A REMEDY FOR SEDITION, WHEREIN ARE CONTAINED many things, concerning the true and loyal obeisance, that commons' own unto their prince and sovereign lord the king.  
ANNO. M. D.XXXVI.   

A REMEDY FOR SEDITION.  
WHO SO EVER well considereth with himself the high commodities, that come of good laws, he will, I am right assured, think as divine Plato thought, all those laws that are made for the wealth and safeguard of mankind, to be of god, all be it they be constituted by man: on the otherside, he that well pondereth the damages, that of necessity must follow, where either none be, that can rule, or few that will obey, shall think as I do, all realms, regions, cities, and towns, that are not governed by laws, to be forests of wild beasts, and not places habitable for men. We lack no good laws, god be thanked: but what avail they, when as Diogenes saith, men that are good, need them little, and they that be evil, are never the better for them? Surely in time of sedition, laws lose their voices, or to say better, in such ragious outcries of soldiers, noise and brayeng of horses, cluttering and iengling of harness, men wax thick of hearing. justice hideth her face, when she seeth this to be allowed for a law, He that is the stronger, shall oppress and spoylle the weaker, and no man say he doth evil. Honesty can not abide, there where might sitteth above right, where will is skill, where treason standeth for reason. When every man will rule, who shall obey? How can there be any common wealth, where he that is welthyest, is most like to come to woe? Who can there be rich, where he that is richest, is in most danger of poverty? No no, take wealth by the hand, and say farewell wealth, where lust is liked, and law refused, where up is set down, and down set up: An order, an order must be had, and a way found, that they rule that best can, they be ruled, that most it becometh so to be. This agreement is not only expedient, but also most necessary in a common wealth, those that are of the worse sort, to be content, that the wiser rule and govern them, those that nature hath endued with singular virtues, and fortune without breach of law, set in high dignity, to suppose this done by the great providence of god, as a mean to engender love and amity, between the high and the low, the small & the great, the one being so necessary for thothers safeguard wealth and quietness. For as there must be some men of policy and prudence, to discern what is meetest to be done in the government of states, even so there must be other of strength and readiness, to do that the wiser shall think expedient, both for the maintenance of them that govern, and for theschewing of the infinite ioperdies, that a multitude not governid falleth into: These must not go, arm in arm, but the one before, the other behind, wit and prudence must be as masters of a work, and appoint strength and readiness their task. For undoubtedly, boldness doth never well, except it come, and do as reason commandeth it to do. Sertorius that prudent captain, showed this by a pretty example, he had two soldiers in his camp, th'one little, weak, and in manner of no strength, but very wise: tother high, big and full of bones, but void of brain. He had also two horses, th'one galyarde, lusty, and of a thick tail, tother lean, little, and almost without a tail. He appointed the little man, to pull of the great horse tail, the big and sturdy soldier to pull of those few hears, that the lean horse tail had. The weak and feeble man, unto whom god and good education, had given wit in strengths place, pulled by four and by .v. hears at ones, and so within a short space, he had made of a long tail no tail. Thother a good yomans' body, tugged at the hole tail, and sweatte fast, but he pulled of not a hear. Now, if the ignorant soldiers, were here thus taught, a handful of wit to be much more worth than a horselode of strength, and were content in battle, that they should rule: which were the wiser, they obey, that were the stronger, how moche more ought we to be moved with this example, specially in the governing of a common wealth, in making laws, in settling mattiers concerning faith and religion, finally in discussing, what things maintain most the favour of god toward us, and by what means a realm may best be kept in wealthiness? We love to be deceived, we imagine a certain common wealth in word and in outward appearance, which if we baptize right, and not nycke name it, we must needs call a common wo. We think it is very evil, that so many of us be poor, we think it were a good world, if we were all rich. I pray you for a season let it be as we desire, let us imagine, we be all rich, doth it not straight follow, I as good as he, why goeth he before, I behind? I as rich as he, what needeth me to labour? The maid as proud as her dame, who mylketh the cow? The farmer having no more cause to toil than he that looketh for the rents, who shall till the ground? His many ye say. How so? why they more than he, if they be rich to? What were more to be wailed, than such wealth, that should bring either every man, or the most part of men, to extreme confusion.  
¶ The Romans after that they had won the city of the Veiens, were at great contention, the commons of Rome, and many also of the gentile men, thought it very expedient, and highly profitable, that half Rome should go dwell there, alleging, that many in Rome lacked, and that this city was rich, and of great wealthiness, gorgeously builded, and also nigh unto Rome, so that here many of them might be enriched without any disturbance of them, that had possessions in Rome, ye and might also, because they were so nigh, be at all assemblies, all parliaments, that should be kept in Rome. Mark what followed: The senators in especial those that were wisest, in no case would assent to this, no they thought it much better to abide all peril, than any such matter should pass their hands. In so moche, that when this was had in deliberation, and hotly disputed, the commons were so kindled against the Senators, that it was hard to keep them from going together by the ears. But what is it that sage and grave persons can not persuade, if they be hard of them that utterly lack not discretion? A few of these ancient fathers and esteemed senators, here straight bridled the rage of the people, and made them condescend unto this, that all be it outwardly there seemed gains in departing, and loss in the abiding at Rome, yet they should do better to tarry poor, than in going away to make themself rich.  
¶ A common wealth is then wealthy and worthy his name, when every one is content with his degree, glad to do that, that he may lawfully do, gladder to do that, which he seeth, shallbe for the quietness of the realm, all be it his private profit biddeth him do the contrary. The shipman saileth for other men's profit, as much as for his own, but yet he stirreth the stern, and turneth the sail as him lusteth, he casteth the shot anchor, when he will, and not when they bid him, that are in his ship. The physician is called to do more good to other, then to himself, and in deed oft-times he saveth the sick, and taketh the disease himself, but yet he dieteth his patient, not as the patient desireth, but some time keepeth him from meat, when he is hungry, some time from drink, when he is full thirsty, seldom giving him that he calleth for. Governors in a common wealth, must look to the commons profit, but they must rule or else how can they govern? They must make laws, and not such as every man wool, neither esteem that to be profitable to a few, which bringeth damage to the hole. They only ought to be officers, that are known to be discrete, politic, wise, and of such stomach, that if need be, they can set little the hatred and malice of them, that seldonie love such as are in greatest authority, and not only set little by them, but also contemn their own profit, wealth, ye and life to, sooner than to seek praise at their tongues, that for the most part, love they wot not what, and hate they wot not why.  
¶ Anthistenes seeing the lightness of the people of Athens came one day amongs them, and gave them counsel, that they should plough their land aswell with asses, as with horses. They laughed at him and said, Asses were nothing fit for the tillage of the earth. Than let me laugh to, saith he, at you, which will have them rulers in the common wealth, that so little can skill of th'affairs thereof. ¶ Demosthenes, when he was banished, by the consent of the people of Athens, in his departure he turned towards the city, and made this exclamation, O Pallas, how is it possible, that thou shouldest bear such love unto these iii beasts, the night owl, the dragon, & the people? He was also wont to say, If I had known the envy, the fear, the false reports, the injust accusations, that they must sustain, which govern, where credit is given to the falls judgements of people, if of ii I must needs have done the one, I would sooner have broken my neck, than have had to do in the common wealth of Athens.  
¶ One told Antisthenes, The people speak much good of you, why saith he, what hurt have I done? as who should say, they seldom praise, but such as do evil. I dare boldly affirm, that there was never ethnic more worthy life, than Socrates was, the people would needs have him deed. Who knoweth not, that knoweth any thing, how moche Rome was bound to Scipio? This worthy captain, died out of his country, banished by them, whom he oft had saved. I let pass Photion, Aristides, and many more, whom all histories bring in, to show the lightness and lewd judgement of communes. Dante, that good Italyane poet saith full truly of them, It is seldom seen, that the people cry not, Viva la mia morte, muoia la mia vita, That is, Let live my death, let die my life, let that go forth, that bringeth my destruction, let that be banished, that is my wealth and safeguard. Geffrey Chauser sayeth also somewhat in their praise, bear it▪ well away and laud them as ye find cause,  

O stern people unjust and untrue  
Ay undiscrete, and changing as a fane  
delighting ever in rumours that be new:  
For like the moan ever wax ye and wane  
Your reason halteth, your judgement is lame  
Your doom is false, your constance evil proveth  
A full great fool is he that on you leaveth.   
¶ What can be more against their profit, than to obtain that they most desire? They be angry, that virtue should be rewarded, when she cometh to men, that had no lords to their fathers. They will that none rule, but noble men borne. Let them have that they require, whom toucheth this so sore, as themself, and all their posterity? What do they leave unto theirs, when they also take away the possibility of better fortune? I may say troth, and without blame, thanked be the knowledge of our most gracious sovereign lord the king, which hath evermore well declared, that true nobility is never, but where virtue is: and hath evermore, from the first of his reign hitherto, both by his own great study, to attain learning, wisdom, and other princely qualities, and also in giving offices, dignities, and honour, well testified, that he will all his subjects to contend, who may obtain most qualities, most wit, most virtue: and this only to be the way to promotion, and here nobility to consist. In all other things it little availeth, whose son a man be. At running he hath not the best game, that layeth for him, My father ran faster than any other did: nor he that taketh a fall at wrestling, hath that his father was wont to have, when he gave the fall. They must needs here, and almost in all other things, content themself, with that they be able to do, of what parentage so ever they be. There was one, which said, Princis and noble men, were moche more bound to their horses, than to many of their friends. A horse if the lord ride not well, layeth him in the dust, and telleth him plainly, he must learn to ride better, if he will take no fall. All things tell truth but man. The bow shooteth wide, if ye hold it not straight. The arrow saith, I must needs be short, except ye shoot me home. I must needs be gone, if ye shoot me to far. They can not flatter, they can not say, My lord ye shoot nigh, except ye shoot nigh in deed. It is no great hurt to fail here, it is small loss if a lord▪ shoot not well, or at the least the loss hurteth but himself. But give the government of common wealths, into their hands, that can not skill thereof, how many must needs go to wrack? The hurt toucheth to many, to be but smally regarded. Again, what desire shall good wits have, to employ themself to the knowledge of things, and to pass tother, whom sloth will not let grow any higher, when good & evil be equally esteemed? what shall we need to endeavour ourselves unto, when what so ever we do, we must be tried by our birth, and not by our qualities? That common wealth can not long stand, saith Plato, that virtue is not most honoured in. Any City, saith he, that will be long safe and in prosperity, must distribute these two things well, Honour & Shame. They be well distributed, when the chief and prime honour is given unto qualities of the mind, the second to the body, the third to external things, as nobility, possessions, and riches. If ye break this order, and put th'one in thothers place, that is, if riches be chief esteemed, the body next, and virtue last of all, here can be no wealth. This city can not long continue, saith Plato. Now, as there is a difference, in these things, so must we put also, a difference in men that are endued with them. They must best be esteemed, that have most gifts of the mind, that is, they that do excel in wisdom, justice, temperauncy, and such other virtues: they next, that have most gifts of the body, as health, strength, quickness, beauty: They thirdly, that have riches and possessions, the laws not withstanding, having evermore their full strength, that is no man presuming, of what qualities so ever he be, to prefer himself to any office or lands, but as the governors or laws, shall call him to. justice must be in every act. And therefore me think, Plato did wonderful well, to entitle his book, that he writeth of a common wealth, de justo, that is, of justice: Every man must be sure of his own, and be content that his neighbour have more than he, if that by honest ways, he can attain unto more. For wealth can not be, where rape is permitted, ne rape lack, where order is broken. A common wealth is, as I think, no thing else but a certain number of cities, towns, shires, that all agree, upon one law, and one head, united and knit together, by th'observation of the laws: these kept, they must needs flourish, these broken, they must needs perish. The heed must rule, if the body will do well, and not every man make himself ruler, where only one ought to be. Things be not done in this world by chance, neither aught to be governed by rasshenesse. God maketh kings, specially where they reign by succession. God took away prince Arthure, & would king Henry the eight, to be our heed, and governor. wol we be wiser than god? will we take upon us, to know who ought to govern us, better than god? God made him king, and made also this law, Obey your king. How can ye obey him, that refuse his laws? that seek his dishonour? that hate them, whom his grace can not chose but love? whom also ye would love, if ye did not sooner upon false reports, than just cause, hate. Who shall do the king true service, who shall desire, to stand most in his favour, if atte the malicious requests of fond and light people, his highness should without any other cause put down them, whom his grace with the rest of his counsel, think most worthy favour. we be but men, many of us ignorant, many without knowledge, let us think, that we know much worse than god, who ought to be our governor. Let us content ourselves, that he rule, whom god made our king, whom god preferred in taking away Prince Arthure, his graces elder brother. If we will this to be our prince, heed, & governor, than we must also let his grace govern us, by such officers, as he shall know to be best for us, and not we to appoint him, such as we shall think meetest, that seldom either see, what is good for us, or who most intendeth our profit. ¶ A common wealth is like a body, and so like, that it can be resembled to nothing so convenient, as unto that. Now, were it not by your faith a mad hearing, if the foot should say, I will wear a cap, with an ouche, as the head doth▪ If the knees should say, we will carry the eyes, an other while: if the shoulders should claim each of them an ear: if the heel's would now go before, and the toes behind? This were undoubted a mad hearing: every man would say, the feet, the knees, the shoulders, the heel's make unlawful requests, and very mad petitions. But if it were so in deed, if the foot had a cap, the knees eyes, the shoulders ears, what a monstruous body should this be? God send them such a one, that shall at any time go about to make as evil a common wealth, as this is a body. It is not meet, every man to do, that he thinketh best. The Locrians had a very good custom amongs them, no man might there, come to speak against a law, that was constituted by such, as had authority to make it, except he came to the disputation thereof, with a cord about his neck. If he proved the law to be naught, than he cast of the cord, and was highly commended: but if he did attempt it, and after failed of his purpose, he was forthwith trust up. They thought him worthy to die, that did but speak against a law: albeit he also thought thereby, to do good unto his country, in speaking against that, that he judged much hurtful to the common wealth.  
¶ Plato giveth less liberty to his citizens, he will no man shall dispute any law, in the presence of youth, or common people, that hath little judgement in such things. It is no part of the people's play, to discuss acts made in the parliament. Every man doth well in his office, every thing standeth well in his place. Socrates findeth this to be the only wealth of all realms, that every man settle himself to his own affairs and business, and intermeddle with no other man's office. The hands are content the feet go, the teeth pleased, that the tongue tell the hole tale: the ear doth not desire to see, nor the eye to here: a pair of shoes of viii. d. doth better service to the feet, than a cap of .v. s. though ye put thereon a feather of forty pennies: a pair of gloves of lamb skin, doth moche better fit the hands, than a pair of breeches of right satin: a frieze cote doth better on his back, that hath to do at the cart, or at the plough, than a gown of velvet, furred with sables. To my purpose, Lords must be lords, comunes must be comunes, every man accepting his degree, every man content to have that, that he lawfully may come by. We must, if we purpose ever to come to wealth, which we oft lose in wrong seeking for it, all agree, that the laws have their place. It is but an easy remedy, that maketh the sore greater. He knoweth not the way to quench fire, that poureth oil into it. Cheese is no medicine to drive away rats: neither sedition a mean to make men wealthy. What end of misery shall there be, where no man waxeth rich, but another is made a beggar? Where no man is merry, but ii or iii be sad for it? what end of robbing and spoiling shall there be, if the poor may evermore rob the rich? If the stronger may pull from the weaker? Must not you abide the same law, that you make yourself? must not you, when you have spoiled them that are rich, and so made your selves wealthy, suffer that they now being poor, spoil you rich? And than must not ye be poor again? O lightness of comunes, who can say so much against thee, but he may seem to have said nothing? I am ashamed to rehearse the blind folly, that the comunes of England have so oft run into?  
There can come no traitor, no rebel, of so base condition, of so little wit, but if he be bold enough to take upon him, to be their captain, they are foolish enough to follow him. How oft, and whom I pray you, and for what causes have they made their captains? Whom can they refuse, when smiths, cobblers, tilers, carters, and such other gay greeks, seem worthy to be their governors? who will not be ashamed to see our chronicles in strangers hands, they to see such outrageous madness reign in us, we to read such temperancy, civility, and obedience to be amongs them? I will not compare us to the best governed countries, that be, I will go to the Barberoust nations that be, and see how our shame increaseth their honesty, and good orders, laid before our faces.  
¶ Is there any nation, that hath been more enfamed of barbarous conditions than the Scythes? any of less civility than these? yet they have been ever so true to their princes, that there be few nations, that have obtained higher fame by battle, than they have. Their concord and unity, their faithfulness toward their kings, made them, that they were never overcome. They drove Darius, that redoubted king of the Persians, to shameful flight: They killed Cyrus and all his host.  
Alexander magnus lost both a good captain at their hands, and all the army, that he sent against them. They hard of the Romans valiantness, but the Romans never durst set upon them. what reverence bore they to their king? when such as were any thing familiar with him, were wont at his death to cut of their ears, to mangle their noses and faces, and many of them to die with him. They thought true obeisance could not be showed, neither the loyal hartis known, but at death. amongs these, the greatest oath that they could swear by, was by the kings seat, he that forswore himself by this, was straight whipped to death.  
¶ Who will not marvel, to see the Ethiop's, men that never hard of God's law, do as they were wont to do? there was no hangman, none to cut of their heads, that deserved death. See their obedience, lay it with ours, if god were no god, if honesty had never been hard of, might not shame bring men from rebellion? See their obedience. The king, when he hard of any that was worthy death, was wont to send one of his servants with a token, which did no more, but tell him, the kings pleasure is, you die. This man, of what so ever estate he was, without any further delay, went into some secret corner, and there found one way or other to do the kings commandment. They had their prince in such honour, that if he by any misfortune lost an eye, or by some fall broke a leg, all his household seruantis by their own accord did deprive themselves of that part of their body, in which fortune had offended their king: thinking it much unseemly, that they should not halt, when their king halted, moche unmeet, that they should not be content with one eye, when their king had but one. They thought it a great shame, if they bore him not company when he died. They took it for a high honour, to have so glorious an end, as to depart in the fellowship of a king.  
¶ The Persians thought him worthy great punishment, that did but nease, spit, wipe his nose, or cough in a kings presence: and are not they weary of their lives, that amongs christian men rise against their prince? Shall these captains be suffered to live, that at any time shall stir the people to such outrageous riot? Is it possible that the people pull them not a pieces, and so show both to god and their prince, that they now know the greatness of such an error, and that they must needs hate him, that brought them into it? God hath evermore well testified, that he favoureth no traitors, no rebels. Their end (except all histories fail) can be no better than their intentes. May not the rain, that god sent to part us, and keep us from bloodsheding, well show, that God's pleasure is, we fight not among ourselves, that god loveth our prince, alloweth his laws, and will that we be subject to them both? God will not the bonds of nature to be broken, the charity and love that should be between all men, moche rather between them that are of one country, one shire, one city, one house, one parentage. Nature is forgotten, god is not hard, all humanity is trodden under the foot, where as is civil dissension. Nature teacheth brute beasts, to love them that gave them life, that nourished them. God saith, Honour thy father and mother, Love thy neighbour as thyself. Thus he saith, but he is nothing hard, where as sedition is. For what sacrifice can the father offer to god and his country, more acceptable, than to kill with his own hands his son, now no longer his son, being a traitor? what act can be more worthy praise, than the son to slay his own father in such case? He is none of mine saith Christ, nor worthy to be my servant, that can not, if just cause require him so to do, forsake his father & mother to do me service. He is none of mine saith England, that can not hate his father and mother, that can not kill them both, sooner than ones consent to my destruction.  
¶ Damatria a woman of Lacedaemon, after she hard say, that her son had not so fought against the enemies of his country, as it beseemed one borne in Lacedaemon, she straight upon his return from the wars, slew him with her own handis, right glad, that she had showed herself sorry, to have been the mother of such a son. What would she have done? what death would she have thought to shameful for him, if he had risen against his prince? if he had showed himself open enemy to his country? if he had intended to pull down the laws of the Lacedemoniens?  
¶ There be few or none that have red any histories, but they know, what Brutus judged his sons worthy to suffer, which by letters intended to call in Tarqvinius again. Their letters went not forth, they were intercepted, yet the father gave sentence against his sons, and commanded them to be tied at a stake, there to be whypte, and after to lose their heeds.  
¶ It is more notable that Titus Manlius did, and much more pertaining unto us, which so oft have broken our loyal obeisance towards our prince. This Titus bad, that none of his soldiers should fight, but when he commanded them. Genutius Metius, one of his enemies, pricketh out from his company, & challengeth Manlius son. The commandment of his father was, that he should not fight: but he being the consul's son, a roman, thought his honour lost, if he should not fight. Youth, courage, nobility, the renown of his father, the fame of his country, would not let him suffer his enemy to make this vaunt, that he had challenged a consul's son of Rome, and that he durst not fight with him. Wherefore Manlius cometh forth, they run together: within short space Genutius Metius had th'end, that crackers are wont to come to. Manlius slew him, and was highly commended of all his father's soldiers for it. But the Consul, when he saw, that his son had broke his commaunment, and had fought, where he bad, he should not so do, Son saith he, seeing that asmuch as in the lieth, thou haste broke thorder that is to be kept in war, by the which Rome hitherto, hath evermore been advanced to great honour, and for as much as thou hast brought me into this choice, that I must either forget the common wealth, or else deprive myself of that I took privately moste pleasure in, sorry I am to do it, but yet let us, that have deserved punishment, be punished. I will by this example, that the common wealth take no hurt. I will thy death teach all other our citizens, that the consuls of Rome will be obeyed. Go hangman go, tie him to a stake, whip him, heed him, handle him, as it becometh them to be, which by evil example hurt the discipline & obeisance of soldiers. ¶ What would Manlius have done, if a soldier had taken upon him, to have corrected any decree of the senate? any plebiscite? any law? what if he had risen against the senate? Ye may well judge, that he that killed his son for such a crime, wherein also many excuses might have be found, would not a made to moche of a soldier, that should have been a traitor, that should for small cause have rebelled. what can we lay for our defence? we evermore cry we be poor. I admit it be so, is sedition lawfully defended, where men lay poverty for their excuse? shall they, that be not rich, by and by say, they will no more be ruled by their prince, by his counsellors, by his laws? God send us more grace, for less wit we can not have. There is a way to riches much better, than in seeking goods to lose all goodness. Moche nigher, than in seeking riches, to defy all regard of honesty. There be handy crafts, there be honest occupations, whereby poverty may be driven away.  
¶ It was a wonderful good law that Amazis' king of Egypt made, by the which every man was commanded yearly, to put his name in the comen book, and at the years end to show the governor of the place, where his abiding was, by what means he got his living. Thus both idleness was banished, and none or few put to injury, but the evil doer was known and punished. Every man had a craft, they most esteemed, that were found most profitable to the common wealth. The Athenians had the same law, they thought it a great shame, men to be of less policy, than bees are, which suffer none to tarry amongs them, in their hives, but such as bring enough with them for their comens. They will no drane bees amongs them. Socrates alluding hither, saith, there be two sorts of unprofitable bees in a common wealth, th'one without stynges, tother with stings. Unto the first sort he likeneth poor old men, that can not labour, by reason of their age, feebleness, or some other just impediment. Unto tother he likeneth these that be young and lusty, and neither have, nor yet will learn any honest occupation, to get heir living in truth, but contynewing in idleness, fall to stealing, robbing, murder, and many other mischiefs.  
¶ Aesculapius that famous physician, would bestow no medicines on them, that he thought uncurable, saying it to be moche again a common wealth, to keep them alive, that can do nothing, but be sick and cumber the hole, and consume the vyttaile of them that labour. Socrates' moche commendeth him for it. This I do not bring in, because I would any man should lack cherishing, when he is sick, though there be no hope of his recovery: but that I would well show, how all good ordered common wealths, in time passed abhorred these belies, that have no hands: these flies, that feed upon other men's labours: these that being idle, without any occupation, without lands, fees, wages, do nothing but complain of fortune, complain of them that be governors of the realm: And thus either sow sedition amongs the people, or else be the fields themself apt to bring forth such fruits, These be they, that with their venomous tongue, sting and poison the fame of them that are set in office, to see that they do less mischief, than they would do. They can not without fear of their lives, do as they most desire, except such governors be put down. There was never ruler so good, but the better he was, the more they that be set on riot, robbery, murder, and rebellion, hate him. Many & shameful seditions have been in England, they have all been sore punished: this remedy helpeth but for a season.  
¶ Lucius Cinna, a noble man of Rome, conspired, and utterly intended the death of Augustus' th'emperor. Cesar had sure knowledge, both where, when, and after what fashion he purposed to bring his treason to pass. His intent was open, yet Cesar long doubted, what was best to be done. He thought to banish him, he thought to do now this, now that. As he thus took deliberation, Livia his wife came in, and after she had perceived the matter, said thus unto him: Sir, do as physicians do, which when they see, that their accustomed medicines will not serve, they prove the contraries. By punishment ye have hitherto done little or nothing, forgive another while, and see what clemency may do. Cinna can not now hurt your life, he may set forth much your honour. th'emperor thinking her counsel not the worst, by and by scent for Cinna to come speak with him. As soon as Cinna was come, th'emperor caused a chair to be set for him. Than thus he began to reason the matter with Cinna. This one thing saith th'emperor, I must require of you, that you do not interrupt my communication, ye shall have time, when I have said my mind, to say what ye will. Here he began to rehearse his benefits toward Cinna. First that he had pardoned him his life, when that he found him in his enemies tentis, and that he did restore him to his hole patrimony, that he had also given him great authority, many offices. If ye grant all this, saith Cesar, to be true, now I pray you tell me, what cause I have given you, to desire my death? ye to go about yourself to kill me? Cinna here began to change colour, to be troubled in countenance, he would have laid somewhat for his defence. Augustus' made an end of his expostulation, & said thus, Cinna, I give the ones again thy life: before I gave the it, being mine enemy, I give it now to thee, being a traitor, and a parricide. From this day forthward, let petition begin between us, let us two contend, whither thou mayst show me more pleasure, for perdoning the thy life, or I more glad, that I saved the. And thus by and by Cesar began with him, and made him consul. Cinna was from that day forward, as true a friend unto Cesar, as one man might be unto an other, in so much that he made Cinna his heir.  
¶ The king our most gracious sovereign lord might commemorate his benefits toward all his subjects. I would do it for him, but that I know I am far unmeet, to take upon me the handling of so weighty a matter. His grace will, I doubt not, follow the clemency of Augustus. He seeth, his noble progenitors have oft punished rebels, and done no more, but cut away the branches of sedition, for their tyme. His highness intendeth to pull away the root. He seeth, it is not possible to cure this sore, which in deed Plato calleth the greatest sickness, that can come to a common wealth, except he search out, both where it ariseth, and what thing most nourisheth it, and then do as physicians are wont, which oft times lay not their medicines to the part, that is diseased, but to that rather, from whence the disease first came, and is like to come still, unless it be there stopped. As for example, when the eyes be sore, first they seek, whether the disease grow in the eyes, or is sent from some other place nigh the eyes, as from the heed, or else some other place further of, as the stomach. If it be not in the eyes principally, but cometh either from the heed, or from the stomach, they begin not at the eyes, but first purge the stomach, and so the root cut away, the disease now no more maintained, can in no wise long tarry behind. It is very true, that Zamolsis, king of Thrace was wont to say. Look, saith he, as the eyes can not be cleansed, except ye first cleanse the heed, neither the heed, without ye purge the hole body, even so, neither the body, without the mind be first netted. This king saw it little availed, to rid the body of naughty humours, whiles also a man so bridle his appetite, that afterward he can forbear such things, as did hurt him before, and will do again, except he moderate his affections. The boat man I think, lacketh moche wit, and loseth moche labour, that standeth all day with a dish lading out water, that needs must come in again, whiles the boat be amended. The fault is in the breach of the boat, and not in the water. Surely, if it were any thing like to be brought to pass, it should be much better to find a way, that none might have will to rebel, then to truss up rebellious people. Would god some high wit, some man borne to do such good for his country, could aswell bring this to pass, as I think it might now very lightly be done. For if ever the cause of rebellion may utterly be taken away, we have a prince, god will we may have his grace long, we have a prince, that saith, the time is now. All men ought to endeavour themself, here to occupy their wits, that such a thing might take effect. I for my part, will do what I can, which I know is very little, how be it if I do it not so well as my desire is, I trust good intent shall so make mine excuse, that love of my country shall not much hurt me.  
¶ Some say poverty is the cause, that men come to be thenes, murderers, rebels. But I think, nothing so. For I know divers realms, where poverty reigneth moche more than in England, yet rebels there be none. The rote is lower, dig deeper, ye may perchance find it. Education, evil education, is a great cause of these and all other mischiefs, that grow in a common well the. For where so many lack honest occupations, whereby all men, that can not otherwise live by their lands, aught to maintain themselves, how can we lack any kind of mischief? No man is borne a crafts man, youth must be better brought up, or ever the old live wealthily. The lack, the lack of honest crafts, and the habundauncie of idleness, all be it they be not the hole cause of sedition, yet as they breed thieves, murderers, and beggars, so not a little they provoke men, or things like men to rebellion. There is a part in man, which is named the mind, that is of this nature, if it be galyarde and lusty, either to do moche good, or contrary to do moche hurt. If this lack good institution, if this be not handled and ordered as it should be, men may lack sedition, but they can not lack a thing within them to stir them to sedition. This must be so taught, that there be no rebellion within ourselves, we must conquer our lusts, and compel the appetites, to obey all such statutes, as reason and honesty shall think worthy to be enacted. Every man, some will say, can not climb to such perfection, Every man can not be kept at skole. I grant, But yet I think, all the lords sons, and also the better part of gentlemen, might be as well brought up, as it is necessary they be, if they had such teachers, as ought to instruct the nobles of a realm. These well brought up, I would nothing doubt, but either we should be wealthier than we be, or else much better content with that, that god should send us, all be it we had moche less than now we have. I long have supposed, that as the bringing up of the nobles, is the safeguard of a common wealth, so their evil education is the ruin thereof. For as noble men be, so their servants are. The master given to riot, the servant must needs think, that there is no thriving for him, except he show himself a ruffler. So that though the servant be good of himself, yet to win the favour of his master, he must counterfeit their conditions, that his master most liketh. Thus in using them a month or two, he maketh them his own. He now dissembleth no longer, he is as they be, whom he hath long followed. I must needs say more, if the nobles be evil taught in points concerning religion, as if they be popish, to put one example for many, How can their servants chose, but be so to? How can their tenants, which must have their lords favour, be of another religion, than their lord is? How can they agree with their neighbours, if they both be not of one faith and one believe? The kings grace shall never have true subjects, that do not believe as his grace doth. For how can they love him, as they should do, which being in errors themself, in darkness and ignorancy, suppose his grace to be in a wrong faith, and so to seduce them, which intendeth nothing so earnestly, as the saving of their souls? How can these obey his highness, as it behoveth them to do, when they think in obeying his commandments, they disobey God's. This foreign heed, that is in Rome, the body being in England, hath brought the silly brains of many a poor man, into deep errors. Alas what greater ignorancy can there be, then to take him for heed, that never was with the body? Him for the heed, that hitherto hath done nothing, but consumed the members? The king is our heed, though popish say nay, yet let us believe the prophet Samuel, Lo saith he unto king Saul, God hath anointed thee, and made the prince of all his inheritance. I pray you, think you that priests, monks, friars, and bishops, be not a part of God's inheritance? Hath god no title, no right unto them? If god have, the king also, whom god hath made his whole heir, must needs have. He is their prince, and yet not head, some say. Samuel is a prophet, he saith yes, he saith unto Saul, Nun cum paruulus esses 
1. Reg. 10.  in oculis tuis, caput in tribubus factus es? He that saith in the Tribes, I pray you doth he not mean in all the Tribes? He that is mayre of London, is he not mayre of all London? Yet there is, Pasce 
1. Reg. 15.  oves▪ said to Peter, and not to the king. So they say, that allegeth, but that that maketh for them. But you see, that god said to king David, Tu pasces populum meum, Thou shalt feed my 
2. Reg. 5.  people, and thou shalt be their guide. I shall speak of this matter perchance another time, at more leisure, And in place more convenient. Now I will not go from my purpose. We must agree in in religion, we must serve but one master, one body will have but one heed. It is not possible men to agree long, that dissent in religion. No more than it is possible, christian men to agree with turks. How be it, who will not think it much better, to dissent, then that we all agree, upon pernytious errors? Which have no defence but this only, that they have reigned long, and that men hath long been subiecteto them? The nobles must be of one believe, of one faith, of one religion, they must all agree upon one heed. The gentlemen will follow, the comunes can not tarry long behind. And where I said before, youth must be well brought up, specially in opinions of religion, here I say, the old must begin. It is hard for the son to be against his father, in matters of faith. No, we see this thing only to be a defence for all arguments: I believe as my father did before me. Undoubtedly, if the child learn one thing at school, or of the preacher, and here his father at home, not only say, but see him also do the contrary, words are forgotten, daily example worketh fast, specially when it is evil. Clitipho saith, as all young men will say, My father biddeth me learn of other honest men, what becometh me to do, he commandeth me to follow them, but when he hath well drunk, what shameful acts doth he tell of himself? when he saith, he hath done thus, Can I think upon that he biddeth me do? and not sooner do as he hath done? No no he telleth a tale, to one that hath no ears, that commandeth the young to do well, when they see the aged do evil. I have oft marveled, to see the diligencye, that the jews use in bringing up their youth, and been moche ashamed to see how negligent christian men are in so godly a thing. There is neither man, woman, nor child of any lawful age, but he for the most part knoweth the laws of Moses: and with us he is almost a good curate, that knoweth vi or vii of the ten commandements: amongs the jews, there is not one, but he can by some honest occupation, get his living. There be few idle, none at all, but such as be rich enough, and may live without labour. There is not one beggar amongs them. All the cities of Italy, many places in Eecilia, many bourges in Germany, have a great number of jews in them. I have been long amongs them, that are in Italy, I never hard of a jew, that was a thief, never that was a murderer. No I never hard of a fray between them. I am ashamed to say as I needs must say, They may well think their religion better than ours, if religion be tried by men's lives. Now if Moses' law learned in youth, and but carnally understand, can so stay them, that few or none fall into other vice, than usury, which also they do think permitted by Moses' law, so that they use it not one jew to an other, as in deed they do not, but a jew to a stranger. Might not we learn so moche of Christis law, as were able to keep us from rebellion? May not poor men's children come to the sermons? may they neither preachers? can they here God's laws, ye though they be but easily preached, and not abhor sedition and rebellion? Who hard ever, that the Turks rose against their prince? it is, it is undoubted, one sort of religion, though also it be not right, that keepeth men in concord and unity. Turks go not again turks, nor jews against jews, because they both agree in their faith. Christian men do so vary, England is so divided, that I wonder rather that sedition sprang up no sooner, than that now men begin to rebel. England is little bound unto them, that at the first divided it so madly. This North and south, east and west, is a good partition of the hole world, it were well in England, if we were all called englishmen, of this country, or that, as of York, of London, and such other: and not these northern men, these southern, these western. The very name maketh fools out with them, that they never saw. The northorn can not but bear half a grudge to the southern, ye for no nother cause, then that they be thus called. In Italy, France, Spain, Germany, there is both north and south, est and west, yet they judge nothing by these, but the wind. In Oxford I know the name of the northorn and southorne proctor, hath been the cause, that many men have been slain. They that should rule tother, are out or ever they enter into their office. We can not get out of Paul's church, but we must pass by the northorn door, or by the southern. Christian men are to sore divided. The friars of saint France's skace love the domynycans, the jacobites love not the Brigetines, or if they do love, they would love moche better, if they were all of one sort. I do know, good men, of what order so ever they be, they will do well. But the evil be more in number, they bear the swing: tother be sofewe that skace they be seen in the chapter house. It is only Christis religion, that can make Christian men one of us love an other, as we should do. The precepts of philosophy, and good education, could make many of the Grecians, more of the Romans, not only to forsake riches, to banish pleasures, & to put themselves in a thousand perils: but also to die for their country. And can not the knowledge of the word of god, the sweet adhortations, the high and assured promises that god maketh unto us, keep christian men from contemning the judgement and laws of god, from undoing their country, from fighting against their prince? If we were any thing well instructed in the joys, that are prepared for them, that obey god and their prince, in the joys that neither man's eloquence can express, neither heart feel, nor thought compass: Who will think, that so many of them could so frankly offer up their lives, and that we shall not abhor, such as either will die themself, or bring their country to ruin?  
¶ Who can praise Themistocles so well, but he may seem to have left out a great part of his praise? Who did more for his country than he? Who could be worse rewarded than he was? that was not only banished his country, but also driven to seek succour at Xerxes' hand, whom he had not long before dishonoured in battle? who had a greater cause to fall out with his country than he? who more commodity to have revenged such ingratitude? But see what good education can do? See what is to be looked for of them, in whose breasts virtue and desire of honest fame lodgeth. Xerxes' entertained him highly, and showed him all the favour, that a mighty prince could show unto one, whom he best loved. He gave him great possessions, in so much that Themistocles was wont to say, I had been undone, except the Athenians had undone me. Yet all this being thus, when Xerxes would have sent him against his country, with an host of men, he forgot all their unkindness, he forgot they had exiled him, and put him in jeopardy of his life, and thought it much better to slay himself, than to be a captain against his country. And thus at the last being wearied with oft calling on of the king, and saying no remedy, but either to kill himself, or to fight against his country: he chose of two the less hurt, and with a draft of Bulls blood finished his life. I will not speak of Thrassibulus, Codrus, Ancurus, Decii, and many other, which all thought the wealth of their country, to be preferred to their lives. I can not think, but if Christis laws were well preached, (they be well preached, when the preacher saith as the gospel is, and doth as the gospel saith) I can not think, but if Christis promises were surely printed in our hearts, that we should be, and that a great sort, to testify the word of god, to be of moche more puissance, then vain fame. Goddis word is potent, and to say as I think, almost omnipotent, if it be well handled, and of such as it should be. It is much that good men may do. In Florence, the people were set part against part, as we were lately here in England. The side that had the better hand, came to set a fire the palace of their adversaries captain, called Pagolantonio Soderini. As chance was, this captains brother, the bishop of Volterra, was than in his house, which as soon as he hard their noise, and perceived where about they went, cast on his white rochet, and so came down amongs them, he spoke but few words, but by and by all that were in that rout, cast away their fire brands. There was none so lewd, that could in so honest a prelate's presence do any hurt. This Machiauellus writeth, as a thing wonderful, how be it, if people were as obedient as they ought to be, and bishops in such reverence as they have been in times past, for their good life and learning, this would be no wonder. who was less beloved in the north, than my lord cardinal, god have his soul, before he was amongs them? Who better be loved, after he had been there a while? we hate oft times, whom we have good cause to love. It is a wonder, to see how they were turned, how of utter enemies, they became his dear friends. He gave bishops a right good ensample, how they might win mens hartis. There was few holy days, but he would ride .v. or vi mile from his house, now to this parish church, now to that, and there cause one or other of his doctors, to make a sermone unto the people. He sat amongs them, and said mass before all the parish. He saw why churches were made. He began to restore them to their right and proper use. If our bishops had done so, we should have seen that preaching of the gospel, is not the cause of sedition, but rather lack of preaching of it. He brought his dinner with him, and bad divers of the parish to it. He inquired whether there was any debate or grudge between any of them, if there were, after dinner he sent for the parties to the church, and made them at one. Men say well that do well. Goddis laws shall never be so set by, as they ought, before they be well known. How shall poor men know them, except they be sincerely preached? We must first learn to keep God's laws, or ever we earnestly pass of the kings statutes. All be it he that keepeth th'one, will also keep tother. He that can find a better way, to avoid sedition, than first to bring in the word of god, which our most learned king, and true lieutenant of god in this realm of England, hath wholly intended this many years, Secondarily the mind well purged, that is restored into the good and pure nature, that first god made it in, to purge as Zamolsis thought best the body. He that can find a better way, shall do right well to show it, I find none. Men after that the mind is well instructed, must see, that the body have also a way to maintain itself. Every man must have an honest occupation, whereby in troth he may get his living, without doing injury to his neighbour. idleness idleness must be banished. It can not be chosen, but men will steal, though they be hanged, except they may live without stealing. How it may be brought to pass, that no man have cause to steel, me think I have either showed it, or else given occasion to some other to show it.  
¶ Now that we content ourselves with that, which god shall send us, or with that, we by our own industry shall lawfully get, me think a great part lieth in the prelate's of the Church. They must begin, tother can not lead this dance. If religious men begin, lay people will follow, as soon as they shall have learned well the foting of it. Religion took a great fall, honesty was sore wounded, that day that richesses entered into their hearts, hands I would say, whom Christ left for to declare both in word and life, what reward they were sure of, that here for his sake would refuse richesse. It is no marvel, if a tapster or a wine drawer, reckon a penny or two more than his duty, when they see religious men so embrace money. Let the poor lay people here them say, and lie not, God is our portion, God is our lands, Our conversation is in heaven, They will undoubtedly take poverty for no such thing, that they should sooner consent to the disturbance of their country, then to be poor. I have long sought, and can in manner find no cause of our poverty, but the fertility and wealthiness of our country. Other men, that are borne in bare countries, and can not live, unless they much travail the world, avoid misery by their great labour and toil. In England the ground almost nourisheth us alone. It is an incredible thing, to see how sore men of other nations labour, how much we play, how little they consume on their belies, how moche we devour, how poor they be, and how wealthy we are, wealthy I say in comparison of them. God hath given us to good a country, we may here to many of us live idle. In many places of Germany, people are fain to set their trees, that they use for their fuel. They sow corn on mountains, where neither horse nor plough can come, They plough with mattocks, and harrow with spades. How moche ground is lost in England? How moche corn might we carry into other countries, if we would use the commodities of our realm? How many hethes be there, that would bear other frutis, than shrubs, brakes, bromes, and fern, if they were well handled? how many cities are decayed, how many towns, that are now hamlettis, quite down, that would stand, if the third part of England did not live idly? towns would up again, if crafts were set up. There is few nations, but many be idle, yet I think there is not two of the greatest nations in christendom, that hath half so many, that live without crafts, as little England hath. In France ye shall see many men draw cartis about the city, laden with faggots, and such other small wood. In Italy, there is no man so rich, but he travaileth in merchandise. Duke's that are there in kings places, occupy merchandise. And yet are fain to keep small houses. I will not compare our communalty with theirs. I will not handle this place as I might. This I am sure, we that have been there, have said once a week, God save the wealthy communalty of England. I will not compare our keeping of houses with theirs, where frogs be a dainty dish, snails, a morsel for a lady, where musshrumpes stand for the second course. Ye would think it a mad sight, to see a quarter of a goose run round for burning, the rest powdered and kept in store for holidays. I am assured, the fare in venice is as good, as is in the most parts of Italy. venice is as big, or very little less, than London with the suburbs: yet is there more flesh spent in two or three months in London, than is there in a year. We have to many sauces, to many showing horns to draw in meat. we know full little what we do, that make as though we cared not, who ruled in England. If a foreign prince had the governing of us a while, think you, we should not be far deceived, if we looked to live, as we now live, to do as we now do? Think you Daces would not come in? ye know not what daces be, no dates I warrant you? I pray god ye never know them. This I am sure, as long as our most gracious prince, king HENRY the. VIII, reygnethe over us, which I pray god it be, until his heirs be of age, we shall need fear no daces. They began properly to sparse pretty rumours in the North, that no man should eat white bread, no man eat pig, goose, or capon, without he agreed before with the king. They well both declared their malice, and how little they had to lay against the kings grace, which were compelled shamefully to fain, such abominable lies against his highness. The king intendeth no such thing. Would god both his grace would go about to get us a better name in strange countries, and we also content ourselves to have it. we be called, I wot where, english bealyes. Who can not but be sorry, to see a man buy so dear so many hurts, as come of to much meat? Who knoweth not, that the english sweat, no old sickness, and twenty other diseases more, come every day of inordinate feeding? Memory, wit, ye the very mind, which is immortal, almost is slain with surfettis. The eyes, change their colour, where they should be dry, they fall to dropping, their sight departeth. The ears wax dull of hearing, to be short, all the senses be drowned with drink, and cloyed with to much feeding. where as the belie is greater than all the body beside, where the belly reigneth, doth not all honest crafts, all good inventions want? what country hath invented fewer things than England? Be our wits worse than other men's be? No no, there is no fault but ours, that will have them no better. Is it not a shame, that we can not be as discrete, as wise, as the brute beasts are? Do they drink, but when they are a thirst? Do they eat, but when they be hungry? when did any man see a beast die of a surfeit? Men are some time in the fault, that beasts die of drinking, they being to hot after their labour. Put a beast at liberty, let him be at his own feeding, it will be long or he hurt himself either by eating or drinking? amongs us, what sickness killeth so many, as meat and drink? what pestilence rideth more than sustenance? Besides that, for the more part pestilence cometh of outrageous diet, and doth little hurt, where men can moderate their mouths. Bibbers will be offended with him, that shall go about to make them live better, to make them live longer, to make them richer, to turn their drinking money into stuff of house hold. They envy the duchemen, that drink deeper than they, why do they not envy the moils aswell, that drink as much as duchemennes, and yet fall not under the manger, as they do under the board? We have lost both the good things, that antiquity used, and changed also the names of them that we have. He is called a lover, that doth all he may, to make an honest woman nought. If her lover intend to take away her honesty, her good name, what shall he do that hateth her? Even so we call that good fare, that doth us most hurt, and that evil cheer, that doth us most good. I think he suppeth evil, that for his good supper keepeth his bed a seven night after. You will think I know London well, that make this offer unto you. Blyndefelde me, ca●…e me after to what place ye will, I will little fasle, to tell where ye set me, and before whose door. They that know not my cunning, will skace believe me. I pray you can ye set me in any place, but I may say, and lie little, I am now before a Tavern or an ale house? Fail I may, but far I can not fail. In Italy it is all most as much shame for an honest man to come out of a tavern between meals, as it is here to come from the ba●ke. In Venice there is no more taverns, thenne there be inns, neither wine is to be sold by the quart, but in the inns, because it becometh none to buy after such fashion, but strangers, & those that can not tarry long in a place. How much good might a few good men do? a few might so begin to redress this error, that there should need no law to compel men to do themself good. who was among the Romans, but he might find in his heart to have fewer dishes, when Manius Curius, being dictator, that is in the highest office, that any man could bear in Rome, was contented, not only to live with wortes, but also glad to stir the pot himself, and to give Ambassadors their answers as he was keling the pot? We banished the best thing, that ever was with man, when frugality was driven away. we kowe not what wealth is in small things, nor yet what riches is in contented poverty. poverty hath been the inventrice of all good crafts, and of all other things, that either give ornaments, or bring commodities unto man's life. Reckon but one goodthing, that a wealthy person hath invented, a thousand evil I can rehearse. poverty hath been the maker of all rich realms. What city had a poorer beginning than Rome? what less riches, than venice? What king was poorer, than the king of Portyngale?  
¶ Socrates was axed, how his common wealth should withstand the malice of a richer, seeing that he would the communes to have very little, and tother never a deal to much. How they may withstand one, saith he, I need not tell you, but I am sure, they shallbe good enough to fight against two, if they both be wealthy and rich enough. How so saith Adimanthus? Ever saith Socrates, one poor soldier, is good enough for two rich in battle. He is quick, these are dull, he lean and lusty, these fat and foggy, he made to hunger, thirst, and hardness, these delicate and deed, if they be a night or two out of their nests. How shall they fight well, that two. or iii shields will skace cover their belies?  
¶ Who will believe, that Scipio so worthy a capitain of the romans, could leave his daughters nothing to their marriages, but the common wealth fain to give them their dowries? what Roman could think poverty to be refused, when so noble a man was content with it? I can not tarry in examples. Cincinnatus, Fabricius, and many other I must not speak of. It is skace credible, that plutarch writeth of a captain of the Lacedæmonians. Evermore when this went to warfare, they were fain to give him money out of the common hutch, to buy him botis and shows. what soldier could think himself poor, when he saw his capitain have so little? They were contented, with such extreme poverty: and do we think it lawful, because we be not so rich as we would be, to rise against our prince? & this our prince so loving, so learned, so made of nature to a kingdom, so endued of god with all such princely virtues, as are to beautify a common wealth? could we, if we knew what we did, go against king HENRY the VIII, of whom I will say nothing but this, that his graces fame and praise, can not fall, but when all good letters fall, which can not be before men leave the earth, and the earth men. I will say nothing of mine own. All be it me think it much appertaineth to him, that will handle this matter well, both to show, how moche England is bound to love his grace, and how much we ought to hate all them, that would his grace any evil: But I will let Erasmus, the greatest learned man of our time, speak for me, Hark what he saith of our king.  ¶ WHAT REGION of this world is there, but it may rejoice at the high felicity of England, if it love England? what nation, but it may envy the wealth of England, if it love not England? Undoubted it is a king, that either maketh a a Realm noble, or that obscureth it: with what books, with how many sorts of tongues, shall the posterity testify, that England in all kind of virtue so flourished in king Henry the viii his time, a prince sent of god unto England, which may seem but even now to be borne, even now to be England, so cleansed of evil customs and vices, so imbued with all excellent ordinances, that Massilia itself, may here take example of civility, so instituted with Christ's faith, that Rome now may come to skole to England: so stuffed with learned men, that italy may envy England, saving that envy hath no place, where good letters reign? England hath a king, which may be a rule unto all princes, that hereafter shall govern any common wealth. Good lord this this in deed is a kingdom, This is a princelike court, that his grace keepeth. I let pass the great gifts, that god hath endued so abundantly both his graces goodly parsonage and mind, which all be it they come of god, rather than of our industry: yet they are highly profitable to a common wealth, when they light on a good prince. And although this many years, it hath been small praise in a prince to be well learned, yet his highness shall bring it to pass, that as in time past it hath been the chief ornament of a king, to be learned, so it shall here after, be judged high praise worthy, a king to excel in knowledge. His graces singular qualities shall declare them but fools, that are wont to say, that noble courage of princely stomach, is much defaced, much brought down by learning and study. For what king can they bring forth, that hath been without letters, which had more dexterity, in any feat that belongeth to a prince, than his highness hath? so made of nature apt to every thing, that in riding, shooting, and such other common pastimes, there be few, that are to be compared with him. There be few kinds of music, but his grace hath a good knowledge in them. Wonderfully well seen in the sciences Mathematycall. who can be more diligenter, in oppressing vice: he hath driven out of his realm, those that lived by mischief, he hath netted his realm of idle vagabonds. (would god his grace had done but the one, as well as he hath intended to do both) He hath set up good laws, and abrogated such as were unprofitable for his people. who is more prudent in consultation? who can better foresee, that that is like to chance, than he can? who can be of more activity? and yet in letters, he hath gone so far, perchance not by no great study, but by the rare quickens of wit and bounty of nature, that divines, ye and those that are amongs them best learned, do admire, and highly commend the right judgement, that his grace hath in so many things. Then he hath also this virtue, as chief of all the rest his most princely qualities, that there is none more gentler, to be spoken unto, none that hath less disdain, none that hath less pride, the majesty not withstanding of a prince, evermore safe and in no point diminysshed. The wits of learned men, whom his grace hath evermore so nourished, and hath ornated, will not suffer the memory of such his excellent virtues to decay by any process of tyme. No no both the eloquence of latin men and grecians, shall ever testify, that there was one king Henry the eight in England, which alone had all the ornaments, that all these princes had amongs them, the study and love toward good letters▪ that Ptholomeus Philodelphus had, the good fortune of Alexander Magnus, the gentle affability, that Philip king of the Macedons had, the noble courage of julius Cesar, the health of Augustus, the clemency of Traianus, the integrity of Alexander Severus, the learning and knowledge of Marcus Antonius Pius, the religion of Theodosius, and to make an end, where virtues skace letteth me find any end, there was nothing allmooste in any of those, which th'antiquity so highly praiseth, that had any notable quality, but it may be found in this one prince. Thus saith Erasmus. 
¶ I might bring in many places of Ludovicus vives, of all them that either have been learned themself, or loved learned men: but Erasmus I think hath said enough, for to make all us glad of such a prince. I will say, that I am assured, all the lords of England will grant me, that if they were all borne to be right inheritors of the Crown of England, yet amongs them all, there is not one, which they might think worthy to be king, his grace being alive, All be it their title were as good as his graces is. Now when god hath given his highness only good title, and made him their right and natural king, and them his Subjects, what shall we think, they ought to do, in defence of his graces right and honour? They know right well, they have declared their hartis towards his highness. The nobles have well perceived, as they be the strength of the king, so he and his laws, are their defence and safeguard. They know the fall of th'one, is the fall of both. The dukes, worthy all high praise, all honour, all reward, have showed themselves, both wise, in seeing their own hurts, to be adjoined with the kings, and faithful, in defending their prince. The lords have done semblable wise. Knights lacked not of their part. Gentlemen, and briefly all men, have seen, that sedition, is sooner to be stopped with loss of goods, great expenses, than that men of one nation, should cruelly one kill an other. The kings grace, both by his long experience, and also by his knowledge in good letters, well perceiveth, that the chief honour, that a christian prince should seek, is the saving of his people. His grace knoweth the end of civil discord. He knoweth the commodities, that come of concord and unity. In time of civil dissension, men wander here and there, sure in no place, trusting no man, suspecting all things, afraid almost of their own shadow. Cities made for the wealth of then habitantes, are the destruction of all, or the most part of them, that are within them. Walls made to keep out enemies, keep us from flying our enemies. Houses, towns, ye hole cities, are hurled oft to the ground, then followeth the last part of the play. Hungres, thirst, lack of lodgings, lack of other necessaries. All crafts are destroyed, or at the least hindered for a long season: after horse and oxen, that should till the earth, are taken away. But the most hurt of all is, that we learn to set god and his laws at nought. what shall he think unlawful, what unhonest, that thinketh he may wear harness against his prince? slay his country men? neighbours? friends? kinsfolk? ye brothern and cistern? father's and mothers? When Pyrrhus king of the Epirotes was setting forth against the romans, in defence of the Tarentins, Cineas a philosopher, in moche favour with him, asked Pyrrhus what he would do, when he had overcome the romans? All italy saith he, shortly after shall be ours. Well, when Italy is under you, what will you than do▪ Than we will sail into Secilia. This won, whether then? we will into spain. This overcome, is there any more to do? Ye than we will set upon Carthago. Imagine saith Cineas, ye have obtained this also, Have ye it, that ye desire? ye saith he, for then, we will return to Epirus again, and there pass the rest of our life in mirth and pleasure. Then I pray you, why may we not make merry now? why be we not afraid, that somewhat chance in so many wars, that we lose this, which we foolishly seek, having it in our hands?  
¶ May not I say so unto ours? Put you the case, as you will imagine, you have the better hand, how be it, better it is to be killed, than to conquer, fighting against your prince. Yet imagine, every thing go on your side as you desire. Can it chance so well, but many of you must wail? He that is overcome shall weep, ye say. Trow you they shall laugh that win? Think you mirth can be within them, that evermore shall think, god hateth them? the world abhorreth them? Let us agree, let us agree, let us see, what good concord amongs men doth. Concord brought them together, that wandered without places, ever in fere one of tother. Concord made laws, concord builded cities, increased and conserved them. Concord brought in all honest crafts. Concord bringeth riches, which by dissension we seek maddely. In time of peace wits atteyn unto learning, virtue, and wisdom. Concord maketh us the friends of god, the inheritors of heaven, parttakers of all the joys, that god hath prepared for them, he best loveth. All that fear god, all that love his favour, will say as I do. we will peace, we will no dissension, we have oft seen the good that cometh of ruffling, the good that cometh of changing. We have been some times turned from Brytones into Saxons, from Saxons into Danes. The Normans have been our governors. we have ever changed for the worse. we will keep our strength for an other season. We shall have a better time, a worse quarrel we can not have, to spend our blood in. we will our enemies laugh not at our destruction. we will that they be not merry at our calamity, which can not be merry, except they see us sad. we will be friends, God save England as it is, if all english men say so to, I am sure, God will say Amen.   

LONDINI IN AEDIBUS THOMAE BERTHELETI REGII IMPRESSORIS.  
CUM PRIVILEGIO.