A VVOORKE OF IOANNES FERRARIVS Montanus touchynge the good orderynge of a common weale wherein aswell magistrates as priuate persones bee put in remembraunce of their dueties not as the Philosophers in their vaine tradicions haue deuised but according to the godlie institutions and sounde doctrine of christianitie Englished by William Bauande 1559. ¶ Imprinted at London by Ihon Kingston for Ihon Wight dwellyng in Poules Churchyarde TO THE MOSTE HIGH and vertuous Princesse ELIZABETH by the grace of God Quene of Englande Fraunce and Irelande defendour of the faith c. long raigne prosperous health and perpetuall felicitie THAT ELECT VESSEL and blessed Apostle S. Paule saieth that all power commeth from God and that he that resisteth power resisteth the ordinaunce of God Whereas then it hath pleased the greate Lord of Lordes and Kyng of Kynges moste gracious soueraigne Ladie to enstalle your highnesse by his diuine prouidence in the Roialle throne of maiestie to rule ouer this realme of Englande it behoueth your grace to be vigilaunt and carefull that the weightie administracion thereof bee by your good gouuernemente throughlie executed and discharged Whiche then cometh to passe when God is in his creatures truelie glorified and honoured and the people trained vp in godlie learnyng decēt order and vertuous conuersacion And althoughe there bee many holesome Lawes and ordinaunces sette foorthe and established in your graces dominiōs wherby your highnesse subiectes bee brideled and restrained from corrupt abuses and licenciousnesse of liuyng and enduced to embrace Iustice temperaunce vpright dealing and all kindes of vertues yet as soone as one vice or enormitie is rooted out and abolished an other more notorious and horrible ariseth and encreaseth soche is the peruersitet of man prone to all kinde of iniquitie euen as it were out of Hydras heade So easie is the waie that leadeth manne to perdicion so harde is the passage that bryngeth hym to saluacion But happie be thei yea and mooste happie that can so stronglie arme theim selues that thei maie be able to encounter the fearce assaultes of their enemie to neglect the wicked allurementes of the worlde to passe the streites of yearthlie vanitees and to prouide theim selues of suche furniture for their iourney that frō this vale of miserie and calamitee thei maie be conueighed vnto the high palaice of felicitie from this mortafie and visible habitacion vnto that immortall and inuisible Hierusalem Vnto the whiche mansion place not the dreames and fancies of the olde Philosophers nor their vaine supersticions and fonde tradicions although some of theim deuised many good Lawes and rules for politique gouuernement can directlie leade vs but the diuine institucions of the Prophetes of God the sounde doctrine of the Apostles and the perfecte trueth of Christes Gospelle are there vnto our mooste sure guides and conductours In whiche pathe soche maie the better learne to walke as will diligentlie reade and willinglie followe suche learned lessons godlie instructions as are set forth in this treatise touchyng the good orderyng of a common weale Wherein as vices bee sharplie rebuked abuses reproued and many exhortaciōs vsed that al impietee should bee vtterlie abandoned So bee vertues highlie commēded good customes approued and mennes myndes moued to embrace Godlie liuyng Whiche thinges how profitable and necessarie thei bee to bee knowen soche shall beste iudge as haue respecte to their owne safetie and tender mannes wealthe and the common commoditee And that your highnesse subiectes of this your common weale of Englande might the easelier vnderstande the same for their better instruccion I haue published vnder your graces protection this peece of worke in our vulgare English toūgue wherin as nere as I could I haue doen the duetie of a faiethfull interpretour But when these my simple doynges and first fruictes of my studie be presented before your Maiestie it maie then please your highnesse to calle to your remembraunce that GOD at the tyme of the erection of his tabernacle did not onelie accepte soche as brought to the beutifiyng and ornament thereof golde siluer purple scarlette white silke precious stones sweete perfumes other riche and sumptuous presentes but also he toke in verie good part the good willes of thē that offered brasse iron goates heare oile candelstickes frankincense and other thynges of like smalle value and importaunce So my moste humble peticion vnto your Maiestee is most benyng and gracious soueraigne that you would aswell accepte this my poore presente as though it were some greater gifte or costlier iewell And I as my bounden duetie requireth as it becometh al soche as owe vnto your highnesse their true allegeaunce will praie to almightie God that your grace maie long raigne ouer vs in greate honour with victorie ouer all your enemies and that this your graces common weale of Englande by your Godlie Lawes and ordinaunces and throughe the comelie order and honest behauiour of your highnesse subiectes maie bee a worthye spectacle of vertue to all christendome At the middle Temple the. 20. daie of December 1559. YOVR highnes moste humble and obedient subiecte w. Bauande THE Firste Booke touchyng the good ordering of a common weale ¶ The argument of the firste Chapiter That manne is then in the redy waie toward true felicitie when the common weale wherevnto nature hath made hym framable and he hath yelden hymself is by good gouernment well appoincted SEyng myne entent is to write of the good orderyng of a common weale me thinke it expediente to beginne at man whiche bicause he ioyned hymself in felowship of life with others caused first citees to bee builded as one that is emong all other kyndes and natures of liuing creatures alone receinable aswell of reason as also of knowlege and forecast wherof all other thinges lacke the benefite Whervpon M. Tullius writeth that there is a certaine likenes of cousinage betwene God and manne Bicause that God whē he had made all other liuyng thynges stoupe doune for foode reared vp onely man and giuyng hym an high countinaunce stirred hym vp to heauen as to viewe the place frō whence his auncient parentage was fet Man therefore by nature is bent to a ciuilitie bent to gentlenes so bent that no poinct of vngentlenes might stain hym if that by synne and a continuall corruption of life he were not ledde to the contrarie wherefore it is moste for his behofe to entre suche a trade of liuyng as wherby he maie recouer and shewe hymself by the couenaunt of his societie to be borne vnto the appliyng of vertue Not so moche but the Philosophers Heathen writers by searche of thinges learned that nature had laid in vs certain sparcles and cherishementes of vertues wherby incontinent we should bee moued to honestie and goodnes to the ende that we might shewe the nighnes of our reason vnto God if we were not hindered therein by a certaine inward corrupeion and vntowardnes whiche euen within our body swarueth from goodnes forgettyng that the
euerlastyng father embraced man with so greate zeale with so great loue that for his sake wheÌ„ he had made all thinges he did put all vnder hym declaryng by an vnreproueable reason that all thynges whiche be vpon yearth were create and brought furthe for mannes vse and man to the glorie and honour of his creatour from the whiche benefite of calling he streight degendreth that folowyng vngodlinesse neither attaineth the true vse of thinges neither shooteth or bendeth his minde toward the pricke of this life Wherein there is no neade to seke forreine testimonies seyng the holie Scriptures bee so full thereof for the holy Moses saieth thus And God created man after the image and likenes of hymself after the image of God he created hym male and female he created them and God blessed theim and saied Encrease and bee multiplied furnishe the yearth and bryng it vnder you bee ye lordes ouer the fisshes of the sea and birdes of the aire and al liuyng thinges that bee moued vpon the yearth and God saied Beholde I haue giuen vnto you all herbes that bryng furthe seede vpon the yearth and all trees that haue in theim selues seede â–ª graine after their kinde to bee vnto you for sustenaunce and to al that liueth vpon the yearth c. And an other where Bicause God created man to be vndestroyed and made hym after the likenes of his own Image You vnderstand the excellencie of mankind to whom it was not inough that he was create after the likenesse of God but also he had in charge to bee gouernour of all liuyng thinges Therfore man is create to haue charitie to bee godlie and vertuous to vse the creatures subiecte vnto hym to the glorie of God to call vpon hym and finally at his departure hence to be conueied vp to heaueÌ„ wherevnto he is ordeined For at the beginning he was so appoincted that counsaill should bee in his hande and before hym should be life and death water and fire good and euill that he might stretche his hande to whiche he would But bicause he bestowing that counsaill naughtely chosed to fall into sinne death ensued bicause man did transgresse the lawe and commaundement of God whiche staine hath issued froÌ„ the first man into all mankinde so that in hym there is nomore either any truthe mercie or godlinesse but curse liyng aduoutrie manslaughter stealth and all kinde of mischief Wherefore his glorie is tourned into shame as the Prophet and the other scripture witnesseth so that there is not one whiche can directe his counsaill to good or attain vnto heauen wherevnto he is allied for no manne goeth vp vnto heauen but he whiche came doune from heauen the soonne of man that is in heauen Therefore none is good but one that is God Howbeeit although in this calamitie of mankynde by reason of the corrupte nature there is not one that of hymself can doe any good yet those sparcles whiche at the beginnyng were laied in manne of himself to desire honestie and goodnesse bee not so vtterly quenched but that he maie by studie compasse bothe honestie and vertue get the name of a good liuer in the common weale and so as it were win a certaine taste of happinesse Accordyng to whiche drift the elder Africane me seameth warned P. Cornelius Scipio in the dreame reported by Marcus Cicero in the sixte of his bookes whose argumente is touchyng a common weale by these woordes There is a certain and appoincted place in heauen where suche as haue saued helpte and enlarged their countrey shall euerlastyngly enioye blessednesse For there is nothyng more acceptable vnto God the greate prince whiche ruleth all this worlde that can be doen in this worlde then the assembles and repaire of menne established by lawe whiche be called citees The gouernours and preseruers whereof as thei wente hence so thei shall retourne hether again Naie to speake the verie truthe thei alone doe properly liue whiche haue taken their flight furthe of these bodily boundes as it wer furthe of a iaole For your life as you terme it is death And in deede the bokes of olde writers be full of suche as haue clomme aboue the sterres and been canonized emong sainctes either for some singularitie of iustice and stoutnesse or shewyng some excellent qualitie or otherwise deseruyng well of their countrey For thei haue vsed to accoumpte suche as goddes in deede whiche haue doen well to men Herevpon riseth the Prouerbe Man is a God to man So greatly did thei beyng verie Painims acknowledge onely God to be the benefactour Therefore there haue alwaie been founde in commoÌ„ weales suche as neuer ceased to embrace iustice to doe bothe stoutly and wisely to preferre the common wealâ— before their owne priuate to engraffe the discipline of good behauier to defende the good to snaffle the naughtie to embrace vertue to support their countrey whiche poinctes doe rather beloÌ„g to a ciuill order then that any man should holde them as a short waie to the heauenlie life and true happinesse And after suche sorte God from tyme to tyme hath alwaie raised vp certaine whiche should gather men to gether into citees frame guide thesame whiche like good menne might kepe the rest in quietnesse Whiche poinct seyng it commeth by the verie motion of nature it maie not be iudged to surmount nature muche lesse ought it to be rekened any poinct of ciuill gouernement and to be imputed to the true goodnesse Neither yet although I accompte these not to be any parcelles of the verie true and godly goodnes doe I therefore holde it euill in our ciuill life to liue vertuously to obeie lawes not to doe to other that we would not haue doen to our selues as without whiche the societie of men appoincted originally by the ordinaunce of God should hang stailesse and become rather a swarme of vilaines then a reuerent resort of good persones And therefore for the eschewyng of further misunderstandyng it shalbe requisite to declare the difference whiche we put in goodnes The first kinde of goodnesse maie be called Ciuill whiche perteineth to the honestie of life when we doe vertuous deedes whiche then take place when we dooe one thing ofte tymes well whiche maketh good and vertuous men and after a sorte traineth vs toward felicitie and a blessed life For thappoinctement whereof the Philosophers as men that neuer tasted what true happinesse ment be in variaunce For some accompt the wealth of the worlde outward gooddes happinesse ledde therevnto by this reason for that suche as haue them by the profite and commoditie thereof be holden as happie suche thynges be riches possessions fairenesse of body strength and other kinde of vanitios whereof Epicurus Chrisippus and soche like be pattâ—â—s and vouchers Other drawing nigher vnto nature or rather reason do place happines in the gooddes of the minde that is vertues wisedome prudence temperauÌ„ce iustice sobrenes stoutnes and other good
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
to heaueÌ„ and chosed rather to looke doune vpon the yearth the Lorde saied vnto him why art thou angrie and why is thy countenaunce abated if thou dooest well shall there not be a promocion and if thou dooest euill shall not thy sinne be streight waie at the doores You vnderstand how it behoueth him to be minded that will liue well emongest good men and will honestly seke gaine that is that if he cannot openly further an other man yet he doe not binder him but procure as moche as lieth in him that profite maie be receiued from one to an other And in this sense he that harmeth not semeth to profite remembryng that saiyng whiche Adrian the Emperour would haue to be written in golden letters and to be sette before euerie mannes iyes dooe not that to an other whiche thou wouldest not haue dooen to thy self wherevpon that bothe the lawe of God and man doeth depend the onely defender of all trueth witnesseth And this is also that whiche the Ciuill societie requireth wherein profites be imparted from one to an other that there be no Lionishe practise wherein one alone shall beare awaie all the gaine and an other beare onely the name of a pertener Wherfore the Apostle sainct Paule teacheth the Corinthians ful well that thei must be conuersaunte one with an other honestly and orderly whiche precepte no man doubteth but it is giuen to all Christians and to soche as dooe their endeuour to doe well Let all thinges saieth he be doen emongst you decently and in good order And what is it els that a thing be doen in good order then accordyng to lawe that is iustly and without harme doen vnto others This matter you shall by this ensample euidentlie perceiue It fortuneth so that corne hath been dearer in times paste then it ought to bee this yere consideryng the seasonabâ—e weather and the fertilitie of the yearth if the husband man sell it good cheape he doth honestly bothe bicause he hath a price worthe his labour and also for that the buier hath a part of the coÌ„moditie which the yearth so pleÌ„tifully bringeth forth and so either easeth other The shambles likewise followeth the price of cattell wherein if Veale Beefe Lambe Kidde or Porke be sold at a reasonable price whiche is assessed after the common value thereof it is bothe honest and profitable The like order shall be takeÌ„ for Bakehouses whiche if thei be measured after the price of corne it is a thing to be allowed in a citee Handicraftes men also when thei sel their workes to other no dearer then thei may wel afoorth both for their owne sustenaunce and the exercising of their occupacion thei doe it in order Which case holdeth likewise in Merchauntes Retailours and other trafficquers when thei sell their wares at soche a price as is reasonable and conueniente in consideracion of the time countrey mart and iourney And so in like case like iudgement for vniuersallie there must a certaine equalitie be kept For it is a thing not to be allowed y â— the seller should praise his own wares or solempnelie sweare that his merchandise stode him in so moch money For this is onely faâ—re language mere fraude wherewith the buiers are deluded craftely caught miserably deceiued I would all thinges were so doen on euery side with soche faithfulnes sinceritie constaÌ„cie of minde that one might deserue assured credite of an other without any falshode guile or couÌ„tersaict colouring vsyng this temperature that profites maie be imparted from one to an other that men maie receiue one of an other the commoditie of this ciuil life Contrariwise soche as dooe not sette this honestie before their iyes but mynde onely lucre how vilanously shamefully vnhonestly and wickedly so euer thei doe it as though the smell of gaine were swete in euery thing according to the saiyng of Domicianus soche I saie doe not sticke to gather goodes by hooke or crooke to breake credit to deceiue their neighbour to set light an other maÌ„nes harme and finally to leaue no pollicie vnattempted how thei maie like vile money thirsters satisfie their greadie desire consumyng and as it were suckyng vp other mennes thrifte thei them selues in the meane time liuyng like gentlemen at their pleasure Whiche thing sondrie waies falleth out as by puttyng money to vsurie a practise of soche subtiltie that vnlesse you looke well about you it wil woorke wiles with you and catche you in a snare by ouerprizing of wares by sellyng of corâ—e at an higher price or buiyng it when it is better cheape to thende to sell it dearer when the extremitie of the time requireth Of whom Salomon saieth he that hideth grain shall bee accursed emong the people and blessyng bee vpon the head of the sellers And the Prophete Amos Here ye this that oppresse the poore and cause the nedie of the yearth to fainte saiyng when will the newe Monethe be gone that wee maie sell victaile and the Saboth that we maie haue scarcenes of corne to make the bushell lesse and the sicle greater We shall set vp false weightes that we maie get the poore vnder vs with their money and the neadie also for shoes Yea let vs sell the chaffe for corne By whiche wordes the Prophete so plainly descriueth the deceipte of vsurers and money mongers the common pestilence that enfecteth all men as though he had dwelt emongest vs euen in this our tyme. Yea further these handicarfte occupacions moche hinder the Common wealthe when by courtes kept in their Haules thei doe declare that thinges shall bee no cheaper solde and therefore soche Haules be the lesse to be allowed to the ententâ— thinges maie be deare still and vntollerable vnto the commons yet this deuise dooe not thei alwaie vse for to be the more enriched therewith but by the deare vtteryng of their worke to get that againe whiche thei haue vnthriftely spent at drinking Dicing hoore huntyng riot and by other inordinate meanes Whiche thinges how pernicious filthie wicked and vnmeete thei are for an honeste man he doeth onelie perceiue whiche lamenteth that soche good thinges as be prouided for the sustentacion of manne are by certain vilaines and ribaudes conuerted to his dammage and vndoyng To whom it maie bee well applied whiche Bias Prieneus saâ—ed vnto one whiche beyng himself a wicked man demauÌ„ded of him what godlines was I will not tell thee quam Bias bicause thou enquirest of a thing whiche agreeth not with thee As though that he whiche as it were beyng choked with couetuousnes gapeth onely after his owne gaine with the endammagyng of others yea and emploieth hymself wholy thereunto had nothing to doe with godlinesse a man in the more calamitie bicause neither he ne yet his heires shal enioie his ill gotten goodes but as thei came so shall thei decaie and spedely coÌ„ueigh the owner thereof dispoiled of all to Pluto his God and to euerlasting punishement
For thei knew that mannes life with out knowlege was not like a life and that the passage to vertue so troubled with brambles and Briers so harde to climbe coulde not easelye be founde out and passed Which thinge many men holde to be signified by the notable herbe Molie whiche Homere so highly praiseth Which had that name geuen it by the Gods and was deliuered to Vlisses by Mercury whose rotes grewe so deepe into the grounde that they coulde not be plucked vp as who say Vertue can not be atchiued without great labour Therefore good enstruction is nedeful whereby manne is framde to that excellencie whiche he must shewe in his liuynge for so muche as he is not bredde for him selfe alone For althoughe there he certaine seedes laied in vs by nature whereby we be moued to vertue and equitie yet they stande vs in no steade but lye hidde frutelesse onelesse by the prouocacion of singuler studie they be fashioned after reason and shewe forth amongest men some token of learning For the obteininge whereof discipline and exercise are necessarie lest manne if those primatiue mocions be once suppressed become brutishe without any fruite of life like vnto other vnreasonable creatures For mannes life is like vnto yron as Marcus Cato saieth whiche weareth by little and little if it be occupied but if not it is consumed with rustines and pearisheth without any profite had thereof There is nothing then more euident then this that citees be bothe brought into order of societie and also gouerned by counsaill trauail and labour of vertuous wisemen whiche estate Plato so ofte calleth happie when either the Gouernoure is a Philosopher or a Philosopher the Gouernour whiche ceaseth not to folowe the studie of wisedom Moreouer it behoueth the whole nomber to bee so instructed that they may vnderstande how to obeie how to obserue the ordinaunces of ciuilitie and how to embrace vertue And to this ende did I saie that Discipline serued whiche is not borne with vs but is learned by teaching ThereupoÌ„ who so euer minded to deserue well of mannes life haue alwaie had an especiall care to brynge vp their children vertuously and to instructe theim with good and liberall Sciences that thereby accesse might bee had to the attainyng of vertue So Lycurgus when a childe was borne at Lacedemon would not leaue it to the fathers bringing vp but coÌ„mannded that it should be conueighed into a certain place named Lesche wher soche as were the beste of the childes aliaunce should trie out his to wardnesse and if thei had perceiued the infaunte to be well featured and in limmes well proporcioned thei then with charge coÌ„mitted hym to his parentes that thei should diligently and carefully teÌ„der his educacion And herevpon although Plutarke doeth commende the common weale ordeined by Numa Pompilius yet he doeth farre preferre Lycurgus for the trainyng vp and instructyng of youth whiche brought Sparta to soche a decente order that menne might looke thereon none otherwise then as it were vpon a Scholemaster or teacher of honest life perfite discipline and a dwelling place and marte of al kinde of vertue and honestie in somoche that he checked a young man bicause he knewe the waie to Pylea as if he should haue saied no man ought to degenerate froÌ„thordinaunces of his couÌ„trey Solon likewise charged y â— Iudges called Areopagites at Athens y â— thei should punishe loiterers and vagaboundes therby meanyng that youthe should not onely bee well brought vp but that order and foresight should be had that when thei had learned their facultie thei should neither lose the same ne yet mispende their tyme in idlenes Aristotle writeth that in the Grekes citees there were appointed certain named Paedonomi whose charge was onely to see that children were well trained vp No man is in this poinct more carefull then Plato which then hopeth that his common weale shall haue good successe if yong men well trained vp be brought by sounde doctrine and discipline vnto the marte of good literature the discipline of maners the loue and studie of Philosophie and finallie to humanitie it self whereby thei maie become fitt members of a common weale Which poinct Aristotle the great master of the Peripateciane secte one that as he was beste learned among all the Philosophers so was he the beste Philosopher among all the learned in his common weale dooeth principallie appoincte that in euery citee there should â—ee soche a Schoole for learnyng whereby the true vse thereof might be obteined whence soche men might isshewe as should bee able well to gouerne the common weale and by doyng their duetie kepe it in one estate of honour Cicero also although he confesse that there haue been many worthie men of excellente spirite and prowes without any knowledge of learnyng as were Scipio the Aphricane conquerour Lelius Furius and the olde Cato the best learned in his tyme yet he thus moche affirmeth that if learnyng light vpon an excellent naturall wit then there is like to ensue a worthy pece of woorke And whereas other thinges be not common to all tymes ages and places these studies doe nourishe youth delight olde age adourne prosperitie be a comfort and solace to them that bee in aduersitie bee recreatiue at home be no hinderaunce abroade continue with vs all night goe into straunge landes with vs dwell with vs in the countrey Besides this all bookes all wisemennes talke and all olde histories be full of good ensamples which should all lye hid in darkenes if the light of learnyng did not reueale the same For the attainyng of this aide of learnyng so profitable to a common weale it is moste neadefull that soche wittes be cherished to whom the charge thereof must be committed Whiche first of all is doen by educacion whiche wise menne would haue so simple so well appoincted so vpright that thei dooe not allowe that the child should receiue any milke but of his own naturall mother Whiche thing Phauorine the Philosopher reasoneth finelie in Aulus Gellius bicause it is an heauie parte to depriue the childe of the foode of blood whiche is so nere to his own alredy brought in to this worlde alreadie requiryng the duetie of his mother whom she nourished in her wombe when she did not see it and to put hym to soche a nourse as also is bothe of an other kinde of blood and milke consideryng that the nourses disposicion and nature of her Milke beareth greate swaie in establishyng the maners of the child â–ª whiche thing Virgile imitatyng Homere did liuely expresse where Dido in her extreme anguish for Aeneas his departure speaketh vnto him these wordes Thy mother neither Goddesse was Thou traitour to thy broode Nor Dardan aucthour of thy kinne nor parent of thy bloode But in the mount of Caucasus thou vvast begote and bredde And in the ragged rockes thereof the Tygres vvilde thee fedde As though nature
ones haue fallen into it haue had any power to escape Yea that manne might holde himself happie whiche beyng wiped of all his worldly wealthe could saue his wiues honestie and his doughters froÌ„ those vilaines Whiche argueth that no warre can be well waged where the Lawe of armes is not well vsed â—herein the souldiours haue neither regarde to honestie nor godlines but measure bothe right and lawe by rauine waste and destruction But here peraduenture some man will although it bee to small purpose obiecte vnto me that there bee orders and lawes appoincted for the warres wherewith the souldiours maie be kept vnder and punished for spoiles and robberies In deede in olde tyme there was vsed a kinde of Discipline not onely to gouerne men at home but also in the warres that euery man should dooe his duetie that euery man should dooe no more then by ordinaunce was adiudged lawfull that euery vagabond and light persone should not become a souldiour but onely soche as could bee content to obeie their capitaine defende their countrey valâ—auntly encounter their enemie saue their freindes harmelesse and finallie in all their doynges submit theimselues to the lawe of armes Whereby it was so vsed that as no warre was allowed or thought iuste vnles it were lawfully denounced and openlie proclaimed and that either for defence of their countrey or els to recouer thynges that tofore were vniustlie taken awaie So euery thyng was solempnelie obserued accordyng to the lawes prescribed by the Haroldes Iustice beeyng had in this estimacion Capitaines were wount as patrones to protecte soche citees and countreis as thei had conquered neither would thei haue suffered them to be ouer runne vnlesse it had been for some singulare vnfaithfulnes stubburne resistance But in the warres of our time al smacke of iustice whiche Plato calleth the fence or bande of a Citie all respecte of relligion all feare of God is so fallen out of mennes breastes that many haue no greater delite then to deuise howe to robbe bothe friende and foe To whiche insolencie not the common Souldiours onlie but also the moste parte of the Capitaines heades and rulers be giuen whose misdemeanour is the lesse to be borne withall bicause it is a perniciouse president to the coÌ„mon souldier to commit that which nether the lawe of armes ne any right nor verie nature bothe permit not considering the saying of him whiche â—rieth in the deserte We muste at the length bring furthe frute worthy of repentance for as moche as the following of warres and â—ncamping of Souldiers is lawfull so farre as euery man is coÌ„tent with his wages without any further vexation of other Which thing is at this daie so moche contemned that euery man almost had rather lacke bothe his eyes yea euen his life then soche thinges as he getteth by rauine and robbery whiche their doinges escape not vnpunished for besides the reuengement at goddes hande whiche thei cannot eschew thei be in so great daunger that thei caÌ„not enioye any â—onge time those goodes whiche thei so violently and rauenouslie haue taken from Widowes orphaÌ„s the innocent and the neadie or elles liyng pitifully sicke be constrayned to spende the same vppon surgerie plaisters balunâ—â—s oyntmentes vntill soche time as in felle tormentes they at length miserably ende their liues Which mischief albeit thei fortune to auoyde yet soche goodes shall neuer come to their heires Besides that they shalbe enforced in hell after their death to abide extreme punishment and torture conuenient to their so wicked and detestable thieuerie yea vntill they haue answered the vttermost farthing and that by the iust iudgement of God that no man maie thinke that he maie enriche him self and do others iniurie vnpunished nether to make so manie Widowes and fatherles Children onlie but most vtlely to take from them both thinges necessarie for the maintenance of their lâ—ues and also to vncouer such thinges as nature and honestie would haue to be couered Whiche spoyle of men and waste of thinges the pietie and â—lemencie of Kinges and Princes whiche be their chiefs giftes of grace maie onely preueÌ„t For so it behoueth a Prince to do his dâ—utie bothe at home and in the warres nether to drawe furth his sworde vpon the good but vppon the euill onlie Wherupon Diocletian for all that he was a wicked tiraunt yet by nature vnderstood that it was a wounderfull hard matter to gouerne wel so that many men thinke that good princes be so rare that thei may be all as it were enclosed in one ringe Whiche therfore must oftimes be put in remembrance that the good maie learne by the euill how shameful and vnhonest a thing it is not dulie to execute that highe vocation which is appointed them from God to replenishe euery place with bloud and manslaughter to regard a subiect no more then an enemie Wheras euerie good Prince woulde rather according vnto the good zeale of Scipio Africanus the elder saue a thousand enemies then â—â—ase one subiect This therfore is very maÌ„hoode this is very clemencie which maketh the Prince diligeÌ„tly to coÌ„sider that if he must neades warre it beloÌ„geth to God and not to him moche lesse ought he either him self or permit any other to attempt any cruell vnlawful or tirannicall enterprise and which were contrarie to clemencie For God knoweth the nuÌ„ber of our heares whiche is the least thing in man and will require the harme of one that is iniuried at his handes whiche doth the iniurie Herupon we do reade that the whole raigne of AlexaÌ„der Seuerus was continued without bloudshed for that he was verie warie that no innocent and giltles person were murthered Woulde to god that christenne men would so vse themselues for so Christendome might reste in more quiet and suffer lesse spoyle Learne therefore ye that be aduaunced to so highe an estate by God that ye maie both stande in the stede of goddes whiche are renoumed for the benefites employed vpon men and also maie gouerne his people with iustice meakenes and clemencie whiche most becomme princes as experience teacheth and learne also that ye be men your selues whiche in the great daie of the Lord must yelde the greater accompt the higher the vocation is wherunto ye be called when it shalbe no excuse to saye I thought not so Moche lesse then oughte you to thinke that he whiche pulleth downe the proude and highe minded and placeth the humble in their seates will suffer himself to be deluded Let clemencie therfore and pietie the onlie ornament of a prince stand before your eyes for it doth alwayes esteme the common profit before the priuate it causeth a good prince to be desirous not onelie to be called a father of his countrey but also a Citezein As Claudian writeth to the Emperour Theodosius Thou citezen and parent art care thou for eche degree Not for thy self nor yet thine ovvne but publique profite see Be mercifull for vvhen in