TO THE RIGHT WORTHY Knight, Sir julius Caesar, one of the Masters of his majesties Court of requests. etc.  
Right worthy Sir.  
IT is so familiar a custom to dedicate books to some person or other of note, As he keeps not decorum with these times, that accompanies not the same course. The fashion at first (questionless) was propagated by those two parents, Affection, and Care: Affection, rising from the merited good conceit of the Patron; Care to prevent the malice of detractors, under the Shield of some more potent Arme. By the first, I devotedly bear this work to your worthy judgement, as one whose imminent knowledge in matter of State, well fits a work of such quality: and the thing itself, though I imagine it above the reach of short-armd detraction, yet your judicial allowance may give it a more quiet passage. If I seem overbold in ●his sort to dispose it, Let my good intent (I pray you) excuse me, which like true truth appears nakedly in plain terms. The Original was in Latin, dedicated to the Kings most excellent Majesty; The matter such, as I thought pity should be locked from those which want the perfection of that Language, and yet would be glad from such a methodical Picture of words, both to form their duty to the State, as also to manage their private interests. Thus having according to my poor measure, yielded the reasons for this my Dedication, as also the cause which moved me to publish the same in English, desiring your pardon (if you should distaste my boldness) I humbly cease further to trouble you. Resting  
Your Worship's most devoted, Edmund Sadler.   

The Contents.  

Of Study.  
Of Governments.  
Touching Laws.  
The four Cardinals virtues.  
General and particular.  
Of War.  
Of Peace.  
Directions for methodical disputations.    


Concerning Study, and the way to frame one's Study.  

In framing one's study, two things are to be considered.  
1. What study is to be chosen: But it is chosen either of 

Necessity of 

State, if one be poor.  
Nature, if the wit be somewhat dull.    
Free will: when either 

A man is wealthy: 

By reason of these, some men set before themselves 

Commodity's. 

Private, 

As ●hey which follow 

Divinity,  
Civil, 

Law.    
Common,  
Physic.  
School disputations, and the like studies.      
Public,    
Delights of the mind, as they who give themselves to Philosophy, by help whereof, they may 

1. judge ●ightly of matters. And this is called 

1. Rational, uz. 

Grammar,  
Rhetoric, 

the Art 

to speak  
to plea●e 

well.    
to dispute      
Logic,    
2. Moral. viz. 

Ethi●ke,  
Politic, 

And these are to be learned out of 

holy Scriptures, especially void of all error.  
Profane Authors, as 

Aristostle,  
Cicero,  
Seneca,  
Co 〈…〉 〈◊〉 

〈…〉 g more or 〈◊〉, this or that way.    
H●●●ori●● graphe●s, ●●ets,  
Orator's, & ●●●ers.        
Recommicke,    
3. Natural: here are to be considered, 

1. Profit, for it is available 

1. To purge the mind of corruptions.  
2. To contemn earthly things.  
3. To sh●w the frail● estate of ●ll things.  
4. To increase the care of the soul.    
2. Objects. viz. the 

Elements, Earth, S 〈…〉, Mountain's, Rivers.  
Manners, bounds, conditions of countries, & their governmets 

received.  
pronounced.    
Virtue of 

Stones,  
Trees,  
Herbs,  
Living things & their 

story, generation & parts.        
3. Arts of a like nature, viz. 

Physic husbandry, warfare, building, painting, engraving▪ etc.        
2. Utter their mind in fit terms. See after in A●.      
Hath store of wit given him.      
2. How men ought to persever therein. See after at B. b.     

Aa 2. The care to express the mind in fit terms is twofold, 

1. That you may speak well, which is brought to pass, 

1. In reading 

go●d and corrected 

Authors.    
2. By translating their works into the mother tongue, in significant words.  
3. By rightly framing within our mind, whatsoever thing we go about to write in ou● Country language.  
4. By expressing it in Latin words properly and purely, signifying the same thing.  
5. By endeavouring that whatsoever you are about to write, that at the beginning you writ it very purely, and in good Latin.    
2. That you speak eloquently; which will never be, unless your speech be perfect and have all the parts.    
Bb 2. Of the choice of study we have spoken. The way to persever in our study followeth: And this is effected in observing 3. things. 

1. In rightly perceiving what we learn. This is a work of diligent reading, which is conversant in 

thoroughly understanding the thing which is delivered.  
clearly perceiving the 

force  
propriety 

of words.    
construction  
garnishing    
considering the force of 

expressing 

things in words.    
and speaking    
persevering, although we happen upon a place obscure and dark, until time, man, place, or reading, make it manifest.    
2. In faithfully keeping that which we learn, This is a work of a trusty memory, which partly 

consisteth by Nature.  
is helped by Art. uz. 

if 

when we must plead, we take heed that we want not 

order & proportion.    
an often use be applied.  
negligence and carelessness be removed.  
with most diligent care we comprehend what we read.  
very often we require them of our mind.  
the mind be free and quiet from the multitude of other cares.           

3. In bringing forth & framing some thing out of these, which is a work of continual exercise. This place comprehendeth two things,  
1. The things which we learn to be had in a readiness.  
2. Things to be invented and made by ourselves, out of those things which we have learned. here three things are necessary. 

1. That we have certain heads, as are 

virtue, vice: life, death:  
learning, want of learning: good will, hate:  
and other of the same kind.  
Whatsoever things we learn, may well be directed to those heads. 

But here we must note, that oftentimes one example or sentence may be brought to the same heads, according to the signification of the words.      
2. That out of those things which we learn, we carfully and diligently confer the words together, and express them with a larger dilating.  
3. That we deduct these through all the places of Logic, whence will spring great abundance, both for pleading and inventing.        

Of Governments.  

Perfect governments are three, 

Basili●, that is to say, Monarchy, or princely government; as it is with us at this time laudable and more 〈…〉 blessed.  
Aristocratia, viz. The government of the Nobility, as was the government of the first and former R 〈…〉 mane Consuls.  
Politia, viz. The civil Magistrate and politic jurisdiction; such as free Citizens, ruling by right, & 〈…〉 do use.    
Imperfect governments are three. 

Tyrannis, where the King abtruding his commandments for all reason, undeservedly afflicteth t 〈…〉 Commonwealth.  
Oligarchia, is the usurping of a few, such as were some Senators, made by the common people at Rom 〈…〉 inclining unto the wandering affections of the multitude, that they might merit the people's favour.  
Anarchia, is the jurisdiction of the multitude, and of the mischievous and rash common people.    
When as heretofore in Persia (King Cambyses being dead) the King's Counsellors and Peers, viz. Darius, Megabiz 〈…〉 Otta●es, etc. had convented themselves in the Parliament house, to consult of the safety of the Kingdom; as th●● were consulting, a controversy befell touching three things especially, (that is to say) the foresaid three perfect governments.  
The three perfect, 

Monarchia was preferred by Darius, through strong and very good reasons, as coming very near vn●● t●e d●●i●e and heavenly Kingdom.  
Ar●st●cr●tia, by most weighty arguments, and most pleasant sweetness of speech, was preferred by M 〈…〉 g●●iz●●, (as very long flourishing)  
Pol●●●●, ●●ked and best pleased Ottanes.    
Tyrannis, 

These are rejected as most horrible, violent, and hurtful to human society; whereof proceeded th● noble and excellent judgement of Tully, concerning an ill governed Commonwealth.    
Oligarchia,  
An●r●hia.  
He saith; that the tyranny of 

one, is dangerous;  
more, is worse:  
the common people is the most horrible plague of a Commonwealth.     
〈◊〉 ancient governments and continuing many ages, alterations of times made manifest all the foresaid perfect and imperfect kinds of governments; that is to say, at Rome.  

〈◊〉 Rome,  
1. Monarchia, that is to say, Kings, Romu●us, Num● Pompilius, Ancus Martius, etc. who reigned 243. years.  
2. Tyrannis, that is to say, Tyrants; Tarqvinius, Sy●la, Caesar, etc.  
1. Aristocratia, the government of the Nobles, when the Peers and first Consuls ruled, that is to say, ●●nius Brutus, Tarqvinius, Collatinus, Servius Sulpitius, Manlius, Tulliu●, who ruled 301. years. A●●●r them succeeded also Furius Camil●us, Paulus Aemilius, Fabiuses, Me●●l●●, Scipiones, Cato●●s, Cicero, etc. All mighty in war and peace.  
2. Oligarchic, the usurping of a few Senators; the discommodities whereof Rome felt, in that dangerous office called Tri●mv●●atius; that is to say, the office of three men in like authority, and appeared most perniciously in that ambitious Protectorship, and Triumviracy of Caesar, Crassus, and Pompey. And last of all, in the triumviracy of Octavius, Antonius, and Lepidus. Whereupon Cicero saith: 

Let there be successive Magistrates, that 

one do not ●●●ome proud with continual government; and hope of advancement, comfort very many.      
1. The policy of the civil Magistrate: who expelled the Decem●●●●, because one of them, that is to say, Appius Claudius, ravished one Virginia, the daughter of a noble Citizen of Rome.  
2. Anarchia, the authority of the raging and most audacious Commons, who, when Antoniu● was moved and provoked with anger, most wickedly and villanously murdered Cicero, and many states of Rome: because the Senate created Octavius Caesar Consul, and passing by, put back Antonius ambitiously, desiring the government.   
This popul●● state is unstaid, and very quickly goeth to ruin, and easily degenerateth into another tyranny. Whereupon cometh this saying: Tyranny is next to the victory of the Commons.  
Not o●ely the Romans, but also the Thebans, Spartans, and Athenians, etc. (flourishing with great sovereignties) have known all these kinds of government.  
It is to be noted, that a Commonwealth and the most perfect kinds of governments, are very seldom found absolutely simple, but fitly composed amongst themselves. For a certain mixture is voluntarily admitted amongst them; y 〈…〉 so mixed and tempered, that in a triple form (as in a marvelous and sweet harmoni●) one counsel signifieth as it were o 〈…〉 mind. Yet the Commonwealth keepeth her name of the worthier part ruling the rest.  
It is also to be noted, that a Commonwealth very seldom is long found firm and strong, if God protect it not. F 〈…〉 it is resembled to the frail nature and unconstant mind of men (the foresaid politic body being compact of the 〈…〉 which are variably tossed hither and thither: one while they are advanced from small to great: another while they a 〈…〉 thrown down from their greatness into divers perils of things. They are also endangered, being tossed too and 〈◊〉 in very great and innumerable perils, one while of sickness, another while of health: even unto the last period of li 〈…〉 Whereupon cometh this saying. 
As a Ship is subject to waves, so the mind is to perils:  
Now enjoining good, and then ready to perish through evils.   
In this so wast a sea of perils, Gods help is to be craved.  
Also an excellent sharpness of the wit, and an admirable quickness, and wisdom, are requisite in inventing the b 〈…〉 policies. By too long delay, counsels wax little worth.  
There is no treasure more commodious to a Prince and Commonwealth, than counsellors excelling in virtue 〈…〉 wisdom, fidelity, and valour.  
The grave counsel of Kings maketh every thing know●n, which he would have searched out.  
A Prince ought to have many ears, and many eyes▪  

thee sorts of men necessary in a Commonwealth.  
Magistrates, who may rule justly: and these are by Plato called Golden men. Captains and Soldiers: who may valiantly faithfully defend, and these are called Sil●er Artificers, who by discipli●es and profitable Arts may help, and these are called Brazen  
A well ordered Commonwealth, consisteth of Religion and politic Laws.  
A Commonwealth, a City, and a family, will be alike eftsoons dissolved, unless they be linked together with the bands of Laws.  
The next tempest bringeth shipwreck to that Commonwealth, the establishment of whose laws is unconstant.  
Therefore it is meet that we pass to the Laws.    

Touching Laws.  
〈…〉 cero de Lege, defineth a Law, to be a certain rule proceeding from the will of God, persuading that which is just and good, and prohibiting evil.  
●eraclitus, telleth us, that we ought to fight no less for our laws then for our city walls, because without walls our country may be safe, without laws it cannot.  
●s a body without a soul, so a city without laws cannot use her parts and sinews, blood and members.  

It is expedient  
〈…〉 blish 〈…〉 re 

what things are most convenient for every commonwealth, and do bring forth 

commodity, or preservation, loss, or destruction. 

whether they be profitable and prop 〈…〉 

this Commonwealth, 〈◊〉 to a Commonwealth of another kind.        
Overmuch liberty utterly subverteth and extinguisheth every government.  
Moderate liberty is profitable for every one, and for the Commonwealth.  
what things in ●●mes past brought 

commodity, 

to our, or 

government.    
to foreign    
discommodity,      
To disannul 

wholly, when they are repugnant to 

Religion, 

Let that be the principal regard which maketh for Religion.    
policy.    
in part, when some things are to be changed 

If any thing must be changed, it must be changed by little and little, which b● little and little hath increased.  
Destruction is very near to sudden alteration.  
It is a point of wisdom, in difficult matters, freely to grant somewhat to th● disposition of the people.      
To interpret. That is to be referred to the Interpreters of the law. 

In expounding the laws, sanctity and equity are to be regarde● Lest they make white of black, and black of white.     
To obsrue laws, the care whereof properly belongeth to 


Princess,  
counsellors, 

in whom are required 

understanding, to know 

what is just, and to be done:  
what is evil, and to be repressed:  
who are worthy 

reward, 

according to the 

quantity 

of the fact.    
quality      
punishment;      
Authority; to 

punish the guilty and the wicked.  
defend the godly, and the good.  
make famous the worthy, by titles and due promotions.    
He receiveth a benefit, who giveth to him that deserved it.  
Let virtue be the chiefest merit for promotions.  
The commonwealths safety, is preserved by reward and punishment.  
There is nothing more Princely, than to give due testimony to virtue.  
Let heinous offences be punished with cruel punishments.      
judges:  
Magistrates in every countire and city: 

of whom are required 

diligence, 

which ought to be fenced with 

Integrity against 

anger, 

we do not use troubled water, until it stand still: much less must we use a troubled mind until it come to itself. Socrates:    
gifts,  
favour,  
intercescessions'    
Constancy and fortitude against fear of 

displeasure.  
danger.      
care▪           

There must heed be taken, lest the respect of private matters, do hurt and harm public affairs.  
An uncorrupted Law is the keeper of equity, and the mistress of truth:  
She hath no affections, but ruleth causes by right.  
The Law, whereunto a penalty is not joined, & penalty, which hope of pardon ensueth, are altogether vnprofi●●●●●  
Right often passeth to wrong, if the indifferent Magistrate do not prohibit it.  
Rulers and Magistrates offending, hurt more by their examples, then by their offences.  
Where judges and Magistrates do well and justly execute their offices for their own dignity, and the estimation 〈◊〉 their charge, there it must needs be, that the same Commonwealth do flourish, and flow with all good things; the people applauding and praising the excellent beauty of virtue shining in their superiors, and set before their eyes to imitate 〈◊〉 Cicero.  
The Law, equity, execution of Laws, the dexterity of the Magistrate, are the patrimony of a Commonwealth.  
Where the Commonwealth reverenceth and adoreth the Law, there is all happiness.  


Where the Law is in subjection to the Commonwealth, there is all impiety.  
Where the Law is cast off by the Commonwealth, there is all confusion and mischief.   Cicero.  
It is very hurtful unto a Commonwealth, if holy and just Laws be not kept firm and mutable; and if foolish Auditor's do applaud every man (through desire of novelty, and ostentation of wit and eloquence) overthrowing tho●● things which are profitable, necessary, and well ordained for the good of all men.  
Let not persuasion bear down that thing which action hath confuted.  
Let no Tobaccho-sellers be near a Commonwealth.  
Let not the more noble, but the better judgement obtain the victory.  
Many controversies arise of a Law containing many words.  
Architas Commandeth, that in establishing laws, those things be first confirmed which belong to God.  
Next, those things which be honest and commendable.  
After, things profitable. He saith also, that it is meet (next after virtue) that the Laws be contained in men's minds, rather than in books.   

Of the four Cardinal virtues in general, and after of Politic.  
●y the Cardinal virtues the soul is rectified in her power.  
Prudence. rectifieth the rational power. Fortitude, the power of anger. Temperance, the power of concupiscence.  
But justice rectifieth all the powers, and containeth in itself all the virtues, whereupon cometh the saying;   

justice in itself comprehendeth all virtues.  
justice is is not only a special virtue, but also a general; containing the direction of the whole mind towards God ●nd our neighbour: and is called the rectifier of the will.  
By the Cardinal virtues a man is instructed in all good things, and is armed against vices: as Augustine saith.  
Prudence teacheth to Choose. Prudence consisteth in preventing deceits. Fortitude Endure. Fortitude enduring sorrows. Temperance Use. Temperance bridling wicked pleasures. justice Distribute. justice relieving miseries.  
It is the property of 


Prudence 

to know what may be.  
to be willing to do most.  
not to presume of that which cannot be.  
to desire equity in all things.    
Fortitude.  
Temperance  
justice     
These four Virtues are called Cardinal: because as the door is turned upon the hinge, so on these, man's life is tu●ned and ruled.  
They are also sometimes called Politic; because by these a civil life is ordered, and they polish and adorn a ma● and rule the life as touching outward things, and as far forth as they fight against vices.  
They are also called human; because they are gotten by man's study, except they be infused by God.  
They are also called Consuetudinall; because they are gotten not by one action, but by custom.  
These Virtues have their degrees of perfection, according to which they are in them which begin one way, an● their way in them which profit, and a third way in them which are perfect.  
To conclude, even as God is a divine sampler of all things; so these patterns of virtues abide in him, and flow unto from the fountain of his divinity, whereof they are called Exemplares.    

Of Prudence.  
Prudence, in as much as it is a politic virtue, is called the Rule of Reason, enlightening our minds: which consid●reth what she doth: she determineth without error: she willeth or doth no unseemly thing. Whence cometh the saying  

Amend what is past, rule what is present, see what is to come:  
For a wise man is accustomed to observe these things.  
Consider the things present, and foresee that which is to come.   
Prudence as it is a virtue of a well instructed mind, is to know only divine things.  
Prudence Exemplare, is the divine understanding, whereunto all things are uncovered and open.  
The parts of Prudence are three 


Understanding,  
Providence,  
Memory.     
Understanding, is that by which the mind perceiveth the things which be.  
Providence, is a virtue (as Cecero saith) by which some future thing is seen before it be done.  
Memory, is that by which any one remembreth the things which have been.  
The office of Prudence, is to sustain other virtues in their actions, according to all the parts of man.  
Moral Philosophy; which are 


Ethicke,  
Oeconomic, 

1. Ordereth the manners, as touchig man,  
2. Setteth a family in order,  
3. Ruleth Cities and Kingdoms.    
Politic.  
Prudence is triple.     
1. The first of the heart: and this is in disposing things present, in remembering things past, & foreseeing things to come.  
Deut. 32. Would God men would be wise: that is to say, by things past: and would understand, that is to say, things present: and would foresee the last things: that is to say, things to come.  
2. The second is of the mouth: and this is in government of our speeches.  
Prou. 10. He is most wi●e, who can rule his lips.  
The third is of work: and this consisteth in eschewing the evil, and choosing of good.  
Psal. 33. Decline from evil, and do good.  

We must note, that there is worldly, human, & heavenly wisdom.  
1. The first, is in getting temporal things.  
2. The second, in commodity of the flesh.  
3. The third, in divine service.   
The office of Prudence is, to direct the actions of other virtues, and to esteem and ordain every thing according to virtue. Seneca.  
To conclude, as an empty ship is to be fenced and furnished with convenient tackle: so a life, with the effect of Prudence. Socrates.   

Of Fortitude.  
Fortitude, in as much as it is a politic virtue, is to bear a valiant mind, to fear nothing, but dishonest things: manfully to endure adversity, or prosperity.  
Fortitude of a purged mind is, to be ignorant of passions, not to fear, that it knoweth not to be angry, and desireth no dishonest thing.  
Exemplare fortitude is, to be unchangeable; because it is always the same, and is not at any time changed.  
The parts of fortitude are four, 


Magnificence,  
Confidence,  
Patience,  
Perseverance,     
Magnificence is the cogitation and exploiting of great and high matters, with a certain honourable purpose of mind Confidence is a virtue, whereby the mind itself in great and honest matters hath reposed much in itself, with a certain hope of trust.  
Patience is a voluntary and continual sufferance of hard and difficult things, for honesty and commodities sake.  
Perseverance is a virtue sure and permanent in a well advised purpose.  

There are many effects of Fortitude 

1. it triumpheth over ones enemies, Mark 5. and he a most valiant man.  
2. it keepeth a man's goods: Luke. 11. when a strong man armed, etc.  
3. it enricheth,— Prou. 10, the hand of the strong get●●th riches.  
4. it adorneth,— Prou. 31. fortitude and comeliness his garment.    
Fortitude consis●th in five things, In adventuring upon hard things: Many things help fortitude, 1. The exhortation of wise men. In despising earthly things: 2. The example of the strong. In suffering tribulation: 3. Excercise in fight. In resisting temptation's: 4. Hope of reward. In fight against vices. 5. The help of prayer.   
As Hearts have great Horns in vain, seeing they want courage: so it is not sufficient to be strong and to be of power in other things, unless Fortitude be adjoined. Plutarch.   

Of Temperance.  
Politic Temperance (according to Macrobius) is, to desire nothing to be repent, in nothing to exceed the rule 〈◊〉 modesty, to tame desire under the yoke of reason. Whence cometh the saying: 
Wilt thou be crowned? wilt thou be filled with delicates?  
Have this short saying always before thee; Be sober.   
Temperance of a purged mind, is, not only to repress, but quite to forget earthly desires.  
Temperance as it is an Exemplar virtue, is, a certain turning about towards itself with continual diligence.  
There are three parts of Temperance, 


Continence.  
Clemency.  
Modesty.     
Continence (according to Tully) is a virtue, by which the desire is ruled by the government of counsel.  
Clemency is a virtue, whereby the motions of the mind, being stirred with rashness, to the hate of some one, are stayed by gentleness and pleasantness.  
Modesty is a virtue, by which an honest shamefastness getteth an honourable and durable estimation.  
There are again three forms of Temperance, 


Sobriety,  
Abstinence,  
Modesty.     
The first consisteth in taste: which Sobriety moderateth.  
The second consisteth in touching, wherein Abstinence and Chastity put a mean.  
The third consisteth in words and deeds. But a deed, as it is here taken, doth appertain to three senses▪ about their proper matters,  

Seeing,  
Hearing,  
Smelling,   
This deed pertaineth also to touching, not only in things using the act of generation, but also pertaineth to others, whose instruments are hands to smite and take, and feet to walk.  

In all these, Modesty setteth down a mean.  
The dignity of Temperance is seen in these two things;  
1. First it preserveth Nature, because Nature is delighted in mean things, and through extremes is corrupted. 
Keep a mean, if thou wilt not lose the end.  
Blessed men have kept a mean, saith Bernard.   
2. It adorneth the mind. For as in Natures the form is more comely, than the matter: so also in manners, the manner, is more commended than the action itself. Whence cometh that old common saying; We merit not by Verbs, but by adverbs: that is to say, not in that we speak or do any thing, but in that we speak well, or do well.  
It is manifest by an example in that Widow, who, offering two mites, is more commended by our Lord, than they who cast in great gifts into the Treasury.  
Temperance is compared unto the Sun, which is the midst of the Planets, and most glorious amongst them all.  
Socrates' said, that a temperate habit of the mind, and contented with it own, was like a short and pleasant life. Fo● hath much peace, and little labour.    

Of justice.  
Now time requireth that we enter into the holy closerts of Politic justice: whose property is to keep to every 〈◊〉 his own: where also a respect of a just and honest fact is busied, with a religious observation: and nothing is termed p 〈…〉 fitable which may seem dishonest.  
justice of a pure mind is, so to be with that high mind, that it keepeth with it a perpetual league by imitation.  
It is a property of Exemplar justice, by an ever during Law, not to be turned from the perpetual continuation of work.  
There are six parts of justice. 1. Religion, 2. Piety, 3. Thanks: 4. Revenge, 5. Obeisance 6. Truth. To these mercy seemeth to be fitly joined, being a virtue most accepta 〈…〉 to God; which will not only pity, but also secure the adversiti 〈…〉 another.  
1. Religion is a virtue of a certain superior nature, which men call divine, and bringeth with it care and ceremony.  
2. Piety is, when duty and diligent reverence is given to them who are linked to us in blood and good will.  
3. Thanks is that, wherein are contained the remembrance and desire of requiting the amity and offices of another.  
4. Revenge is a virtue, whereby violence and injury and every obscure thing, is repelled by defending and revenging▪  
5. Obeisance is a virtue, whereby men excelling in some worthiness, are vouchsafed with some reverence and hono 〈…〉  
6. Verity is a virtue, whereby those things are said to be changed, which have been, are, or shall be hereafter.  
here is to be noted, that justice is not so much a special virtue, as a general, as is abovesaid in the Cardinal 〈…〉 tues.  

But justice may be perverted three ways.  
1. Through love of the person, or of money. Isa. 5. Woe to you who justify the ungodly, for a reward.  
2. Through fear, Mat. 10. Fear not them who kill the body, etc.  
3. Through envy. Mark. 15. Knowing that for envy they had betrayed him.   

Many things draw us to justice: that is to say;  
The Scripture, Eccles. 4. Even unto death strive for justice.  
Our natural inclination. Augustine. Naturally justice is in the heart of man  
Also brute beasts admonish us to justice by their agreement and innocency.   

There are many effects and blessings of justice.  
Mat. 5. Blessed are they who hunger and thirst after justice.  
●et. 3. Blessed are ye if you suffer any thing for justice.  
eccle. 4. Who worketh justice, shall be exalted, and is blessed.  
●r●●. 10. justice delivereth from eternal death.  
It rewardeth. Psal. 17. My lord will reward me according to my justice.  
It crowneth. Tim. 2. The crown of justice is laid up for me.  
To conclude, justice is called the upholder of the Commonwealth, the life and Queen of all virtues.  
The Sun is most pleasant to them who can behold it: so also is a Prince to them who love justice.    

Concerning War.  
Of War. War is offensive, or defensive.  
In Offensive war the consideration is either 


General: where we ought to respect 

the kind. For it is either 

Necessary,  
or not  
Necessary.    
the moment. For it is either 

dangerous,  
or not  
dangerous.      
Particular. See afterwards. 

here also the Places, are to be considered. Means and Times  
The rules. 

To know the fittest time, and to take hold thereof, an unknown commodity,  
Strength without advise, overthroweth itself with it own weight.  
Strength is small worth abroad, unless there be wisdom at home.  
Let no man through confidence of his own wisdom or strength, undertake dangerous and unnecessary things.  
For God in a sudden moment can overthrow the greatest glory of things.  
The story of Croesus amongst others, is famous, who through error of judgement and confidence of his own power, he rashly stirring unnecessary War against Cyrus, procured most grievous calamities to himself and his whole kingdom. Whence cometh the verse. 

All worldly things hang at a slender thread.  
And they fall by sudden mischance, who have been mighty.  
And he is suddenly a beggar, who even now was exceeding rich.    
Things present are to be retained; and things certain are not rashly, and for uncertain and unknown things, to be hazarded. 

Do nothing but what is needful to be done.  
And one rule which God hath given, is to be followed.  
A Prince must fight sometime, not because he will, but because his enemies constraineth.    
It is also well known by the Law of Nations, that War may be repelled by War.  
Also delaying of future War, is for the most part a great loss and shame to a Prince. Liui●●.  
It is also the duty of a wise man to try all things by advice before he fight.  
And if war cannot be avoided, because all are in danger, he must wisely attempt it, and valiantly repel it; and a diligent preparation is to be thought upon, and used in time of peace.       
In a general consideration it must be regarded 


What Captains are to be 

made,  
removed.    
what store of 

food and victuals 

is necessary: whence they may be had 

certainly,  
verily, speedily.        
How great an army our enemies or we 

in quantity 

have,  
are able 

to procure 

at home,  
abroad,    
to abstain 

now at the present time,  
in time to come.      
in quality 

by Sea, that is to say, Soldiers on Sea.  
by land footmen, what sorts of both. horsemen,      
what furniture of war is necessary, that is to say, 

Armour, 

weapons,  
Armour, or complete Armour.    
Horses, Guns, Engines, Iron bullets, Cariots, wild fire powder, Carriages, and other engines.    
What places are fit to skirmish: There are three sinews of War, 

Gold,  
the hand,  
iron.    
What times are fit and convenient.  
Horsemen and footmen, armed men are called the hands and legs of the Captain. Plutarch. But a Captain wanting money, is said to have no belly.—  
Soldiers are also to be kept in obedience, and they may the better be governed, their wages is to be paid them in due time.     

Particular consideration resteth in the captains wisdom & experience in War, who ought to mark & foresee  
Treasons, secret engines, privy whisperings, treachery, strangemes, etc.  
The way of the soldiers going forth to battle,  
Places which are indifferent and fit 

to fight,  
to skirmish, 

The opportunity of the place oft times more availeth, than valour. Caesar.    
to winter in.    
Convenient places to 

enter into sight, 

by night, or by day.  
forthwith, or at some other time.    
leave off their fight,  
go forward,  
retire,  
make a stand,  
spare their enemies being subdued, or to exercise cruelty against them.    
They who with very small entreaty do pardon them which are overcome, do for this cause, allure more to try the fortune of War against them. But there appeared very manifestly in Pausanias, D●k● of the Spartans, not only warlike virtue and fortitude, but also modesty, and the honour of chaste shamefastness, Who, after the victory gotten at Platea, conquered himself with a most glorious victory, and abstaining from Coa, being taken Prisoner defended her. And with great praise of moderation and humanity, he raged not against the dead carcases of his enemies being slain, but said, it sufficed him, if that doing and speaking just things, he could please his Spartans.  
On what side he is to give the onset 

before,  
behind,  
on both the wings of the Army, etc.    
How War is to be made, either by 

field battles, in open field; or subtly, and by Ambushes.  
fences of Bulwarks; or by sudden issuing out of their Tents and Towns.  
whole Army, or by light skirmishes and Fortresses.  
Spoiling the fields, and by besieging their cities.  
Making experiment with the whole Army, in one set battle, or by many long battles.    
How the whole host and army is to be ordered and set in array, when a slaughtering and most cruel war is to be undertaken and dispatched.  
What places are most meet for receiving their Garrisons, and what places are inconvenient.  
What Captains and particular Bands and captainships they shall have.  
From whom we may get food and victuals. 

Who wanteth food and victuals, dieth through hunger, not by the sword.    
How we ought to use the victory being gotten.  
How our Soldiers subdued in War, are to be comforted and encouraged in mind.     

〈◊〉 defendee war,  
It must be known, 

How 

our Country, City 

is fenced. 

by Nature, 

by land,  
by sea, 

with rocks,  
with mountains,  
with woods,  
with marshes.      
By Art, with 

Havens,  
Castles,  
Fortresses,  
Ditches.      
may be fenced with— 

new havens,  
Castles,  
Munitions,  
Trenches and ditches.        
what things are necessary, and of what for the Garrisons of our own Soldiers or of foreigners are, 

because if 

they want, it is requisite that they be augmented  
they are overmany, that they be abated.      
what places are fit for 

our enemies to assault us, 

that we leave strong places. 

Let that be the chiefest part of a City, for whom it is most expedient that all things be quiet.    
that we fence dangerous places.    
us, to defend ourselves,  
It is more easy to keep out the enemy, than to expel him being let in.    
It must be considered 

what wars many years have been made in our country, or in other places,  
how they have been managed. 

Let not continual war be made, although with an 〈◊〉 experienced enemy.    
upon what causes they arose.  
how they were ended.  
It is very easy to judge the like of the like things. But he who followeth ancient and excellent examples without particular observation, shall sometime greatly err.    
We ought to see 

how many what 

friends we can call to aid us; lest we rashly provoke them who are more 〈…〉 mighty than we.      
We must prevent the injuries of them who are more mighty, not by rashly revenging, but by takis 〈…〉 heed of worse turn 〈…〉  
Improvident & blind haste, is unfortunate: but delay stopping the wandering vehemecy of the mind, pro 〈…〉 teth much, which although they straightway appear not, yet in due time any one may certainly find 〈◊〉  
To conclude, we must take heed 

least in ending war, or succouring others, war be so extinguished abroad, tha● be kindled at home.          

Of Peace.  
The most firm league, peace and amity is, that, which is purchased through opinion of virtue, likeness of manners, and consent of Religion.  
The best league is, to do well, for with such men GOD himself is confederate, saith Isocrates.  

Pe●ac is either to be made. here we ought to offer 

Conditions, where care is to be had of the 

Time. For sometime these conditions (in convenient time) will be thankfully and willing accepted, which afterward may be suspected and rejected.  
Reasons, whereby our adversaries are persuaded to accept our conditions of peace, being offere●  
Persons treating of peace. For very often it happeneth, that the self same truces are confirm 〈…〉 or rejected, by reason of the inequality of the persons handling the matter.  
Conditions themselves, lest they seem 

Dangerous, 

Crafty and bold policies are at the first sight pleasant, hard to 〈◊〉 handled, and in the event doleful.  
The unequal conditions and policies of Lycidas and Circilus a 〈…〉 to be shunned. Herod 〈…〉  
Some cures are more grievous than the disease itself, where it better die, then by them go about to recover health.    
Difficult,  
Intolerable,  
Dishonest.        
Preserved. 

To accept conditions. Where it must be considered. 

Upon what cause our adversaries to make a league with us, whether they are persuaded. 

voluntarily, or upon necessity.    
what aid 

we or our enemies have 

to make war.      
How the Soldiers are affected.  
what kinds of conditions they be. For if they appear to be just & honest, we must beware lest in refusing them, we seem 

Obstinate or stiff necked, as the jews were in the siege of Jerusalem.  
Proud and haughty, as Pompeius, etc. in contemning truce with Caesar, who when Cicero brought most indifferent conditions of peace, was willing to dismiss his army; but Pompey despised him, as his enemy, but afterward was slain in unfortunate war, wherein also two hundred thousand men were slain.  
Philo telleth us, that it is better to have peace, although not commodious and indifferent, than to undertake war with great mischiefs. 

Peace is a work full of virtue, peace is the sum of labour.  
Peace is the reward of finished war, & the reward of danger.  
A man unhurt, will sleep better, than he who is wounded.    
The bevers, in hunting, bite of their stones, when as they perceive that for this cause they are pursued: so it is the part of a wise man, sometime to cast away that thing, for which he is endangered. Plin.         

●ith 〈…〉 rreine people  
adjoining, 

who love us,  
who malign us,  
who carry themselves indifferently towards us. 

here we ought to see 

with whom we ought 

to make leagues.  
to preserve friendship, to show love & good, will, either by 

deed, or counterfeit it only by word. 

by whom how openly, how secretly, how long.        
By what offices we may 

pacify the offended,  
confirm the doubtful,  
persuade the suspicious,          
dwelling far of:   
Peace is preserved by avoiding offences & enmities 


with domestical people: which may arise through negligence & defect of 

Instructions, which do not respect the education of youth. For it is especially to be considered. 

what doctrine ought to be 

taught in a expelled from 

Commonwealth.      
what studies are convenient for every age, to 

adorn the mind with 

Divinity.  
moral Philosophy.  
Histories, etc.    
stir up 

strength  
Agility 

of the body.    
health      
How much time is to be spent in learning, etc.  
Good education is called the foundation of wisdom.    
Ordaining of Magistrates 

how many, what 

Magistrates the commonwealth wanteth. 

who are worthy & fit for every place, t●● these may be called tobeare office, lest 〈◊〉 envious do speak in reproach of the 〈…〉 ther: according to that of the Poet.        
Two things especially do rule all the counsels and actions of wise men in the commonwea 〈…〉 and private life, uz.  
Hearing, o● precepts, set down in the word of God, in Philosophy, and honest laws.  
Examples of counsels, events and punishments: which are more notable, and more effectual 〈…〉 move and pierce the minds of the ruder sort.  
An History wisely written (as Cicero saith) is the mistress of life, and the witness of times, 〈◊〉 light of truth, the messenger of antiquity, & Thucididies calleth it the picture & theatre of 〈◊〉 life, agreeing to all times of this world: wherein as the nature of man continueth the same: their dispositions, manners, businesses, occasions, counsels, events, misdoings, and also for t 〈…〉 most part, the same offences continue.  
Only the persons and Actors of the History, do succeed new every age; and the names bei 〈…〉 changed, the stories are now told as it were of ourselves. 

Oh shame! men unwise, and of a gross brain,  
Despisers of learning (who have only care of dicing, 

Or to feed dogs, horses and hawks,  
And to lead a childish life in continual sports)  
Do bear the Sceptres, rule the people, and govern Cities.  
Hence come so many thousand scabs of errors, so many sinks of follies, so many thousands of mischieous deeds.           

Appointing of gifts and rewards, for every one that well deserveth, whether they be  
1 Noble, or For it is not well if  Ignoble, 2 Soldiers,  Peacemakers, 3 Learned,  Unlearned, 4 Magistrates,  Private men, 5 Clergy men,  Say men. 

Good men 

be obscured, as it were with darkness  
environing them, & be not regarded:  
be adorned with no praise of due honour,  
be difficultly, faintly & coldly, preferred.    
Where there be few which desire offices, there the common wealth is in danger.  
By rewards & honours, excellent wits are stirred up with a more earnest vehemency of mind, to the study of virtue.  
Let no estate of men be deprived of hope to attain any pre-eminence, saving what belongeth to the King.  
Let a more honourable office be given to the more noble, a more gainful office to the poorer sort, other things being equal.  
Bad men be preferred as, 

talebearers 

He who giveth more to him that ill deserveth it, and less to him who well deserved, is injurious & unjust.  
Good turns ill bestowed, are esteemed ill deeds.  
Let wicked and mischievous men be punished.    
Scoffers,  
False accusers  
Dishonest,  
Flatterers, etc.       

Remedies are to be invented, and applied to the sicknesses and diseases of the common wealth. 

Ambition: which disease is spread far and wide, and increaseth daily.  
Covetousness and pride of 

Noblemen. 

It is uncertain what the evening bringeth, therefore we must not be proud in adversity.    
Magistrates.  
Angry men hate pride, wise men deride it.    
Prodigal spending of one's wealth, especially of them who are indebted unto others.  
Want & need of others: for many kept under with want, have desperately rob the common wealth.  
Impurity of offenders, and injurious men, make the Laws to be contemned.    
Injuries are offered 

to the inferiors by their superiors: that is to say, 

To the common sort by the Nobles: 

Thereby we read in the Roman Empire, that the Kings were expelled, and that the state of the commonwealth was plucked divers ways and altered.    
To private men by Magistrates: 

Thereby also in Helvetia, the Magistrates and Nobles were driven away, and the policy of the people erected.      
To equals by their equals, that is to say; 

To Magistrates by Magistrates. 

Hereby deadly war have oftentimes arose.  
Empire's have been rend and torn asunder.    
The times of Sylla & Marius were most lamentable to the common wealth of Rome  
By one private man to another 

Through a rod kindled, or a candle left negligently in a house● the whole City is oftentimes set on fire: so of private ha 〈…〉 and dissension, a public damage sometimes ariseth.  
Inward sedition is by so much more hurtful than war, (whereas it is achieved against foreigners with agreeing minds) by how much war is worse than peace.  
We ought to contend at all times, not with privy grudg●● and hatreds, but whether of all can best deserve of o 〈…〉 Prince and Country, and do most good for it. 

Aristides.  
Themistocl.    
All things are to be ordered and governed at home, with counsel and the arts of peace.  
The disagreement of degrees is the bane of the commonwealth.  
The ambition of superiors are to be taken heed off. The envy of equals The suspicion of inferiors  
Withdraw the matter, and the fire will be quenched.  
Take away the occasion, and hatred or envy will cease,  
Friendship ought to be immortal, andenmities ought to be mortal.        
●ouching food and victuals necessary for ●he sustenance of a common wealth.  
In preparation of food and victuals necessary to sustain the commonwealth. etc. we ought 

To consider all things 

In their kinds, for either 

they are ministered to us, by foreign countries: or are at home, & growing in our own Country.    
in their quantity 

How much the commonwealth will need in time of 

war & peace.    
how much will be spare to transport 

to whom,  
when,  
how.    
how much is to be distributed to every one in 

war, and peace,        
To take heed least by the malice and envy of some 

our common wealth be destitute, & afflicted 

by unlawful transportations, or Monopolies at home.    
our friends, being in great want, be not satisfied and refreshed,  
our enemies do freely eni●y our benefits and commodities.       
Hereof many men make grievous complaint, and therefore geneat care is here to be used.  
For it sufficeth not to have laws and proclamations touching love and charity, and moderating our desires & superfluous expenses, but (covetousness and blind lusts being repressed,) to deal more moderately and religiously towards our Country and neighbours. For not our words, but our deeds ought to agree to holy laws.  
The sight also, and almost the feeling of most woeful calamities, the long continuance and great burden of wars, famine, pestilences, seditions and great slaughters, which for very many years hath spoiled adjoining countries, aught to move us through true penance, godliness and obedience of our whole life, to put away henceforth, the anger of God▪ and perhaps the like punishments hanging over our heads.  

It comforteth me to have escaped so many Grecian cities, and to have kept the middle way through my enemies. Virg.  
We ought also to be mindful that d●●th hangeth over every man's head, and we must once tread the way of death. Therefore we must provide such wealth, which (the ship being broken) may swim out together with their master. There is nothing worse, nothing more hated, nothing more repugnant to God's ordinances, than the crime of avarice, and cruel outrageousness.  
Cursed is that covetous Steward whose master is bountiful. Bernard.  
As in quicksilver all things swim, except gold; for this is one thing it draweth too it: so nothing sinketh into the mind of a covetous man, beside gain. Charity, piety and honesty, swim on the top: they descend not into the heart.  
The fish Polypus, being otherwise a blockish creature, useth incredible skill in catching the oyster: so some men are ver● wise only in gaining; in other things they are mere beasts.  
Let him that is condemned of Avarice, envy and impiety, be excluded from every office of the Commonwealth.   

Touching the principal and chiefest notes, wherein we must pursue a matter in disputation.  

Persuadeth ●n a question 

Simple, we must urge that this is 

possible, easy, honest,  
religious, laudadle, honourable,  
profitable, necessary,  
safe, pleasant.    
Comparative: 

more possible,  
more easy, 

the ten ways, as above.    
more honest, etc.      
Dissuadeth in question. 

Simple, here we must urge that this is 

Impossible, hard, unhonest,  
Irreligious, discommendable,  
Ignoble, unprofitable,  
unnecessary, dangerous, unpleasant.    
Comparative: 

more impossible, the ten ways as above. more difficult, more irreligious, more dishonest, etc.        

Touching the Method which is to be observed in persuading and disputing.  

Invention of Arguments wherewith 

we may 

prove things. refute amplify    
we may effect the Auditors. 

beningnely,  
pleasantly,  
vehemently 

with hope,  
with fear,        
Placing of Arguments, for arguments 

of greater efficacy and virtue are to be placed in the 

beginning.  
ending.    
of lesser moment are to be heaped together n the midst.     
〈…〉 with what excellent sentences & eloquent 〈◊〉  

here also is to be noted, that arguments are to be taken from places of  
Rhetoricians, which are called A●tributes of 

Persons where 

are comprehended 

the name of a man. the nature    
are related the— 

Nation,  
country,  
kindred,  
flock,  
sex,  
age,  
commodities,  
discommodities, 

of body,  
of fortune.        
Herodotus admonisheth us sometime to imitate the natures and manners of men, the natures of the countries and places wherein they are borne.  
Life: where are considered the 

fosteres, and helpers,  
Schoolmasters & teachers,  
friends, servants, profession,  
Sort, state.    
Habit of 

Body,  
mind.    
Studies and counsels.  
Accidents which have happened to them.  
Conferences and often speeches.  
Actions.  
Things: whereof are numbered 

Time, place, fact, matter, cause, power,  
instruments, and the manner of doing.       
Logicians according to Ramus uz. by the 


Causes,  
Effects,  
Subjects,  
Adjuncts,  
Disagreeing things,  
Compared things,  
Name,  
Distribution,  
Definition,  
Testimony.     
But now Method and order require that this my Epitome began with holy things, should be ended with holy and divine things. Let it please you therefore, that few things be in general explicated touching the three Theological virtues.  
It is necessary, that our soul, as touching the superior part, wherein the image of God consisteth, be rectified by the three Theological virtues, 

Faith,  
Hope,  
Charity.    
Faith (according to the Apostle) is said to be the substance or foundation of things to be hoped for through Grace, and an argument of things not seen, inclining the understanding to believe those things which appear not. This is a very excellent description of faith by the Effects, because it representeth things, as yet consisting in hope, and putteth invisible things as it were before our eyes.  
Hope is a certain expectation of future blessedness, proceeding from the only grace of God.  
Charity (according to the Apostle) is said to be a divine love and right will, altogether turned away from all worldly and present things, unseparably joined and united to God, kindled with a certain fire of the holy Ghost (from whence it is, and whereunto it is referred) free from all pollution, not knowing to be corrupted, desirous of divine contemplation, the life of virtues, and is accounted the end of all heavenly precepts.  
Faith directeth in believing the chiefest truth.  
Hope in imitating and expecting the chiefest hard thing.  
●ut charity in desiring and loving the chiefest good.  

●●ese virtues h 〈…〉 their proper actions. 

Faith maketh us assent to God.  
Hope maketh us trust in God.  
Charity maketh us to love God.    
They also work divers ways by reason of the object Faith is conversant about the truth, Hope a difficult thing, Charity good.  
Lastly, they differ by reason of the effect.— 

Faith, followeth God, presently.  
Hope accompanieth to Heaven.  
Charity everlastingly embraceth Almighty God.     
Hence it is manifest, that amongst these three Virtues, Faith is accounted the greatest, as which (according to the Apostle) is not abolished in the life to come, as the others; but is perfected. Because whereas Faith and Hope is carried into promised and future things, when we have obtained them present, to what end should we have Faith and hope. But there both we shall always mutually love God, and God will love us truly and perfectly. To conclude, even as God hath placed in Heaven the Sun, who representeth him towards all men, both in theological, and also in Cardinal virtues, (that is to say, Temperance, justice, and Liberality.)    
FINIS.