Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	great_a	king_n	people_n	9,166	5	4.4099	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01013	The picture of a perfit common wealth describing aswell the offices of princes and inferiour magistrates ouer their subiects, as also the duties of subiects towards their gouernours. Gathered forth of many authors, aswel humane, as diuine, by Thomas Floyd master in the Artes.	Floyd, Thomas, M.A., of Jesus College, Oxford.	1600 (1600)	STC 11119; ESTC S122030	71,774	330

against his owne body Heate lust are the harbingers of fornicatioÌ„ it is alwaies combinat and accoÌ„panied with vncleaÌ„nes vndecentnesse but sorrow repentance do speedily ouertake it for the lippes of an harlot saith Salomon or like vnto a dropping hony coÌ„be and her throat is more neate and cleaner then oile but the and latter daies of her are as bitter as wormwood and her tongue is as sharpe as a two edged sword Let al men therefore eschue this odious vice which though at the first it seeme pleasant yet in the end it will wound like Basiâ—icocks which slay kil men with the poyson of their sight 1 Sobriety coÌ„teineth that in a wise mans thought which a foole without discretion hath in his mouth 2 Gluttony stirreth vp lust drieth the bones and more die by it then perish by the sworde 3 Intemperance is a root proper to euery disease and he that too much pampereth himselfe is a heauy foe to his owne body 4 InteÌ„perance increaseth anger anger in extremity extinguisheth vnderstaÌ„ding opinion and memory Of Lust and Lawlesse delights Cap. 38. LVst is a desire against reason that enforceth vs to couet beyoÌ„d our power a furious and an vnbridled appetite which procureth vs to act beyond our nature to die before our time in that it rooteth al good motions out of the minde of man leauing no abode for vertuous actions for in the beginning of mans life bread water was his foode a simple garmeÌ„t with a poore cottage were thought sufficieÌ„t to couer his deformity but now the fruits of trees the sundry sortes of graines the rootes of hearbs the fishes of the sea the beasts of the land the foules of the ayre doe not satisfie the greedy appetites of gluttons and rauening men now they seeke for pleasant dishes with painted colours they procure delicates and hoat spices choice meats sugred morsels for their dainty mouths those things do they feed vpon which be curiously wrought by the art of cookery other officers one by stamping straining changeth some things from their proper nature labouring by arte to make that accident which of it selfe is a substaÌ„ce anâ—â—â—er compouÌ„deth things together to make that delicate which of it self is vnplesant all this is to turne excesse to hunger to bring an appetite to the stomacke opprest with saturity and to fill the greedy desire of gluttony rather theÌ„ to sustaine the weaknes of nature Gluttony is an enemy to health a friend to sicknes the mother of wanton lust and the instrument of death Bee not greedy saith the wise man at any banquet nor feede not on euery dish for with the diuersity of dishes the health is indangered and through surfet of wine many haue perished meate is ordained for the belly and the belly to receiue the meat but God shal destroy both the one and the other Gluttony requireth a costly chargeable tribute but yet yeeldeth a very base and vile rent for how much more delicate the meate is so much more odious are the fruits thereof Gluttony disteÌ„pereth the body corrupteth the stomacke and maketh al partes noisome gluttony did shut vp the gates of Paradise against mankind gluttony caused Esau to sell his inheritaÌ„ce gluttony was the maine path which ledde Pharaos baker to the gallowes gluttony was the instrument that wrought Iohn Baptist his death Nabuzardon the chiefe cooke of the king of Babilon burnt the temple and destroied the city Ierusalem Balthasar the king of Babilon in his great and sumptuous banquet saw a hand writing on the wall Mane Thekel Phares the same night he was killed by the Caldeans The people oâ— Israel sate downe to make good cheere and rose vp to play but whilest the meate was yet in their mouthes the wrath of God fell vpoÌ„ them and destroied them all for their voluptuous and lewd kind of liuing The rich man which did feast banquet and abound in worldly pompe vanity is buried in hell Vitellius also was so much giuen to gluttony and excesse that at one supper he was serued with two thousand seuerall kind of fishes and with 7000. flying foules Also Aristotle mocking the Epicures said That vpon a time they went all to a temple together beseeching the gods that they would giue them necks as long as Cranes and Herons that the pleasures taste of meat might be more long coÌ„plaining against nature for making their neckes too short 1 Lechery is a strong tower of mischiefe and hath many vpholders as needines palenesse anger lust discord loue and longing 2 Concupiscence in decrepit olde age is loathsomnes in youth excesse betweene both the fruite of idlenes 3 Concupiscence is an enemy to the purse and a foe to the person a canker to the mind procuring blindnesse to the vnderstanding hardnes of hart want of grace 4 CoÌ„cupiscence is a sinne finished with sorrow a lust that groweth by coÌ„tinuance an infamy nourished by lasciuiousnes Of Enuy. Cap. 39. ENuy is a griefe arising of other mens prosperity to which vice malignity is alwaies a confederat this hate or enuy springeth of certaine pleasure or delight conceaned by other mens harme although it reapeth nor enioyeth pleasure or profite thereby yet as being an enemy to vnity reioyceth thereat This triuiall vice is said to be the mother of wickednes and accounted to sit in an immaginary theater her palace is a dim hollow vaute wherin she waxeth pale wanne as hauing the coÌ„sumption of the liuer looking askwint as borne vnder Saturne flowing with gall as hauing no affinity with the doue neuer reioycing being conceaued without a splene yet smileth at other mens misfortune being in a league with the Crocodile shee is alwaies carefull and neuer resting as though she were an arme of Ixions wheele This vice as the Poets doe say is a monstrous vermine and an enemy to concord engendred and hatched by the vgly Megera of hell that feedes and craÌ„mes her gorge with dragons and fomes out againe deadly poyson then which vice nothing is more pernicious to the estate of the coÌ„mon welth for what may be more vnseemely and detestable then one man to pine away at an others good estate or reioyce at an others harme The causes that doe bring foorth this vile bratte are many as diuers doe rehearse whereof one as I my self by experieÌ„ce haue partly knowne is that wheras some springing from base stocke and withall like the Scaribe bearing lowe thoughts yet haue enuied and grudged at others that both by nature and nurture were well qualified of good deserts because they were not willing to see any other prosper or of any estimation and dignity not because they hate praise or dignity themselues but because they haue nothing in themselues worthy of fame nor any sparkle left by their posterities that might rightly chaleÌ„ge any prerogatiue and this is the meanest sort of enuy Some other are enuied by the

of all the contents and matter contained in this booke FIrst what is a Common wealth cap. 1. f. 1. 2 How many sorts are there of Common wealths cap. 2. f. 11. 3 What is an Aristocratie cap. 3. f. 12. 4 What is a Democratie cap. 4. f. 14. 5 What is a Monarchie cap. 5. f. 20. 6 Which of these sorts is best cap. 6. f. 24. 7 What things are requisite in a king cap. 7. f. 46. 8 Magistrates ought to see iustice administred cap. 8 f. 47. 9 What is a Tyrant cap. 9. f. 48. 10 What is the nature and condition of an Oligarchie cap. 10. f. 53. 11 What differeÌ„ce between an Oligarchie and a Democratie cap. 11. f. 54. 12 Of law cap. 12. f. 55. 13 Of Magistrates cap. 13. f. 65. 14 Of Counsailors cap. 14. f. 76. 15 Of Iudges cap. 15. f. 85. 16 Of Oeconomikes or domesticall gouernment cap. 16. f. 93. 17 Of Vertue Cap. 17. f. 106. 18 Prudence cap. 18. f. 111. 19 Fortitude cap. 19. f. 123 20 Patience cap. 20. f. 135. 21 Constancie cap. 21. f. 142. 22 Of TeÌ„perance cap. 22. f. 150. 23 Modestie cap. 23. f. 158 24 Chastitie cap. 24. f. 164. 25 Iustice cap. 25. f. 172. 26 Charitie cap. 26. f. 182 27 Obedience cap. 27. f. 187. 28 Hope cap. 28. f. 196. 29 Faith cap. 29. f. 207. 30 Truth cap. 30. f. 207. 31 Friendship cap. 31. f. 212. 32 Liberalitie cap. 32. f. 220. 33 Clemencie cap. 33. f. 227. 34 Peace cap. 34. f. 235. 35 Of Idlenes cap. 35. f. 239. 36 Pleasures and delights cap. 36. f. 246. 37 Intemperance and gluttonie cap. 37. f. 253 38 Lust and lawlesse delites cap. 38. f. 258. 39 Enuie cap. 39. f. 264. 40 Couetousnes cap 40. f. 271. 41 Vsurie cap. 41. f. 276. 42 Ambition cap. 42. f. 281. 43 Anger cap. 43. f. 288. 44 Sedition cap. 44. f. 244. 45 Warre cap. 45. f. 297. 46 Conclusion to the magistrates cap. 46. f. 303. FINIS VVhat is a Common wealth Cap. 1. A CommoÌ„ wealth is a liuing body compact of sundry estates and degrees of meÌ„ this body is coÌ„posed of two sorts namely of the soule the worthiest wight and of the members or parts The soule is the king or supreame gouernour which I so terme for two coÌ„siderations first by a simile in respect of his authoritie for as Aristotle saieth that anima is tot a in toto et tota in qualibet parte That is is wholly in the whole body and in euery part therof so the king in regard of his authoritie is accounted The second last reason is in respect of his being ending who is no sooner said a king then a king of some CoÌ„mon wealth nor no Common wealth can be rightly a common wealth without a king so the body is no liuing body without the soule nor no longer liueth then the soule remaineth For as Augustine saith Anima in hominem creando infunditur infundendo creatur Or as some would haue it A common wealth is a coÌ„gregation or a multitude of inhabitants beyng as it were the mother of vs all Which we ought to hold so deare that in defence therof we shuld not feare to hazard our liues For as Cic. saith wee are borne not for our selues but for our countrey kindred friends parents childreÌ„ parents and friends are deare to vs but our couÌ„trie chaleÌ„geth a greater loue and exacteth a farther duty This word Common wealth is called of the Latine word Respublica quasi res populica the affaires of the people which the latines cal the GouernmeÌ„t of a coÌ„mon wealth or of a ciuill societie and is termed of the GreciaÌ„s a politicall gouernment deriued of the Greeke word Polutia which signifieth the regimeÌ„t and estate of a citie disposed by order of equitie and ruled by moderation of reason which answereth and concurreth most fitly to this my present discourse purpose as the order estate wherby one or many townes are gouerned administered ordained to that end that euery societie should by due order or policie be framed Al men are naturally borne to affect societie whereof there be 3. sortes the one being giuen to the engendring and procreating of humane race as that of man and woman and this is wholy by nature Nam omnium societatum nulta est magis secunduÌ„ naturam quam maris foeminae The other addicted to policie and ciuil gouernment as lawmakers within their seueral precincts limits this proceedeth partly by nature partly by other causes The 3. to lewdnes and wickednes as that of pyrates theeues and conspirators which societie nature needeth not this hapneth in many places either for want of lawe or the execution therof This naturall inclination of societie in generall is in it selfe rude and barbarous vnles it be gouerned by counsel and tempered by wisedome wherefore some of themselues eyther by instinct of nature or by diuine essence or secrete influence from aboue haue deliuered vnto their posterities a perfect way and sure reason as a sugred potion or sweete balme of their beneuolence to mitigate this humane societie among whome many were termed authors but God alone hath so framed the state of the whole coÌ„mon wealth the gouernment thereof by his owne eternall prouideÌ„ce also coÌ„stituted appointed Moses as an instrumeÌ„t to publish the same for our instructioÌ„s knowledge by which meanes many profitable things for the due ordering of a common wealth may be reaped gathered for whose preseruations as amoÌ„gst the Grecians Persians Iewes in these our daies many were accouÌ„ted authors of reformations yet howsoeuer wee ought somewhat to restraine our libertie diminish our credit endammage our liues in the greatest ieopardy for the safetie hereof So deare was the loue of Vlysses to his couÌ„try that he preferred his natiue soile Ithaca before immortalitie Camillus a noble Romane being Dictator six times though banished yet when the Frenchmen had taken the Citie of Rome compelled the RomaÌ„s to redeeme their heads with golde he with the Ardeats with whom hee liued exild slewe the Frenchmen saued the citie from bondage So Horatius Cocles a valiant Romane with two more at a bridge that entred into Rome kept backe and caused the whole armie of Porsenna to retire vntill the bridge was broken downe behind them then in spite of his enemie armed as hee was did swim safe into the citie and saued his countrie So likewise Cynegirus a man of excellent vertue willing to incurre any torture or torment for his countries safety who after many conflicts had with his enemies whom hee put to flight and hardly pursued vntill they were coÌ„pelled to take shipping yet this valiant man being not willing to let them saile scot-free fastened his right hand on one of their shippes not letting goe his hold vntill it was cut off and then he held with his left hand of which also he

being depriued held at last with his teeth Such was his excellencie and loyaltie towards his countrey that no enterprise how great soeuer could cause him to desist to patronize the safety therof But coÌ„trariwise Coriolanus whome if the fates had prescribed his end in his infancy had not so treacherously vnnaturally borne armes to the ruine of his own naturall countrey Antenor also blemished with this detestable vice spotted with this staine most caitifly fled with two thousand men into Italie and yeelded his natiue citie into the handes of his enemies the Grecians And no maruaile seeing neyther the loue of their countrey nor their owne loyalty could moue them to desist from so lothsome detestable a fact Alas who is hee that would not lament to see the wrack and ruine of his owne countrie and the happy stay therof turned into hellish state much more peruerting the lawes of nature yeeld his coÌ„sent to leuell at the bitter bane and lay a plotte for the finall destruction of his natiue soyle considering and calling to minde the payne due to such gracelesse disobedient conspirators lewd caterpillers who neuer mist to suppe of the same sorrow and tast of the first fruite of their dismall misery Happie then is that commoÌ„ wealth whose safetie is no lesse ioyfull to it selfe then to all and whose loyaltie may bee said with Syllas host to crie out to Sylla Solus ego extinct a patria non relinquar now that my countrey is destroied I wil not liue alone Most happy then is the citie and common wealth where the people in generall do obserue the customes and rightes of law fearing them as a tirant 1 That life which is due to death is canonized reaped double reward if eclipsed in the defence of his countrey 2 All men are by nature bound to embrace their natiue soile not in regard of the possessions which they enioy therein but for the meere loue thereof 3 In the loue of our couÌ„try we ought to perseuer as being not sufficient once to haue loued it vnlesse we coÌ„tinue to the end How many sortes are there of Common wealths Cap. 2. OF CoÌ„mon wealths there are three sortes Aristocratie Democratie and Monarchie VVhat is an Aristocratie Cap. 3. ARistocratie is a gouernment or empire depeÌ„ding on the arbitrement of the best nobilitie deriued of the Greeke worde Aristocratiae in Latin Optimorum potentia in English the rule of men of the best dispositioÌ„ from which regiment Kings were discarded and excluded Such was the gouernment or estate of Rome wherein the Senators ruled this in the originall had experience of the Empire of Kings which within a litle after was changed into an Aristocratie as into a wors meaner estate at which time Tarquinius was banished for the detestable cryme and rape of Lucrecia committed by his sonne after which time the tried moderation of nobles or ancient Pieres of Rome steeded as a lawe for all the authoritie and iurisdiction consisted in the hands of Senators or Aldermen which were in number a huÌ„dred who were accustomed to creat two yeerely consuls so named for the prouision and consultation that they made for the coÌ„mon wealth The Thebans of a long time obserued this gouernment This maner of gouernment is this day in Venice howbeit there is a Duke which staÌ„deth for naught els but for a vaine cipher Such hath bene the imperial state of Carthage In this Aristocraticall gouernment mercenarie craftsmen haue not bene thought worthy to haue any place of any desert or estimation appertaining to this or the like gouernment VVhat is a Democratie Cap. 4. DEmocracie is a popular regiment tending to the common good This worde Democratie is deriued of the Greek word Democratia in Latine Popularis potentia in English the Rule of the Comminalties who obtained the superiority This Empire was sustained by gentlemen whoÌ„ we this day in England doe terme Esquires such a gouernment is at this present time at Switzerland where the people are deuided into Cantons or hundreds from whence the nobility haue bin reiected and excluded Such sort of gouernment was at Florence vntil 60. yeares agoe which afterwardes was changed into a Monarchie So likewise was that Empire of Athens in which Democratie aforesaid the seede of rashnes lawlesse lust held the superioritie because in a disordinate multitude the fruites of displeasure as hate rebellion sectes factions and other heynous crimes must needs be nourished by a confusion of misgouernment for defect of one sole soueraigne in whose handes the first chiefest forme of gouernment depeÌ„ded which beyng rightly established is termed a kingdome or royaltie which falling into these vices hauing most affinitie therewith and being nearest vnto it as into a tyranny of their abolition ariseth an Aristocratie which is commoÌ„ly or often changed into an Oligarchie when the people conspireth reuengement of the iniustice of the gouernours there hapneth this inferior gouernmeÌ„t of Democratie because the vertue of commanders are not alwaies alike Those men are accouÌ„ted good meÌ„bers of the CoÌ„mon wealth which to themselues liue least and most to their citizeÌ„s is hardly to be found in the pernicious state of Democratie because it is thought a cruell conflict in diuers combred with sundry cogitations to leuell ayme at the self same marke insomuch that the desire of the one is the content of the other al their desire tend to the coÌ„moditie of the CoÌ„mon wealth In which there are 3. principal things to be noted in the gouernors therof First their loue towards it that is now established Secondly their authority in gouerning Thirdly their vertue and iustice all which are banished out of a Democratie Wherefore I worthily iudge this sort of gouernment to be the meanest and worst of the three because there are many that see the beginning of the miseries which arise but few respecting their own commoditie least that seeke to suppresse the same There is no Common wealth more loose then that wherein the common people haue most liberty which is their wished desire Nihil enim magis cupit popularis multitudo quam potestatem viuendi vt velit The common people doe desire nothing more then libertie to liue at their plesure which argueth sheweth their immoderate vanitie and lightnes their head-long doings and vnaduised dealings void of discretion which procureth deadly sedition mutinies vproares to the vtter destruction of their kingdome Wherefore there can no greater daunger ensue or happen to a CommoÌ„ wealth then to tollerate the rude common sorte to rule who as their propertie is are alwayes noted to be vnconstaÌ„t and wauering tossed with euery sudden blast and carried with euerie light chaffe as the Prouerbe is Scinditur in contrarium semper instabile vulgus The weatherlike vulgar are prone to admire euery thing ready to turne as often as the tide Wherefore they are rightly accounted to resemble the vgly Hydra

companie of vitious persons yeelding ill example because the offence that is committed in his companie is accompted euill 4 The dutie of a king is to listen consider the complaint of his people without respect of person Magistrates ought to see iustice administred Cap. 8. THe greatest parte of the office dutie of kings in auncient time was to see the administratioÌ„ of Iustice Homer the poet may be a sufficient witnesse when he faieth of Agamemnon that the Scepter law was committed to him by GOD to doe right to euery man answerable to the which Virgil describing the Queene of Carthage saith she sate in iudgement in the middest of the people as if there nothing beseemed such a person but such an action and therefore the poets not without a cause fame Iupiter alwaies to haue Themis that is Iustice at his elbow signifying not that whatsoeuer Kinges or Princes did was iustice and lawfull be it neuer so vile in his owne nature as that wantoÌ„ flatterer Anaxarchus said to Alexander but that equitie and iustice should alwaies accompanie them and neuer depart froÌ„ their sides hereupoÌ„ it was that Adacus Minos and Rhadamanthus the first king of Grecia were so renowned of olde antiquitie because of their true and vpright execution of Iustice and therfore were not honored with greater title than with the name of Iudges It is said of K. Alexander that although he was alwaies busied in the affaires of the wars in giuing battels yet he would sitte personally in iudgement to heare criminal causes matters of importance pleaded whilest the accused laid open his accusation with one hand he would stop one eare to the end the other might be kept pure without preiudice for the defence answer of the accused The Roman Emperors also were very careful diligent in this behalf as first Iulius Cesar who is recorded to haue taken great paines in giuing audieÌ„ce to the parties in dealing iustice between theÌ„ In like maner Augustus Cesar is coÌ„meÌ„ded for his care in this behalfe for he would ordinarily sitte in iudgement vpon causes and coÌ„trouersies of his subiects and that with such delight pleasure that oftentimes night was fayne to interrupt him before he would giue it ouer yea although he found himself not well at ease yet would he not omit to apply himselfe to the diuision of iudgement or els calling the parties before him to his bedside IoraÌ„ king of Israel sonne of Achab though a man that walked not vprightly before GOD but gaue himselfe to worke abominatioÌ„ in his sight yet he despised not the poore A famished womaÌ„ of Samaria when she demaunded iustice at his hands although it was in the time of warre wheÌ„ lawes vse to be silent and in the besieging famishment of the citie neyther did he request the Sunamite for the recouerie of her house and lands but caused them to be restored vnto her So that then it is manifest that those which in old time raigned ouer the people of God albeit they had in euery citie Iudges yea and in Ierusalem also as it appeareth in the 19. chapter or the 2. booke of Chronicles yet they ceased not to giue eare to suites and complaints that were made vnto them and to decide coÌ„trouersies that came to their knowledge for this cause it is that Wisedome saieth That by her kings raigne Princes decree iustice whervnto also belongeth that which is saide in an other place that a King setting in the throne of iudgemeÌ„t chaseth away all euill with his eyes VVhat is a tyrant Cap. 9. A Tyrant is a superiour Gouernour that ruleth as he listeth who onely raigneth to pleasure a few not to the publike profit who is accouÌ„ted a rigorous ill disposed king that persisteth in extreames perseuering in moodlesse modesty accustoming to chastice many for the fault of one which is amoÌ„gst euils the greatest euil amongst tyrants the greatest tyranny that they of theÌ„selues will not liue within the precincts vnder the rights of law iustice nor yet consent that malefactors should receiue punishmeÌ„t he esteemeth it better to haue his own palace costly furnished the common weale poore than his palace poore the common weale rich A tyraÌ„t is a king chosen by popular ambitious election on the behalf of the coÌ„munalties to patronize their cause against the chiefest citizens preuenting iniuries whose property is not to respect the publique vtilitie but onely his priuate coÌ„moditie whose glory consisteth in riches delight in pleasure and pompe Such a one was Dionisius the tyraÌ„t choseÌ„ of the SyracusiaÌ„s The like king was Atreus brother to Thyestes sonne to king Pelops who tyraÌ„nously slew without compassion three sons of his brother Thyestes whose bloud hee caused his brother and their owne Father to drinke vnawares and hauing hidden their bodies in a caue cut off their members and made their Father to eate thereof So likewise Astyages played the tyrant enforcing Harpagus to eate his owne sonne dressed and serued at his table before Harpagus of which as being ignorant he fed but not long after as a reward for this detestable tyranny Harpagus caused his owne nephewe young Cyrus to wage warre against him of whome hee was ouercome exiled out of his kingdome Like as a battered or a crazed ship by letting in of water not only drowneth her selfe but all that are in her so a king or a vitious tyrant by vsing detestable enormities destroyeth not himselfe alone but all others beside that are vnder his gouernment and though vniust offences escape for a time without penaltie yet neuer without reueÌ„ge wherfore as many haue beene remembred through equitie iustice aduanced to great honor euen so iniurious inuasions oppressions cursed and reprobated speeches suÌ„dry enacted cruelties haue bene the vtter wrack ruine and endles decay of famous men and honorable peeres therfore the miserable wretchednes almost of all sauage tyrants may wel yeeld a sufficient testimony for not only they were bereued of their liues and depriued of dignities but such as were alied vnto them by blood consanguinitie or adherents by confederacy in so much that the greatest died the like death the rest being spoiled of their goods and possessioÌ„s hardly escaped death by banishment neuerthelesse they could not happely escape and auoid the spot of slaunder and shamefull obloquie and that I may here without offence speake of Phalaris the lewdest and vnsatiablest bloudsucker that euer nature yeelded against whome rebelled the whole multitude of the citie AgrigeÌ„tinum that I may lightly passe ouer diuerse others with silence whose maners were infected with the like barbarous cruelty as beyng nulled with vice and weaned from vertue assuredly al the blood race of Phistratus by this onely way lost their gouernment principalitie What should I speak of the Tarquines were not they traced in the same vice and trayned in the same ininiquitie and

for the same cause banished Rome because they regarded no right but doing all by violence and extreame crueltie and whereas Sextus Tarquinius imitating the lewde and abominable steps and wickednesse of his Father had after many iniuries whereby he had wronged the Romanes before committed and vsed violence to chaste Lucretia liued with his Father and brethren as an outcast and a stragling strauÌ„ger in a straunge countrey Wherefore it may be well imagined that such an Empire cannot long endure because all the gouernment therof coÌ„sisteth in extreames violence doing all things without the consideration of iustice truth equitie Lastly amoÌ„gst gouernmeÌ„t or soueraintie a tyrannicall gouernment is the worst Democratie the second but amoÌ„gst these euils Oligarchie is the least euill 1 In vaine is that Prince which is fortified with terror is not garded with Iustice 2 The tyrant that will lose many friends to be rid of one foe may be admired for his policie but condemned for his impietie 3 Tyrants which by fained gouernment and blazed vertue doe win admirations are said to buy iust possessions with wrongs 4 The tyraÌ„nie of Princes openeth euery gappe for ruine to enter which Iustice keepeth backe VVhat is the nature and condition of an Oligarchie Cap. 10. THe nature or condition of an Oligarchie is that fewe nobles and the chiefest rich men should haue the superioritie because the state thereof doth consist of abouÌ„dance of wealth and riches therfore what cities or Common wealths were noted to flourish with sumptuous excesse of varietie wealth and chiualrie and therein excelled such cities were termed an Oligarchie as amoÌ„gst the most people of Asia VVhat difference is betweene an Oligarchie a Democratie Cap. 11. THe politike gouernment of an Oligarchie is more seuere and strict and more royall and magnificent than the gouernment of a Democratie being of equall authoritie in all degrees of persons more remisse mild which gouernment continued in diuerse places especially at Athens vntil such tyme they sustained the heauie yoke of the thirty tyrants which Democraticall Empire as Cicero saieth is most disordinate for there is no Common wealth more loose than that wherein the people haue ouermuch libertie This sort of popular gouernment is two fold the one consisting in the rule gouernment of the chiefest citizens the other consisting in the rule of free men The first of Theseus and Draco instituted the second by Aristides Pericles and others haunting after popular applause Of Lawe Cap. 12. XEnophon that famous philosopher extolling the Persian laws testifieth that their citizens from their very childhood were taught to attempt or almost imagine nothing dishonest or vnlawful after which maner as it were for the confirming thereof Draco as Gellius reporteth being a citizen of Athens and indued with wisedome prudence first of all decreed a law to the Athenians the which as Plutarch reporteth was so bitter and strict imposing deadly punishment to the transgressours thereof for euerie light offeÌ„ce Whereof proceeded this excellent voyce of Demadis saying The laws of Draco were written with bloud and not with inke Of which speach being demauÌ„ded a reason hee answered that those Lawes imposed ouermuch seueritie This or the like speaches haue beene vttered by Anaxerxes to the like effect who hearing that Solon made a law to the Athenians he smiled thereat comparing it to the web of a spider which is wont to take the lesser flies and suffer the greater flies to escape and breake the web Wherby he meant that Solon had vsed parcialitie in the constituting thereof by which meanes growe many inconueniences for the law is not too cruel in her frowns nor too parciall in her fauours First too much extremitie and ouermuch lenitie should not bee vsed because extreame law sometimes is thought to bee extreame wrong and ouermuch lenitie breedeth illicentiousnes and sundrie vices in all sorts But omitting these particularities who so deemeth of the generall nature disposition of lawes taketh his ayme amisse and shooteth wide froÌ„ the marke for doubtlesse the lawe will tolerate no parcialitie the condition thereof beyng alike to all ages and all degrees for as Cicero sayeth Vera lex est recta ratio naturae congruens diffusa in omnes constans sempiterna True Lawe is a right reason of nature agreeyng therewith in all points diffused spred in all Nations consisting perpetuall and though men erre in construyng the true meaning thereof and albeit diuerse in the executing thereof haue vsed parciality being moued by affection or the like occasion as Alexander told his father Philippe of Macedonie who hearing and iudging the cause of Macheta negligently giuing no right iudgement tolde his Father that he had done amisse against whom also Macheta exclaimed The which Philip hearing demaunded Whom doest thou meane Hee answered I speak vnto you desiring that you would heare my cause more attentiue iudge more circuÌ„spect But for that time departing as beyng angrie within a litle after Macheta returned vnto him hee considered thereupon Et quasi meliori iudicio Taking counsell of his pillow chaunged his former sentence and iudgemeÌ„t Neuerthelesse the law God himselfe beyng author thereof cannot proue mutable for as Plato saieth Lex nullo affectu mouetur non irascitur non odit non ambitione ducitur diligit omnes pariterque omnibus indulget The Lawe is moued by no affection and is not puffed vp with anger hatred or ambition for it loueth all men and embraceth euery one alike which breedeth quietnes to all encreaseth loue augmenteth Charitie and continueth peace and concorde amongst all estates whereof wee haue manifest proofe For what caused Moses to be highly esteemed and exceedingly beloued of the Iewes but the establishing of their Lawe which according to the originall hath beene inuented both for the maintayning of equitie and Iustice embracing of vertue and to salue the decayed estate and frailtie of maÌ„s nature which hath bene guided by iustice tempered with honesty instructed by rules examples and exhortatioÌ„s from which hauing swarued to chastice the insolent and hauty behauiour of lewd persons lawes were inuented enacted and deuised wherof there were three sortes the lawe of nature whose vertue is all one and the same euery where in all or rather a very notice of Gods lawes engraffed in the minde of man The second is the law of nations which no otherwise may be described than of customes maners and prescriptions which is of like condition to all people Thirdly Ciuil lawe which is an abridgemeÌ„t derogating manie illicentious customes which grewe by peruersnes and corruptnes of nature and this is termed Peculiar vsed by one kind of people ciuill Quasi vnius ciuitatis propriuÌ„ Besides these there haue bin other lawes called Morall of the x. Commandements ceremoniall lawes rites enioined to the Leuites besides the lawes of Moses many other iudicial statutes of natural policies of which I need not to speake But

to draw neerer to my purpose and to speake more proper I thinke it not amisse to lay downe somwhat of the law of Aristotle which he calleth Ius legitimuÌ„ seemeth to haue some affinitie with this our law of England being made by coÌ„mon consent prescribing thereunto wherfore in my iudgement it may wel chaleÌ„ge the name of Statute law or Act enacted and coÌ„cluded in a parliament all which lawes were inuented for the vpholding of trueth maintaining of iustice being as a measure which God hath ordained amongst men in earth to defeÌ„d the feeble froÌ„ the mighty for the suppressing of iniuries to root out the wicked from among the good which prescribeth these speciall points To liue honestly to hurt no maÌ„ wilfully to render euery man his due carefully as proceeding from the minde of God furthering what is right prohibiting what is wrong according to the definition therof which is termed a singular reasoÌ„ imprinted in nature as an vnuiolable perpetuall good without which no house no citie no countrey no estate of man no naturall creature nor yet the world it selfe can firmely coÌ„sist for those cities in which there are no lawes imposing penalties of sinne and yeelding a reward to the good may be counted rather wild forests for Tigers then inhabitable places for men yet the most necessary lawe for the Common wealth is that the people amoÌ„g themselues liue in peace vnitie without strife and dissention 1 Euery man in generall loueth law yet they all hate the execution thereof in particular 2 The lawe iudgeth with extremitie and equitie with lenitie 3 He is much to be coÌ„demned that liues in feare of iudgemeÌ„t neglecting the rights of law 4 The heart that loueth the Prince loially obserueth his lawes carefully and defendeth his couÌ„trey valiantly is to be commended farre aboue all others Of Magistrates Cap. 13. FOr the executing of laws and the obseruing of Iustice Magistrates are to bee ordained which are the toÌ„gs of law and lawe a mute Magistrate who should be both religious and godly for the onely motions thereof are the most speciall garde of a flourishing CommoÌ„ wealth whose propertie aboue all others is to shewe themselues godly patterns of equity and pietie because the people might so much the more fear to liue recklesse and ruthful in the discharging accomplishing wherof they should remaine constant not subiect to any chaunce or transmutatioÌ„ nor by any way led eyther by friendship or affection or seduced by any other sinister meanes as bribery or riches which though a man abound with neuer so great store yet deserueth he not to enioy the functioÌ„ of a magistrate vnles he be adorned with sundry vertues and qualified with rare qualities as diuerse learned men haue verified waying not the outward value but the inward vertue Wherfore Demonax when he saw a iolly swaine sit in his Scarlet gowne well pleasing his own humor beholding himself placed in the Theatre of dignitie said vnto him Sir this robe of yours was a sheepes coate before it came to your backe noting that his wealth or gay attire could not shrowde his rustick maners Wherby we may learne that it is not only wealth gay attire or gorgeous robes nor yet grauitie of yeeres without wisdome knowledge prudence and other vertues that can cause a man to deserue that place wherein he is to minister iustice equitie riches cannot alter simplicitie nor wealth procure prudencie and as for grauity of yeeres ripenes of age it is a thing which ought somewhat to bee regarded if so bee it carieth a smacke of vertue and a taste of wisedome for experience hath a great prerogatiue because grauitie of yeares furthereth credite but as for wealth onely they are not to be esteemed neither should a Magistrate in consideratioÌ„ thereof be chosen for aboundance of riches maketh him to liue securely and want of wisedome to attempt any thing wilfully for ignorance is a blinde guide and a rude mistres none proue more bold then blinde bayardes but yet I denie not but measure of wealth is necessarie to maintaine honor but how soeuer it is harde to rule and troublesome to vndertake the charge for the executing of iustice is an office that must be streÌ„gthned by zeale and zeale maketh equitie inuincible by which meanes they must needs offeÌ„d some for that which seemeth iust to many is offensiue to others and seemeth vniust so by iudging rightly they must offend men and in effecting the contrarie they displease God wherefore as being difficult and the burden ouer-weighty it was reported that Pompey being coÌ„bred with his honor exclaimed to see Scillas crueltie beeing â—gnorant after what sorte to behaue himself in the dignitie he had cried out O perill and danger neuer like to haue an end Whereby it appeareth that he thought it farre better to proceed from a meane and base stocke that thereby he might lead a priuate and quiet life then to be imployed in any politike gouernmeÌ„t As therfore the consideration of the charge is great and the execution weighty so for the better accomplishmeÌ„t of both should none but the worthiest approch therunto whose worthines and dignity should as much grace the place as the place his person But leauing these circuÌ„stances I will approch vnto the Magistrates of which as Aristotle sayeth ther are in general two kinds which do beare office wherof he calleth one a necessarie Magistrate without which a citie cannot rightly stand Of the sortes of Magistrates belonging to the first kinde there is one politike which is imploied about ciuil matters as were those of the citie of Rome conuersant about ciuill affaires munera municipialia by which meanes they were partakers with the citizeÌ„s of any gift or reward which by right they might challenge in regard of their ciuill offices There is an other holy or godly magistrate which is busied in diuine affaires The aforesaid politike Magistrate is either a superiour officer or an inferiour superiour officers were they in whose handes all the gouernment did depend or coÌ„sist as in the citie of Rome wherein the Senatours were the superiour officers or as some would haue the Patricians were the superiour officers who were made by the Centurian conuocation and as thought necessary confirmed Lege curia The inferiour officer was accustomed to care and foresee common matters and enquired of any lawfull or vnlawfull thing committed and after what sort they were done whether iust or vniust assisted other officers in executing their duties Such officers also were in the citie of Rome which were thought to be the common people created Lege Tributa and this inferiour was of two sorts either of small note or account or of lesser regard or estimatioÌ„ they that were of small account they againe were either in the towne because townsemen or without the towne and precincts which were termed of the suburbs The vrbane and towne officers were those which were carefull

Philip King of Macedony who would haue pacified the strife risen in the Citie and read a booke of exhortation vnto the people to whoÌ„ they said his admonitioÌ„ would litle preuaile to gouerne them when hee could not gouerne his owne house at home because he his wife and sonne were at a continuall discord at home Wherefore in this gouernment and for the maintaining hereof man and wife should not disagree imitating the exaÌ„ple of Hector Andromache his wife who loued each other so entirely that Hector grieued more at his departure from his wife than for parents children his whole couÌ„trey as Homer testifieth By the obseruing hereof all things may rightly be ordered and houshold affaires well managed being so gouerned First the pareÌ„ts of children are to haue great care in the orderly bringing vp of theÌ„ who first begin to liue with the mother which should haue great care in the nursing and tenderly vsing thereof after the maner of the Grecians and Persians who neuer were accustomed to see their sonnes vntil they were ready to bee trained vp in warres the mother hauing discharged her charge and done her taske then the Father is to haue theÌ„ brought vp in learning trained in nurture for after what sort they are at the beginning taught they will taste of the same in their old age eueÌ„ as a twig that yongly sprowting is bent made crooked proueth a crooked old tree which Aristotle in the end of his morall bookes testifieth arguing vpon certaine opinioÌ„s that most of al may fashion an honest ciuill life to the which some partly therunto are enclined by nature some reformed framed by good vsage custom as by doctrine other precepts HereupoÌ„ he coÌ„cluded at last that vse and custome are of most force for wherin childreÌ„ are trained vp in their yong tender age therof they must needs sauor in their ripe yeeres As that of Horace Quo semel est imbuta recens seruabit odoreÌ„ testa diu That which is once bred in the bone is hardly rooted out of the flesh wherfore educatioÌ„ is so necessary that it doth not onely guide theÌ„ which nature hath made of a perfect disposition but also correcteth reformeth that which nature hath left vnpolished What difference is betweene man and beast but reason what instructeth reason but education without which we are worse then the sencelesse brute beastes Doubtlesse then wee are as much bound to our teachers for our education as to our parents for the begetting of vs for of the one wee haue our being and of the other our well-being who temper our crooked nature which otherwise should remain deformed What force therfore this education worketh may be well approued by Socrates answere to the Phisiognomer that iudged him lewde by his exterior countenance To whom Socrates said I confesse that I am by nature such a one but by good instruction educatioÌ„ I am better fashioned By which answer he likened youths vnto soft waxe apt to receiue euery impression who should bee handled as one would fill a glasse with a narrow mouth by powring in the water with a pipe by litle and litle meaning that the teÌ„der childhood of yong ymps is most gently to bee handled and mildly to be entreated vntill they approch vnto the age of discretion which is limited to be at 14. yeeres at which time obedience good maners should be engraffed in them Hereof may Phocion be a liuely witnesse who was wished by a friend of his to prouide for his children that they might encrease maintaine the honour of his ancesters to whom he said As for my childreÌ„ if they embrace vertue which I euer endeuoured to teach them the litle possessions I haue shall make them deserue more but if they proue otherwise let no man be of that opinion that I their father will prouide any thing to maintaine their pompe riot This is a worthy sentence of all men to be embraced and a right precept for the fathers to instruct their children confirmed with that saying of Menedemus which he vsed to his sonne Clinia Ego te meum â—antisper dici volo duÌ„ id quod te dignum est facias So long shalt thou bee my sonne as thou behauest thy selfe with honesty but if the father neglects to reforme his sonne with this precept or forgets to haue him instructed and brought vp by a right compasse of education what pitie doth the want of education breed wherof the child shall haue iust cause to curse the parents and the parents in their decrepit age to condemne themselues wheÌ„ the child shall impute all to the security of his licentious nurturing which bringeth oft-times to the children an vnhappy end and causeth the father with Augustus to repeat that saying of Homer Coniuge non ducta natis vtinam caruissem I would that I had neuer maried wife so that I had neuer beene troubled with children which he vttered in respect of his vicious daughter Iulia whom his ouermuch remisnesse at first had caused to proue so lewd But omitting to speake further of this reformation leauing it to the consideratioÌ„ of parents who haue more discretioÌ„ in the gouerning hereof then I caÌ„ prescribe I think it not a misse to speake a word or two coÌ„cerning the gouernment of seruaÌ„ts for as magistrats officers are ordeined and instituted to minister iustice so it is expedieÌ„t that euery householder and master of seruaÌ„ts should rightly gouerne the state of his owne house that seruants therein excersicing obedieÌ„ce might the rather be admitted to the general condition of the publike gouernment imitating the good exaÌ„ple of their Master laid before them who is to vse his seruants after a moderation of chastisement because many seruaunts are of that nature and condition that they wil do more by one mild or gentle worde than with a thousaÌ„d seuere stripes the Master thus teaching instructing them vnto honesty they may liue more vprightly and thinke the yoke of seruice sweet and the burden light which procureth credit to the Master commendation to the seruants 1 Euery beginning coÌ„meth by nature but the progresse by houshold educatioÌ„ 2 Gouernors of families not endued with wisedome in stead of good gouernmeÌ„t doe bring foorth briers and brambles 3 That man holdeth his goods in danger his house in suspitioÌ„ his honor in balaÌ„ce and his life in peril that cannot gouerne his own family 4 The force of Samson the prudence of Augustus the cautels of Pyrrus the patience of Iob the sagacity of Hanibal the vigilancy of Hermogenes be not sufficient to gouerne that house where man and wife are not at vnitie 5 That house may be rather termed a denne for wild beastes and a receptacle of fooles then a dwelling for maÌ„ wife which is not rightly managed Of Vertue Cap. 17. NOw I come to entreat of the meanes whereby a CoÌ„mon wealth is preserued safely munified and rightly polished

knowledge of our soueraigne good and the ende of our life dependeth Wherefore we may in no sorte behaue our selues more prudently then by coÌ„sidering how we may deale imprudently Such a prudent man was Agesilaus king of the Lacedemonians who when there was a battel to be pitched at Mantinia by his subiectes the Lacedemonians counselled them thus wisely that they should beÌ„d all their force and strength and leuell at Epiminondas saying It was a poinct of prudence to cut off the hartiest souldier first of all meaning that valiant men were the causers of victory which when they had obserued obtained the conquest and so preuented the daunger and preserued their liues safety Whereby it was concluded that in warre one prudent man was of greater force to subdue then an whole army of vnwisemen For as Homer saieth Ille sapit solus volitant alii velut vmbrae Likewise Ioseph so excelled in prudence in aduising Pharao to prouide a man of wisedome and vnderstanding and set him ouer the land of Egypt saying Let Pharao make and appoint Officers ouer the land and take vp the first part of the land of Egypt in the seuen plenteous yeeres also let them gather all the foode of these good yeeres that come and lay vp corne vnder the hand of Pharao for foode in the citie and let them keepe it so the foode shal be for the prouisioÌ„ of the land against the seuen yeres of famine which shall be in the land of Egypt that the land perish not for famine the saying pleased Pharao and al his seruants and therfore accouÌ„ted Ioseph a most prudent and wise man In like sort the prudence of Licurgus the reformer lawmaker of the LacedemoniaÌ„s was the cause of the maintenaunce of their flourishing estate aboue 500. yeeres so that it was the chiefest in all Greece both for glory excellency of gouernment from whence they digressed not vntill such time as they wholy neglected those lawes and godly ordinances the which hee gaue them Wherefore to conclude the vigor strength of this vertue in all actions whether it be ingeneral to all in a Monastike life or Oeconomicall appertaining to families or politike which is the chiefest of all vsed to the good of the CommoÌ„ wealth hath such efficacy that nothing without the same may rightly be effected for the confirmation whereof and a finall conclusioÌ„ we need no more then the liuely example of Argos which had his head inuironed with a hundred watching eies signifying vnto vs that he was euery way endued with great prudeÌ„ce and singular discretioÌ„ wherfore if a Pagan and a Heathen man by the reportes of the Poets so excelled in the atchiuement of vertue wisedome and prudence how much the rather ought wee Christians to bee furnished with the same as an onely ornament of all actions For although the wit of maÌ„ is most precious and apt to al goodnes glistering as the yron brasse more more in wearing whose sharpnes and brightnes is like the sparkle that soonest kindleth desire though eloquence be a diuine influence and inuentioÌ„ the daerling of nature neuerthelesse inuention bringeth forth oft times a rude deformed matter and eloquence singeth a song harsh voide of tune concord of true melody without prudence by which men are alwaies cloathed and inuested with a mild and setled disposition wherein it steadeth them no lesse then a shippe floting on the Sea doeth the presence of a Pilote that may prudently vndertake wisely execute whatsoeuer he knoweth to be good after mature deliberation and coÌ„sideration of all the circumstances of the fact If therfore a gouernour be not endued with prudence learning ciuill policy cannot be maintained and his Empire or gouernment auaileth not 1 Prudence reformeth abuses past ordereth thinges present foreseeth things to come 2 Iustice without PrudeÌ„ce is dissolued into cruelty temperance into fury and fortitude into tyranny 3 It is a point of great Prudence to lament the life of a wicked man more then the death of the iust 4 To the prudent it is more pleasant to heare couÌ„sell mixt with mirth then to the foolish to waÌ„t sport mixt with rudenesse 5 He that searcheth out prudence findeth treasure in this life and enioyeth perfect happines in the life to come Of Fortitude Cap. 19. FOrtitude is an inuincible vertue or courage of the mind vndertaking any peril in an honest good cause also it is defined of some to be a firie humor of the spirit inflaming the minde with boldnes in all assayes conducting the body thorow a million of perils in attempting harde aduentures because nothing ought to bee hard for a valerous maÌ„ to attempt which might daunt abate his courage This vertue is of two sorts either consisting of the meere strength of the body which ought not to be termed fortitude because there be many men that haue stout bodies and great strength and yet cowards And is therfore called naturall vigor or els fortitude otherwise it is taken for the constancy of the minde and so it is termed a morall vertue wherefore by the assent of the Philosophers it deserueth the vppermost roome and the greatest dignitie amoÌ„gst morall vertues for two considerations First in respect of the primate and chiefest man whose minde attaineth this vertue SecoÌ„dly in respect of the whole citie which he enioieth and in enioying defendeth her territories and turrets aduenturing any enterprise for the security thereof The properties of this vertue consist in two things First in despising outward casualties not beeing moued to admire thereat in admiring not to desire or wish any thing but what is honest holding the flagge of defiance against the allure and becke of fortune suffering al things patiently if any thing happen bitter or grieuous which is a token of an inuincible minde as Cicero saith Si quid obtigerit aequo animo paratoque morear neque enim turpis mors forti viro potest accidere neque immatura consulari nec misera sapienti The second is that if thou art of that minde and courage see thou imploy thy selfe in those thinges which are most difficult and full of perill which may as well coÌ„serue the life of man as sundry other things thereunto appertaining that it may be said as it was of a certaine Philosopher who being busied touching his countreys affaires and pleading truce for his friends liues hapned to fall into the lapse of his enemies and hauing many cowardly souldiers who regarding neither their friends liues nor their owne countreys security most timerously flying demaunded of this valiant maÌ„ what they should do to whom hee answered that they should report to those that were aliue that he valiantly fighting for their security died and I will in like sort report to the dead that you escaped cowardly as being the last in the field and first in flight We see therefore that courage and magnanimity are daunted with no danger and yet conquer

by perseuerance triumph with honor So then as we shall finde our bounden dutie to honour our countrey with all gratitude to defend it with all power and might shewing our selues valiant and couragious following the example of Curtius the Romane when there appeared a great gulfe in the market place which could by no meanes be stopped an answere being giuen by the Oracle that it was onely to be stopped by that which was of most value to the city of Rome he deeming that the citie had nothing so precious as stout valiant men armed himself and leapt into the gulfe which stopt immediatly declaring thereby how light men ought to esteeme their liues when as the same might yeeld profit and coÌ„modity to their countrey in regard of such aduentures which euery man ought in the behalfe of his couÌ„trey to enterprise Herehence it hapneth out sometime that diuers rash wilfull meÌ„ carried with an erronious opinion do esteeme it mere cowardnes not to fight for euery light offeÌ„ce which is well approued to be otherwise as AlexaÌ„der the sonne of Mammena testifieth who hearing that Artaxerxes the king of the Persians came with a great army of souldiors about to inuade the Romane Empire it behoueth valiant moderat men said Alexander to wish alwaies the best to beare patiently whatsoeuer happeneth contrary to their expectation for it is the point of fortitude neither to encombate for euery small trifle triumph in prosperity nor yet to be dismaid in aduersity concluding with Cicero that a valiant man should bee alwaies girded with patience garded with constancy the one to perseuer in wel doing the other to tolerate sundry enormities for Fortes magnanimi sunt noÌ„ qui faciuÌ„t sed qui propulsant iniuriam Calling to mind that not onely they which do offend are valiant men but they which do defend HereupoÌ„ Laches demaunded of Socrates what Fortitude was he answered It was a vertue by which a man not forsaking right and custome repelleth the force of his enemy which he confuted saying A maÌ„ after the maner of the Scythians no lesse in flying then in persisting ouercommeth his enemy and so in like maner may be called a valiant man Wherefore Homer calleth him a valiant man which dareth according to opportunity and as time place and occasion shall require boldly resist or feare his enemy gathering hereby that a valiant man or light not for euery trifle or light occasioÌ„ fight or encombat For it is a rude thing as Cicero saith after the maner of beasts to coÌ„mit such wilfull rashnes vnles it be in defence of countrey or for vertue honesty sake regarding both time place the person for as he is called desperate and rash that fighteth for euery small matter so againe are they accounted valiant that suffer and tolerate small iniuries vnlesse they impaire their credit or derogate â—â—om their honesty then if they resist not an iniâ—â—e if it be offered they are in as great a fault as Cicero saieth as if they should forsake both countrey parents children deeming it better to die free then to liue captiue of which opinioÌ„ was Mucius Scaeuola that valiant man who willing to incurre any sinister hap for the safety of his countrey was taken of his enemies at which time he thought to slay the king his enemy but missing the king slew the secretary and was afterwards brought to a great fire to be burnt into the which he willingly thrust his hand that had falled to slay the king and suffered it to be burnt to ashes Likewise also Abraham was of such excellent valure that when he heard that his brother was taken by the kings of Sodome and Gomorrha brought foorth of them that were borne and brought vp in his house three hundred eighteene and pursued them vnto a place called Dan. In like maner Mithridates king of Pontus after he had pestered the Romanes with warres the space of 40. yeres during which time he behaued himselfe no lesse valiant in minde then hardy in body in resisting their strong forces and withal in attempting the fortitude of the Romanes thogh he was by fortune shaken in his old yeers and eclipsed of his wealth frieÌ„ds countrey kingdome al worldly chiualry yet in despight of fortune went to Celta meaning with them to transport into Italy whereby the Romanes might haue intelligeÌ„ce that albeit he of his friends and countrey by the frowne of fortune was depriued yet neyther fortune nor the Romanes could subdue his valiant hart In this triumphed valiant men because they might not be vanquished and gloried being free from subiection 1 Lightning or thunder-claps dismay infants and threates annoy fooles but nothing dismaieth the resolution of a valiant man 2 Fortitude is the champion to equity which neuer ought to striue except in righteous actions 3 Valure is a wise mans coate a fooles cognizance 4 Those that are stout in body cowards in mind are dissemblers with God maÌ„ with God because they may be good and will not with man because they seeme and are not Of Patience Cap. 20. PAtience is an excellent vertue beloÌ„ging aswel to outward empire as to inward gouernance it is said to be the shielde of intolerable wroÌ„gs the vaÌ„quisher of wickednes that lighteneth the burden of aduersity and is a sure carde against all assaults and passions of the soule seasoning the ioys of prosperity and retaining a continuall glad assemblaÌ„ce in aduersity and dolor consisting stoutly and valiantly in sustaining all labours and griefes for the loue of honesty and vertue For as S. Augustine sayeth it is more coÌ„mendable to conteÌ„ne an iniury the therewith to bee grieued or to pine by reason that in despising we seeme aâ— though we were not moued therewith or felt nothing regarding it nothing at all but on the contraryside hee that is thereat sturred or grieued endureth torment feeleth the smart because the more impatient we be in sustaining iniuries we aggrauate the griefe by so much the more and grieuous and vneasie is the burden thereof Patience then sucking the dregges of sorrow and pestered with the bitter pils of distresse is made more strong and perfect which seemeth to be wel approued by the Lacedemonians who were noted to bee patterns of patience sustaining all paines wars vinde and weather So likewise as Plinie reporteth Anarchus of all men was most patient in all his torments which is a speciall token of an heroicall minde to set light by small wrongs and litle regard meane aduentures But as for this kinde of patience these examples may serue because wee haue sufficient daily before our eies wherefore I will draw neerer vnto the inward gouernance vpoÌ„ whom patience should attend to the subuersion and oppressing of naturall passions to the sustaining of the frowardnes of fortune lest that they which haue the fuÌ„ction of authority be imploied in matters of great importance their liues be

misreport that it saued his life whereof all men despaired Xantippe the wife of Socrates did report that Socrates had alwaies the same countenance both going from home returning home which was a signe of great constancy wherefore nothing is more requisite in a gouernour then during all his life time in all actions to proue stable and constant 1 To liue to God to coÌ„temne the world to feare no mishap are the ensignes of constancy 2 The treasure that men gather in processe of time may faile friends may relent hope may deceiue vaine glory may perish but coÌ„stancy may neuer be conquered 3 Constancy is the blessing of nature the soueraine salue of pouerty the mistresse of sorrow the end of misery 4 It is the signe of leuity and lightnes of wit vnaduisedly to promise what a man may not or will not performe Of Temperance Cap. 22. TEmperance is a vertue moderating and bridling lusts defined by Aristotle to be a meane in moderating of the pleasures of the body may bee fitly likened to a lampe that shineth lightneth and expelleth away the dim and obscure passions that may enuiron it before this vertue can be rightly setled wee must be void of distemperature or annoyaÌ„ce of coÌ„trary vice to the attaining whereof wee must vse such meanes as the Chyrurgians doe Before they apply any medicine or salue co cure any festered vlcer or wound they first drawe out all bad and corrupt humors dead and rotten flesh and then do proceede further to the cure thereof so must we begin first to cleanse purge the mind of all distemperate humors or noysome passions which may seeke harbour rest therin so that this vertue may haue no seate or roome to abide whereby as her nature and property is it may preserue both priuate and humane society curing the soule most miserably throweÌ„ downe in vice restoring it againe to her accustomed abode therin foreseing all disordered and vnbridled appetites to yeeld to the yoke of reason discretion which is not onely effected by the abstaining from meat and drinke but also in vanquishing the lust and bridling lasciuious affections and suppressing wanton wils which are the vtter wracke and ruine of man the which to subdue is thought by wise men a greater conquest theÌ„ to ouercome an enemy in the field as by their deeds doctrine it euidently appeareth Antisthenes that famous man did so much loath vnteÌ„perate pleasure that he was wont to say that he had rather waxe madde then to be moued thereby proclaiming openly I will be distracted rather theÌ„ I wil delight in vntemperature because the Phisition may cure this malady and madnes but pleasure or any vntemperature when it causeth a man to be void of reason without himselfe is a mischiefe that hath no remedy and is vncurable Likewise Demosthenes that famous Orator of Greece affirmed no greater euill to happen to any earthly wight which had any tast of vertue then incontinence and vntemperature accompting it the greatest vertue that could bee to abstaine and vtterly to abandon banquetting swilling and drinking because temperance doth very much auaile vs which is especially tried in contemning and abandoning pleasures in all actions This is it that deserued that daily commendation of Solon which was wont to crie out Ne quid nimis Wherefore the Persians listening thereunto caused their children in all actions daily to bee exercised herein Likewise the Turkes doe obserue daily this vertue with all modesty in such forte that they excell the Greekes and the Romanes who are wont in warre to sustaine themselues with bread half baked and rice with the pouder of flesh which is dried in the Sunne their drinke is faire water such as the ancient Carthaginians vsed in warre by prescription of law as Plato saieth In like maner Agesilaus king of the LacedemoniaÌ„s passing through the city of Thracius being mette and entertained by the Nobles and the people with diuersity of banquets and rare dainties to gratifie his comming who neuerthelesse tasted not their dainties feeding onely on bread and drinke coÌ„manded his foote men to feed vpon such cheere saying that a Prince ought not to pamper himselfe with varieties or dainty cheere but to abstayne meaning that immoderate eating and drinking do inferre great dammages to mans body which were onely ordained to sustaine the life of man which otherwise vsed do cause great sinne before God and man and ingendreth diuers diseases and sicknesses as dropsies sundry other infections Who would not therefore considering the discommodity hereof refraine and willingly loath all vnsatiable gluttons as Vitellus Appitius to which cormoraÌ„ts neither land water ayre might bee sufficient which is the greatest blemish that can be in any man Iulius Cesar so much abhorred intemperance as Plutark rehearseth that he was accounted in regard thereof the very lampe and Lanthorne of all Europe for his abstineÌ„ce thought the very mirror of Italy who by ouercoÌ„ming of himselfe ouercame all Europe so no lesse are all gouernours for their temperance and abstinence to deserue praise and fame then dignity honour for their rule and Empire 1 Heroicall vertues are made perfect by the vnity of temperance and fortitude which seperated becomes vitious 2 There is nothing in the world that deserues greater felicity then moderatioÌ„ that ouercommeth the assaults of the flesh and the fruites of a good life are reuiued by it 3 Temperance enforceth vs to yeeld to reason bringeth peace to the minde and mollifieth the affections with concord and agreement 4 It is vnpossible for him to praise temperance whose delight is in pleasure or affect gouernment that delighteth in riot Of Modesty Cap. 23. MOdesty is a temperate vertue or a precinct or limite which honesty commaundeth to be obserued so called as Aristotle saith because it obserueth a meane not exceeding nor declining in any thing And as Osorius saieth It is a vehement feare shamefastnes of ignominy or reproch but Plato calleth it the onely preseruer of all vertue which first shineth or appeareth in youthes like a lampe and especially in those which are of the greatest towardnes whoÌ„ we perceiue to blush not for any infamy or reproche which they haue coÌ„mitted but for feare of coÌ„mitting any thing worthy the repreheÌ„sioÌ„ which is the only felicity in all estates and may be called the onely repairer of decayed vertue Sith then the country which we must desire to inhabite is so high and heaueÌ„ly and the way thither is Modestie wherefore then desiring to enioy this happy countrey do wee refuse the way for doubtlesse as Osorius saieth that hee which altogether hath lost this vertue and passeth the goale is either of presumption or of meere slownesse reputed and may bee well thought to haue no sparkle of honesty Was not impudence and ouerboldnes one of the greatest blemishes that Cicero was wont to reprehend in Cateline But modesty now a daies as Plato saieth is exilde out of the land

lenity procureth lawes which doe iudge with extremity Of Charity Cap. 26. CHarity is a vertue proceeding from the highest throne attributed to all Christians as an vndissoluble yoke for the knitting ioyning together with louing hearts of both body soule in Christ without which there is no certainty saue onely in the full assurance herof for hope faith without charity are of no effect This vertue in the middest of calamities is secure that neither infinit toyles nor coÌ„tinuance of seruice abateth her courage beeing in displeasure meeke and humble in concealing wrongs innocent in trueth quiet not like hatred reioycing at others calamity and pining with their prosperity But on the contrary doth as humane nature is Humanis casibus ingemescere at others misfortune shee bewayleth at their prosperity is ioyfull obseruing the right precepts of GOD in obeying him and louing her neighbours as her selfe The Carthaginians Egyptians of al vices hated immodesty and of al vertues embraced charity Thrasybilus was so charitably deuoted towardes his countrey that safely he defended it from the thirty tyrants Ionathan so entirely loued Dauid that hee tolde him all whatsoeuer his father entended against him Likewise the Turkes which are inferiour to all others as Histories doe report neuer vse to bee aboue tenne in a companie in which societie they are so marueylous louing and charitable one towardes an other that they neede of none other meanes to gouerne theÌ„selues within the compasse of comlines and decency saue onely by signes of hand beckning of couÌ„tenance without vttering any word which is to be wondered at that there should be such loue and charity amongst those who doe wander in so great darkenes and obscurity of life which is of no lesse maruaile theÌ„ truth as credible authors doe report Seing they are so giuen to embrace this vertue what should wee that haue the cleerenes of the gospel and the truth alwaies before our eyes yea wee should be so fettered and linkt thereunto as the onely patterns of charity whereby we might rest blamelesse before the presence of our glorious God abouÌ„ding with ioies hearing that coÌ„fortable voice of our blessed Lord which shal souÌ„d vnto vs Come O ye blessed of my father inherite the kingdome prouided for you For the attaining of this vertue we haue a good example of a certaine elderly maÌ„ amoÌ„gst the Egyptians who being demaunded why he refused to haue any thing in his house which was eyther money or els appertained to the vse of humane life he answered that the vse of those thinges auailed not to the atchiuing of charity but charity was sufficient to procure any other thing coÌ„cluding hereby that it was impossible for man eyther to leuel his own life after a right line or els to gouerne others within the compasse or limits to him prescribed according to duty without charity in accomplishing whereof hee might be called absolutely perfect and a right vpholder of this vertue 1 Charity ransometh vs from the fetters of iniquity and deliuereth vs from the sting of death 2 Charity is compared to an euerturning spie alwaies prouiding and labouring for him in whom she resteth 3 It is the point of a charitable minded man to inuite the poore courteously to entertaine them and speedily to let them depart 4 Charity is commonly in the mouth of many but regarded of a few Of Obedience Cap. 27. OBedience is the finall period or end whereunto true felicity teÌ„deth wherupon it depeÌ„deth because it is a zeale and a testimony of an vpright and an huÌ„ble conscience shewing in all enterprises that we should obserue decency and honesty which constraineth the soule Intus incute willingly and wittily without instigation to yeeld euery one his proper duty as honor to whom honor belongeth reuerence to to whom reuerence tribute and succour to whom they belong which is an infallible obseruation to guide our steps vnto eternal blisse for first the neglecting of this dutie sheweth our rebellion and in accomplishing it we leaue an example of the feare and diligent care we haue in the obseruing effecting of that that we are commaunded The diuersity of this vertue is manyfold as belonging vnto diuers persons First our obedience towards God vnto whom belongeth all honor dutie and obedience whereupon all our stay hope and felicity is built secondly our obedience towards our king and superiors to whom we ought in all humblenes and submission to shew our selues obedient and loyall as wee are commaunded by the holy scriptures in these words Let euery one submit himself vnto the higher power Thirdly wee are bound to obey our parents for as Tully sayleth in his booke of the answere of southsaiers that nature in the beginning had made a concord betweene vs and our parents so then it were detestable to infringe the rights of nature and not to obey them Fourthly and lastly is the obedience of seruants towards their masters whom in all honest meeke sort they should obey reuereÌ„ce In neglecting of this generall duty wee shew our selues bastards reprobates deseruing the curse of our sauiour the seuerity of law not imitating the example of Christ who obeyed his father euen to death Is it not theÌ„ the duty of subiects with all humblenes to obey their superiors holding them in such high estimatioÌ„ and seruing them both with life and goods which is the proper duty of euery naturall subiect for therein consisteth the stay and state of al countreys because nothing thriueth where there is strife contention and on the contrary side all things doe florish where there do remaine loue vnity and obedience When Salomon deliberated with himselfe in this behalfe viz. after what sort a citie might be safely preserued he answered If the citizeÌ„s obey the magistrates and the magistrates obserue the lawes meaning that obedience in the subiects was a signe of great loue and loyalty and a cause why the coÌ„mon wealth should loÌ„g flourish as hauing notice and sufficient knowledge of the ruine wracke of many Cities because of disobedience Wherefore we should vtterly detest this kind of vice which hath bred so many calamities engendred sundry depopulatioÌ„s destructions of countreys ought to endeuour and shew our selues obedieÌ„t imitating the exaÌ„ple of Abraham who obeied the will of God in offering his sonne Isaac as a sacrifice so ought we with all might and maine to behaue our selues obedieÌ„tly toward our gouernours so that neither the banishment of Aristides neither the imprisonment of Anaxagoras nor yet the destruction of Phocion should terrifie or cause vs to desist from the executing of our obedieÌ„ce But leuing this generall duty I meane to expresse somwhat in particular of our seueral duties obedience towards our parents whereof we haue diuers and suÌ„dry exaÌ„ples First of Christ himselfe which obeyed his mother Marie and her husband Ioseph then of Dauid who after hee was anointed King obeyed his parents and followed

their direction in all domesticall affaires Wherby we may gather the great duty we owe vnto our parents to be no lesse then a firme bond of nature fixt in the minds bowels of euery one the which obedience Cicero so highly commended that he said The obedience of children towardes their parents is the fundation of all vertue Of which mind Torquatus sonne was who thought nothing so wicked as to disobey the will of his parents wherfore being vpon the displeasure of his father banisht he killed himselfe So likewise the duety which seruants doe owe to their masters is not much inferior to this whom they are to serue with al lowlines and seemely demeanure sustayning with patience all corrections though I deeme them not so much subiects as the seruants of FreÌ„chmen were ouer whome their masters had power of life and death and as Gellius saieth in his 15. booke and 19. chapter The ten wisemen thought that authority not onely of masters ouer their seruants but also of parents ouer their children was very necessary throughout al dominions by which means they report the CoÌ„mon wealth long to haue stood Doutles if parents ouer their children masters ouer their seruants had such authority that in respect therof the coÌ„mon welth flourished then the supreme gouernour should in equitie haue farre greater preeminence being of both parents children masters seruants a commaunder vnto whom all should bee most obedient wherby the state of the Common wealth might perfectly stande and that it might bee sayed in respect of this obedience as it was of a certaine man comming to Sparta who beheld what honour obedience and reuerence the yonger sort did to the elders and the elders to their superiors said It is expedient in this citie to become an old man and of authority meaning that the Magistrates being so much regarded by the coÌ„munalties the Common wealth should of necessity long continue Herin I coÌ„clude of obedieÌ„ce determining to passe further 1 ObedieÌ„ce formeth peace establisheth coÌ„mon wealths preuents discords wicked men obey for feare but good men for loue 2 It is a coÌ„mendable vertue in a seruant to know how to obey well 3 That countrey is well kept where the prince gouerneth rightly and the people are submissiue obedient Of Hope Cap. 28. HOpe is a sure ground of future things wished for whether they be diuine or traÌ„sitory extolling the mind of man with great extacy being grounded vpon good fundation hauing laid an vnfallible anchor depending thereon with a sure coÌ„fidence to effect and accomplish his desire which means is a sure remedy to helpe our fraile nature being ful of mistrust and diffidency whereby the spirite of man putteth great trust in weighty affairs reposing such certainty and confidence in himself which otherwise would be vaine vnperfit for he that is voyd of all hope may be accouÌ„ted to be partaker of the incideÌ„t mishap to an vnhappy man Hauing then so sure a soueraine kindling our desire emboldening our courage wee cannot possibly misse a good effect proceding from so heauenly a stay so sure a safegard who reseÌ„bleth the pure Indian spice which the more it is pund the more fragrant smell it yeeldes so the more our hope is the greater is our comfort to enioy that happines which we expect for a good and vertuous man should alwaies hope wel and feare no mishap especially beeing grounded vpon the grace of God Such a man was one of Rhodes who was cast of a tyrant into a hollow caue wherein hee was fedde after the manner of a beast being enforced to sustain reuiles and torments his face being mangled martyred with woundes who being admonished of one of his frieÌ„ds that he shuld seeke an end of his torments answered All things are to be hoped of man as long as he enioyeth life Euen so Thales Milesius being demaunded what was coÌ„mon to all men answered Hope meaning it was a soueraine good and a confederate to faith which whosoeuer hath may wel assure himself that he in continuaÌ„ce of time may attaine any thing how difficult so euer WherupoÌ„ Socrates the Philosopher said that it was impossible that either womaÌ„ without man should bring foorth good fruite or good hope without labor wherby hee iudged that good hope should not be grouÌ„ded vpon any vncoÌ„stancy which is the subiect of a vaine and licentious life wherupoÌ„ euil hope which taketh no toile is planted therefore Socrates said hope without labor could effect no good thing which like a careful nurse should be alwaies imploid or busied about some affaires or other which hinder the increase of vice for security and idlenes are accounted the mother of al enormities lewdnes by which means true hope is excluded out of doores which in whosoeuer it remaineth neuer fayleth them in the greatest extremity Such a man was Daniel who hoped so much in the mercy of God that being throwen into the Lions denne yet escaped harmeles onely by his meere hope Likewise also Iob a man that was full of good hope who in his greatest distres mistrusted not saying Loe though the Lord slay me yet will I put my trust in him Wherby it may appere that he that hopeth well shal neuer be frustrated of his expectation 1 Hope grouÌ„ded on God neuer faileth but built on the world it neuer thriueth 2 Hope of al the passions yeeldeth the sweetest sauour and the most pleasant delight wherof it is said that hope onely comforteth the miserable 3 A dastardly louer shall neuer without hope gaine faire loue without frowning fortune 4 Mellifluous words procure hope large protestations cherish it and contempt spils it 5 Hope is the fooles soueraine the Marchants comfort the Souldiors confederat and the ambitious mans poyson Of Faith Cap. 29. FAith as Cicero saieth is a constant firme bond of all sayinges and contracts appointed for the accomplishing of promises and what should be assuredly decreed vpon or as Diuines terme it is a sure stay and rocke of all Christians whereuppon consisteth all their felicity and if it bee firmly setled it neuer deceiueth the which to infringe there can be nothing worse vnto any man especially to him that ruleth because this blemish by how much the more excellent the party is wherein it resteth by so much the more openly it is to be seene and more hardly to bee rooted out Ennius reprehended the Carthaginians because they violated their faith and fidelity which was the first cause of the subuersion of their city who contended for the empire of the whole world with the Romanes which of al nations were a people of most prowesse and valour But what maruaile is it that these were so slender in obseruing of faith which is the fundation of all equity when in all places it is litle regarded and vtterly excluded out of doones begging her bread with teares as a vagabond of no reputation that I am almost ashamed to speake of

against the Macedonians at the perswasion of Leosthenes and being demaÌ„ded wheÌ„ would he counsaile the Athenians to warre When I see quoth he that the yoong men are fully resolued to leaue their riot that rich men contribute money willingly and Orators abstaine from robbing the Common welth Neuertheles the crime was leuied against his counsell and many wondring at the greatnes and beauty thereof asked him how hee liked that preparation It is faire for one brunt said Phocion but I feare the returne and continuance of the warre because I doe perceyue that the city hath no other meanes to get money or other furniture or men of warre besides those And his foresight was approued by the euent for although Leosthenes prospered in the beginning of his enterprise wherupon Phocion being demauÌ„ded whether hee would not gladly haue done al those great and excellent things answered that he would but not haue omitted that counsell which he gaue yet in the end hee was slaine in the voyage the Grecian army ouerthrowne by Antipater Crateres too Macedonians and the city of Athens brought to that extremity that it was constrained to send a blanke for capitulatioÌ„ of peace to receiue within it a garrison of strangers Thus it falleth out coÌ„monly to those that seeke for warre by al means either by right or by wrong 1 Warre should be considerately beguÌ„ but speedily ended 2 The euents of warre are doubtfull but the dammage certaine 3 Warre by might maketh his ancestors whoÌ„ he pleseth 4 Where there is confusion there is diuision both are the procurers of warre A Conclusion to the Magistrates Cap. 46. TO further the gouernmeÌ„t of a coÌ„mon welth many prouisoes may be inuented which must be aswell noted to the simple as to the careful magistrate vpon whoÌ„ relieth the charge hereof not applying himselfe outwardly to that which his conscience inwardly reprooueth lest hee should be said wilfully to resist the lawe of God What greater felicity can happen to any earthly wight when hee is by the highest Father pressed with care of ciuil regiment that wholy dependeth vpon vertue and onely for the accoÌ„plishment therof is put in vre then as beyng surcharged with this great burden or ouerladen with it to find a comfort to mitigate his distresse tempered with a mild medicine of hope that rooteth out the caÌ„kred flesh of despaire with the plaster of trust In this forme of gouernment in the floorishing state of all people by the reforming of all degrees it is good to strike the stith whilst the yron is hote and amend al faults while they are green and fresh which may not be but by the seruitude of laws also to prouide that in all points the common sort bee tractable and obedient and the magistrates diligent and careful to rule as conscience and duty bindeth theÌ„ which being once stained with iniustice is alwaies tied with a guilty remorse Otherwise if they practise discreetly reuerently those things that are godly and lawfull that their consciences may bee cleere and others by their doings not offended then it may bee said generally as it was of the great king of Muscouy who was thought to controll all the Monarches of the world hauing gotten such authority ouer his owne subiects as well ecclesiasticall as secular to whome it was lawfull to dispose as it were at his pleasure of their liues and goods no man being willing to gainesay him they also confessing publikly openly his imperiall regiment alledging withall that the will of their Prince was the will of God and all what soeuer he did they acknowledging it to bee done by diuine prouidence Hee is said they The porter of Paradise The chamberlain of God and the executor of his will By which meanes he grewe so mighty within a litle while that all his neighbours which were the Tartarians Sueuians yea and the Turks themselues canoniz'd him Where such loue and obedieÌ„ce is wrought in subiects towardes their soueraigne and of the soueraigne towards his subiects there shall vertue enioy her freedome and possesse her priuiledge by the rights of law all the people shall flourish with equity Iustice shall maintaine peace peace shall procure security security shall nourish wealth wealth felicity Where want hereof breedes a flatte denial or not like sufficiency to all in respect of this defect let none be dismaied at his small talent or grudge at an others greater prosperity for without doubt nature hath by her secrete motion denied none some perfect quality to supply that want which in himselfe breedes discontent or mislike for eueÌ„ as the fish hauing no eares hath most cleere eyes so though want of dignity bee a disgrace to some though want of coyne discontent diuers though lacke of wealth impaires the credite of many yet nature hath supplied that outward ornameÌ„t with such an internall guerdon as a loyall and a louing heart guided with constancy willingly dyeth for the good of the common wealth or spendeth all his time in the procuring of the security thereof But on the contrariside if the communalties continue rude stifnecked in behauiour reclaiming against the precepts of vertue or if officers or magistrates securely neglect the execution of lawes then will the want of gouernment breed liceÌ„tious liberty liberty procure opeÌ„ wrong wroÌ„g doing escape scotfree wherby the people as taking hart at grasse are encouraged vnto lasciuious lewdnes the most part shall be oppressed with violeÌ„ce by lawlesse practises robberies intolerable oppressions the silly simple shall be quelled with extremities and pressed with open wroÌ„gs the chiefest of all shall enioy securely neyther life nor goods to the great dishonour of officers and vtter disparagement and scandall of the Common wealth FINIS Aristotle Aristotle de anima lib. 2. August Arist politic Cicer. off lib. 1. Arist po ã€ˆâ€¦ã€‰ Plato Homer Odiss Trogus Pomp. Dictis Cretens Plutarc Arist Po lit lib. 3. ã€ˆâ—Šã€‰ de origine iur ã€ˆâ—Šã€‰ exâ—â—â—â—â— vsquâ— ad Â§. Cicero Cicero et Floren. Homer Gen. 11. Plato de legibus ff de off presil coÌ„gruit in princ autem de mendatis princ Â§. deinde conueniens col 3. Vt autem de coÌ„sangui vt e. infra Â§ quia igitur col 6. Vt. l. si pri in fi cum l. sequent ff de adop ff de iure l. preponebat de fideius l. mortuo Ad idem ex de off oc c. quoniaÌ„ plerisque hoc ver determinatuÌ„ vii q. I. cum apibuâ— Bart. tract de regimine ciuitat L. hac coÌ„sultissima infi et ar c. de testi l. iure l. hac coÌ„sultissima infi et ar c. de testi l. iure If. de iust iure â— 1. Cicero Aristot Instit li. 1. Arist Ethic. li. 1. cap. 4. Cicero Plato Cicero Aristot Ethi Plutarc Agesilaus Plutarc Socrat. Deut. ca. 16. August Valerius li. 9. c. 3. Aristot. Trogus Pomp. Aristot Aristot Politic. Herodo Iustinianus institu lib. 1. Iustinian lib. 1. Cicero Pythago Cicero Terence Aristot Socrat. in Phoed. Aristot Politic. cap. 8. 9. Plato in Tymaeâ— Gen. 41. Cicero Cicero Plato Cicer. offic Gen. 14. Laerti lib. 6. Guid. vitu vicen ex Suet. Aristot Plutarc Laertius Iustin de iustitia iure Trogus Pomp. Cicer. pro Plan. Elia. lib. 12. Maximius Mat. 14 Mark 6 Aristo Ethic. Erasm lib. 3. Gen. 3. Gen. 25. Gen. 40. Mat. 14 Dan. 5.

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