rome: euē as of Carthage, like shall the destruccion of Rome bee, as for Destruction of Rome to ashes in tune. continuaunce of the Romaine state, of their glorie, power, and worthie successe, no nacion vnder the Sunne, can com­pare with theim: soche was the state of Rome, wherein wic­ked Nero raigned.

¶ Of his anncestours.

DOmitianus Nero, the sonne of Domitius Enobar­bus, Agrippina was his mothers name: this Agrip­pina, was Empresse of Rome, wife to Claudius Ti­berius, [Page] the daughter of his brother Germanicus. This A­grippina, the Chronicle noteth her, to be indued with al mis­chief Agrippina. and crucltée: For Tiberius her housbande, hauyng by his firste wife children, thei were murthered by her, because she might, thei beyng murthered, with more facilitée, fur­ther the Empire, to her soonnes handes, many treasons con­spired against them oftentimes, Agrippina poisoned her hus­bande, then Nero succeded.

¶ Of his educacion.

SEneca the famous Poete & Philosopher, was schole­maister Seneca schol maister to Nero. to Nero, who brought hym vp in all nobili­tie of learnyng, mete for his state: though that Nero was wickedlie of nature disposed, as his beastlie gouerne­ment sheweth, yet wickednes in him, was by the seueritie of Seneca, and his castigacion depressed: for Traianus Empe­rour of Rome, would saie, as concernyng Nero, for the space of fiue yeres, no Prince was like to hym, for good gouerne­ment, after fiue yeres, losely and dissolutly he gouerned.

¶ Of his actes.

THis Nero, at what tyme as his mother was con­ceiued The dreame of Agrippina mother to Nero, in his concepcion. of him, she dreamed that she was conceiued of a Viper: for, the young Viper alwaies killeth his dame. He was not onely a Viper to his mo­ther whom he killed, but also to his kyngdome and common wealthe a destroier, whiche afterward shalbe shewed, what a tyraunte and bloodie gouernour he was. This Nero made in the Citee of Rome, the rounde seates and scaffoldes, to be­holde Nero a viper spectacles and sightes, and also the bathes. He subdued Pontus a greate countrée, whiche ioineth to the sea Pontus­whiche countrée containeth these realmes, Colchis, Cappa­docia, Armenia, and many other countrées, and made it as a Prouince, by the suffraunce of Polemon Regulus, by whose Pontus. Colchis. Cappadocia. Armenia. name it was called Pontus Polemoniacus. He ouer came the Alpes, of the king Cott [...]us, [...]ttius the king being dedde [Page] The life followyng of Nero was so abhominable, that the shame of his life, will make any man a fraied, to leaue any Nero vnworthie to be chronicled. Seneca▪ memorie of hym. This Domitius Nero, caused his Schole­maister Seneca to be put to death, Seneca chosing his owne death, his veines beyng cutte in a hotte bathe died, bicause he corrected wicked Nero, to traine hym to vertue. He was out­ragious wicked, that he had cōsideracion, neither to his own honestie, nor to other, but in continuaunce, he tired hymself as virgines doe when thei marie, callyng a Senate, the dou­rie assigned, and as the maner of that solemnitee is, many re­sortyng and frequentyng, in maidens tire and apparell. He went beyng a man, to be maried as a woman: beside this, at The shamful life of Nero. other tymes he cladde hymself with the skin of a wilde beast, and beastlie did handle that, whiche Nature remoueth from the sight. He defiled hymself with his owne mother, whom he killed immediatlie. He maried twoo wiues, Octauia, and Sabina, otherwise called Poppea, firste murtheryng their housbandes. In that tyme Galba vsurped the Empire, and Caius Iulius: as sone as Nero heard that Galba came nere Galba. Caius Iu­lius. towardes Rome, euen then the Senate of Rome had deter­mined, that Nero should bee whipped to death with roddes, accordyng to the old vsage of their auncestours, his necke yo­ked with a forke. This wicked Nero, seyng himself forsaken of all his friendes, at midnight he departed out of the Citée, Ephaon, and Epaphroditus waityng on hym, Neophitus and Sporus his Eunuche: whiche Sporus before tyme, had Nero assaied to frame and fashion out of kinde. In the ende, Nero thruste himself through, with the poinct of his sworde, his wicked man Sporus, thrustyng foreward his trembling hande: this wicked Nero before that, hauyng none to mur­ther The death of Nero. hym, he made a exclamacion, in these woordes. Is there neither friende nor enemie to kill me, shamefullie haue I li­ued, and with more shame shall [...], in the .xxxij. yere of his age he died. The Persians so atire ly loued hym, that after his death thei sente Ambassidours, desiryng licence to erecte [Page] to hym a monumente, all countrées and Prouinces, and the whole Citée of Rome, did so moche reioyce of his death, that thei all wearyng the Toppintant hattes, whiche bonde men doe vse to ware, when thei bee sette at libertie, and so thei tri­umphed of his death, deliuered from so cruell a tyraunte.

¶ A comparison.

AS for wicked gouernement, Nero doeth make Ca­ligula like to Comodus, Domitianus, Antoninus Nero. Caligula. Domitianus Antoninus. Caracalla, thei were all so wicked, that the Senate of Rome thought it méete, to obliterate their name, from all memorie and Chronicle, because of their wickednesse.

¶ The conclusion.

MOche more the life and gouernement of wicked Ne­ro, might be intreated of, but this shall be sufficient: to shewe how tyrannically and beastly, he gouerned vnmete of that throne.

¶ Of their countree.

[Page] IN Grece Demosthenes, the famous Oratour of A­thenes was borne, whose Countrée or Citee, lacketh no cōmendacion: either for the nobilitée of the lande, or glorie of the people. What nacion vnder the Sunne, hath not heard of that mightie Monarchie of Grece: of their migh­tie citees, and pollitike gouernaunce. What famous Poetes how many noble Philosophers and Oratours, hath Grece brede. What science and arte, hath not flowne from Grece, so that for the worthinesse of it, it maie bee called the mother of all learnyng. Roome also, in whom Tullie was brought vp, maie contende in all nobilitee, whose power and puisant glorie, by nobilitee of actes, rose to that mightie hed. In bothe soche excellencie is founde, as that no nacion might better contende, of their singularitée and honour of countrée, then Grece and Rome: yet first from the Grekes, the light of Phi­losophie, and the aboundant knowledge of all artes, sprange to the Romaines, from the Grecians. The Godlie Lawes, wherewith the Romaine Empire was decorated and gouer­ned, was brought from the Grecians. If the citee maie bee a honour and glorie, to these twoo Oratours, or their Eitees a singuler commendacion, there wanteth in bothe, neither ho­nour, or nobilitee.

¶ Of their auncestours, and parentes.

BOthe Demosthenes and Tullie were borne, of ve­rie meane parentes and auncestours: yet thei tho­rowe their learnyng and vertues, became famous, ascendyng to all nobilitee. Of their vertues and learnyng, not of their auncestours, nobilitée rose to them.

¶ Of the educacion.

THE singuler vertues of theim bothe, appered euen in their tender youth: wherupon thei being brought vp, in all godlie learnyng and noble Sciences, thei­became moste noble Oratours, and by their copious Elo­quence, counsaile, and wisedom, aspired to nobilitée & honor.

¶ Of their [...].

[Page] BOthe were taught of the mouthe of the best learned, Demosthenes of Iseus, a man moste Eloquent: Ci­cero of Philo and Milo, famous in wisedome and Eloquence.

¶ Of their exercise.

CIcero did exercise hymself verie mothe, to declaime, bothe in Greke and Latine, with Marcus Piso, and with Quintus Pampeius. Demosthenes wanted not industrie and labour, to attain to that singularitée, whi­che he had, bothe in Eloquence, and pronounciacion.

¶ Of the giftes of their minde:

IN bothe, integritee, humanitee, magnanimitee, and all vertue flowed: at what time as Demosthe­nes was commaunded of the Athenians, to frame a accusacion, againste a certaine man, Demosthe­nes refused the acte. But when the people, and the whole multitude, were wrothe with hym, and made a exclamacion against hym, as their maner was. Then Demosthenes rose, and saied: O ye men of Athenes, againste my will, you haue me a counsailer, or pleater of causes before you: but as for a accuser, & calumniator, no, not although ye would. Of this sorte Tullie was affected, excepte it were onely in the saue­gard of his countrée: as against Catiline, bothe were of god­lie, and of vpright conuersacion, altogether in Mediocrite, and a newe leadyng their life.

¶ Of their actes.

DEmosthenes and Tullie bothe, gaue themselues to trauail, in the causes and affaires of their com­mon wealthe, to the preseruacion of it. How ve­hemently did Demosthenes pleate, and ingeni­ouslie handle the cause of all his countree, against Philip, for the defence of their libertee: whereupon he gatte fame, and greate glory. Whereby not onely, he was coumpted a great wise counsailour: but one of a valiaunte stomacke, at whose [Page] wisedome, all Grece stode in admiracion. The kyng of Per­sia, Darius. Philip. Demosthe­ues. laboured to enter fauour with him. Philip the king of the Macedonians, would saie often tymes, he had to doe against a famous man, notyng Demosthenes. Tullie also by his E­loquence and wisedome, saued Roome and all partes of that dominion, from greate daungers.

¶ Of their aucthoritee.

THeir aucthoritee and dignitee was equalle, in the common wealthe: For, at their twoo mouthes, Roome and Athenes was vpholed. Demosthenes was chief in fauour with Caretes, Diophetes, Leostines, Cicero with Pompei: Iulius Cesar, ascending to the chief seate and dignitee of the Consulship.

¶ Of a like fall that happened to them, before their death.

YOu can not finde soche twoo Orators, who borne of meane & poore parentes, that attained so greate honour, who also did obiecte themselues to tyran­tes a like, thei had losse of their children a like, bothe were out of their countree banished men, their returne was with honour, bothe also fliyng, happened into the hau­des of their enemies.

¶ Of their death.

BOthe a like, Demosthenes and Tully wer put to death, Demosthenes died, Antipater gouernyng Antipater. Demosthe­nes. Archias. Marcus Antonius. Tullie. by the handes of Archias. Cicero died by the com­maundement of Marcus Antonius: by Herenius his hedde was cutte of, and sette in Marcus Antonius halle. His handes also were cutte of, with the whiche he wrote the vehement Oracions against Marcus Antonius.

¶ The conclusion.

TO speake as moche as maie bee saied, in the praise of theim: their praise would rise to a mightie volume, but this is sufficiente.

¶ The obieccion. But you will saie parauenture, mariage is a greate bon­dage, alwaies to liue with one.
¶ The solucion.

To followe pleasure, and the beastlie mocions of the mynde: what libertée call you that, to liue in a godly, meane, and Mediocritee of life, with thy spoused wife. There is no The libertie in mariage. greater ioye, libertee, or felicitée, who so practiseth a dissolute life: whose loue and luste is kindeled, and sette on fire with a harlotte, he followeth a brutishe societée. What difference is there, betwene them and beastes? The beaste as nature lea­deth, A brutishe societie with harlottes. he obaieth nature. Reason wanteth in beastes, manne then indued with reason, whiche is a guide to all excellencie how is it that he is not ruled by reason. Whom GOD hath clothed and beautified, with all vertue and all singularitée: If a godly conuersacion of life, moueth thee to passe thy daies without mariage, then must the mocions of thy minde, be ta­med and kepte vnder. Otherwise, execrable is thy purpose, and determinaciō of the life. If thou hopest of loue of a harlot Ehastitee in mariage. though thou enioye her otherwise, thou art deceiued. Bac­chis the harlot, whom Terence maketh mencion of, in the persone of her self, sheweth the maners of all harlots to An­tiphila, saiyng.

For saieth she, the louer anamoured with our loue, and sette on fire therewith, it is for our beautie and fauour: but when beautie is ones faded, he conuerteth his loue to an o­ther, whom he better liketh. But that we prouide for our sel­ues in the meane season, wee should in the ende liue vtterlie forsaked. But your loue incensed with one, whose maners and life contenteth you: so you bothe are linked together, [Page] that no calamitèe can separate you: who so hopeth loue of a The loue of a harlotte. harlotte, or profite, he maie hope as for the fruite of a withe­red tree, gaine is all their loue, vice their ioye and delite. In vertue is libertee, in vertue is felicitee, the state of mariage is vertuous, there can be no greater bōdage, then to obaie ma­ny beastly affections, to the whiche whoredome forceth hym vnto, Loue is fained, cloked amitée, a harte dissembled, ma­ny a mightie person and wise, hath been ouerthrowen by the deceiptes of harlottes: many a Citee plagued, many a region ouerthrowen for that mischief, to obaie many affections is a greate bondage. Who so serueth the beastlie affections of his mynde to that purpose, he must also as Hercules to Ompha­la Hercules. Omphala. bee slaue, not onely to his owne will and affection: but to the maners, will, and exspectacion of the harlotte. So serued Thraso, and Phedria Thais, that Gorgious harlot, Antony and Iulius Cesar, Cleopatra, this is a bondage, to liue slaue from reason and all all integritee, to a monsterous rablemēt The harlot­tes lesson to her louers. of vices, who so serueth a harlot, thei must learne this lesson. Da mihi & after, giue and bryng.

The women of Scithia, abhorryng the godlie conuersa­cion of mariage, with their housbandes, lefte theim, who in tyme waxe so mightie, that thei repelled theim by force: thei called mariage not Matrimonie, but bondage. For, the chro­nicles doe testifie, thei became conquerours ouer many kyn­ges, all Asia obaied them: thei did builde many a great citee, and for theire successe, thei might compare with many prin­ces. These women were called Amazones afterwarde, the The life of the Amazo­nes. order of their life was this, ones in the yere thei would en­ioye the compainie of a man: if it so were that thei had a man childe, the father to haue it, if a daughter, then thei possessed her, and foorthwith burned her right pappe: for thei were all Archers, and wonderfully excelled therein, but in the ende, thei came all to ruine. One of them, Thalestris their Quene in the tyme of Alexander the Greate, came to Alexander, Thalestris. thinkyng that he had been, some monstrous man of stature: [Page] whom, when she did beholde (for Alexander was of no migh­tie The offer of a woman to Alexander. stature) did contemne hym, and offered him hand to hande to fight with hym. But Alexander like a wise Prince, saied to his men, if I should ouercome her, that were no victorie, nor manhoode againste a woman: and being ouercome, that were greater shame, then commendacion in all my victories The answer of Alexander to the offer. and conquestes, but afterwarde, there was a greate familia­ritee betwene them. The adulterer and the adulteris, neuer prospereth, for many mischiues are reserued, to that wicked and beastly loue. Sincere loue is not rooted, frendship colou­red: the sober and demure countenaunce, is moche to be com­mended in a chaste woman, whose breaste pondereth a chaste life. The facte of the matrones of Rome, semeth straunge to The facte of the matrones of Rome. be tolde, of Papirius a Senators soonne, beyng taken to the Senate house, of his father: the childe beyng indued with a singuler wit, harde many causes in the assemble, talked and consulted vpō, at his retourne home, his mother was inqui­sitiue of their consultacion, to heare somewhat. The childe was commaunded by his father, to vtter no secrete that he heard, wherevpon of a long tyme, he refused his mothers de­maunde: but at the laste subtelie, he satisfied his mothers re­quest. Truth it is, my father willed me, to vtter no secret, you Papirius. keping my counsaill, I will shewe you, it is concluded by the Senate house, that euery man shall haue twoo wines, that is a straunge matter, saieth the mother: foorthwith she had communicacion with all the matrones of Roome, that could doe somewhat in this matter, thei also full willyngly assem­bled themselues, to let this purpose, to the Senate house, thei went to vtter, their swollen griues. The Senators were a­mased at their commyng, but in this matter bolde thei were, to enterprise that, whiche thei wer greued at. A Dame more eloquente then all the reste, and of stomacke more hardie, be­gan in these woordes. Otherwise then right, we are iniuri­ously The Oraciō of a matrone, to the Sena­tours. handled, and that in this assemble, that now we should be caste of and neclected: that whereas it is concluded in this [Page] counsaile, that euery manne should haue twoo wiues, more meter it were, that one woman should haue twoo housban­des. Straunge it was in the Senators eares soche a request, whereupon a proofe made how that rumour rose, Papirius was found the aucthor, who tolde before the Senate, his mo­ther alwaies inquisitiue to knowe that, whiche he should not tell, and thereupon he faigned that, whiche he might better tell. It is to be supposed the Senators mused thereat, and the matrones of Rome went home ashamed: but their secrete co­gitacion of minde was manifest, what willingly in hart thei wished. What greater felicitee can there bee, then in a vnitée of life, the housebande to liue with his wife. The beastes in their kinde, doe condemne mannes brutishe affections here­in: there is no facte that sheweth a man or woman, more like to beastes, then whoredome.

¶ The obieccion. But you will saie, many calamitées happeneth in mariage?
¶ The solucion.

Fortunne herein is to bee blamed, and not mariage, if a­ny misfortune happeneth to manne therein, the felicitée and Eleccion in Mariage. quiet state that any man enioieth thereby. The discrete elec­cion is therein approued, in the state itself, nothyng can bee founde worthie reprehension, if a man will impute the bit­ter stormes of life to mariage: whatseouer happeneth, our owne reason maie iudge contrary. Place before thy iyes all the affaires, and occupacions of this life, bee all tymes plea­saunte to the housebande man, many a colde storme perceth his bodie, and many a mightie tempeste, dooeth moiest hym and greue hym. Sommer is not the tyme, to caste his seede in the grounde, or implowyng to occupie hymself: shall he ther­fore leaue his housebandrie, or doeth he rather neclecte it, his diligence therein is the more, and labour more industrious. From whence commeth the tempeste, the stormes and bitter seasons? From his house, from his wife, from his art and oc­cupacion, all those thynges by violence are expelled from the [Page] aire. No state of life is able to giue riches, healthe, or securitée to his state. There hath been princes and Emperours, nedie, Emperours. full of infirmitées and sickenes, in daungerous state, oppres­sed with many calamitées: was their dignitie and office, the cause of their calamitées? No, God tempreth the state of eue­ry one, how, and after what sorte to possesse the same. Some are fulle fortunate in Mariage, if Mariage were of necessitée the cause, then all should be onely fortunate, or onely vnfor­tunate: Mariage. then in mariage is not the cause, if in marige the ma­ners doe disagrée, and loue is extinguished, blame thyn own maners, thy choise, and thy eleccion. The Mariner that pas­seth the daungerous Seas, and by dreadfull tempestes, and The Mari­ners. huffyng waues is alwaies in perille, and many often tymes drouned. The Marchaunt lesyng his marchaundise by ship­wrack, The Mar­chauntes. shall thei impute the daunger and losse, to their wife at home? Or doe the Mariners leaue for all these tempestes, their arte of Nauigacion? Or the owner breake his shippe? Or the Marchaunt proue no aduentures, because of his losse, and many haue been of this sort drouned. No. But more ear­nestlie thei dooe assaie theim selues thereto. Because warre spoileth many a man of his life, doe Princes therefore, leaue warre, to moue armour againste the enemie, but because, who so in the defence of his countrée, dieth manfullie, is worthelie ad­uaunced, and in perpetuall memorie, no daunger is refused, because euill thynges happeneth in life, is the state of good thynges to be auoided and eschued. Were it not vnsemelie, if housebande men, for no storme or tempeste, doe leaue their state, their laborious and rough cōdition of life, nor the ship­man his arte of Nauigacion, because he seeth many drouned venteryng thesame, and he hymself often tymes in daunger, nor the soldiour or capitain, their perilous condicion of life, doe leaue for daunger. Should Mariage bée lesse sette by, be­cause alwaies riches and quietnes happeneth not.

¶ The obieccion. The losse of a good wife and children, is a greate grefe to [Page] any man, and a cause to blame mariage.
¶ The aunswere.

You your self are borne to dye, thei also by death obaye likewise Nature, this is the Lawe of Nature ones to dye, The lawe of Nature. whiche you seeme to blame. Thou the death of thy wife and childrē, is not the blame in Mariage. What is the cause that you dye? Natures imbecillitie and weakenes, then in theim Mariage is not the cause: Nature in her firste molde hath so framed all, wherefore doe you ascribe that to mariage, that is founde faultée in Nature. Thei die that marie not, what infirmitie, daunger or peril happeneth to any in mariage, as sharpe and perilous, doe molest and torment the other. If any manne by death, leaseth aright honeste wife, clothed with all chastites, demurenesse, sobrietée, and also with all singulari­tée of vertue adorned: he hath losse a rare treasure, a iewell of price, not in all to bee sounde. Did you loue your wife, that A chaste wo­man. was so goodlie, so honeste and vertuous: there was greate cause saie you, for her vertuous sake, God hath chosen her frō a mortall creature, to immortalitée, with her it can not bee better. There is no cause why you should blame mariage, for the losse of her, or of thy children, or for the losse of thee, she to blame mariage. If for thy owne sake, this sorowe bee, Estseipsum amantis non amici, it is then of a self loue, to thy self, not for her cause: for I muste aunswere as Lelius did to A [...]ricanus; Cumea optime esseactū quis neget, quid est quod no assecuta est immortalitatem. Who can deny saieth he, but that with her it can not bee better? What is it that she hath not attained. Immortalitée. She was vertuous, chaiste, so­ber, descrete, of behauiour womanlie: for her vertues belo­ued. Well, now she hath immortalitée and blesse, are you so­rie thereat, that were enuious. Did you loue her liuyng, loue her also departed, her vertuous shewed vnto vs, her immor­talitee.

¶ The obieccion. There is a care for the wife and children; if the housband [Page] dye before theim.
¶ The aunswere.

If thou leaue them riches, hope not that thy riches shal be a staie to theim, though thei bee innumerable: a wretched, a miserable executour, wasteth and destroieth oftentymes, the fruictes of thy trauaile, who reioyseth more of thy death, then A wretched executour. of thy life. Or thy childrens father in Lawe, shall spoile and spende with a merie harte, that whiche thou haste long t [...]ra­uailed for. Staie thy self and thyne vpon Gods prouidence, for it hath been seen, many a riche widowe, with infinite treasure lefte, to her children also like porcions descendyng: Gods pro­uidence. afterwarde bothe wife and children, haue been brought to miserie and beggerlie state. Otherwise, poore children com­mitted to the prouidence of God, and vertuouslie brought vp, and the wife in like state, yet thei haue so passed their daies, that thei haue rose to a goodlie state. See that thy richesse bée not iniuriouslie gotten by falshode, by liyng, by Vsurie, if it so be, then Male parta male dilabuntur. That is this, gooddes euill gotte, euill spente, soche riches neuer giue déepe roote to their ofspryng. That is an euill care, by a iniurious care, to purchase thynges and gooddes wickedlie.

Also mariage taketh awaie widowhed, and doeth repare with a newe freshe mariage, the lacke and priuacion of the other. She that was by death left a widowe, mariage again Death. Mariage. hath coupled her to a newe housbande: and doeth restore that whiche death tooke awaie. That that death dissolueth and destroieth, mariage increaseth, augmēteth, and multiplieth. Bee it so, but mariage is a painfull life, it forceth euery one to trauaile, to vpholde and maintaine his state, I commende not the idell life, neither a life occupied to no vertuous ende. Nature moueth euery manne to loue hymself and his, so thy care and paine be to a godlie purpose. It is commendable. It is the duetie of euery man, as his power, witte, and industrie is able, to emploie thereto his cogitacion. To laboure for thy wife, whom thou loueste, and deare children, thy laboure is [Page] pleasure, the ioye easeth thy labour. To behold thyself in thy children, thei beyng vertuouslie broughte vp, it is a goodlie comfort, to liue with a chaste woman, sober and continente, The mariage of a chaste woman. her vertues be a continuall pleasure, a passyng ioye. In ma­riage ought to be greate deliberacion, whom thou chosest to thy continuall compainie or felowshippe, her life paste well knowen, her parentes and kindrede how honeste and vertu­ous, her maners, her fame, how commendable, her counti­naunce The choise of a wife. sober, a constaunt iye, and with shamefastnes beau­tified, a mouthe vttering fewe woordes discretlie. She is not to be liked, whō no vertuous qualitées in her educaciō, beu­tifieth and adorneth, the goodlie qualitees sheweth, the well framed and nurtured mynde. These thynges maie be suffi­ciente, to shewe what excellencie is in mariage and how ne­cessarie it is, to the procreacion and preseruaciō of mankind.

¶ The contrarie.

AL other lawes doe differ, from that rigorous lawe of Solon and Plate herein, yea, and though thei be vices horrible, yet thei ar not determined, with out the sentēce of the Magistrate and Iudge. But this cruell Lawe of Solon, doeth repugne all lawes, stabli­shed in all Citees and common wealthes. And sithe the lawe The lawe v­niuersall and equall to all menne. is of hymself vniuersall, with equitée, giuing and tempering to all states. Fonde muste that Lawe bee of Solon, whiche rashely, without consideracion of iudgement doeth procede, no man ought in his own cause, to be his own iudge or Ma­gistrate. This is argument sufficient to confounde the lawe of Solon. All Lawes are repugnaunte to that, because with Iudgement thei procede against vices moste pestiferous. In common wealthes Theft is by lawe, pronounced worthie of Thefte. death, whereupon also the Magistrate and Iudge, determi­neth the matter, and heareth of bothe the action of the case, before he condempneth, so in all other mischiues.

But you maie saie, many mischiues riseth of adulterie.

Although it so be, the Iudge determineth vpon Murder, whiche is in like sort horrible, soche also as dooe séeke to caste into perill their countrée, and by treason to destroie the same, [Page] Iudgemente proceadeth by determinacion of the Lawe and Iudge. And so in all other wicked factes, and mischiuous en­terprises, the Iudgement in euery cause procedeth, as Lawe and right willeth, from the mouthe of the Iudge, he beyng a The Iudge & liuely lawe. liuelie Lawe, to the Lawe written. The cruell Lawe of So­lon, is like to the phantasie and wille of a tyraunte, who, as phantasie and will leadeth, murdereth at his pleasure, whose will is alwaies a sufficient Lawe to hymself, as who should saie, so I wille, so I commaunde, my wille shall stande for a The will of a tyraunte his owne lawe. Lawe: but godlie lawes doe iustlie, accordyng to reason and vertue, tempereth the cause of euery man. No godlie Lawe, maketh the accuser his owne Iudge.

¶ Lawfull.

WHo so by Lawe is iudged, and the offence proued, there is no excuse in the malefactour, nor suspicion Lawes were made for two causes. seing that, accordyng to lawe, the fact is punished, and as Demosthenes saieth, twoo thynges moued the wise Elders to make Lawes, that the wicked should bee hindered, and cutte of from their purpose, and that good men seyng by a lawe, the actes of pestiferous men kepte vnder, by the terrour of them, are afraied to commit the like facte. This was euen accordyng to lawe. The terrible sentence of a law executed, vpon moste wicked persones, doe kepe vnder many a mischiuous enterprise, whiche through the dolefull and la­mentable ende of the wicked, doe driue and force all other to all godlines.

¶ Iuste.

THe accuser by Lawe and Iudge, is able to defende hymself, whē his cause is ended accordyng to law. Vertue thereby vpholded, when by order of lawe, vice is condempned. The malifactour hath no ex­cuse, all staie and colour remoued, the accuser by iuste Lawe pleateth, when the law is thereby supported and saued. And herein a greate parte of Iustice is placed, when the fauour of the Iudge or frendship, is onely on the cause, the persone nec­lected, [Page] that is Iustice, to giue to euery one his owne.

¶ Profitable.

IT must be profitable to the whole bodie of the com­mon wealthe, when by the Iustice of godlie lawes, vertue is in high price aduaunced, vice by the open sentence, and manifeste profe conuicted, the malefa­ctour shall be knowen, the sincere and godlie deliuered, and from tyme to tyme maintained. Lawes as thei be vniuersall so thei openlie ought to giue sentence.

¶ Possible.

THen without lawe to procede, and iudgemente of the Magistrate, as Solon did in this lawe, it were not possible, any common wealthe to florishe ther­by. Therefore in Iudgemente ought the cause of euery one to be pleated and examined, that thereby all suspi­cion, & greuous enormitees, maie be put of. Vice is not there­fore tolerated, because for a tyme, Iudgemente ceaseth, but hereupon vices are more depely rooted out, all people know­yng the determinacion of the lawe, and the manifest sentēce of the Iudge heard. A terrour ensueth to al malefactours and pestiferous men, good men are incensed to all godlines, whē vice by Lawe is condempned, cutte of, and destroied. Good menne by Lawe and aucthoritée, vpholded and maintained. This is the state of good lawes, by order to procede, the cause in Iudgemente examined, the facte proued, The state of good lawes. vertue in any persone vpholded, vice in all caste doune and defaced, so there is good Lawe, as Demosthenes saieth, sincere Iudge, and sentence inuiola­ble.