calling ioigne their priuate doynges to the coÌ„mon prefermeÌ„te y â— therby Lawes maie bee applied to the estate of a common weale whiche wee dooe addresse and allowe a greate parte whereof dependeth vpon the Magistrates wisedome as hath heretofore been opened For it can not be that that compaignie shall bee brought to embrace vertue to agre together whose gouernours swarue on the right or lefte side not respectyng the common profite nor yet true godlines but onely seke the baite of vainglorie and allurement of priuate gain giuing no small occasion vnto the people whiche of theimselues bee easely corrupted by the naughtie ensample of others bothe to fall from honeste liuyng and also beyng not therefore punished to bee to moche emholdened and to fall to wilfulnesse Therfore there muste nedes be a prince and magistrate as without whose wisdome and diligent ouersight a Citie can nether be ne yet be preserued but is ruled and strengthned by him as the hole bodie is by the heade in whose gouernemeÌ„t the hole moderation of the common weale consisteth which must not onlie prescribe vnto the people howe they owght to obeye but also how he himselfe ought to rule For who so ruleth well must nedes ones haue obeyd him self and who so hath ben obedieÌ„tly kept vnder semeth worthy to beare rule Therefore he that is vnder muste hope that he must once be aboue he that is aboue thinke with himselfe that he may perhaps once come vnder And this is it that Adrian themperour was wount to saie that he would so rule the coÌ„mon weale as a thing not his own but one to the hole comminaltie naie rather to God himself Wherby the people do not onely obey their magistrate but also by order doe loue reuerence and honour him Which thing Charondas the Catâ—niane lawmaker published to his citizins among their other lawes Plato coÌ„pareth theim to a kinde of wicked Giantes called Titanes which withstand the aunciente orders of their elders Yea the Romayne officers called Decemuiri full wel conteined both these braunches in one lawe by these wordes See that the Magistrates be iuste that thei that beare not office do modestly with all allegeance obey them And for so much as the vertue of the law is to commaunde to forbidde to permit to punishe the same thinges must needes accordingly agree vnto the magistrate Wherupon Chrisippus as Martian reporteth termeth it the Quene leader and gouernour of all thinges whiche prescribeth a rule for the iuste vniuste saying The law is the gouernour of all thinges concerning God and Man For it must be the ouerloker of thinges both good and euill the prince the guide and the rule of the iuste and vniuste For so shall that be well done which is for the common profite when the magistrate diligently and watchefully declareth himself to be a liuing and speaking lawe as without whiche we se the common weale to be sinewlesse and altogither dombe Yea Moses also which knewe god face to face in al his signes miracles appointed wife men and such as feared God in whome there was trueth princes and magistrates ouer the people and commaunded them to here him and to iudge that which was right without ante respecte of personnes were he of that countrey or were he forrenner great or small bicause that iudgement belongeth to God and not to man He also commaunded the kynge alreadie created that when he should sit in the seate of his kingdome he shoulde drawe out the Deuteronomie of the lawe and haue it with him and reade it al the daies of his life that he might learne to feare the Lorde his God and to kepe the wordes which are writen in the lawe The Lord said also to Iosue which after the death of Moses was commaunded to leade the people ouer Iordane let not the booke of this lawe departe out of thy mouthe but thou shalt thinke vpon it daie and night to the entent thou maiest kepe and performe al that is writen therin then shalt thou directe thy waie and vnderstand it Do you not se howe Kinges Princes and gouernours be commaunded to haue the lawes of God before their iyes to rule gouerne the people after theÌ„ and accordyng as their vocation requireth to directe their wayes Wherunto if you will ioyne those thinges whiche are commaunded Christianes so doe which in our religion must neades be done onles we will be secluded and banished from that heuenly kingdom whiche we all with a godlie and earnest desire looke for nothing then shalbe waunting which maie apperteyne to the true ornament and setting furth of the common weale For politicque lawes and ordenaunces must so be tempered that they be not contrarie or disagreable to the lawes ordinaunces of God for that citie maie ill seme sufficiently fenced which is onlie ledde by constitutions of man and casteth her hole eye onelie vpon her owne profite without respect of her neighbour not regarding those thinges which by gods mouth are ordeined as neadfull both for them that rule and for them that obey Certainlie it maye well be a whited toumbe set furth with colours to delite the beholders but it shalbe no commoÌ„ weale truely institute as in which those preceptes of liuinge be chiefelie lackyng which the societie of our life chiefelye requireth For so muste we entre with a mutuall consent into this politicque order of life and kepe vs in the same that we maye not swarue from the coÌ„munion of the holie church whose heade is Christ and we his membres Wherfore we ought not to stickein the allâ—remeÌ„tes or vaine triâ—â—es of this wicked world but refoâ—â—me our life iâ—â—ewnes of minde as sainct Paule writeth that we may proud what is the good well likyng and perfit will of god our father to whose onelie pleasure we be bounde to lyue through Iesus christ our onelie redeamer and Sauiour whiche cannot 〈…〉 es we kepe his commaundementes And therfore in euery part of our life must we set them before our eies that we maie learne to obeye his will and to exercise charitie one to an other which doth nothing wrongfully nothinge that is contrarye to a politicque order whereby we shall truely and face to face afterward see that whiche we now in this mortall life â—beyng honestly and godlily associated see obscurelye and as it were in a glasse Therfore so must ciuile ordinaunces be proponed that they be not seuered from the lawes of God And like as no house no citie no countrey no kind of men can longe continue without the defende of lawes politicque so can thei not staÌ„de without the knowledge tutele and protection of goddes lawe for to discerne a man from a brute beaste to cause him to leade his life agreable to reason and nature it maie certainly be brought to passe by ordinaunce of ciuill lawes for so muche as men desirous of wisedome and vnderstanding be reported by the
had an house giuen him by the whole citie situate in the streate called the holy waie to the intent as Pomponius the Lawyer writeth the accesse vnto him for counsell might be the readier Therefore for the singularitie of counsell and excellent knowledge of thinges that saiyng of Apollo whiche Ennius reporteth was worthely applied to Lawyers If ought men doubt in their affaires Vvhat shiftes were best to make I counsell them I them assure Vvhat vvaie vvere best to take By lavve by trauaile suche I helpe and oft them vvarne of this That vvilfullye they doe attempt nothing that vvrongefull is Ye haue moreouer testimonies of auncient writers ye haue the daiely experience of thinges ye haue mannes societie whereby the studye of lawe is commended vnto vs without the aide whereof experience teacheth vs that the common weale is as it were maimed whiche then florisheth if it be executed and practised by such men as be honest and furtherers of iustice and Godlinesse Concernyng whiche matter Marcus Tullins properly writeth in these words A thing it is whiche we must needes remember that in the citie nothing is so muche to be maintened as the studie of the ciuill lawe For if ye take it awaye no man can knowe any certaintie what is his owne what is another mannes There is nothinge that can be indifferent to all whiche extendeth generally to all But the lawe of it selfe is dombe of it selfe without operacion vnlesse there be men that maye open it to others and make it shewe her liuely strength to whom in doubtfull cases recourse must bee hadde and suche bee as it were a sanctuarie of counsaille Howbeit they muste nedes be studious of vertue and Godlinesse to whom this function so holie so profitable in common muste be committed which the lawyer by his profession and worthinesse maketh to be more commendable and samous as a thinge that can not be achiued without holines sobernes faithfulnes and temperaunce For when holy thinges be committed vnto our charge we must dooe them with holines least that which falleth amisse by the behauiour of the person be imputed vnto the thing But thei ought to beare in remembrasice that they by their wisedome and watchfulnes must so establishe the citie by trueth in iudgementes that neither an offendour may lacke an enemie neither an innocent haue any harme As in whiche Actius and Titius as thei saie shalbe bothe one for that iustice whiche Aristotle calleth more brighte and beautifull then the euenyng starre is in like executed vpon all men But in this poincte there is growen a great abuse that there be amonge the studentes of lawe some that stande to muche vppon their reputacion and sticke to stiffe in their owne conceites caring for nothyng lesse then to be the true executours of equitie and Iustice but onely make a marte to their owne aduauntage of that discipline whiche was first ordeined for the common wealth and preseruacion of all menne whiche so muche the more haynouslye offende the worthier the profession is which they be not ashamed to staine and put to open sale Whose intemperance coueteousnes vnquietnes of minde and studie fixed vpon the generall calamitie and sacking of al men causeth that that profession which was geuen from God for the defence and preseruacion both of priuate and cōmon affaires is compelled to serue the luste desire and insolencie of a greate number and by this meanes they haue a pretence and colour to worke much mischiefe in that thei abuse that knowledge whereby kinges ought to rule whereby mankynde ought lawfully to be coupled together whiche conteyneth all wisedome all the rules of Philosophie Let them all saieth Lullie saie what they list I will speake my fansie the one booke of our twelue Tables if a man will searche out the original and very groundes of the lawes semeth to me in weight of auctoritie and plentifulnes of profite to excede all the Philosophers libraries Ye haue heard a worthie commendacion of the Ciuill lawe whose ende muste bee the conseruacion of a lawfull and accustomable equalitie in mennes affaires and causes whiche if it be vsed as a thing salable and be tourned to the anoyaunce of mankinde vnder the pretence of that profession whiche ought onely to bee emploied to mannes behoofe it is a greate abuse and yet many doe not sticke to stain their honesties in like attemptes Albeeit the Lawier is therefore matched with the Aldermen and nombred amōg the chief officers vpon this consideracion that by his counsaill and aucthoritie the citee maie be well gouerned ordinaunces made accordyng to equitie and iustice euery man might knowe what belōged to hymself what to others one should not doe to an other otherwise then he would be doen vnto hymself and that soche respecte should be had vnto priuate profite that all men should no lesse tender the publique commoditie and dignitie then their owne and direct their whole drifte and endeuour to the attainyng of true vertue whiche is no small parte of their charge that be elected to be rulers ouer others whose duetie is to decide what thinges be rightuous profitable honest agreable to lawes and soche as traine men vp to a godlie liuyng which measure all thinges by the rule of equitie and Iustice so that nothing is thought to agree with the good gouernement and wealth of the citezeins whiche is not fetched foorthe of the Lawe and Lullies saiyng maie well be vsed that the lawe is a dombe Magistrate and the Magistrate a speakyng Lawe And of all other he is moste bounden to giue best admoniciō vpon whom as one that hath gotten this knowlege of lawe equitie and iustice all mennes iyes be caste and in whom euery man conceiueth a good opinion But if he fortune to straie from the pathe of Iustice it tourneth to the endamagyng of a greate meany Now if thei that haue the publique gouernemente bee vnlearned and not seen in the lawes then thei staie vpō the Lawiers whom thei haue associated vnto thē of whom bicause it is a shame for thē trauailyng in lawe not to knowe what is Lawe thei seke and learne what maie stande with Lawe Of whom if thei bee craftelie handeled whiche is when thei perswade their clientes thinges vniust as iust vnequall as indifferent filthie as honest vnlawfull as lawfull thei are to be reproued for many consideracions First for that those men whiche of thē selues if thei had been well enstructed would haue gone the right way would haue swarued neither on the right ne yet on the left hand thei seduce and cause them to do and offende contrary to their allegeaunce Secondelye they defile and deface the whole Citie Thirdely they cast them selues into marueilous daūgers not onelye because they be enforced to feare the daunger of reuengement by the ciuill sworde but also at Gods hande and shall be condingly punished for neglectyng their duetie so muche the more greuously the higher the office
the matter that any man whiche is ignoraunt of their subtill deuises wold take what so euer thei saie what so euer thei go about to persuade their simple Clientes to be some of Appolloes Oracles and to be euen as true as the Gospell So easie a thinge is it to stayne this holye discipline and from her true vse whiche was first brought in forthe safegarde and wealth of men to turne it vnto a shoppe as it were of detestable couetousnesse to painte it with the cancred coulour of copemanshippe to make it a goodly Gardrobe of wickednesse and a plaine profession of mockerie And therefore many good men thinke that common weale to be best at ease where there be fewest Lawyers Because manye of them can not be maynteined without breedyng many sutes For as the number of Phisicions argue that there is muche sickenesse So it proueth that the people bee molested with lawyng and quarrelling where the number of Lawyers dooe swarme and flocke together In which poinct Roderike the bishop of Zamor in Castile highlye commended Germanie because that their populous common weales were not many yeres agoe ruled and gouerned onely by honest and discrete men as the lawes of their countrey and olde receiued customes did leade them dispatching all their matters in sute without trouble of court or retayning of lawyers Whiche thinge we see practised in many places euen at this daie where suche Patrones either be not interteined or at the least for scarcitie of matters in lawe can not be able to fede finely and maintain their porte There be diuers that affirme that certain lawyers were coueied into Hongarie in the companye of Beatrice daughter to Ferdinando kinge of Naples when shee was brought to marrie with Mathias the king there whiche while they pretended the clearing of the Courtes from their olde simplicitie and barbarous rudenesse the appointynge of fourmes in pleadinges the driuing of all thinges to sute and entrapping the inhabitauntes with their lawlike eloquence did so handle the matter that euery courte euery priuate mannes house was in a great sturre and tumult by dissensious sutes whiche those craftye marchantes flirred vp where there was neuer the like seene so that where before the name of pleadyng was vnknowen now euen euery boie could prate thereof Which thinge so moued the Prince that he was constrayned to driue awaye those newe dissencion sowers and for the calmyng of suche stormpe tempestes as rose thereon he reuoked the auncieÌ„t orders and customes of his countrey whiche hadde bene vsed before And in dede who is so insensible which dothe not thinke it a great deale more commodious to the common weale without suche Pleaders to ende their matters after their countrey maner or by any other reasonable meanes and to get somewhat or rather to loose a piece of their owne without the abidyng of such anoyaunces with out soche great charges and expenses then to set their mindes to compasse matters of greate weight to retaine to their great charge a number of counsailours and when a manne hath spente all his thrifte and is brought euen to very extreme beggerie by followyng the lawe then at the last either for lengthe of his sute to geue ouer for verie wearinesse or not to haue suche expedicion therein as he expected Seeyng that thinges be vsed contrary to the order of lawe that the speciall frute that groweth of our pleadyng consisteth in the maintenaunce of vnquietnes emong the subiectes And yet they that knowe euen as perfectly as they can noumber their owne fingers that the matter whiche they attempt to folow by sute is extreme wronge can not be either by threatenynge enforced or reason persuaded to mitigate their expenses not to trauayle to get other mennes goodes contrarye to all conscience not to worke that against others that they would not haue done to theim selues but they be so farre paste shame so maliciously and mischeuously bent that thei woulde spende in maner all that euer thei are able to make that they might geue another an ouerthrowe and driue him to yelde by rygorous extremitie Specially when they be pricked forwarde by the suggestion of one that is bothe practised in pleadyng and richely clothed as Apher the Oratour saied when he espied a Lawyer more finelye appareled then profoundely learned this proudelyng promiseth a great victorye or rather as it is more commonly seene he bringeth the matter to a demurrer in law and so prolongeth it that it can not be determined in many yeres sute In whiche extreme inconneniences it should stand with the Princes honour and his officers to prouide that such craftie rauenours shoulde not so greatly annoy the common weale and without punishment delude iustice that bothe quarrellous subiectes might be bridâ—led from their wille one to trouble and empouerishe an other and honest men myght liue in rest and tranquillitie For what matter made it if suche a disquâ—etour whiche neither regardeth iustice nor equitie but by bringinge his wife and children to beggerye haunteth and troubleth euerie Courte without anye consideration of him selfe to dooâ— his neighbour a displeasure suche a wicked desire he hath were cast in prison and taught to stande to the verdite and awarde of good indifferent and discrete men and so to make a ende of any further veâ—inge or pursuynge the Lawe Whiche enormitie we see most commonly happeneth where the worde of God is preached at the hearynge whereof all men shoulde frame theim selues to an vprightnesse of liuynge muche lesse ought they to employ their time about suche quarrelynge and sutes in the lawe whiche dothe not become a christen man but suche in whom there is neither Godlinesse nor goodnesse Wherefore suche as minde the preseruacion of the common weale must warely take hede that onely those be preferred to the state of counsailours in matters in lawe whiche be constaunt ciuill Godlye and furtherers of the coÌ„mon profite and not suche as gape for gaine make a marte to vtter their marchauâ—dise â—owe dissension stirre naughtye persones to vnquietnesse seke their owne priuate auaile but be vnable to helpe their Clientes with anye holesome counsayle And althoughe it is common euen in euerye Childes moâ—the that euill counsaile is worst for the counsaylour yet in the meane while they that folowe the law abide the smart their house is on fire they waâ—e wise when they haue bought their witte to deare and they learne that in thende the trial of thinges is the schole master of fooles The argument of the sixt Chapiter That Phisicke is marueilous necessarie and so much the soner restoreth health the more sincerely it is practised ALthough there be no kinde of creature without imperfection diseases and daunger of sickenesse yet man alone whom Marcus Varro calleth a waterboble is for weakenes of bodie feablest of al other and most subiecte to infirmities so that shortnesse of life maie seme the beste benefite that nature hath bestowed vppon manne
shoulde molest another without punishement Tullie maketh mencion of this law by these words My trust beyng once that the common weale and the gouernement thereof were returned into your counsaille and aucthoritie my Lordes I purposed to stand as it were in a perpetuall watche due vnto a Counsailoure and one that had borne the office of a Consull I neuer departed I neuer cast mine eies from the common estate sence the daie we were all assembled in the churche of Tellus In whiche churche as moche as laie in me I did laie the foundacion of peace and renewed the olde ensample of the Athenians yea I vsed the Greake worde whiche they in appeasing of conteâ—â—cions were wont to vse and thought best to burie al iniuries past in perpetuall obliuion It is therfore expedient for a common weale that as few iniuries be in it as maie be consideringe they be the seede and cherishment of all inward hatred and priuie grudge or yf there be anye to calme and qualifie them that thei do not waxe more ragyng hote and be suffered to breede a mortall enemitie Which shall more easelie be compassed if they be pacified while the perturbacion is but fresh and euen newly occasioned for so they shalbe shorte and light and soone forgotteÌ„ For according to the saing of Tullie those thinges be lighter which are done vpoÌ„ a soden then those which are thougt vppon with longe deliberacion and counsayle But when iniurie is pretensedlye and aduisedly done as Plutarche sayeth it cometh of a weaknes of minde either to hurte others or vnlaufully to obteine that a man desireth the auoyding whereof euery man seeth is necessary for a common weale Now for priuate reuengement â–ª Christians and Ethnicques vse not one kinde of practise For the Ethnicques thinke it euen as vniust a thing not to reuenge an iniurie done vnto them as to do the same Wheruppon there ariseth a saying who so reueÌ„geth not a former wrounge prouoketh another Whiche driueth all to this ende that we haue regarde of our honour and libertie and saue our neighboures harmelesse Thus saieth Tullie there be two sortes of iniustice one of suche as offer it another of those who though they be able do not defend wrong from them to whom it is offered For who so vniustlie doth make an assaulte vppon any man either stirred by choler or anye passion he semeth as with violence to kyll his felowe And who so defendeth not nor withstandeth iniurie if he be able is as farre in faute as if he shulde forsake his parentes his friendes or his countrey But Christianes ought rather to perdon wronges offered them then to worke anye thinge that maye sownde to reuengemente which be commaunded by their greate pacience to ouercome the Kingdomes of the worlde to shewe gentlenes modestie mildenes lenitie and sobrenes towardes all men which is no small point of fortitude that theyr affections beyng subdued they wil freelye remit iniuries receaued yea not to bee offended with the taking awaie of theyr liues speciallie if that maie redound to the glorie of god and edifiyng of their neighbour whiche in this our mortall life we must euer set before our eies and endeuour to prouoke other to dooe the lyke by our good coÌ„uersation for it is our partes to suffer and to leauâ— all reuengemeÌ„t vnto the pleasure of god So coÌ„mâ—â—ndement is giuen that when we take a blow oâ— thone cheeke we turne the other by these our Sauioures wordes But I saie vnto you do ye noâ— resist euil but who so beateth the vpon the right cheeke turne also vnto him the other Moreouer it is charitie one to forgiue another as Christ did forgiue vs to make vs inheritours with him of the kingdome of God So sayeth the Apostle one bearinge with another and forgeuing one an other if there be anie quarell amongst you as Christ did forgiue you Thus ought a coÌ„mon weale to be appoyncted and to be furnished with such subiectes as haue a blessed hope that from this visible Citie they shall passe vnto that which is inuisible and shall euerlastinglye continew farre vnlyke in fourme to that which the Philosophers do ymagen who be of opinion that an iniurie shulde be repelled to the shame and reproche of him that committed the same as tho he were an infamous personne and vnworthie to beare the name of a man whiche regardeth not his worship the defence of his good name to continewe bothe vnto his lyues ende yea and afterward to his children friendes and countrey Which yet I do accompt as no point of modestie so to dooe but wishe rather that our reproche follie and whatsoeuer vilanie is vntreulie reported of vs for sufferaunce and pacience sake maie be turned to the ensample of others wherby thei maie amende and leaue their maliciousnes be at an attonement with vs. This is that which our blessed maister and teacher Christ so oft putteth into our remembraunce That we should blesse those that persecute vs y â— we shoulde blesse and not accurse yea if our enemie be hungrye to geue him meate if he be thirstie to giue him drink for in so doynge we shall heape coles of fyre vpon his heade that he by our good will allured maye be conâ—â—rted vnto vprightnesse of life and maye beginne to loue them whom he before persecuted Which doctrine as it is true so is it necessarie not proceding â—â— Sibilles oracle but taught of goddes own mouthe whiche we ought with all our hartes to embrace doyng that whiche besemeth our profession and declareth the innocencie of oure conuersacion Wherin we somewhat disagre with the Philosophicall preceptes which so farre furth as nature did enstructe them thought it to be the parte of an honeste man to learne sufferaunce and not to do anie wrong and that therfore iniurie was his shame which dyd it with such other lyke saiynges of wit and iudgement But our profession is this not onely to suffer and not to prouoke iniurie but by our gentle sufferaunce to moue him that did vs the wrounge to newnes and amendement of life The argument of the third Chapter That sedicion whiche is the vtter decaye of all common weales ought to be forsene which hath oft times had her originall cause of ambicion priuate gaine and contempt of discipline and good order TVllie writeth that the nature of sedicion is to deuide the people and to cause them to take partes to cleue vnto seueral factions which chaunceth sometimes wheÌ„ the people are seuered amonge them selues sometimes when they dooe make an vprore against their magistrate with so great mischiefe to the common weale that nothing can be more pestilent nothing more pernicious For it doeth not onely breede greater discorde then any malice coÌ„ceaued with in the stomacke throughe inwarde hatred but for the most part it causeth a pitiful and most miserable murther of men Wherof if we had none other ensample that wer a
profitable honest and worthy a good manne bothe priuatly and a peartly deserue no commendations but haue that kind of life wherin thei shewe no actiuitie like brute beastes and tourne it into a kinde of death Herevpon Pythagoras appoinctyng the pathe of mannes life from the beginning twoo grained was wont to declare the same by the letter Y whose firste leadyng driueth either to the right or left hande whiche Persius also properly expresseth in these verses The braunched letter of the Grekes that Ypsilon thei reade His rightside representes to thee the pathe thou oughtest to treade Therefore it is profitable well to garnishe the resortes of menne bicause it is the worke of God and not of man Forsomuch as â—he yearthly citee is builded to this ende that it resemble the appearaunce of the other heauenly whiche it bothe must signifie and also represent that from these visible thynges we maie passe vp to the vnuisible whiche thyng sainct Augustine doeth properly by waie of allegorie bryng in accordyng to S. Paules minde by Abrahams twoo sonnes the one the handmaides the other the frewomans childe and vpon this consideration good men and louers of vprightnes haue been alwaie by Gods prouidence stirred vp to kepe men in the societie and duetie of a ciuill life to adourne the common weale it self sensyng gouernyng and preseruing thesame by lawes Whiche citie is not alwaie furnished with soche as embrace vertue as obeic lawes bicause thei bee good and the rule of Iustice but it receiueth also euill persones whiche must be kepte in vnder feare of punishment And like as in a greate house there bee many vesselles some for one vse some for an other accordyng vnto the Prophetes wordes So likewise into euery common weale there crepe naughtie men and despisers of lawes whiche when thei can not be rooted out must bee borne withall vntill the greate daie of the lorde do come wherin thei like cocle weaded out shall be cast into hel fire and there haue the reward of their wickednes In the meane while thei must not be driueÌ„ out but kept vnder that thei maie not licentiously harme others partly bicause thei serue for a presidente to good men by their filthines to withdrawe theim selues from their vices For as M. Cato was wont to sais fooles do more good to wise men then wise meÌ„ to fooles as emeÌ„g the Lacedemonians droÌ„ken slaues wer trailed through the citee that children might se what a shamefull thing dronkennes was and for that notable and open rebuke begin to hate that vice whereunto Pittacus appoincted double punishment Partly I do graunt ill men a place in the citee that by the beholdyng of the good mennes life as it were a glasse thei might theim selues recouer thereby and at the length giue due glory vnto GOD whiche is Lorde hymself and none other to whom euery knee shall bowe and by whom euery toungue shall sweare Now ye see how that emong all liuyng creatures onely man is commonable and ciuill whiche when he himself doeth seke for the societie of man throughly 〈◊〉 with the bonde of good order and decked with the beautie of good maners then shall be a good citizen and meÌ„ber of a common weale as one that desireth the ende of a common weale appoincted by the Philosophers I meane the yearthly felicitie of whiche sort wer al those that vntill the tyme of fulnesse and redemption of man haue been named in common weales and gat renowne therein either for worthy gouernement or gentle obedience But we that haue yelden our names to Christe and through faithe be regenerate in his holy Baptisme doe not rest vpon those yearthly poinctes but loke vp to the heauenly and driue toward that citee wherevnto in these lower and subiecte to corruption we he prepared in the meane while wanderyng like straungers vntill that wee all beyng gathered together by the Gospell of Christ be receiued into those habitations whiche haue been euerlastyngly prouided for vs whiche ought to bee the marke wherefore we should be citezens and bestow the excellent gift of reason best that we maie winne the reward of our race whiche shall neuer decaie and hitte the pricke whereat hetherto by folowyng of Gods commaundement through blessed hope we haue shot where no hardnes shall be no vnquietnes no feare of enemies no wrong no decaie but truthe peace honour holines and euerlastyng life ¶ The argument of the second Chapiter That many thynges doe warne man euen from God that he beyng as it wer stalled in the throne of honor be not in y â— meane while high mynded â–ª and that nature hath emplanted in him many thinges whereby he maie learne to checke hautenes â–ª and to submit hymself before his creatour WHen we beholde mannes nature he incontinente appeareth the moste worthie and moste excellent of all creatures for argument whereof we maie alledge Reason wherein he is made after the Image and likenes of GOD although we speake not of the gifte of tongue and speache whiche he hath receiued singulare aboue all other liuyng creatures not onely for the vnderstandyng of an others mynde but one to teache an other to praise and glorifie GOD. Moreouer that he had in commission to subiecte the yearth to hym self and to gouerne all liuyng creatures whether thei be in the aire the water or the circuite of the yerth And I see not what can bee more desired for his prerogatiue seing he is shapen out with so beautifull comly a body that bothe deuisers of buildinges and Mathematicalles doe vse it as a president for well fashionyng any kinde of frame and the most perfite purtraite of all formes Here I make no rekenyng to recompte the state whiche man had in Paradise before he fell whiche was that he willed onely good yet for all that by the promptyng of the serpent he did miscarie and breake Gods commaundement whiche if he had not dooen he should neuer haue felt death but haue brought furthe children of thesame estate to hymself without carnall concupiscence or any pain Whereof you male reade at large in sainct Aagâ—stine bisshop of Hippo in his booke whiche he hath entituled Of the citce of God Furthermore although for this his trespace manne was sacked and dispoiled of his former honour so that where he was before immortall he then became mortall and subiecte to vnquietnesse in place of peace to calamitie and miserie in place of all prosperitie for so saith the holy Moses bicause thou hast heard the voice of thy wife and haste eaten of the tree whereof I forbadde thee that thou shouldest eate cursed is the yearth for thy worke in labour thou shall eate of it all the daies of thy life thornes and thistelles shall it bryng furthe to thee and thou shalt eate the herbes of the yearth and shalte eate thy bread with the sweate of thy browes vntill thou returnest to the ground whence thou wast taken bicause thou
of his bokes writen concernyng the common weale doeth argew that men in the beginnyng of many farmes and vplandishe houses builded borough tounes called in Latine Pagi of the Doriane Greke worde Pages whiche signifieth a Spryng bicause some suche tounes were first planted nigh to some sprynges whervnto thei appoincted eche their shires liberties that the borderers might haue more quietnes occasion of peace whervpon also shires of greate countries emong latin writers be called by the name of Pagi â–ª as Cesar writeth that Swicerlande is deuided into fower Pagi I meane shires whiche bee in seuerall after the fower principall Boroughes thereof But when as by reason of the greate encrease of meÌ„ mo thynges were required as necessarie to a ciuill life and discipline thei thought it good to builde citees and to seke a more commodious habitacion which we vse to terme halfe of our life whose enhabitauntes bee called citezens bicause thei repaire together into a citee Now this woorde Ciuitas in Latine hath diuers significatioÌ„s For if we take it grossely and materially it shal signifie nothing els but materiall buildyng of walles houses whiche is also called Vâ—bs in Latine of Vrbus the crokyng of a Plough For tholde fathers as Marcus Varro hath left in writing wer wont after the maner of Thetrurians to appoincte out their citees thus At a daie thought conuenient by their Sothsaiers thei would yoke an ore and a cowe togither in a Plough whiche had a Brasen culter the Cowe for religioÌ„ sake on the nearer side and so coueryng their heades with their gowne skirtes cast a furrowe namyng the place whence thei digged and trenched vp the moulde a ditche or trenche on the inside wherof thei erected their walles that their citees might be fortified without strengthened bothe with a ditche and a wall Whiche Ouide in his booke intituled de fastis doeth pretily in these twoo verses descriue Then vp he rent a trenche with Plowe where he the walles would frame An oxe and cowe bothe white as snowe were yoked for the same Whervpon it is the maner that as citees appoincted out by the Plough be thought to be builded with a certain religiousnesse so when thei be raced vp again thei be as it wer prophaned by the ouer ruÌ„nyng of a plough Whiche thyng we read in writyng that Scipio Africanus practised vppon the high walles of Carthage and Frederike the Emperour surnamed Barbarossa vpon Millaine a citee of Lumbardie whiche bothe wer laied flat with the grounde Now seyng the citee retcheth no farther then the walles it is to bee vnderstande that when wee giue and bequethe â–ª by legacie to any all our gooddes in the citee that the lawe meaneth all that is within the wall and not that is in the suburbes There be therefore three Latines woordes whiche in signification be in maner one Ciuitas whiche taketh name of the Citezes repaire Vrbs bicause it beginneth solempnly by the tournyng of a Plough Oppidum bicause that beeyng entrenched with ditche and wailes it healpeth to saue thynges that be necessary for the inhabitauntes Mannes pollicie therefore did not onely builde citees bicause thei be conuenient for the leading of a ciuill life but for a defence against inuasion of enemies rouers Whervpon from the beginnyng the walles were helde as holie whiche who so rashely in olde tyme past ouer it cost hym his head For the whiche cause we read in the Romaine historie that Romulus slue his brother Remus and that the first walles of Roome was mortessed with brothers bloode Howbeeit Marcus Tullius thynketh that deede rather to haue come vpoÌ„ a desire of rule then reuengement for vnhallowing the wall For Romulus seyng it to be more profitable for hymself to gouerne alone then with any other slue his brother preteÌ„ding an honest cause whiche was the walbreche beyng in deede neither allowable ne yet sufficient Bicause in common gouernement nothyng is profitable if it bee vnhonest and contrary to vertue This Citee we maie call a ioynyng togither of houses enuironed with walles fitlie and commodiously erected bothe for the leadyng of a ciuill life and repellyng the inuasions of enemies Where note that Cain builded in Eden a countrey liyng Eastward the first citee afterward named Babilon and called it after the name of his sonne Enoch Enochia as the holy Moses witnesseth and Iosephus also followyng hym in his firste booke of his antiquities where afterwarde Nembrothe foolishlie purposyng to preuente the daunger of water would haue builded a Toure farre retchyng aboue mannes sight but by the confusion of tongues was let of his enterprise Whereby it should not seme to be true as well nigh al y e Greke and Latine writers doe fable that Cecrops builded the first citee and named it after his owne name Cecropia whiche afterward was called Athens vnlesse you will alledge that it was the first citee builded in Grece But these thinges doe not so muche beloÌ„g vnto our purpose consideryng it is inough for the place to knowe that maÌ„ could not so conueniently haue entred societie of life vnles he had had citees as it were a schoolyng place to learne vertue in Therefore to saue our houses to saue our children and wiues and finally for the safetie of the whole common weale Citees muste neades haue been builded for the defendyng of whose walles it doeth staÌ„d vs in hande to fight no lesse then for our selues Now the second signification of Ciuitas is when it betokeneth the people whereof the materiall citee doeth consiste for whose behoufe it was first builded and this kind of citee doe I most driue at in this treatise Which is no other thyng but a number of men coupled by the bonde of societie and lawe wherein thei bee trained vp by a discipline of lawe and maners one to dooe that is profitable to an other and to liue well Whereof is wrought that moste comly frame whiche we call a common weale For a citee must so bee appoincted that nothyng be lackyng that maie appertaine to the preseruacion therof that is rekened necessary for leadyng this our mortall life well and honest vsyng this societie wherevnto nature inwardly hath addressed vs whiche Aristotle alloweth for the best as for whiche the assembles repaires and resortes of men be reserued The commodities and vse of this citee Moses Lycurgus Oraco whose lawes bicause of their seuere orderyng of thynges be saied to be written with blood Zaleucus CaroÌ„das Socrates Plato Aristotle Panetius doe euidently teache and all thei whose chief care was to set furthe and enlarge common weales by their vertue wisedome iudgemente and good ordinaunces Whiche vse if it dooe at any tyme light emong vs one will profite an other quietnes of life shall ensue it shall be easie to get our liuyng one by an other lawes shalbe obeied eche manne without force shall haue his owne and nothyng shall bee doen to
all poinctes staâ—e it self Therefore thei â—â—ist feede the flocke comâ—â—â—ted vnto theâ—â— and not at their pleasure pill or as it wer shaue to the skinne burden and afflict the same Of whose duetiâ— in due place I will more conueniently entreate Alwaâ—â— prouided that there be twoo kyndes of magistrates one the head an other the petie officer The head officer dâ—â— I call â—â—m which hath the chief â—â—roke in this common weale as who by his â—wne aucthoritie establisheth and adnulleth lawes whiche poinct belongeth to Kynges and Princes whiche haue Kyngdomes and Prouinces of their owne But bicause thei can not gouerne all the multitâ—de of people alone thei must nedes haue some emong â—â—he sâ—rte whiche maie particularely beare rule and these dâ—â—â— Iâ—â—all petie officers or vnder magistrates whiche dependâ— vpon the head and referre the weightiest matters to his hearing and it is no small poincte in the Prince to see that the vnder officers also doe their â—uetiâ— accordingly So Iethro the priest of Madiane whom Iosephus calleth Raguel speaketh to Moses his sonne-in-lawâ— and cousin But heare my wordes and counsaill and God the Lorde shall be with thee Be thou assistaunt to the people in those thynges that pertaine to God that thou maiest report that is saied vnto hym and shewe the people the Ceremonies and maner of worshippyng and the waie by whiche thei must goe and the woorke that thei muste doe Prouide for thy self out of all the people certain wittie menne and suche as feare God in whom there is trueth and that hate couetuousnes And appoinct amongest them Tribunes Capitaines of an hundreth fiftie and ten men a piece whiche maie iudge the people at all times But if there happen any matter of greate weight let them referre it vnto thy hearyng and let theim selues onely iudge meaner matters so that the burden maie bee the lesser when it is parted with other Whiche place I doe therfore more willingly recite bicause it is a place worthy to be written with golden letters in all partes of the Courte and guild haules no lesse then that whiche the Emperoure Alexander commaunded thus to bee noted doe not that to an other whiche thou wouldest not haue doen to thy self Whereby bothe the officers be as it were by an oracle naie rather by the spirite of GOD put in mynde of their duetie whence to swarâ—e is peâ—niâ—ious to the common weale Moreouer here we maie also â—eken as a singular ornament suche as takyng orders bee called to the administration of diuine Seruice whom we doe not displace out of the common weale and assemble of men knit together and vnited bothe by the lawe of God and man for it is but one thyng â–ª and receiueth one forme whiche must not be seuered into soundrie but kept in the whole vnitie vnder one head whiche is Christ none otherwise then a body whiche is made of diuerse partâ—â— so farre furthe as the commodities bothe godlie and manly doe retche Of the whiche thing the holy Moses is a testimonie whom God seyng the affliction of his people â–ª and hearyng their crie â—ppoiâ—â—ted and gaue as their prince to leade them furthe of Egipte in that he was commauÌ„ded to ioyne vnto hym his brother Aaron with his sonnes furthe of the middest of the children of Israell that thei might take on them Priesthode beare the iniquities of the children of Israel and late their iudgemét alwaie in the sight of the Lorde Neither was he with this content but moreouer commaunded holy vestimentes to be made whereby thoffice of priesthod doctrine and truth might beâ— declared that so nothyng might bee lackyng whiche should appertaine bothe to the bryngyng out and feadyng of the children of Israell Whiche amounted as it is said to the number of sixe hundred thousand footemen besides children women and other people And we must not grudge bicause that thei of the clergie beyng endowed with muche prerogatiue and many priuileges bee oftymes exempte from ciuill bourdens and â—ondes of the lawe For thei must not be encumbred with forrein cares that be appoincted for the ministring of Gods woorde and holy misteries for the propitiation of the people For by this their vocation thei bee not seperate from the societie whiche the citee wherein thei liue hath entred For it is an estate confirmed bothe by God and mannes lawe wherein we be commaunded to liue accordyng to lawes to seke honestie to doe that to an other whiche you would haue doen to your self to regarde godlines to call vpon God whiche thei moste of all teache to consent vpon the worship and wealth of the coÌ„mon weale that out of this visible citee we maie prepare our selues a passage to that whiche is inuisible where vnto wee haue conceiued a blessed hope that wee haue been eternally ordeined And this is it that we bee commaunded one to praie for an other one to beare an others burden to bee irreprehensible and without any blame so many as haue been anoynted with that holie oyntment and taken vpon vs the priesthode of Christe in whiche coÌ„panie who so is not neither doeth acknowledge his head to be one as is afore said but attempteth to entre heauen an other waie and not by the gate whiche is also oue neither by our onely sauiour and mediatour â–ª he runneth in vain as one that goeth astraie not hauyng on his wedding coate Thus he that is appoincted to the holie ministration is not pulled awaie thence neither is he exempt froÌ„ the ciuill constitutions and coustomes seyng he goeth aboute in no poincte to contrary or disobeye those thynges that hee ordeined for good liuyng So suche thinges as be priuately necessary in the shambles market or other where after the appoinctmeÌ„t of the ciuill Magistrate he prouideth for hymself and getteth after the common maner of other citezens so be ceaseth not to mainteine and staie the common safetie worthines and wealth of the citee and so farre furth as he maie for entendyng his diuine seruice he kepeth theÌ„ without breache neither spurneth against his ordinauÌ„ce which is Gods to whom all we that haue life be bound to obeie as the electe vessell sainct Paule in this maner witnesseth Let euery soule be obedient to superiour powers for there is no power but it is from God And the powers that be he appoincted from God therefore who so withstandeth the powers withstandeth Goddes ordinaunce but thei that withstande shall receiue their own iudgemente For rulers bee no feare to good doers but to euill You doe see how the holy ghoste willeth euery soule to be obedient to superiour powers whom who so resisteth he resisteth the ordinaunce of God and purchaseth himself iudgemente for God will reuenge his vngodlines and so muche the soner the longer he forbeareth And it forceth not muche if that thei of the Clergie haue their Magistrate I meane an Ecclesiasticall persone to whom thei maâ—e submitte themselues â–ª and giue due
willyng first to sette plough to the grouÌ„d if an other that should come last should reape as muche as he chieflie of y â— ground for the tillage wherof he made none accoÌ„pte So goodes vnregarded should profit none the prouerbe should be fulfilled that which is common to all shal at leÌ„ght be no bodies Well then graunt the grounde were quietlie ploughed yet the fruite would not be deuided with out great trouble and dissension whiche as it would growe yearely so it would be occasion of greater debate Besides this the neadie shoulde beare the bourden and the riche would take the profite Therefore it were moste conuenient this opinion reiected that euerye man knewe his owne that so the dominion of thinges might bee distinguished among men that euerie man mighte knowe what were his owne what were not that goodes might not hange in any vncertaintie Whereupon Iustinian ordeyned manie Lawes for the eschewinge of iniurie for the getting of the dominion of thinges that the common weale fenced therby might stand in quiete and euery man with regarde to the law should be content with his owne And certainlye there be manie reasons to proue that the pryuate dominion of thinges is verye necessary Firste bicause they be more diligentlie seen to for euery maÌ„ is more affectionate toward his own then to that whiche is another mans speciallye when we know that it shall descend to our heyres and posteritie which was the causes why Themperour made a constitution that vassalles goodes which escheted by death of the tenaunte shoulde be enheritable to the posteritie that is ChildreÌ„ Cosens and heyres males So greatlie do we delight in thinges that shall continewe with vs and desire that thei maie be preserued Secondlye we be taught by nature to requite such as haue deserued well of vs whiche by our goodes maye best be doone For it is not accepted to winne a friend with other mens goodes For there were no liberalitie in that accordyng vnto the Prouerbe A man maie cut large thonges of an other mans leather There be besides these many reasonable causes to proue that there ought to be a priuate dominioÌ„ of thinges which euen experience teacheth vs there was neuer wise man that disproued the same Yea the histories are ful of ensamples of holye fathers whereof euerie one had his owne in seueralle For Abraham and Loth had seuerall flockes in so much that when their hearde men coulde not agree bicause they did striue who shoulde seede theyr cattaill best and the lande could not suffice them to dwell together Lothe remoued to the countrey about Iordane Yea further this proprietie seineth to prcede of verie necessitie which as thei saie hath no lawe And it is a ciuil poinct to relieue the nedy to couÌ„t our goodes as though thei were not ours Besides this we must not fixe our hartes vpon them but all affections and coueteousnes set a part onely direct our mindes towardes that marke at the which we maie runne to winue an heaueÌ„ly reward Whiche thing if the riche man could haue done he would not so saddely haue departed â–ª leauing the benâ—â—â—te of saluacions for our instructioÌ„ that it is marueilous harde for a riche man to enter into the kingdome of heauen And therefore in the primatyue churche suche as were conuerted to the faieth woulde rather sell their goodes and be without theim selues then geue occasion that others should lacke Whiche might also haue beene moued with this because the goodes of the faithfull were openly solde and by Tyrantes dispoyled which they thought more profitable to conuerte vnto the common and true vse that is to the cherishement of the poore Thus we see by presidentes of Godlie men â–ª that we maie haue proprieties of thinges but so that we doe not abuse them but rather vse theim as thoughe they were none of ours There maie also order be taken by common consent that some things maie be common in a citie sometime vniuersallie sometime amongest a certaine number Whiche conuencions because they be priuate â–ª do not preiudice the common lawe neither dispence with the proprietaries As for example Xenophon reporteth that Lycurgus in the Lacedemonian common weale ordeined that the vse of horses and houndes should be common But when a proprietie was once permitted it could not long continue vnabused because mannes nature is easilie corrupted and wil not stand still in one staie but euerie man is ledde after his owne fantasie yet so muche the more to be borne withall the lesse he hindereth the commoÌ„ commoditie For Phaleas the Carthaginian woulde that landes and possessions shoulde be so deuided that euery Citizen should haue like porcion whiche opinion Aristotle reselleth and by many pithie argumentes proueth it to bee a meare absurditie For that is verie vncertaine which is comprehended vnder a generall lawe especiallie touching such thinges as muste be seuered Moreouer in a common weale there be diuers sortes of Citezens some keepe great familyes some meane some spare and spende their goodes honestlie some care for nothinge so little as goodes but lauishe and waste wilfullye whiche be the moste wretched sorte of all althoughe they be as riche as Cresus For the more thei haue the more thei deuise to consume Vnworthie men to liue much lesse to be amonge good Citizens and to be susteined with other mennes goodes as suche that will bothe begger theim selues and others For if it be disalowed that a coueteous man should suffer one that is prodigal euil to spende that whiche he hath euill gotten it were theÌ„ against reason to let thinges well gotten to come into suche a ryottouâ—s handes and to caste a preciouse stone before a Swyne begilyng good husbandes and suche as would thriue of their commodities Moreouer if this vnequall equalitie were kept it would folowe that when all were spente at Dice and bealye chere all the citizens should be driuen to suche beggerie that they shoulde neither be able to sustaine them selues ne yet to mainteine the dignitie of the common weale Therefore it were no reason to establishe anye suche equalitie of thinges whereupon so manye inconueniences might ensue And therfore a lawmaker must be verie circumspect that he consider the circumstaunces of the persones and of thinges conuenient and so constitute that whiche is probable and hathe some reason whye it shoulde be ordeined For as the lawe must be grounded vpon iustice and honestie so it is not lawfull to make that a Lawe whiche is vnprofitable Wherfore if this equalitie mencioned by Phaleas had had relacion to the state of thinges and persons that euerie manne accordynge vnto his dignitie and callyng shoulde haue had his porcion of goodes as he to haue the more whiche hadde a publike office whiche coulde not for appliynge the publike affaires entende his priuate commoditie or he that had a great famelie or that occupied some trade of greater charge whiche is the verie equalitie of goodes
saulâ—â— were â—â—â—test for a sharpâ— sore Wherfore thei are in a meruelous errour which seekyng for some cloked pretence for their vsurie and detestable gaine deny that the ciuill lawe doth forbyd it which in deede mentaineth no wrong no dishonestie no absurditie as a thyng prouided for the bewtiâ—â—yng of honest life Who so euer therfore well liue well amonge good mâ—n lette him beware of this pestilent vsurie which consumeth poore mennes goodes destroyeth soules â–ª and worketh all kinde of miserie amongst men And although he escape the punishement of lawes yet he shal receaue the iudgement which he can not eschewe in that great daye when stealth râ—â—â—erie gayne gotten by vsurie and what so euer we haue done in this our bodie shal be set before our eies and rewarded accordinglye And for the better vnderstandinge of the word I cal that vsurie what so euer aâ—ouÌ„teth aboue the stocke and that which is deâ—e nether doth it consiste in leÌ„ding of money onlie as some by that meanes willing to colour their filthie gayne do alledge but in all thinges that be neadfull to mans life as Corne Wine Butter Milke Cheese Fruites liuinge creatures whether they be bredde on the Earth Ayre or water which for the nourishing of mans gluttonous appetite vse to be demaunded and deliuered aboue the dewe wherwith the poore man is sorer charged then if he shoulde redeme the vsurie with money Nether therby doe I denie but that money opened the waye to couetousnes as Plinie writeth whose wordes be these but money was the first cause of couetousnes by deuise of vsurye an idle kinde of trade and gayne This by litle enkeÌ„dled more and more now not couetousnes but a gredie huÌ„ger of gold Whervpon king Mithridates when he had taken Aquilius a Capitain of an vnsatiable couetousnes powred Golde into his mouth that he might at his death be filled with gold wherwith he could neuer be satisfied in his life time But because we measure not auarice and gaine of vsurye by the thing but by the mordinate desire and greadinesse of minde by what meanes or waie soeuer one laieth in waite for anothers goodes because that gaine is filthie vnhonest and prohibited by al lawes it is vsurie and vnworthie an honest man Ambrose meate is vsurie apparell is vsurie and what name so euer ye geue it yet it is vsurie in deede For these be those meanes whereby the pore and neadie be beggered whereupon these glottonous Cormerantes and priuie pickepurses vse to feede but not to satisfie their greadie appetites For howe can it be that where as thou arte permitted after a sorte by custome but yet by no lawe to take for twentie shillinges one in the name of interest thou shalte couenaunt with a poore man for so moche wheate rie oates or other corne as will double thie money twise or thrise aboue the due Howe cannest thou practise this vsury whiche as it is forbidden so it is detestable doest thou not haynouslye transgresse the lawes bothe naturall and ciuill Goe nowe and seke for some thing to hide thâ—â— secrete partes For thou canst not come naked with a safe conscience if thou hast anie into the presence of the Lorde Althoughe thou haste a thousande meanes to coloure the desire of thy minde to couer with other mens feathers thy moste horrible Vsurie and to make it seeme goodlie in the sight of the world here herâ— â–ª it will not auaile thee God is the searcher of the minde whiche entreth into the secretes of â–ª the harte which is not satisfied with trifles and vanities but pacified with an vpright and simple minde that embraceth bothe godlinesse and honestie and that is cleane and vnspotted For dooe not thou thinke that thou canste well serue two maisters Wherefore thou muste forbeare thou must restore that thou haste taken awaie and be reconciled if thou hast beguiled any man moche lesse then shalt thou be alowed to aledge any false pretenced excuse and thereby vainely to delude the almightie For he will not be mocked without reuengment that beholdeth vs from Heauen and searcheth euerie mannes harte whom thou must therefore the more set before thine eies because that vnles thou doest worship him w t a penitent cleane hart he will not forget thine offences but in time will laie them before thee and the longer he forbeareth the sorer he punisheth Wherefore thou must shew forth fruite worthy repentaunce whiche in this crime caÌ„not be done vnlesse thou restorest that which thou hast discâ—itfully gained For the faulte is not forgeuen vnlesse that which is taken awaie be restored Otherwise vsurie and disceite gnawe his Conscience in the verie streates where he walketh and whither so euer he tourneth him selfe he seeth the face of his owne villanie remembringe the saiynge of the Psalmist Lorde who shall dwell in thy Tabernacle or rest in thy holie hill He whiche entereth without spotte and dooeth iustice whiche sweareth to his neighbour and deceaueth him not which hath not geuen his money to vsuric and hath not receiued giftes against the innocent He that dooeth these thinges shall not bee moued for euer Neither will it preuaile for the purgynge of this sowle blemishe as almost euerie manne that hath no good hope in his euill gotten goodes vseth for a cloke of his wickednes to saie that he hath geuen to Churches relieued the poore and employed vppon holye places as thei saie a great parts of this vsurie that he hath by robbinge and stealinge gathered For that were a very lewde excuse manie wales For it is none of thine wherewith thou dooest purpose to climbe vp into heauen and so to colour thy naughtinesse but it apperteineth to an other to whom testitucion must be made Neither dothe it become thee to spoile the pore the orphane and the widowe neither to pull downe one altare to set vp and enriche an other But let vs heare what the Prophete Esaie saieth whie dooe ye offer to me all these Sacrifices saieth the Lorde I am full Dooe not offer anie Sacrifice to me from henceforthe in vaine Your assembles be wicked your handes be ful of bloude washe your selues and be cleane and take awaye the naughtinesse of your thoughtes from mine eies cease from doing ill learne to do wel learne iudgement relieue the oppressed Ye see howe his offeryng is in vaine whose hands are ful of bloud and filthy lucre Ye see he we that we had nede in time to amende to doe well and to deâ—arie from oure einll thoughtes For this is she onely true and commendable Sacrifice wherewith we appease Goddes anger and cause him to accepte our presentes Nowe this is an vnprofitable meanyng to geue those thinges whiche when thou art deade and buried peraduenture in hell can not auaile thee and it is not so harde to offer that to another whiche thou arte not alowed to holde in thine owne possession But thou in thus doing causest the churches
waste of wine the holesome gift of nature dooe consume it awaye from the sicke thirstie and our other brethren which might be releued therewith and so turne it to our damnacion Whiche euill the more offensiue it is the more it bindeth the magistrate to refourme it Therefore let the saiyng of S. Peter bee alwaies fixed before our iyes which is it is inoughe for vs that in our foretyme we fulfilled the will of the gentiles when we were occupied in wantonnesse concupiscence dronkennes surfetinge and wicked worshippynge of images Let euerie man therefore liue the rest of his time in this fleshe accordinge vnto the will of God Whiche thing because it happeneth farre other wise bi meanes of soche manifest misdemeanour it is euidently to be sens what magistrates what couÌ„saillours what censours they be to whom the stroke of the coÌ„mon weale is committed in gouernement Soche as dooe esteme priuate gayne or an accustomed vsage more then the common commoditie whiche causeth the discipline of good behauiour to be neglected Yet not without sure reuengemente whiche wilbe so moche the more rigorous y â— moe do fall by this incurable licenciousnes into Sathans snare and turne their life being thus destitute of all honest conuersacion into the depe dongeon of deathe Learne therefore and take heede ye rulers awake out of this sloÌ„ber and vnderstand how great a charge is committed vnto your gouernment that your citees maie bee trained vp with soche discipline with soche vertuous vsages that euery man maie knowe that the prosperous successe thereof dooeth not consiste in those outwarde thynges but that thei doe tende vpward to the true blisfulnesse and doe their endeuour to winne the price for the whiche thei do runne The argument of the second Chapiter That iniuries whiche be no small prouocacion to inwarde hatred and contencion are not to bee borne withall in a coÌ„mon weale and further how profitable a thing it is to forget old displeasures IEiurie saith Vlpiane is so named bicause it is dooen contrary to right in Latine called Ius for generallie whatsoeuer is doen otherwise then by right order of lawe is holden as an iniurie But that whiche is doen vpoÌ„ despite beareth a peculiare name in Latine is called contumelia that is to saie a reproche or rebuke Whiche Aristotle iudgeth to procede of an open maliciousnes of mynde by these wordes Thei that be exceding riche or exceding mightie of great power be for y â— most part malicious and reprochfull but thei that be verie poore or base be harmefull And this is certaine that the greate wealthie and mightie men be lightlie vicious and disdainfull and the poore and base wilie and deceiptfull Labeo saieth that iniurie is doen after two sortes either by corporalle acte when it passeth by violence or by wordes when it is committed by waie of reproch and vilanie Iniuries and in generall all that is doen contrarie to right although thei dooe trouble the quiete estate of a common weale and beare a certain counteinauÌ„ce of violence yet the further examinyng therof dependeth more vpon the ciuill Lawes then vpon this treatie and argument that I haue taken in hand And therfore I wil not meddle any further then with soche inâ—uries as be dooen either in facte or woordes which bicause thei procede of a contemptuous minde thei seme to detracte somewhat from the libertie whiche nature hath giuen vs and to bryng soche a grief vnto vs as can not otherwise â—e eased and mollified then by aide of iudgement and dread of punishement There hath not been alwaie one certaine kinde of punishement appoincted for iniuries sence the beginnyng as Sertus Cecilius in Aulus Gellius declareth vpon a lawe of the twelue tables thus If one do an other iniurie let him paie therefore for an amercement xxv peeces of coigne called Asses But who is so neadie that he will refraine from doyng of iniuries and maie bee quitie for soche a small recompence And therefore Q. Labeo mislikyng that Lawe as it doeth appere by his bookes whiche he wrote vppon the. xij Tables saieth There was one Lucius Neratius a leude fellow and in deede a very ruffian This roister had a greate delite to flappe free men on the face with his hande and had a pursebearer after hym whom he commaunded to deliuer to the partie so beaten xxv Asses accordyng to the ordinaunce of the twelue Tables Whervpon the Pretoures afterward thought it best to aholishe this Lawe and by decree published that there should be appoincted commissioners thenceforth for the determinyng of iniuries whiche in deede estemed thesame according to right and reason and made the crime to be a notorious infamie to the offendour Whereupon it appereth how carefull the builders of citees alwaies haue been to bridel soch as delited to be iniurious vnto other Whose malice naughtines is not to be borne with al for that thei do breed debate emong the subiectes and make one to fall out with another to the aâ—â—iauÌ„ce of the common traÌ„quilitie For what more pestilent a thing can be stirred in a commoÌ„weale then when inwarde hatred is by little and little rooted out of mennes hartes to open the windowe to newe grudges and malice and to make one so to mistruste another that thereupon sedicions and moche tumult ensueth Therefore for the preseruacion and peaceable continuaunce of the commoÌ„ weale it is neadefull to take awaie the occasions of such contencions and after that those thornes and thistles be pluckt foorthe to laie the groundeworke of peace and quietnes without whiche neither impartyng of commodities ne yet the honourable estate of the common weale can continue Which maie he done two manner of wayes for we appease and determine wronges either by friendely meanes or by order of lawes But for so moche as men be stiffenecked and desierous of reuengment verie fewe wil be content to take wroÌ„g without great sturre and clamour But standynge to moche vpon their reputacion they will seke either by rigorous iudgement or els by corporal punishmeÌ„t to reuenge their quarell Howbeit it wer more coÌ„mendable to forgiue y â— is trespaced against vs then to wearie euerie courte with importunate sutes in sekyng of reuengement and in easiyng our boylyng stomackes The Athâ—ntans also like wise men perceiued that nothing did so disquiet the common traÌ„quilitie as iniuries Therfore when by order of entreatie thei could not reconcile their Citizins to a mutuall loue they ordeined a lawe called the law of forgetfulnes of wronges for that thereby it was commaunded that they all shoulde forget iniuries paste and neuer remember any reproche suffered or done one to another Whiche law was for this consideration commendable for that although the enormitie of this euill spredde so large that it coulde not vtterly be roted out of their mindes yet suche order was taken that neyther by vnlawfull language ne yet by anye presumptions attempt one
sufficient testimonie which Germany hath abiden bi the rebellious insurrection of the commons wherein were slaine an hundred thousande of the base people and soche as were accused to haue beene complices of the tumult moued by them Aristotle gathereth many groundes of sedicion but inespeciall ambicion and coueteousnes For if he that coueteth a publike office once suffer a repulse as he is disquieted in minde so he dothe his whole endeauour to reuenge that iniurie and once to confirme the opinion which he hath conceiued for the atchieuynge vnto to the chiefe estate of gouernement This is certaine who so once be desirous of empire glory and honour dooe quite forget iustice as Tullie writeth alledging this saiynge of Ennius There is no truste in kinglie state VVhose porte neglectes an equall mate For what thinge so euer is of such nature that manye can not therein excell it breedeth lightly so moche contention that it wil be very harde to kepe an vncorrupted societie Whiche thinge Caius Cesars rashenesse dothe euidentely declare whiche ouerthrewe all the estate of the lawes bothe of God and man for the atteining vnto the Soueraintie whiche he by a fonde opinion in him selfe had conceiued And therefore it is written that he had alwaies these twoo verses of Euripides in his mouth taken out of a Tragedie named Phenisse If vve from right in ought maie svvarue for empires sake it is In other thinges regarde thou right and dreade to vvorke amisse This stoute couraged Prince thought that dominion ought to be gotten by force of armes of which opinion there be manie noble menne in these our dayes but he did not remember that nothing that is violeÌ„t is perpetuall or of anye longe continuance And that as kingdomes be gotten by armes so they be loste by armes by the iust iudgement of God whiche woulde haue all thinges to bee doen iustlie and that nothing should be forceably attempted Furthermore greedy desire of gayne prouoketh sedicions throughe two kindes of men the one Scapethriftes whiche when thei haue mispent and lewdely wasted their goodes â—â—ese the poore to enriche them selues againe The other of those that bee oppressed and care not what they dooe so that they be set at libertie and deliuered from the heauy yoke of bondage As the vnmeasurable greadinesse of Vsurers did not onely shake the citie of Rome but also all Italie and caused an vprore vntill that first Menenius Agrippa then Marcus Sempronius Tribunes of the people and last of al Iulius Cesar the dictator brideled them with lawes Likewise when Tiberius Gracchus returned from Numantia where he had born the office of Questor euerie where as he went through Italie had pitifull complaintes and heauy lamentacions of the pore for the same cause The women all dismaied and welnigh deade for honger mette him in the way beseching him to reliue their miserie bringing forâ—he their pore children whiche they saied that thei would rather had neuer bene borne then so to be consumed awaie and to pearishe with soche a deathe of all other most miserable The men also shewed their woundes which thei had receiued for the common weales sake saiynge that where as thei had well hoped that after they hadde taken soche paines and spente so moche of their bloude in vanquishinge of their enemies that at the length they should haue liued peaceablie and quietly at home Where as now contrariwise thei were enforced to fight with extreme honger an enemie as most cruell so moste vntollerable And that the breakinge vp of the warres whiche was comfortable to others as an ende of their trauailes was to them the beginning of their calamitie and that thei had rather haue died in the fielde or vppon those vsurers then to haue hearde those rufull complaintes of their wiues and children so perishinge and steruinge for verie famine Where with Gracchus beinge moued and hauinge compassion of the people caused a lawe to be ordeined to this effect That no man should haue aboue fiftie Acres of lande and if anie man had a sonne â—nâ—ranchised that then he might emparte vnto him the one half thereof As for the diuision of the residue that three men shoulde haue commission to distribute it amongest the people Laste of all there was a Prouiso made that no man shoulde sell anic soche porcion as by the Commissioners was assigned vnto them And for so muche as the sharpe speare wherewith these money mongers and wealthie muckerers pearced the poore mens hartes was by this lawe wrested furth of their handes they also beganne to make an out crie and an hurly burlye and to stirre vp a great tumulte alledging that they had great wronge not onelye to bee so depryued of theyr Landes but also to lease their manours houses and trees builded and planted to their great charge and expences Some lamented the buriyng places and their elders monumentes whereof they by this law should be dryuen to lacke the benefite Other which had geueÌ„ their landes to their children or turned their wiues douries or other pawnes into hereditamentes and lordships sorowyd for that thus their wiues were depriued of their dowries their children of their fathers liberalitie and they themselues of theyr pawnes and gages Some laboured verie earnestlie to holde still suche enheritaunce as of auncient liuelyhoâ—e fell vnto theim by discent of bloud Wherevpon there ensewed much dissension for that hereby the citie was as it were deuided into two factions So that in conclusion it bothe cost Gracchus his life and the lawe was abrogate by the practises which the ritche deuised Moreouer contempte feare of punishment power excessiue wealth and prosperitie and euery suche lyke thing as passeth an honest mediocritie giueth occasion to seditione for that mans nature is such that nether it can moderate it self ne yet wel beare with anothers weldoyng Tirauntes also haue moued manye to rebellion whiche were alwaye so much hated with all men that in some cities rewardes were appointed for those that slew tirantes whose children the Greckes thought not good to be lefte aliue Whereof we haue a notable ensample of two daughters of Arisâ—otimus whiche was sometime a tyraunt of Elis when their father was slayne and they led to death at the mediation of Megislona wife vnto Tunoleon they were brought backe into their chamber and permitted to chewse their death as them best liked Then the elder sister vntied her girdle and made a loope wherewith she might strangle her selfe but the younger requested her sister that she might haue the first proffe of this ende which graunted she couered her sisters bodie beyng dead as womanlâ—e as she could and after turning her selfe vnto Megistona Timoleons wife she besought her that after her death she woulde not suffer her to lie naked dishonestlie This sayd she ended her life euen as her sister had done before These maydens saw that they mighte not continew after their father suche a tiraunte
to destroy them in the wildernes with famine and honger GOD minding to represse this sedicion at the first breaking out sente downe fire foorthe of heauen which so burnt vp Chorah with an hundred and fiftie men that toke his parte that their bodies were neuer sene after Moreouer the earth gapynge so deuoured Dathan Abiron their adherentes with their tents and all their substaunce that they pearished from among the midst of the people and couered with earth so went quicke into helle Ensamples certainlie whiche God woulde not in vaine haue set furth vnto vs in writinge were it not that thereby we should learne to reuerence the magistrates to submit our selues vnto lawes tâ— kepe peace and quietnes and to beare the burden of the crosse with a suffering and patient mynde Then ought we not to make anie coÌ„motions against our magistrates be they neuer so euill ne yet againste anye other but euery man beyng content with that which God hath giuen him muste do his dewtie and thinke him selfe to be a parte of that bodie whiche God would should be vnseuered and vnbrokeÌ„ whose true head is Christ in whiche bodie if either magistrates or subiectes beginne to go out of kinde and to anoye theÌ„ thou muste not either violentlie or riottouslie go about to amend it and lewdlie to take vpon the reuengement whiche is dew onelie to God But pursewe thou the matter with that armour which the holie word of god giueth the that is thou must aduise counsayle warne sollicite and earnestlie charge theim to cease from their enterprise as vnhonest vngodlie and wicked not to offende goddes people but that they repeÌ„t and worke that which is good and godlie Now if they vouchsafe to heare thy good counsell thou haste doen a Christen mannes office preseruing theim whiche were in the readie passage towardes the Deuill so much the readier bycause it is so open and playne that a man maie go thither euen blindfield But if thei shut their eares and refuse to heare thy godlie admonicioÌ„s thou must not therfore draw thy swerd leste thou perish with the sweâ—rde But thou must paciently remit the cause vnto him whiche knoweth the number of the heares of thine heade and punisheth the sorer the longer he forbeareth The argument of the fourth Chapiter That suche men are to be receauid into a citie as will be carefull to prouide for them selues without disturbaunce of the common concorde THerfore not al kinde of men ought to be admitted into a citie but onelie suche as â—e discrete and wel manered For it forceth muche what maner of men thei be wherupoÌ„ the Citie doeth consiste And therefore Socrates in Plato gathereth that as one kinde of man is fitte for one kinde of common weale another for another so one kinde of common weale is fit for sondrie kindes of men For the diuersitie of condicions in men causeth the diuersitie of coÌ„mon weales as in Hesiode the diuersitie of ages was measured by the diuersitie of mens behauiours For they in the Golden age liued without sorow or griefe bicause they were godlie iuste temperate and onelie giuen to vertuouse life After ensued the Siluer age wherein by litle and litle grewe iniurie pride impietie intemperaunce and obstinacie Then came the Brasen age wherein all mischiefe braste out Then firste began warres then were the Giauntes whiche despised heauen who had none other lawe then stode in armes and violences so that it was neadful to raise vp noble men to tender the weake to protecte them from suffering wrounge Last of al is comen the yron worlde the moste accursed of all other full of labour miserie carefulnes impietie iniustice deceipte murther periurie and to be short there is scarse anie wickednesse on the yearth whiche is not holden as a vertue These menne for their iniquitie be in daunger of many greate and terrible mischiues in so muche that oft times an whole Citie hath been punished for one trespace besides that Iustice sitting by God the heauenly father continuallie complaineth vpon iniustice and iniuries of menne vntill suche tyme as reuengement be appoincted So writeth Hesiode Iupiter which casteth a large vew ouer al doth sore punish those whiche delight in reproches and naughtie workes OfteÌ„times an hole Citie fareth the worse for one euill man And further Iustice is a maide and daughter vnto Iupiter gracious and is reuenged by all the goddes in Heauen Yea and when as any man with vniuste doinges doth displease her she sitteth by Iupiter her father and openeth to him the wickednes of mannes mynde that he maye reuenge her As the maners of men varied so the ages varied vntill suche time as their iniquitie of life came to such extremitie that it might be compared euen vnto yron Then can it not otherwise bee but that a Citie must haue in it al sortes of men wherof some be wardens and gouernours some men of occupacioÌ„ and artificers some men of liuelyhoode and possessioners wherin let euery man learne to do his dewtie and diligentlie to execute the office whereunto he is called Thauncient writers make souldiours and suche as follow the warres a porcion of theyr Citie as though it were not ynoughe for Citizens to liue accordynge vnto theyr desires in peace onlesse they had some to defend them at such time as thei be prouoked with iniurie or elles constreyned to warre in theyr enemies lande For profe wherof we maye bryng Rome Carthage NumaÌ„tia Lacedemon Thebes Athens Venice Ienua and all other free Cities whiche neuer acknowledge any forreyne Prince but lyue alwayes within their owne liberties as you maie also vnderstand by Aristotle in his polytiques And not Emperours onlye and Capitaines do commende vnto vs the estate of warriers as verie necessarie but Tullie also him selfe doth preferre it before the knowledge of the ciuill lawe His wordes in the oracion whiche he made in the defence of Lucius Murâ—na be these And certainly for I must neades say as I thinke this martiall vertue farre surmounteth all other for this hath gotten a name vnto the people of Rome this hath wonne eternall glorie to this Citie this hath compelled the whole circuite of the worlde to obeye this our Empire All these ciuill matters all these our excelleÌ„t studies all this our courtlie and oratorious praise and diligeÌ„ce do lurke vnder the warrantie and defence of warlie prowes As soone as anie suspicion of tumulte is noised al our artes be whisht Then all the aucthoritie is committed to them that be best men of warre For all thinge belonginge to the empire and state of the Citie are thought by them to be strengthened and fortified Howbeit gouernours muste in this paincte haue a vigilant iye that their people and citezeins be so trained vp and enured that thei maie knowe their true allegeaunce and be warie in thintertainement of forriners receiuyng none but soche as be bent to obedieÌ„ce and not
therin engraned tragical buskyns a long beard and an ashen rodde in his hande You nowe vnderstand what labour and studie our predecessours haue alwaye taken to bringe men into the waye of vertue and to turne them from wickednes to a better life settinge before their eies the tormentes wherewith they that offende are punished in Hell Heauie examples but suche as may make anye harde hart to tender at the hearyng of them Howbeit we neade not to seeke anie foreyn ensamples for our learnyng consideryng the holie scripture is full of lessons wherby we are stirred to iustice pietie vertue We be commaunded to decline from euill and to doe that which is good There be two wayes one goynge to heauen which is verie narow another wel beaten brode and knoweÌ„ so that if a man winke he maie yet hit it whiche leadeth vs to hell where there is weeping gnashing of teath for the approuing whereof we nether neede dead men ne anie fables collusions or deuises but we haue the lyuely preceptes of Christ the holye prophecies the doctrine of the Apostles the traditions of the holie fathers wherwith we maie trie our doinges as it were with a touchestone and se if they aunswere with oure profession that in the lasle and greate daye of the Lorde we maie stande on the ryghte hande and heare with the blessed Goe ye into the Kyngedome of my Father whiche hath bene prepared for you sence the beginning The attaynement whereof we must desire euen with all our hartes lest we be accoÌ„pted in the number of them whiche in their mouthes professe theim selues to bee faithfull but in theyr doynges shewe them selues cleane contrary being liers as the deuill him self their father is a lier whom they in the meane whyle acknowledge to be theyr leader and goâ—â—ernour THE Eyght Booke concernyng the good ordering of a common weale The argument of the first Chapiter That the gouernement of the common weale muste be so institute that there be no offence committed therby against the preceptes of god after which the ordinaunces and lawes of man must be alwayes measured which to do lieth in such a magistrate as is a fauourer of godlines and endeuoureth to excell other in good example of liuing THey that write of Astronomie among whom Iulius Firmicus Maternê° is not the meanest learned say that of al men the Prince alone is not so subiecte to the disposition of the starres at the tyme of his birthe or to the course of the planettes as other men are bicause that god gouerneth his life by his own iudgement as one whiche is a Lorde ouer the worlde and vpon whose destinie the starres can not prefigurate any certaintie Which saiyng me thinke is not moche to be disalowed bicause the kinges harte as the wiseman saieth is in the hande of the Lorde And therfore it is not to bee thought that the Prince shall happen to be either good or euill by consideracion of his natiuitie but by the verie appoinctment of God Whiche thing neuerthelesse resteth welnigh altogether in the people and subiectes for if thei will be obedient to lawes and embrace Godlie liuing thei shall haue soche princes as will loue them as their owne children as wil not be negligent in thoffice of gouernement For thei know to whoÌ„ the companie belongeth ouer whoÌ„ thei haue taken the charge vpon theÌ„ thei knowe their shepe which a good shepherd wil rather sede sheare as neade requireth accordyng to the truste committed vnto hym then flese and cleane plucke of the skynne as the wicked pastours and hirelinges vse And on the other side naughtie people haue naughtie Pastours and so growe many inconueniences and one mischief still falleth in the necke of an other To them shall the saiyng of the Prophete bee vttered I will giue thee a Kyng in my rage and I will take hym from thee in mine indignacion And the Prince shall be as the people and as the people bee so also shall bee the Priste Thei shall eate and shall not be filled For forgettyng the commaundementes of GOD thei doe nothyng feare to worke the worste and therfore thei can not appoincte that whiche apperteineth vnto a ciuill order And accordyngly Plato teacheth in his deuised coÌ„mon weale that we ought to chose a good Magistrate as we would a very experte Mariner For as we committe to the one our liues and goodes in the ragyng seas so we trust the other with the common health of all men and the safetie of the whole common weale Moreouer whether this king come by order of succession or by election we must thinke it to bee the prouidence of almightie God whiche sendeth the Prince accordyng vnto the harte of the people Besides this many of the Philosophers thought it better to haue a Prince by election then by succession For the electe maie bee taken of the beste the borne Prince lighteth as the Natiuitie happeneth But to speake simplie soche a Prince is to be wished for as desireth nothing so moche as so to adourne his common weale that it maie florishe in good orders and godlie liuyng which thing then cometh to passe when he setteth forth soche lawes and ordinaunces as it were sinewes to knitte menne together as are agreable to the institucion of Goddes worde and ioyneth the appoinctment of ciuill orders with the holie decrees of religion This maie soche a Magistrate well dooe whiche emploieth his minde to vertue whiche preferreth the coÌ„mon health before priuate affaires and the preseruacion of men that is true felicitie before the vanities of the worlde By whose onely guidyng we maie be ledde to passe the precinctes of mortalitie and to fixe our mindes vpon heauenly cogitacions labouryng to climbe vp to that place for the whiche wee haue entred into this felowship of liuyng and runne in this yearthlie race vnwearied for the atteinyng of an immortall rewarde And although no Lawe established by reason be so vnprofitable but in some poincte it maie be profitable sence that by the ensample of vicious liuers good men bee taught and learne by the beholdyng of the vnhonest behauiour of others what is to be eschewed yet there is no manne whiche doeth not vnderstande but that soche lawes stande in force which doe yet serue to no purpose vnlesse thei be put in execucion and bee applied to the good instruccion and better rulyng of the subiectes For so shall lawes bothe be in full strength and efficacie and also tourne to the profite of soche as bee thereby gouerned Whiche thyng Solon was wount to saie rested moste in thiem that beare office whom in old tyme the people reuerenced as Goddes to thende thei should deserue well of mannes life and be as it were a president to other whereby thei might learne to liue well Certainly there is nothing so coÌ„modious in a coÌ„moÌ„ weale as wheÌ„ officers priuate persons be vnited by aucthoritie of law and eche one in their
daunger of our soules wee moue warres runne headlong vpon manslaughter while wee labour to harme others while wee endeuour by right or wrong to seeke booties and praies dooe not wee lease heauen Let vs see now if these good fellowes which delight to be accompted good men of warre whiche when thei haue wasted their goodes in riotte or gamnyng labour to recouer it againe vpon other mennes thrifte can escape reuengement at goddes hande whiche undoubtedlie in prepared for soche wicked warriers Yea I accoumpte warres emong vs Christians detestable bicause thei bee euen within our owne bowelles emong brethren and more then ciuill Moreouer admitte we were not vâ—iâ—ed in Christe yet by the constitucions of Emperours thei bee al as it were of one citee that acknowlege y â— Romain Empire wherin there is neither any lawe to receius those thynges againe whiche be loste in the warres nor any Lawe of armes Then ought we not to thinke that we may iustlie and lawfullie one inuade an other breake the bande of charitie vpon a pretenced quarell one subiect drawe his sweard againste an other without breache of this societie Emong the Ethenikes there was nothing couÌ„pted more detestable nothing more miserable then ciuill warre which endeth so that as Tullie saieth not onelie the victours will must staÌ„d for a law but thei must also be obeied by whose aide the victorie hath been gotten that is that lawes abolished iustice expelled al thinges maie lye open to slaughter spoile couetousnesse and insolencie and that the sonne may fight against the father and brother against brother whereby the societie of menne the face of the common weale the coÌ„municatyng of profites may decaie and be brought to vtter ruine How moche more daunger hangeth ouer them whiche by regeneracion in Baptisme haue professed themselues to Christ the GOD and aucthour not of warre and disseÌ„cion but of peace and quietnesse so couenaunting that one should beare an others burden not doyng that to an other whiche he would not haue doen to hymself to embrace one an other with mutuall loue and not to prouoke any to fighte whiche is prohibited not to bryng any to their vtter vndoyng and to make no ende of molestacions contrarie vnto Goddes commaundement whiche we ought not in any poincte to transgresse You vnderstande how detestable a thing it is that warres should be stirred vp emong vs not onely contrarie to Goddes commauÌ„dement and to the order of our profession but also against thordinaunces of men Wherevnto if it please you to knitte the dolefull and heauie ende whiche ensueth herevpon it shall appere that there is nothing more pernicious nothyng more to be eschewed And to know the Lion by his pawes who is there whiche seeth not that Dauid who by Goddes commaundemente did so oft warre againste the wicked did perceiue the incommodities of warre not by barrennesse and hunger onelie but also by pestilence Wherefore hauyng his choise of these three he choosed pestilence as the most tollerable which he laboured to tourne awaie lamentyng in the sight of God for his offence And shortlie to conclude warre is euen Ate her self and a brande sente from helle to consume the worlde whiche leaueth nothyng in safetie nothing out of hazard nothyng vnspoiled wherevpon vngodlinesse the roote of all euill blasphemie the contempte of God and manne robberie rauine slaughter burnyng violente defilyng of maried women widowes and virgines iniustice dissolucion of the common weale destruction of all thinges doe issue as it were foorth of the Marshe of Lerna with the serpent of so many heades and that not without the iust iudgemente of God whiche so oftymes in his anger reuengeth the sinnes of his people accordyng vnto the saiyng of Esaie And thei would not walke in his waies neither heard thei his lawe And he poâ—ted vpon hym the indignacion of his furie and strong battaill and brent hym and he knewe not and sette hym on fire rounde aboute and he perceiued not And that not without a cause For God when he purposeth to chauÌ„ge the state of any dominion whiche leaneth toward decaie for transgressing his commauÌ„dement vseth to permit bothe the Magistrate and the people to doe that wherby thei maie learne although to late that thei be iustlie punished whiche sometime might be forseen if it wer considered that the scourge which this offeÌ„ce deserueth is soche as maie by praier and amendement of life bee tourned awaie But wee in the meane while liue in securitie trustyng in our owne strength vntill we be ouerthrowen and giuen ouer in praie to our enemies For proofe whereof I could rehearse vnto you not one kyngdom onely but sixe hundred countreis whiche as wee reade in histories in the middest of their roialtie in their highest ruffe haue been vtterly subuerted For God vseth to set them before our iyes for example that it is vain hopyng for victorie in horses waggons and souldiours but that wee muste ceasse from sinne learne to call vppon hym alone whiche mercifullie and spedelie heareth the voice of his suppliauntes ouerthroweth the enemies campe and destroieth the aduersarie Man from the beginning hath ben enclined to ciuilitie who ought by honestie of maners and iustice to kepe himself within the compas of lawes and emparting of commodities and looking vp to heauen to acknowledge and glorifie his onlie creatour Wherfore it was appointed that men should mete in assemblies whiche might growe in one as it were into one bodie to be gouerned by most wise valiaunt kinges and Princes Whervppon the Monarchies beganne the first wherof was assigned to the Assirians where Ninus Semiramis and Sardanapalus the vicious Prince did reigne vnder whome when the Medes and Babilonians refused to serue bycause of his riot and filthines of liuing and had in open battaill vanquessed him he burned himselfe miserablie in a toure in Babilonia This Monarchie dissolued the kingdome of Babilon encreased aboue measure whose king Balthasar when he had blasphemed the God of Israel and had prophanelie vsed the holie vessel of the temple in riot and banquetting the Persianes dispoyled of his Kyngdome whyche also erected another Monarchie wherin Cirus CaÌ„bises diuerse Daries Xerxes and Artaxerxes were gouernours But wheÌ„ Darius beyng none of the kinges bloode had taken vpon him the princely estate AlexaÌ„der the great slew him which after the losse of al his dominions at ones lost bothe life and monarchie Where vppon Carion appointeth the thirde Monarchie to be of the Grekes whiche did not longe continue For by diuision made by Alexander vnto his successours Seleucus raigned in Syria Ptolomey in Egipte Antigonus in Asia Caâ—â—ander in Macedonia and Grecia whose gouernement although it were somewhat bloodie yet it endured vntill the Romaines purposing to obteyne the Empire of the hole worlde in deed ouercame the hole yet not vnpunished For the kingdome whiche thei had goten by force and swerd thei lâ—st agayne by the swerd and that
the common weale bee neuer committed to the gouernement of a simple or vnconstaunt witte but to hym alone that is of an high courage vnfearfull vncorrupte louyng equitie and goodnes whiche regardeth no more one then an other of whom there hath been diuerse and we also at this daie haue many testimonies that thei haue bothe well instituted and well ruled sondrie common weales But lette vs onelie consider the Lacedemoniane common weale whiche was so well gouerned that it was accompted the perfite Image of all vertue yet neuer vsed thei there any written lawes In so moche that this is reported to be one of the aunsweres that Lycurgus broughte from Delphos as an oracle that thei should vse no written Lawes But all those thynges whiche might seme to further their common weaie to an happie estate and their people to vertue thei established in the maners of their citezeins and order of life whereby thei continued without any chaunge and that in soche successe that the common saiyng was The Athenians bee alwaies writyng of Lawes but thei neuer keepe any But the Lacedemonians neuer write Lawes but alwaies kepe them I coulde also here recounte diuers other common weales which be ruled more by old aunciet customes then by any forreyne lawe and yet be wel gouerned And whiche considering the corruption of the tyme are kept in decent ordre and ciuilitie of māners were it not that the shortnes of this my treatise moueth me to driue to an ende and to geue occasion to other to seeke set furth soche thinges as mighte further aduaunce the common weale Moreouer a magistrate ought to be politicque and ciuil whose function Plate Xenophon Aristotle Heraclides Ponticus Cicero and so many philosophers as haue writen of common weales will sufficiently declare altho that nether nature did moue a mā therunto nor that ther were any preceptes of law writtē Yet this must be added as a finall consummating of our doinges and trauayle which apperteyneth vnto the scriptures and Christiane life That Goddes lawes muste be ioygned with mannes ordinaunces the tenne commaundementes muste be kepte idolatrie wicked worshipping must be rooted out Gods worde must euerie where be preached in churches instituted for godly purposes morall discipline must be obserued scholes muste be diligentlye seene to that youth may be trained vp in good learning and knowledge of the tounges for the vnderstandyng of goddes worde for the rulyng and gouerning of the common weale and specially for the settyng furthe of goddes glory Which is the chiefe cause why God would that mans life shoulde be ciuill and commaunded the magistrate as a more honorable persone to be the keper preseruer thereof vpon whom as vpon a glasse we are bounde to looke to learne of him a perfecte trade of life and to embrace with all our hartes that whiche he ordeineth for the common commoditie And surely I cannot finde that their is anie thing more profitable for the establishment of soche thinges wherby a cōmon weale is adourned daylie holpen then a parlemente godlily assembled Which forseeth y ◠nothing be done with temeritie nothing without a speciall consideracion whereof either any man may haue cause to repent or afterwardes lamente that thinges haue no better successe For in Monarchies altho the estate consiste vpō one alone yet y ◠one must not be so rashe as to contemne the Counsell of good men and by himselfe to enacte and appoint those thinges to be done which appertaine to gouernemēt and wheruppon an ensample geuen to be folowed of a great number dependeth And this is the meaning wheras I said before that a Prince hath manie eyes and the common saiyng is that manye eyes see more then one as thoughe when a thinge is on all sides throughlie knowne and all circumstaunces well debated it were more easie to take order for it So we se that saying which Socrates highely cōmendeth in Plato allowed as true counsaill is an holie thyng in so moche that there can bee no good successe no comelines in a common weale vnles counsail bee wisely and religiously vsed For there is healthe saieth Salomon where there is moche counsaill And what other thing doe ye thinke did aduaunce the Romaines and other common weales but moche sincere consultacion Wherevpon if any ambassadours either of forrein nacions or if an enemie had been permitted to haue entred into the Romaine Senate their report was that thei sawe a Session of soche Maiestie as was not wont to be in an assemble of men but rather might be resembled to a parliament of Goddes But it is no nede to make any greate praise of consultacion besides this that at home in all seruices it is comfortable abroade profitable in euery thing that is dooen needefull whereby common weales haue been wonderfully strengthened and for lacke thereof not alittle decaied Whiche appereth now a daies in sonderie common weales whiche fall to vtter ruine either bicause thei be not supported by counsail or els in gouernement vse soche thynges as be wicked and full of impietie Therefore if the histories wer not euen experience would teache vs that thei ought to be good menne to whom the gouernement of thinges is committed For how can he make an ordinaunce concernyng honestie whiche is hymself vicious and contempneth honestie concernyng the common profite whiche seketh onelie his owne gaine concernyng sobrietie whiche is alwaie reelyng ripe and drouned in dronkennesse concernyng godlinesse whiche is hymself vngodlie and hath no signe of vertue in hym Whiche thinges Salomon willeth vs to obserue in all men of whom wee entende to aske counsaill Saue thy soule saith he frō an euil counsailour first know what his necessitte is what he thinketh in his minde Nether cōsult thou of godlines with the vngodlie nor of honestie with the vnhonest But be thou alwaie in compaignie with an holie man and hym whom thou knowest to stande in the feare of God Then can not the wicked and soche as seeke onelie their owne commoditie couetous dronkardes vnfaiethfull hoorehunters vniuste and vngodlie persones euer giue any good counsaill vnlesse it be against them selues as Caiphas did to the Iewes that it was expedient that one man should dye for the people For it maie so happen but not without the inspiracion of the spirit of god that a naughtie manne maie speake wisely of a good matter and oftymes otherwise then he either conceiued in minde or thought that it would come to passe Whereof we reade a plaine example of Aman in holy scripture for when Assuerus asked him what were to be doen to that manne whom the kyng would faine bryng to honour he aunswered he must be araied with the kinges roiall garments c. Thinkyng it to bee hymself whereas in deede it was Mardocheus and therefore Aman was hanged on the galiswes whiche he had prepared for Mardocheus Many soche thinges which I could reherse I must let
happines of life thei be but simple and more base then that any man ought thereby to waxe arrogant or to make any greate accompt of theÌ„ Whereby we as it were through a casement doe see in those ciuil vertues our i 〈…〉 o in that iustice which is euen brighter then the â—uâ—â—yng Starre our â—ebleâ—es in that heroicall valiauntnes â–ª our â—ntemperauÌ„ce in that temperaunce what soeuer els imperfectioÌ„ or weakenes is in vs whiche it lieth in our power to vse well or euill for that thei bee indifferent For who so thinketh hymself â—â—ste bicause â—e giueth to euery maÌ„ his owne and 〈…〉 bicause by moderate bridelyng hymself â—e vanquâ—sheth â—â—brideled affections surely he liueth not euill â—mong men hâ— wheit not yet happelie For in that he fashioneth â–ª hym selfe to the worlde he compasseth not felicitie whiche he onely â—â—â—â—igneth that hath the true vse of vertue knoweth God and keâ—eth his commaundementes Which esâ—emeth all thinges be thei neuer so great neuer so plausible but as vile and friuolous And although he hath riches comelinesse beautie honour and all worldlie wealth at will yet bicause he setteth not his mynde on them thei be his as though he had them not Whiche saiyng although it be hard in many mennes eares for that thei bee addicted to the worlde and seeke not to haue any taste of heauenlie thinges yet it is necessarie and without it no societie of life can continue sounde no constitucion of the common weale caÌ„ bee profitable or â—an bee well applied to that ende for the whiche it was first ordeined For what profiteth it to bryng men to ciuill order to make lawes for them and to induce them to sâ—rue the common wealthe if thei be without the knowlege of GOD Looke me through all those common weales and Citees which doe vaunte them selues so mâ—che that theâ— haue receiued the true worde of God as it were newe springing againe to the worlde and you shall scarce finde one whiche is not either giuen to inordinate couetousnes or that emploieth not that whiche he hath gotten to vsurie and vnlawfull lucre whereas the people euen as sone as thei are retourned from hearyng the preacher thinke it but a light matter to deuise how thei maie craftely conuey awaie their neighbours goodes To whom that saiyng of the Prophete Hieremie is verie fitlie applied Bicause there are founde emong my people certain wicked men liyng â—â— waite setting snares like foulers and trappes â—oâ—â—tangle men as a nett is ful of birdes so is their house ful of deceipt Certainlie so moche the worse bicause thei doâ—e not frame theim selues to liue accordyng vnto the will of God whiche thei heare preached vnto them which is daiely beaten into their eares but wickedlie cleaue vnto that kinde of life whervnto at the 〈…〉 gaue them selues in their youth thrâ—â—gh c 〈…〉 e and be as it were growen in it by â—â—stâ—â—â— And yâ—t neuerthelesse thei promise theimselues a certaine hope and prerogatiue of christianitie as though thei were written in the same regestre wherein thei bee conteigned whiche are the elect kinde the princelie priestbode the holy generacion and the reserued people whiche vnderstandyng the will of their Maister dooe it not but beyng nusseled in iniquitie commonly become worse and worse whiche naughtie and wicked sort the prophete exhorteth to amende and warneth theim thus Cease from doyng peruersely learne to doe well seke iudgement helpe the oppressed iudge for the orphane defende the widowe and if your finnes be as redde as Scarlet I will make them as white as snowe This is also saincte Paules precepte that we should not fashion our selues after this worlde â–ª but altere in neweâ—esse of mynde 〈…〉 what is y â— good well playsed perfiâ—e will of God For we mâ—st be made so humble â—â— the mightie â—â—nde of God that we maie he exalted in the tyme of his visitation Then can not we bothe serue God and Mammon for there is a greate confusion betwene them twoo as we can not serue 〈…〉 maisters And therefore thei be deceiued whiche beeyng ouerwhelmed with desires and worldlie cares doe not once examine theirliues noâ— bryng foorthe fruicte worthie repentaunce bearyng themselues vpon the name of Christianitie and perâ—wadyng theimselues to be of those whom GOD loueâ—h â–ª where 〈…〉 â–ª God knoweth like blinde buâ—sardes walke in thicke 〈…〉 rkenesse declaryng by their vngodlie doyn 〈…〉 how little â—hâ—i see in the Christian doctrine hâ—â—d 〈…〉 of Goddes worde not receiued into the good yearth and inward partes of their hartes but faâ—â—yng â—mong thornes is by deliciousnesse of liuyng desire â—â—râ—thes coueteousnes vaine care and other 〈…〉 â–ª choked that it can not bryng forthe 〈…〉 y 〈…〉 â—e like vnto soche as runne in games but can not â—â—â—â—he the Gâ—wle wherevpon the price is laied not remembryng the Apostles precepte dooe ye not knowe that thei whiche runne in a course runne all but yet one receiueth the rewarde Runne you so that you maie winne the game Whiche surely be lessons for vs how to trauaile in this ciuill coÌ„mon weale to what ende of life we ought to directe our doynges leste if wee runne in vaine the talent whiche is committed vnto euery man returne without encrease and it bee saied vnto vs thou euill and slothfull seruaunt thou knowest how that I shal reape where I did neuer sowe thou shouldst therefore haue deliuered out my money to the ExchauÌ„gers and I at my commyng should haue receiued myne owne with aduauntage Take therefore awaie froÌ„ hym the Talente and caste the vnprofitable seruaunt into vtter â—â—rkenes there shall be mournyng and gnashyng of teeth Soche bee those whiche the Apostle Prophecteth shall come in the latter daies men that loue theÌ„ selues coueteous proude bachiters vnthaÌ„kfull wicked vnkinde truâ—e breakers vnmercifull despisers of honestie Traitours high mynded louers of pleasure rather then GOD hauyng a similâ—tude and colour of godlines but deniyng the power therof Soche maie a man finde not onelie in those common weales that beare a pretence of Religion but also in those whiche haue the woorde of god sincerely preached vnto them whose faulte is the greater bicause thei continue not in that liuelie doctrine whiche is of all other moste necessarie but preferre the broade waie whiche leadeth to hell whiche is so moche beaten of many before that pathe whiche guideth to vertue and to our true countrey Like vnto Rapotus the king of Friselande whiche when he had his right foote in the Fonte to bee Baptized staied and enquired whither all his auncesâ—ours went that wer not baptized then Willâ—prode the bishop aunswered accordyng vnto the scriptures thei went to hell â–ª then quam he will I alter nothyng but will obserue soche ordinaunces as my auncestours haue vsed and with that pulled his foote out of the water rather desiryng by stickynge still in his predecessours steppes to bee caste into euerlastyng tormentes then to chaunge worldlie vanities and
doctrine and chastisemeÌ„t of the lorde whom thei must instructe at home within their own houses with discipline of honestie and vertue training theim vp in soche sciences whereby thei maie be able to maintein themselues their wiues and children and restmble their parentes in good ensample of liuyng Likewise the Apostle coÌ„maundeth Timothe to bid those that bee riche in this worlde that thei be not high minded nor put any confidence in riches which be vncertain but in the liuyng god which giueth vs al thinges plâ—tifully But that thei do wel that thei bee riche in good woorkes that thei bee not streite in empacting to others communicating willingly and laiyng the foundatioÌ„ whervpon thei maie in time to come build the purchase of euerlasting life Ye vnderstand by the incomparable maister of maners what the vse of riches ought to be that thei bee well emploied and staie vs not from the entraunce into the kingdome of heauen For somoche as there bee many thinges in the worlde whiche hinder the riche and let theim from the fruite of godlines so that thei are driuen to heare the wordes of sainct Iames Go to now ye riche men wepe and houle on your wrotchednes whiche shall come vpon you Your riches be putrified your garmenies be mothe eaten Your Golde and siluer is corrupt with canker and their ruste shall bee a testimonie againste you and shall consume your fleshe as it wer fire Ye haue heaped vp treasure euen in your last daies Behold the hire of your labourers whiche haue reaped doune your fieldes and hath not been paied them crieth out against you and the crie of these reapers be entred into the eares of the lorde Sabaoth Ye haue liued in pleasure vpon the yearth and haue plaied the wantons you haue nourished youre hartes as in a daie of slaughter Ye haue condempned and slain the iuste and he hath not resisted you There be also many poore people in euery Citee whom we ought not to neglecte bicause thei supplie a great part of the multitude whoÌ„ we therfore ought to haue in remeÌ„braunce bicause god hath appoincted theÌ„ to liue emongst vs that through well doyng vnto theÌ„ we might exercise the workes of peitie purchase the fauour of God I was hungrie saieth our Sauiour and you gaue me to eate I was thirstie and you gaue me to drinke I was naked you did rouer me These be thei of whom sainct Iames speaketh Harken saith he my derely beloued brethren Hath not God chosen the poore of this worlde soche as are riche in faithe and heires of the kyngdome whiche he promised to them that loue hym Now if your brother or sister bee naked and doe lacke their dailie sustenaunce and one of you saie vnto theim go your waie in peace warme you and fill your bellies and you dooe not giue theim that is necessarie for their bodie what auaileth this You doe see here that there bee twoo kindes of pouertie one which coÌ„sisleth in spirite which may happeÌ„ euen to hym that is riche whiche estemeth his riches as though he had none whiche sixeth not his harte vpon them whiche distributeth them emongest the nedie and poore bicause his ende â—â— to be riche in faithe that he maie heare that saiyng blessed be thy poore in spirite There is an other kinde of pouertie whiche in deede proceadeth vpon lacke of substaunce whiche is suspected and contempned in the common weale for many consideracions as for not being allowed for sufficiente witnesse hearyng for not beyng able to heare offices for the easie prouocacions to offende and soche like as a man maie finde in the ciuill lawes Through pouertie saieth Salomon many haue offended Further pouertie is an allurement to rebellion For Abimelech when he consented to the sleyng of his brethreÌ„ and getting the kingdom tooke money out of Baales churche and hired therewith the poore people and vagaboundes whiche beyng driuen to get something toke his parte When Ieptes the Gileadite was acoused of bastardie by his owne children driuen away the poore men followed him as their guide robbing and reauing by the waie This kind of pouertie we must not forsake despise as a thing coÌ„mended to vs by God that poore menne may alway be in our sight to whoÌ„ we should fireatche furth our handes chearfully fulfill gods holy will Here it wer tedious to recite so often repete vnto the reader al kind of persons which are necessarie in a common weale as bee thei of the clergie studentes of learning housbandmen Smithes Paincters Mariners Builders Merchauntes Purueiours for corne Bakers Vinteners Apothecaries Boutchers and all soche as be as it were membres in perfectinge this ciuile bodie Whose deutie is so to behaue themselues in their vocations artes actes that thei be agreable with the Christian doctrine employed to the loue of their neighbour to the glory of God Then must not he whiche while he is in this world trusteth to atteine the blessed life in heaueÌ„ beguile any or in craftie dealing circuÌ„uent him For he whose worde endureth for euer sayeth thus dooe you that to others whiche you would that others should doe vnto you for this is the lawe and the Prophetes When a common weale is thus in all pointes furnished it cannot otherwise be but that commodities shalbe truly emparted among men and that those corruptable thinges beyng coÌ„uerted to a better vse shall further vs to that whiche is vncorruptible by those fruites of light shall declare that our conuersacion is in heauen So thei that be spirituall ought to seke spirituall thinges whereunto he that is addicte onelie to the world mans tradicions pretende he neuer soche an vprightnes of liuinge shall neuer atteyn For he soweth in the flesh and soche seade as shal perish and therfore he shall reape in the flesh for euery man shall receiue his rewarde according to the labour which he hath dooen and eche mannes worke shalbe made manifeste and open And this is that whiche as S. Hierome sayeth Pinitus Cretensis Bishop of Gnosos doth write vnto Dionisius that y â— people must not alwaie be nourished with milke lest the latter day come vpon them as vpon litle suckelinges but with strong meates that thei maie come vnto a spirituall old age Whiche thinges truely euery man muste obserue that hath any hope of euerlasting life For the doctrine of pietie is committed vnto vs from Christ Iesus our Lorde the maister of all trueth by his blessed Apostle by whiche alone we be enstructed and made heyres of the eternall kingdome of heauen After the rule whereof who so frameth not himselfe is arrogant knowyng nothing but doting in his owne conceite about vaine questions cauillacions and constitutiones of man wherupoÌ„ their ariseth enuie coÌ„tention euill language naughtie suspicions neadles quarreling of corrupte persons from whom the trueth is taken whiche thinke godlines to be gaine
sold at a reasonable price Diuers Citees haue diuers meanes of prouision Prouision of corne Lawes for corne Cicero in orat pro P. Sestio li. 2. de officiis Charge for prouision of corne among the Romaines It to profitable that Come bee brought into the Mathâ—â—â—â— Forestallers Regratours Aediles cereales Prouision of Meale c. The shambles Deintie dishes 〈…〉 Regratours and 〈…〉 Delicate fare a noiâ—th the coÌ„mon weale Libr. xvi â—eruÌ„ geâ—taruÌ„ Ten plates of the Romaines coigne called Asses were in value our sterlyng â—roâ—â— Plinius lib. 10. capt 50. Lawes for the â—â—strâ—â—ute oâ— sâ—ptâ—ous â—â—â—â— Libr. â— de Legibus The Lawe The cause of making lawes Lawes mustâ— bee applied to the time place and people Citees bee tuled by vnwritten lawes The Magisrate is in subiection to the lawe The Magistrate and subiecte bee bothe one in some respecte The charge of Magistrates A vicious Magistrate corrupteth the people by his naughtie ensample Hornettes Xenocrates Affections Deâ—cipt in buâ—ing and selling 〈◊〉 A magistrateis called a liuyng lawe Bakers boâ—chers vinteners and other occupiers â–ª pracâ—ise deâ—â—yâ—e in their 〈…〉 A Magistrate that studieth for his owne priuate gaine can neuer ordein thinges 〈…〉 In places not moche replenâ—shed with people theâ— of the baser sorte bee chosen officers Esai xliii i. Peter ii Vitru lib. 3. de Architec Galeus in li. deâ—uuamen â—â— membro rum Subiectâ— must be obedient i. Peter ii Roma xiii Theâ— are also bounde to trauaile that beare no office in the common weale Roma xii Ezeâ—hi xvi The husband man The S 〈…〉 â–ª The Marchauâ— a Poticary The shepeherd The housekeper Parentes that prouide not for their children are vnworthye to be reliued by them if they fall into pouertie The good â—â—â—â— of the house Seruauntes Collo iii. i. Pet. ii Vitruuius in 6. de Architect A learned man maâ— find freÌ„ds euery where The steppes of men True riches The studies of humanitie Lawe makers Horat. de arte poetica Tulli. in â— Tusc quest The commeadacion of Philosophie Diuines Lawyers EueÌ„ the Turke him selâ—â— conreinneth not lawes They that trauayle to furder their posteritie are worthy to be rewarded Dani. xii Readyng of histories â—outh must be brought vp in learnynge Certain lawes of the twelue tables amonge the Romayns The answeres of southsaiers â— â–ª Polit. Christ is out heade The aucthour diâ—ideth nothing touching the Ecclesiasticall power i. Petri ii Roma xiii Commendâ—cions of the preachers of Gods worde Esai lâ—i li. Cor. viii The vitious liuyng of christians offendeth euen the verie Heathen people Leude preachers â—npreachyng Prelates Notorious viâ—es in young Ministers Hirelinges Preachers can make no excuse in the date of iudgement The â—â—lles of Iustice â—â—terpâ—â—tours â—â— the lawe Iudgementeâ— and punishe â–ª â—entâ—â—â—â— exâ—â—cised by the Lawe Lawes ordeined for twoo specialâ— causâ—â— â—â—â— de oratore The Lawiers house Pro A. Ceâ—inna There ought to be no respect of persones â—â— matters of Iustice Practitionâ—â—â— oâ— the lawe abuse theiâ— profession Cicero i. de oratore The ende of the Lawe Learned Lawyers muste bee a presidence to others of vertuous liuing Corrupt Lawyers The kowledge of the Lawe ought to bee well bestowed Lawiers likened to soldiers Iudges Seargeauntes Vtter Barresters Proctours Corinthe is a Citee in â—câ—ia The propertie of a good lawyer The properties of a good Lawier Vnlearned and craftie lawier â— The Lawe abused Many lawiers â—â—use marie 〈…〉 Lawyers were driuen out of Hungarie It were expâ—â—ent that matters in variaÌ„â— should be ended with expediâ—â—â— Some practiâ—â— ouers procute delayes in their Clienteâ— matters Quarâ—â—iours deserue punishment It is not the paâ—â—e of a christian to proloÌ„g â—â—â—es Mannâ—â— life although it â—ee but â—â—oâ—â— yet â—o suâ—â—â—â—â— to many dâ—seases 〈◊〉 was 〈◊〉 for 〈…〉 Eccle. 38. When seuen 〈◊〉 english 〈◊〉 â—n oâ—nce â—â—â—â— was Sâ—â—â—â—rtâ—â—s out englishe peâ—â—â— Diuers 〈◊〉 of 〈◊〉 〈◊〉 of 〈◊〉 Euery parte of 〈◊〉 necessâ—â—â—e in the common weale Surgâ—â—â—â— â–ª Phisicke and Surgerie be muche abused Vnlearned Phisicians Plin. lib. 29 nat histo capi i. The Phisicion beginneth where the Philosopher endeth Obseruacions of Phisicions Brute beastes teach vs the nature of herbes Plin. li. â— ca â–ª 2â— The charge â—â— Phisicions â–ª Quid. 14. Metamopho Arte and exercise â—e meanes to affaiâ—â— tâ— vertue Discipline Learnyng to very expedient in euery common weale Plutarchus in vita Licurgi Plato in 4. 6. 7. dial de Republi 8. Polit. Pro Archiâ— poeta â—â—â— commâ—â— d 〈…〉 of 〈…〉 ning Mothers milke is mosterpedient for a child Noct Aâ—â— lib. 1â— ca. 1. â—â—eidoâ— 4. Horat. 6. de Rep. Children must be vertuoully trayned vp Logicâ—â— â—ecâ—â— scholemaisters Lib. i. In libr. de tradendis disciplinis Learning with delight â—ilthy antours â—onesty excelleth learnyng Suche prophane â–ª authors must be redde as disages not with true â—eligion Come of Alexandria Erection â—â— scholes â–ª Epicuruâ— One man helpeth another Handy craftes bâ— so called because of their inuencion Ciceroâ— of Hippias the Philosopher made all his owne garmentes him selfe Apuleius in li â–ª â—loridoruÌ„ 〈…〉 commenbeth the labour of the handes â— Corin. iiii â—i Cor. xii Causes of so â—â—â—â— learned 〈◊〉 Euery manâ—â—â— must chuse that trade of life wherewith â—â—â— nature best agreeth Handy craftes deuided into seuen partes Husbandrie Varro i. de Rerust ca 4 â–ª Woule working Carpenters crafte 〈…〉 Huntyng Surgerie The Frenche pockes The Englishe sweate Stageâ—yâ— Tillage Noble men of Romepractised Tillage Plini lib. â— capit â—â— Serranus a serendo Pursiuauntes Cato de Reiust House 〈…〉 is necessarie â—â—â—ers of husbandrie Preceptes of husbandrie â—aco ca. â—lâ— The commoditâ—â—s of husbandrie God muste be glorified â—â— his giâ—â—es By 〈◊〉 good thinges gâ—â—wâ—â—ll Wine Pâ—â—ni li 14. cap â–ª v. Wine is the 〈◊〉 â—â— the yearth Houâ—â—bandrie â—◠〈◊〉 〈◊〉 â—â— all other haâ—â—◠〈◊〉 The necessitie of garmentes All thinges in this liâ—e besids meate drinke and clothe be in maner supâ—â—â—â—uous â— Tâ—â—â— v. Nature couâ—â—eth all liuyng creatures saâ—â—ng mâ— only â—â—llers 〈◊〉 â–ª â—â—ery manâ—â— ought to 〈◊〉 apparell 〈◊〉 for â—â—â— deâ—ree ChaÌ„blet 〈◊〉 â—â— apparell Sumptuous â—ermentes Lightnesse in apparell Chaunge of apparelle causetâ— chaunge of coÌ„dicions â—ldâ— faâ—hâ—â—n◠〈…〉 d. A comely pace is comendable Reformacion to requisite The commoditie that 〈…〉 weth by 〈…〉 ment 〈…〉 Man is naturally bent to inuente newe deuises Emulacion Our newe artificers farre passe the old in excellencie of woorke Diuersitie aâ— wittes haue inuented varietie of artes S 〈…〉 growe incontempt â—y abusing theim Abuse chaungeth good thin â—â—â— to euill Necessarie handicraftes menne Magistrates must see a â—â—dresse in thâ—â—ges abused â—â—â—les and Companies â–ª The 〈…〉 â—â—â— of 〈…〉 〈…〉 vn 〈…〉 Paintyng is nambred emoÌ„â— the liberall sciences Plini lib. 35. Capi. 8. Quint. li. 12 Cap. 10. 〈…〉 Apelles and Protogenes were excellent Painters Plini lib. 7. cap. xxxvij Buildyng Libri 1. Architecture â— Capi. i. Buildyng is deuided into twoo partes frame and diuise Paintyng Geometrie The perspectiues Arithmetique Li.