A perfit LOOking Glass for all Estates: Most excellently and eloquently set forth by the famous and learned Orator Isocrates, as contained in three Orations of Moral instructions, written by the Author himself at the first in the Greek tongue, of late years Translated into Lataine by that learned Clerk Hieronimus Wolftus.  
And now Englished to the behalf of the Reader, with sundry examples and pithy sentences both of Princes and Philosophers gathered and collected out of divers writers, coted in the margin approbating the Author's intent, no less delectable than profiable. (⸪)  
¶ Imprinted at London by Thomas Purfoote, dwelling in Newgate Market, within the new Rents, at the Sign of the Lucrece. 1580.   

To the Right Honourable, and his singular good Lord, Sir Thomas Bromley Knight, Lord chancellor of England, and one of the Queen's Majesties most honourable Privy Counsel.  
WHen as (Right Honourable) a certain Citizen of Rome in presenting a Book into the hands of that renowned and noble Emperor Augustus Caesar, being fearful and bashful of nature, seemed oftentimes to put forth and to draw back again his hand, as one willing and yet timorous, the good Emperor who above all things abhorred and detested, to be thought terrible or fearful towards his subjects, having espied the bashfulness of the man, courteously receiving the present from out his hand asked him whether he had thought with himself, that he had been about to give food to an Elephant, signifying that Magistrates and Rulers should not only so behave themselves in the government and ruling of such as are subject unto them, that they may rather appear fathers than masters, but also that no man be he never so simple should at any time be bashful or fearful to present unto the greatest Emperor, the least or smallest gift proceeding from a faithful and willing mind, as declared the worthy Artaxerxes in receiving so cheerfully the drops of water offered unto him by a simple sot of his own Country, especially the gift being so excellent as was that Book given into the hands of Caesar. For from them only as from the faithfullest counsellors, both Princes and Magistrates without all fawning or flattering may learn those things which are most necessariest to the knowledge of duty and direction of life. Let it not therefore seem any thing strange unto your honour in that I have presumed so much as to offer into your hands with this Citizen of Rome, this small and simple pamphlet, in that not only as is manifested unto the whole world, your courtesy and clemency is nothing inferior unto him in whom may be reputed the greatest affability and gentleness, but also in respect of that fervent seal and affection, which you have always borne unto all those that are studious in good literatures, being as it were of one and the self same mind with that good Emperor Gordianus esteeming more a godly Book than the precioust Gold: whereby I have been persuaded to think that though this present, may seem (as it is in deed) to to base to be presented unto so learned a judge, that you would rather reprove me if I should have showed myself bashful in proffering then at all to blame me so boldly presuming, and that so much the rather if withdrawing your eyes from me as pardoning my slenderness and imbisilitie of skill, you refer yourself wholly to the worthiness of the Author, as one more regarding the profitable and grave advertisements specified by him, than the rudeness and plainness of so simple a Translator: Wherefore as distrusting nothing through so great an incourragement given, and yet as one not arrogantly presuming, but hoping the best in humble and dutiful wise I offer unto your Lordship these few leaves containing in them, three Orations appertaining to the Moral instruction and direction, both of Princes and Magistrates as well touching the government of themselves as of their Cities and Countries, as also of all other meaner and inferior persons, being a parsell of the works of that learned and famous Orator Jsocrates, the fountain of Eloquence, and the only original of all those renowned Orators of Greece written at the first, by the Author himself in the Greek tongue, the one as a friendly exhortation sent unto a private person called Demonicus, the other two as dedicated unto Nicocles the Prince and governor of Salamis a part of Cypress, heretofore also interpreted by divers and sundry writers, and last of all in this our age Translated into Latin by that grave and learned Clerk Hieronimus Wolfius, and by him presented into the hands of that Noble and mighty Emperor Maximilian the second, and now unto your honour, turned out of Latin into this our vulgar and natural tongue by him, who standing as it were upon thorns, fearing the pursuit of many adversaries and carping Momusses, desirous of refuge craveth of your Lordship, according to your accustomed goodness to be defenced and munited under the shadow of your wings, that thereby the graver and learned sort may with a more favourabler eye grant a friendly and lucky success unto this my first enterprise, as also the shameless faces of curious find faults be made somewhat the bashfuller through yours so honourable a protection, although I can not hope so clearly to escape their hands by whom the wisest and learnedst have been attainted, may it therefore please your honour to receive under your tuition, your poor & humble Orator as favourably accepting this small mite at his hands as it is willingly offered by him who even of duty is bound to gratify your Lordship with as great treasure as ever Aemilius brought into the Roman coffers if possible it were, that poor Telemanus mate should hap to enjoy such wealth: for as at Welford by the benefit of that good and virtuous Lady your mother in law (whose life I beseech the Lord of his great mercy long to continue) I first obtained & enjoyed the taste and savour of those sweet waters issuing from the pure fountain of learning and knowledge, so is it requisite that her Ladyship and all hers, among whom I have chosen your Lordship as principal, should reap and possess afore all others the fruits of their charges, not doubting though as yet they be nothing correspondent to the  part of their deserts, but that your honour and the rest will in the mean time in patiented wise accept the same, until the continuance of time have brought all things to a better perfection. And thus lest I may seem by using of many words to abuse your patience in detaining your honour from others, your most weighty and grave affairs in transgressing the bounds of an Epistle I will at this time use silence, that so the grave and famous Orator Isocrates himself and your Lordship having talked together, you may have as good cause to say as much of him as did Alexander the great of Homer's Illiaddes terming them as the chiefest furniture and provision of all his wars during the which time of which your private conference with this Painim I as duty willeth absenting myself, shall remain a daily petitioner unto the Lord our God that mighty Jehova for your honours perpetual preservation and safeguard both in this world with the increase and continuance of honour, as also in the life to come with everlasting felicity and eternal happiness.  
Your honours as most bound Thomas Forrest.   

The Epistle of the Translator to the Reader.  
EXperience doth show thee (gentle Reader) that though in the spring time, thou dost commonly behold the fruitful trees, when stormy winter is past, to bud and to blossom in goodly and joyful wise, whereby thou art put in good hope to receive great plenty of fruits in Autumn, yet suddenly it often falleth out, that by Caterpillars, noisome Airs, or raging winds untemperately ensuing, thy foresaid hope is frustrated, the fruit blasted, and thy looked for plenty turned into penury: And all these inconveniences for the most part as much as in us lieth do ensue either through the lack of foresight and skill, in the first planting and setting of thy Orchard, in a calm and temperate air, or else because of the negligence of thy Gardener, for want of pruning and other good ordering of thy trees, in their due seaso. The like hereunto doth also happen in semblable wise, in these our days, who having most goodly and profitable Laws, established and constituted by our most gracious Governess, & her most Honourable Counsel, as also sundry and divers rules of well living, prescribed and set forth by many grave Orators, and learned Philosophers, which in the prime, and at the first setting forth, seem to be of force, and as well liked of, of all men, and yet before one half year be fully past, the one is either rawly and coldly executed, or else mitigated or rather extinguished by some boisterous blast or other, who being induced by some one, to whom the statute prescribed seemeth prejudicial, strait ways addeth such a cooling Card, that the foresaid laws before Autumn come, are found betwixt sleeping and waking, it also goeth well with the latter (I mean the books and writings of the learned) if of some here and there a leaf be perused, if of others it be once read over, and if of many the first lines be as it were spelled so that through themselves which are the untemperate air, and unfruitful soil, wherein it happeneth these good advertisements to be planted, (the books being thrown into corners) there can be found scarce one at the fall of the leaf, whose manners and conversation hath been amended, and redressed thereby: And by these means it cometh to pass in the time of need, the garners are empty, the fruits are perished, a good man is scarce to be found, the licentious live at liberty, the common weal endangered, the Prince and Laws disobeyed, and God and his word neglected. The which things considered, as also calling to my remembrance, how that in no realm, nor in any age heretofore, in this our Country, the word of god hath never more flourished, never painfuller preaching and teaching, more godlier and profitabler laws never made, never more wiser and graver Counsellors, and never more Books set forth, especially in this our English tongue, and yet no time to have been, wherein sin and iniquity hath more reigned, the learned less regarded, their writings less perused, and all men more careless than they are now, though my good will were bent to apply myself according to my small Talente, to profit my Country in setting forth of some such thing as might be as well commodious to many, as conducible to myself, yet by these means, I was so greatly discomforted at this my first entrance, that had not the persuasions of my most faithful and loving friends animated and encouraged me forward. I had been more willinger to have turned and retired back again, then to have gone one foot forward. For where the stoutest Champions are foiled and vanquished, what hope is there to see the timorous and fearful victors, if the wisest have been put to silence if the Books of the learned clerk have been no more regarded, what comfort can the meaner fort have? how may they think to speed? or wherein shall they seem to profit, when as their betters have prevailed so little? Who knoweth not how greatly in times past our ancestors reverenced and honoured the learned, with what care and diligence before the Art of Printing was found out, they endeavoured to write out the Copies of their writings, what charges they bestowed in penning their books, and what great sums of money they would gladly depart withal, if they heard of any writer before unknown, respecting no charges, nor regarding any travail, so that they might obtain them, but now, who seethe not how all things are turned upside down? and the English proverbs in all points verified: The nearest the Church, the farthest from god: The greatest clerk, not the wisest men: The greatest bragger's, the veriest Cowards: The loudest sound, the emptiest Vessel: and briefly to say the truth in one word, the greater knowledge, the less following: every man pretending himself skilful in his duty, and yet scarce one fulfilling the least part thereof in so much that the Lacedaemonian Ambassadors may now say unto us English men, as sometime they did to the Athenians, which is, that we know what is good, but yet we do nothing less, or as Hannibal that Noble Captain gave his judgement, as touching the Lecture of a Philosopher which he had heard: his words sayeth he, are good, but yet I had rather have him that can do it in deed, than those to sit and talk of that which should be done.  
For as this our Author whom we have now in hand affirmeth, one deed profiteth more than a thousand words, be they never so sweetelye spoken, the which Lesson, I pray GOD it may be both well remembered, as also better followed of all true Christians, and especially of us, that as we surpass all other Nations, in the readiness and promptness of God's Book, and have now a long time both by hearing and Preaching, obtained the verity, so now to the confusion of all our Adversaries, we would begin to awake, and to look about, so framing our lives, through the assistance of God's grace, that men seeing our good works, may glorify our Father which is in Heaven, and that our lost brethren, now standing as it were aghast, and amazed, with the lycenciousnesse of our lives, may through our amendment be brought home again, the wrath of God appeased, and our Country remaining in most happy and blessed estate, which otherwise is like through our naughtiness and wickedness to be whipped and scourged with many Rods: For as all men do confess, the Clergy in former time to have deserved that overthrow and confusion that happened unto them, because of their abominable lives, and most detestable Idolatry, in seducing and blinding of men with fancies and vanities. So surely if we look into ourselves, we shall find that we have deserved no less, not leaving one path of iniquity untrodden, wherein they before had walked, nay rather adding more thereunto if possible it may be.  
But some man will say, what hath induced you to say or to think this of our Clergy, seeing there is no such vice in our Church. Ah my dear brethren, deceive not yourselves, but rather calling to mind your own frailty, amend it, for it must needs be true that all men say, and that which is so openly manifested to the whole world, to the grief of all good men can not be hidden. But yet to let you to understand why I have inferred thus much as touching the licentiousness of this our time, because I see it is the only thing whereof our adversaries triumph, yea it is their daily answer: I will know them to live better before I believe them, and as their lives do vary from that which they preach and teach to others, so say they there is such uncertainty in their doctrine, such discord and variance among them, scarce two remaining in one opinion, without any unity or concordance, that we know not whom to follow, and therefore until there be a better order taken, we answer with Horace, Nullius addictus jurare in verba Magistri. Thus hath the Devil first by overthrowing the flesh and then secondarily sowing of divers opinions in unsettled heads, almost, nay I fear me altogether confounded the truth.  
But the Lord of his goodness and mercy amend it and make us so to shine in all godliness and pureness of life, that neither this old serpent, our deadliest adversary, neither any of his hirelings, may have any such cause hereafter to brag or boast of this their victory so joyfully looked for, but as I hope, never to be obtained: And thus thinking both my labour, as also the travail of others nothing available, to the amending of the conversation of the outward man, except the inward man were first cured, and the abuses of those who hath the charge thereof sharply rebuked, I have presumed to unburden my conscience, desiring first of all the perfect ground of christian Religion, to be surely laid at the very bottom of every Christian heart, with an uniform consent of the truth among all men, before I would seem to infer the moral instructions of any paynim, being nothing comparable to the former, neither any thing profitable except the other be first rooted, (hoping also that the godly and grave Fathers, and those whose hearts do as it were bleed with sorrow to hear these my words will not seem to take my sayings as any thing prejudicial unto them whose godly conversation though I lewdly would reprove, yet would the world testify the contrary, who both seethe and commends it and earnestly also craveth their helping hands to the amending of the rest) I will return to myself again, who being as the Proverb is, the least of the twelve, have taken upon me to offer unto your sights and judgements these three Orations of that noble and famous Orator Isocrates, appertaining to the moral instructing and ordering of this our miserable life. The which though they be written by a man altogether ignorant of that true and only God, the Creator and maker of mankind, yet do they so near agree, and accord with that Heavenly Doctrine of our chief master and saviour jesus Christ, that I hope no man will think the time ill spent which he shall bestow in the reading thereof, especially those which being bereft from the benefit thereof through their ignorance in the knowledge of the Greek and Latin tongues, could not heretofore come to the perfit understanding of the same. And because the Author himself, is in most places of these his precepts breefer then either the matter would require or that the capacity of the meaner sort can so easily gather the meaning thereof, I have not spared for their furtherance to adiome unto divers places certain reasons and confirmations taken out of Aristotle & Tully, as occasion served, comprobating and approving the Authors intent. For according to the judgement of Wolfius who learnedly hath translated the same out of the Greek into Latin: that which Aristottle and Tully have written in large volumes the same doth Isocrates comprehend in these his short sentences.  
Thou shalt also find coted in the Margin, divers worthy examples gathered out of sundry writers, only to the intent to reprove the carelessness of this our time, in that being Christians excusing ourselves by the frailty of our weak natures, we wilfully leave those things undone, which the very Heathen and Painimes most perfitly fulfilled and observed. To use many words in describing the determinated purpose of the Author in these his three Orations, were but superfluous labour, in that unto the two latter there are prefixed two sundry Prefaces, and as for the first to contain the whole briefly in one word, it comprehendeth the perfect direction of the life of every private person, no less delectable than profitable.  
And thus gentle Reader as one having detained thee over long from the reading of so learned a work, as Isocrates is, I am humbly to crave thee, for my better encouragement in time to come, to yield unto me in this my first enterprise, thy favourable & loving countenance, weighing my slenderness and imperfection with the readiness and promptness of my good will, and so excusing the one by the other to persuade thyself that if skill with will were agreeable, thou shouldest ere long receive a larger volume, yea, though Zoilus should spit his spiteful poison.   

The Authors Enchomion upon the Right Honourable and his singular good Lord, sir Thomas Bromley, the Lord chancellor of England.  
THe proverb old saith, ivy bush  
The goodwin needs not have:  
Him for to praise as vain it were,  
Whom no man doth deprave.  
Only that man doth like me best,  
Whose life in virtue spent:  
May praise itself as well approves  
Themistocles consent,  
Antagenes in like sort thought,  
Himself as best esteemed:  
When as of few his praise was spread,  
Because to him it seemed  
As vain, to be with painted speech,  
His acts recited to hear,  
Renown to virtue due of right,  
Of none though praised she were,  
Of my two Oxen which is best,  
I know Lisander said,  
Ma●e though they be and can not speak,  
Which words as rightly weighed,  
Learn us to know that godly life  
Doth always with it bring  
Eternal Fame as just reward,  
Which from itself doth spring.  
It is saith B●on best for him,  
Who lewdly spends his time:  
To get some one his praise to pen,  
Thereby to hide his crime.  
As for that man whose worthy acts,  
Declare his noble mind:  
Needs no such thing, for unto him  
'tis due desert by kind.  
Which being true if that I should,  
Myself to time now frame:  
And writ his praise whom none dispraise,  
Then were I worthy blame.  
No, no I will not I, lest that  
Antalcidas standing by,  
Should me reprove as once he did  
the man that would descry.  
The valiant acts of Hercules high,  
Wherefore for to exempt  
Myself from this by silence I,  
Will labour to prevent:  
So foul a check and shall retire,  
Accounting it as vain,  
To praise that wight whose virtues rare,  
Ne deadliest foe can stain:  
Not doubting but as now he doth,  
So aye he will remain.  
A Solon sage Lycurgus mate,  
To seek his Country's gain:  
And that such fruits from learned lor●,  
shall daily bud and spring,  
As to himself eternal fame.  
By due desert may bring,  
Whose noble mind and worthy acts,  
The Lord I crave to speed,  
That as the entrance he hath made  
so still he may proceed.  
To God to Prince to common weal,  
Obedience due to use,  
And in behalf of either three,  
No labour to refuse.  
That both in life and after death,  
With honour to his name:  
He may possess through his deserts,  
Eternal praise and fame.  
Finis.   

J. D. in commendation of the Author.  
A Tend you sages grave ye gallant youth draw near,  
What so thou be perpend and view this glass & crystal clear  
Attentively see that thou mark these shadows shown thee here,  
And as imprint in tender breast, in mind these precepts bear.  
If regal seat thou do possess, behold thy state at large,  
Learn here to know what doth belong unto a Prince's charge,  
Or if ought office else thou bear, mark well thy duty shown:  
Look on this glass for friendly she will straghtways make it known  
whether right or wrong thy dealings are whereby thou mayst amend  
The thing amiss and so thyself to country's profit bend.  
And thou also which dost enjoy the mean and simple state:  
Whom it becomes as subject true disloyalty to hate.  
Come set thy foot among the rest let tuchstone true descry,  
An honest life how thou mayst lead with endless fame to die.  
Ye to this glass let each approach for here may all men see,  
To God to Prince to parents eke what should their duty be:  
A friend to choose, a friend to use, and flattering foe to shun,  
Is here expressed, with order due, how each thing ought be done,  
Our hearts our hands our gesture eke our tongues how we should frame,  
In actions all how we may deal to shun perpetual shame.  
Lo here the gain which thou shall get, lo here the friendly heart,  
Which this my friend to country bears who truly for his part.  
And taken pains deserves for aye eternal praise to have,  
Which I his friend in his behalf most humbly of thee crave-  
What so thou be that reads his book way well his willing mind,  
And pardon grant if ought amiss thou chance herein to find.   

In praise of the Author.  
AS sundry sights and brave delights,  
The Forest fresh doth yield:  
Unto each wight who gentle right,  
Doth joy to range the field.  
So Forest here, my friend so dear,  
Not altering nature's kind:  
Doth sundry sorts of brave disports,  
Most meets for noble mind.  
●et forth to show, which when you know,  
Imprint them deep in breast:  
For you will say another day,  
Of sports this is the best.  
For youth once past when at the last,  
The hoary hears draws near:  
Yourselves no less will sure confess,  
That virtue hath no peer.  
A godly life devoid of strife,  
A happy end doth bring:  
〈◊〉 endless shame with deep defame,  
〈◊〉 vicious life doth spring.  
Wherefore in time do take the prime,  
This friendly Glass peruse:  
And thankful heart to him impart,  
Which did no pains refuse.  
The same to frame us to reclaim,  
In what he might from sin:  
That so at length through heavenly strength,  
We might God's mercy win.  S. Norreis. 
Finis.   

The Book to the Reader.  
TO paint and prank the outward hue,  
Of fortunes flittering show:  
Both he and she most willingly,  
their money do bestow.  
A Glass to buy wherein they may,  
Each wrinkle right descry:  
Which in their face or ought place else,  
Shall seem to stand awry.  
Whereby I am enforced to think,  
Because I pass the best:  
I shall not long lie on this stall,  
Or as unbought to rest.  
For I not only do express,  
How best you may devise,  
To beautify the outward shape,  
In grave and comeliest wise.  
But in like sort I also show,  
And teach you how to frame:  
The inward man that so you may,  
Your fancies all reclaim.  
To reasons rule in virtuous wise,  
To run this pilgrims race:  
Whereby in end you may possess,  
In heavens a happier place.  
Behold the profit which I bring,  
No glass that thou canst buy:  
As match to me, then draw thy purse,  
Let nothing let me lie.  
But take me home and every day,  
When leisure doth thee serve:  
Do look in me so shalt thou know,  
When thou awry dost serve.  
For nothing is which ought be done,  
Towards God or man likewise:  
But presently it shall appear,  
as plain before thy eyes.  
Thy thuoghts, thy words, thy deeds, each one,  
How they should ordered be:  
I shall thee tell what so thou art,  
Of high or low degree.  
But though that I thus frankly yield,  
My service for thy sake:  
Yet pitch the price with Printer first,  
Before thou hence me take.  
His due desert for taken pains,  
Good reason that he have,  
Myself my friend of thee nought else  
But to be bought do crave.  
Finis.   

The first Oration of Moral instructions, written by the famous and learned Orator Jsocrates, unto his friend Demonicus: containing a perfit description of the duty of every private person.  
AS unto thee, 
The difference betwixt true and perfect friendship which is only among good men, and the feigned familiarity of the wicked.  dear friend Demonicus, as also unto all others, it is manifestly apparent, how greatly in most things, the deeds and thoughts of the godly and well disposed, do differ and vary from the wicked pretences and vain imaginations of the dissolute and lewd livers: so truly in nothing more, can this disagreeableness and contrariety more plainer appear, then if thou mark and consider the friendship and familliarities used of either of them: For the one only so long regardeth and reverenceth his Friend, as he remaineth present with him: the other, when they are farthest asunder then are they most careful and loving, never unmindful, but always adjudging the welfare of both to consist in one. 
By this comparison, and by other circumstances following, as also in showing the cause of his writing to be in respect of the good will borne to the party to whom he writeth, he purchaseth the good will and atentinnes of his hearers.  Also the love which is among the wicked (if that may be counted love to favour another's folly) is soon hot, and soon cold, continuing but a small time, but that true friendship and familiarity of good men, no continuance of time can ever wear out, or by any means decay or infringe. The case therefore thus going, supposing that there is nothing more requisite and necessary for those that desire to attain unto honour, and are willing to spend their youthful years in the knowledge of good Literature, then to appoint with themselves to follow the paths and steps of the virtuous, as also with all care and diligence, to shun and eschew the fond endeavours and foolish practices of evil men: I have thought it good unto that use, to bestow upon thee this brief discourse, requesting thee to accept the same as an unfeigned pledge of my good will borne towards thee, and also as a simple token and remembrance of that old familiarity and friendship, had in times passed betwixt thy Father Hipponicus and me: For as the inheritance of his worldly wealth doth of right dissend unto thee, 
If the love that Mice▪ thus did beat unto A●acilaus his Lord had not continued unto his children, he would not have restored unto them their Father's Kingdom, and banished himself so willingly.  so in my judgement also ought the good will borne unto the Father, remain unto his children, and for performance of the same in us, time itself, yea and this our present estate of living, do seem as it were to yield their consent and furtherance thereunto, in that for thy part thou art desirous to be instructed, and painfully givest thyself to the searching out of wisdom and knowledge, and I likewise do now bestow my time in the teaching and instructing of others, opening the very ready way unto wisdom, unto all those whom I shall find careful and willing to embrace her: 
The error and vain: glorious intent of divers writers which covet more to be counted eloquent then to profit their hearers being a fault most common in these our days.  And although I must confess that they which take in hand to write unto their friends some exhortation, or other as touching virtue, do go about a very good work, worthy of great commendations, yet do they commonly leave that untouched, which is most requisite and necessary unto the study thereof in that they have more regard to set out the same in filled and figured words, whereby they might bring them to a flowing and eloquent phrase of speech, then to the amending of manners, or instructing of well living, but as those men profit most which endeavouring both, have greatest care to describe the perfit platform of an honest conversation, then to the painting forth of their oratoriall skill: So surely are they most worthy of all men to be highly praised, and their works with great diligence to be carefully perused: Minding therefore not by the way of an exhortation, as they do, using long and tedious circumstances, but only in setting down briefly, certain rules and precepts, to advise thee both as concerning those things which are of all young men to be followed and embraced, as also contrarily for the avoiding and eschewing of such things as are hurtful, and pernicious. I have in this short Treatise taken upon me in few words to declare unto thee, what company thou oughtst to frequent, as also how, and after what sort the whole race of thy life is to be ordered and directed, for as the proverb is, the twig being green, is easily twined and twisted every way: neither hath Nature made any thing so fierce or wild, but being young, it may be brought easily to a tame and tractable order. 

This caused the romans so carefully to bring up their youth, and to appoint every one to such a trade of life whereto he should be found apt a● twelve years of age, because as witnesseth Horace the earthen pot keepeth longest the savour of that licouce wherewith it is first seasoned.  
1 All saving virtue is vanity,  
2 Socrates being asked what he thought of the prosperous estate of a certain king, abounding in great wealth, said: I must first before I give answer, know of you how much he is given to the desire of virtue and knowledge, supposing the felicity of man to consist only in these two.  
3 Beauty, riches, and strength of body, as also any other good gift, are rather hurtful then profitable, if they be not under the government of a discreet mind. Seneca.   And as man ought to think the time never to soon to amend that which is amiss, (I mean to forsake folly) so surely, no season so temperate, wherein the seeds of virtue may better be sown, to the taking of deeper root, then are those tender years of our first age: What slothfulness is there then in them? Nay rather what madness? which having a vessel so sweet, apt to receive the best liquor, will rather attaint it with the filthy dregs, and musty smells of corruptible vices, then in time to season the same with the pleasant sap and redolent savour of pure virtue, especially seeing that here on earth, we can not enjoy or possess any thing, either worthier or more certain unto us. For briefly to touch those things which we make most account of: are not age and sickness mortal enemies to beauty, soon wasting and withering the same? As for riches, they are rather the procurers of mischief, than the furtherers of honesty, either inflaming the heart of man with haughtiness and pride, or causing of slothfulness and idleness, or else procuring of youth to fond vanities, & filthy pleasures utterly seducing them from all good order. Moreover, the strength and valiantness of body, as it is profitable, being wisely and discreetly used, so is it most hurtful to the possessors themselves, if it once stray aside from Dame prudencies train, taking in her steed fond temerity and foolish hardiness: 

4 Stilpo the Philosopher being asked by Demetrius (who had subdued and spoiled his country, what he had lost, answered that he had lost nothing that was his own, accounting virtue as only permanent and certain, and all other things as none of his, because they were transitory.  
5 A renowned and virtuous life procureth perpetual fame and maketh the dead as always living.   For, as it is an Ornament setting forth a commendable comeliness in the Champion's body, so do we daily see it doth hinder the curing of the inward sore, in that, men trusting too much to their Bilbo Blades, void of all fear, have no respect to God, nor Godliness. 4 But in whom Virtue taketh her dwelling, where she is once thoroughly rooted, she always abideth and continueth with thee, each day together with thy age increasing, cheerfully accompanying thee, even to the last gasp, yea, (& that which is stranger) making thee being dead, as always living. Those things which by no other means may be brought to pass, she only subdueth, willingly undertaking the hardiest and difficultst causes, accounting idleness as a vice most detestable, and labour as her greatest felicity. 5 As is manifested unto us by those singular enterprises of Hercules, together with the valiant acts of Theseus, by which their exploits, Virtue being their guide, they have obtained that fame and renown, that no age shall be able to deface by oblivion, the worthiness of their names. Thus all things else decaying, as subject to the frailty of Fortune, only virtue remaineth unvincible, And where as divers and sundry examples might be alleged, 
Antisthenes.  for confirmation of that which hath been spoken, 
The best instruction that the Father can give unto the son, is the well ordering of his own life, for the child thinketh it as lawful for him to do that which he shall know his Father to have done before him.  leaving them all as not necessary in a matter so plain, I will only refer thee to the consideration of that most perfit course which thy own father here living observed which will be both a notable and a sufficient proof in my behalf, as touching this thing.  
This my dear friend Hipponicus thy Father, in such sort ordered and framed his life, that he never seemed in any respect, either a contemner of virtue, or lover of slothfulness, but continually applying his body to travail and pain, lodged in his breast a most willing and ready mind, always priest to undertake any kind of danger, for the profiting of his country, or furtherance of his friends, in nothing more weighing or esteeming this worldly muck, then that it might serve for his necessary uses, 
(6) We must live to day, as if we should die to morrow.  having continually such care over his Family, as though he should have lived ever, and yet so using each thing, as if he should die to morrow, only content with his own, and not delighting in offering injury to any, or being as one greedily coveting that which was an others. Neither did he lead this kind of life, after a base and obscure order, but it was done with great honour, and that with the praise and commendations of all men, 
(7) Tully affirmeth true friendship to surpass Consanguinitye, in that a man may be a kinsman, 〈◊〉 not a friend.  for he was a man both bountiful & liberal, to all his well willers, more esteeming a faithful friend then a flattering kinsman adjudging that the confirmation and ground of true friendship did rather consist in the disposition of nature, then in aught law ordained and constituted by man's reason, and that the likelihood and agreeableness of conditions, were of more force therein, than any bond of consanguinity, or kindred: 
(8) The ground of true friendship is good will born for virtues sake, and not for hope of gain, or in respect of our own necessity. Tully.  alleging also good will as the principal cause thereof, and not the respect of necessity, or the hope of gain.  
Truly time would fail me, if I should particularly prosecute the rest of his worthiness, wherefore leaving this to a fit place, I have here briefly shown unto thee a superficial protracture of thy Father's singular disposition and nature, the which it becometh thee to have always before thy eyes, as the mark whereby thou mayst be directed, accounting his Godly conversation as a Law, making continual wondering at his virtues, and endeavouring as much as in thee lieth to countervail the same. 
We ought studiously to labour to countervail the worthiness of our ancestors.  (9) For whereas the Painter through Art, learned by daily practice, obtaineth that skill, most lively to shadow and delineate the perfectest shape of the bewtifulst creature, with what infamy then are those children to be noted with, which having nature herself as a special furtherer of the same, and so loving a schoolmaster, even their own Fathers refuse to add that little labour and care, to frame themselves to follow their steps, lively to present the worthiness of their virtues, as children being worthy of such parents.  

(1) Note the great negligence and folly of youth.  But such is the folly of our time, that we do not only leave this undone, but also work rather the contrary, every day through our lewd doings, and licentious living, 
(2) This was the destructi- of Commodus, as also Alexander the great through flattering of such forgetting himself, was soon, brought to his end.  staining and infaming the honour gotten by our Ancestors, searing ourselves with the hot iron of perpetual ignomy, to the great discreadite and shame of all our kindred, giving rather credit to the flattering tales of sycophants and Ruffians, then to the sage and grave advise of our own natural parents, in so much, that if we apply our shapes with theirs, we shall find so monstruous and so strange a proportion, with such great difference that we may rightlyer be accounted Bastards, than the legitimate sons of any such men. 
(3) Isocrates having used these former words, as the preface or introduction unto the matter, which he were about, now cometh unto that which at the first he had purposed  Now therefore to the eschewing of all these evils, and to show thyself as worthy of such a Father, persuade thyself that it is as needful for thee, to be as well furnished, and to have as great a care in the undertaking of this enterprise, as hath the worthiest champion when he entereth the List against all his adversaries: And seeing it were very hard that any one should go about a thing so weighty except he were before hand well and thoroughly instructed with divers and sundry good precepts appertaining thereunto, I will therefore briefly endeavour to describe unto thee how thou shalt best proceed herein, both to the obtaining of virtue, as also to the winning of eternal praise and honour to thee and to thy postery for ever. 
(4) The body saith Cicero, waxeth weary through continual labour and travail, but the mind the more it is occupied, the fresher and ●●di●t it is.  For as the body by daily and continual exercises, is hardened, to the abiding and sustaining of any kind of labour and travail, so surely is the mind of man to be practised and induced, by good and godly Discipline, that thereby it may be made willing & apt to be obedient to the rule of reason, imitating the good, and avoiding the evil.  
First therefore, above all things, remember duly and reverently worship and honour the 
(5) Honour God above all things.  Gods immortal, not only in offering up sacrifices unto them for their unspeakable benefits daily bestowed upon thee, but also in the observing and fulfilling of all such vows justly and truly, which at any time thou shalt protest and swear to fulfil, 
(6) Thy duty towards god is to love and to worship him, and to offer up the sacrifice of thanksgiving for his benefits received: thy duty toward man is justly and truly to perform thy promise both words and deeds agreeing in one.  for the former (which are thy Sacrifices and thanksgivings) shall cause them the more abundantly to increase thy wealth, and to further thy intents. The other (I mean the observation of thy promises) will be a manifest proof unto all men, of thy integrity of life and honest conversation. 
(7) Pericles that worthy Athenian, would never use any speech unto the people, or consult of any thing appertaining to the commodity of his country, before he had besought the heavenly aid of God. Alexander the great also did use every Morning the like excercise, and so did many other heathen men, to the condemnation of us counterfeit christians. According to Aristophanes, the delightful thing at length wa●et loathsome.  And as it behoveth thee always to be mindful of his divine power and onmipotencie, of whom also thou receivest all that thou hast, so oughtest thou most chiefly so to do, when as common solemnities are ordained, generally for the performing of the same, that by this thy consent it may appear that thou honour'st the same God with them, as also that thou art an obedient Subject to the laws of thy Prince.  
(8) So use thyself towards thy Parents, as thou wouldst wish to be used thyself of thy own children, when as thou shalt happen to be made a Father.  
Practise only those exercises of body which may make for the preservation of thy health, nothing weighing the vain ostentation of Folly, in desiring to have thyself accounted strong or mighty, lest that by endeavouring more than thou art able, or attempting the thing which is above thy reach, thou shouldst chance to come to some mishap, and farther inconvenience, and this shalt thou easily perform, (9) if thou suffer not thyself to be wearied, or as it were over faciated and cloyed in any kind of thing which thou goest about.  
Favour not a flearing looks, nor take no delight in a brazen face, for as the one is the sign of small grace so doth the other betoken a simple wit: let thy countenance therefore be framed after a comely and grave order not frowning nor pouting for as the former is a perfect sign of great modesty, 
trajan the Emperor thought is not meet for a Prince to look angrily or louringly upon his people.  so doth the latter describe a proud and haughty mind, a froward heart and a froward nature.  
Account these four virtues, as thy chiefest furniture namely, Modesty, Sobriety, justice and Temperancy, for in them is contained the perfect derection of man's life.  

Remember to have always a clear conscience.  Do nothing but that which thou carest not if all the world did see thee, for never think to keep that secret, which thou shalt commit at any time, if it be unhonest, for in that thou endeavourest to conceal it from others, thou makest it always as fresh in thy own remembrance, 
Nothing so secretly done but at length it cometh to light.  so that continually it tormenteth thee and at the last it will burst out: moreover do not judge that, as seeming to be spoken which is unhonest to be done, always having in thy remembrance these four things fear God, honour thy parence, reverence thy friend and obey the laws of thy Prince.  

In all our doings we must have a care of our credit, committing nothing that is unseeming. Give no occasion of evil report.  For the refreshing and recreating of thy mind, use such sports as are agreeable to thy estate and honour, for as honest mirth is commendable and profitable, so surely mirth without measure breedeth great inconveniences.  
Beware of false accusations and slanderous reports for the common sort of people being ignorant of the truth, as also rash in judgement, do commonly give their verdict either by hear say, or as affection leadeth.  

Nothing more unseeming than reproving another to be found faulty thyself in the same.  Thou shalt greatly increase thy credit if thou be not found faulty in those things which thou shalt seem to reprove in an other body: always so ordering thyself that thou mights seem to stir and to cause a certain admiration to arise through the singulernesse of thy own virtues.  
Be willing to learn, so shalt thou profit much, endeavouring 
The worthiness of King Augustus and Adrianus Emperors of Rome, the one suffering no day to pass, wherein he did not read or write some excercise the other so diligent in learning the greek tongue, that through his pains taken therein, he became so skilful, that he was called Greculus. Scipio would omit no leisure given unto him either at home or in War, nor Cato Vticensis, the very respite which he had even in the senate house, but that they would be occupied in perusing of some Book or other. Democritus travailed into Egypt, as far as the red Sea, to hear the Chaldeans, Pythagoras also went into Persia to become a Scholar unto the wise men of that country, called Magi. Fair words and courteous speeches are to be used to all men. Liturgus would not suffer the youth of Lacedemonia to wear either hose or Shoes. Photion also of Athens, and Masinissa King of Numidia, went always barefooted, and bareheadded, both in War and at home, even in the coldest weather, hardening themselves against all adversity to come. cain's Fabricius did rather choose to eat his meat in an earthen platter▪ then to receive the great treasure sent unto him by king Pierchus, Photion also in like sort refused the gifts of Alexander, because the receiving of them was not honest.  by daily practice to keep that thou knowest, as also to come to the understanding of that which as yet thou art ignorant of, for it is as great a fault not to bear away a profitable lesson taught thee, as it is fond to refuse the gift of thy friend when it is offered thee.  
Also what leisure so ever shall fall out, bestow the same in the study of good literature for so it will come to pass that by daily reading, thou shalt easily and afore thou art aware obtain that skill which others before thee have scarce gotten with great labour.  
And whereas to hear and to know much surpasseth all worldly treasure in that the one is permanent & sure the other uncertain and mutable, let it never grieve thee to undertake a far and painful journey to hear the wisdom & learning of such as are able to instruct thee therein, seeing that the merchant to increase his brickell treasure ventereth over so many perilous and dangerous seas leaving no place unsought where he understandeth any gain may be gotten.  
Be lowly in thy behaviour, and courteous in thy speech, using friendly salutations and gentle words towards all men, whereunto thou shalt easily frame thyself, if thou frequent the company of good men, for so shalt thou be sure to shun the evil will of many, and purchase in the end both love and credit with the best, but beware of many words, neither seem to urge one thing too often.  
Enforce thyself willingly to take pains that if need should so require thou mayst be able to abide it, carefully preventing before hand the mischief that afterwards may fall out.  
Be sure to set thy heart free from the service of those whose servants to be is accounted a vile and untolerable 

How we may easily subdue the vain motions and perturbations of our minds, and namely these four as principal, Covetousness, Wrath, the desire of the flesh, and Sorrow.  
Athenodorus the Philosopher being to depart from the Court of Augustus, because of his age, at his departure gave him this counsel, do nothing in thy anger before thou hast repeated over the greek Alphabet. Men (saith Tully) are taken with the allurements of pleasure, as Fishes are with the bait, and hereupon it is called a golden mischief, a sugared poison, and a deceitful Siren. Polycrates the fortunatste that ever was, having never in his life felt what adversity ment, at length was hanged on a gabbet, by one O●●●●es a Persian. faith more to be esteemed then money.  
The renowned Regulus was content willingly to suffer the cruel torments of his enemies, rather than to break his faithful promise made unto them for his return.  
As Socrates is reported to have had always one manner of countenance, both or prosperity and adversity, so likewise he is said to have been so constant in his words that he never varied in any thing.   servitude, as namely, the desire of gain, anger, pleasure and sorrow, the which evils in this sort thou shalt easily withstand: first, account that only to be gainful unto thee which is honestly gotten, and maketh to the increasing of thy honour and credit, and not those things which may serve for the enriching of thy coffers or stuffing of thy purse, as the use of men is in this our time, than the which nothing is viler: Secondly, thy anger is soon appeased if thou would be content to show thyself such a one towards him that hath offended or displeased thee, as thou thyself wouldst wish to be ordered, if thou were in his case, always having a respect to the fault committed and that with favour, and not with extremity.  
As for pleasure she is soon subdued, if thou either consider her end, which is always bitter, bringing only sorrow and repentance when it is too late, or else if thou thoroughly mark her vanity, which scarce showing her face, suddenly vanisheth away like a shadow leaving nothing behind her, but infamy and shame.  
And now to come to the last: in thy adversity if thou do but behold and consider the miseries and calamities of others, remembering also that thou art a man subject to mishaps as they are, thou must of necessity be forced patiently to abide the same, seeing it is not thy case alone, neither hath any creature here lived but tasted of the same cup were he never so fortunate.  
Have also greater care in giving thy word, then in lending thy money, for this being lost may be gotten again, but the other once broken is unrecoverable: wherefore it is the part of a good man so to deal, that the integrity of his life may be such that his word may be as soon taken as his oath: And as I would have thee to give this credit to the words of an honest man, so trust not at all to any wicked or evil disposed person, neither do thou commit the secrets of thy heart to any, 
Papirius would not disclose, no not to his own mother the socretes of the Senate of Rome. Thou mayst lawfully sweat for two causes.  but only to those to whom it shall appertain, as carefully to keep the same secret, when they hear it, as it doth unto thee who tells it.  
If it shallbe lawfully required at thy hands it shallbe lawful for thee to take an oath so that it be for either of these two causes as to purge and to clear thyself from the infamy of any heinous crime falsely objected against thee, or else to rid and to deliver thy friend from trouble being either unjustly accused, or wrongfully oppressed, the truth whereof to thee only known, 
We will in these days rather forswear ourselves so that we may have gain thereby, than it shall be lost for lack of swearing.  is not to be concealed, neither for fear or affection, but in money matters it shall not be lawful for thee to swear by any God, although it be that thou canst do it with a clear conscience, lest that thereby any one might adjudge thee either perjured in swearing, or too to covetous in thy dealings.  
Make no league of friendship with any, 
Very necessary rules touching friendship,  before thou haste thoroughly tried his nature, and conversation, as also how and after what sort he hath dealt with others, through which thou mayst conjecture and hope that he will be likewise affectioned towards thee, as he hath been unto them, but to the end that neither thou mayst be ignorant of thy friends conditions, neither yet have any cause afterward to try to thy cost, as it often falleth out thou shalt pretend thyself then in most necessity, 
As did that Roman of whom Plutark writeth in trying the faithfulness of his wife, in committing unto her a feigned tale, in stead of the secret which the desired to know.  when as thou haste least need, or else seem to impart that as a great secret whereof thou haste no care, and thus if he be unfaithful, thou shalt be sure to take no harm, but having undermined his pretended amity, and rebuking him for his folly, learn to be more circumspect in trusting him or any other hereafter. And as I would wish thee to take leisure and good advise in knitting of this knot, so would I also that when it is once finished, it should never be broken, but that it should always be observed 

The faithfulness of friends might be constrined by divers histories plainly showing the singulernesse and sundry commodities of true friendship, but the only saying of Dionysius the Tyrant shall now suffice, who coming into his sons Closet, and there finding divers rich jewels which he had given him, sharply rebuking his son, said: I gave thee not these jewels to hoard up in a corner, but rather to bestow them upon others to get the friendship and love of thy people thereby, for friends are a surer defence unto the state of a Kingdom, then is gold or silver. Hereto agreeth the Posy that was in Cato's King.  
Be thou a friend to one, and a foe to none.  
The touchstone to try a friend is adversity, as proved Tarqvinius the proud, who being banished, then affirmed that he understood what friends and what foes he had, being than not able either to pleasure his friends, or to revenge his enemies. Titus Vespasian would say, that that day was lost, wherein he had not pleasured some one of his friends. Scipio Africanus also would never departed from the market place, until he had through his liberality and friendly courtesy, procured the good will of one of them into whose company he happened that day.   as long as it containeth itself within the bounds of true friendship, which is never to serve from virtue for truly it were better to have no friend at all, then to use any chopping or changing in friendship. And as the pureness of the gold is tried by the Fornesse, so is the faithfulness of friends by adversity, suppose therefore those friends as most sure and trusty unto thee, which are not only sorry for thy misfortunes and miseries willing to be partakers and sustainers of the same, to the intent that the burden may seem the more tolerable unto thee: but also such as will not pine or be grieved at thy prosperity, as those which are loath to see any other to far better than themselves: for there are many men which as they are sorry for thy mishaps, so will they commonly envy at thy felicity. Now therefore as thou must be circumspect in choosing and trusting thy friend, so must thou be careful in the ordering and keeping of so great a treasure once gotten. This love therefore, as is before said taking her beginning from virtue through the agreeableness of conversations & natures, by increasing the same by daily society and mutual amity proffered and used one towards the other, thou must remember not to demand or request any thing of this thy friend that is unlawful or unhonest: thou must not look to be entreated or state until thou be requested to do this or that in his behalf, but as one having as great a care of him as of thyself, thou must voluntarily of thy own accord only of good will, seek to further and pleasure him as much as in thee lieth, rejoicing when occasion shallbe given thee, wherein thou mayst profit him: Also thou must think it as great infamy to be excelled and surpassed of thy friend in bountifulness and liberality, as it would be a grief unto thee to be foiled by thy enemy. Thou must always have that credit 

Lycurgus was wont to say that we should eat no more meat then to satisfy our hunger, neither use more garments, than were requisite to withstand the cold, and to covet our bodies Claudia a gentlewoman of Rome accounted as unhonest because of her curiosity in Apparel.  
Scipio Aemilius, contented himself only with such things as were necessary for his affairs nothing respecting either the abundance of wealth or pri●●●ly port but desiring rather that occasion might be given to the people to speak of his valiant acts, then of his great treasures. The worthy Lady Cornelia after she had showed all the commodities of her house unto a stranger of Campania, that lodged with her as a ge●te, added last of all, as the chiefest furniture of her house, her two sons, who for their learning and wisdom were then as ●●nowned through out all Rome.   in thy friend as thou hast in thyself, never suspecting or misdoubting any thing, or giving care to any false report whereby dissension might arise, but lovingly reverencing one another, you must take in good part each others doings and sayings, content sometimes to be rebuked or reproved as occasion serveth, whether it be either sharply or kindly: moreover thou must never be unmindful or forgetful of thy friend, but even then when he is farthest off or longest absent, he must continue as still in presence, and as one always before thy sight.  
Let thy Apparel be comely and decent, void of all vain superfluity and fond bravery, for as a seeming garment doth set out the body in comely sort, containing in it a token of great gravity and wisdom, so doth the other show forth a light mind and a proud heart.  
Desire not the abundance of wealth, neither seek for excess gain, but so deal, that thy goods may be both necessary and profitable unto thee, accounting that only as necessary, which serveth to a good use, & that also as profitable which is well bestowed. As for those men which take great care and pains to increase their substance, and then when it is gotten, are ignorant how to use it, refrain them as those which are subject to their own folly, being most like unto that man which bestowing great charges to buy a goodly and stately Courser and when he hath gotten him, neither dareth to come on his back, neither knoweth how to order him, but only keepeth him to suffice his eye, for the satisfying of his fancy.  
As the chiefest furniture, and beauty of thy house doth consist in the purchasing of good will and credit by thy well doings, whereby perpetual renown is gotten to thee, and to thy posterity, and as it is thy duty to see thy children and family well instructed, and trained up in the School of Virtue: So likewise it shall be requisite and necessary for thee, especially for two causes, to do thy 

Such is the mutabillity of Fortune that someti●●●he ●●al●●● 〈…〉 at ●ea● 〈…〉 the ●●●ne of 〈◊〉 po●t●● to be king of Sicili●. Telephan●e of a cart 〈◊〉 so be King of Lydia and justinus of a shepherd to be an Emperor of Rome, with Darius of Persia, Ptolomeus of Egypt, and Basilius of Macedon, and divers others, sometimes also, she bringeth the mightiest to greatest poverty, as Dionysius King of Sicilia to keep a School, Pazaites King of Turkey to eat the crumbs under Tamber●●ans Table, Bellisarius after many victories to beg, and rich Crassus to come to extreme penury.  
As proved Marcus Tullius, being slain of Pompilius, whom before he had saved from the Gallows, the like also did Publius Se●●lius to ●ucius Cesar his dearest friend.   endeavour to augment and increase thy worldly wealth: First, to be the better able to abide and sustain the bitterness of adversity, if it shall chance to happen: Secondly that thou mayst help thy friend in his necessity: provide for thy children, and have a competent sufficiency for time to come, so that in the getting of these things there be no greedy desire in thee, nor ought unjust or wrong dealing towards any, holding thyself content with that thou haste, and yet as one seeking by all honest means to better thy estate.  
Seem not to deride or to have in scorn the miserable estate of any man, neither do thou hit any thing opprobriously in his teeth, for though thou seest this thy present state, yet knowest thou not what will happen unto thee hereafter, seeing thou hast no more assurance of fortune than he had.  
Forget not also to do good unto good men and as much as in thee lieth, be ready to profit and to pleasure them, for the benefits bestowed on such are as a most precious treasure with which thou being thoroughly stored and enriched, mayst account thyself to live in greater safety than he that possesseth a kingdom abounding in greatest wealth: as for the wicked have no acquaintance with them, for by deserving well at their hands thou shalt gain no more than they do which give bread to another man's dog, for as the dog doth commonly bark as well at those that feed them, as at others, so is it the use of evil disposed persons, as well to seek to displeasure them of whom they have received greatest courtesy, as them of whom they have sustained greatest injury, so that to be conversant with lewd and wicked company is as it were to tread bare footed among thorns, or as it fareth with him which would suffer a snake to breed in his bosom: and among this company of detestable creatures, remember as carefully to shun, and eschew the sugared pason closely couched under the fawning faces and glozing words of flattering and dissembling sycophants, 
Flatterers and Coloners all one  as thou wouldst endeavour to fly & avoid the vilest cozeners and craftiest deceivers, for both their dealings and meanings are a like as sure to trust to as is a broken staff to leap over a dike: nay to speak further by such customers, and most vile companions, thou shalt lose the love and friendship of all good men in so much that when thou art brought to extreme misery (of the which thou must make a just account: 
No trust nor credit to be given to the words of a wicked man. ) thou shalt be shalt be sure to be left destitute of all help, as for them if they would not forsake thee (as there property is) yet can they not pleasure thee at all, being neither of ability able (because they live by others men's tables) neither of any credit that there words may serve or betaken in any respect to farther thee. 
Courteous speeches saith Valerius Marinius appeaseth anger, mitigateth the wrath of the greatest tyrant and is the only means to win the good will and love of all men.   
Use courtesy and lowliness both in behaviour and in speech unto all those which shall come to common and to talk with thee, for if servants can scarce abide the haughty and hot words of their masters, much less will they take in good part thy arrogant and lofty speeches which own thee no more duty than thou shalt deserve at their hands, through the good using of thyself. As for lowliness thou shalt easily retain her with thee, if thou wilt observe these things: namely, be not contentious, be not froward nor fromward, be not perversed or overthwart in thy dealings, avoid all quarreling and brawling, see also that thou add not word for word, neither stand too stiffly in thy opinion, 
Pisistratus being reviled with divers opprobrious speeches by the friend Trasippus at a Supper did not only bear with him forgiving the offence but also the next day friendly talking with him, continued with no le● good will then he did before.  no though any of thy companions or friends happen to be angry and moved with thee without a cause, do rather bear with him until this heat be past, and so when he is cooled friendly rebuke him, and gently show him his folly: for anger blindeth the mind and robbeth a man of all his understanding and judgement.  
Moreover seem not to dally or to sport in any earnest matter neither be thou too earnest in any trifling cause, for things unorderly used, breed farther trouble which other wise being taken heed unto in time, were soon ended with small charges and little labour. 
Pickthanks and busy meddlers are to be shunned.  Seek not to curry favour with any, neither be thou an accuser or a find fault for it is both odeous and reproachful, as also causeth enmities and debates to arise. Finally, be no intermeddler in other men's matters more than thou art requested, dealing therein uprightly, procuring unity and peace rather than any dissension or variance, giving good counsel and fair language to all manner of persons, remembering that a gentle answer, is as good cheap as a foul.  

Moderate and honest banqueting tolerable.  Thou shalt do nothing better than to refrain thyself from banqueting and feasting, but if it so fall out that of necessity through the entreatance of thy friends thou must of force keep company, 
In his drunkenness Alexander killed his dearest friends, Cleomines king of Sparta became mad, Armitus a Syracusan vanished his own daughter, Caligula wasted his treasure, and Nero became so beastly that in steed of Tiberius Nero he was called Biberius Mero divers others also, through the first plague of God have died in this their abominableness.  beware of surfeiting and excess quaffing of wines, lest thou become drunken than the which nothing is beastlier or abhominablier: for drunkenness depriveth thee of all thy senses, robbeth thee of that principal gift of reason, maketh thee more odious than the brutest beast, and taketh from thee the knowledge of God and man, headlong carrying thee away into a thousand evils most like unto a waggon, the which the horses having lost their guide, do hale up and down until it be broken to fitters.  
Let thy chiefest desire be to win immortal praises, & renown through the valiantness and magnanimity of a noble and unvincible mind, being neither incensed by prosperity to be haughty or proud, neither so discouraged through adversity, as to become timorous or fearful: but in such sort ordering thyself in all things that neither money may corrupt thee, 

Pericles could be induced by no entreatance of any friend, to be present at any Banquet.  
As Scipio Africanus the elder deserved with the best immortal praise, and commendations of all men, for his create Conquests, valiantness of mind, and integrity of life, so did he purchase greater fame in humbling himself so lowly towards all men in his greatest prosperity, in refusing so great honours as were offered him by the Senate and people of Rome.   nor affection move thee, nor anger provoke thee, nor pleasure allure thee, neither death herself compel thee from the executing of justice and equity, indifferently to all men, accounting with thy self that hereunto thou hast no deadlier enemy than is ignorance, nor contrarily no greater friend nor better help than is knowledge and understanding, 
Ignorance our deadliest enemy.  for as from the one cometh no profit nor goodness, but rather hurt and sundry inconveniences, so surely from the other proceedeth the perfection of all that hath been before rehearsed, making thee of a painted wall a lively creature, and of a senseless stock a witty Counsellor.  
If thou shalt fall into any consultation with thyself as touching things to come, 
How thou s●●ite best forecast 〈◊〉 provide for ti●● to come.  the best way is to make conjecture by things past what is likely to happen hereafter: 
Because most men are so blinded, saith Democritus, that they can not or will not perceive their own faults and do most easily see and understand that which is amiss in an other, it shall be best for them to mark other men's doings, and so by thei●● to amend their own.  First therefore having had a perfect consideration of thy own estate weighing well each thing that is incident and appertaining to the same, as well casting the worst as constering the best, thou must then call to thy remembrance the events and haps of other men, which have heretofore lived in that order, and degree of calling wherein thou now dost remain, & so from them drawing, a perfect draft by comparing of things passed with things present, thou shalt easily deserve and judge of things to come, for nothing is or shallbe hereafter but that the like hath happened in former time, so that thou canst not miss of some example or other, whereby thou mayst be directed, learning by other men's harms to beware and so to shun that which might be hurtful unto thee: And now as touching those thy deliberations and advisements to be used in each matter, 
Thales M●●es●us being asked wh●●● was the wisest thing, he answered ●●●e because ●●●●eth 〈◊〉 the truth in every thing.  it shallbe good for thee therein to take time and leisure, touching every part as it were to the quick, before thou begin to enterprise or to take in hand any thing, but yet see that in the executing and dispatching thereof, thou use all kind of diligence and speed, for nothing is more dangerous than procrastenation: And as God hath bestowed upon us, nothing more excellent than is a good fortune, that is then to preserve & to direct all our doings to the best, so surely the singulerst thing that proceedeth from man towards himself, is good advisement and a prudent foresight: And seeing we are often times compelled to ask the advise of another, 
What things are to be observed in ask the advise of any other.  therein also are these caveats to be observed. First, as touching the party of whom we ask counsel, in whom we must note these three things, his wisdom and knowledge, his report and credit, the good governing and well ordering of his own affairs, for he can not commonly further another man which knows not how to profit himself: secondly, as in respect of ourselves, and the thing to be demanded. If the matter that thou wouldst ask advise and counsel of, be such that thou wouldst not have it openly known, and yet because thy own wit will not serve to comprehend the same, 

In this sort did Erastratus deal to understand the mind of his Lord and master Seleucus, King of Syria, that so without danger he might utter that which he purposed.  
Though Zopirus pretended the safety of the babylonians, yet as soon as he had obtained his purpose, he betrayed them into the hands of Darius.   but that thou must needs show it to another, herein it shallbe best for thee to deal as it were a far off, and framing thy talk as of some other matter, putting the case to be in some such like thing and so by the using of certain interrogations and questions thou shalt privily undermine his meaning, and come to some light in the matter which thou didst before doubt of, and yet not describing thyself to be the party, neither the thing at all to touch thee: Now the third Caveat is concerning the counsel given, which must be well weighed and considered, for the Sirens sweet harmony is the poor shipman's subversion & the strongest poison is commonly contained in a golden Goblet, many there be which will pretend in words to be thy dearest friends, bearing thee in hand that they seek only thy commodity, 
Perpenna pretended great friendship towards Quintus Sertorius, and yet meant he nothing less, for desirous to have the government of Spain, as only in his own hands, courteously inviting him to supper, he cruelly slew him.  caring for nothing more than if in aught they may pleasure thee, protesting even death for thy sake, ye and if words will not serve to bring thee to their bait they will not spare also to do somewhat or other for thee, wherein their good will may seem to appear when as in very deed they minded nothing less. Therefore to escape these their hooks, so sweetly baited: have more respect unto their meaning then to their words unto the soundness of their counsel, then to their painted speech, unto the truth and faithfulness of 

When as Epaminundas did se● the people of Theabes most merriest, banqueting and feasting on the other than was he most heaviest and saddest, fearing and misdouting least some mishap would follow thereon, for he well kn●●● that adversity 〈◊〉 as handeland to prosperity.  
As it is commendable to imitate the good condit●ons and virtues of any man, so nothing more unseeming then either to be counte● Dionysius Dog with A●●●●ppus, or to uphold the folly● of Alexander with the Parasite Gauges.   the hearts together with their honest conversation o life, then to their feigned looks or flattering tongues: always weighing, and pondering with thyself why and wherefore this friendship is shown thee.  
Being then as most careful to prevent the greatest mischief when as thou thinkest thyself in most safety herein, imitating the use of those men, which to continued, & to keep their bodies in perfect health, do continually seek to avoid all those things which they know or can learn to be hurtful, or unwholesome for them, for as calling to remembrance the great griefs and untolerable pains, which we abide and suffer in our sickensse, we will have the greater care, to preserve ourselves in health, so surely, if we would not forget the sundry inconveniences which rashness bringeth we would soon be wiser, both in our deliberations as also in all our other affairs and dealings.  
Have in admiration the virtue and princely majesty of the King thy governor, conforming thyself in all things to his will and pleasure, studying most earnestly to imitate, the sincereness and integrity of his life so shall the people the better like of thy dealings, and the King himself have greater cause to be well affectioned towards thee, and that so much the more if thou show thyself a faithful obeyer of his laws and commandments, as also an earnest maintainer of the same, not seeking to conceal or to keep counsel with any other which by word or deed shall go about to do contrary to the kings pleasure, or to impair the royal estate of his Crown and dignity: or in corrupting of his laws by there lewd inventions, and subtle interpretations, 
A vice most usual in these days  always finding some starting hole or other to prevent the statute or else through fawning on some noble man to get some licence or other to profit himself, to undo many thousands.  
Wherefore when thou shalt be advanced to honour, 
The duty of those which a●e in authority.  be mindful hereof seeking rather to care for the commodity 
Saleveus though he were entreated to the contrary, would not suffer his own son to go unpunished, whereby the law which he had made, might not be broken, but to observe the same did pluck out one of his own eyes, and another of his sons, the law being, that whosoever did offend in adultery, should have his eyes plucked out.  of all men indifferently, then for the profiting of one man to hinder the rest: give not thy counsel and advise to the making of a good law, and then afterwards to be a means to break the same again. For the avoiding whereof take good heed that thy under officers whom thou shalt admit as furtherers of thy charge, be none of those which use to see with one eye and to wink with the other, having their hands open, their ears stopped, and their consciences as wide mouthed as a Falconers bag: for surely the infamy of their evil dealings, shallbe imputed unto thee, use thy office as a steward doth his stewardship under his lord to the gain of his master, and not to his own advantage: for thou oughtest rather to endeavour to leave thy office with honour and good will gotten, 
Spurius Cassius and Titus Manlius showed themselves such maintainers of the laws of their country that they spared not to put to death their own sons, being found transgressors.  by the well governing of the same, then to be accounted the wealthier or the richer thereby: for the good report and praise made of thy just and upright dealings, is more to be esteemed and regarded, than the increase of thy wealth, preferring always honest poverty, before the abundance of evil gotten goods, the one pleasuring thee but for a small time, the other causing thee to be well spoken of, even when thou art dead. As for riches weigh them not neither have any desire to be like unto any of those whom thou shalt understand to be enriched by any unlawful or unhonest means, 
Paulus Aemilius brought nothing home unto his own house of all that treasure which he had gotten in Macedonia, but only a perpetual memory of his worthy enterprises, & having been consul divers times, in the end died so poor that he was fain to be buried by the common treasure. Themistocles had rather to marry his Daughter to an honest man being poor, then to a ●iche man being vicious, for though saith Tully thou mayst be the richer through thy wealth for a time yet can they not make thee any jot the honester.  but show thyself a friend and favourer of those which shall sustain wrong for righteousness sake, for wealth is a thing incident as well to the wicked as to to the godly, but righteousness is the only property of good men, who if in nothing else, yet in this thing especially they excel the wicked in that they have always through her a good hope and a quiet conscience, whereas the other despairing through their own mischiefs, remain continually tormented and vexed, with the 
As it is infamy to uphold the cause of any lewd person, so great praise is gotten by opening and detecting their wickedness, as happened to Marcus Antonius for accusing of C. Norbanus and unto julius Cesar for defecting of M. Albutius.  guiltiness of their offences, imitating therefore the perfect steps and paths of the righteous show thyself no helper nor furtherer of any evil cause least men should conceive that opinion of thee that as thou maintainest the wrong of another, thou thyself wilt also practise the like in any matter of thy own, do thou therefore so behave thyself, that though thou art in higher authority, and canst do more than another, yet thou mayst seem always to live as one subject to the same laws as other are, executing justice not for fear of offending or as fed with vain glory, but only for the seal and love thou bearest unto equity herself.  
And as thou oughtest to be careful for the obtaining and getting of all such things as are necessary to the maintenance of thy estate, 
Plato being asked how long he would be a scholar, answered▪ until I repent me that I am made wiser.  so especially use greatest labour, & endeavour in the bedecking thy mind with those most precious pearls, namely learning and knowledge that thou mayest be able to bring to perfection, thy own determinations, & as it were a far off to foresee things to come without the help of another, for in the body of man there is nothing contained more worthier or more excellent than is a wise and discrete mind the which perceiving all earthly things as uncertain, vain and transitory, will neither be over haughty or insolent in prosperity neither it too too cowardly or faint hearted in adversity, but patiently abiding the pleasure of God, always hoping for the best, 
We must not think ourselves as worthy of the worst, and yet must we hope for the best.  and yet condemning himself as unworthy of the worst. But as I discommend an arrogant and haughty mind, bragging and presuming upon the multitude of his riches, or in the greatness of his power as also the base minds of those which are either altogether discomforted with the lest blast of adversity or else do ragingly and furiously vex and grieve thereat, so do I also account it lawful for a man to rejoice and to be glad in his prosperity, not being unthankful for the same, unto him of whom he hath received so good hap and fortune, yet would I that both 

M. Antonius so discreetly behaved himself in all his doings, that men could not gather by any outward appearance, what was the inward thought of his heart, for neither prosperity nor adversity could cause him to change his countenance.  
Cecilius Merellus being asked by one of the Tribunes of the people, what he meant to do, Answered: if I thought this garment which I have on my back were privy to my thought, I would throw it off, and burn it in the fire.  
The first thing that Pythagoras did teach his Scholars, was to keep silence, Agatho healed a stone in his mouth three years to hinder his speech, that thereby he might learn to hold his peace.  
Zeno having invited the Ambassadors of King Antigonus, and divers other Philosophers to supper, when as all the rest of the company had used speeches in the commendations of their knowledges, as occasion of talk was given, he only was found to hold his peace, the which the Ambassadors perceiving and wondering thereat, demanded of him what was the occasion that he was so mute, nothing said he, but to let you understand that the hardest thing of all is to hold once peace.   this joy as also that patience to be used in adversity, should be as it were overshadowed, that is moderately and discreetly ordered, for if with great care we keep secret in our houses from the knowledge of others, our mucky mass of Gold and silver, with other treasures, whereof we make any account, then how unseeming a thing were it for us so to deal, that every one should understand and perceive the intent and purpose of our hearts, than the which nothing ought to be more seacrete.  
But where as there are many men, whose tongues run before their wits, no sooner thinking ought in their minds, but strait ways they babble it out to others, I would wish thee to remember, to revolve and consider with thyself before hand, every thing whereof thou mindest to speak, so shalt thou be sure to avoid and escape all kind of reprehension, the ignomy and infamy whereof, aught as greatly to be feared of all good men, as death itself is horrible and terrible to the wicked and ungodly. And now the better to order thyself in this thou shalt understand that there are two times or seasons to speak in: the one is, when as thou secretly consultest as touching those things which remain as known only to thyself, and in these causes it shallbe better for thee to hold thy peace then to speak at all: lest thou be thought to utter a thing untrue, and so to be deemed a common tale teller or fabler, or else seem to disclose that which ought to have been consealed, in respect of thy own commodity which now being made common to many, may turn as well to thy hindrance and hurt, as to thy furtherance or profit. The other time or rather occasion of speaking, is when as thou dost discourse and reason of thy necessary affairs and businesses and of such things which are necessarily to be imparted and 
A time to speak and a time to hold thy peace.  uttered unto others, and herein it shallbe requisite for thee to prefer sober and discrete talk before foolish silence, for as it is singular wisdom to use few words or none at all, at sometimes and in some cases, so is it mere folly to refrain the same, the place and time requiring the contrary.  
And now last of all, 

A quiet life bringeth sundry commodities.  
To obtain the quietness of mind, saith Tully, divers Philosophers, many noble princes, and other grave and wise men contemning the vanity of the world, have lived solitarily content with a little.  
Loathsome security to be shunned.  
When as M. Scaurus understood that his son was run out of the field, and had taken himself to flight with other Romans, as not daring to encounter with the cunbriaris, against whom they were sent, willed one of his servants to certify his son that he should come no more in his fight, seeing he had so infamed his Ancestors, for said he, I had rather to have seen thy body dead in the field, than once to behold thy Coward's face now living  
Androc●idas being found fault withal, in that being lame he would enter into the Battle, answered it must be the intent of those that come into the field with weapons against their enemies, not to run away, but to fight.   and especially above all other things, endeavour to live quietly, so shalt thou not only prolong thy days in great safety, but also be the readier and the mind fuller to observe and to follow each thing before prescribed, for being vexed and disquieted in mind it must needs follow that thou wilt become forgetful of thy duty, and so to transgress the bounds of virtue, but yet I would have thee to avoid idle and loathsome security, and when time shall so require willingly to yield thyself to the undertaking of any danger, or trouble in any honest quarrel, as in defence of thy country, for the maintenance of equity and justice, or for the furraunce of thy friend in a just and right cause: wherein as much as thou mayest respecting thy honour it behoveth thee to have care for thy own preservation, and not rashly to venture thyself further than wisdom shall direct thee, so that thereby no infamy nor dishonour may arise, otherwise it shallbe more better valiantly to die in field then to live with shame and discredit, for as nature hath pronounced the condemnation of death, as a general judgement unto all men, so hath she allotted and assigned an honourable and honest end as peculiar and only proper to the valiant and unvincible courage of a noble heart.  
Thus have I briefly discoursed and described unto thee, that which at the first I had purposed and determined, wherein (as well I know) I have touched divers and sundry things, neither meet nor necessary to have been spoken of, as altogether disagreeable to these thy years and present state of living, 
Isocrates concluding, showeth the 〈◊〉 of his writing,  whereat perhaps thou wilt wonder, I therefore let thee to understand that the end of this my determination was even in an little treatise, to set forth unto thee as well the things now or heretofore requisite and necessary to have been used and observed on thy behalf, as also that which is hereafter to be practised and done either by thee, or by any other which is desirous through his well doings and good behaviour to obtain and win eternal praise and memory: And whereas I considered with myself that it was a very hard and difficult thing for a man to find a faithful and friendly counsellor (although experience might have taught thee as much as I have said) to the intent thou shouldest not need to go any further to seek any advise herein of any other, 
A faithful friend is hard to be found.  but that thou mightest take from hence as from a most plentiful storehouse, all such things as might be expedient and profitable for thee in time to come, as well as now, I have thought it my part not to omit any one thing, wherein I might seem to counsel thee, thinking myself much bound unto the goodness of God, if that the good hope I have conceived of thee, might not be frustrated. For though it be the use of most men to make greater account of those friends which do most bear with their follies, and hold up their yea and nay in every thing, 
Flattery getteth friendship, but truth purchaseth hatred.  than they do esteem and regard them, which will friendly and plainly without dissembling, rebuke them for their misbehaviour and evil dealings, imitating those men which weigh more the sweet taste, than the wholseome operation and working of the Physician drugs, yet do I see thee to be of a contrary nature as daily proveth thy earnest endeavour and pains taken in most godly exercises and studies, whereby I have been persuaded, to think that thou which art so well affectioned and disposed of thyself, wilt most willingly in thankful wise, accept and receive this simple proffer of him which speaketh only of mere good will 
A person● 〈…〉 and v●●●●ble joys 〈◊〉 o●t the procureth, as also of such counterfeit delights, as that sufferring and deceitful mysteries, D●me pleasure seemeth to p●●ter unto us.  gladly to exhort and encouraged thee to the embracing of virtue, whereunto thou shalt easily be induced, if thou do mark and consider the true joys and sundry commodities, which she bringeth with her, as for those fond delights, that idleness and rietous excess of licentious living do seem to possess, they are so sauced with the bitter dregs of misery and sorrow, that they do no more but bear an outward show of pleasure, but virtue who moderately and orderly, directeth the race of man's life, doth every day more and more bring forth and procure most delightful and most perfectest delectious, 
The hope of Victory maketh the man of adventurous, the hope of gain maketh the merchant refuse no peril, the hope of health persuadeth the 〈◊〉 patiented, not to respect the unsavoury tastes, or extreme operations of the physicians medicines, and thus the end of every thing breedeth, patience, and g●ueth encouragement.  continuing for ever: Moreover if in most things which we take in hand, we do more respect the end and the consequentes ensuing the same, than we use to consider the beginning or entrance, neither do we refuse any pains, if we once understand the profits and commodities to be gotten thereby, what reason is there then that men should not most of all labour and travel to get virtue, whose entrance though it be accounted hard, yet is there nothing more pleasant nor gainefuller than the end thereof, whereas contrarily those counterfeit pleasures make us as it were laughing and sporting to run headlong into our own destruction, wilfully working our own overthrow, And though it be supposed tolerable or at leastwise made no great account of, if any simple man offend and transgress both in respect of the baseness of his estate as also through his ignorance and slenderness of wit (for what marvel is it to see a sow tumbling in the mire or an Idiot more esteeming an Apple than a piece of Gold) yet may not those men whose nobleness of birth and derteritie of wit is had in admiration, 
A 〈…〉 man of 〈…〉 a great 〈◊〉.  adjudge it lawful for them once to serve aside or at all to offend, no not in the least thing, but that it will strait ways turn to their dishonour and infamy, yea the use of men is as much to hate and abhor that man which showeth himself a dissembler in his dealings, 
A● 〈…〉.  working nothing worthy of his calling, nor agreeable to that hope which they had conceived of him, as they do detest and defy him which impudently tumbleth and walloweth himself in wickedness and mischief, in that he only hurting himself so dealeth that every man may easily take heed and beware of him, but the other both discrediting himself, and infaming his ancestors doth also to the great and heavy displeasure of God, misuse and misspend those gifts bestowed upon him, as namely his wealth, honour, wisdom and knowledge, showing himself altogether unworthy of that blessedness, & happiness of life, whereunto he is called: 
Mark well gentle Reader, the heavenly Philosophy of this Painun.  finally, if it be lawful for us by conjectures to search and to try out the heavenly will of the immortal God, we shall find that he hath required nothing more at our hands then a pure and virtuous life, yielding a reward to good men as also extreme and endless punishments and torments, to them that are wicked, having no respect of persons, as plainly appeareth by these two brethren Hercules and Tantalus the sons of jupiter, the one for his wonderful virtues crowned with the crown of eternal fame and everlasting memory the other perpetually tormented with great and grievous punishments for his abominable and wicked life. It becometh us therefore (having these and such like examples, as looking Glasses before our eyes) with an earnest and unsatiable desire, 
An exhortation to Virtue.  to covet and to endeavour to embrace virtue, and to frame ourselves, to a sincereness and pureness of life, both for the worthiness of the thing itself, and in respect of the great and sundry commodities gotten thereby, which are these, eternal praise, perpetual memory, love and good will of all men and endless felicity in time to come, as also for the avoiding and eschewing of all those evils, and miseries which are incident unto us if neglecting the former, we chance to take our delights and to spend our time in those vain and transitory pleasures, which in the end procure nothing else but repentance dearly bought with continual shame and infamy.  
And thus minding at this time to conclude, resting in hope to see good success of that which hath been spoken, I would not wish thee so to be addicted unto this my sceadile and slender discourse, that thou shouldst only satisfy thyself herewith, but that thou shouldst also daily read over & bear away the profitable lessons which are to be gathered out of the writings of Poets, 
A good and necessary lesson for students.  or any other learned works, necessary for this purpose, for as the Bee useth to light upon every flower, and thence sucketh that which serveth for her store, so surely it becometh them that are desirous to attain unto learning and knowledge, not to be ignorant in any thing, but most painfully to spend their youth in perusing and reading over the Books and writings of the learned diligently noting and collecting all such things as may seem necessary and appertaining to the ordering and directing of their lives in Godly and virtuous exercises: 
The corruptness of man's nature.  For surely the stubborness of this our vile and rebellious nature is such, that we shall hardly or never subdue and bring under the same as subject to the lore of reason, except it be restrained in time, with a most sharp and strait Bit.  
Here endeth the first Oration of Moral instructiions, called Parenisis, being written by that famous and renowned orator Isocrates, unto his friend Demonicus.   

The Preface of the Translator unto the second Oration of Moral instructions, written by that famous and learned Orator Isocrates unto Nicocles the king of Salamis, as touching the duty of Princes and Magistrates, and the well ordering of a Common Weal.  
AS the former Oration contained a general discourse as touching the instructing of youth, and the ordering of the life of every private person, so doth this now next ensuing describe and set forth certain rules and precepts appertaining to the government of a common weal, written unto one Nicocles King of Salamis, a part of cypress, the son of Euagoras: who being very young (and his father dead was now to take upon him the rule and government of the kingdom whereupon Isocrates wrote unto him this brief Oration, partly as bound thereunto by the courtesy and friendship shown unto him by his father, desiring also a continuance of the same in the sun) and partly for to manifest to the world, (to the reproof of his adversaries) that the end of all his study was to exhort and persuade all men to the embracing of virtue and honesty: and to the avoiding of wickedness and vice, willing through so lust an occasion given by writing to this king, to profit all others which should take upon them any kind of government or office in any Common weal, as shall plainly appear unto those which will take the pains to read it over. And although the slenderness of my simple skill, may seem not so exactly to have translated the same, as my poor good will could have wished, yet to the intent that neither the worthiness thereof should in aught respect be obscured by me, or remain as unknown unto you, the bountiful liberality extended by this noble Prince towards the writer, shall sufficiently declare the same. It is left unto memory by sundry writers that this king sent unto Isocrates as a reward for his good will, and pains taken in writing this so necessary a lesson for him: twenty Tallentes of silver the which sum of our money amounteth unto twenty hundred pounds reckoning Talentum minus. And where as now beholding the magnificency and singular liberality of this renowned king with the great good will he showed himself to bear towards those which are studious in the knowledge of good literature I might justly bewail the want of such men in these our days, respecting not only the infinite number of livings at the first allowed for the maintenance of students, but now remaining in the hands of those whom we may rightly call worldlings, but also that horrible and most abominable selling and crafty conveying of spiritual benefices, nothing respecting nor weighing the conversation of the man on whom they bestow them, so that they may have either present money by him or his friends, or the personages themselves in pawn, until the income be paid because I know it is but labour lost, in that it is so commonly cried out upon, by most grave and learned preachers even every day, and yet not one to be found whose covetous heart relenteth his former wretchedness, I will rather return to my author as one with silence signifying my grief, then sharply in words to prosecute that, wherein I shall seem so little to prevail, wherefore my only request is that all true Christians would not forget even in their daily prayers, to beseech the Lord our God among a number of other mischiefs, as especially to redress this so horrible an infection, whereby learning the only maintainer of a common weal be not only already greatly hindered, but also in danger in time to come to be utterly neglected: if this yoke be not taken of from the necks of poor students by some such one as shall seem as greatly to favour the same as did this worthy King.   

The second Oration of Moral instructions as touching the duty of Princes and Magistrates and the well governing of a common weal, written by that noble and famous Orator Isocrates, unto Nicocles the King of Salamis.  

The Author procureth the good will and affection of the King toward him, in respect of the worthiness of the gift which he presenteth unto him, as also in reproving the vanity of others. If these feigning flatterers, with their pretended courtesy, were rewarded with a Rape root wrapped in a piece of Silk, as was that Courtier, of Fransiis, the french King, for that he had presented unto him upon hope of gain, a stately Courser: then would they study by their well doings to deserve praise, rather than to curry favour with any such gifts, as men gaping after gain.  truly in my judgement, renowned Prince, those men (whose use it is, upon pretence of good will, to present unto you which are Kings, either costly Garments, curiously wrought, or any treasure of Gold or Silver, as Vessel, or Plate, or any such like thing, whereof they themselves have greatest need, and you for your parts sufficient store) do seem herein, rather to make a gainful Mart, than any token or show of liberality, or friendly courtesy, more subteller selling their wares, than those men do who openly profess the trade thereof, yet notwithstanding, being as one desirous with them to express and to signify my well willing mind towards thee, and yet coveting as much as may be, to be exempted from their number as in respect of their greedy desire, in hunting after gain, I have thought with myself that I should be best able to perform the same, if I did enterprise in this small Treatise, briefly to describe unto thee, as touching the government of thy City and kingdom, all such things as I should think necessary on thy behalf, both to be observed and kept, as also contrarily to be eschewed and avoided, whereby the prosperous estate of thee and thy subjects might be preserved, this being a Gift or Present not only singular and profitable, but also most necessary and meet, as well to be received of thee, as also to be offered and given by me, in that the worthiness of this treasure is such, that the more it is bestowed, the more it increaseth, so that neither I shall want by giving, and yet thou the richer by receiving. There are diverse and sundry things, 
Of the state of a private person.  the which may instruct and teach a private person to be wise and circumspect in 
But such is the licentiousness of these our days, that most men as careless, live at liberty, few show themselves as faithful obayers of the laws, yea not one can abide to be told of his fault, and if any read over the Godly precepts of the learned, yet are they nothing amended thereby, for coming in at the one ear, it goeth out at the other, and therefore no marvel if we say with the Prophet, they are all gone astray, there is not one that doth good.  his dealings, as namely the miserable estate of his own life, the daily necessity and care which he must needs take for the supplying the want of those things which are necessary for his mayntinaunce, also the laws and ordinances made by the prudent and graver sort, (by the which, he and the whole City is directed and governed) that he must as it were perforce keep the path prescribed unto him: Again he enjoyeth that liberty through the Privilege, whereof his friends may lawfully rebuke him and amend him, yea and his enemies reprove and revile him, if at any time he offend, and besides this, he hath the perfect form of well living set down unto him in the works and writings of learned Poets, and grave Philosophers, so that thus being as it were propped on every side if he take any heed, or have any care at all, he must needs prove a good Citizen. But as for Princes, they are bereft and spoiled of all these helps and commodities, for standing on the slipperest place, they have least stay, and whereas they ought to be instructed most, coming once to their Crown, they pass their time as liketh themselves best, 
When as the Romans understood that it was unpossible for their City to continue, except they were ruled and directed by laws, they sent ten wise men to Athens, to gather out the statutes of good government, as they thought best for them, but these ten men having done as they were commanded, at their return brought also above their charge, the instruments of the law, as namely Whips, Gibbots, Pillories, Stocks, with other things appertaining to the executing of the said laws, signifying, that vice is never the more amended, be the laws never so good, except they be truly executed, and this is the cause why England so aboundeth with wickedness. There is no remembrance saith Tully, of equity or justice, among those in whom the desire of honour and authority is once lodged. The spoil that ensueth by ambition's minds, is manifested by the doings of Lucius Silla, Caius Cesar, and Cavis ma●ius, turning all upside down, without the fear of God or man.  without controlment: For as it is not lawful nor requisite for many to have access unto them, so is it the use of those that are commonly conversant about them both to do and to say only that which they perceive, and understand to feed their humours best, not so much respecting the safety and preservation of their Princes, or the commodity of their Country, as they do their own proper gain. And hereby it hath come to pass that through the wealth and authority of these men so wickedly gotten as also so greatly abused, most men stand in doubt whether the life of a private person honestly and orderly behaving himself, 

Antigonus being to take upon him the government of the kingdom, and to put on the crown on his head beset with Diadems and other rich and princely Pearls, said, O Ornament more honourable than happy, for if we did consider what great care, danger and trouble thou dost bring, we would not once take thee up from off the ground.  
Anaxagoras being asked whom he supposed happy, not those, saith he, which do abunde in wealth, or are clothed in purple but even those whom thou supposest miserable, I account happy what manner of men they are which being content with a moderate living, had rather to appear honourable in their deeds then in their Garments.  
Cesar slain in the Senate, Alexander poisoned, Pompey bought & sold, Dionistus killed by his dearest friend Calicrates, and divers other miserably betrayed and murdered.   is not to be preferred, & rather to be wished for, than that princely majesty or high estate of government. For as in beholding their great honours, excess wealth, & royal authority, they adjudge them as Gods abounding in greatest felicity, so likewise considering the great dangers, & wonderful troubles which they live in, calling to mind how most of them are murdered and slain, even by the hands of those in whom they have put most trust, compelled often times to use extreme cruelty towards their dearest friends, these things with infinite other inconveniences thoroughly weighed, they suppose it better to lead the poorest and basest life with quietness and safety, then to possess the government of all Asia, in such terrible fears and continual dangers.  
But the error of this their opinion ariseth in that through their ignorance they make no difference at all betwixt the government of a kingdom (which as it is the greatest and chiefest charge, so doth it require the more care and providence) and the private authority of any other man, supposing always, the one to be as easy as the other being like unto those, which according to the proverb are continually talking of Robin hood when as they never shot in his bow, and thus pretending a cereaine skill, they rashly give their censure of judgement of that whereof in very deed they themselves are ignorant. But now setting these men aside, and to return to my purpose. I suppose it the duty of them that are thy counsellors daily attending on thy person carefully to forecast and to foreshow unto thee (as occasion serveth) how and after what sort each particular thing is to be ordered and directed, as well for the preserving and maintaining of that which is good and godly as also for the avoiding and subduing of each unlawful and wicked pretence and abuse. But as concerning those things which may be spoken of in general, as appertaining unto those exercises and endeavours by the which thou art to be conducted unto that happy end 
We excuseth his boldness and slenderness in writing.  whereunto the whole race of thy life is to be applied, I shall as much as in me lieth endeavour at this instant to declare and describe unto thee.  
Wherein if the slenderness and baseness of my discourse when it is ended shall not seem agreeable or correspondente unto the worthiness of the matter which I have taken in hand (the which at the beginning can not so easily be disearned, 
Hope is often frustrated especially in those things as depend upon the judgement of many, for commonly, so many men, so many opinions. ) and that it should happen to fall out with me, as it hath done with divers learned Poets, whose works before they were finished, and as it remained in their own imaginations did seem to portend unto themselves great and strange matters, likely to cause and to purchase unto the Authors both credit and commendations, and yet at length when as they came to light, 
For there never yet lacked a Mo●nus or Zoilus, no though their works were never so perfect.  as set forth in books unto the view and judgement of the world to be read and perused by others, they have then gained less praise than they looked for: Yet nevertheless my hope is that how soever the case standeth I shall not be misliked, the singulernesse of my enterprise being thoroughly weighed, and considered, which is, even to do that, which all others have left undone, and as it were to take upon me to prescribe laws unto kings and Princes, than the which as nothing can be harder, 
Though Philip king of Macedon took in good part the counsel of that poor captive, that secretly told him how that his Cloak did fit uncomely: yet did Cambyses of Persia put to death the son of Prexaspis, because he wild him to avoid his beastly drunkenness, so dangerous a thing it is to correct the abuses of princes  so surely nothing is or may be more profitabler. For they which take pains in the instructing and teaching of a private person do no more but profit him only, but he who enterpriseth to stir up and to encourage the Lords of the people to the following and embracing of virtue, this man procureth and bringeth sundry commodities, both unto the Princes themselves, as also to their subjects, as in purchasing to the one a more surer estate, and causing unto the other a most blessed and happy common weal. Now therefore first of all before we go any further, let us consider what the duty of a King is, as also by him what appertaineth unto all other inferior Magistrates unto whom the common weal is or shall be committed: For the chief and principal part that wherein the whole effect of our matter consisteth being thoroughly known and perfectly described, we shall by the view thereof, the easier judge of all other things incident unto the same. 
The author thus havingended his Preface or Propheme now cometh to the matter intended, and showeth first what is the charge and duty of those which are kings or governors.  Truly I suppose that the judgement of all men generally is that it belongeth and appertaineth unto all princes and governors carefully to defend and preserve their kingdoms and Cities from all kind of trouble, misery, and calamity, to maintain the prosperous estate thereof, as also to enlarge and to increase the liberties and dominions of the same, making them of little and small countries, to become great and mighty nations, and as for all other things which do daily happen, they are all to be referred and applied unto this end: 
The use and order of Alexander was to lie with one of his arms out of the bed, holding a brazen Ball in his hand that by the fall thereof, he might be awaked to consult of those things which he had to do and that he might not be as one overcome with sleep  And this is also as manifest and as it were already granted as a thing not requiring further proof, that it doth not become them in whom this authority doth consist, and whose charge it shall be to deliberate of these matters, to give themselves to slothfulness or idleness, but with all diligence most circumspectly to foresee and forecast each thing, and so to spend their time that they may be found far wiser in all their dealings then any other man, for as experience showeth, their realms are in such sort governed and guided, as they themselves are disposed and inclined: Wherefore it is not so necessary for any champion with such great care to exercise his body to the Combat, as it is requisite for Princes and Rulers to sharpen their wits, 
The Athenians punished idleness as grievously as any other offence  and to quicken their understandings, seeing that the greatest price won and gotten in the greatest game, is nothing compareable to the least part of those rewards, 
julius Cesar having been all day in the filled, or else any otherwise busied, did continually divide the night into three parts, spending the first in sleep: the second in consulting of his affairs: the third and last in Music, for the refreshing and recreating of his wearied mind. It was not the Consulship neither any other office or authority which Scipio Africanus possessed among the Romans, that caused king Antiochus so to reverence his person, or the Pirates so to be astonied at his sight, but only the excellency of his virtues, and the immortal praise which he purchased through the integrity of life.  for which you that are kings do daily and continually contend.  
These things therefore thus considered, it behoveth 

Seripius objecting against Themistocles that his country made him honourable not his own deserts. Themistocles answered, that though he were Seriphius, yet should he be honourable, but if Feritheus himself were an Athenian yet would he be never the worthier. Ajax Locrensis tamed a serpent, Pythagoras a Bear, Porus an Elephant, Augustus the Emperor a Tiger, and Paulus Leonensis a Dragon.  
This made king Darius to wish for as many Megabizes mates as there were Kernels in a pomegranate, this caused Xerxes to use his friend and counsellor Boges so familiarly, this forced Alexander so to lament the death of Epheston, for they all knew that there was nothing compareable to a faithful and trusty counsellor. Marcus Aurelius dying willed his son Commodus to be ruled by the advise of his grave counsellors, and to place about him the wisest of his people. To this end did Romulus at the first appoint that noble company of grave counsellors, called senators, to be Adjutors unto him in his affairs. This was also the intent of Solon in instituting his Ariopagite that thereby the Princes and Rulers of Athens, might not want discrete and wise Sages, such as would be careful for the profit of their country.   thee to do thy endeavour so far to excel all others in virtue and well doing, as thou dost surpass and exceed them in honour and authority. Neither would I wish thee to think that where as care and diligence are of sufficient force to bring the difficultst matters about, that they should not be likewise available to the obtaining of virtue and wisdom, or as of none importance to better ourselves, neither do thou go about to condemn us men of such great folly that we should be able to invent means and ways to alter the course of nature, in the brute beast in making him tame and tractable, teaching him divers and sundry qualities, bringing him as most obedient to our wills, and yet should not in like sort be able to frame and to apply ourselves to the obtaining and winning of her, which of her own nature so lovingly alureth and enticeth us unto her: nay rather persuade thyself that through Godly instructions and diligent endeavour used in the following and practising of the same (I mean virtue) the mind of man is easier to be salved and cured, than the least scar or grievous wound. Placing therefore about thee the wisest and discreetest men of thy country, take thy delight in their company, using them famillierlye and friendly, that so they being emboldened by thy clemency may not stand in doubt or in fear at any time, to utter or to disclose their opinions unto thee, in any thing which they shall see amiss, yea though it be not demanded.  
Send also into other nations for those of whom thou shalt hear any commendable report given for their singular virtues, and dexterity of wit, or at least wise if they be not to be gotten, endeavour to cause the like admiration to arise from thyself, by imitating that in them for which thou understandest them to be so highly renowned: 

Ptolomeus king of Alexandria did send abroad for all such learned men of whom he heard any famous report, and gave them great stipends the like also did julius Ceasar, & Vaspasianus Emperors. King Ferdinandus as Textor reporteth, did yearly bestow great sums of money out of his treasure, toward the maintenance of Retorisions, Physicians, Philosophers, & divines.  
I can not let pass the earnest suit made by Artaxerxes king of Persia unto Hiscamus, the governor of Helespontus for the enjoying of the company of Hipocrates that famous and renowned Physician, the journey of Alexander to see Diogenes, the sending of Dionysius for Plato, nor the reverence which the Athenians gave unto Zeno seeing their doings do so manifestly condemn the careless contempt of the learned in these days. They saith Solon which willingly govern others, must first learn to rule themselves.  
Codrus King of Athens understanding that if he were slain in the Battle his company should not have the victory, clothed himself in poor array, and intended himself among his enemies, ended his life for the love he did bear to his country, there are also infinite Histories both of Princes and private persons which have done the like.   Moreover, let no learned Poet or famous Retrision escape thee, but if they be living send for them, or else being dead, diligently peruse and read over their works being always willing to hear, and careful to learn, showing thyself a skilful and prudent judge over thy inferiors as also an earnest lover & follower of thy betters, being such as excel thee in wisdom & knowledge, so shalt thou easily and quickly become such a one, as we would wish him to be which should take upon him rightly to govern a Realm or orderly to direct the state of a City. And hereunto thou shalt be the earnester incensed, if thou account it as a thing most unseeming to see the inferior to rule his superior, the foolish and witless to become governors over the wise, or the servant commanding, and the master obeying, for how much the more thou abhorrest and mislikest other men's madness and folly, the carefuller thou wilt be to apply thyself to the obtaining of learning and knowledge. And in this sort must they which seek the perfection of duty endeavour as especially to adorn and to beautify their minds with virtue and wisdom learning first how to govern themselves before they take in hand to rule others.  
Moreover Princes and Magistrates ought to have a love and a seal to their people and to their Country, for it can not be that any man can use any thing well, whether it be horse, hound, or men, except he take delight in the thing whereof he hath charge. Take heed then that thou have a care over thy people, supposing thyself then to be surest when as they are well pleased and contented with thy government: yea each state of government, whether it be in the ordering of a few of many or of one, it than continueth longest and prospereth best when as the greatest care and regard is had of their 

The safety of a Prince consisteth in the good will of their people. Talantia a worthy Lady of Sparta understanding that her son Pedaretus did not use himself well in the governing of the people of Chius, an isle in Greece, she sent him word in that he had lost the good will of his people, except by his behaviour and good government he did win it again, he should tarry there, and as she hoped, receive condign punishment at their hands, for if he did come home unto her, he should not think to live one hour.  
The notes of a well ordered common Weal. Herodotus writeth Miceranus King of Egypt to have been so careful in the executing of justice, that if any man had been injured, that the offender should be punished according to his trespass, and the party injured by him fully satisfied, or else he himself, the offender not being able, would recompense the plaintiff out of his own coffer. Because that one of Tamburlanus Soldiers had taken from a poor woman but a mess of Milk, the king caused him to be put to death, his bowels to be ripped, and the Milk to be taken out.  
In ancient time neither the Romans, neither the Lacedæmonians had any laws as prescribed in writing, but only as the offences were committed, and the offenders known, the punishments were referred to the judgement of the judges. The Laws which Draco had made among the Athenians were altered and changed by Solon.   people: for there hath never been, as yet any King so mighty or so strong but at the last he hath been overthrown through the envy and evil will of his subieets so that perfect honour is both gotten, and maintained by these three things. The love and goodwill of the people won through gentleness and lowliness, with beneficency and liberality annexed by credit gotten by just and upright dealing. And through an admiration had at thy virtues as when thou showest thyself in the integrity and pureness of life to surpass others, especially not being given to licentious and unordinate lust, neither as one able to be moved with the desire of money, for as the suspicion of covetousness is to be eschewed of all men, so is the least part thereof most abominable in any prince or magistrate being the only subversion and overthrow of a common weal.  
Thou also shalt be accounted to rule well if thou neither favour the folly or wantonness of thy people, neither suffer any other to use any Lofty or Lordly Authority over them, whereby they should be injured in any respect, but so ordering and foreseeing each thing, that due honour may be given unto the godly and well disposed, executing justice in such sort upon the transgressors, and breakers of thy laws that the rest quietly enjoying their own may be the lovinger and obedienter to thee, as also not sustaining wrong or injury by any, more esteeming an honest man be he never so poor, than thou dost the vicious liver, yea though he abound in greatest wealth, for this is the first and chiefest point of a well ordered public Weal.  
Abrogate and alter all such decrees and statutes, 

The laws which the Decemviri first brought to come from Athens growing to be corrupted through the abuse of time were afterwards altered in some points, the like also did Zeleucus in Sparta. A good law must have all these properties.  
As it is before specified, the romans at twelve years of age appointed their youth to such arts and trades of living, as they were found meet for, and afterward, if they were ever taken in the streets idly loitering they were deprived of their freedom, and used as bondmen.  
The Athenians so far detested Idleness, that to the intent their Citizens should apply themselves to honest merchandise, and other trades of living, they ordained that every man should give an account how and by what Science he maintained himself unto their judges called Arcopagitaes. In Lucania there was a Law that who soever did lend any thing unto an idle person, should lose the thing which he had lente, that men being taught hereby to trust to themselves, might learn to labour and to take pains for their living, and not to live by shifting, as many now do.  
Euthimus that Valiant Captain understanding that a Citizen of his, called Themesius, had gathered together excess wealth by unjust means, and untolerable Usury, caused him to make restitution of all that ever he had gotten unto those whom he had injured.   which thou shalt understand to be either not necessary or in any clause amiss or culpable, and this being done do thy endeavour to invent and constitute some other in their places and if it be that of thyself thou canst not do it, then do thou ask the advise of others, taking a pattern of all such ordinances which thou shalt see or learn to be observed in any other Countries, being good and godly. Let thy laws also be indifferent and alike profitable unto all persons, no more respecting one then another, moreover take heed that they be not contrary or repugnant one to the other, but agreeable in every part making no dissension nor controversies to arise among thy people, but in all things procuring unity and peace, to the maintaining of justice and equity, and to the overthrowing of vice and wickedness, all which things are necessary to be observed, if thou desire to make perfect and substantial laws.  
Ordain such kind of ambergris and traffics to be used among thy people, as may be gainful and profitable for them, and if they fall at variance and strife among themselves, let them smart for the same, that so having sustained damage by the one they may learn the more diligenter to apply themselves to the other: but yet in such sort as men content with an honest and indifferent gain and not either seeking excess, or studying to increase their wealth by any unlawful or deceitful means.  
Also when thou shalt come to give judgement upon any controversy, depending betwixt party and party speak nothing upon affection or favour, neither for hatred or envy but uprightly and indifferently as the truth 

When As Philip of Macedon being as it is written sleepy or drowsy, taking no great heed to the cause of Machotas then pleaded before him had rashly given judgement against machetas, and afterward understood he had judged wrongfully, because his sentence should be unrevocable, and yet the party not invited, he himself satisfied the law, and paid the money for which Machetas was condemned.  
The Romans builded a Temple called Templum Concordie through the which the Senators should pass, as they came into the Senate house, to the end that there they should as it were put off both malice and affection, and so to come strait to sit in judgement as men being in unity and love with all the world, to execute justice indifferently. Acheus king of Lydia riotously spending his treasure, was thereby compelled to exact a new kind of tribute of his Subjects, the which the people not tolerating, used violence upon him, and hanging him up by the heels, with his head downward, caused him miserably to end his life. Covet rather with Paulus Emilius to lay up so much Treasure in thy capitol house as may discharge and exonerate thy subjects from all exactions as also to have sufficient to withstand the invasion of thy enemies then to spend so lavishlye than thou shouldest be constrained to confiscate the goods of thy people. Antonius Pius made his treasure as common to his friends: Lucius Lucullus was also so liberal in maintaining all such learned men which came as strangers to Rome that his house was termed the Hospital for travelers.   shall lead thee, neither let thy opinions be found variable or uncertain, but according to equity, be always of one mind in all semblable causes, and that without any discordance and not as a man to be led away hither and thither, or to be persuaded to this or that, for it is expedient and necessary that the words of a Prince should remain immutable and unchangeable, always to be taken of all men as an approved law and unmovable decree.  
So order thy City as thou wouldst use thy father's house adorning and beautifying the same, with most sumptuous and costly furnitures, making it famous and renowned through the excellency and worthiness of thy Princely majesty, thinking thyself then most enriched when as thou seest their most flourishing, not forgetting to take a diligent and careful account of thy revenues that both the worthiness of thy name may be spread abroad, through just desert by the well bestowing of the same, as also to prevent any other occasion which hereafter may happen though now unknown, remembering so to spend that thou mayst have always some store before hand, both for the better maintaining of thy own estate as also for the supplying of every necessity: otherwise thy Citizens and subjects shallbe peeled and pulled, thy name through others evil dealings defamed, and yet thy treasure never the more enriched, for it is commonly intercepted by such as stand at receipt, and it fareth well with the Prince, if of the pound he receive a shilling the poor subject exacted to the uttermost and paying not one farthing the less.  
Adjudge not that to be magnificency or liberality, 

In satisfying the licentiousness of the flesh, as did Demetrius, who bestowed on his Harlots Cc.l talents of silver. In excessive eating and riotous banqueting, as did Heliogabalus, Vitellius, and Cleopatra in the supper she prepared for Antonius. Or in setting forth of fond shows and Plays, as did Nero, Caligula, and Marcus Tigellius. Or last of all in the building of superfluous monuments. The charges bestowed in any of these, is not to be counted liberality.  
When as the Senate haddenied to pay the ransom for the redeeming of those Captives which Quintus Fabius Maximus had brought home from Hannibal, promising to see their ransom discharged, he refused not to sell a certain pecce of his Lands, and so to discharge the payment himself, rather than the poor men shall remain in Captivity. Alexander having subdued Poruz King of India, being both sick and impotent, did not only cause him to be cured of his disease, but also taking him as one of his dearest friends, gave him greater possessions than he before had enjoyed.   when as great charges are consumed in vain and transitory pleasures, delighting only thy eye, and that but for a time, but rather suppose true magnificence to consist in the doing of those things which I before have named, as in providing and preparing of things necessary for the defence of thy Country, as well in the present estate of peace, as in the time of war, extending thy beneficence, and liberality upon thy friends, upon good men being in misery, in redeeming of Captives, and in sustaining the causes of the fatherless and widows wrongfully oppressed. For that which thou shalt bestow in this sort, shallbe permanent and sure, continuing for ever, to the eternal praise of thy name, & bringing greater commodities unto thy posterity, than those superfluous, and frivolous expenses.  
Diligently observe that religion which thou hast received of thy forefathers, accounting that to be a most worthy, acceptable. and commendable sacrifice, and as a service most pleaseable and thankful before the face of God, when as thou showest thyself a just and upright dealer, for there is greater hope, that the immortal God will sooner and willinger hear, and grant the petition of such men, than he doth esteem or regard the requests of those, whose use it is with defiled & corrupted consciences to offer up the fattest Bullocks or greatest offerings, for it is not the outward ceremony, but the inward disposition of the heart that God respecteth.  
Yield unto thy dearest and trustiest friends, the chiefest and principallest honours, and place thy well willers in those rooms which thou most desirest to be uncorrupted. And as for the custody of thy body, think it then most safest, when as it remaineth as guarded with the faithfulness 

Alexander Severus the Emperor, thought them as worthiest of the chiefest preferments whom he heard most renowned for their integrity of life.  
Plato was wont to say, that every country should be the most happiest, when as only wise men were preferred to bear authority, and the kings themselves did also become studious to get wisdom and knowledge.  
It is the part of a good Citizen, saith Cicero, to have a care for the commodity of all men generally, and not to seek to pleasure a few, or to get the good will of men in authority only. And therefore the Romans appointed certain officers called Censors to look unto the behaviours and doings of their people, that no man should live either idly or dishonestly. Pomponius Atticus did never speak an untruth, neither could suffer a lie to be told in his presence, the like is reported of Amonius. As the Massilenses did grant free entrance to all strangers into their City, so had they as greats care to see them peaceably and quietly dealt withal, and that this might be the better performed, they would suffer not one in their City to wear any weapon, neither any stranger to enter with any, but that he should leave it with the porter of the City gate, and so to receive it again at his return.   of friends, as defenced with the goodwill of thy Citizens, and as established by thy own wisdom and prudence, for these are they by whom honour and authority are soon won and obtained, as also easily and longest preserved.  
Have also good await and diligent care, as touching the private estate of every Citizen particularly, and persuade thyself that both he that wasteth, spendeth of that which is thine, and the man that is thrifty & using good husbandry, is also an increaser and augmenter of thy wealth and substance, for the lives and lands, and the whole goods of all them that be subjects, inhabiting within the dominions, appertain unto the maintenance of all such Princes as are their rulers, if so be that their government be just and righteous: neither is there any faithful Citizen which will seem to deny the same when it shall be demanded, or rather not voluntarily to offer it, when need so requireth.  
Have always such reverence of the truth in thy mouth even through thy whole life, that thy word may sooner be credited and taken of all men, than the oath of him which sweareth deepest.  
Let thy City be free unto all strangers, see also that they be honestly and well dealt withal, and that none of thy people go about to cozen or to deceive them in any of their contracts or bargains, but that justice be indifferently ministered unto all men: And amongst all the rest esteem them most which trusting to their own innocency, and to thy goodness, come boldly to crave some courtesy and friendship at thy hands, bringing thee nothing: 

As the Emperor Galienus through the great lowliness and humility which he was endued withal, did never deny any thing that was requested of him, so contrarily he could not abide to see any of his subjects to present him with any gift, especially when as they came to crave any courtesy at his hands.  
If mercy and clemency used by Camillus, procured the subjection of his enemies, winning unto him more countries than ever he subdued by force of arms, what may we think it is able to do in getting the good will of subjects toward their princes?  
Bion being asked what was the hurtfullést beast living: Answered of all cruel beasts a tyrant, & among all gentle beasts a flatterer. King Pyrrhus understanding that certain of his subjects had spoken certain opprobrious speeches of him, caused the offenders to be brought before him, & when he had understood the truth, & rebuked the men for their folly, he mercifully pardoned their offence.  
Alexander the great did not win so much love among his Soldiers, in tendering the health of that old Soldier, whom he so courteously placed in his own Chair by the fire side, because he was cold, as he did procure their hearts against him, when cruelly he put to death his worthy Captain Calisthenes, Clitus, and Lysimachus. When as the people of Roommade an insurrection against Antonius Pius through the penury of corn which they then sustained, Antonius did not cruelly revenge their trespass, but showing them friendly their fault sought to appease them, in uttering the care which he had over them. The worthy & renowned fame of the great magnanimity which was in the Roman Captains, did not so much amaze and terrify their enemies, as did the cowardly report made of Sardanapalus, and Heliogabalus give cause to their adversaries to invade and subdue them: for as said Arbates, one of Sardanapalus Captains, what greater shame can there be, than men to be ruled by such effeminate persons? Antigonus' understanding that his son was slain through a rash conflict made with the enemies, Answered that he died not to soon that would so rashly undertake more than he could bring to pass.  
Alexander Severus the Emperor, being reproved by his Mother, for that he had not left his Empire so famous and renowned through Conquests gotten by his princely acts over other nations, as his Father had done before, Answered that he had done more than his Father had done, for he had left it in more safety and quietness, through which it should longer continue.   than thou dost those which think with themselves to gain and to deserve a good turn at thy hands, by bestowing upon thee some present or other: for by this thy honour done unto the former, in respect of their worthiness, and by condemning of the vanity and folly of the latter in contemning their gifts, thou shalt win the greater praise and commendation amongst all others.  
Take also away from thy Citizens all kind of tyrannical fear, neither seem thou terrible unto them which have not offended, for look after what sort thou wouldst have them affectioned towards thee, thou must use thyself in like order towards them. Thou must do nothing in thy fury, but rather dissemble thy anger, as time and occasion serveth, but yet see that thou be eager and earnest in the trying and searching out of the truth in every thing that shall happen to be done, showing mercy in mitigating the extremity of the punishments due to the offenders, maintaining the authority of thy kingdom, not by sharpness and severeness of torments, but by good advise and prudent foresight had and used in every matter, that all men may be persuaded thereby, that thou hast greater care, and more tenderest their safety, than they themselves.  
It is likewise necessary for thee to be accounted and known to be a valiant and hardy man at arms, as well in respect of thy knowledge in warlike affairs, as also in thy careful providing of all kind of furniture serving thereunto, delighting more in a small company of skilful and tried soldiers, than in a huge number and multitude of cowards: the which to prevent, thou must daily practise and train up the youth of thy realm in such kind of exercises: but yet so dealing therein as one that desireth peace rather than wars, going about to challenge nothing but that which is thy own, & doth of right appertain unto thee, remembering to show thyself such a one towards those Cities which are too weak to resist thee, as thou wouldst be content to be dealt withal by them which should be too mighty & too strong for thee. Neither go thou to war for every trifle, but only for that, the victory whereof being gotten, shallbe sufficient to satisfy thy charges, as also to recompense thy pains, not blaming them which are vanquished to their own commodity, but rather accounting them as fools, which do vanquish others to their own detriment, showing thyself also merciful unto all those which humbly shall yield themselves to thy mercy, and dealing with extremity with those which desperately shallbe bend to abide the uttermost blow.  
Account not magnanimity or valiantness of mind to be in them, which wilfully and rashly do undertake greater things than they are able to bring to pass, but rather adjudge it in them, which enterprising that only which is within their reach, do speedily bring their purposed intentes to good effect.  
Be thou not too too earnest a follower of those men, whose delight is only to get authority, and to enlarge the bounds of their kingdoms, nothing weighing or regarding how or after what sort they obtain it, so that their greedy desire be satisfied: but do thou rather imitate them which seek well and quietly to preserve and keep 

Philip of Macedon falling by chance flat upon the ground, and rising again, beholding the length of his body in the dust, said, how strange a thing is it to see, that nature hath allotted so small a piece of ground unto every one & yet the whole world will not suffice many.  
I marvel saith Antisthenes' that men are so circumspect in the bining of any worldly things and yet are so careless in the choosing of a faithful friend. Pisistratus a tyrant of Athens did find the faithfulness of friends to be such a stay to a kingdom, that when he was forsaken by his friends, they flying for fear of him, and he had understood where they did remain, he took up a farthel of such things as were needful for him, and carrying it on his back, came unto them, and proffered rather to die with them, than to reign as a King, they being gone. Marius Maximus supposed it better for a common weal to have an evil Prince with good counsellors about him, than to have a good King with evil counsellors for as it is easy and likely that many good may make one bad good, also like unto themselves, than for a good man to continue in his goodness, keeping the company of evil men. When as Orontes had more sharply reproved Demaratus the King, than did well become him, in so much that Demaratus servants standing by and misliking the same, seemed to move the king ●●t ask him whether he would take in so good part Orontes speeches, the king answered: that he had more cause to thank Orontes, than to reprove him for they rather (said he) do us hurt, which flatteringly speak to curry favour with us that are Princes, than they which friendly seem to rebuke us. Telecrus brother complaining unto him that he had not the good will of the Citizens as much as he had: it is (said he) because thou dost not use thyself courteously towards them: & therefore Philip above all things, willed his son Alexander to use himself lowly and friendly towards his people, but yet so, that there be always a regard had that a mediocrities be observed in every thing. trajan being reproved for his humility and lowliness used toward his subjects, answered: it becometh me so to use myself towards them, as I being in their case would look to be dealt withal.  
Antisthenes' opinion was, that it were better to be in company with Crows, then with Flatterers, for Crows will but devour the body when it is dead, but the other will eat up a man alive. We must (said Diogenes) not only give our hands infriendly wise to our friends, but also we must remember to have our fingers closed and clinched: that is, not only to give them fair words, but also to deal friendly and liberally by them. Thearidas being a whetting his sword with a whetstone, was asked by one that passed by, whether it were sharp, whereto he made answer, that it was as sharp as a slander or false accusation, for as witnesseth Cleantes, there is nothing more hurtful.  
If saith Solon, false accusers should scape unpunished, then would the state of the common weal be soon subverted.  
Alphonsus' king of Arragon, would say, that there was nothing so unseeming, than for him to rule others, which is subject to his own affections. A gesilaus rejoiced most, in that ruling others he also remained a King over himself. Hereupon Tully willeth that when youth are permitted to take their recreation, the grave and elder sort should be present. The ancient Romans knowing that Virtue was the only means to attain to true honour, as also to signify the same to the world by an express testimony, they builded the Temples of Virtue and Honour adjoined the one to the other, and that in such sort, that you could not enter into the Temple of Honour, except you first came through the Temple of Virtue. As we do not saith Socrates, judge the Corn to be good because it did grow upon a fruitful ground, so neither are we to suppose them as worthy of honour, which were born of honourable Parents: because both the Corn growing on the good ground may prove evil, & the child also that issueth from an honest father, may prove wicked and dissolute, and therefore they are only worthy of honour, whose Virtues are such that they deserve the same. It is a wise man's part, saith Munatius so to behave himself, that though he offend, his fault may not appear to every one, also understanding his error, presently to amend it, and to learn to be wiser afterward.  
When as a certaine man had said to king Antigonus, that all things were lawful for Princes, it is so saith he, to those that are of a barbarous nation, but unto us only, things honest are lawful.  
As in a heard of beasts, if the for most stand still, or if he run forward the rest will do the like, so saith plutarch, it goeth with the people, who in every thing conform themselves to the manners of their governors. The Effenians a certain people inhabiting in India, do govern their country by these three rules: with a fervent love towards God, in having an earnest desire to live virtuously, and in bearing a charitable affection and love one towards another. Textor. Antigonus' King of Macedon being persuaded by his friends strongly to fortify the City of Athens, if he did mean to keep it, lest it should revolt away from him again, answered, that he was always of this opinion, that there was no such sure defence for the preservation of his kingdom, than was the good will of his subjects. When Demetrius Phalerius understood that the Athenians had plucked down the pictures which they had set up in remembrance of his worthy enterprises, made answer that though the pictures were thrown down, yet could not his virtues be defaced, which first deserved the same.   that which they have already gotten, ruling thy people not with cruelty or fear, but showing thyself such a one as becometh thee to be: diligently dispatching things present, as also wisely & circumspectly undertaking of things indifferent, being neither too great for thee to compass, neither too base for one of thy degree to meddle or to deal with all, so shalt thou live a most happy life, abounding in great felicity, and as one wanting nothing.  
Knit the knot of friendship not with every one that seemeth to seek it at thy hands, but only with those, whom thou understandest and knowest through the excellency of their virtues, to be men worthy of thy favour: for they must be as helpers, furtherers, and counsellors to the well governing of thy City, and not as companions merrily to pass the time with all: wherefore see that thou do try and thoroughly consider the natures, and conversations of those with whom thou shalt use this familiarity & friendship, for thou shalt be adjudged of all men, to be in like sort disposed and bend, as are the conditions and lives of those with whom thou usest daily to be conversant: be not therefore rash in companying with any, neither let it be done at any time, without great cause, and take thou heed that thou commit the charge of those matters, wherewith thou wilt not meddle thyself, unto such men, as will truly and justly execute the same, for wherein so ever they offend, it shallbe ascribed unto thee whose authority they bear.  
Take not them for thy faithful and loyal servants, which do most commend and praise thy doings or speeches, but rather think well of them which in dutiful wise, and after a discrete order, will as occasion serveth secretly reprove and reprehend thy abuses and vanities. And to the end that such as bear this true love and affection towards thee, may not be afraid to utter the same unto thee, thou must grant free liberty unto such faithful friends and grave Counsellors to speak their minds boldly and freely, so shalt thou come to the knowledge of thyself: and if thou chance to doubt in any matter, they presently will be ready to yield their helping hands to the dispatching thereof, presently trying out the certainty in every thing.  
And above all things be most careful to show thyself able to discern, and to know those which artificially and craftily shall seem to fawn and flatter thee, from them which with a true heart, and zealous affection reverence and obey thee: lest that being fed and seduced by their glozing and dissembling, thou shouldst rashly advance the wicked and evil man to greater honour, than thou dost the godly and well disposed: or else to suffer the lewd person to receive more profit by thee, than they that be honest and virtuous.  
If any one do come to inform thee as touching the behaviour and dealings of another that is absent, speaking evil of him, give no hasty credit unto his words, but staying thy judgement, do thy endeavour to learn & to understand, not only the disposition and conversation of him that hath told thee the tale, but also the behaviour and dealings of that man, of whom the complaint was made, and so the truth being tried and sifted out, the party being falsely accused, let the slanderer receive as sharp punishment as the offenders should have sustained being found guilty in such a case: for there can be no greater offence than to seek to condemn the innocent.  
Thou must also have no less care to the government of thyself, than thou takest in the well ruling of others: suppose it therefore as the chiefest and worthiest thing appertaining or incident unto thee, to be able to subdue and to conquer all unlawful appetites and licentious lusts, showing thyself to have greater stay, and more rule over all the affections and motions of thy mind, than thou hast over thy Citizens.  
Admit no recreation without good advisement, & that in the company of those, through whose presence thou mayst prove the wiser, as also be thought the better of by others for their sake.  
Desire not to be singular in any of those things which are as common to the wicked also, but let virtue be thy chiefest delight, for in her the evil man hath no part, and as for that honour and reverence which is done unto thy person, either for fear or otherwise in respect of thy authority, esteem it not, neither account it as true honour, but let them rather have cause to wonder at thy great wisdom and prudence, than at thy good fortune, for herein consisteth true nobility.  
Also if it should happen that thou shouldest be delighted in any vain or unseemly thing, let it not be apparent but secretly dissemble the same, showing always an outward desire of the best, & amend thy folly with speed, for think it not lawful for Princes and governors to live at liberty, whereas all others are bound to spend their times honestly and orderly: nay rather let thy temperance and modesty of life be such, that it may be a good example to others, seeing as thou knowest the nature of the people is to conform and to fashion themselves like in all points to the conditions and dispositions of their Magistrates and Rulers.  
Account the principal token and perfect proof of good government, to be, to see thy people enriched, as also godly and well instructed, obeying thy laws, and living in unity and concord together.  
It shallbe better to join unto thy children eternal praise purchased by thy well doing, whereby thou hast won the hearts and good will of thy people, than the abundance of wealth or store of treasure, or great possessions: for the one is uncertain and soon decayeth, and is the cause of much mischief: the other certain, and sure continuing for ever, and is not to be taken from them by the falsehood or treason of any. Also riches are soon recovered again by him that is beloved, and hath a commendable report and honest fame, for all men pitying his want, will be ready to pleasure him, but a good name is not to be bought with any money.  
Moreover to abound in wealth, is the only desire of wicked men, and they are commonly the richest, because unto their net no fish cometh amiss, but true honour 

As the sumptuous furniture doth not make the Horse the better, so neither do riches make a man the worthier, but it is the good report of his honest conversation. Seneca.  
Augustus Cesar was wont to term brave or curious Garments the banner or badges of pride.  
When as Alexander Senerus was reproved by his Courteors for his plainness in apparel, he answered: that the majesty of a king did consist in Princely virtues, and magnanimity of mind, and not in costly apparel. When as in like sort the Counsellors of Alphonsus king of Arragon, seemed to mislike to see him go appareled in base sort than other of his Nobility, and therefore courteously admonishing the king thereof willed him to put on such Ornaments as were meet for his estate, the King's answer was, that he had rather to excel others in conversation, and authority being to them an Example of well living, then to excel them in Princely robes, or to be the author of pride, in wearing of Purples and Silks. Demona● being asked of a certain friend of his, how he should best govern the Province which was committed unto his charge, answered: that to speak little, and to hear much, was the best thing that was appertaining to a Governor. I have found (said Artabanus) that to take good advisement is no small profit. Mischief saith Cicero at the first creepeth, but when it hath once taken hold, it runneth on headlong and therefore the counsel of Horace is not to be refused, it is best healing the wound while it is green.   a good estimation and perpetual renown is only incident and proper unto them which have excelled in the integrity and pureness of life.  
It shallbe lawful for thee to adorn and to set forth thy person, with most comely and costly ornaments meet and agreeable for thy princely estate, but yet in such sort that thou be not effeminated thereby, but always remaining as one both willing and able to abide and sustain any labour or travel in any matter, wherein it shallbe requisite for princes to be employed, for so shalt thou be esteemed and reverenced of all those that behold thee for thine honourable person, as a man most worthy to enjoy that seat, wherein thou sittest, and thy nobles and familiar friends shallbe also incensed through the valiantness and magnanimity, which they see in thee to imitate the like, gladly yielding themselves as copartners and companions in the same.  
Have good consideration of such words as shall pass thy mouth working also in all thy doings with good advise, so shalt thou be sure most seldom to offend. And truly there can be nothing more commendabler then in all things to observe and to keep a mean, but because this can not be so easily discerned, it shallbe better to prevent an evil motion at the first, then to suffer it to take any further root, for the force of mediocrity is sooner perceived in the smallest then in the greatest things, for as use prevaileth much to the bringing to pass of any good exercises, so doth practise in mischief make us so hold, nay rather so blind that we can scarce ever or hardly perceive or discern the thing that is comely, but yet if we look about us at the first before it hath taken such sure hold upon us, we may easily shake it of and return 

The counsel of Chilon is that unto authority there be adjoined lenity and courtesy, for as the one maketh thee to be reverenced, so doth the other cause thee to be loved and not seated.  
It was a common saying of Fronto A consul of Rome in the time of Nerua the Emperor: that as it was evil to have such a prince whose nature should be so Hoggish, that severity or extremity should be used towards all men, so is it far worse to have so merciful a governor, under whom all men should seem to live at liberty: wherefore when as one said unto Cleomines, that a good king ought to be merciful and gentle towards all men: thou sayst truth, (said he) so that a mediocrity be observed, that no contempt do grow thereby. Antonius Pius had rather to be counted too too pitiful, then through severeness to purchase envy. Philip of Macedon willed his son Alexander to use himself familiar and lowly towards the people of Macedonia, and yet so dealing, as one having a respect to his Princely majesty, and not sparing to use offenders extremely, that as gentleness should be an encouragement to good men, so severity might bridle the presumption and boldness of the wicked. Alexander was so studious and desirous of learning, that he always carried about him Homer's Iliads. Gordianus the Emperor is reported to have esteemed books more than any treasure, & he had (as saith Textor) in his library, 62 thousand books.   again.  
Thou must also use both in speech and in gesture, towards all men, courtesy and lowliness, adjoining also thereunto gravity and sobriety of countenance, the one being most beseeming for all those which bear rule and authority, the other as necessary for all companies. Albeit to use them both, may seem a thing most difficile: in that by experience we see them which desire to bear a certain majesty in their doings, in looking big and sourly on the matter, become at length so stately or rather so stiff, that they grow to a certain surliness void of all humanity: others also which covet to be accounted courteous, do often times so abase, and abject themselves, that through over much familiarity they breed and procure in the end contempt and disdain, or else do yield a presumption to others to be the bolder to offend, through their too too great lenity and gentleness used: wherefore a measure is to be observed in them both, the inconveniences of the extremities being eschewed.  
Be desirous to learn all such things as appertain and are requisite for the majesty of a king to understand, now also unto this willing mind desirous of knowledge, there must be annexed and adjoined good instructions to read and to be occupied in, as namely the study of Philosophy, whereunto in like manner must be applied continual exercises and practise to bring the same to perfection, for as the one teacheth thee how, and after what sort each thing is to be done, so the other maketh thee ready and skilful in the due ordering and executing of the same.  
Diligently mark and consider the acts and deeds both of Princes and governors, as also of other private persons either none or heretofore done, & this not without 

As Zensius going about to draw the picture of juno did choose among the goodliest and fairest of all the Virgins of Agrigentine five of the chiefest, so must we collect and gather out the lives of the best and perfecest men which we can find mentioned in any Historiographer, and by them learn to direct the course of our lives, only following them in that which is excellent & good. The counsel that Solon gave Croesus was to consider the end of every thing, and carefully to forecast whereto it tendeth.  
A prince (saith Agesilaus) must be inferior to none in undertaking of any danger being profitable for his country. I had rather (said Cato) that men should ask why I had not a monument made of me, seeing I deserved the same, than that men should ask wherefore was this monument erected here, as though the Picture should call to remembrance my acts, and not the worthiness of my doings to be such, that they should be of themselves remembered.  
Otho the Emperor perceiving that either he must resign his Empire, or else be the cause of the slaughter of his people, if he did keep it, determined to kill himself, whereupon his friends and Soldiers perceiving that he despaired of the victory, willing him not to fear, he made them this answer, that he esteemed not his life so much that for maintenance thereof, he could abide to see any Civil war to arise. To win this eternal memory. Calteratides would not stay from the Battle, although the Soothsayer had told him that he should be slain in the same, for said he, to fly were infamy, but either to die or to be victorer, shallbe for the praise of my country, in the same mind was Hippodamus, who being lxxx years of age, and therefore willed to departed home, as one unfit for the wars, did not only stay, but valiantly encountering with his enemies, was slain even before the face of his Prince and master Ages, king of Lacedemonia. When as Demosthenes had boldly spoken before Philip of Macedon, in the behalf of his country, and Philip had asked him whether he did not fear that he would command his head to be cut of: though thou do so, said Demostenes, my country will restore it again, meaning he should win eternal praise.  
The renowned Agosilaus of Lacedemonia being to leave this life, gave strait charge that no picture or Monument should be made of him, for said he, if I have done any worthy act it will be a sufficient Monument for me, otherwise all the pictures in the world are not able to make me honourable.  
Solon termed the speech of man to be the image of his works, Democ●itus called it the shadow of the life, for as Socrates saith, look what the conversation of the man is, such is his talk. Alexander beholding the Tomb of Achilles, began to weep through the desire he had to imitate his virtues and renown. julius Cesar in like sort, beholding the picture of Alexander, lamented that he had spent his time so idly, being so old, before he had equaled the princely acts, and victorious conquests of so young a man. Theseus also became an earnest follower of the virtues of Hercules: & so did Themistocles the worthiness of Melciades. Erasmus maketh mention of a certain man which being accused for beating his father, affirmed his deed as lawful, because his Father had in like sort beaten his grandfather: this do Children account it as lawful to do that which their fathers have done before, be it good or evil.   good consideration had of the effects and events of every of them, and in what order they were accomplished, as also what ensued and followed thereon: for by calling to mind things past and comparing the same to things present, thou shalt easily give judgement of things to come.  
Think it not decent for Princes to leave that undone whereby honour and renown is to be purchased & gotten, or not to travel and to apply themselves unto those studies and labours, whereby in their life time they may be worthily praised, whereas private persons have not spared, willingly to die to the intent after their deaths they might be commended. Do thou therefore desire and covet to leave unto thy children, the lively protractures and goodly images of thy Princely virtues and noble acts, rather than any stately picture or curious monument to be erected in remembrance of thy person.  
And now above all things endeavour to preserve and to maintain thyself and thy city in safety and tranquillity: but if of necessity it so fall out that trouble and danger is to be undertaken, wish rather a happy death than a shameful life, always mindful of the commodity of thy Country carefully providing, that nothing be committed to the blemish of thy estate, neither that thou shouldest so order thyself that thou shouldest seem as one quite forgotten, or as a man that never had been borne, for whereas thou consistest of body and soul, the one being mortal and corruptible, the other immortal and perpetual, it shallbe conducible as also commendable for thee to leave an everlasting memory of thy praise & good report, which thou hast obtained by thy well doing while thou here didst abide, being as it were an immortal remembrance of thy soul which is immortal: for as thou wilt think it a sign of great good will, and as a thing most honourable for thy friends to keep in memorial of thee, the physiognomy and picture of thy body depainted in some table or other, the which they may either lay up in their Closets or hang up in their houses, how far more excellent or rather more princely, shall it be for thee to leave thy renowned acts and worthy enterprises not only divulged and published by the mouths of all thy Citizens, but also registered and spreed abroad into all Countries both far and near, by the writings and sceadiles of such as be learned.  
Remember to accustom thyself to talk & to speak always of such things as are accounted good and honest, that by so doing thy inward and secret thoughts, may also be induced and practised to the meditating of the like, and so likewise to perform and to accomplish that in deed which thou hast before so well and godly conceived and imagined in thy mind, continually labouring & applying thyself to imitate and to follow that for which thou shalt see other men commended or praised having as it were envy at him which shall seem to surpass thee in well doing, and never to cease until thou hast countervailed or overtaken him, giving also a lively example in thyself, as touching those things which thou shalt will or command thy children or servants to observe, whether it be as appertaining unto such precepts 

A wise man saith Thales Milest, as will not speak but when it is needful, and when he is asked, he useth but few words, so discreetly dealing in all things, that he repentes him of nothing. Aristotle did always counsel his Scholars neither to praise, neither to dispraise themselves.  
Bragging and boasting persons are likened of plutarch to the Cipres tree, which being great and mighty, doth never bear any fruit. When as Lysimachus had threatened to put Theodorus the Philosopher to a sharp and and cruel death he made him this answer, O Lysimachus threaten this unto those that wear st●ke gowns, as for me I pass not whether I rot upon the ground or hang on a gibbet.   as are here prescribed by me, or else by inventing & perscrutating of some other worthier or profitabler of thyself.  
Moreover, suppose those men as unworthy of the name of a wise man, which can either curiously and subtly cavil and reason of the smallest trifles or lest causes, or protesting and promising strange wonders, or as it were mountains of gold to others when as they themselves do live and abide in greatest misery, but rather accept and take those men, as wise which using seemliest words, are able to give best counsel even in the weightiest matters: so wittily ordering whatsoever they take in hand, and so discretely behaving themselves towards all men, as is to be required, or looked for at the hands of them whom we account most perfectest, ye though they seem not in any respect to brag or to boast of their industry or singulernesse of knowledge: always remaining, as those which being not able to be shaken or moved with any change or alteration of fortune, have learned to take in good part, and patiently to bear either prosperity or adversity.  
And thus to conclude, lest I might be supposed too to tedious, I am humbly to request thee (most mighty and renowned Prince) not at all to marvel or wonder in that I have touched, even those things which (as well I know) are both known to thyself, as also to the most sort of men, because the multitude both of Princes, and other private persons is so great and so infinite, that it must follow that some of them have heretofore spoken the self same words, which I here have used, many also have hard the like, or else have seen the same practised in others, and divers there be which have experienced the fame in themselves: wherefore it must needs fall out that in this my discourse as touching duty, being a thing neither strange, uncredible nor unusiall, no kind of novelties are to be looked for, yet nevertheless his labour is to be thankfully accepted, which shall take the 
We ought rather to respect the profit then pleasure, in the reading of any Author.  pains to collect and gather together, yea & to set down in a small compass, to the sight of all the world, a number of things lying as it were scattered here and there, in the hearts and minds of divers men. But I know the use of most men is such, that though they adjudge the works and inventions of Poets, 
How careless and negligent men be to peruse any Godly Book.  and of all other writers containing grave and good persuasions unto virtue to be commendable, and most profitable, yet can they not find in their hearts to bestow so much time as to read and to peruse the same, but remain in such sort affectioned towards them, as most men are to those which shall go about to give them good counsel: that is, they will give them thanks for their good will and pains taken, thinking themselves as bound unto them in that they seem to have a care of their well doing, yet nevertheless they love their company, as the bear loves to come to the stake, which is as all men know against his will, nay they will rather of the twain, keep them company which are the upholders of their folly, than once to come within the sight of them which endeavour to persuade them from their wickedness and mischief: As examples for proof hereof may be inferred the works of Hesiodus, 
Such is the force of virtue, that is commended and well liked of, even among the wicked, though they love nothing worse than to follow it.  Theognes, and phocilides, for every man affirmeth that in these their writings, are contained excellent and singular precepts, appertaining to the perfect direction of well living. But although they say thus much to the praise and commendations of the writers, yet had they rather to spend their time in the reading of that whereto their own madness and fondness induceth them, then to be exercised in any of the works before specified, 
What great profit they bring both unto students, as also to all others which take the pains to collect in breviaries the pithy and principal sentences of other men's writings.  be they never so profitable: ye and besides this they remain in like sort affectioned and disposed towards them, which for their help and furtherance shall take the pains, briefly to gather together the pithy sentences of such writers, to the intent that either the lack of leisure, or tediousness or rather stouthfulnesse, might hinder them from so great a benefit: because of the largeness & hugeness of the volumes, which would require long and continual study: but yet had they rather (though by this means they may see even in one mouth: as much as the writer painfully hath noted with many years travel: 
Add therefore Diogenes when he had a grave matter to utter to the people, would (to the end to make them to come to hear him) sing and counterfeit the fool in the market place. ) to read over the vilest Comedy or tragedy be they mere fables and fantasies than any such grave and learned discourses, yea though they be most artificially penned: but why do I stay so long upon every trifling matter: for if we thoroughly consider and mark the natures and conditions of all men generally, we shall find many of them to delight neither in meats that be not wholesome, nor in studies which be altogether honest, nor in deeds that be most convenient, neither in doctrine that is most commodious, but only embracing and following their own foolish appetites to make most account of those things which are not only unseeming and hurtful, but also most repugnant to their own commodity, esteeming them as active, 
Such as were Commodus, Caligula, and Heliogabilus, and such others which rewarded them most which were aptst to invent the lewdest devices.  witty and painful persons, which show themselves the greatest neglectours of their duty, or as I might say the readiest to folly, and pronest to work their own confusion: wherefore how may a man deal to please and content such kind of people, how is it possible to give them good counsel, or to let them to understand any thing that is available and profitable for their preservation and safeguard, especially in that they are not only so disposed and bend as is aforesaid, but do also bear a deadly hatred & envy towards the wisest, having indignation at them which speak truly, and accounting the plainly & true meaning man, a witless idiot and senseless dealt being so far wide from understanding the truth in every thing, that they can never come to the knowledge of their own estate. And hereupon it cometh to pass, 
The wicked have always a desperate and troubled mind.  that if at any time they fall into any cogitation or consultation with themselves, as concerning their own affairs, they presently become both heavy and pensive, in that seeing their own folly when it is too late, they know not how to remedy the same: but yet in talking, and reasoning of other men's matters, they will laugh and rejoice desiring rather to abide, and suffer any misery or mishap, incident to the body, then to exercise their wits or to beat their brains in forecasting with themselves any thing that might be either necessary or expedient to the maintenance and succouring of this their miserable life: yea thou shalt find them when they are in company together, 
This caused Appius Claudius to say that trouble was better for the people of Rome, than quietness and peace because security breedeth idleness and riotous living.  either backbiting, and reproving other men's doings, or else falling out and reviling each other, being continually at daggers drawing, and likewise when they are alone then do they also use to spend their time in wishing for this or for that, but never consulting or deliberating, how or after what sort they might frame themselves to get their living honestly and orderly. But I do not speak this generally as of all men, but only against such as are infected with any of those vices, which I before have mentioned: yet truly this is most manifestly apparent that they which are minded to write any thing either in verse or proze, the which they would have commended and well liked of among the people, 
As is seen by many in these days which do rather buy ripening Sonnets, and Palaces of pleasure, than any book containing wise Sentences, and godly instructions.  they must not go about to set forth any grave or profitable matter, but rather some foolish toy or vain imaginations, for in the reading of such trifles is their chiefest felicity, as for witty sayings, & grave sentences they weigh them not, except they be as it were again revived, as lively and exactly set out before their sights: Wherefore the works of Homer and of those men also which at the first invented Tragedies and Comodies, are greatly to be commended and praised, 
But not such Comedies as are played in these days, containing only ●oyes and babbles as are the lives of rogues and Idiots, with Poetical inventions appertai- you may come to a play now, and neither understand the beginning nor ending, for it containeth not any example of well living, but only a farthel of gibes cobbled together by an ignorant Idiot.  in that perceiving the fond and vain disposition of man's nature, they directed their pens to satisfy their humours, by both those means, the one by imitating and counterfeiting, the combats and encounters of those men, whom for their virtues they termed by the name of half gods, the other describing by gestures on stages, the doings of our ancestors bringing them again into actual appearance, to the intent that we might not only hear, but also behold the same, with our outward eyes the more to stir us to bear it in memory. And thus by these and such like proofs, it is plainly confirmed and approved that they which desire to please there hearers and to seek their good wills, must endeavour to write and to speak that thing only which they perceive the people to be best delighted withal, as for grave admonitions and godly exhortations they must not meddle nor deal withal.  
And this have I spoken to signify unto thee, that as thou art not one of that many, that is a member of that rude multitude, but a King and governor over many, so surely it is unseeming for thee, to be of their disposition or nature, as one more esteeming thy pleasure, and such things as may cause or procure fond and foolish delights rather than the sage advise and grave admonitions of the prudent and discrete counsellors, 
justice to be ministered indifferently to all men.  giving judgement in all causes and of all persons, not according to thy sensual appetites, but as the verity of the thing shall lead thee, and as their dealings by just trial shall rightly discern of thee. And whereas they whom we term the masters of wisdom, seem to be at variance, and greatly to disagree among themselves, as concerning the exercises of the mind, being as it were of divers opinions therein, some persuading their hearers that they shall attain to the perfection of wisdom and knowledge, 
Though there are several precepts appertaining to every art, yet all tend to one end, and they are all as keys to one coffer.  by daily practising and exercising themselves in the subtle and wily points of Sophistry: others affirming the like skill to be attained unto, if they perfectly bear in memory the precepts and rules of Rhetoric: and another sort saying as much unto them, which shall diligently apply themselves to the searching out of the hidden natures and strange properties of every thing exsisting and being within the reach of man's capacity, and so every one in his art, promising a certain singularity and yet all as agreeing in this, that they think it necessary for a man that desireth and coveteth thoroughly to be instructed, to collect and to gather from every one of these there said studies, matter sufficient whereby he may come to the full perfection of wisdom, as also to the perfect knowledge of good counsel, 
The difference betwixt a counsellor and a Philosopher.  letting pass therefore those things, whereof any doubt may arise, let us endeavour to apply ourselves unto that which is certain, whereof there can grow no kind of controversy, and by whose help we may easily judge of all the rest: Wherefore, as touching those things which may seem to require present consultation, take thy advise of thy counsellors about thee, not respecting either them which shooting as it were at rovers, speak generally of all things neither those which through their ignorance show themselves to perceive and to understand nothing which is as then expedient and necessary to be done, for it can not be that he which is unskilful, as appertaining to the furtherance of his own affairs, should be able to give good counsel to another. See therefore that thou highly esteem and make great account of those men which having in them, 
He often repeateth the great and unspeakable treasure that the Prince hath which enjoyeth a faithful counsellor.  a valiant and noble mind, are able thorough their wisdom & prudency, to foresee & forecast the events and haps of every thing which is or may be incident unto thee, persuading thyself that thou possessest and enjoyest no treasure more royal, nor any thing else more worthier then is a faithful and grave counsellor: moreover adjudge them as most trusty unto thee, as most careful for thy safety, and as the only inrichers, and upholders of thy kingdom which diligently shall seek to adorn and beautify thy mind with virtue and knowledge. 
He yieldeth his obeisance, requesting an acceptable accepting of this his gift.  And as for my part I am and shallbe ready to yield thee that honour which possible I may, having at this time thus briefly presumed to admonish thee according to my simple understanding in all such things as I thought requisite and expedient for thee, hoping that thou wilt as courteously accept the same as it hath been friendly and willingly offered, wishing also that they likewise whose use it is (as I said in the beginning) 
Having relation to his first entrance, he endeth his Oration with a brief admonition partly commending the worthiness of his works.  to bestow those gifts upon thee, which thou dost dearer buy at the givers hands, than they themselves did of the first sellers, would now also by this my example accustom themselves to present thee, hereafter with those presents which being daily occupied and worn, will at no time impair, but rather augment and increase, and become the more precious by often handling: and thou also for thy part contemning the former as things both vain and frivolous, to show thyself as one only delighted with the latter, so shall not only the folly of the giver be reproved, and he constrained thereby to frame himself to find out some such gift wherewith he shall understand thee to be best pleased, but also thou thyself: the receiver both bettered and profited thereby.  
The end of the second Oration of that famous and learned Orator Isocrates, concerning the Moral instructing of Princes and Magistrates, as touching the government of themselves and their Countries.   

The preface of the Translator unto the third Oration of Moral instructions, written by that famous and learned Orator Isocrates, containing the discourse made by Nicocles king of Salamis unto his people, and therefore termed by the Author Nicocles.  
YOu have hard how and after what sort Isocrates in his former treatise hath instructed, and taught Nicocles the king of Salamis in all those things which he thought necessary and requisite for the Majesty of a Prince, as also for every other Magistrate, to whom the charge of the common weal should happen to be committed, the whole effect thereof, almost consisting in this one only point, that is, that they should endeavour, as far to excel and surpass all other their inferiors in virtue and knowledge, as they do exceed them in degree and authority, seeking immortal praise through their well doings and godly governments. Now in the third Oration is declared & expressed, in like sort the duty of all true subjects and faithful Citizens to be used, and observed towards their Princes and governors: and this is expressed, as it were by Nicocles himself speaking unto his Nobles and courteours, and to the rest of his people, worthy to be read, perused and followed, of all those which are desirous to show themselves faithful, and obedient subjects unto their most gracious governess, not forgetting daily and hourly to yield most hearty thanks unto the unspeakable goodness and mercy of God, in sending us so careful and so loving a mother in Israel: whose most gracious reign the Lord of his goodness both prosper and continue, in most happy and blessed wise over us, to the confirmation and establishing of his truth, to her majesties endless praise, and to the perpetual comfort and commodity of us all. The order observed by the Author in this Oration, consisteth in three parts, the first his entrance or beginning, containing the defence of Eloquence, with the reproof of those lewd, and evil disposed persons, partly expressed in the conclusion of the former Oration. The second part is as touching the state of a monarchy or government of a kingdom under one man alone, as is the rule and dignity of an Emperor or king: herein confirming the right & title which Nicocles had unto the kingdom which he then possessed and enjoyed. The third and last, comprehendeth and containeth the duty of subjects towards their princes, with a brief conclusion annexed thereunto. But chiefly and principally I would wish all true Christians, living in these dangerous days (wherein sin and iniquity seem to have the upper hand, the devil seeking by all means possible to overthrow the truth of god's word by enticing of them to lewdness and licentiousness of life, to whom the charge thereof is committed) to mark and consider the first part of this discourse, applying the same as a salve to their troubled consciences, not misliking or condemning the true and sincere preaching of God's word, agreeable to his Gospel, because of the evil lives, and lewd dealings of them who are the preachers and ministers of the same: for as our Author proveth, that the study of Eloquence is not to be misliked or condemned, because divers abuse the same, neither yet any other good gift to be dispraised, in that some have applied it to an evil purpose: so surely we are not to mislike or to judge of the verity of God's Book by the outward dealings and works of men, as condemning the Sermons and preachings of them whose words are not repugnant unto the verity, because having preached to others they themselves become reprobates, but we ought rather to pray to the Lord for their amendment, and to fly unto his deputy our most gracious Queen, together with her most honourable Counsel that sincere discipline might be admitted, used and ordered without respect of persons, that all other inferior Magistrates to whom any charge is committed, would be more careful of their charge, more circumspect in their dealings, as men more respecting the performance of their duties the profiting of their Country, the rooting out of sin and iniquity with a fervent desire, to the advancing of virtue and planting of a godly conversation in all men then either for fear of displeasure to become fearful through favour or affection, to be men partial or for the sparing of their purses, avoiding of trouble, or taking of pains to be found in any thing seduced, contrary to the nature of a good man, and that every one of us particularly might have that grace as to look into our own consciences to redress our own faults, and speedily to amend that which we shall find as amiss in ourselves and so shall we be sure that according to the promise of him which is the only truth, and never suffereth any one to be denied in so just a petition, that these cobwebs which so trouble us, shall at length be swept away that all such mists as seem to darken the brightness of his glory shall to our great comfort vanish and be exhausted as vapours, and that all tars and darnells shall be so cleanly selected and sifted from the pure corn, that I doubt not but every English man shall as boldly say of this our Country, as did Leonidas of Sparta, namely, that every man doth so carefully apply himself to the fulfilling of his duty that there is not one that liveth licentiously, the which the Lord of his infinite goodness and mercy grant us. And thus gentle Reader, as one not appointing the Lord a time, but patiently abiding his pleasure, framing thy will to his, using this medicine as the only salve to cure all thy diseases, wishing thee by the approved reasons and pithy arguments of this Panim to be persuaded from so fond an error, adjoining myself as a copartner with thee in the same, I will give leave to the Author himself to utter his opinion unto thee, the which I pray God thou mayst both diligently mark and always remember.   

The third Oration of Moral instructions, written by that famous and learned Orator Isocrates, containing the discourse made by Nicocles King of Salamis, unto his people, and therefore termed by the Author Nicocles.  

The maketh his hearers attentive in commending unto them the excellent gift of Eloquence.  WHereas there are certain men of whom the study of Eloquence seemeth to be misliked laying also unto their charge which spend their time in the perscrutating and searching forth of wisdom and knowledge that they prescribe & set forth rules and precepts appertaining unto their arts more in respect of their own commodity and gain, then for any zeal or affection that they bear unto virtue herself, 
This was the cursed opinion of Licinius, and Valentianus Emperors who accounted learning as a poison and common pestilence in a common woale. Honour saith Socrates, is only proper unto those that are endued with virtue and therefore Agesilaus understanding that the king of Persia was called by the name of a great and mighty Prince, wherein said he, is he greater or better than I, except he excel men in justice or temperancy.  I would gladly know of these men which are of this opinion, why they should find so great fault with them, whose desire is to attain unto the perfection of speech, seeing they do so highly praise and commend those that so earnestly practise and endeavour to purchase themselves credit by their well doings: for if the commodity and profit arising thereby be, that wherewith they are grieved, then truly have they greater cause to mislike the other than this. For who seethe not greater gain gotten by one good deed, then by an hundred words be they uttered & spoken never so sweetly. But what may better declare their folly herein, then if they should confess themselves so senseless as not to understand and perceive that the cause and end wherefore we do so much esteem the pureness of life, so greatly regard justice, and temperancy & so earnestly apply ourselves to all other virtuous exercises is that we may enjoy and possess the greater commodities thereby, and not that we should be of base and meaner estate than others are. There is therefore no reason to condemn those things as evil through the which virtue being adjoined, we may be able to excel and surpass 

Archidamus being commended by a friend of his, in that he had valiantly overthrown the Arcadians in battle, answered, it had been more honourable if we had overcame them in virtue, for brute bests are able to convince us by strength.  
Pantholidas having heard the Philosophers of Athens learnedly disputing of virtue, did not untlike their words, because they lived dissolutely, but being asked how he liked their disputation, I must said he needs affirm their words to be good, but yet altogether unprofitable to them which in nothing do follow the same.  
As did Aeschius and C●esi●hon in Athens, who, though they for their abusing of that good gift which was in them were banished, yet was their art nothing infamed thereby. These men saith Cleantes, are like unto an instrument, which yielding a pleasant sound to others, it nothing profiteth itself. When as the Romans having put down their kings because of the licentiousness of Tarqont, which was the last, and now had deserved to live at liberty, rising up in arms against the sacred Senate, in so much that the state of their common weal was now most miserable, only Publius Valerius through his eloquent Oration so persuaded them from this their madness, and preserved the city from ruin.   others our inferiors, but rather those men are to be adjudged culpable, and the fault to be imputed unto them which do seem so lewdly to abuse those good gifts through their evil applying of the same, as they do which convert and turn Eloquence, the maintainer of truth, to be an upholder & procurer of deceit and wrong. And now also if this abuse be the cause why some men do so greatly mislike her, I marvel wherefore they do not in like sort account riches, strength of body and valiantness of heart as the things which are evil, because sometimes they are wickedly bestowed and applied, for they may as rightly allege the same in the reproach of all other good gifts, as to say, Eloquence is to be hated, in that some that profess that art, are lying and deceitful persons: Are there not divers men which being endued with the singulerst qualities and most excellentst knowledge, have not only offended themselves, but also procured the harms of many others, yet nevertheless those good gifts in them were not to be misliked no more than the strength of the body is to be accused, because the owner thereof rashly beateth, and violently oppresseth every one that meeteth him, or the magnanimity of mind to be supposed as evil, in that murderers and thieves do abuse the same, for the wickedness of the man is not to be imputed as infamous unto any good gift, wherewith he is endued, but rather to his own vile and corrupt nature which doth so dissolutely misspend those good qualities, turning that to the spoil, and destruction of their Citizens, which was given them for their preservation and maintenance, and in this sort having no regard to the distinguishing of each particular thing because of the perverse dealings of some, they fond blame even generally 

M. Antonius by his eloquent and sugared speech, so appeased the wrath of them that were sent to kill him, that they put up their sword, and departed from him, as men amazed. Philip of Macedon did know that the force of Eloquence was the only and chiefest upholder of the estate of a common weal, in that he so instantly sued unto the Athenians for their ten Orators, at that time remaining among them.  
In whom, saith Demosthenes, the study of Eloquence is, that man is one that seeketh to please all men, but he that showeth himself a contemner and despiser of the same, is such a one as coveteth by force and violence to bring all men to his beck, nothing weighing or respecting any gentle persuasions.  
Demetrius Phalerius affirmed that eloquence was of as great force at home in the common weal, as is the sword in the field, the one seeking to subdue our enemies by force, the other to persuade & to induce by reasons the people to the obeying of the laws, and embracing of virtue. King Pyrthus was wont to say that he wan more Cities by the Eloquence and Oratoriall skill, of his Embassedor Crimeas, then ever he did by force of arms. Alphonsus' being asked whom he thought the best and faithfullest counsellor answered: his books, for of them saith he, I shall be sure to hear that which is necessary for me to know, plainly told me, without fear or affection.  
Demetrius Phalerius exhorted Ptolemy the King of Egypt, carefully to provide such books, as appertained to the government of a Kingdom, as also diligently to read them over, for that said he that thy counsellors fearing to displease thee, dare not utter, thou shalt there find it written.   without any exception, the whole study of Eloquence, being so deeply drowned in this their error that they perceive not themselves to become deadly enemies even unto that, than the which nothing hath been granted unto mankind more profitabler or more necessary, for there is no difference betwixt us & all other living creatures in any other quality: but only in this, nay, we are surpassed of every of them, either in quickness or in strength or in any other gift, which nature hath bestowed upon us, but only in that through this singular benefit, we take advisements and consultations of each thing as well present as past, as also to utter and to express to each other our minds and opinions, by the which particular privilege, we do not only vary and differ from that brutish life, but also learn by good forecast to build Cities, to make laws, and to invent all Arts and trades of well living, doing nothing which may be accounted singular and exquisite, but that Eloquence is the chiefest furtherer of the same, in so much that nothing is brought to pass without her help, for it is she only that ordaineth and appointeth a convenient and decent order to be observed, both in things lawful or unlawful, honest or dishonest, and in all causes whatsoever they be, for otherwise the society of mankind could not be maintained: It is she which reproveth and correcteth the wicked, encourageth and imboldneth the godly, instructeth the foolish, craveth the counsel and judgement of the wise: dissolveth and dispatcheth all quarrels and controversies, and procureth the knowledge and understanding of things unknown. Those reasons which we use in our pleadings to the persuading of others, are also as common to us in our private deliberations and conferences, in so much that we judge those men to be eloquent, which can discretely and orderly frame their declamations before the people, as also wittily behave themselves in the consulting and deliberating of each particular matter. For we think it an especial token of a good judgement & perfect brain, to utter our words in decente and comely order, and that fair and honest talk is a sure sign of a plain and true meaning heart: but to speak effectually of the full force of this science, we shall find nothing done with reason which hath not been brought about by the help of Eloquence, so that she remaineth the chiefest guide of all our thoughts and deeds, being the only instrument of the wise and learned. Now therefore as touching those men whose use it is to speak so reproachfully of the masters of this art, and of all such as show themselves studious in the knowledge of good literature, truly in my opinion they are as greatly to be hated and misliked, as are they which cursedly violate and spoil the temples of the gods immortal. As I therefore thus commend the Orations and writings of all men what so ever they be, out of the which the least commodity is to be gotten, so surely I must needs account those Authors as most singular & worthiest for the hands of all Princes and kings (and especially for me) which seem so lively to set down before our eyes, all honest exercises of well living, as also the right and perfect order of the true and good governance of every Common weal: but yet especially above the rest I am enforced through their own deserts highly to praise and extol the works and sceadilles of those men which have taken the pains directly to describe, not only how and after what sort Princes ought to behave themselves, in the ruling and ordering of their people, but also in what manner it becometh subjects to be affectioned towards their Princes and Governors: for by these means the prosperous estate of each City and Country is both augmented and preserved. And as touching the first of these twain, concerning the duty of Kings and Princes, 

Having divided the estate of every well ordered common weal, into two parts, the one consisting in good and just government, the other in true obeying, taking occasion as in that the one part hereof had been let pass by Isocrates, with due reverence had unto the man, the king himself purposeth to show unto his subjects what dutiful obedience is.  
Marcus Curuis being Consul, when he understood that a certain young men had contemptuously disobeyed his commandment he presently spoiled him of all his goods, and possessions selling them unto other, by the mouth of the public Crier, and afterward delivered his body into the tribunes of the people, to be sold as a bond man, affirming that he had no need of that Citizen, which knew not how to obey the commandment of his governor. When as Manlius Torquatus had given commandment that no man should encounter with the enemies, or move out of the camp, before then heard farther from him, and it so fell out that contrary to his commandment, his own son did set upon them, and overthrew them, because he knew that there was nothing more dangerous then to suffer so contemptious disobedience to scape unpunished, he put to death his own son, yea though he were victorer.   you have hard it at large discoursed by Isocrates, that grave and learned Orator, now as appertaining to the second part, which is of the loyalty and fidelity of Citizens, towards their Magistrates and rulers, I myself do mind to declare unto you, not in that I desire or seek to excel or in the least thing to equal the excellency of the man, but because I think it my part and duty, rather than any other in this case especially, lovingly and friendly to use a few words unto you. For there is no reason why I should be offended, if you do transgress in any thing that is displeasing unto me, whereas I never expressed nor uttered unto you heretofore, neither what I would have observed and followed, neither that which I would have wished to have been eschewed and avoided, but if now after you understand my mind and from my own mouth have hard, what things I shall will and command you (being as well profitable unto yourselves as unto me) if ye then offend if ye endeavour not to fulfil such things as I shall give you in charge, then truly I shall have just cause to be angry and moved at that your so contemptuous disobedience. And now to the end that you may be the better incensed and stirred as well to mark and to bear away that which shall be spoken, as also willingly hereafter to practise, and to follow the same. I mind not only briefly to declare unto you that which is to be said, as concerning those things which are requisite on your behalf, but also to signify unto you, how greatly you ought to esteem and regard this estate of government which you now are under, not only in respect of your own necessity, because of duty you ought to do so or in that you 

It cannot continue long, said Theopompus that suddenly springeth up aloft, as is seen in the beet, but that which increaseth by daily continuance, by little, and little, and so cometh to be great, continueth and abideth long, as doth the Oak, approving with Socrates that kingdoms unlawfully and wrongfully possessed, cannot long time prosper, according to that true and common saying: the goods evil gotten, are soon spent. It is an honourable thing, saith Antisthenes, to be born a King, but it is more honourable through thy virtues and Princely qualities to deserve the same of thyself. That is true nobility said Iphicrates, which is gotten by our own worthiness, and not that which proceedeth to us from our Ancestors. Antisthenes' being asked what thing did most portend the dissolution of a common weal, answered, when as there is no difference made betwixt the good and the bad. We do not said Cato the elder, advance them to honour and authority, which wear Purple gowns, but those which show forth the greatest proof of their virtuous behaviour, and integrity of life, that by this means the youth of our City might be incensed the greedier to embrace virtue, whom only they do see to be honoured The society of mankind is then best maintained, as answered Theophrastus, when as the wicked are restrained by punishment and the godly encouraged with the reward of honour, every one being ordered according to his deserts. How can men have any zeal or desire to do good, when as there is no reward to be hoped for, said Anaximenes, and therefore Alexander at all such times as any difficult adventure was to be undertaken, did presently proclaim certain rewards and prizes to them that should enterprise the same.  
Maximinus being asked why he took so great pains seeing he was in that authority that he might live quietly, answered: that it behoved him, the higher in authority he was the more to be careful, and to take the greater pains. Vaspasianus being grievously afflicted with sickness, would not be absent from hearing of causes, but commanded all such suitors as had to do with him, to come to his bed side, for which when he was reproved by his nobility and willed to spare himself, no said he, an Emperor must die studying, as one ever careful for the estate of his kingdom.   have always used the self same order in former time: but also because the worthiness and excellency of this kind of government, is such that it surpasseth and excelleth all others, having me to your King, not possessing this authority as gotten either contrary to your laws, or by force and violence used unto any or as an usurper, but as receiving the same rightly and lawfully, as well in the behalf of all my auncestanrs, as of my father, and also as I hope in respect of myself. For these things being foreshown unto you, and on your parts as thoroughly weighed and considered as they ought to be, I doubt not but that every one of you will confess and acknowledge himself worthy of extreme punishment, if he should stubbornly and disloyally disobey this my counsel and friendly exhortation given unto you. First therefore according to my promise, as concerning the estates of Common weals, I suppose every man to be agreeable with me in this: that it is not meet, that the good and evil men should be as all one, or that the foolish and wisest should seem as hail fellows, but that it is necessary that an order should be observed, & a difference should be made betwixt them, that every one might be esteemed, and preferred according to his worthiness: but in those realms where the government, and authority consisteth in the hands of a few, or in the whole multitude there is desired, and observed an equality of persons, supposing the estates of their kingdoms as than most safest and in best ease, when as one man beareth no greater authority than another, a kind of life no doubt most acceptable to wicked and dissolute livers. Now contrarily in a Monarchy where one only possesseth the superiority, there is due honour done to every one according to his calling, the best and chiefest as placed in the principallest rooms, the next unto him in like order in the nearest place, the third and fourth in their degrees, and so every one in comely and decent manner as he is found in virtue and wisdom, the which though it be not the use in every Country, yet notwithstanding such is the happy estate of this our City. And if we do mark the diversity of wits, the sundry practices and enterprises among men one far exceeding and excelling another we must needs confess no kind of Regiment comparable in any respect to the worthiness of a Monarchy. For where no reward is to be looked for, what encouragement can men have to do good, nay rather who is so senseless which would not wish himself a Citizen or subject in that common weal, in which his virtues and valiantness shall be renowned and rewarded, then to lead his life in such sort that though he do never so well, yet shall he always remain in base and mean estate. Moreover, we must needs confess the government Monarchable, so much the tollerabler and the indifferenter, how much more easier it is to please and satisfy the mind and commandment of one man, than the sundry and diverse dispositions of many. Thus as you see it is proved most evidently (though divers other allegations might be inferred) that the rule and authority of one man is of all other estates the delectablest, the mercifulst, and the most tollerablest and surest: but yet to go a little further by comparing each estate one with the other, we shall find none more speedier in the dispatching and bringing to pass of any thing, none more readier in consulting and forecasting of any danger or peril to come, or else more careful or watchful for the commodity and preservation of all men indifferently, then are kings and Princes enjoying that sole authority: for they which every year choose new Magistrates, do first lead a private and mean life before they come to the knowledge how or after what sort to take upon them that general charge so that their skill must needs be small whose practice continueth so short a time, 

When as Hannibal had hard the arguments of a certain Stoic affirming that a learned man was only meet to be an Emperor or governor, he presently laughed thereat, supposing it unpossible that any man should be skilful in that which he had not learned by experience and practise.  
Augustus Cesar was wont to counsel the Romans to commit the charge of the common weal to such as had greatest experience.   whereas they who continually possess this their princely estate, must needs be singular through so long experience had therein, yea though their knowledge at the first entrance thereunto were small: moreover where there are many rulers and every one having equal authority, they commonly stand straining of curtsy, staring one upon another, and as it were shifting the matter one to the other, whereby they either leave many things undone, or else suffer much to perish for lack of heed taking, but the other knowing that on them only dependeth the whole charge, do not cease continually to be careful and diligent to look to the ordering of every thing. Again, the other fall often times at deadly variance and civil dissension amongst themselves to the utter ruin and subversion of their Cities & towns, but kings and Princes (having no man as their better at whom they should envy) seek and study by all means possible, to bring that to pass which may be most profitable for their subjects and most agreeable unto their honours. The other also spend most part of their time about their own affairs, having always an inward desire to profit themselves, whereby they are often found slack and negligent in discharging their duties, ye and when they meet together as to consult as concerning the estate of their Country, 

As did Cesar and Pompey, Scaurus also, and Rutilius, with divers others. When as Croesus had adjoined unto his Brother as Copartner with him in government of the kingdom of Lydia, one of his counsellors came unto him and told him that as there was nothing better for the increase of the earth than one son, who being taken away, all things would perish, so is there nothing hurtfuller, then to have two sons to shine, for by their heat, it must needs follow that all things should perish. Although in the Roman government there are divers to be repeated which esteemed more the profit of their country then their own gain, yet is it known unto all those that have read their I estes as also the acts of other common weals, where such kind of government hath been used, that there were continually seditions and factions amongst them, one envying at the prosperity of the other, bringing at length through Civil discords, the overthrow of the whole common weal.  
As did Metellus who because that Quintus Pompeius should succeed him in the government of spain, spoiled all such provision as he then being consul had, to the end the other should not be able to do any worthy exploit after him.  
Antonius Pius would never enterprise any thing with out the advise of his counsel affirming that it was meeter that he should be ruled by the grave advise of his faithful and wise Counsellors, then that they all should be compelled to follow his only opinion. The worthy saying of king Pyrrus remaineth as renowned for ever. Give me said he, neither Gold nor Silver, nor any other reward, neither yet such as may feed me with delicate dishes but let me have hardy and valiant Soldiers, such as are able in time of need to defend their country from spoil. Lycurgus being asked why he would not suffer his city to be walled about, because said he, that city needeth no such Munition, whose Citizens are valiant.  
As did Crassus, Quintus Cassius, Valeruis, and Aulus Posthumus.  
I had rather (said Philip of Macedon) to have a company of hearts, a Lion being their guide then a company of Lions, having a hare to their leader.  
Albertus' the fift of that name, Duke of Austria, being asked whom he would appoint as conductor of the Army into the field, whom said he, should do it but myself, if I be Duke of Austria for except I be the foremost, and as becometh me, the leader of the army, giving you encouragement by my own doings, boldly and valiantly ●come after me, I am not to be called a Duke.  
Cirus being to encounter with his enemies at a certain place called Cunar, one of his counsellors called Clearchus willed him to withdraw himself, from out the danger of the battle: what (said he) Clearchus wouldst thou have me to show myself as one unworthy of a Kingdom, whereas I go about to win a kingdom. Supposing him as unworthy to be governor over others, which should be inferior to any in valiantness and Magnanimity of mind. Alexander, Scipio, Cesar, and Hannibal, with divers other most valiant Princes, were nothing inferior to the meanest Soldier in warlike travel. As the Carthagians under the only conduct of Hannibal, the Lacedæmonians under Cleomenes, the Athenians also under the government of Epaminundas. Pausanias' being asked how the Thracians might be best subdued made answer, if there be an Army of active and hardy Soldiers sent against them, some one valiant & wothy man being appointed the conductor and guider for a politic and skilful captain, is as the head is to the body.  
The Lacedæmonians under the conducting of Milciades, overthrew the Persians in the field of Marathon, in like sort they obtained victory against the same nation at Salamis, under Themistocles, against the Lacedæmonians by Pericles, but when they went into Sicilia, Nicias, Alimbiades and Lamacus being their generals, all as led under the hands of Demosthenes and Eurimidon, they wear miserably convicted, as also at all other times, both under the government of their thirty tyrants, as under their ten Praetors, until Conon did restore them again. By the Emulation betwixt Cleombrates and Agesilaus, as also betwixt Agesilaus and Lisander, the Lacedæmonians received great damages, and miserable overthrows. Such was the reverence that the paynim had unto their Gods, that their Emperors and Rulers in time of peace, as also their Captains in the Wars, have divers times used the testimony of their Gods in the comprobating or persuading of any weighty matter, as did Numa Pompilius in setting forth his laws among the Romans, as approved by the counsel of Egeria the Goddess, Minas king of Crece, by affirming that by sitting in a certain Cave, he there received those laws he then prescribed as from jupiter Lycurgus also saying that the laws he made were done by the advise of Apollo, Selencus by the hand of Minerva, Lucius Silla encouraging his Soldiers in holding up the picture of Apollo Quintus Se●torius in talking with a white heart, with Alexander, Scipio, and Cesar, and divers other who used the like practices.  
Maecenas being asked of Octavian the Emperor, as touching the estate of his government, answered, there is nothing (O Prince) more honourable then lawfully to possess and inherit a kingdom. Lycurgus going about to persuade the people of Lacedemonia to a better kind of life, did put them in remembrance of their original, which was from Hercules, saying, wherein doth this nobleness of our progenitors profit us, except we according to their example, do lead our lives in like sort, in doing of those things through which Hercules became so honourable, When as one had used many words in the praise of Alphonsus king of Arragon, in respecting the worthiness of his ancestors, said he was son to a King, Brother to a king, and nephew to a king: Alphonsus understanding the same, answered that of all things which was to be repeated, he had spoken the least, for in that his ancestors through their princely virtues had deserved a kingdom, and had left him heir thereof, yet was their honour not his, except he did show himself to inherit the same by equality of virtue rather than by Testament.  
Philip of Madon understanding that his son Alexander seemed to be grieved in that his father had so many sons by divers women doubting to whom the kingdom should be given: said unto him, seeing thou hast so many copartners, which may by right of birth challenge my seat as well as thyself, endeavour therefore that by excelling them, thou mayst by thy own worthiness rather deserve the same then to have it come unto thee by inheritance. When as there were certain that went about to persuade Friderticus the Emperor of Rome, that he should privily cause to be murdered Ladislaus the king of Hungari and Bohemia, remaining then a child in his custody, signifying the great wealth and kingdom which might be gained by his death, the emperors answer was, I perceive that you had rather have me rich then just, but know ye that I esteem justice, and an honest fame more than I do the great wealth or largest kingdom. Theodorus the younger being asked why he did not put to death those which had injured him, nay said he, I had rather if I could, make them alive which are dead already, signifying that it became a Prince rather to forgive then to revenge, as did Agesilaus who preferred to honour and in all causes most earnestly defended and maintained his adversaries, making them his friends through his just dealings, rather then by cruelty to seek to be revenged. Epaminundas being greatly injured by his citizens would never revenge any one thing, for said he, it is a great offence to bear anger towards ones Country, for where envy is there justice sleepeth.  
Agasicles being asked how one might rule his people in most safety, answered if thou use them as a Father doth his Children, giving them cause for thy virtues to reverence thee, rather than to fear thee for thy cruelty. I had rather said Antonius Pius to save a Citizen then to kill a thousand enemies, signifying that quietness is to be preferred before the greatest commodity to be gotten by war.  
Probus the Emperor did so painfully labour to conclude peace with all Princes, that he doubted not to say, I hope ere it be long we shall account Soldiers as men not necessary. O happy world if Christian Princes would so agree among themselves, that in respect of their own causes, they could say the same, and so adjoin themselves with one consent against that deadly enemy of the church of christ the Turk and his adherentes. Agesilaus being asked which of these two virtues justice or Fortitude were worthiest, answered that Fortitude was nothing available, except justice were adjoined.   thou shalt sooner find them taunting and reviling one another, then friendly agereing to lay their heads together for the welfare of their people: but the Princely Monarchies without respect of time having no let nor stay to the contrary are busied both day and night, omitting no occasion given unto them, but speedily dispatching each thing in due season: Furthermore, those yearly governors envying the prosperous success of their fellows (being either companions with them in their office, or else as having been their predecessors in the same charge before,) will do their endeavours (as much as they may) to cause them to be seduced by others whereby they may be found faulty in their dealings, to the intent that they themselves might gain the more credit and commendations for that which they shall do, whereas they which enjoy this principality for term of their lives, without check or control have always one desire, one heart, one and the self same good will unto their subjects at all times and in all causes, accounting the whole Common weal as their own inheritance, ordering the same with no less care than they would do their own household or family, seeking also for the better directing therefore, to adjoin unto them the wisest and learnedst among their people, always carefully choosing and electing them to be as executors of their will and commandments, whom they shall find most meetest and skilfullest in such things as are at any time to be undertaken. And as kings and Princes most esteem and regard those whom they know and understand to be valiant and mighty men at arms, able to defend their Realms in all dangers and troubles. So the other, supposing the charge which they have in hand as appertaining unto them but for a time, make most account and place about them as their chiefest counsellors, them whom they know to be the wisest and subtlest Merchants, being able as occasion serveth, either to flatter or to deal roughly and stoutly with their people, ruling then best when they make most for their advantage. Finally this studious endeavour and fatherly affection of him to whom alone belongeth the sovereignty, doth not only appear in the well governing of his domestical & common affairs in time of peace, but also in each thing which shall be requisite and necessary in time of wars, behaving himself in all causes more circumspect and careful than those yearelinges: either have done or can do. Whether it be as touching the knowledge of the placing of the battle, the guiding and leading forth of one army, the encouraging and imbolding of his soldiers, or else as appertaining to the politic directing and conducting of his men, whether it be openly into the field, or privily to work his enemies overthrow, not sparing to provoke the slothful to make others the readier and forwarder through his liberality and bountifulness used towards them, as also winning the good will of all men in showing himself a companion in their labours, a copartner in their adventures, a King and Captain, and yet in courtesy and lowliness a familiar friend and fellow: neither is this so easily to be proved by words, as it is confirmed and manifested by the proofs and testimonies of sundry Common weals: for as we all know the Persian estate hath grown unto this mightiness and hugeness which it now possesseth not by the help and counsel of a rude multitude, or by those yearly Magistrates, but only by the vigilant care and diligent endeavours of their Kings and Princes: In like sort also have we seen the wealth & power of Dionysius the tyrant to have been increased, who by his painful labour and travel saved his country from spoil, making Sicilia (whom at his coming he found besieged and in thraldom) the famous and renowned City of all Greece. The Carthagians and Lacedæmonians, whose governments are accounted amongst all the Grecians as the singulerst & the perfectest though they were ruled at home in time of peace, by the authority of divers, yet in war they always obeyed the rule and commandment of one man alone, I could also show you that the Athenians (who most of all detested this Monarchal authority) when they sent divers Emperors into the fields they had continually the worst: but when they constituted and appointed one only as chieftain and conductor of all, they always returned with victory. And now how were it possible to make the worthiness of this dignity and Monarchal estate more evident unto you, then by these and such like examples so plainly approving and confirming, not only those men which have lived under the government of Princes and Kings to have been the most mightiest and valiantest in all warlike affairs, and the prudentest in all other their dealings but also those Countries whose use it is to have divers and sundry governors, when any weighty cause or matter of great importance, did compel them to send forth their armies to have always used to elect and choose some one as principal guide to the rest, calling him by the name of an Emperor or King, yea and them also who did so much hate and abhor this kind of government, never to have prospered when as they sent so many generals into the fields: for as I said before, one envying at the good success of the other, and every one being so affectioned that they thought his own way best, thus striving within themselves they have commonly wrought their Country's decay: Moreover if it be lawful for to repeat that which is left unto us, as credible by the records of antiquity, it is said that the gods themselves have jupiter as their King, the which report if it be true is also a probable assertion that they likewise do prefer the worthiness of this estate before all others, but if no man can say for certain that it is so, yet do we seem to infer by this conjecture that our own opinion is that the principality which one man doth possess, is the chiefest and best kind of government, for we would never say the gods did use that kind of superiority amongst them but that our consciences do persuade us that it surpasseth all others whatsoever they be. And thus being not able either in thought to comprehend, or in words to utter the singulernesse of this estate, it shall suffice for our purpose to have spoken this much at this time in the behalf thereof. Now as touching the second part of my discourse, as concerning the right and title which I have unto this kingdom, and to the authority I do possess, I will briefly use but a word or two, being a case as well already granted as not craving or requiring any greater probation. Who knoweth not the renowned Teucrus the first beginner and chief original of this our line, gathering together the elders of his people to have sailed unto this Island, and here building this City to have distributed and allotted unto them, these lands and possessions which we at this day enjoy. My father Euagoras also your late diseased King lineally dissending from him, recovering by hard and difficult adventures, the possession of this kingdom when it had been lost and utterly subverted by others before him, hath now brought all things to that pass that the phoenicians shall now no longer extend their cruelty on the Salaminians but that they shall now quietly possess and enjoy it, whose right it was and hath been even from the beginning: but letting this pass, it remaineth also that I speak somewhat as touching myself, to let you to understand that I your king and governor and one which doth not challenge this authority over you as by the right of my ancestors only, but also as deserving the same of myself through my own worthiness, for in my judgement all men will confess justice and temperancy as the chiefest and principallest of all other virtues, being profitable unto us not only because of the excellency of their own natures, but also in that they are necessary in all causes, in so much that if we thoroughly consider each thing, we shall find nothing well done without them, and that all things come to good effect, where they are applied. And truly if any one in times past hath been as worthy to have been renowned through these virtues and Princely qualities. I can but think it reason that I should have the like attributed unto me, having deserved the same. And as for the executing of justice it is soon seen how I have behaved myself therein, if you do but consider with me in what case your City was when I took upon me the government thereof. Did not I find this Palace naked & bare, the treasure empty, great troubles & tumults amongst you, each thing wasted and consumed in such sort that it required both a diligent care and a present redress and that with no small charges. Also whereas I did know divers at that time to have applied themselves every way to the salving up of their own wounds, and on every side to have laboured in the remeding of their own private detriments, others also as compelled through necessity to have done, as also to have yielded their consents to many things contrary to their own consciences, and quite disagreeable to their own desires, yet could nothing move or provoke me so to deal with any one of them that any man might have thereby any occasion to say that I executed not my charge both justly and painfully, not omitting any thing which might make either for your furtherance and commodity, or for the safety and prosperous estate of your Country: yea I have used you all with such courtesy that you neither than had or at this time have any need to fear either banishments, for private dissensions, or the raunsacking of your treasure, or publication of your goods or any other kind of calamity, as long as it shall please the Gods to grant me life to remain amongst you. Whereas also through the late wars we waged we could not traffic, nor use any kind of marchandries into any part of Greece, but that we were every where and in all places rob and rifled, you yourselves know how I have appeased all quarrels, how I have ended all matters, and how I have procured peace with all parties, partly in restoring unto some of them the uttermost they could ask me, contenting others with an indifferent portion, and partly in taking day with the rest, seeking also to dispatch all controversies as yet remaining with as great speed as may be. Moreover, when as the near borderers on this our Island were highly offended with us as also the King of Persia being in very deed our deadly enemy though he seemed utterly to be our friend, yet I so ordered the matter that they were both reconciled again unto us, the one by humble submission used towards him, the other 
When as one had told Agis king of Lacedemonia, that Philip of Macedon would stop the passage of the Lacedæmonians into Greece, it maketh no matter said Agis, for our own country is able to suffice us.  by the observing of justice and equity. And as for my own part I so far detested and abhorred the covetous desire and thirsty greediness of other men's possessions that I have voluntarily refused, even that which hath been offered me. And although it be the use of most men, as soon as they grow to be of strength, and of greater power than their neighbours violently to invade them, as also wrongfully to challenge and to take away from them all that they can come by, 
Diogenes coming unto the Camp of Philip of Macedon, was taken and brought before the King of whom the king asked whether he came as a spy I said Diogenes, I may soon spy thy folly, and vanity which voluntarily without compulsion of any dost hazard as it were at dice thy life and kingdom, which thou already enjoyest, to win that whereof thou hast no assurance.  nothing respecting whether it be right or wrong, yet had I rather to enjoy my own rightfully and quietly be it never so little, then in such sort unjustly to enlarge the bounds and limits of my Country: but to what end do I use so long a discourse as touching myself, or why do I stay in the repeating of each thing, particularly, seeing I may briefly in few words comprehend and contain as much as is to be spoken of, as concerning this matter: Is there any one amongst you which can say that he hath received any wrong at my hands: nay, rather you may rightlyer affirm that there have been a greater number, both of Citizens and strangers more Courteously dealt withal, and more bountifully rewarded by me then ever they were by any of my predecessors: neither can any one of you impute these my words as vain gloriously spoken, for it becometh those which seek for to attain eternal praise, 

A Prince or governor saith Agesilaus must have with him these four properties, a valiant and hardy courage against his enemies, a love and good will to his people, wisdom to forecast all dangers, and reason to use time when time serveth. Alexander Severus kept always noted in a note book, whatsoever he had bestowed upon any of his subjects as also who they were that had received it, whereupon when he happened to meet with any of his Citizens or servants, which had but little of him, or such which never had craved any thing at his hands, he would call them to him, and ask them whether he meant to make them indebted unto him, because they had received nothing of him.  
Nerua the Emperor was so bountiful towards his people, that when as he had bestowed all his treasure upon his subjects, he spared not to sell his own garments, and jewels, rather than they should lack relief, agreeing with Agesilaus, that as it behoved Princes, to offer injury to no man, so ought they rather to give then to take any thing from any man.   through the executing and maintaining of justice, as also by the eschewing and avoiding of Covetousness and extortion, so to behave themselves that at all times they may be able boldly and truly to speak thus much of their own worthiness, having so openly manifested the same in all their doings, unto the whole world that their deadliest enemies 

The alteration of the roman government as the expelling their kings, because of the unordinate lust of Tarqvinius Superbus, towards the good and chaste Lady Lucretia, and again in putting down of their ten governors called Decemviri because of the fleshly concupiscence of Appius towards the daughter of Virginius, whom her own father slew, rather than she should be defiled.  
Rodericus, king of the Goths slain, and lxx M. people in a battle fought betwixt him and julianus the governor of the Province called Tingitana, a part of Barbary, in that the said King had defiled the daughter of julianus: with other Histories infinite, of the desolation and subversion of sundry monarchies, where such beastly appetites hath reigned. When as Araspus had commended the beauty of Panthea the wife of Abradata before King Cirus as meet to be a Prince's mate, the king's answer was, that she was so much the more to be refrained. The beauty of Darius' daughters being highly commended unto Alexander, as also being willed to go to see them, being then his captives, he answered that he would not once go to them, for said he, it were shame for me to be subject to a woman, which am now a conqueror over men.   are compelled to confess it for truth: Now also as touching the modesty and temperancy, which hath been shown by me in all my affairs & dealings, if I should so exactly prosecute the same, as it may seem to require it would give me occasion to utter many things, both strange and wonderful, especially in a man of my degree and in one of my years, for when as coming to the years of discretion I had perfectly known, as also thoroughly considered with myself, that all men held and esteemed as dearest unto them their wives and children & that they are wont to be soon incensed and moved unto ire, if any kind of injury or villainy were used towards them and that such wrongs offered and done in times passed, hath been the occasion and original of much mischief to the confusion and overthrow as well of kings & Princes as of other meaner persons, I have so much detested and with such great care and diligence, eschewed & shunned these so horrible vices that from the time I first took in hand the government of this kingdom, I never touched or sought to use the body of any other woman then of my own wife, although I have known sundry and divers persons which procuring the satisfaction of their licentious appetites from other Countries, have nevertheless been well thought of and highly commended of their people in that, by so doing they abstained from offering injury unto any of their own subjects, but as I was desirous so to frame myself that no such suspicion might arise, of any such doings of mine, so surely I most of all coveted that I might so order myself in all my actions that the integrity of my conversation might be a lively example to all my Citizens to imitate and follow: for the property of the people is most commonly so to be disposed 

When as Alexander coming into Illia, beholding a woman of a most singular beauty standing before the Altar of jupiter, did seem unto Ephestion earnestly to view her, whereupon Ephestion taking occasion to speak unto him, said, behold O price hear is a woman worthy to be thy love, no not so, said the king, for it is a thing most unseeming for me to show myself so incontinent which am wont so severely to punish & to reprehend this vice in an other.  
When as Scipio had overthrown Carthage, being then but four & twenty years of age, at which time there was brought unto him, among other Booties, a certain virgin of a surpassing beauty which had remained a Captive in Carthage before his coming, he showed himself so continent, that enquiring of her what she was, he presently sent her home unto her Parents, giving her no small some towards her dowry, in that he understood her as before be trothed to an other, whereupon being afterward asked why he did not take her, because, said he I am an Emperor, to whom it belongeth to surpass his people in the integrity of life. Antigonus the third as soon as he had beheld a certain Virgin in the Temple of Diana at Ephesus, and did feel himself moved with the delight of her beauty, he presently departed the City, lest he should have bike compelled to have committed a thing so vnlaw full.  
A Harlot, saith Diogenes, is a cup of sweet wine mixed with deadly poison, whose taste though it be sweet, and pleasant, yet in the end, it bringeth destruction.  
A stranger demanded of one Gerada a man of Sparta, what punishment adulterers had in his Country, seeing Lycurgus had made no law for the same, no said Gerada, it needed not, for there is no adulterer in Sparta, neither is it possible that there should be any among them, that do so greatly detest excess wealth sumptuous fare, lascivious wantonness, and fond foolish pride, and in steed of them are content to live modestly and soberly, yielding dutiful obedience to their Magistrates, and obeying the laws, not for fear, but for the zeal they have to virtue herself. The counsel of Aristotle was, that we should behold pleasure as she went away and not as she did come towards us, for though she look upon us, with a smile and pleasant countenance, yet hath she always hanging at her back, care, sorrow, and lamentable repentance. Alexander did not only show himself a continent and chaste liver, but also reproved the same very severely in others, as appeared in the sharp rebuke he gave unto Cassander, for kissing of Pitho, being but the Concubine of Euius. When as a young man had said unto Monedemas that he thought it a great happiness if a man might obtain all that he desired, nay said the Philosopher, it were more happier if we could not attain any of those things which are unhonest and undecent to be desired or sought for.  
Having spoken of the Continency which ought to be in men, I cannot let pass those worthy dames with infinite others, whose faithfulness and integrity of life hath been most rare, or at least in these days is a thing most strange. Zenobia Queen of Palmerie, never desired the company of her husband, but only for procreation sake. Sophronia a Lady of Rome when as she should be compelled to be the Emperors Decius Concubine, killed herself with her husbands sword, rather than so to be defiled, and to the shame of those which being never so old having once been married are so fleshly bent that they are never well till they be married again. The worthy Lady Rodogune, the Daughter of King Darius shall not be omitted, who killed her Nurse because she went about to persuade her to marry again, yea though she were young and beautiful. jugurtha being the Bastard of Manastabalus killed the sons of Mitipsa his uncle, and Atreus and Thyestes' the sons of Pelops borne of Hippodamia, murdered their brother Chrysippus borne by Danayida, because he was his father's darling, such is the force of Ambition, that many have neither spared father, mother, brother nor sister, to obtain the sole principality.   and given as they shall see their Princes to be affectioned and bend, also it becometh kings and governors as far to excel and to surpass their subjects in good living, as they do exceed them in honour and renown and truly there is nothing more unseeming then to constrain others to live soberly and honestly and yet they themselves to have no care how fond and licentiously they spend their time: Moreover, I see that it is as an usual thing unto most men to be able to bridle, and to restrain their foolish desires and fond imaginations when soever they are moved with any perturbation or motion of mind in any other thing, but those raging fits and burning flames of fleshly desire, neither the strongest nor wisest have ever been able as yet to exstinguishe or quench if so be that they were once fastened and kindled within them, ye though they suffered them to take never so little hold: wherefore I desired, yea & have laboured, and that with great care, not only to excel the basest and meanest in those trifles, so easily to be done of every one, but also to show myself a Conqueror and victorer even in that wherein the greatest and renownedst Peers of the world have both fainted and failed. And now to give my judgement of those men which marrying and vowing themselves to an honest and joyful society of life at length, forgetting all their former promises and abiding by nothing care not how or in what sort they offend those chaste matrons, with whom they are coupled, so that their beastly appetite may be satisfied, when as they themselves can not abide to be contraried or displeased not in the least thing, truly I must of necessity sharply reprove their folly as men most lewdly bend supposing also those men as worthy of rebuke, which faithfully observing and fulfilling their promises in all other covenants & contracts according to equity and justice, are yet found so dissolute, as carelessly to break and violate the vows which they have made to their wives, the which truly in my opinion ought above all other things firmly and strictly to have been observed, in that they are worthier and of greater importance, than all other promises are, whatsoever they be: but if the end hereof were thoroughly considered if they would call to mind the great and sundry discommodities which they procure to themselves, the wonderful dissension and discord which they breed, and cause within their own palaces, the horrible fears and continual dangers, they wilfully bring themselves into, then would they soon be revoked and reduced from this their error, and it is the duty of a Prince, to be a procurer of unity and peace, not only in his towns and Cities, but also and that especially to see love and amity fostered within his own Courts and within the gates where he himself remaineth: for these are the originals and grounds both of temperancy and justice, which can not be maintained: where riotous livers and amorous wantoness do inhabit, but to return to myself and to use a few words, as touching the issue of my body as concerning my children, which the Celestial gods have lent me, and whom I hope I shall leave behind me, to the better preservation of your City and to the greater comfort of you all. I let you to understand that I have not herein followed the licentious order of other Princes whose use hath been to have some by mean and base women, others by noble and renowned Ladies, some also as bastards, others as true and lawfully begotten of their own bodies through which their evil behaviour, great dissensions, civil broils, and bloody wars have happened amongst their subjects after their deaths: but I have had that care herein that my children may truly and every one of them equally, challenge and claim a direct and perfect line of their pedigrees from one father and mother, (as amongst men) unto Euagoras my father as amongst those whom we account the perfectes, and as it were half gods unto Aeocus that just and righteous judge and so going forwards amongst the Gods themselves even unto the great and mighty jupiter, in so much that there is not no not one of mine which is or shall be deprived of this honour duly descending unto them from so high and renowned ancestors. And truly as their are divers and sundry causes whereby I might be persuaded to persever in this my purposed and determined course and race of living, so surely I am as especially moved or rather encouraged thereunto, in that I well perceive these only virtues, namely, justice and temperancy to be the sole inheritance the only possessions and the particular properties of good and godly livers. As for the valiantness of mind, the strength of body or worldly policies or any other especial or commendable gift of nature, we commonly see the wicked and lewd person to enjoy as good part in them as the other, supposing therefore that man to go about and to take upon him a thing most excellent, which painfully laboureth and striveth by all means possible to embrace, 

The only thing that is to be counted avaueable, is justice said Photion, in respect of whom all other things are trives.  
Antonius Pius was wont to wish that his life might end the day or hour wherein he swerved from justice, or neglected his duty.  
Sigismundus the Emperor being asked whom he supposed meet to be a prince or governor, answered, that man whom neither prosperity can make haughty, neither adversity timorous or discomforted.  
It is the part of a prince, said Agesilaus to excel his subjects and Citizens in the integrity of life, and not in wantonness and daintiness.  
Alcamenes being asked how a realm might be best preserved, answered if the prince be not thirsty after gain. Such was the continency and temperancy which Pericles the worthy Captain of Athens had used in all his life that he could boldly say at his death that he had never given occasion to any of his Citizens to were any mourning garment. Socrates gave his scholars always this lesson, to lodge wisdom in their hearts, shamefastness in their countenances, and silence in their tongues.  
As one swallow saith Socrates doth not make a summer so doth not one good deed prove a man to be just and upright in his dealings.  
A wise man saith Anaxagoras, doth not obey the laws for fear of punishment, but for the love he beareth to virtue herself. It is a hard thing said Alphonsus' King of Arragon, to be a perfect and discreet guider of an army into the field to encounter with the enemy, but it is a thing more difficult for a Prince to show himself unto his people, a lively example or ring leader unto virtue.  
It is not saith Tully, the part of a good citizen to make any intermition of his duty, or to use any slackness in executing of his office or charge. Aristides wife would always cry unto him to remember that the public affairs of his country were to be preferred before his own private causes.  
If a man, saith Socrates should come into a Theatre, and calling aloud should will all Tanuers or all Smiths to arise, you shall see only the men of those sciences to arise, and the rest to sit still, but if he should say, let all those that are just and wise dealers stand up, presently the whole multitude will arise.  
A certain Philosopher of Pythagoras sect, had bought a pair of shoes of a shoemaker, not paying ready money, but a day being appointed unto the payment, at which time the Philosopher coming according to promise and finding the shoemaker dead, not paying his money he departed joyfully home, rejoicing that he had gained so much by the man, but being afterward greatly troubled in conscience as one that had possessed the goods of an other, he afterward returned to the shoemakers shop & threw the money from him, saying, he is yet living to me, that is dead unto others, so unquiet are the consciences of those that wrgngfully possess other men's goods. Alphonsus that worthy and renowned King of Arragon accounted Usurers and such as are greedy after other men's goods, the rauining birds called Harpy.   and to retain in his custody these two precious pearls, being as it were the only badges and tokens, by that which good men are discerned and known from others in that as is aforesaid, they are as only peculiar and proper unto them: I myself as induced by these reasons have most studiously and carefully, above all other things applied my whole endeavour to the executing and maintaining of justice: observing as much as might be both modesty and temperancy in all my dealings taking my delights in such things only which might make to the increase of my honour, and to your furtherance: and not in that which being committed might both turn to my shame as also to the corrupting of many others through my evil and lewd example. And now as these virtues before specified are most singular, & among all others to be accounted as the first & chiefest, so also even in their own kind one far excelleth another, either in respect of the cause or time wherein they are done, or else in respect of the person of him that is the doer thereof, so that you are not to give judgement generally or after one sort, of all virtues no though they be contained all under one name. The which if it be true, then call to your remembrance the justice which I used in my greatest necessity, the modesty of my life when I came to enjoy the chiefest authority, and the continency which I showed even in my youthful years. These were the times which gave unto you a perfect token and tried proof of my disposition and nature: for though I were left very bare and poor by my father and found all things as naked when I came to my Crown, yet ministered justice indifferently to all men that I am sure there is not one amongst you, which can say that I have done him one inch of wrong, as one seeking by other men's decay to enrich my coffers or to augment my treasure, and whereas I enjoyed that power over you that all might have been lawful whatsoever had liked me, yet did I always use such modesty and lowliness in all my doings, that therein I have showed my self as one equal with the meanest. And these things did I even in that age wherein the most part of men are wont to become careless and dissolute, as forgetting all duty, neglecting all good order, and giving themselves fond unto all vanities and fancies, but to have used these speeches as appertaining to my own praise before strangers, neither durst I neither would I not, in that they are untrue or that I do think my own doings as unworthy of this commendation, but because I should have feared that they would not have given credit unto my words, but as for you, you yourselves are witnesses of all that hath been spoken, you yourselves have seen and known to your comforts the truth confirmed before your eyes, now therefore as you do account those men as a rare sort of men, and such as are worthy of great commendations and praises, if any amongst you by the help of nature do show themselves discrete and modest in all their doings, much more than must you of force suppose the like of them which void of that benefit, even of their own voluntary affection, labour to attain unto the like perfection, for it may be that they which after this sort unadvisedly do for a time observe that good motion of nature, leading as it were by chance, a temperate order of living, may at length be seduced and withdrawn from the same, if that good seed hap to be choked by some stinking and noisome weed overgrowing it. But the other which over and beside the furtherance of nature, are fully persuaded and taught, that the chiefest felicity and happiness of this life, consisteth in the embracing and following of virtue, these men no doubt will continually unto their lives end persever and continue in their determined purpose. And now to come to the whole and only effect of all that which hath been spoken, know ye that the only cause why and wherefore I have made this long discourse unto you, both as touching myself, as also of all other things before rehearsed and specified, is that you should persuade yourselves that there is now no excuse left to be alleged, why you should not willingly and gladly observe and obey the commandments, nay, rather the good counsel and friendly exhortation which I shall give you, seeing I burden you with no greater burden, nor charge you with no more than to fulfil that which I myself both have done and willingly will do, even unto my lives end, wherefore I require and charge you that every one of you do execute that office and function whereunto he is called, both diligently and faithfully: for it must needs come to pass that your dealings must prove evil, if either of these two points be not observed, show not yourselves therefore neglectors and contemners of my commandments, and yet not so addicting yourselves as though you should think that the weight and importance of all, should consist in the observing and obeying of my will only, but that you would be so careful and diligent in those things which you take in hand, as to persuade yourselves that the well doing and ordering of every particular matter, is the only means whereby the universal estate of every Common weal doth flourish and prosper, for there must needs be a most happy Realm where every man particularly hath a care to perform his duty, and to amend himself in aught that is amiss, for when we flatter ourselves with our own follies and are as it were blinded with our own vanities, we run headlong into our own destruction: be you therefore no less careful of my affairs then of your own, seeing the one depends on the other, neither do ye esteem as vain the honours which are prepared for them, which painfully and justly order 

It is better said Chilon to sustain loss, then to be enriched through unhonest means.  
Bias being asked what thing that was in the life of man, which was void of fear, answered, a clear conscience.  
When as Pontius one of Caesar's Centurions was taken by Scipio, Pompey's father in law and was promised his life, if he would forsake Cesar, disclose his secrets, and adjoin himself unto Pompey, O Scipio said he, I give you thanks for your gentle proffer, but know ye that I way my life less than I do my faith, and dutiful obedience towards my master, from whom though I be absent, yet is he as now present with me. Anonymous being asked what was the best means to cause men to deal justly, answered the kings eye, for said he, the diligent attendance of princes over the affairs of their countries, shall imprint such a fear in the hearts of his subjects, that they will always thereby think them as present, although they be absent and so be fearful to transgress. Lycurgus was wont to rejoice in that he had so lived, that his deadliest enemies were not able to burden him that he had received one farthing unhonestly, or committed any such folly for which they might have cause to be sorry, or they to rejoice over him.  
When as one offered julius Drusus for five talents of Silver to redress the inconveniencies of his house, in that divers parts thereof did lie open to the prospect of his neighbours, nay said Drusus, I will rather give thee ten talents for to build my house, that not only my neighbours but the whole City may perfectly see what is done in every part thereof, signifying that a good man ought to do nothing whereof he should be ashamed, if it were known. If my father, said Pericles should conspire against my country, if reason might not dissuade him from this madness, I would surely betray him. Lisander being asked what common weal he supposed in most happy state, that country said he, where virtue is rewarded, and vice punished.   our business committed unto them.  
Refrain your hands from other men's goods, to the end that you yourselves may the safer and the quieter possess that which is your own, for it is reason that you show yourselves such manner of men towards others, as you would wish others to be affectioned towards you.  
Make no more haste to get Riches then an honest report, for amongst the Greeks, and amongst all other people be they never so barbarous, they commonly enjoy the chiefest honours and the greatest wealth, which are found to deserve through their virtues, the greatest commendations.  
As for unhonest gain it brings not so great store of treasure into your Coffers, as it doth danger unto your persons both in the getting and keeping: neither would I have you to think yourselves ever the richer by receiving, or the poorer in giving, for the properties of these two are oftentimes changed, and truly you can not do amiss herein, if ye respect either the time or the necessity of the case, so that it be agreeable to virtue.  
Go not about to hide or to keep secret from me any one thing whatsoever it be, that either you now are about to do as presently, or else hereafter mind to bring to pass, no although it be that which remaineth as privy in your own imaginations, being as yet only known unto yourselves, for though my body be not always in one and the same place with you, yet ought the remembrance of me to be continually present in all your affairs & enterprises, for this being borne in mind shall cause you as carefully and as discreetly to deal, as if I there did stand as present to behold you. Again, as you know close and privy practices contain in them great troubles with continual terror and fear, so order yourselves therefore in that charge which is committed unto you, that nothing may be said to have been done either secretly or deceitfully, but that all your doings may appear so plain and manifest unto all the world, that your deadliest enemy though he sought it, may not be able to find one little hole in your garment, no not one just occasion to triumph over you, for the least act which you should commit or do undiscreetly.  
Imitate the Eagle, go get you to a sunny bank, look upon your talents, if you find them dull sharpen them again: examine your own works if they be good go forward, as you have begun, but if they be evil amend them, adjudging those things as unworthy and unseeming to be done, which you desire to keep secret from me, and that only to be honest and good which I understanding shall have just cause to commend, as also through them to conceive the better opinion of you yourselves.  
Keep not the counsel of those which shall seek either to endamage my person, or to subvert my kingdom but rebuke them and reprove them, yea though they be your dearest friends, for no less punishment shall be given unto the counsellor then to the chiefest trespasser: neither do you judge them as happy, which can craftily cover their wicked and naughty intentes, but rather suppose those men as most safest which offend not at all, for as it is requisite that the one should receive conding punishments according to the heinousness of their offences which in time do appear, so is it convenient that the other should receive a meet reward for their well doings.  
You shall gather together no assemblies, nor call no counsel without my authority and consent, for as such conspiracies have been most pernicious unto that state of 

Lycurgus being asked why his country men did so often remove their tents or Camps from place to place, answered that we may the easier deceive our enemies, signifying that nothing brought sooner destruction than often alterations and changes.  
When as Strabard every favour with Augustus, had used words to the reproof of the stubbornness of Cato Vticensis, in that he slew himself, rather than he would consent to the alteration of the estate of government before used Augustus' answer was, that that man was only to be accounted a good and honest Citizen which desireth not the state of the common weal to be altetered & changed, but holdeth himself content with things present. Cleon having taken upon him the government of the common weal of Athens protested that he would now as it were unlose the bands of all friendship, because said he friends are oftentimes lets unto the executing of justice. O how happy was Scipio Africanus who conducting so great an army into Africa, was able to say: there is not one Soldier in all this Camp, whom if I should command to throw himself headlong down this Turret, which would refuse to do it. The use among the Romans was at their feasts and solemn meetings to sing the acts and doings of their ancestors in verse upon shaulmes & flutes to the end that their youth by the heating the same, might be encouraged to imitate the like A certain woman of the country of jonia, a part of Greece, bragging of a piece of curious work, which she had made, reproving the unskilfulness, or rather idleness of a certain woman of Lacedemonia, because she could not show the like the Lacedaemonian matron for answer bringing forth her four sons whom she had brought up in all honest and godly exercises, said unto her, this is the work wherein a good and careful mother is to be occupied about, to procure unto her country honest & obedient citizens then to beautify her house with fond bravery. To teach their youth both dutiful obedience towards their Magistrates & elders. as also to make them the readier & skilfuller in the understanding of their duties, the Romans had an order that their young men should daily attend and wait on the Senators and fathers, accompanying them unto the Senate house, and so home again, giving the like reverence both in the streets, as also at feasts, Leontichidas being asked therein youth ought most to be instructed, answered in those things which may profit them most when they come to man's estate. When as Photion was reproved because he would not receive the great treasure that was sent to him from Minillus, neither yet suffer his son to receive it, his answer was that if his son were of honest conversation, his patrimony left unto him would suffice him, but if he were a riotous and wanton liver, neither that treasure, neither any other, would be sufficient for him. When as Tissaphernes had broken promise with Agesilaus, he sent certain Orators unto him to give him thanks in that by breaking his promise he had not only injured him, but also procured the indignation of the Gods against him, in being so careless of his faith.  
One going about to persuade Anazilaus to do a certain thing that was unhonest to be done, affirming that he need not fear the doing thereof, seeing that he could not be thought the unhonester thereby, because he might keep it unknown from all men, though said Anazilaus as thou sayest I may keep it unknown from others, yet will it be always known to myself.  
Fridericus having called all his counsellors before him into his court burst out into these speeches, would God my counsellors would put of and leave behind them in the Porter's lodge at my Court gate, two things, so should I be sure to be well counseled by them, and I myself also should easily deserve what were best to be done for the profit of my people, at which words his counsellors amazed, because he used no more words, one of the company asked the Emperor what were these two things, it is said he flattering and dissembling, the murderers of truth, the undoers of Princes, and the overthrow of every common weal. Carneades saying was, that Princes were never perfect in any thing but in riding, for said he, it is the use of all men that have to deal with them to flatter & to dissemble with them but the horse not caring whom he carrieth be he King or Citizen, without respect of persons, throweth them of from his back, except they be skilful in ordering & riding of him. Antigonus the King of Macedon, being asked why he so greatly esteemed Zeno, because said he, I did never find him to dissemble with me in any thing when as one had said unto Theopompus, King of Lacedemonia that the people of Lacedemonia should be then most happy, when as their Princes had learned to rule well, thou sayst truth said the King, if the people have also learned in like sort to obey. If the citizens obey their magistrates, and the Magistrates in like sort obey the laws, that City said Solon shall prosper and continue, otherwise it is soon overthrown.  
As the stage player must not only seek to please his hearers, in showing himself singular in playing the last act of the Commody, but also in every scene, even from the first beginning: so must we saith Socrates even from the first entrance into this life, apply ourselves unto virtue, and the knowledge of our duties, and not defer the same from day to day, or until we be old, the which we may rightly term the last act of this our miserable pilgrimage. It was a common saying among the Lacedæmonians, that Fortune was to be called upon with moving hands, signifying that if we would do our indeours and apply ourselves to a virtuous and honest life, we could not choose but enjoy a good fortune, that is, to live happily.   government holden of many, so surely is it the dangerous thing that can happen, unto that sole authority possessed by Princes.  
Seek ye with as great care to avoid those things which may give any suspicion of evil liking as you would do, not to be thought guilty of the offence itself.  
Moreover, I would have you to account my good will and friendship so sure and certain unto you, that I am yours to use to your profits and furtherances in any honest and just case, do you therefore diligently endeavour to maintain and uphold this my estate, and be not desirous of alterations or changes, for surely by such tumults the destruction and subversion of your City and Country will soon ensue.  
Let mercy and severity be shown, according to the deserts and behaviour of my people, and not as wholly depending on the judgements and affections of the Magistrates, for as they may be made favourable through the entreatance of friends, so also many of them are often moved and incensed, to be sometimes too too sharp and severe through the overthwartness and frowardness of others, do you therefore execute justice indifferently towards all men, trusting more to your own innocency and just dealings, then to my mercy or favour, accounting also my safety to be yours, and the well ordering of my affairs to be the enriching of your own treasures.  
It shall be your duties in like sort to show your dutiful obedience unto my Crown and dignity to observe my commandments, to obey my laws and ordinances, and to behave yourselves honourable, and commendable in the governing of my people, willing in all things to execute my will and pleasure.  
Be you also the encouragers, and stirrers up of youth to the embracing of virtue, and that not only in giving them good and grave counsel, but also in practising the same in your own doings, that thereby they may understand what manner of men it behoveth them to be which seek to be accounted noble and honourable: Teach also your own children to be faithful and loyal subjects towards their Princes, and see that they be especially trained and brought up in the true knowledge and perfect practice of this virtue, for when they have thoroughly learned to obey, they will rule with greater discretion those which shallbe subject unto their authority, the profit also thereof shallbe their own, for if they prove faithful and honest Citizens, they shallbe partakers of our wealth and prosperity, but if they become riotous and dissolute livers, then will they soon hazard even that which is their own consuming, that in a short time yea and that with shame and infamy which you their fathers have honourably gotten with long travel and continual pains: suppose therefore that you then leave your children richest and in most safety when as you see them most worthiest of my favour.  
Account those men of all others as most miserable and wretched which being careless in keeping their promises have lost their credit with those which were wont to trust them, for without doubt such men spend the rest of their life with an unquiet and fearful conscience, not daring to trust their friends further than their foes, either because they suppose every man like themselves or that the guiltiness of their own crime, breeds a distrust within themselves. They therefore may be deemed as most happy which knowing themselves clear from any such villainy, lead their lives in great quietness.  
Let not that outward show of profit to be gotten by any dishonest means, seem to be of more force with you then a virtuous and godly life, neither think ye the name of a wicked liver, as only odious and that you are as scotfree and safe, if you can by concealing and cloaking of your naughtiness avoid or escape the report thereof, and so to be accounted as honest men, because it is not openly known: for truly how so ever it be done either secretly or openly, it is always one for the nature of the thing itself, and the name given thereunto do nothing differ be it done never so closely or privily.  
Seem ye not to mislike or to envy at them, whom you shall see in chiefest authority and favour with me, but rather contend & endeavour through your own worthiness and virtues to become equal unto the best supposing them as worthy to be beloved and reverenced whom you shall perceive, and know your king to make most account of, so shall I have good cause to attribute the like unto you yourselves, when time and occasion shall so require.  
Continue ye always of one mind, speaking no worse of me behind my back, than you shall use to protest before my face, confirming your good wills towards me in deeds, rather than in words, dealing no otherwise with other men than you would be content to be dealt withal yourselves: let your words and deeds be agreeable, and think ye so to be used and esteemed of me as I shall find you affectioned towards me.  
Say not amongst yourselves, this man or that man doth well, and is worthy of great commendations, but rather labour that other men may have cause to say the like of you: accounting also that unto all those which willingly will show themselves obeyers and fulfillers of my commandments shallbe gaunted free liberty, to lead their lives as shall best like themselves. And thus I mind briefly to conclude this long and tedious discourse, which I have made as having spoken sufficient as concerning those things which at the first I had purposed: having as great hope to see you as carefully and as gladly to put in practise this which I have charged you withal, as you have seemed unto me both joyfully and willingly to have given ear unto the same, while it hath been told you. Wherein I would have you only to bear in mind this one thing, as the whole effect of all the rest, which is no more but that you would think it your duty, to show yourselves in such fort obedient unto me, and as careful of my affairs as you yourselves, would look to be served and obeyed of them which are under you, and unto whom you commit the ordering and disposing of your own business, the which thing if you do unfeignedly and faithfully observe and keep, it were truly but lost labour for me to take in hand at this time to describe unto you the sundry and innumerable commodities which will grow and arise thereby, for if I for my part do in such sort behave myself hereafter as heretofore I have done, and you also do your endeavours, as gladly and as willingly to show your dutiful obedience and diligent care towards me, you soon shall see to your great joy and comfort, your own wealth increased these my dominions enlarged, and this our City in most happy and prosperous estate: wherefore seeing this thing is so conducible and profitable unto you, and so worthy of your labour, it shall behove you to take pain herein, to be circumspect in your dealings, to have always a most vigilant and watchful eye to the charge committed unto you, and for the obtaining of so great felicity, not to refuse any labour, but with gladsome hearts joyfully to undertake the greatest perils, persuading yourselves that even presently this combat is to be attempted, for even now it consisteth in your own powers, and as it were in your own hands to be victorours' without all labour to accomplish your hearts desire, and to win that wished fort, if you would do no more but show your selves true and faithful subjects, cheerfully accompanying him in all godly exercises which wills you to do no more than he himself will do. (⸪)  
FINIS.   

Imprinted at London by Thomas Purfoote, dwelling in Newgate Margot, within the new Rents, at the sign of the Lucrece.