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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02299	Archontorologion, or The diall of princes containing the golden and famous booke of Marcus Aurelius, sometime Emperour of Rome. Declaring what excellcncy [sic] consisteth in a prince that is a good Christian: and what euils attend on him that is a cruell tirant. Written by the Reuerend Father in God, Don Antonio of Gueuara, Lord Bishop of Guadix; preacher and chronicler to the late mighty Emperour Charles the fift. First translated out of French by Thomas North, sonne to Sir Edward North, Lord North of Kirthling: and lately reperused, and corrected from many grosse imperfections. With addition of a fourth booke, stiled by the name of The fauoured courtier.; Relox de príncipes. English	Guevara, Antonio de, Bp., d. 1545?; Munday, Anthony, 1553-1633.; North, Thomas, Sir, 1535-1601?; Guevara, Antonio de, Bp., d. 1545? Aviso de privados. English.	1619 (1619)	STC 12430; ESTC S120712	985,362	801

his diuine power And of the superstition of the false and faigned goddes chap 9. fol. 20. How there is but one true God and how happy those Realmes are which haue a good Christian to be their King How the Gentiles affirmed that good Princes after their death were changed into gods and the wicked into Deuils which the Authour proueth by sundry examples chap. 10. fol. 23. Of sundry gods which the Ancients worshipped Of the offices of those gods How they were reuenged of such as displeased them And of the twentie elected gods chap. 11. fol. 26. How Tiberius was chosen Gouernour of the Empire and afterward created Emperour onely for being a good Christian And how God depriued Iustinian the younger both of his Empire and senses because he was a perfidious heretique chap. 12. fol. 29 Of other more naturall and peculier gods which the ancient people had and adored chap. 13. fol. 32 What words the Empresse Sophia spake to Tiberius Constantinus then being Gouernour of the Empire reprouing him for lauishly consuming the Treasure of the Empire gotten by her chap. 14. fol. 36 The answere of Tiberius to the Empresse Sophia Augusta declaring that Noble Princes neede not hoord vp treasures And of the hidden treasure which this good Emperour foundeby reuelation in the Palace where he remayned chap. 15. fol. 38 How the Captayne Narsetes ouercame many Battailes onely by reposing his whole confidence in God And what hapned to him by the Empresse Sophia Augusta relating the vnthankfulnesse of Princes towards their seruants chap. 16. fol 41 Of a letter which the Emperour Marcus Aurelius sent to the King of Scicille remembring the trauels they had endured together in their youth and reprooning him for his small reuerence to the Temples ch 17 fo 46 The Emperours prosecution in his Letter admonishing Princes to bee fearefull of their Gods And of the sentence which the Senate gaue vpon the King for pulling down the church ch 18 f. 49 How the Gentiles honoured those that were deuout in the seruice of their gods chap. 19 fol 52 Of fiue causes why Princes ought to be better christians then their subiects ch 20 fol. 55 What the Philosopher Bias was Of his constancy when hee had lost all his goods And of the ten lawes he gaue deseruing to be had in perpetuall memory chap 21 59 Questions demanded of the Philosopher Bias. fol. 61 The lawes which Bias gaue to the Prienenses 62 How God from the beginning punished men by his iustice and especially those Princes that despised his church how all wicked Christians are Parishioners of hel ch 22 63 Of twelue examples why Princes are sharply punished when they vsurpe boldly vpon churches and violate their temples ch 23 65 Why the children of Aaron were punished eodem The cause why the Azotes were punished eodem The cause why Prince Oza was punished 66. Why King Balthazar was punished 67 Why King Ahab was punished 69 Why King Manasses was punished cod Why Iulius Pompey Xerxes Cateline Germanicus Brennus were punished 70 How Valentine the Emp. because he was an euil Christian in one day lost both the Empire and his life ch 24 72 Of the Emp. Valentinian Gratian his son which raigned in the time of S. Ambrose and because they were good Christians were alwayes fortunate and how God giueth victory to Princes more by the teares of them that pray then thorow the weapons of thē that fight ch 25 76 Of the goodly Oration which the Em Gratian made to his Souldiers before hee gaue the battell ch 26 78 Of the Captaine Theodosius who was father to the great Emp. Theodosius died a good Christian Of the K. Hismarus and the Bishop Siluanus and the lawes which they made and established ch 27 60 What a happy thing it is to haue but one Prince to rule the publike weale for there is no greater enemy to the Common-weale then he which procureth many to commaund therein ch 28 84 That in a publike weale there is no greater destruction then where Princes dayly consent to new orders and make an alteration of ancient customs ch 29 f. 88 When Tirants began to raigne and vpon what occasion commaunding and obeying first began and how the authority which a Prince hath is by the ordināce of God chap. 30 91 Of the golden age in times past and worldly misery at this present ch 31 94 How K. Alexander the Great after hee had ouercome K. Darius in Asia went to conquer the great India and of that which hapned to him with the Garamantes and that purity of life hath more power then force of warre ch 32 96 Of an Oration which one of the Sages of Garamantia made vnto K. Alexander a good lesson for ambitious mē ch 33. 98 A continuation of the sage Garamants Oration and among other notable matters he maketh mention of seuen lawes which they obserued chap. 34 101 That Princes ought to consider for what cause they were made Princes What Thales the Philosopher was of 12 questions demāded of him his answer c. 35. 104 What Plutarch the Philosopher was Of the wise words he spake to the Emperour Traiane how a good Prince is the head of the publique-weale chap. 36. fo 108 As there are two Sences in the Head Smelling and Hearing So likewise a Prince who is the head of the Common-weale ought to heare the complaints of all his subiects and should know them all to recompence their seruices ch 37. fol. 111 Of the great Feast which the Romaines celebrated to the God Ianus the first day of Ianuary And of the bounty and liberality of the Emperour Marcus Aurelius the same day chap. 38 114 Of the answer which the Emperour Marcus Aurelius made to the Senatour Fuluius before all the Senate beeing reproued by him for the familiarity hee vsed to all men contrary to the maiesty and authority of the Romane Emperour wherein hee painteth enuious men ch 39 fol. 118 Of a Letter which the Emperour Marcus Aurelius sent to his friend Pulio declaring the opinion of certaine Philosophers concerning the felicity of man chap. 40. 124 Of the Philosopher Epicurus fol. 129 Of the Philosopher Eschilus 131 Of the Philosopher Pindarus 132 Of the Philosopher Zeno 133 Of the Philosopher Anacharsis 134 Of the Sarmates 135 Of the Philosopher Chilo 137 Of the Philosophers Crates Stylphas Simonides Gorgias Architas Chrysippus Antistenes Sophocles Euripides Palemon Themistocles Aristides and Heraclius 138. 139 That Princes and great Lords ought not to esteeme themselues for being fayre and well proportioned chap. 41 140 Of a letter written by the Emperour Marcus Aurelius to his Nephew worthy to be noted of all young Gentlemen chap. 42 146 How Princes and great Lords in olde time were louers of men that were wise and learned chap. 43 153 How the Emperor Theodosius prouided wise men at the houre of his death for the education of his two noble sonnes Archadius and Honorius chap. 44 158

ouerthrowne a Chaunge which neuer wearieth a Spye which euer returneth a signe which beguyleth no man a way very straight a Friend that succoureth all necessities a Surgion that immediately healeth and a Renowne which neuer perisheth If thou knewest my Sonne what thing it is to be good thou wouldst be the best of the world For the more vicious a man is so much the more hee is intangled in vices and how much more a man is vertuous so much more to vertues he cleaueth If thou wilt bee vertuous thou shalt doe seruice to the Gods thou shalt giue good renowme to thy predecessours and for thy selfe thou shalt prepare a perpetuall memorie Thou shalt doe pleasures to straungers and get thee fauour of thine owne people Finally the good will honour thee with loue and the euill will serue with feare In the hystories of the warres of the Tarentines I found that renowmed Pyrrus king of the Epyrots did weare in a ring these words written It is too little punishment for a vicious man to take his life from him and it is too small reward for a vertuous man to giue him the seigniorie of all the whole earth Truly these wordes were worthy of such a man What thing can bee begunne of a vertuous man whereof wee hope not to see the end and come to good proofe I am deceyued if I haue not seene in my dayes many men which were base borne vnfitte for sciences voide of vices in the Common welth poore of goods and vnknowne of birth which with all these base conditions haue learned so many vertues that it seemed great rashnesse to beginne them and afterwards for being vertuous onely they haue founde the effects such as they thought it By the immortall Gods I sweare vnto thee and so the God Iupiter take me into his holy house and confirme thee my sonne in mine if I haue not knowne a Gardner and a Porter in Rome which for beeing vertuous were occasion to cast fiue rich Senators out of the Senate And the cause to make the one to gaine and the other to lose was that to the one they would not pay the pots and to the other his apples For at that time more was hee punished which tooke an apple from a poore man then hee which beat downe a rich mans house All this I haue tolde thee my son because vice abaseth the hardy prince and vertue giueth courage to the bashfull From two things I haue alwayes kept my selfe That is to say not to striue against open iustice nor to contend with a vertuous person CHAP. LV. The Emperour Marcus Aurelius followeth his purpose and among other wholesome counsels exhorteth his son to keepe wise and sage men about him for to giue him counsel in al his affayrs HItherto I haue spoken to thee generally but now I wil speake vnto thee particularly and by the immortall gods I coniure thee that thou bee very attentiue to that I will say For talking to thee as an aged Father it is reason thou heare mee as an obedient childe If thou wilt enioy long life obserue well my doctrine For the gods will not condiscend to thy hearts desires vnlesse thou receyue my wholesome counsels The disobedience and vnfaithfulnesse which children haue to their fathers is all their vndoing for oftentimes the gods do pardon the offences that are done vnto them and do not pardon the disobediences which the children bare to their Fathers I doe not require thee my sonne that thou giue mee money since thou art poore I doe not demaund that thou trauell since thou art tender I doe not demaund the reuengement of mine enemies since I haue none I doe not demaund that thou serue me since I dye I doe not demaund the Empire since I leaue it vnto thee Onely I demaund that thou gouerne thy selfe well in the Common wealth that the memory of my house bee not lost through thee If thou esteeme much that I leaue vnto thee so many realms I thinke it better to leaue to thee many good counsels wherewith thou mayest preserue thy selfe sustaine thy person and maintaine thine honour For if thou hast presumption not to profite with my counsell but to trust to thine owne mind before my flesh be eaten with wormes thou shalt be ouercome with thy enemies My sonne I haue beene young light bold vnshamefast proud enuious couetous an adulterer furious a glutton slothfull and ambitious and for that I haue fallen into so great excesses therfore I giue thee such good aduise for that man which in his youth hath beene very worldly from him in age proceedeth ripe counsell That which vntill this time I haue counselled thee that which to my death I will counsell thee I desire that once at the least thou proue it And if it doe thee harme leaue it and if it doe thee good vse it For there is no medicine so bitter that the sicke doth refuse to take if thereby hee thinke hee may bee healed I pray thee I exhort thee and I aduise thee my sonne that thy youth beleeue my age thy ignorance beleeue my knowledge thy sleepe beleeue my watch the dimnesse of thy eyes beleeue the clearenesse of my sight thy imagination beleeue my vertue and thy suspition beleeue my experience For otherwise one day thou shalt see thy selfe in some distresse where small time thou shalt haue to repent and none to finde remedy Thou mayest say vnto me my sonne that since I haue beene young I let thee to bee young and that when thou shalt bee aged thou wilt amend I aunswere thee that if thou wilt liue as young yet at least gouerne thy selfe as olde In a Prince which gouerneth his cōmon wealth well many miseries are dissembled of his person euen as for mighty affayres ripe counsels are necessary so to endure the troubles of the Empire the person needeth some recreation for the bow-string which alwaies is stretched either it lengthneth or it breaketh Whether Princes be young or old there can be nothing more iust then for the recreation of themselues to seeke some honest pastimes And not without a cause I say that they bee honest for sometimes they accompany with so dishonest persons and so vnthrifty that they spend their goods they lose their honour and weary their persons more then if they were occupied in the affaires of the common wealth For thy youth I leaue thee children of great Lords with whom thou maiest passe the time away And not without cause I haue prouided that with thee they haue been brought vp from thy infancy for after thou camest to mans estate inheriting my goods if perchance thou wouldest accompany thy self with yong men thou shouldst find them well learned for thy wars I leaue thee valiant captains though indeed things of war are begunn by wisedome yet in the end the issue falleth out by fortune for stewards of thy treasurs I leaue thee faithful men And not without cause I

of the comming of this cruel Tyrant was published throughout all Italy Whose determination was not onely to raze the wals of Rome downe to the earth batter towers dungeons houses walles and buildings but also he purposed to abolish and vtterly to bring to nought the name of Rome and likewise of the Romanes Of this thing all the Italians were in very great and maruellous feare and the most puissant and couragious Knights and Gentlemen agreede together presently to retire within the Walles of Rome and determined to dye in the place to defend the liberty thereof Fot amongst the Romanes there was an ancient custome that when they created a Knight they made him to sweare to keepe 3. things 1 First he sware to spend all the dayes of his life in the wars 2 Secondarily hee sware that neyther for pouerty nor riches nor for any other things hee should euer take wages but of Rome onely 3 Thirdly hee sware that hee would rather chuse to dye in liberty then to liue in captiuity After all the Romanes scattered abroad in Italy were together assembled in Rome they agreede to send letters by their Purseuants not onely to their Subiects but also to all their confederates The effect whereof was this CHAP. VIII Of a Letter sent from the Senate of Rome to all the Subiects of the Empire THe sacred Senate and all the people of Rome to all their faithfull and louing Subiects and to their deare friends and confederates wisheth health and victory against your enemies The variety of time the negligence of you all and the vnhappy successe of our aduentures haue brought vs in processe of time that wheras Rome conquered realms and gouerned so many strange Seignories now at this day commeth strangers to conquere and destroy Rome in such sort that the barbarous people whom we were wont to keepe for slaues sweare to become our Lords and Masters Wee let you know now how all the barbarous nations haue conspired against Rome our mother and they with their King haue made a vow to offer all the Romanes bloud to their Gods in the Temples And peraduenture their pride and fiercenesse beeing seene our innocency knowne Fortune will dispose another thing For it is a geuerous rule That it is vnpossible for a Prince to haue the victory of that warre which by malice is begunne and by pride and fiercenesse pursued It hath seemed good vnto vs since their cause is vniust and ours righteous to endeuour our selues by all meanes how to resist this barbarous people For oft times that which by iustice was gotten by negligence is lost For the remedy of this mischiefe to come the sacred Senate hath prouided these things following and for the accomplishing thereof your fauour and aide is necessary 1 First of all wee haue determined to repayre with all diligence our ditches walles gates and bulwarkes and in these places to arme all our friends But to accomplish that and diuers other for the necessity of warfare we lacke money for yee know well inough That the warre cannot bee prosperous where enemies abound and money is scarce 2 Secondarily wee haue commaunded that all those which bee sworne Knights and souldiers of Rome repayre immediately to Rome and therefore yee shall send vs all those which are vnder the age of 50. and aboue the age of 20. For in great warres auncient men giue counsell and young men and lusty to execute the same are required 3 We haue agreede and concluded that the City bee prouided of victuals munition and defence at the least for two yeares Wherefore we desire yee that yee send vs from you the tenth part of wine the fift part of flesh the third part of your bread For we haue all sworne to die yet we meane not to dye for famine assieged as fearefull men but fighting in plain field like valiant Romanes 4 Fourthly wee haue prouided since the vnknowne barbarous come to fight with vs that you bring vs to Rome strange Gods to helpe and defend vs. For you know well inough that since great Constantine we haue been so poore of Gods that we haue not but one God whom the Christians do honour Therefore we desire you that you wil succor vs with your Gods in this our extreame necessity For amongst the Gods wee know no one alone sufficient to defend all the Romane people from their enemies The wals therefore being well repayred and all the young and warlike men in Garrison in the City the batteries well furnished and the Treasure house well replenished with money and aboue all the Temples well adorned with Gods wee hope in our Gods to haue the victory of our enemies For in fighting with men and not against Gods a man ought alwayes to haue hope of victory for there are no men of such might but by God and other me may be vanquished Fare ye wel c. After this letter was sent through all the dominion of the Romaines not tarrying for answere of the same they forthwith openly blasphemed the name of Christ and set vp idols in the Temples vsed the ceremonies of the Gentiles and that which was worse then that they sayde openly that Rome was neuer so oppressed with Tyrants as it hath beene since they were Christians And further they sayde if they called not againe all the Gods to Rome the City should neuer bee in safeguard for that they haue dishonored and offended their Gods and cast them out of Rome and that those barbarous people were sent to reuēge their iniurie But the diuine prouidēce which giueth no place to human malice to execute his forces before the walles were repayred and before the messengers brought answere and before the strange Gods could enter into Rome Randagagismus King of the Gothes with 2000000. of barbarous without the effusion of Christian bloud suddenly in the mountains of Vesulanes with famine thirst and stones which fell from heauen lost all his Armie not one left aliue but himselfe who had his head strucken off in Rome And this thing the eternal wisdome brought to passe to the end the Romanes should see that Iesus Christ the true God of the Christians had no need of strange Gods to defend his seruants CHAP. IX Of the true and liuing God and of the maruailes wrought in the olde Law to manifest his diuine power and of the superstition of the false Gods O Grosse ignorance vnspeakable obstinacy O iudgements of God inscrutable What thinke these Gentiles by the true God They searched the false Gods to helpe them and had a liuing God of their owne they sought Gods full of guile and deceit and worse then that they thought it necessary that that God which created all things should be accompanied with their gods to defend them which could make nothing Let now all their gods come forth into the fieldes on the one side and I will goe forth alone in godly company that is to say with

fought together for as Nafica sayde the pleasures that Rome had to see many victories were not so great as the displeasure was which she tooke to see her selfe once ouercome The good Vlpius Traianus gaue battell to king Cebalus wherein Cebalus was not onely ouercome but also taken and afterwardes brought before the Emperor Traianus which sayde vnto him these words Speake Cebalus Why diddest thou rebell against the Romaines since thou knowest that the Romanes are inuincible King Cebalus answered him If the Romans could not bee ouercome how then did I ouercome the Emperour Domitian Traian the Emperour sayde vnto him againe Thou art greatly deceyued King Cebalus to thinke that when thou ouercamest the Emperor thou hadst ouercome the Romanes For when that Romulus founded Rome the Gods ordained that though their Emperour dyed in any battell yet notwithstanding it is not to bee thought that the Empire is ouercome The Historiographers made a great matter of the words that this Vlpius Traianus spake for therin he shewed that the Rom Empire was invincible After that this King Cebalus was dead and that for his deserts hee was depriued as the Emperour Traian was a mercifull Prince so hee prouided that a little child that Cebalus had should bee brought vp in his Palace with intention that if the Child became good they would giue him the Realme which his Father through treason had lost For in Rome there was an auncient Law that all which the Father lost by reason the sonne should recouer by his faithfull acts It chaunced that the good Traian taking his pleasure in the garden of Vulcan saw the sonne of King Cebalus and many other young children of Rome stealing fruit foorth of an Orchard and it is no wonder for the Locustes did not so much harme to the corne as the children do to the fruites when they enter into the Orchards When the Emperour afterwardes demaunded him from whence hee came hee answered from his study hearing Rethorike but indeed hee came from stealing of fruit The Emperour Traian was so angry and displeased that the child was a lyer that he commanded he should vtterly be depriued and made voide of all hope to recouer the Realme of his Father The Emperour Traian was greatly importuned as wel of strange Ambassadours as of his owne countrimen that he would change that cruell sentence For Princes in a fury doe commaund that which when they are patient they doe vndo The Emperour Traian answered them if the Father of this child which was King Cebalus had been a true Prince he had not lost his life neyther his Realme nor had not put mee and the Empire so many times in daunger but since the Father was a lyer and the sonne is not true it were too vniust a thing to render him the Realme For to me it should be great reproach and to our mother Rome as much dishonour that shee being the mother of truth should giue Realmes to children beeing lyers This was it that Vlpius Traian spake vnto the sonne of King Cebalus Marcus Aurelius the 17. Emperour of Rome had two sonnes as before we haue rehearsed the eldest of the which was called Comodus and his father procured greatly to dishen herite him of the Empire for hee would that the second sonne named Verissimus should haue enherited it and hee did not onely determine it but also spake it oft times openly For that thing is with great difficulty dissembled that excessiuely is beloued By chance an olde Senator and friend of Marcus Aurelius the Emperour one day both going out of the Senate house sayde vnto him I maruell at thee most Excellent Prince Why thou doest dishenherite thy sonne which is eldest to make thine Heyre the youngest knowing that they are both thy sonnes and that the gods haue giuen thee no other but them For the good Fathers are bound to chasten their children but they haue not licence to dishenherite them The Emperour Marcus Aurelius answered him If thou wert a Greeke Philosopher as thou ort a Romane Citizen and if thou knowest tke fathers loue towards the child thou wouldest not take pitty on my sonne which vndoeth the Empire but thou shouldest haue compassion on me his Father which doth dishenherite him For the child scarcely knoweth what hee looseth but I that am his Father doe bewayle the dammage which I doe vnto him For in the end there is not in the world so cruell a Father but if his sonne should bee hurt with the pomell of the sword in the hand the Father would feele incontinently the dent of his blade at his heart In this case I sweare vnto thee by the immortall Gods that I do that which I would not doe and I take that from him which I would not take For Anthonius my Lord and Father in law gaue mee the Empire for no other cause but because hee neuer found in mee any lye and for this occasion I doe depriue my sonne from it for that I neuer found in him any truth For it is not meete that the Empire beeing giuen vnto me for that I was true should bee left in heritage to him that is a lyer For in the ende it is better that the sonne doe loose the heritage then the father should loose his renowne By these two examples those which are the tutors and masters of Princes and great Lordes may see how to bee diligent to keepe them from lyes whilest they are yong and it ought to be in such sort that neyther in pastime neyther in earnest answering they should bee suffered to tell a lye For those that for their pleasures were accustomed to lye in their youth will not fayle for their profite to lye in their age Secondarily the Tutours and Masters ought to keepe their Disciples that they bee no gamesters that they doe not accustome themselues in their youth to bee vnthrifts for it is a great token of the decay of the Empire when the Prince in his youth is affectionated to play Experience sheweth vs that to play is a vice as Seneca saieth which hath the property of a raging dogge with whom if a man bee once bitten vnlesse hee hath present remedie forthwith he runneth mad and the disease also continueth with him vncurable vntill the houre of his death Players not without a cause are compared to madde dogges for al those that vse it hurt their conscience loose their honour and consume their substance It chaunceth oft that in that wherein Masters should bee most circumspect they for the most part are most negligent that is to say that vnder the colour of some honest recreation they agree to their Schollers to vse some pastime which if therein bee contained no commendable exercise the children ought not to vse it nor yet the tutors to suffer it for vice is of such a propertie that if a childe in his youth dare play a point it is to bee feared when he commeth to yeares hee

true truly hee of right ought to be commended but aboue all more then all the Prince which keepeth his Common wealth in peace hath great wrong if hee not of all beloued What good can the Common wealth haue wherin there is warre and dissention Let euerie man say what he will without peace no man can enioy his owne no man can eate without feare no man sleepeth in good rest no man goeth safe by the way no mā trusteth his neighbour Finally I say that where there is no peace there wee are threatened dayly with death and euery houre in feare of our life It is good the Prince do scoure the realme of theeues for there is nothing more vniust thē that which the poor with toile and labour get should with vagabonds in idlenes be wasted It is good the Prince doe weed the realme of blasphemers for it is an euident token that those that dare blaspheme the king of heauen will not let to speake euill of the princes of the earth It is good the prince do cleare the common wealth of vagabonds players for play is so euill a mothe that it eateth the new gown and consumeth the drie wood It is good that the Prince doe forbidde his subiects of prodigall banquets superfluous apparrell for where men spend much in things superfluous it chanceth afterwards that they want of their necessaries But I aske now What auayleth it a Prince to banish all vices from his Common-wealth if otherwise he keepeth it in warre The only ende why Princes are Princes is to follow the good and to eschew the euill What shall you say therefore since that in the time of warres Princes cannot reforme vices nor correct the vicious Oh if Princes and Noble men knew what damage they doe to their countreyes the day that they take vppon them warre I thinke and also affirme that they would not onely not begin it nor yet anie priuate person durste scarely remember it And hee that doth counsell the Prince the contrary ought by reason to bee iudged to the Common-wealth an enemie Those which counsel Princes to seeke peace and to keepe peace without all doubt they haue wrong if they be not heard if they be loued and if they be not credited For the counsellour which for a light ocasion counselleth his Prince to beginne warre I say vnto him eyther choler surmounteth or else good Conscience wanteth It chaunceth often times that the prince is vexed and troubled because one certifieth him that a prouince is rebelled or some other prince hath inuaded his countrey and as the matter requireth the Councell is assembled There are some too rashe counsellours which immediately iudge peace to bee broken as lightly as others doe desire that Warres should neuer beginne When a Prince in such a case asketh counsell they ought forthwith not to aunswere him suddenly For things concerning the Warres ought with great wisedome first to be considered and then with as much aduisement to be determined King Dauid neuer tooke any warre in hand though he were very wise but first hee counselled with GOD The good Iudas Machabeus neuer entred into Battell but first hee made his prayer vnto Almightie GOD. The Greekes and Romanes durst neuer make warre against their enemies but first they would do sacrifice to the Gods and consulte also with their Oracles The matters of Iustice the recreations of his person the reward of the good the punishment of the euill and the diuiding of rewards a Prince may communicate with any priuate man but all matters of Warre hee ought first to counsell with GOD For the Prince shall neuer haue perfect victorie ouer his Enemyes vnlesse hee first committe the quarrell thereof vnto GOD. Those which counsell Princes whether it be in matters of warre or in the affaires of peace ought alwaies to remember this Sentence That they giue him such counsells alwayes when hee is alone in his Chamber as they would doe if they saw him at the poynt of death very sicke For at that instant no man dare speake with Flattery nor burden his conscience with bryberie When they entreate of warre they which moue it ought first to consider that if it came not well to passe all the blame will be imputed to their counsell And if that his substaunce bee not presently able to recompence the losse let him assure himselfe that here after his soule shall suffer the paine Men ought so much to loue peace and so much to abhorre warre that I belieue that the same preparation that a Priest hath in his Conscience with GOD before hee presume to receiue the holy Communion euen the same ought a counsellour to haue before that vnto his Prince hee giueth counsell concerning warre Since princes are men it is no maruell though they feele iniuties as men and that they desire to reuenge as men Therefore for this cause they ought to haue wise men of their counsell whereby they should mittigate and asswage theyr griefes and troubles For the Counsellours of Princes ought neuer to counsell thing they beeing angrie wherwith after they may iustly be displeased when they be pacified Following our matter in counting the goods which are lost in loosing peace and the euils which increase in winning warres I say that amongst other things the greatest euill is that in time of Warre they locke vp closely all vertues and set at libertie all vices During the time that Princes and great Lords maintaine warre though they bee Lordes of their Realmes and dominions by right yet for a trueth they are not to indeede For at that time the Lordes desire more to content their Souldiours and subiects then the Souldyers and subiects seeke to content the Lords And this they doe because they through power might vanquish their enemies and further through the loue of their money relieue their necessities Eyther Princes are gouerned by that wherevnto by sensualitie they are moued or else by that wherewith reason is contented If they will follow reason they haue too much of that they possesse but if they desire to follow the sensuall appetite there is nothing that will content them For as it is vnpossible to drie vp all the water in the Sea so it is harde to satisfie the heart of man that is giuen to couetousnes If Princes take vpon them warres saying that their right is taken from them and that therefore they haue a conscience Let them beware that such conscience bee not corrupted For in the worlde there is no Warre iustified but for the beginning thereof the Princes at one time or an other haue their Consciences burdened If Princes take vpon them Warre for none other cause but to augment their state and dignitie I say that this is a vaine hope For they consume and lose for the moste part more in one or two yeares warres then euer they get againe during their life If Princes take vpon them Warre to reuenge an iniurie as well

were as men that fought tourned and many times in that fight they were slaine And the cause to inuent this play was to the end young men not expert in warre should see the Swords drawne sharpe speares shooting of Crosse-bowes to giue blowes with their Sword shead bloud to giue cruell woundes and to sley men For in this sorte they lost feare and in going to the warres they recouered courage The man which hath once passed a Fourd in the water though it be in the night dare passe it againe But hee which hath neuer passed it ouer although it be in the day dare not once aduenture it I mean that the Romanes were very Sage to shewe vnto theyr children the dangers before they did put them therein For this is the difference betweene the fearfull hart and the couragious stomacke in that the one flyeth from a distaffe and the other is not afraid of a sword The second Office which was esteemed in Rome was that of the Iugglers Ieasters Comediants and of such others which inuented playes and pastimes and the Romaines deuised these sports to reioyce the people in especially men of warre whom they feasted at their going foorth and much more at their cōming home For the Romains thinking that they should be with such glorie receyued went with determination either to winne the victorie or to dye in battell The ancients and true Romains had such care for the Common-wealth of their people that they consented that Ieasters should ieast Iugglers should iuggle and the Players of Enterludes shold play But this was not through abundance of vanitie nor for want of grauitie but to take from the Plebeians occasion of idlenes and to keepe them occupyed in other particular Playes they would that al the pleasures shold bee taken together Not without cause I say that the pleasures were taken in common that is to say that no Romaine could play any Playes particularly make any Bankets represent Comedyes nor make any Feasts besides those which they made to reioyce the whole people so that in Rome they trauelled seuerally and reioyced together I would to GOD that such and so excellent a Romaine custome were obserued in our Christian Common-wealth But now I am very sorrie that indifferently Rich and poore great and small doe play Comedyes runne the Bulles make iousts ordeyne bankets weare deuises feast the Ladyes spend in bankets and inuent Feastes The which things altogether doe redound to the damage of the Commonwealth to the waste of the goods and to the corruption of the māners For the particular pastimes doe increase new vices to breede in men These Players did serue in Rome to make pastime at the great Feastes of their Gods For since Romaines were great worshippers of their Gods and so carefull of their Tēples they sought to feast them all the wayes they could inuent Truly this was done by the diuine sufferance for their Gods being laughing-stocks as indeed they were the liuing GOD would they should be serued honoured and feasted by Ieastures and mocks Blondus in the third booke De Roma triumphante mentioneth that which I haue spoken and sayth That the Romanes were no lesse curious to giue lawes to the Iuglers and iesters which went mocking vp and downe Rome then to the captaines which were fighting in the warre For though they did permit Iesters players and suglers to exercise their offices yet they did commaund them that their liues might be vpright and iust Amongst others such were the Lawes which the Romaines ordayned for these Iesters Iuglers Players and Tumblers The first Law was which they commanded that they should all bee knowne and examined to see if they were honest men wise and sage for the more their offices were vaine so much the more they prouided that they were giuen to wise men The second Law commanded to examine them to see if they were able and comely to exercise their offices and indeed in this case as well as in the other they had reason as very a foole as hee which for harkening to a foole not pleasant as the foole himselfe The third law was that they did not permit any Romane Iugler for to exercise such feates vnlesse hee had some other craft so that if they occupyed the Holy dayes to play and shew pastime in the streetes the other dayes they should work at home at their houses The fourth Law was that no Iugler nor Vice should be so hardy in his ostentation to speake any malices indeed it was a Law very necessary For oftentimes they are few which doe reioyce at their mockeries and many which doe complaine of theyr malices The fift Law was that no Iugler nor Iester should bee so bold to make any pastimes in any particular Houses but in open places for otherwise those which spake them became hardy and those which heard them were vicious The Romanes not contented to haue made these Lawes ordayned that the Iuglers for no pastimes shewed or any other thing spoken should bee so bold as to receiue any money And to auoid their complaints and to satisfie their paines they allowed euery one of them a thousand sexterces yearely out of the common treasure Wee ought greatly to praise the prouidence of the Romanes which haue prescribed a kinde of life for the Iesters to liue euen as they did to other men of Rome and to the Captaines of warre And in this place no lesse then in an other graue thing they shewed their wisedome For a Gouernour of a Common-wealth trauelleth more to correct fools then to gouerne the sage CHAP. XLIIII How some Iesters were punished by the Auncients and of the Iesters and Loyterers of our time IVlius Capitolinus in the booke of the manners of the ancients sayth that in times past the Iesters and Iuglers were greatly esteemed And wee will not deny but that they had reason since with them they honoured the gods they tooke their pleasures they reioyced their feasts they were very quicke men not importunate nor couetous The Iester hath no grace vnlesse immediately a man putteth his hand to the purse We find some fragments of an Oration which Cicero made in the Senat greatly reprouing the Senators and all the people because they so willingly gaue eare to this Iester who stirred vp sedition among the Commons his name was Roscio who was so greatly esteemed in Rome that the Romaines did more willingly heare that which hee sayde in his Iests then that which Cicero spake in good earnest This Iester Roscio and Cicero striued which of them both were of greater wit Roscio for presenting a thing with diuers iests or Cicero pronouncing waighty matters in earnest When I read in Iulius Capitolinus that which I haue spoken I will not cease to confesse my innocency for that I could not then keepe my selfe from laughing to see that Roscio being Prince of folly did presume to dispute with Cicero which was Father of eloquence

Suiters I say that the Disciples of the famous Philosopher Socrates were not bound to be silent in Athens aboue two yeares but the vnfortunate Suiters were bound to holde their peace ten yeares if their suites did continue so long For albeit the Iudge doe them open iniury yet they may not seeme to complaine but rather say hee thinketh hee hath done him the best iustice in the world And if for his mishap or plague of his offences hee would not so approue and speake them let him bee assured the Iudge will perceiue it by his countenance and afterwardes let him know it by his iudgement Some Suters say they are great Sinners and I say they are Saintes For of the seuen deadly sinnes that are committed onely of three they are but to bee accused for in the other foure although they would they doe not giue him time nor leaue to offend How can the Suiter euer offend in pride since hee must poore man goe from house to house with his cappe in his hand and all humilitie to solicit his cause How can hee euer offend in Auarice sith hee hath not many times a penny in his purse to buy him his dinner nor to pay for the infinite draughts and Copies proceeding out of the Chancerie How can hee offend in sloth and idlenes sith hee consumeth the long nights onely in sighes an complaints and the whole day in trotting and trudging vp and downe How can he offend in Gluttony since he would be content to haue onely to suffice nature and not to desire pies nor breakefasts nor to lay the Table euery day That sinne they most easily and commonly offend in is ire and indeed I neuer saw suter patient and although hee be angry wee may not maruell at it a whit For if euer once in the end of halfe a year he happen to haue any thing that pleaseth him I dare bee bound euery weeke after hee shall not want infinite troubles to torment and vexe him These men also offend much in enuy for indeed there is no man that pleades but is enuious and this proceedeth many times to see an other man by fauour dispatched of his sute that hath not continued onely two moneths in Court a suter and of his that hath continued aboue two yeares since it beganne not a word spoken They offend also in the sinne of backebiting and murmuring against theyr neighbours For they neuer cease complayning of the partiality of the Iudges of the slothfulnesse and timorousnes of his Counsellor that pleads his cause at the barre of the little consideration of the Attorney of the payments of the Notary and of the small curtesies or rather rudenes of the officers of the Iudge So that it may be well sayde that to striue in Law and to murmur are neere kinsfolks together The Egyptians were in times past plagued onely with ten plagues but these miserable and wofull suters are dayly plagued with a thousand torments And the difference betwixt their plague these is that the Egiptians came from the diuine prouidēce and these of our poore suters from the inueution of mans malice And it is not without cause we say that it is mans inuention and not diuine For to frame inditements to giue delayes to the party to alledge actions to deny the demaund to accept the proofe to examine witnesses to take out proces to note the declaration to prolong the cause alledging well or prouing il to refuse the iudge for suspect to make intercession to take out the copy of the plea and to call vpon it againe with a 1500. doubles Surely al these are things that neither God commaundeth in the olde Testament neyther Iesus Christ our Sauiour doth alow in his holy gospel The writings of Egypt although they were to the great losse and detriment of the Seigniory of the Egyptians yet were they neuerthelesse very profitable for the liberty of the Egyptians But the miserable Plaintifes are yet in an other great extremity for notwithstanding the plagues and miseries the poore wretches suffer dayly yet doe they leaue their soules buried in the Courts of Chauncery and cannot notwithstanding haue their goods at Liberty And if the plague of the Egyptians was by riuers of bloud frogs horse flyes death of cattel tempests leprosie Locusts mysts flyes and by the death of the first borne children The plague of the Plaintifes is to serue the Presidents to beare with the Auditors to intreat the Notaries to make much of their Clerks to please the Counsellers to follow their heeles that must open their causes to pray the vsshers to borrow money to goe from house to house to solicite their Atturneyes all these things are easily to tell but very hard to suffer for after they are once proued and tryed by experience they are enough to make a wise man contented rather to lose a peece of his right then to seeke to recouer it by any such extremity For hee may bee well assured that hee shall neuer want faire countenance sugred words and large promises but for good doings it is a maruellous wonder if euer they meet together And therefore before all other things it is necessary hee pray to God for his owne health and preseruation and next to him for the preseruation and long continuance of the Iudge if hee will obtaine his sute Therefore I aduise him that hath not the Iudge for his friend to beware as from the Diuel hee doth not commence any sute before him for to dispatch him the better eyther hee will finde the meanes to make his case very darke or at the least hee will prolong his sute as long as he please It skilleth not much whether the Iudges bee olde or yong men for both with the one and the other the poore plaintife hath enough to doe If they be olde men a man shall trauel long ere he wil heare his cause If they bee young men he shal wait long also ere hee can informe them of the very points of his cause An other great discommodity yet follow these olde Iudges that being euer sickly and of weak nature they neuer haue strength nor time in manner to examine their cases And as those that haue lost now a great peece of their memory onely trusting in forepassed expences they presume to dispatch their suites as lightly without further looking into them or throughly examining them as if they had already aduisedly studyed them And peraduenture their case is of such importance that if they had looked vpon it very well they could scantly haue told what to haue sayd in it And I would not that when any case should be determined and iudgement given vpon my matter that the Iudge should benefite himselfe onely with that hee had seene or read before For although experience bee a great helpe to the Iudge to giue the better iudgment vpon the matter yet notwithstanding he is to study a new to vnderstand the merits of the cause It

is also a great trouble and daungerous for a man to practise with new Iudges and to put their matters into their hands who onely were called to the place of a Iudge being thought learned and fitte for it and so brought to rule as a Magistrate For many times these young Iudges and new Physitians although they want not possible knowledge yet they may lacke a great deale of practise experience which is cause that one sort maketh many lose their liues before they doe come to rise in fame the other vndoe many a man in making him spēd all that euer he hath There is yet besides an other apparant daunger to haue to doe with these new and yong experienced iudges for when they come to sit newly in iudgement with their other brethren the Iudges hauing the lawe in their mouth to serue all turnes they doe but onely desire and study to winne fame and reputation amongst men and thereby to bee the better reputed of his brethren And for this cause only when they are assembled together in place of Iustice to giue iudgement of the pleas layde before them they doe not only inlarge themselues in alleadging many and diuers opinions of great learned men and booke cases So that the Hearers of them may rather thinke they haue studyed to shew their eloquence and learning then for to open the decision and iudgement of the cases they haue before them And for finall resolution I say that touching Pleas and Sutes I am of opinion that they should neyther truste the experience of the olde Iudge nor the learning and knowledge of the young But rather I reckon that man wise that seeketh by little and little to grow to an agreement with his aduersarie and that tarieth not many yeares to haue a lingring yea and possibly an vncertaine ende Also I would in some sort exhort the poore Plaintise not to bee ouer-curious to vnderstand the qualities of the iudge as a man would say If he be olde or young if he be learned or priuiledged if he be well studyed or but little if hee be a man of few or manie words if hee be afflicted or passionate tractable or selfe willed For possiblie beeing too inquisitiue to demaund of any of these things it might happen though hee did it vnawares yet hee should finde them afterwards all heaped togethers in the person of the Iudge to his hinderance and dammage in decyding his cause The wise Suter should not onely not seek to be inquisitiue of the iudge or his conditions but also if any man would seeme to tell him of him hee should giue no eare to him at all For if it come to the Iudges eares hee enquireth after his manner of liuing and condition hee will not onely be angry with him in his minde but will be also vnwilling to giue iudgement in his fauour The poore Siuter shall also meete with Terrible Iudges seuere intractable chollericke incommunicable and inexorable and yet for all this he may not looke vpon his nature nor condition but onely to regarde his good conscience For what neede hee care if the Iudge be of seuere and sharpe condition as long as he may be assured that hee is of good conscience It is as needefull for the vpright and good Iudge to haue a good and pure Conscience as it is to haue a skilfull head and iudgement in the Lawes For if he haue the one without the other hee may offend in malice and if hee haue that without the other hee may offend also in ignorance And if the suter come to speake with the Iudge and hee by chaunce finde him a sleepe hee must tarry till hee awake and if then hee will not or he cannot giue eare vnto him hee must bee contented And if he caused his man to say he were not within notwithstanding the suter saw him hee must dissemble it yea if the seruants giue him an ill answere he must take it in good worth For the wary and politike suter must not bee offended at any thing that is done or sayde to him till he see the definitiue sentence giuen with him or against him It is a maruellous trouble also to the suter to chuse his Counsellour for many times hee shall chuse one that shall want both law and conscience And some others shall chuse one that though on the one side hee lacke not Law yet on the other hee shall bee without both soule and conscience And this is apparantly seen that somtime for the gaine of twenty Nobles hee shall as willingly deny the truth and goe against his owne consciedce as at another time he will seeke for to maintaine Iustice It is true there are many other Counsellours also that are both wise and learned and yet notwithstanding they know the Law they can by no meanes frame it to his Clients case wanting deuice and conuayance to ioyne them together And so it happeneth many times that to compare it to his Clyants case hee conuaieth him so vnfitlie as of a plaine case it was before It is now made altogether a folde of infinite doubts I graunt that it is a great furtherance vnto the Clyants to haue a good and wise Counsellor but it is a great deale more for their profite if they can giue a sound and profound iudgement of his case For it is not ynough for the Counseller to bee able to expound the Law but it is behouefull for him to applie it to his purpose and to fit it to Time and Place according to the necessitie of his cause I haue knowne Counsellours my selfe that in their Chayres and Readings in their Halls haue seemed Eagles they haue flowne so high in their doctrine and interpretations but afterwards at the barre where they plead and in the face of their Court where they should best shewe themselues there they haue prooued themselues very capons And the onely cause of this is because they haue gotten by force of long trauell and continuall studie a knowledge to moote and read ordinarily their Book-cases in their chaires by common-practise and putting of them each to other But when they are taken out of common-trade and high beaten way and brought to a little path-way straighted to a Counsellers-room at the barre to pleade his Clyents strange and vnknowne case much contrarie to theyr Booke-cases before recited then stript of their common-knowledge and easie seate in chayre they stand now naked on their feete before the iudgement-seate like sense-lesse creatures voyde of reason and experience But now to supplye these imperfections of our rawe Counsellers and to further also our Clyents cause the better wee will that the Clyent be liberall and bountifull to his Counseller thereby the better to whette his wit and to make him also take paines to studie his ease throughly beeing true That the Counseller giueth Lawe as hee hath rewarde And that the Counseller also be carefull of his clyents cause and to goe through with that hee