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 ofLib. i. de legibus. 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.

[Page]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 whē Man is lorde ouer yearth­ly thynges. 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 likenesGenesis .i. 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▪ 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.Sapien. ii.

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 [Page 2] vnto hym to the glorie of God, to call vpon hym, and fi­nally at his departure hence, to be conueied vp to heauē, wherevnto he is ordeined. For at the beginning he wasEccle. xv. 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,Oseae. viii. Soph. iii. Mannes transgressiō. chosed to fall into sinne, death ensued, bicause man did transgresse the lawe, and commaundement of God, whiche staine hath issued frō 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 thereIoan. iii. Luce. xviii. 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,Scipios dreame. 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. [Page] 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, ManManne is a God to 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 commō weales suche, as neuer ceased to embrace iustice, to doe bothe stoutly and wisely, to preferre the common weal [...], 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 belōg 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 ve­rieA politicall felicitie. 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, [Page 3] then a reuerent resort of good persones.

And therefore, for the eschewyng of further misun­derstandyng,The diuersi­tie of good­nesse. 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, beThe Philo­phers disa­gree in difi­nyng true fe­licitie. patt [...]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, tem­peraūce, iustice, sobrenes, stoutnes, and other good pro­perties, consistyng in the woorkyng of the mynde: and the fathers of this opinion be, Socrates, Plato, Arisio­tis, Tullie, and suche as be called Stoickes; whiche doe holde, that there is nothyng profitable, vnlesse it be also honest. The seconde kinde of goodnes, and that we mayTrue good­nesse. Math. v [...]. more truely terme good, is that cometh frō hym, whiche alone is good, whiche also maketh the good tree, whēce we looke for good fruicte. For a good tree cannot bryng furthe ill fruicte, ne yet a naughtie tree good fruicte. Whiche wee therefore call good woorkes, bicause thei come of faithe, whereby we bee bothe iustified, and also purchase the blessed life by Iesus Christ, made by adop­tion the sonnes of God, and coinheritours of heauen, by whose spirite we also crie: Abba father.Galath. iiii.

So it appeareth, that, accordyng vnto this diuision, suche thynges, whiche we doe well in the comon weale, be good, but ciuilly: from doyng whereof we must in no [Page] case be weried, although it further nothyng to the life of blisse, vnles God doe repute it vnto rightuosnes, and at length croune his owne worke. For we are bid without ceassyng, to doo [...] that is good, to giue the fruicte of our faithe, and yet, when we haue doen all, we must confesse our selues to bee vnprofitable seruauntes. So earnestly must we continue in our duetie, that we maie haue in vs peace, mildnesse, gentlenesse, goodnesse, faithe, charitie, mekenesse, sobrenesse, and euery poincte of vertue, that so we bryng furthe fruicte worthy repentaunce, and the more we doe, the lesse ought we to attribute to our sel­ues, to the ende we gather no stomacke, but thanke God for all, whiche is the aucthour of all, whiche hath mercie where him liketh, and bestoweth our workes, according to his owne arbitrement. Therfore sainct Paule saieth:Galath. vi. Let vs not be weried with doyng good, for in due season we shall reape again vnwearied. Wherefore, while we haue tyme, let vs doe good, to all men, but principally to our neighbours in faithe. See ye not how we bee com­maunded to dooe good, and that without any ceassyng? And he that teacheth this, writeth also: we thinke ther­fore, that man is iustified by faithe, without the workes of the lawe, whiche in deede are good, but by theim weeRoma. iii. be not iustified: how beit to them that loue God, all thin­ges woorke to good.

The more dooe suche naughtie menne iudge a misse, whiche saie that good, is not good, and doe either vtter­ly dehorte other from the honest discipline of good beha­uiour, and good workes, or els so lightly passe thē ouer, that you shall hardely finde emong Christians, what is honestie of liuyng, discipline of good behauiour, or ver­tue it self, if you should seke thesame, as it were with a light candle: for so muche as euery idle man, is giuen o­uerGalath. v. to his own desires, and in the meane while, the win­dowe is opened, not without the offendyng of the Gen­tiles, to all vices of the fleshe, as be aduoutrie, horedome vncleanesse, wantonnes, Idolatrie, enemitie, strief, com­parisons,The workes of the fleshe. angre, contention, sedition, heresie, enuie, [Page 4] slaughter, dronkennes, surfait, mistrust, and soche like, the doers whereof shall neuer enherite the kyngdome of God. And these so detestable vices, at this daie raigne in suche sorte in the common weale, as neither at any time greater, ne yet euer the like.

For whiche cause, euery good man must trauaile in this poinct, that the old discipline called again, common weales maie beginne to be the assemblies, and reuerent resortes of good men, wherein euery man maie attaine the vse of thynges in suche sorte, as becometh a christian manne, wherein God maie be called vpon and glorified. For life, as Marcus Varro saieth, is giuen to man, not for his owne sake, but to shewe some worthie faict ther­in, yea, to ascende vp ward, and by these transitorie thin­ges, to conceiue an hope, and bend his mynd to the euer­lastyng. Muche lesse ought wee, as menne allured with Mearmaides songes, and thereby lingeryng aboute the rockes, where thei haunt, to spende our tyme in contem­platiue studies, till we be old, and not ones fall to debate the cause, why we haue this life lent vs, to thende it maie bee laied before our iyes, wherevnto we bee borne, how muche we be bounde to our creatour, how muche to our neighbour, whereas the very Philosophers doe teache, that man is partly bredde for mannes behoufe, that thei maie mutually one help thother. And Socrates full well answered, that he was more profitable to a cōmon weale that taught other, and made many fitte to rule therein: then he that gouerned well hymself.

And although it be harde to amende the euill, whicheMan is na­turally ciuill by long and old putrefiyng, hath as it wer ioynted it self in man, yet bicause man is naturally ciuill, and commo­nable, that is, suche as is ready to obeic lawes, to ioyne in the societie of life to helpe other, to tender his owne commoditie, without any harme to other, to desire that is vpright and good, to fauour honestie, to dooe that ap­perteineth to this his life, wherein he hath matched him self with others, an instruction to good life, is not to bee neglected: for he hath reason, whereby he can suffer hym­self [Page] to be brought to frame, he hath the benefite of speche aboue all other liuyng creatures, whereby he bothe tea­cheth others, suche thynges as be beste, and vnderstan­deth and printeth them in his hart, when thei be taught him. Yet notwithstandyng mankind, by sinne and trās­gressyng of Gods commaundemente, is so lost and cor­rupte, that he alwaie leaneth to that, whiche is forbidde hym, and bendeth more earnestly to euill, then that he can ones thinke of that is good, for that there is not one, that can doe good, no not one. For if ye vnderstand that kynde of good, whiche wee before called the true good, whiche healpeth vnto the atteignyng of the euerla­styng life, I dooe not deny, but that manne can dooe no part therof, bicause it is farre from our reache, hanging onely vpon him, whiche reputeth this of ours to iustice, or vniustice. Seeyng no manne, as Hieremie saieth, can ones speake good, but onely God, whiche frely iustifieth vs, by the mediatour Iesus Christe. That therefore isRoma. iii. good, whiche in our cōmon life, we doe vse to call good, wherunto by nature, how muche so euer she be perished, according to my former reason, we haue certain driesee­des left in vs, whereby we be moued to that is good and vpright, wherby we maie be made commonable & ciuill. Whose cōtrarie, the Lawyer vseth ofte times to terme, vnciuill, a worde of fine and large signification, betoke­nyng that, whiche doeth not agree with lawes, honestie and ordinaunces of a citee, appoincted by the rule of iu­stice, and vprightnes. After that kinde of goodnesse, doe we measure the vertues, whiche prophane writers doe so moche alledge, and commende vnto vs, and counter­place theim to vices, whiche lurke in man, by reason of his worne custome in cuill, no lesse then fire in the flint, whiche vnlesse thei be practised by discipline, teachyng, perpetuall labour, and suche thynges as bee 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, [Page 5] appoinctyng the pathe of mannes life, from the be­ginningLactantiꝰ li. vi. capi. iii. [...]iuinarum institu. 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.

Therefore it is profitable, well to garnishe the resor­tes of menne, bicause it is the worke of God, and not of man. Forsomuch as [...]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,August. lib. xv. de ciui­tate dei. 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 in­toEsaie. xlv. Euill menne must be suf­fered in a cō ­mon weale. 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 driuē out, but kept vnder, that thei maie not licentiously harme o­thers: [Page] 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 mē to fooles: as emēg the Lacedemonians, drōken 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 mē ­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 inA true cite­zen hath re­specte to hea­uēly thinges. 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 [Page 6] 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.

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 receiuedMan is the worthiest of al creatures. 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 manAmbrosius Hexamer. lib. vi. ca. ix. 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 [Page] pain. Whereof you male reade at large, in sainct Aag [...] ­stine, bisshop of Hippo in his booke, whiche he hath en­tituled: Of the citce of God. Furthermore, although forLi. xiii. & xiiii. 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 hastMan is aba­sed through synne. 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 art dust, and shalt be tur­ned into dust again. Notwithstandyng these, yet manne was not so abased, but that he knewe hymself, to be lord and president ouer all thynges, that be vpon the yearth. Wherevpon he furthwith, began to set vp his crest, to swell with loftines of courage, and to tourne his coun­tenaunce against heauen, neither acknowledgyng, ne yet callyng vpon his creatour. But there were Giaun­tesGiauntes. vpō the yearth, yea, the mightier sorte, and despisers of God, wherefore the Poetes did not vnproperly faine, that thei assaulted heauen. Whiche a man maie also vn­derstand by the Philosophiers, for although thei did not by plaine pretence, denounce warre against heauen, yet thei attempted to direct their thoughtes, & vain strength of mynde thitherward, as though it had been giuen thē, to sell a manne cleane life, and to surpasse the secretes ofLucianus in dialogo de vitarum auctione. heauen, from the knowledge whereof, no man was fur­ther then thei. While thei attempted to passe the moun­taines of glasse, and thence were dismounted, thei were made a laughyng stocke vnto God, which tourned their glory into shame, and their wisedome into folie.

Sinne therefore makyng waie into man, he cōtinued to walke after his owne fleshe, louyng himself, and puft [Page 7] vp with pride: and pitched all the thoughtes of his harte vpon malice, wherevpon blasphemie, vnthankfulnesse, frowardnes, and all vngodlines entred into hym, as it were into a common sinke. This loftines of minde, GodPride alwais hath a fa [...] ▪ alwaie hath punished, for whiche he neither forbare An­gelles, nor kyngdomes, nor any people. Whiche ought to be an ensāple vnto vs: to laie apart pride, to acknow­ledge our owne frailtie, to directe humbly this our com­monable and ciuill life, after the heauenly rule.

There bee moreouer many testimonies of holy scrip­ture, wherby we be warned with al endeuour, to eschew this detestable vice, whiche if thei did no deale moue vs, yet natureher self setteth before our iyes many thinges, whiche put vs in mynde of our basenes, and whiche doe after a secrete sorte shewe vs, how we ought to knowe our selues. For if we behold our conceiuyng, the begin­nyngNature war­neth vs of humilitie▪ of our birthe, the maner of our natiuitie, the ma­ner of our noursyng, the race of our life, and the necessi­tie of death, man in fewe thinges, semeth the better then brute beastes, yea, in many poinctes, for al these excellent qualities he is farre vnder, muche lesse then ought he te be stoute couraged, to neglecte Gods commanndement, or proudly to disdaine any other.

Certainly if we consider, the beginnyng of our birth,Mannes birthe. whereby man is prepared to this life, it is vncleane, and almost lothsome to nature her self. For other beastes doe openly engender, euen nature as it were mouyng theim thervnto. The conceiuing of man onely, beareth shame­fastnes, desiring rathar to be hidde, then opened: bicause of the staine of synne, whiche driueth man to basheful­nes, and causeth hym to be ashamed of hymself. Nature bryngeth furthe brute beastes, but synne bringeth furth man, the Prophete witnessyng thesame. Behold I wasPsalm. [...]. cōceiued in iniquitie, & in sinne my mother cōceiued me.

Yea, further this weake beginning of man, the prou­dest of all liuyng creatures, is not without greate daun­ger, for if the mother, sone after she haue conceiued, doe either snese, or smell the snuffe of a candle, she trauaileth [Page] before her tyme. If besides these, you marke the tyme of deliueraūce, you shall hardly iudge, whether nature be a more louing mother, or an heauier stepdame to mā. For somuche as this one liuyng creature, whiche is borne toIn ꝓ [...]io lib. vii. Nat. histor. rule ouer all other, beginneth his life, as Plinie writeth with paine, whereas no cause why can be alledged, vn­les it bee a faulte, that he is borne into this worlde: for whereas nature hath bestowed vppon all other thyn­ges, bothe couerynges and shelles, barkes, skinnes, bris­tilles, heares, feathers, quilles, fleases, scales, and also defenses, and staies of the limmes, wherewith thei maie bothe defende, and rescew themselues frō daunger, that maie ensue, as to the Elephant, his snoute, to the Buck, hornes, to the Hare swiftnesse of foote, to the Woulfe,Mā is borne in miserie. teeth, to the birdes, winges, and to euery thyng accor­dingly: she hath cast furthe onely man, naked vpon the bare yearth, fenselesse, which is compelled to keuer hym self, and hide his priuie partes, by relefe of others, and to seke hymself fensible weapons of others: so that if wee will signifie any notable miserie, we neade no more but to note, the birthe of man into this worlde. Wherevpon most of y^• Thraciās, wer wont to wepe in their childbed,Solinus de Thracia. and the parentes with mournyng, to receiue their child new borne into the worlde, but at his death to bury him with merueilous reioisyng and gladnes: as though that he, whiche is newe borne, were rather to bee lamented, then he that deceaseth, and departeth the miserie of the world. No lesse labour is it, to nourishe vp the child whē it is borne. For other beastes, as sone as thei entre into light, by the very motion of nature, doe seke after foode. Some of their owne accorde, run vnto the dammes tea­tes: Some with open mouthes receiue, them offered by the dammes: as though that creature were in vain bred, that requireth no nourishment. To man alone she hath giuen criyng, weepyng, and teares, whereby he decla­reth his want, & maketh signe that he would haue some thing, but so darkly, that he knoweth not what, yea, and not onely doeth not make hymself ready, to receiue food. [Page 8] but often refuseth it, when it is offered hym.

Now when he is brought vp, many thousande lettes, many daungers, many kindes of intrapmentes, declare how hard it is for hym, to passe the race of his life, and to come to his fatalle ende: whiche if I should drawe furthe in order, and make rehersall thereof, it should not bee so harde, as neadles, specially in a thyng knowne, not so muche as but to verie Barbars.

For no liuing creature, is in daunger of mo diseases, none standeth in more hazarde of priuie ambushmentes, then he doth, & that by man. Lions for all their wildnes, yet doe not one encountre an other, the serpent stingeth no serpent, but man is a Woulfe to man, at whose hand he daily receiueth muche harme. Furthermore, none is couetous but he, none ambicious, none vncontentable in desire of thinges, but he onely, he is incontinuall pain wearied with calamities, of whiche euilles although thou perswadest thy self, to haue discomfited one or two, and so thinkest thy self in sauetie, yet thou must abide a sore conflicte with nature her self, seyng thou art enfor­ced to feare euen the lightnyng of the element, the stēche of the yearth, the Scorpions stroke, so many kyndes of poisons, & venime, whiche although thei neuer chaunce vnto thee, yet fleshelice, fleas, crablice, and many other like vermines shall noie thee, and declare that man is in daunger of many thousande kindes of miseries.

But also y^e necessitie of death, is not to be so moch coū ­ted vpō, seyng it is indifferent, as well to other thinges, as to liuing creatures: for whatsoeuer is borne must die, and retourne to that dust, whence it had his beginning, wer it not that an other kinde of death had fallen to mā, whiche came in by synne, whereby also we haue founde an other beginnyng of life. For there is no other liuyng thing, but it decaieth vniuersally, and in hole, sauyngThe death of a synner, and of a godlie li­uer. bee farre vnlike. man alone, whose onely bodie perisheth, the soule, which is seuered from it, continewyng euerlastyngly, so that the good be receiued into a blessed life, whereas the bad be thrust doune, into the euerlastyng tormentes of hell: [Page] hauing in this poinct death, like to brute beastes, bicause thei neither thinke the soule immortall, neither beleue that there is any resurrection, or any helle, that thereby the death of an oxe, and a man, semeth like, whereof theEcclesi. iii. Eccesiastes also, putteth vs in mynde. Heape hither so many meanes, wherby we either hasten our own death, or vpon very triflyng occasions, lese our life, seyng moe dye by surfeit and wine, then by the sword, many, while contrary to nature, by helpe of cunnyng, thei labour to lengthen their yeres, and onely seeke cause to liue, caste themselues awaie, by vsyng to muche Phisicke.

Here I neade not to touche, diuers kindes of sodaineSodaine deathes. deathes, wherby wonderous many haue miscaried, and decaied. So died Anacreon the Poete, choked with a reasin grain. So died Fabius the Senatour, of an heere, whiche he did drinke in milke. Coruelius Gallus, which sometyme had been Pretor: and Quintus Heterius a knight of Roome, died while thei were in the verie acte of generation. Sophocles, and Dionisius the tyraunt ofEnsamples of death. Scicilie, bothe deceased for ioye, when thei heard tidyn­ges, of the vpperhande of a tragedie. Yea, in Saxonie, I my self sawe a countrey man, bothe well spent in yeres, and of honest reputacion, whiche, as he should haue re­tourned home, beyng well tipled, fell of his horse, wher­on he roade, into a little puddle of rain, and there falling on slepe, and drawyng in water at his mouth, was ther­with choked, and childishly cast awaie. Of whiche sorte of ensamples, I could rehearse a nomber, whereby wee be put in minde of our mortalitie, and that ere we wene. Sure we are to die, but by what kinde of death, and inDeath is cer­taine, but the tyme thereof is vncertain. what monent we knowe not. We must watche therfore while we liue in this ciuill life, emong men, lest the so­daine necessitie of death, finde vs vnprouided, and not a­wake, for we shall bee so muche the lesse able, to giue an accompt of our former life, the more we yelde to wicked­nesse, and dispise the obedience of Gods cōmaundement.

Ye vnderstande, if I bee not deceiued, the beginnyng of the proudest of all other liuyng creatures, full of most [Page 9] shamefull basenes, ye vnderstande his trade of life, sub­iecte to daungers and laboure, and how many and sond­rie waies, he procureth his owne destruction. Last of all how perilous a thing it is, for a wicked manne to die, whereby God doeth as it were, pulle vs by the eare, and call vs from the filth of iniquitie, vnto repentaunce, that our owne basenes, frailtie, fondnes, and miserie set be­fore our iyes, we maie knowe, that all thynges, whicheworldly thin­ges bee but vanities. can chaunce vnto vs in this worlde, bee but mere vani­ties, and muche lower estate then that, of suche begin­ninges, we should thinke our selues borne vnto pride, remembryng the saiyng of Pythagoras, knowe thy self, which is profitable, that thereby we should prepare our selues, for the ciuill societie, specially consideryng, we be borne not to our selues, our frēdes, and countrey alone, but also to the glory and honour of God, to whom in all our doynges, for all our basenes and simplicitie, we hold our selues bounde.

MArcus Tullius, a man whiche hath deserued well, not onely of ciuill affaires, but also Philosophicall stu­dies, in his booke, whiche he hath en­tituled of dueties, saieth: the best enhe­ritaunce, that can be left to children by their parentes, and more worthie thenThe best in­heritaunce is the renowne of vertue. any patrimonie, is the renowne of vertue, and noble ac­tes▪ whiche, who so by misdoyng defaceth, doeth bothe v [...]lelie and wickedly. It falleth out therefore so, that no man must staie at that honour, whiche he hath brought with hym, from his kynne and house, but ought by his own well doyng, to enlarge thesame, cōsidering, y^e wor­thy fame is beautified, if it light in a worshipfull house but it is no good proofe to saie, he is a gentleman borne, [Page] ergo a worthy man, whereby it appeareth, that nothing is more disworshipfull, then to staie worship onely, vpon a gentle blood, when he that so doeth, doeth not onely by actiue meanes, not encrease thesame▪ but by naughtines disgraceth it. And to this foresaid patrimonie of vertue, I saied, that manne naturally is prone and bent, if that by ill condicions, whiche haue so throughly settled them selues in hym, he were not misguided. There muste therefore bee some meanes deuised, accordyng to the whiche, as it were a childes leader, the life of manne ought to bee fashioned, for the settyng out whereof, I will apply euery thyng in due place, as nere as I am a­ble. And in deede good orderyng and disposyng of thyn­ges, in any entreatie, dooeth require a very perfite pla­cyng of eche matter, lest for want thereof, any thing be­come not euidente inough, or doe not open the waie to the reader furthe right, and bryng hym by a compendi­ous meanes, to vnderstande those thynges, whiche he necessarie to be knowen.

Man therefore, naturally beyng cōmonable, streight vpon his beginnyng, driueth at the societie and commu­nitie of life, wherein filthines of maners sette aparte, he maie embrace vertue, profite others, and finde out some [...]onest waie, to further himself, and to aduaunce his coū ­trey. But when men at the first, resorted together ward, the histories declare, that thei wandered, without any certain dwellyng place, from wood to wood, and denne to denne, and liued by acornes. Of whiche sort Herodo­tus reporteth: there were a kynde of straie Scithianes, whiche, what waie so euer their cattaill straied for pa­sture, thither thei themselues folowed, wherevpon thei call theim, Grasiers. And some dooe write, that in these new found Ilandes, the inhabitauntes liue like beastes. Afterward, cottages and caues forsaken (for suche per­chaunce were their lodginges then) thei began to buildeThe first house. Plini li. vii. cap. lvi. houses (but of clai [...]). Whiche first of all other (as Gelli­us, by Plinius reporte, writeth) one Dorius, soonne to Gelius made, takyng ensample of the Swalloes neste, [Page 10] whiche Iosephus seameth to ascribe to Caine AdamsVitrunius lib. ii. de Ar­chitect. ca. i. soonne, or Ioball soonne to Lameche. Afterward, accor­dyng to thesame writers opinion, twoo brethren of A­thens, Eurialus and Hyperbius, began to build houses of bricke, whiche Diodorus Siculus doeth alledge, to be Vestaes doyng, that was doughter to Saturne & Rhea. Neither were menne content so, when thei had builded houses, for mainteinyng their children, wiues, and fa­milie: but drawyng nigher to the societie of life, ioyned one with an other, wherevpon, Aristotle the Stagerite, in the first 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 latinLib. i de b [...] lo Gallico. writers be called, by the name of Pagi▪ 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 mē,Why citees were builded. 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 significatiōs. For if we take it grossely, and materially, it shal signifie nothing els, but materiall buildyng of walles, & houses, whiche is also called V [...]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 [Page] culter, the Cowe for religiō sake, on the nearer side, and so coueryng their heades, with their gowne skirtes, castThe circuite of citees was wonte to be marked out with a plowe 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.

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 rūnyng 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▪ by legacie to any, all our gooddes in the citee, that the lawe meaneth, all that isL. Nā quod ff. de poe. le. 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 theCiuitas▪ Vrbs. Oppidum. 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,Walles holy whiche, who so rashely in olde tyme past ouer, it cost hym his head. For the whiche cause, we read in the Ro­maine [Page 11] historie, that Romulus slue his brother Remus, and that the first walles of Roome, was mortessed withIn. iii. de. O [...]i [...]. brothers bloode. Howbeeit, Marcus Tullius thynketh that deede, rather to haue come vpō a desire of rule, then reuengement, for vnhallowing the wall. For RomulusRomulus wickedly slue his own bro­ther. seyng it to be more profitable for hymself, to gouerne a­lone, then with any other, slue his brother, pretēding 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 ioy­nyngA materiall citee. 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 countreyCaine builte the first citee liyng Eastward, the first citee, afterward named Babi­lon, and called it after the name of his sonne Enoch, E­nochia,Gene. iiii. &. xi. 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, belōg vnto our purpose, consideryng it is inough for the place to knowe, that mā 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 stād vs in hande to fight, no lesse then for our selues.

Now the second signification of Ciuitas, is when it be­tokeneth [Page] 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,In. i. Polit. 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, Carōdas, 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, oneThe commo­ditees of a well ordered citee. 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 other, that we will not a­bide our selues. So saieth Tullie: Thei whiche sur­mountedIn orati. pro P. Sestio. other in vertue, and excellencie of iudgement, perceiuyng the aptnes of mannes witte, and capacitie in learnyng, where thei liued scatteryng, gathered them togither into one place, and brake them from their saua­genes, vnto Iustice and mildenes. Then thei enclosedCommon weales. with walles, weales (whiche bicause thei conteine the common profite, we call common) then assembles of mē, which afterward thei called citees, then ioinyng of hou­ses, whiche we call tounes, established bothe by GOD and mannes lawe: by them were founde out. And so be­twene [Page 12] this decente kinde of life, and the other brutishe, there is no further difference, then in the one violēce, in thother right. The one of these we maie vse, but bothe at one time we can not. Will ye haue violece? thā right is displaced, that is to saie, iudgements, whervpon al right is vpholden? Mislike ye iudgementes? or doe ye barre thē all together: then nedes must violēce beare rule. Which matter he also vnder a pretie circumlocutiō, hath expres­sed in y^e fourthe of his inuectiues, against Catiline, thus: This onely quarell of dissention, hath been founde sence the citee was firste builded, wherein all mennes iudge­mentes, haue agreed togither in one, sauyng suche, as seyng thei must nedes perishe, had rather cum to naught with companie, then alone. These men doe I alwaie ex­cepte, and willingly sequestrate from the rest. But all o­ther (good Lorde) how many in number, with what ear­nest myndes, howe stoute courages doe thei agree, in de­fence of the honoure, and safegarde of their countrey. Whereby ye perceiue a certaine shadowe, or if ye list so rather to terme it, a certain viewe or shape of gentlenes, which by the towardnes of nature, we attain vnto by beyng in citees, wherein, as Socrates saith, we maie well say: this is mine, this is thine: wherin we ought so to de­sire riches, y^t the poore be not ouer laid nor oppressed butWealth with out couetu­ousnes. we must seke welth to maintein a moderate port, and to releue the nedy, not to be occasiō, either of couetuousnes or pleasure, wherby lesse vnquietnesse & enuie shal arise. By motiō wherof, when the people of Mitilene, as Va­lerius Probus mentioneth, did offer vnto Pyttacus, ma­ny. M. acres of lande, he onely toke one. C. saying: giue not that to me, wherefore many will enuie me, and mo desire to haue from me. A deede no lesse wise then mo­dest.The modesly of Pittacus. For he considered, that those tounes were seldome quiet, and without priuie grudge, where riches be got­ten, by hooke or crooke, to the great losse and hinderan̄ce of good men: of whiche kinde of ensamples, I were able to report, a wonderfull number, bothe wherein the Ro­maines, and also other common weales, by this onely [Page] faulte, haue been brought into greate daunger, were it not that I hasten to that ende, whereby is gotte the true honour of blessednesse, and not that onely, whiche is ac­cepted among men.

BVT hauyng now drawen out plainly, or rather sleightly set furthe, the forme of a common weale, next of all it commeth to hande, how therein one profiteth an other, whereby we do measure the weale, whiche we terme Common, a woorde more vsed, then vnderstanded, yea, among suche as trauaile in the com­mon weale. But for this poinct, we must first throughly knowe, what apperteineth to a citee, ere we medle with the orderyng of a common weale. Moreouer, twoo thin­gesHow farr we ought to seke for a priuate commoditie. must principally be considered in a citee: First of all, that a man doe seke his owne commoditie honestly, and without any wrong to others, whiche doeth belong vn­to priuate profite, whiche wee maie lawfully tender, so farre furthe as we doe not offende any lawe, or common ordinaunce of the citee, seyng, according to the Stoikes, and Marcus Tullius his opinion, we doe not accompte any thyng profitable, although it bee neuer so muche to our commoditie, vnlesse it be honest, that is, vnlesse it be answerable to vprightnes and goodnesse, and to knit vp shortly, vnlesse it doeth agree with the lawe, whiche rei­gneth amongest men.

Secondly, we muste haue a speciall regarde, to those thynges, wherevpon the common profite dependeth, and suche thynges doe we terme, publike or common, when as we doe not onely preferre honestie, before profite, butPublike wealth. also consente vpon the common worship, and wealth of [Page 13] the whole citee, with all studie of minde, all endeuour to vertue. Whiche thyng none dooeth, but a good citezen, whō notwithstandyng, we doe seuere from a good man, who as one passyng the reache of the common wealthe, for the loue that he beareth to vertue, doeth wel deserue of mankinde.

For he is called a ciuill manne, whiche is studious toA ciuill man kepe the lawes and iudgementes, whiche so farre as he maie, will cōmit nothing, either amisse, or vnaduisedly, whiche with his prouidence, religion, and fidelitie, will se to the weale, bothe in common, and seuerall to eche ci­tezen,Aristo. in. 3. Politicorū. whiche will obeie lawes, defende his countrey, kepe ciuill ordinaūces, and the league of mankinde, and finally, is skilfull to liue well according, to the ciuill ver­tues. And he is called a good man, whiche loueth hone­stieA good man. without dread, whiche ouercome with no calamitie, will yelde to fortune, desireth nothyng, doeth nothyng, but with greate worship, accordyng vnto the appoinct­ment of equitie and goodnes, although he doe not chief­ly bende his mynde, to the ende of a common weale.

Now the citee thus stated, we must open some waie, wherby not onely that, whiche is commodious to euery particulare man, maie bee dooen, but also that, whiche doeth touche the common auailemente, and worship of the whole citee: whiche can not bee atchiued, without bothe excedyng greate iustice, and also greate fauour of thesame. Whiche thyng Lelius in Tullie, in the second of his bookes of a common weale, talkyng with Scipio Aphricane, whiche vtterly destroied Carthage, with no lesse learnyng then wisedome, doeth proue, ouerthrow­yng the opinion of suche men as helde, that it were not possible to rule a citee, without doyng wrong. For seingSpartianus in Adriano the common weale, is the whole peoples weale, [...] A­driane the Emperour ment, whiche saied that he would so rule the common weale, that he would take it, as the peoples, not his owne peculiare, it must neades folowe, that it shall be established, by regiment of right, and dis­solued, when wrong taketh place.

[Page]For I doe not call euery assemble of men, people, but suche as be vnited togither, by agrement of lawe, and participacion of profite, whiche without iustice, the lea­der and rule of all vertues, will neuer come to passe. So that sainct Augustine hymself, doeth allowe the wealth, [...]. de ciuitate Dei. capt. [...]1. whiche belongeth to a people, linked by lawe of societie, as publike, albeit vnproperly, and not altogither vsual­ly: wheras true iustice is not, but in that common weale whereof Christ, the fountain and originall of all iustice,That cōmon weale is rui­nous, wherof Christ is not the ruler. is the founder and gouernour, whiche no manne that is well in his wittes, will deny. Let therefore all the Phi­losophers, all Lawmakers, all nacions, be thei neuer so many, conceiue the frame of a citee, fashion it with ordi­naunces, fence it with lawes, decke it with iudgemen­tes, if thei doe not seke in it, that Iustice and onely quick­set, whiche is Christe, thei shall haue onely the shadowe of a citee, like theim that set a faire white colour vpon a sepulchre, whiche outwardly semeth gorgious, but with in it is full of rotten, and vile stinkyng carcases. Wher­vpō it cometh to passe, that we maie not arrogate to our selues the name of any, either ciuill or christian common weale, vnlesse it be mainteined by soche, as bee giuen to godlines, whiche doe worship and call vpon God. As for the ciuill, if it had euer been to be founde, the RomainesThe Romai­nes common weale corru­pted. might haue chalenged it vnto theimselues. But Tullie bewaileth it in his tyme, as bendyng to decaie already, by reason of naughtie condicions, in the first of his boo­kes of a common weale, recityng this verse of Ennius.

Whiche saiyng he wondereth at, as spoken by an O­racle: for neither the menne, vnlesse the citee had been so manered, ne yet the maners, vnlesse those men had go­uerned it, could either at the firste haue grounded, or so long haue kepte that common weale, beyng so greate, [Page 14] and orderyng thynges so iustly, and dominatyng so lar­gely. Therfore before our time, bothe the custome of our countrey, receiued worthie men, and worthy men helde in vre, the maner and custome of our auncetours and el­ders. But our tyme receiuyng the common weale, as an excellente picture, but fadyng and losyng the beautie therof: for age did not onely neglecte, to renewe it again with those colours, whiche it before had, but did not so muche as kepe the verie forme, and outward lineamen­tes thereof. Ye heare what Tullie misliked in the Ro­maine common weale in his daies: what if he should seeCōmon weales bewailed, for their ab­uses. ours, which now decaie, and haue long tyme growen to ruin. Wherin for scarcitie of mē, good maners be vtterli neglected: euery place is full of sedicion, sensualitie, vn­iustice, couetuousnes, & all maner of misliuyng. Would he not furthwith crie out, that there were nothyng lesse in our cōmon weales thus abused, then any poinct of cō ­mon weales? all whiche thynges doe make, that the in­stitucion of a common weale, whiche becometh the chri­stian people, is through forgetfulnes, as it were worne out: for that there is no where, any hoenstie of maners, any discipline, any obediēce of lawes, any reuerēce, any loue of vertue, any defence of godlines, so that we cānot se so muche, as the shadowe of a common weale, muche lesse of a perfecte common weale, and that whiche maie become the people of Christ.

Neuerthelesse, we must do our endeuour to amende, and recouer that is corrupte and destroied, by our vici­ous and vngodly liuyng. For the euerlastyng God, whi­cheOur commō weales must be restored in honest orders willeth not that manne should die, but liue, dooeth stirre vp good menne, whiche loue iustice and religion, whiche doe gather companies of men togither, and doe well enstructe theim, and cease not to preserue the same,The commō weale is ma­inteined by godlie men. in the loue of godlines. That so the common weale, whi­che is no more the peoples, but Gods, maie be preserued although not in the whole multitude, which for the most part, vseth to walke in the beaten waie, and that whiche leadeth to the left hande, yet in theim, whiche God hath [Page] electe as his owne people, who also dooe tender his com­maundementes. Wherevpon naughtie men, although not all, yet some of theim shall take ensample of better life, and declinyng from iniquitie, shall worke good, and call vpon the name of God, with a sincere harte: for God willeth not the death of a synner, but rather that he bee conuerted and liue. For to this ende we bee taught, that deniyng vngodlines, and seculare busines, as S. PauleTit. ii. saieth, we maie liue in this worlde soberly, rightuously, and godly, lokyng for blessed hope, and the glorious cō ­myng of the greate God, and our sauiour Iesus Christe, whiche gaue hymself for vs, to redeme vs from all ini­quitie, and to clense the people, whiche is acceptable to hym, and a follower of good woorkes.

Whereby it appeareth, that people to be the folower of good workes, and acceptable to God, which by Christ was clensed and redemed: whiche onely can glorifie his creatour, and looke for the blessed hope of euerlastyng life. And therefore we liue iustly in this world, and kepe the communitie among men, coupled bothe by Goddes lawe, and mannes, whiche is the true forme, and insti­tution of a common weale, and publike estate. Whiche,A true defi­nition of a cōmon weale therefore it shall be conuenient to our purpose to define, thus: An assemble, and repaire of men lawfully gathe­red, to liue well and blessedly, that beyng therunto god­ly brought vp, thei maie looke for euerlastyng life. For so maie it come to passe, that although there be many ci­tees, and eche of thē vsyng their owne rightes, and ma­ners, yet the forme of the common weale is but one, not that, according to whiche, Aristotle appoincted also one,i. Polit. after the forme of a ciuill estate, whose drifte and entent is onely, to his owne ende, but that whiche commeth of that builder, master and auctour of all good life: whiche saieth, I am the waie, the trueth and life. No man com­meth vnto the father, but by me. In the whiche commonIoan. xiiii. weale, as a shapyng house of all vertue, we must be pre­pared, to a better life, whiche is the heauenly, and appo­incted vs from the beginnyng of the worlde, that from [Page 15] these visible thynges, we maie be conueighed to thinui­sible,Visible thin­ges helpe to attain the in­uisible. whereof the Philosophers can promise vs nothyng for al their vain pretensed sale of the blessed life, where­in thei do no lesse beguile the world, then suche as make men beleue that smoke is fire.

Therefore, as there is one master, one moderatour of our common weale, and one head: so we cal that proper­lyOne commō weale hath many mēbres one common weale, wherein, how many partes so e­uer thei be, how many citizens, euery of them continue in their duetie: and one beareth an others burden, and alwaie goeth forward to help hym. So saieth S. Paule,Rom. xii. for as in one body we haue many partes, and euery part hath not one office, so we beyng many, be but one body in Christe, and eche one hath partes and members toge­thers, hauyng diuerse giftes, accordyng to the grace gi­uen vnto vs. So those, whiche are in this commō weale, thinke all one, euery man cōtēt with his own office, he y^t can comfort the poore with his riches and goods, ought to doe it cherely. He that can teache, to teache, he that cā worke, to worke, he that can gouerne, to doe it carefully, he that can obeie, to be obedient, and reuerence the offi­cer: in fine, to become all in all, that he maie well bestow that his talent, and restore it againe to the good man of the house with gaine, and all to this ende, that we maie bee receiued into the communion of sainctes, and bee en­terteined in the housholde of God. This thyng must the Smithe at his anuile consider, the maiden at her distaffe, the plowman at his plowtaile, the woman at her babes cradle, and euery one in his vocatiō must wey this, refer­ryng al his workes to the glory of God his creatour and redemer, & haue in speciall care, that this common weale whose beginnyng nature hath almoste wrought, maie be the Image of that, whiche is in heauen, that the pas­sage and flitiyng from this to that, maie be the more re­dilyMannes go­uernaunce is a re [...]emblāce of the he [...]e [...] had. Certainly, who so liueth in a common weale, vnlesse he doe leuell at this marke, and directe all his do­ynges therevnto, with a mynde lightened vpward, he is an vnprofitable citizen: for he hath not charitie, and if [Page] he shewe any thyng in outwarde apparaunce good, bi­cause he doeth not place it well. it is all in vaine, and but a ciuill piece of worke, whiche shall receiue his owne ho­nour, and vanishe awaie like the soūdyng brasse, or tin­kelyng Cymball, euen with the sounde thereof.

WHO so beholdeth the comlie proportion of this worlde, shall steight waie see, that all thynges were crea­ted and compacted togither, with so great wisedom, that neither any thing can bee required more, ye yet couched in more commendable order. Where­vpon the Grekes name the worlde Cosmos, as who saie,The worlde. an ornamente, as Plato in his dialogue, whiche is intu­led Cratilus, dooeth reason, whereby our citees maie take ensample to agree in one, through al their partes, and to declare a certain ioyntmeasure, and concordaunce in thē selues, whiche shall then come to passe, when euery man dooeth his duetie, not passyng his function, when euery man bringeth with him, that cognisaunce and meane to further the common weale, whereby the partyng of cō ­modities, aswel priuate as publike, is sought with great trust and peaceablenesse, whē euery man endeuoureth y^• euery thyng maie go forward, holdyng the citees profite to be his owne. For by experience we be taught, that byA ciuill concorde. agremente, smalle thynges encrease and growe, but by disagrement, as Salust also writeth, the greatest decaie and goe bacwarde: for what can bee worse in a common weale, then that any manne should prefer profite, before honestie: or be enuious or troubled with inward grudge or rancour of mynd, against his felowe citizens. Which thyng, moste lighteth among suche, as doe more regard [Page 16] their owne peculiare gaine, then the generall auaile of the whole citee: whereof, as the worlde goeth now, the greatest sorte is, bicause of their corrupte conditions, whiche maie so muche the soner and easier, trouble the common peace, as the discipline of the common weale is so weake, and yelden ouer to the wickednesse, and lusteIdlenes is not to be suf­fered in com­mon weales. of naughtie men. Whervpon idlenes taketh occasion of entrie, and contempt of lawes, after whiche (as Pytha­goras is aucthor) deliciousnes did crepe in, streight ther­on surfeit, then violence, last of all destruction.

Neither doe we call him onely idle, that neither doeth neither moueth any thyng, but hym also, whiche doeth not hold him self content with his owne, but is nothing ashamed to occupie his sithe, in an other mannes croppe of corne, and beyng but a priuate man, will not sticke to iudge, examine, and cōptroll as hym liketh that, whiche belongeth to an other mannes duetie, forgettyng the cō ­mon prouerbe: Let not the Shoemaker medle aboue the latchet of his shoe, auenturyng not onely to questiō that he hath nothyng to doe withall, but also to attempte the same, whiche poincte is so muche against the common wealth and societie, as nothyng can be more. For he pit­cheth his mynde rather, vpon the dissoluyng, then pre­seruyngDissention is the Decaie of common weales. the societie of life. For as by temperaunce com­mon weales, doe seamely claspe together, so by insolēce thei perishe, and be vndoen, whiche specially chaunceth amōgest the greatest nomber of the people, whē lawes & ordinaunces be had incōtempt. And like as man is made milde, gentle, and ciuill, by discipline of lawes, so ye shal finde hym the moste cruell beast of all others, if he maie ones shake of this bridle and yoke. For it is manifestly knowen, that by the firste synne, wherewith man was corrupted, he is of a stubburne boldnes, and vnles he bee kept vnder, of lamentable estate, as wholy addicted to af­fections, whiche be snaffled and commannded to be obe­dient to the lawe of the spirite, by wisedome, godlines, and gouernement of discipline: whiche thyng ApuleiusIn li. dedec [...] Socratis. a Philosopher of Plato his sect, doeth after a sort mean, [Page] saiyng: Men reioising in reason, eloquēt in talke, hauingThe descrip­tion of man, by Apuleius immortall soules, mortalle limmes, beastlike and feble bodies, light and vncertain myndes, vnlike conditions, like errours, stubburne stoutnes, harde hope, vaine tra­uaile, fickle fortune, particulerly decaiyng, yet vniuer­sally, euer liuyng, chaungeable in the engenderyng of children, of swifte tyme, flowe wisedome, quicke death, complainyng life, doe inhabite the yearth.

In whiche wordes, y^• Philosophers [...] liuely describeth, and setteth furthe mankynde in his qualities, that Au­gustine the Bisshoppe of Hippone, and a greate doctour9. Lib. de ci­uitate dei. Cap. viii. of the churche, could not mislike, ne dissallowe the same.

And yet for all this frowarde inclination, and vnlike­nes of maners in men, thei shall easely agree among thē selues, if euery one wil continue to doe his duetie in the concourse with others, neither entermeadle with other, but beyng contente with his owne vocation, will shewe a proofe of hymself in tyme, that he maie ones gaine the reward worthy suche liuyng: therevnto war­ned by these wordes of sainct Paule. Therefore I a pri­sonerEphe. iiii. in the Lorde, doe exhort you, to walke worthy the vocation, wherevnto ye be called with all humilitie and lowlines, with long sufferyng, one bearyng with an o­ther in charitie, labouryng to kepe the vnitie of the spi­rite, in the bande of peace. So good a thyng, so holy, andEuery man oughte to oc­cupte himself in the vocati­on whervnto he is called. so pleasaunt to God is it, that euery man abide in his vo­cation, whervnto he is receiued, with all submission. For so shall it bee, that of those vnlike doynges of euery cite­zen, in particulare and sundrie kindes of life, brought in­to one concord, by a certaine agreable meanes, and vni­forme order, a moste swete harmonie of ciuill agrement shal be occasioned, whiche also shall represent the image of the heauenly, cōtinuyng and kepyng vnshaken, bothe the likenes, and also the vnityng togither of manly ciui­litie. Whiche order, either troubled or dissolued, it shall not go forwarde, muche lesse ought it to be called a com­mon weale, bicause it is not direct to her owne ende, but rather a clusteryng of suche a companie, as labouryng [Page 17] in vain, doe not passe to offende their neighbour, and to displease God.

Thus a citee must no otherwise, then a certain comly frame be ioined together, not of one kinde of men alone, but of suche; as eche woorketh his owne, and is ready to helpe other with an vniforme agremente, to further the common weale. And so groweth the most swete harmo­nie, whereby the common weale bothe vseth to stande, and to beautifie it self, whiche thing Cornelius Scip. o, [...]e that ouercame Afrike, did finely declare by then sam­ple of a Lute or Harpe, wherein the stringes iarryng inA similitude taken of an Harpe. sounde, giuyng vnlike note, by [...]unyng doe agree and make a concord of moste pleasaunt no [...]e, and this doeth he declare in Tuilie, a man whiche hath very well deser­ued of all men. Neither is the ensample, whiche AristotleAn example of a shippe. sheweth vs by a shippe, muche vnlike vnto this: wherin diuerse men beare diuerse roumes, yet their whole drift is to saue the shippe, that it burst not, but by cunnyng of men, saufely conueigh the thynges, whiche be put into it, into the hauen. So the Pilate hath his office appoin­cted hym, to holde the Kudder in the sterne, the foreman hath his parte, the rower his, to moue the whole vessell, one entendeth the tacklynges, an other in the toppe stā ­deth in waite, leaste any rouer inuade theim, an other soundeth the deapth of the water: tolet goe vnspoken of a greate number of other mariners, without whose aide the sailyng would go but shrewdly forwarde, bicause e­uery man worketh well in that appoinctment, which he hath in seuerall to hymself, in this issue thei syng all one note, that the voiage maie goe forewarde, and be saufe. Whiche thing could not be, it one should rise against an other; hindering the other, that he could not doe his due­tie accordyngly, not muche vnlike to Lucians Dogge, whiche liyng in the maunger, neither would eate oates hymself, ne yet suffer the horses ones to laie their lippes on theim. And what face, good Lorde, of any common weale, thinke you can thereby, whiche is not compacte and measured, out of this disagreable concord of citezēs [...] [Page] Wherein the Smith leauyng his owne occupation, wil labour to plaie the Tailour, and contrary the Lailour will medle with the Forge, the Sh [...]maker will in hand with linnē Draperie, the priuate man entermedle with the officer, and euery man will go about that, whiche he neither learned, ne yet is called or fitte to doe, but onelie ledde on head, with a stubburn boldnes and rashnes, no­thing strainyng curtesie, to disturbe & dissolue the worke of God, that is the frame of the common weale. Of whi­che thyng we be maruetlously well put in remēbraunce, by the tale of the other partes of mannes body, conspi­ryng [...] fa [...]le of the bealie and o­ther partes of mannes bodie. against the stomacke. Forther sawe theim selues vexed with perpetuall labour, constrained to worke, and onely the bellie, not onely to be idle, but also to consume and spend, all that thei could prouide. Therefore, thei a­greed amongest theim selues, that the hande should no more woorke, the feete no more go to get any thyng, the lyes to refuse lookyng, the mouthe to receiue meate, the teath to deny their office, the throte not to let do [...]n [...] nourishemente, whereby neither the stomacke, whiche receiued it not, could not disperse it into euery part of y^• body, but beyng emptie shranke from theim: now when thei sawe that their labour, did not onely profite the sto­macke, but the whole body, and thē selues also, and that the one could not stande, without aide of the other, eche retourned in his office, and did the beste to procure bea­thines with his particulare labour, whiche was profita­ble in common.

Does ye not thinke this to bee an ensample, in this place for vs to learne, that our endeuor which euery mā hath taken vpon him in the citee, doeth not onely profite any particulare man, but in generall al [...] [...]rom which if any mā vnaduisedly shrink, he desireth the cōmon weale to be dissolued, without whiche he can neither bee a cite­zen, ne yet safe, muche lesse be a follower of vertue, whi­che one poinct is the greatest enemie, that can be to thin­ges well ordered. And therfore we must entre that kind of life, whiche is directe vnto the common worship, and [Page 18] ornamente of the whole citee, and therein stande in one mynde, whiche it behoueth so to be appoincted, that eue­ry well disposed man, maie not onely wonder at, but al­so desire to folowe it, bicause of the honestie of life, wher­with the companie of menne is vnited together, kepyng the due course of ciuill behauiour, and excellyng o­thers. Forsomuche as Plato according to So­crates his mynde, dooeth affirme, that there is no other difference be­twene common weales, then suche as ari­seth vpon the di­uersitie of men­nes maners.

THe worthie Prince Octa­uian, vnder whose gouernment it pleased the healthfull light of saluation, to shine to mankinde, ruled his Subiectes with soche moderation, that he was wonte to call hym, bothe a citezen and aA good estate of a common weale ought not to bee chaunged. good manne, whiche would not that the presente estate of the cō ­mon weale, should be altered. And therfore y^• he himself, whereas he receiued the citee of Roome built of Bricke, would leaue it all of Marble. A worthy saiyng of a wor­thy Magistrate, whiche ought so to trauaile, that the cō ­mon weale maie rest in that estate, whiche either cannot lightly be amended, or wil not abide any chaunge with­outAlteration breadeth al­trecation. wōderous trouble. Whiche forme of thynges, it ap­pertaineth moste to soche to adourne (as it is in decde a weightie matter) whose mynde is set to seke the commō aduauncement, and to value honestie at more then pro­fite, not for them selues, but rather that God maie be re­uerenced in that companie of men, whiche is so vnited together.

But bicause euery thyng doeth stande on certain par­tes, whiche ones knowen, the whole is soner perceiued, it shall not be lost labour, to touche the persones, to whō we committe the whole swaie of the common weale, by [Page 19] whose conditions, you maie no lesse gesse thestate there­of, then knowe the Lion by his pawes.

Three degrees of persones must therefore be conside­red,Rulers of the common weale. The Magi­strates office the highest, meane, & lowest. To the highest degree appertaine Magistrates, whiche haue been ordeined by God, from the beginning, by whom thei are also prefer­ued, to gouerne his people, to furnishe the cōmon weale, with good lawes and ordinaunces, diligently to surueie the subiectes liuyng, to put theim in mynde of honestie and goodnesse, to kepe concord and peace, to defende the good, bridle the euill, omittyng nothyng, that appertai­neth to the wealthe thereof, knowyng that it is Goddes people, to who [...] thei are appoincted ouerseers, and not their owne, whom thei must so iudge and gouerne, that thei maie not feare to be iudged, in the greate daie of the Lorde▪ For the Prince is the soule and rule, whereby the common weale, as a bodie must liue, breathe, and in all poinctes sta [...]e it self. Therefore thei [...]ist feede the flocke com [...]ted vnto the [...]; and not at their pleasure, pill or as it wer shaue to the skinne, burden and afflict the same. Of whose dueti [...] in due place, I will more conueniently entreate.

Alwa [...] prouided, that there be twoo kyndes of magi­strates,The higher Magistrate. one the head, an other the petie officer. The head officer d [...] I call [...]m, which hath the chief [...]roke in this common weale, as who by his [...]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 multit [...]de of people alone, thei must nedes haue some emong [...]he s [...]rte, whiche maie particularelyThe lower officer. beare rule, and these d [...] I [...]all petie officers, or vnder magistrates, whiche depend [...] 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 [...]ueti [...] accordingly. So Iethro the priest of Ma­diane, whom Iosephus calleth Raguel, speaketh to Mo­sesExod. xvii. Deut. 1. his sonne-in-law [...] and cousin: But heare my wordes [Page] and counsaill, and God the Lorde shall be with thee. BeIosephꝰ li. ii. Ant. ca. xiii 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 swar [...]e is pe [...]ni [...]ious to the common weale.

Moreouer, here we maie also [...]eken, as a singular or­nament, suche, as takyng orders, bee called to the admi­nistration of diuine Seruice, whom we doe not displaceThe mini­sters of gods worde, be also members of the common weale. Roma, xii. 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▪ 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 part [...]: 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▪ and hearyng their crie, [...]ppoi [...]ted and gaue as their prince, to leade them furthe of Egipte, in that he was commaū ­ded [Page 20] to ioyne vnto hym his brother Aaron with his son­nes,Exod. iii. and. xxviii. 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 be [...] 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 [...]ondes of the lawe. For thei must not be encumbredIn what re­specte mini­sters of the churche bee sub [...]ct to the cōmon weal [...] 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 cōmon 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 cōpanie 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▪ [Page] 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 frō 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 appoinctmēt 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 thē without breache, neither spurneth against his ordinaūce which is Gods, to whom all we that haue life, be bound to obeie, as the electe vessell sainct Paule, in this manerRom. xiii. Euery soull [...] ought to bee subiect to the higher po­wers. 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 ClergieAn Ecclesia­sticall Ma­gistrate. haue their Magistrate, I meane an Ecclesiasticall per­sone, to whom thei ma [...]e submitte themselues▪ and giue due honour, for so muche as this common weale, which wee doe now appoincte, doeth not onely consiste in out­ward thynges, as the Ethenikes doe imagine (howbeit it is to see in Aristotle in the fifth of his politikes, that thei doe not reiecte ministers and priestes, from their cō ­mon weales but is [...], from [...] as from a sch [...] house of vertue, we maie passe to the heauenly [...]ee, and [Page 21] maie come and bee receiued among the communion of sainctes. Neither doe we acknowledge those to bee ciuill Magistrates, who appoincte any thyng contrary to the ordinaunce of GOD, muche lesse ought a godlie Magi­strate so to doe, consideryng wee ought rather to obeye God then man. But we attribute to God, that is due to God, and to Cesar, that is due to Cesar, estemyng bothe the aucthorities with honour conuenient, whose entent muste bee to teache, and frame the Christian companie, (that is the people of God) in holinesse of maners, loue of Godlinesse, and a blessed life, that thereby thei maie bee brought to the true blessednes. Let no manne therefore take vpon him so high a stomack, vpon any prerogatiue, whereby he shall alledge, that he is nothyng bounde to any superiour power, and labour to seuere hymself from the societie of man, the onely fence of the commō weale, and worthines of life, pronounsyng hym self, a certaine holy kynd of liuyng, I knowe not what, if he be not alie­nate frō that assemble of men, whiche God would bothe should be congregate, and saued to hymself. Suche menColos. ii. the Apostle doeth better instruct, saiyng: Se that no mā deceiue you by Philosophie, and vain delusion, after the ordinaunce of man, after the elementes of the worlde, and not after Christ. Bicause in him dwelleth all fulnes of the deitie corporally, and in hym you bee complete, whiche is the head of all seigniorie and power.

In the middle estate of persones in the commō weale,The middle degree of offi­cers. I maie accompt, counsailours, noble men, and all suche as bee borne of a worshipfull stocke, but yet haue no au­cthoritie of office: whose duetie is to obeie, and bee con­formable to the superiour power, as a thyng ordeigned by God: Secondlie, liberally to stretche their hand vpon suche as be in pouertie, and to honor God in their goods.

The third sorte bee the basest men, I meane the com­monaltie,The [...]owest estate. and suche as by their hiered laboure, get their liuyng, from among whom, I doe not seperate suche as be bonde slaues and seruauntes.

For in this common weale, neither is there free man [Page] nor bounde, but Christ all in all, whom therefore the A­postle the onely master of maners, doeth teache, saiyng: seruauntes obeie in all thinges, those y^• be your mastersColos. iii. after the fleshe, not with [...]ye seruice, studiyng to please them as men, but with simplicitee of hart, fearyng God, and what so euer ye doe, doe it with all your harte, as not vnto man, but vnto God. Knowyng that at Goddes hande, you shall receiue the reward of inheritaunce, for you serue the Lorde Christ. Whereby we are [...]aught to obeie suche, as by the fleshe be appoincted ouer vs, as not thereby pleasyng men but God, at whose hand we must looke for the reward of the euerlastyng inheritaunce, for atteignyng whereof, all kinde of menne entre societie in the common weale, of what estate, or condition soeuer thei be, officers, or not officers.

Whiche common weale, I doe appoinct to be but one accordyng vnto the Philosophers opinion, as Christ theA common weale cannot bee without a heade. head, wherof this our common weale, taketh her forme, is but one. Whereby it is euident, that there is no com­mon weale, where there is no heade, bicause Christe al­waie reiseth vp some to guide his people. And yet in this saiyng, that the common weale is one, there bee many thynges to bee considered. Moreouer, in one Empire or one Kyngdome, although euery toune, and euery Shire haue a kynde of common weale seuerally, yet the whole estate is but one, in respecte of the Prince, whiche in all ciuill poinctes is the supreme heade, and the gouernour and preseruour of all the particulars.

WE haue lightly as it were tasted, of what kinde of persones a citee doeth stand, which if thei doe agree in one, it can not bee other­wise, but that a ciuill vnitie doe grow thereby, and allure mennes mindes, to the swete­nes of those thynges, whiche be aboue vs, who be so cō ­maunded [Page 22] to kepe the yerth, that we do not lease heauen: after an other sorte, then Demas the Philosopher war­ned the Athenians, purposyng to giue to Alexander theThe prophe­sie of Demas the Philoso­pher. great, diuine honours, saiyng: beware lest you lease the yearth, while ye go about to winne heauē. And in deede he Prophecied not muche amisse, for the Macedoniane Prince, crepyng in vpon this flatterie by inuasion, afterwarde subdued the whole countrey of Athens.

But for so muche as this generall handelyng, doeth not so plainly set before our [...]yes, and shewe the thyng, as if I should particularely displaie euery poincte: speci­ally in this my booke, wherein I ought to declare, for whō I descriue this cōmon weale, and what becometh euery man particularely: and like as in a greate house, there be diuers kyndes of implementes, diuerse degrees of seruauntes, whiche all must be considered of the good man of the house, which, who so will teache and declare, muste in seuerall propone euery parcell thereof, thereby to learne how clenely, how necessarie, how profitable e­uery thyng is to furnishe his housbandrie, well and commodiously, and so maie be in loue with it: in the same sort I will laie my foundation vppon hym, that beareth the chief swaie, naie, rather that is as it wer bothe the sterne and forshippe of the common weale, I meane the Prince vpon whom as vpon a certaine rule, the reste doe hang, and measure their life accordingly, which if he be a good man, the subiectes maie thinke theim selues fortunate, that thei haue suche a gouernour.

Whiche shortly again to recount, the common weale can neither be begon, ne yet preserued without a prince, a chief Magistrate, vnlesse we will haue it to be headles, whiche is not semely, but goeth against nature. Here itFower kyn­des o [...] gouer­nemente. is nedeles to touche the gouernement, ruled by one, by a fewe, by the best sort, and by the people, whiche of theim might be the best kynde of gouernement, whiche matter is reasoned vpō in Plato, Aristotle, Dion, Philostratus, and many others: whiche thyng also is written of the Persians, that thei after the sleyng of the Magians, did [Page] muche debate, concernyng the appoinctemente of these principall Magistrate, and at the laste agreyng, that it was the best kinde of rule, where one bare the swa [...]e, e­lected Darius their king. But whether there be but one beste, or many (for wee see bothe the kyndes of gouerne­mentes, to haue good successe) if thei rule well, I doe re­quire no more. For the Romaine common weale, maie be alledged for an euidente proofe, that gouernemente, where the people haue been Lordes, seldome hath gone well forward, but giuē occasion of muche disagrement, as whiche, beyng ledde after their owne affections, and moued with ambition, hath caused muche murther, and muche calamitie. Wherevpon, Cato that flue himself at [...]editiō gro­weth in the cōmon weale that is ruled by the people. Vtica, was accustomed to saie, that there was nothyng so pestilent, nothyng so vnconstaunte, as the peoples fa­uour, as whose inheritaunce hath euer been occasion of muche heuines to their succession.

Therfore, the verie necessarie duetie of a Prince, andSapi. vii. aboue all other ordeined by God, is to rule and gouerne his people, which although he be naturally borne (for no euer kyng had any other beginnyng) and frō the begin­nyng hath obteined the sparcles, bothe of equitie and of a princelike courage, yet he muste bee taught, and made fit for the gouernement, whiche he shall take vpon him, whereby he shall learne bothe to rule hymself, and to o­uercome those affections, whiche almoste make a kyng naturally fierce, and knowe hymself to bee suche a man, in whom, yet no poinct of man must appeare, and thinke hymself appoincted a Prince ouer other, not onely to be kyng ouer them, but also to feade the people, committed to his charge, and to exhorte them to vertue, wherein es­pecially he must hymself trauaile, to surmount the rest.

For as Paterculus writeth, a good Prince teachethLib. ii. histo. Roman. his Subiectes to doe well, when he doeth well hymself, and whereas he is the worthiest in rule, yet he ought to bee more worthy in giuyng good ensample. WhereforeLi. i. de Cle­mentia. Seneca calleth the Prince, the soule of his cōmon weale accordyng to whose life and mouyng, it bothe liueth and [Page 23] moueth. For performaunce whereof, he must not rest at any one vertue, but ioyne altogether, that he bee, valt­aunt, chaiste, stoute, liberall, modest, gentle, princelike,Princelike giftes. free, sober, godly, rightuous, and so in all other vertues, whiche be required in a noble gouernours life. Of whi­che you maie somwhat read in Xenophō, in the training vp of Cyrus: in Plinic in his Panegyricque, vnto the Emperour Traiane, in Agapetus a Deacon of Roome, in his preceptine sentences, vnto the Emperour Iusti­niane, of the duetie of a kyng (whiche booke is therefore called the kynges tables) and other matters of this disci­pline. With which ornamentes of vertues, if the princeHierem. iii. be beautified, he shal heare this saiyng of Hieremie: and I will giue you kynges after myne harte, whiche shall feede you with knowledge and learnyng, and this also: the king that iudgeth the poore in truth, his throne shall be strengthened for euer, for he doeth erecte the people of God.

Yet a Prince must not rest vpon this poincte, onely toA Prince ought to be carefull in e­difiyng his people with the woorde of God. allure the people vnto a ciuill life, concorde, and societie, but he must also see to the churches, preferre the study of godlines, and the onely care, that the people be obedient vnto the commaundementes of God. For so shall he doe his duetie well, so shall he builde and edifie all thinges, to the glorie of God, so shall he not onely here in yearth, receiue honour due to a kyng, but in recompence of his watchyng and endeuour, he shall receiue an immortalle reward, to be placed emong the nomber of the holy sain­ctes. Wherein he hath Moses his speciall leader, whiche did not onely reforme the people of God, with politicke ordinaunces, but also counsailed theim to the kepyng of Gods commaundmentes, without the guiding wherof▪ let vs neuer trust to entre the land of promise, or to haue any profit by our ciuill life. For he saieth thus: And nowDeut iiii. Israell, heare the preceptes and iudgementes, whiche I teache thee, that doyng them thou maiest liue, and ente­ryng in maiest possesse the lande, whiche the Lorde God of your fathers, will giue vnto you: ye shall not adde to [Page] the woorde, that I speake vnto you, ne yet take from it: Kepe the commaundentes of the lorde your God, whichPrinces bee Pastours of the people. I commaund you, for this is the part of a Prince, to feed the flocke cōmitted vnto hym, and to gouerne it well, of whiche thyng Homere putteth vs in mynde, in namyng kyng Agamemnon, the peoples leader.

Howbeit, no manne is so ignoraunt, but he knoweth that the prince is a man, and somtyme misledde, whose fall is the occasion of so muche the more harme, the more in sight his estate is emongest menne. In whom Dauid warneth vs not to trust, but as in the sonnes of men, in whom there is no health. And these mightie gouernors be sore corrupte, when thei begin to set little by the disci­pline of their life, whiche thei doe then dispise, when as thei ones vnderstande, that thei be princes aboue lawes, and haue the prerogatiue of honour in their owne hand. For fleshe and bloud, whereby we bee seduced, doe make vs more prone to euill. In deede it muche awaileth theAn vngodlie Prince is an euill presidēt to his subie­ctes. whole countrey, that he, whiche shall be their Lorde, be well trained vp, and made fit for the takyng vpon hym the publike gouernement, lest to their greate destruction thei finde this saiyng true, woo bee to that lande, whose kyng is a childe: and the saiyng of Horace, whiche maieEccles. x. seme spoken, as it were by an oracle:

But when the Prince hath been well trained vp, it is hard to kepe hym to doe his duetie, and so muche the har­der, the more occasiions he hath to bee seduced, so that it seameth verie well saied, that good princes bee so fewe, that thei maie all be wellnigh shut in one ring. For the greatnes of their libertie, and knowledge that thei shall not be punished, causeth theim, either not to heare good counsaill, or to contempne it, and to go forwarde in do­yng euill. Herevpon commeth it, that some princes be so rauished with the fonde desire of huntyng, that thei can not be kept, frō euer beyng in the woodes, or be so giuen [Page 24] to riotuous liuyng, that thei neither take any thought, nor any care of their people. Whereas a Magistrate should looke to his people, wake when thei sleape, kepe rekenyng of all mennes behauiours, and to be carefull, least thei despisyng the rule of lawe, growe to a wilful­nes. So vnprofitable a kyng is he, whiche leauyng hisPrinces ne­glecting their subiectes. people, followeth other matters, and neglecteth his due­tie: for how can it be, but that he should be naught, whi­che by his naughtie ensample, maketh so many other naught, at whose handes God will require the soalle, which so negligently hath been cast awaie: Heare what Hieremie saieth. Wo be to those shepherdes, whiche doCapi xxiii. lease, and rent the flocke of my pasture, you haue disper­pled my flocke, and cast theim out, and haue not visited them. Beholde I will visite ouer you, the malice of your desires, saieth the Lorde.

Then naughtie courtiers, doe corrupt a good prince, and make hym to forsake the waie of rightuousnesse, as Vopiseus writeth in Aurelianus his life: These thingesCauses of e­uill princes. make euill Princes: firste of all to muche libertie, then wealth of thinges, thirdly naughtie frendes, a vile gard, courtiers either foolishe or detestable. For of all this nō ­ber, how many thinke you are thei, that either can, or will giue their prince good aduise. But one edgeth hym to moue warre, and that vppon no occasion, for hereby thinketh he to be enriched, though his Prince lese some parte of his landes. I neede not to make mention of in­nocente bloud, whiche must be thereby shedde. An other counsaileth hym earnestly, when he hath mispente his goodes, to charge his subiectes with some exactiō of mo­ney, or Tares▪ intolerable to theim, but perchaunce not altogether hurtfull to hymself. Some, yea, though the Princes bee thereto vnwillyng, thinke it best, to breake couenaunt with their creditours, neither to stande vnto suche licences, as thei haue graunted, and if thei obteine this, thei thinke it a greate vertue. Hereby ensueth it that the people aliene their myndes from their Princes, beginne to mistruste, and fall to rebellion, so that it shall [Page] not neade to seke any forrein enemies, considering there maie be easely found enough, euen within the very wal­les, through occasion of the yoke of bondage, wherewith thei be pressed. For not onely the common prouerbe, but also very experience teacheth vs, that wee haue so manyWhen subie­ctes be oppressed, thei saint from their soueraignes. enemies, as wee haue seruauntes, whereby destructions of whole Kyngdomes, haue ensued, as the histories de­clare at large, and that by suche prouidence of destinenie as though it fell not so vndeseruedly. Paterculus in the seconde booke of the Romaine historie saieth: for so it is, that for the most part god, when he entendeth to chaūge any estate, doth corrupt mennes counsailes: and causeth suche thynges as in deede, come by fortune (which is a piteous case) seame to fall by deserte, and that chaunce shall be tourned into blame.

Neither must we onely impute it to the Princes, whē either naughtie men be put in office, or after thei bee so made officers, bee corrupte: but rather to our synnes,An euill Prince is gi­uen for our sinnes sake. whereby we doe leudely straie frō the commaundemen­tes of God, and bee vnworthie of a good gouernour, but be constraigned to suffer the scourge, wherewith, when we haue been well canuazed and beaten, it self also de­caieth. Oseas: I will giue thee a kyng in my rage, andOse. xiii, Esaie. iii. take hym awaie in myne indignacion. Also Esaie, I wil giue them children to ther Princes, and effeminate per­sones, shall be Lordes ouer them. Now therefore ye kin­ges vnderstande, and bee instructe you that iudge the yearth, least your honour be tourned into reproche, and your throne into ignominie, remember you must looke for the greate daie of the Lorde, wherein you must make an accompt, how you haue gouerned your Princely ste­wardship, and that you, which now iudge, shall then be iudged with a iudgement as it is iust, so vnpossible to be auoided. And no lesse streightly shall it happē to the peo­ple, whiche hath a kyng after their owne harte. And for that thei be plagued, & rigorously handled, their offence moueth God to se it reuenged. Therfore, so we ought to liue in y^• cōmon weale, that he which hath the gouerne­ment, [Page 25] rule in suche wise, that he thinke his function to be Gods, not his owne: that be whiche obeieth dooe it sincerely, and that bothe doe agree to aduaunce the common wealth, and seke the onely glorie of God.

HOw moche the higher powers dooeThe office of a Prince is large. surmounte and excell other men (as whom the scripture doeth somtyme call Goddes, as who sate, benefac­tours of men) so moche the greater is the office, wherevnto thei bee ap­poincted: for it is the duetie of a go­uernor, to reare vp that is decaied, to gather together that is dispersed, to recouer the lost, to reforme the mis­ordered, to punishe the euill, to enlarge the common weale, to releue the poore, to defende the orphane and widowe, to promote vertue, to minister iustice, to kepe the lawe, to shewe hymself father of his countrie, to holde the people cōmitted vnto hym, as his owne chil­dren, to embrace godlinesse, faithfully and with his whole hart, to performe all that is profitable, or nede­full among the people, accordyng to his duetie, no lesse then if God hymself were in presence. Neither can a prince cloke or colour hymself in any poinct, or alledge any pretenced excuse of his disabilitie, or that he is oc­cupied with other affaires. For he is soche a one, asIt becometh a kyng to heare all mens iutes neither, maie alledge any staie, ne yet surmise any fai­ned excuse. He must tender all men, heare all men, bee thei iuste or vniust, accordyng vnto the saiyng of Chi­lo: the kyng heard all matters, were thei right, were thei wrong. And touchyng this matter, there is a fa­mous aunswere of a certaine woman: for a poore olde woman besought Philippe the Kyng of Macedonia, [Page] to bee gracious to her in her sute: but he made an ex­cuse, that he had no leasure to heare her, then said she, verie aptlie: be then no longer kyng. But the Empe­rour Alexander was moche more praise worthie, whi­che staied all his traine on horsebacke, gentlie to heare a poore womans complainte. Whiche ensamples bee therefore to bee noted, that we maie thereby knowe, how God alwaie reiseth vp some, to preserue the socie­tie of man, and to profite the common estate, yea, and that amongest the Gentiles. And secondly, how since­rely he would haue thinges dooen: so that he, whiche (beyng exalted to thonour of a kyng) when the crouneHynges were wōt to weare a wreath of cloth in steede of a croune. was offered hym, saied verie well: O noble clothe, whiche who so well considereth, would not so moche as take thee vp from the grounde.

Whereby it appeareth, that a prince must be euery man, as the prouerbe is, becommyng all to all, to doe his duetie toward all, and to shewe the waie of vertue to all, which without the aide and assistaunce of other, specially in a greate nomber of people, he can not doe alone, but he muste needes ioyne vnto hym, good and goodly menne, with whom he maie execute his office throughly. Hetherto y^• saiyng of Aristotle maie be re­ferred:i. Polit. Eras. i. chili. that kinges haue many eares, and many iyes. And also an other saith (alludyng to the former reasō) kinges haue long handes. As who should saie, princes nede many mennes helpe, to looke to all, and to let no thing passe, that toucheth their duetie. Wherevpon I thinke it hath growne in vse in Courtes, that Prin­ces in their letters, answeres, and other their actes, do vse to speake in the plurall nomber: rather to declare, that thei doe it by coūsaill, then sekyng by soche forme of speache any honour. So Aelius Spartianus dooeth reporte, that Adriane the Emperour, when he sate in iudgement, had ioyned with hym, not onely his fren­des and companiōs, but also Iulius Celsus, Saluius Iulianus, Neratius Priscus, and other Lawiers, and [Page 26] yet none other then the counsaill had allowed. Wee reade also in Chronicles, that Alexaunder Seuerus, neuer gaue answere, but by counsaill of others, which had (as Lampridius writeth) no lesse then twentie of the grauest Lawiers of his counsaill, amongest whomThe counsai­lours of Adria­nus and Alexander. he rekeneth vp Fabius Sabinus, Cato, that flourished in his time, Domitius Vlpianus, Pomponius, Alphe­nus, Callistratus, Venuleius, and other worthy lear­ned counsailers of the Ciuill Lawe, scholers vnto the famous Lawier Papiniane.

Now, soche muste bee called to be of the counsaill (a thing bothe verie precious, and marueilous holie) and soche must bee ioyned in part of gouernement, as bee knowen to be wise men, louers of the truth, vertuous and that dread God: Not coueteous, no flatterers, butWoorthie counsailoues. soche as will giue no counsaill but honest, and profita­ble to the common weale: to whom Iustice, the onelie staie of kyngdoms and worldly thinges, is dearer then their eyes, yea, then their verie liues. These bee thei that can bring an euill Prince into the true waie, and make him good, stablishe the people and ciuill societie, se that euery man haue his own. These be thei whomExod. xvii [...] Moses was commaunded to appoinct ouer the people, in this sort: Prouide thy self from amongest al the peo­ple wise men, and soche as feare God, in whom there is trueth, that hate coueteousnes, and maie iudge the people at all tymes. &c. If thou dooest this, thou shalte fulfill the Lordes commaundement, and kepe his pre­ceptes. Whiche when he had heard, Moses did all as he had aduised hym, and chosyng certaine stoute men out of all Israel, appoincted theim Princes of the peo­ple, capitaines of Tribes, hundredes, fiftie, and tenne men, whiche Iudged the people of God at all tymes, Iudgyng them selues onely the light matters, and te­ferryng the more weightie to his decision.

When soche men beare stroke in courte, that pesti­lent saiyng: if it like▪ it is lawfull▪ can take no place▪ [Page] But euery good Prince shall saie, as Antigonus aun­swered flatterers, whiche tolde hym, that all thynges were lawfull to Princes, all thinges were honest and iuste, whatsoeuer thei liked: that is a barbarous opi­nion. [...] [...] [...]iyng. For thei ought to thinke nothing to bee honest, vnlesse it be honest in deede, nor yet iuste, vnlesse it be iuste in deede. So fatte is he thought to bee vnwise, whiche is not wise to hymself, and hateth not soche thinges as be vnseamly, accordyng to the notable sai­yng of Alexander: I hate that wise man, whiche is not wise to hymself. Whiche thinges, if thei were set be­fore our Princes iyes, more iustice and truth, and lesse flatterie should reigne in their courtes.

HOw then very experience doth teache vs, that good coun [...]a [...]l­lors, and good courtiers, make a good Prince: whose busines is so moche the greater, the higher the office is, whervnto thei be called, and put withall in [...]ruste. For by them [...] Kyng muste ru [...]e, and leane vpon his [...] kinges scep­ter, is a token [...]f Iustice. scepter (which must be streight and the signe of Iustice) as vpon a walkyng staffe, or strong sta [...]e, and thereby to saue himself from fallyng: whom therefore the Emperours, H [...]norius, and Ar­ [...]adius, doe name part of the [...] body▪ Into which place of authoritie, it is not con [...]eniente to [...]hose y [...]gl [...] ­ [...]es, no [...] common persones, ne yet any of base estate, but soche onely as bee well [...]owen in y [...]res, learned bothe in the l [...]e of God and man, whiche haue ruled their owne houses▪ [...] and honourablie, whiche [...] by lo [...] [...], go [...]en them selues wise­dome, [Page 27] whiche therefore men doo [...] call, the daughter of Time. Then ought we not to thinke, that by a super­ficiall knowlege, in either the Lawe, or Philosophie, we shall be able to vnderstand, what is comely or pro­fitable, for the good orderyng of the common weale, vnlesse we haue further some vse of excercise, or prac­tise in that behalfe. For how can it be, that soche a mā should in al poinctes vnderstand, or throughly searche out, to what ende thinges would growe, that be prac­tised in the common weale, wherevnto he muste, as it were, bend and leuell all the force of his minde, as vn­to [...] counsailours. a certain marke: whereas he neither can tell, what thing apperteineth to the common profite▪ neither can by coniecture, ne yet by any experience, be ledde to vn­derstande, what shall afterward befall. Wherfore, the sa [...]yng of Plato, where he affirmeth, that soche cōmon weales bee happie, where either kynges bee Philoso­phers, or Philosophers be Kinges, must be accompted as Gods owne woorde, if ye so vnderstande Philoso­phie, that it bee the knowlege of thinges, touchyng bothe God and manne, ioyned with the desire to li [...] wel▪ that is to wete, soche as profiteth in common, fra­meth citezēs, and he that is learned therein, bestoweth his labour, not onely vpon himself and his frendes, but also vpon his countrie and common weale, to [...]e [...] ad­ [...]ned in the wa [...]e of vertue. For I doe neuer make a­ny reckenyng, of soche crabbed Philosophers, whiche will soner cause vs to allowe the Vtopiane commonVtopia, a [...] ned [...]. Philosop [...]s dispute o [...]e of the state of a comm [...]n weale weale, then that whereof we haue any vse, or occasion of practise. For soche be not admitted vnto the commō estate, but tary in the shadowe, wonderyng at the se­cretes of nature, and if thei happen to touch any thing concernyng the partes of a common weale, thei doo [...] more apply it to the inquisicion of nature, and quiddi­ties of subtilitie, then to open the true vse of thynges, wherevnto the [...] them selues ne [...]er atteined. Here vp­ponMonde opi­mo [...]. arose it, that Socrates, and Plato (allowing him, [Page] thought it best that mennes wiues should be common. Aristotle brought the po [...]tike and ciuill life, vnder a contemplatiue [...]udie. The Grekes holde those com­mon weales to be in best state, wherein dominions be gotten by force of armes: To passe ouer lightlie other fantasticall and idle imaginaciōs, fitter for old women to talke on, then furtheryng in any poincte, the forme of good gouernement.

Certainly, he that is well mynded toward the com­mon weale, will endeuour as moche as lieth in hym, to make the subiectes, if thei be alreadie good, a greate deale better, if thei be alreadie learned, a greate deale better learned, louers of godlines, fauourers of iustice and equitie, notable for their vertue, and soche as will not preferre any priuate profite, before the publique affaires: lest that doe happen, whiche the verie childrē were wonte to syng: ill counsaill, is worste vnto the counsailour hym self. For the Phrigians, when thei had receiued harme, fell to be wise, but to late. Neither is it other wise to bee thought, but that an honoura­ble counsaill, shall be bothe profitable, and also for the honour of their Prince. And therevpon is it that theSalomos counsailours. counsailours, rulers, and officers of Salomon, the wi­sest kyng that euer was in Israell, be named in the ho­lie scripture, that all men might see, of what dignitiei [...]. Reg. iiii. those men were, by whom he purposed to support his realme. Whiche thyng Saba the quene of Egipt and Ethiopia, as Iosephus writeth, could not but highlieIosep. li. viii antiq. ca. ix. commende, saying: thy wisedome and thy workes, be a greate wa [...]e worthier then the brute, whiche I haue heard of thee. Happie [...]e thy menne, and happie be thy seruauntes, whiche [...]ande alwaie before thee, and heare thy wisedome. Thus muste he ioyne vnto hym self, the best he can pike out, who so purposeth to rule well, to giue right iudgemente, and to execute iustice, to the ende he maie in wisedome, surmounte all other Princes.

[Page 28]Whiche shall not so fal out by yong counsellours, [...]onge counsailours. for thei be ledde to and fro with affections, whiche thei be not able to bridle, so that when they geue couns [...]ll, it shall seeme to be geuen neither in due place, nor in time conuenient. Besides that, either they dooe not reache nere the matter by a great deale, or being mis­insensed, alowe that whiche is not alwaie best, which shall so much the soner please the Prince, the younger and more licencious in life he is that geueth the coun­saill. The Prince I saie, but such a prince, which vn­warely hath assembled suche a counsaile of his owne equales and mates, to the vtter vndoinge of the com­mon weale. For God vseth to drawe like vnto lyke, that the chaunge ensuing maie s [...]me by fault, not for­tune, so to haue happened. Of which thing we may [...] take ensample by many worthy dominions and king­domes in our daies, whiche haue come into their ene­mies handes, either through pride of their Princes, or wante of good counsaile. Amongest all, I purpose toiii. Reg. xii. touche onely one, whiche the holy Scripture hath set before our eies, that gouernours may thereby learne, that olde and wise mens counsel ought to be preferred before yonge mennes affections. For Roboam Salo­mons sonne, forsakyng the counsaill of the old aunci­entes (whiche st [...]de in Salomons presence while he li­ued) which willed him to speake gently vnto y^• people folowed yonglinges adui [...]e, by whose counsaill he an­swered: the least finger of my hande is weightier then my fathers backe. And now my father hath put vpon you an heauy yoke, but I wil put more vpō your yoke. My father did beate you with whippes, but I wil beat you with Scorpiōs. For which answere the people w^t ­drewe their mindes from Roboam, & appointed Hie­roboamHieroboam. the soonne of Nabache their kinge. God hath alway proponed such kinde of ensamples, to the ende we might vnderstande that it is no lesse noysome and wicked to folow euill counsaile, then it is to geue the [Page] same. Whereof I could picke greate store out of many Kingdomes, Seigniories, and common weales, were it not that they be better knowen, then that they nede to be mencioned in this place, where as tyrannie and pride ceased not, not onely to throwe downe from the seate of maiestie the higher powers, but also to pursue their counsailours vnto vtter confusion, to the verifi­ynge of Fabius his saiynge in Liuie: the triall in the ende is a scholemaster to fooles, whiche do then beginA [...]rnt [...] child [...]r [...]adeth fire. to be wise, when they haue receiued harme, accordyng vnto the saiyng of Hesiode the Greke Poet: Iustice is more to be estemed then misreport, when they come to the triall, and the fole then waxeth wise when he hath felt the smarte, because he that wanteth witte, then beginneth to be warye, when he hath abidden a dis­pleasure.

Neither is it onely for the Princes anayle, or his, whosoeuer is either by birthe or other vocation called to gouernement, to haue Godly and prudent counsai­lours, [...] companie is m [...]ete for a Prince. through whose aduise he maie as vpon a corke safely swimme, but also they amongest whom he is brought vp, must be vertuous and of good behauiour, and also such as for the garde of his bodye be alwaye in presence, whose both life must be vpright, and com­munication honest, as whereof the life to come muche tasteth. For although that naturally there be certaine principles of equitie and vertue laied in man: yet one­ly practice stirreth them vp, and declareth how one is borne for the furtheraunce of an other▪ then it is not to bee thought that we bee borne either hauyng already vertue or knowlege, but thei must be obteined by lear­ned instruction, experience, and by the obseruacion of other mennes liuynges. So that the Philosopher may seme not farre out of the waye, whose opinion is, that mans minde is like vnto a smooth table wherein no­thing is painted, and yet it is apte to receiue any kinde of colour. Therefore after Platoes counsail, it is expe­dient [Page 29] that he who muste be a Spectacle to the worlde, shoulde from the very beginning of his youth be com­mittedThe educati­on of a good prince. to a teacher, whiche is not onely noted for ver­tues, vprightnesse of liuyng, and knowledge of lear­ninge, but hath also the experience of many thinges, to the intent he maie winne good learnynge, and the waie of good liuyng, with trauaile in foraine affaires and so from the verye tendernes of infancye begin to frame him that shal take vpon him thoffice of gouern­mente. Concernyng whiche matter, there is in Au­lus Gellius an Epistle (an excellente exhortacion forLi, ix. ca. iii. the carefull and diligent bringyng vp of youth) which Philip the kinge of Macedonie wrote vnto the Philo­sopher Aristotle, wherein he declareth that for hys childes birthe he muche thanked God, but not so much for his birthe, as that it was his chaunce to be borne in his daies, hopynge that being trained and brought vp vnder him, he should proue worthye bothe him his father, and the succession of so high an estate, whiche is asmuch to saie, as Alexander had his beginnyng of life of Phillip his father, but he must learne the waye to liue well at Aristotle. And the more necessarie it is well to bring vp a Prince, on whom the whole worldPrinces vices [...]e il examples to others. loketh, and taketh as the common leader of mans life, (as it is to be learned in Agapetus, Xenophon, Plinie the seconde, and manye other moe) so muche the more pernicious is it for him to neglect the good trade of his trainyng vp, and by naughty example of the liuynge of others to empaire him selfe, Because that as the Satyrographer writeth:

For the Princes faulte is so muche the more daunge­gerous, because his misdoynges can not rest wythin [Page] him selfe, but runne abroade, and make manye other to fall into the same kinde of misbehauiour.

PRinces to please accompted is, [...] ▪ to be no little praise.

Which saiynge, nature her selfe in a maner proueth to be true. Whereby no man is cō ­tent with the straightnesse of hys estate, but laboureth to clymbe vp warde, & sometyme seketh honoure aboue other, sometime casteth his hole drist (& that vnsaciable) to hourd & heape vp wealth, which thinge is most vsuall, and put in practise, eche where in kinges courtes, specially if princes heades be other­wise occupied, as in geuyng them selues to huntyng, dicyng, riotte, and suche other vanities, sufferyng the courtiers to playe their partes, and at their pleasures to bie and sell the sweate of the people. Which thinge although there be no cause whie we shoulde couet, yet the earnest desire wee haue to growe to honoure andAmbicion. preferment, causeth vs to be desierous to continue in the retinue of great Princes, euen vntill our deathes daie. Which we reade that not onely learned and vn­learned men haue done, but also great Philosophers. For the court hath alwaie bene so estemed, that me toCourtiers li [...]e, preferred be­fore priuate [...]udie. make their abode therin, haue bene willyng to leaue. not onely Philosophie, but also all libertie. So Ari­stippus the Philosopher (whom all colour, eche estate, euery thing became as Horace writeth) folowed Dio­nisius y^e Syracusan, chosing rather to flatter him, the [...] [Page 30] to take the commoditie of his owne profession, so that Diogines Cinicus might wel be alowed for terming him the kinges Dogge. For it fortuned once that A­ristippus scorned Diogenes for eating wortes, saiyng: if thou wouldest be about the king, thou shouldest not eate these wortes. Naie saied Diogenes, if thou coul­dest finde in thine harte to eate wortes, thou wouldest not [...]atter the kinge. As for Aristotle I neade not to speake, whiche did not lease his good houres with A­lexander, but enstructed him in learnynge, and there­by gote so great knowledge of all liuyng creatures as no Philosopher the like, which thinge Plinie saieth, may easely be proued by the fiftie bokes which he hath written of liuing creatures. So we do se that Princes in our time do regarde worthy men, not as by flatte­rie to purchase preferment, but if nede be, sincerely to geue them good counsell, from the which he is easelye withdrawen whiche hath not the true waie of vertue set before his eyes, but endeuoureth to liue to him self, and turneth the most profitable kinde of life, vnto the most shamefull vse of vanitie. For there bee many by­pathes which do leade courtiers out of the right waie, so that they neither embrace, ne dooe that which they knowe to be bothe good & nedefull to be doen, but thei se vertue, and pine away euen at the sight therof. For there is not one of them, but he hath in his mouth no­thingCourtiers co [...] ­terf [...] vertues and prad is [...] collusion. els but godlines, iustice, equitie, temperaunce, & the other vertues, whereof they neuer put the least poinct in practise, but endeuour them selues to vse col­lusion, and to deceiue other, by some subtile fetch, and sleighty policie, whiche a man maie well call Smoke­sellers.Smokesellers So Vetronius Turinus (which perswaded al men that Alexander Seuerus did all thinges by hys counsell, for so muche as he solde that which was vn­certaine whether it might come to passe or no) to re­ceiue a rewarde woorthy of his crafty dealyng, was burned, the Crier criynge before him: hee is punished [Page] with Smoke, which solde smoke.

Flatterie also and curriyng of fauour is a most per­niciousThe inconue­nience that groweth by [...]att [...]y. euill, whiche Mamertius calleth a priuie poy­son, wherewith Princes mindes beyng infected, are prepared to this, that suche thinges as be true, they will holde as false, and such as be false, they wil holde as true, wherewith a good Prince most of all other, ought not to be lightly ledde. For as Epicharmus sai­eth: the sinnowes and ioinctes of wisedome be, not to beleue rashelye. Howbeit this enormitie raigneth & beareth a great swaie in courtes. Whereupon certain thinke this latten worde Adulatio, whiche signifiethThe definicion of flatterie. flatterie, to be deriued from the courte as it were Ad­aulatio, in Greke called Colachia. Speusippus Pla­toes successoure defined it to be a conuersation of euil begon and attempted for pleasure and deceipte, so that for fawnynge, it is enforced to alow that whiche is againste nature. So Praxaspes warned CambisesAn example of flatterie. the Persian king, not so much to vse drinking of wine But he afterwarde swilling more then he was wont, in his dronkennes commaunded his sonne who hadde chidde him to be brought forth, and to stande with his lift hande lift aboue his heade, & so when he had strokē A cruel acte cō ­mitted b [...] king Cambises in his dronkēnes hym to the harte with an arrow, he commaunded his breast to be opened, and the arowe to be shewed to the father, askyng him whether his hande were not stid­die inoughe for all his drunkennesse: who denied that Appollo him selfe coulde haue geuen a surer stripe. Ye see howe that he which is stained with the vice ofA flatterer al­loweth not the thing that he knoweth to be honest. flattery, can neither speake nor answere vncorruptly. Much lesse thē can a flatterer either coūsel y^• he know­eth to be beste, or affirme it to be true. Therefore An­tisthenes saied, that it was better to light amonge ra­uens, then among flatterers, for that Rauens deuou­red the dead, but flatterers the quicke. Neither was it vnproperly spoken of Nicesias, whiche when Alexan­der draue awa [...]e the Flies, whiche as he saied did bite [Page 31] him, Naye rather (quoth he) driue awaie them which bite you sorer, in sucking out your very bloud. Noting thereby flatterers which sucke a great deale more the any flie. For they be the kinges euill, so much the lesse to be borne withall, because that they crepyng in pri­uelie, dooe not onely bringe Princes into mistrust, but they theim selues proue vnfaithfull, more folowynge their owne desire and gaine, then caring either for the honestie or profite of the comminaltis. And neades must y^• superiour powers, as Maximus Tyrius saith, oppresse the subiectes where flattery taketh place, whi­che groweth not onely to the subuersion of thē selues, but also oftentimes to the destruction of the hole king dome. Yet some princes there haue bene which wouldPrinces vn [...] [...]abl [...] b [...] f [...]y not geue eare to this cankerde euill, to the ende they woulde not admit any thing, whereby they should de­base their owne worthines. As were Augustus Cesar Adrian, Alexander, Iuliane, Antoninus Pius, & cer­taine other worthy Princes, whiche deserued well of mankinde: not to mencion Princes of our time which so detest this vile vice of flatterye, that they shall after their death leaue a worthye memoriall of their name. For better it is (as Ecclesiastes saieth) to be by a wise man rebuked, thē bi the flattery of foles to be deceiued.

Secondly, ambicion causeth men to neglect the ex­ecutionAmbici [...]n. of their duetye, not without their worthy re­prehensiō. For he that is desierous of honour and dig­nitie dothe more endeuour to this ende, how to get al mennes fauour, then to do his duetie vprightlye and honestly towarde any manne. Whereas suche as doeCice. in. i, de offi▪ entende to profite the common weale, muste obserue these peceptes of Plats. One, that they so tender the profite of the subiectes, that what soeuer they do, they driue it to that ende, forgettynge their owne commo­dities: the other that they see vnto the whole bodie of the common weale, least while they defende anye one parte, they do neglect the rest, which he dothe not that [Page] is ledde with desire of honoure, for harde it is for one that desiereth honour to kepe equitie. Therefore am­bicion is a very pestilent thinge in a common weale, whiche the Romaynes persecuted so manye waies, as infamous, bicause it goeth not forward by way of law but sometime attempteth by force, sometime by disceit as Tullie saieth in his Oracion, against Sallust. For the most part it is cōpared vnto marketting assembles wherein it was wonte to be exercised, for nedes must he that bieth, sell, saied Alexander the Emperoure, a man that could not away with biers of offices. Wher­fore there were so manye lawes published amongest the Romaynes, concernyng biynge of offices, as theBuiyng o [...] offices. lawes made by Calphurnius, Tullius, Pompeius, Iulius, Fauius, and Licinius, whereby they were not onely forbidden to compasse any office by bribing but also, not so muche as by makyng a dinner for that purpose, or causing any repaires for the obteinyng of honoures & preferment, or labouryng by any meanes to winne the election voices by corruption. All whiche thinges do euidently open vnto vs, that we ought nei­ther to attempt, ne yet to practice any kinde of office, for desire of ambicion, but clearely vncorruptlye, and without anye staine of bryberye.

Wherevpon it is more knowen, then profitable toB [...]er [...]. the common weale, that a third vice doeth arise, moste detestable emong theim that doe beare offices, that is to we [...]e, takyng of bribes, whiche maie well be placed emong dishonest practises. For it is wounder to consi­der, how moche rewardes will alter a man, so that al­though ye haue conceiued in your mynde, neither to tourne on the right, ne yet on the left hand: yet ye wil bee more affectionate towarde a corruptour, and in a maner naturally bee ledde, more to fauour him, then one that will not by briberie, endeuour himself to pur­chase frendship. Whereof take this testimonie, not ofExo. xxiii. the mouthe of manne, but at God hymself, whiche is: [Page 32] Neither shalt thou take bribes, whiche doe blinde theBribes blin [...] [...]men. wise, and subuert the wordes of the iuste. And again, God is great, mightie, and terrible, whiche respectethDeut. [...]. neither persone, nor giftes. And in the bookes of the [...] Reg. viii. Kinges, of Samuelles soonnes: And his soonnes wal­ked not in his waies, but declined after coueteousnes, and toke rewardes, and peruerted their iudgementes. You vnderstande, how detestable a thing it is, to bee corrupt with rewardes, and to bee misledde filthely by coueteousnesse, whiche thyng is not onely by Goddes Lawe forbidden, but also abhorred, euen of the verie Heathen people. So Hesiod [...]s calleth thē (Dorouoroi) that is, deuourers of rewardes, whiche beyng allured by corrupcion of giftes, doe not iudge the trueth: and Aristophanes vseth this saiyng: (Dorica musa) prouer­bially against soche, as be greadie in takyng of rewar­des. Neither can he be possibly a good man, that with­holdeth not his hāds, frō the filthy receiuing of bribes.

Herevpon Alexander the Macedonian king, enten­dyngAn example of a bride [...] ▪ by treason, to compasse the Athenians, sent to Phocion in rewarde, a thousande talentes. But he as­ked thē, whiche brought the money, why, seyng there were so many Athenians, Alexander sent that present to hym alone, bicause (saied thei) he iudgeth thee one­ly to be, bothe an honest and a good man. Then ( (que) he) let hym suffer me, bothe to be, and to be compted [...]oche a one still. As though he had saied, that he neither was in deede, ne yet was woorthie to bee compted a good man, who so could not bridle hymself, from takyng of bribes. For this Phocion was of soche an approued honestie emong the Athenians, that he would neuer suffer hymself to be corrupte, with any rewardes: con­trarywise,Ph [...]s [...]on and Demades. Demades could neuer be satisfied. Where­fore Antipater was wont to sa [...]e, that he could neuer perswade Phocion to take, ne euer content Demades with all his giftes.

WE haue declared, how gētleman like & decente a thing it is, worthily to liue in the Court of a good Prince, where euery mannes endeuoure is for the commō profitte, directed af­ter the lawes, bothe of GOD and man, wherein euery one maie shew hymself, ready to bestowe his labour vppon man, and not vpon hymself onely. For that it is Gods common weale, into a parte whereof he is called, wherein he commaunded menne to be trained vp, to set forthe his glorie, not to serue those bealie goddes, and the gredie desire of a fewe couetous and ambicious persones. At whiche marcke, who so intendeth not to shoote, doeth very vnworthily and vnhonestly, preparyng a wheeleIxion [...] the Poetes fame) is tormented in hell vpon a whele for his [...]alshode. for hymself, wherwith no otherwise then Ixion doeth he shall abide perpetuall punishemente, for his distoy­altie, throughlie vnderstandyng, although to late this saiyng to be true: Long in court, depe in hell. Whiche thing ought to disswade all them that doe cleaue vntoLong in courte depe in hell. that goodlie kinde of miserie, that either thei doe their duetie, whiche is honest, godlie and profitable, in com­mon without blame, or els if thei cannot rule their af­fections (whiche beare greate stroke in soche kynde of men (giue place, and liue priuatelie to them selues, yet so that euery one help his christen brother, and priuat­lie doe that, whiche he cannot performe in open place, and beare one an others burden, restoryng with gain that talente, committed vnto hym by grace, whiche he hath receiued from aboue, forasmuche as no one man is euery man, but giftes bee giuen seuerallie vnto vs, that euery one either doe beare office, accordyng to his [Page 33] measure giuen vnto hym, or els do leade a priuate life.

But as I haue saied, there be many thinges, which (as the worlde now goeth) drawe men out of the rea­die waie, blinde them with the fame of high promoctō, and cause theim greuously to offende, whiche ought not to be permitted, to be either couered with any clo­kyng, or with any pretensed colour to be excused (for it is God, whose doynges thou hast in hande, whiche in the meane while vieweth euery thing, and as a iuste and vnauoidable iudge, will punishe soche vniust dea­lyng,God will re­uenge [...]. and the slower he punisheth, the sorer he puni­sheth) some thinke it better, to lurke priuately in the shadowe, then to offer them selues abrode, into so ma­ny thousande daungers, not onely of bodie, but also of soule, as though he liued well, that lurked well: andPublique and priuate liuing. not vnwiselie, if thei vnderstande it not euery where, and of all, but of soche onely, whose shulders can nei­ther susteine, neither without greate daunger, stande vnder the burden. For it is a very fondnes, to vnder­take the bearyng of any thyng, whiche thou canst not easely lift vp.

Whiche thinges, neuerthelesse doe not moue ma­ny that be glorious, and stand to moche in their owne conceipt, whom in the meane while, honor nourisheth, and enforceth to plaie the bealie goddes, and hogges,Courtiers bee tied with golden chaines. as it were in the stte. Besides that those golden chai­nes, wherewith, thei that be fettered, doe serue in bō ­dage, and delight in a gaie kinde of miserie (as Dioge­nes was wont to saie, against Aristippus the Courte dogge) doe staie them so long, that thei can neuer finde in their hartes, to chaunge their chaines to dye for it. Surelie, neither honour (the moste vanitie of all otherHonour is bu [...] mere vanites. vanities) ne yet any golde gotten by the vndoyng of a greate meany, oughte so moche to be estemed by any man, that wee should preferre an vncertaintie, and a thing of base value before that, whiche is euerlasting, neither for a small pleasure, to worke our owne vndo­inge, [Page] and to be hurled into the dongion of hell, there to endure perpetuall tornmentes, into the whiche the fall is so moche the greater, the higher the degree is, from whence thou art caste doune. Therefore that honour, whiche thou so moche desirest to get, and with so great [...]ain honour dependeth vpō [...]an. perill to purchace, is but a fame of the people, whose inheritaunce in succession, is moste pernicious, bicause it standeth and decaieth, at the Princes will. For if he begin ones to cast his countinaunce frowningly vpon thee, it is wounderfull to marke, how other will in­continent espie it, and when thou art a little out of fa­uour, labour vtterlie to disgrace thee. But a wiseman endeuoureth by his vertue, to ioygne honour vnto di­gnitie, and not by dignitie to seke honour. Therefore Socrates said well, that soche men gote true honour,True honour. whose labour was to be in deede, soche as thei would seme to be. For that is the true honour, and constante in it self, whiche when the high fame of dignitie de­caieth, remaineth vnstained, and foloweth the partie.

Likewise the riches, whereat thou gapest so mocheWorldly wealthe is but va­nitie. be vain, and shall be thy destruction, neither shalt thou be suffered to vse theim, neither to set thy self at liber­tie when thou listest. Specially consideryng, the coue­teous man aswell lacketh that he hath, as that he hath not. So that Epimenides the Candian Philosopher,Money. semed well to haue called money, a punishment to the coueteous, an ornament to the liberall, and a murthe­rer to the Traitour. And the wise Salomon saieth: heEccle. xxxi that loueth golde, shall not bee iustified. Soche a man is he, whiche vniustlie sueth or accuseth the poore, toProu. xxii. enlarge his riches, whiche he shall giue to a richer, and hymself stande in nede. Wo be to theim that seke after gold, seing euery vnwiseman shall therin perish.

But there bee other moe discommodities, whiche doe light vpon these ragyng rauenours, and greadie Griffons. For princes sometyme winke, till this glo­ [...]o [...]ous desire be filled, & sometime stand as lokers on, [Page 34] although not without great spoilyng, and robberie of their subiectes, vntill soche haue perswaded theim sel­ues, that the haruest is ripe, and the barne full (for no sodain felicitie, is of long continuaunce) and then thei vse to open their iyes, and to gather vp their fethers, declaryng in deede that to be true, whiche in woordes is moche bruted: that a Prince is like vnto a youngA prince [...] [...] pleasure cōpated to a beares c [...]ltie. Beare, whiche at the first, vseth to suffer his plaifelow so long as he pincheth hym not hardlie, but at the last beyng prouoked neuer so little, he falleth to good ear­nest, and teareth him with his pawes, & declareth him self to bee a cruell beast in deede: as though God war­ned vs to take hede, lest that counterfeict pacience, bee tourned into reuengemente. And in deede the beni­fites of Princes haue been wont to bee verie rashelie emploied, & at auenture. For the more thei be affeccio­nate toward any man, & that either because thei haue been brought vp togither, and one priuie to an others missedoyng, or that flatterers haue commended hym to them, so that there happeneth, like lippes, like Let­ [...]ise, or bicause he hath deuised some newe pollicie, whereby the kynges Treasure maie bee enriched, al­though to the greate harme of the commonaltie: So moche the more thei vse, euen to loade soche a manne with giftes and promocions. Otherwise, if any good lucke happen vnto hym, it is but the verie daliyng of fortune, whiche is as readie to take awaie that, which she hath giuen, as she is to bestowe a good tourne vpō a man. Herein we maie take for ensample, the acte of the moste sage Prince Sigismunde, whiche, when aA witty deuice of Sigismon [...] certaine Courtier did vpbraied hym, for that he besto­wed moche vpon an other, and his compaignion, but gaue hym nothyng, saied: that he should accompt it, to bee his ill lucke, and none otherwise. For the triallSome write (two Cas [...]s.) whereof, he commaunded twoo small gunnes to bee filled, the one with golde, the other with stones, and badde hym that he should chose, whether he would. [Page] Whiche thing, although it were doen deliberatly, yet it profited hym nothyng: for it fortuned hym to chose that whiche was filled with stones. Whiche thynge maie be a certain argument, to impute princes benefi­tes rather to fortune, then any greate affection or iudgemente.

But bicause bothe the rising and fall of courtiers, be for the moste parte in daunger of fickle and blynde fortune (whom a certain writer, likeneth to a castyngCourtiers bee likened to ca­styng counters counter, whiche placed out somewhat at length, stan­deth for a thousande, and again pulled backe, standeth scarce for one) gooddes whiche thei haue gathered by right or wrong, bee as easely plucked from theim, as thei wer lightly gotten. For I am able to recount ma­ny vnto you, whiche beyng thus fattened, were dis­poiled, not onely of all their gooddes, but also their li­ues. Whereby we bee warned, so to pursue honoure, and matters in court, that when honour shal be taken from thee, the true ornament of honestie, and gooddes of the minde, maie folowe thee, whiche, if thou suffe­reste Shipwrake, will swimme out with thee, beyng euen naked, and will folowe thee, steppe by steppe, and prouide thee againe of furniture for thy iourneye. O­therwise, as it is a plausible and an honourable thing to be in fauour emong princes, so it is full of daūgers. For thei bee men, and subiecte to affections, whom he trusteth well, that is giltie in conscience of nothyng, whereby he ought to feare them, whereas thei bee for the moste parte, as readie to hurte, as to dooe good. Whiche Ouide in these sixe verses, finely expressed.

Whiche must be ascribed to theim, that bee not en­dewed with the discipline of godlinesse, but thinke it lawfull that liketh them, naturallie fierce, although thei fain them selues gentle. Soche noughtie princes, would to God might onely light vpō soche rauenours as I spake of before, that thei might haue a woorthie scourge, for their coueteousnes, and not also vpō good men, whiche deseruyng well of the common weale as sone as thei beginne to warne their prince of his due­tie, then perceiuyng hym somwhat impacient, therby doe incontinent learne, that he whiche will hold a foolishe Princes fauour, muste folowe his will, and pleasantlie frame hymself to his affections: and contrariwise, he that will keepe a wise Princes good will, must doe it by counsail­yng him to doe that whiche is conuenient.

I Haue somewhat decla­red howe expedient a thing it is, that such as he about prin­ces be good and Godly, where at they maie take the rule of their life (which al men vse to marke none otherwise, then they beholde their face in a lo­kynge Glasse,) that thereby throughe example of their daiely conuersacion, they maie learne and vnderstande to do that is best, and to eschew that is contrary. For with the good thou shalt be good, & with the noughtie thou shalt be naughtie, which is so true, that it behoueth euē their very wor­des to be honest and chaste, least the minde consente thereunto, and so be enfected: for euill talke vseth to corrupt good maners, as Menander saieth. Whiche thing Sainte Paule also reciteth thus: Ill conuersati­oni. Cor. xv. hurteth good maners. And like man like talke: and that not without a cause, seing talke is a significationSpeache is a representation of the minde. of the minde. Therefore Socrates whō they report to haue called Philosophie, & the discipline of maners, euen out of heauen: saied vnto a yonge man, whose towardenes he was requested to learne: Speake that I maie see thee: meanyng hereby that mannes minde might rather be knowen by his communication, then by anye view of his countenaunce.

[Page 36]But for so much as kingdomes and dominions be geuen to kynges & potentates, ouer whiche they haue rule, neither can they alone rule all, neither be present eche where, they must nedes do that by puttyng other in trust: for it is better to do a thing by a deputie, thenOfficers. quite to leaue it vndone, or to attempt it out of tyme, and so geue occasion of some vnrecouerable harme. And hereby is it meant when we do saie, that kinges haue manye eies, and longe handes. From whence it dothe not much disagree, that is in the common pro­uerbe so much bruted, A great birde, must haue a wide neast. But these must also be of good cōuersation, and loue honestie, that they bothe maie in their offices do their Princes honour, and also be nothing heauye to the subiectes. For an Officiall, or one that beareth of­fice,Officialis. is called so of (Officium) which the Grekes do call (To cathecon) as who saie, that belongeth to vs to doe.3. de finibus bo. & mal. And that dooeth Marcus Tullius call duetie, whiche when it is done, we maie geue a good reason whye it is done, and this kinde of duetie hath place in the com­mon weale. Therefore whatsoeuer is done by offici­als or deputies in the whole kingdome and dominiō, that must be vprightly and well done, so that it doe a­gree with place, time, the thinge whiche ought to bee done, the subiectes, the deputies office, and the honour of the high magistrate. Whereby it shalbe occasioned, that such thinges as be due to the officer, shal be well preserued, and the subiectes shall with all officiousnes performe and do that is their duetie, so acknowledging the maiestie of him that is in office, that they shall re­uerence euen a staffe if he dooe set it vp before theim. Whereof take this as an example: Amasis the king ofAmasis the king of the E­gyptians. the Egyptians, which neither came of royal bloud, ne yet had any memoriall of his auncetours, but being of a base degree was elected to the kingdome: For which thinges when as sundrie men did contemne him, he bethought him self howe he might couer this belmish [Page] and wittely bringe him selfe in reputacion among the rude people. There was amongest the kinges plate a Basen of golde, wherein after his countrey fashion, hee and his ghe [...]es after meate were wonte to washe their feete, whiche he also sometime vsed in place of a chamber potte, as some haue vsed Emeraude bowles for the same purpose. This Basen did he breake, and of it made an Image of an ydole, and sette it vp in the middest of the market place to be worshipped of the Egyptians, which they did very reuerentlye. Which thinge when it was reported vnto the king, he assem­bled all the people together, and tolde them the whole matter howe it was, that this ymage which they so highlye honoured, was made of that Basen wherein he was wont to washe his fete, pisse, and vomite, and to put it to such like kinde of vncleanely vses. And so should they thinke of him, who althoughe he was but of base birthe, yet he was their kinge, and worthye to be reuerenced with due honour.

They that be vnder Officers, deputies, or haue the administracion of some other officer, must be circum­spect, that they faile not in their duties, nor dooe anye thing wrongfully. But they must especially take hede that they do neither take bribes, ne yet suffer them sel­ues to be seduced by corruption of ambicion. For the roume that they supplye is not mans, but Gods com­mitted vnto the administracion of manne, and their e­state is so much the straighter, because they be not onely compelled to geue an accompt of their stewardship to god, but also to the prince or magistrate, vnder whō they be appointed to beare office, which shall also an­swerePrinces ought to bee circum­spect in the ap­poinctyng of officers. for that whiche is done euill, because he did not appoinct a conuenient man to be his deputie, and suf­fred his people to take harme, specially by him whom he knew to be an hirelyng, and reatchles in the office of feadyng. It is like, as if a shepeheard, when he hath sheepe committed to his charge, while hee gathereth [Page 37] nuttes, or otherwise spendeth the time idlely.) dooeth put theim ouer to an others kepynge, and they in the meane while be yll fedde and fall away, or negligent­ly kept, the Wolfe brusteth in amongest them. What shall staye the Lord of these shepe, but that he may ex­amine therefore bothe the hirelyng, and the shepeherd him selfe, and call them bothe to accompt for the losse he hath susteined, that if thone can not make amendes, the other shall make it good, and abye for his negli­gence, as reason and iustice requireth.

There be also sundry other thinges, whiche maye warne them of their duties, and cause them that they do not go astray, seing they be appointed ouer a whole people, and manie: of whom they can not deserue all in like, as among whom there are so many mindes as heades. And vnlesse thei haue before their eies the per­fect rule of administration, I meane the lawe, tempe­raunce,It is a daun­gerous thing that officers shold be fauty. iustice, and equitie, after whiche they may di­rect all the order of their gouornement, whereby they shall not onely be deliuered from the staine of errour, iniquitie, & naughtines, but also shall be without su­spicion thereof, there will alwaye be some, that shall finde fault with their doinges be they neuer so honest, neuer so vpright, & vnknowyng to them, accuse them to the heade officer, and thereby brynge theim out of fauour. For Princes be men, and easely will be brou­ght to suspect other mennes doinges, for so muche as they be very desierous thereof, and thinke in a greate glorye to cloke their owne fault by the calamitie of o­thers, and will not sticke at the complaint of one that hath bene euill handeled to put a man from his office, and to wipe him cleane of all his goodes.

Whiche thinge deputies and vnder officers in our time do not weye, whiche neither knowyng mannes nor yet Gods lawe, do neither consider any percell of equitie, ne yet of Godlines, but onely seke how to cir­cumuent the pore comminaltie, how to ouerlay them [Page] with Subsidies, how to compasse all their attemptes, be it by right, be it by wronge, thinkyng so to gratifie their Lordes, if thei can torcioully leuie a greate sub­staunce of money from their subiectes, and therby au­gmentOfficers grow quick [...]l [...]e to great wealth. their accoumptes. In the meane tyme, not for­gettyng them selues, for thei handle thinges so finelie and so craftely, that thei will haue store of riches, as it were out of an horne of plentie, and after the fashion of a flowyng water, make theim come vnto thē faster and faster, till thei bee swellyng ripe, like leane flies, whiche in the Sommer season, sittyng vpon a scabbed horse, doe soone fill them selues so full, that either thei doe fall of, or els sometymes burst in fonder.

The Romaines (whose common weale farre excel­ledThe magistra­tes of Rome continued not long in one of­fice. all others) purposyng to remedie this sore appoin­ted their officers, but of short tyme, whiche thyng Ari­stotle in his Politiques doeth not moche discommend. Some were for a moneth, some for halfe a yere, some for a tweluemoneth as thei had lawes, for requirings again soche money, as any officer, ruler, or other put in trust with the commō affaires, did against the wor­ship of their aucthoritie, take for false iudgemente, in the waie of briberie, or otherwise. Whiche (if he had been found giltie) he was compelled to restore, no lesse [...]stit [...]cion. then if he had stollen the same. And soche lawes bee those that were made▪ and bare the names of their ma­kers, Calphurnius, Eecilius, Seruilius, A [...]ilius, and Iulius, whiche all were lawes, touchyng the restitu­cion of money▪ Of whiche you maie reade moche in Marcus Tullius Cicero▪ and other writers of the Ro­maine Histories.

[Page 38] NEither be thei all of one sorte, or all of one kinde of function, whiche bee put in truste to go­uerne the common affaires in shires. Yet not withstandyng the marke, whereat thei must all shoote, is that the bodie of the whole common weale, bee preserued and saued, whiche is but one, bee the dominion or power neuer so greate, and so named but one, as the gouernour or head ther­ofAristot▪ in. 3 Polit. is but one. And like as in euery house, all the imple­mentes thereof, be put to their proper vses, and yet be directed and haue respect vnto the common commodi­tie of the whole familie: so I doe graunt in euery citie, town, and shire, a priuate kinde of gouernement, one not aunsweryng to an other. For the diuersitie of the place, of the trafficque, of the people, and of liuyng, causeth & receiueth some varietie: but such as it doeth ioigne in one, for the profite of the whole Countrie, whiche therefore is one, bicause it hath respecte vnto one prince, as one head, of whom it receiueth, lawes, ordinaunces, iniunctions, and all soche thinges, as ap­parteine to the wealth and dignitie thereof.

And this is the cause wherefore in this earthly citie we bee prepared towarde that whiche is in heauen, wherein we acknowledge Christe our heade, whiche must be the goale of our race, that after the ceasing of that whiche is mortall, and shall shortely decaie, wee may come to that whiche is euerlastyng, the onely re­ward of the life past. Euen so, euery particuler assem­ble hath his churche, but ruled after the image of that whiche we call generall or catholique, wherein is the holye communion of sainctes, after whiche as a leader all other be streightened, and receiue their staie.

Againe, the higher officers in euery Citie, towne, shire, and politique gouernaunie, haue other whiche be also vnder theim, accordynge vnto the diuersitie of [Page] their offices. The chiefe of those be the Shirifes, or suche as stande in roume of the pretor among the Ro­mayns, whose office is to see that iudgementes be vp­right and sincere, and that euery man accordynge to the rule of iustice haue his owne. For the administra­tionThe admini­stracion of [...]u­ [...]ce. of Iustice is so necessarie, that no kingdome, no citie, no assemble of men, can either be begonne, or cō ­tinue without it: whiche is not onely an ornament to the common weale, as a garlande to a maide, but lai­eth the foundacion and sure groūdworke of the same. And hereupon thexecution of iudgement is called the kinges handemaide, without whiche he ought not to come abroade or thinke him selfe a king.

They therefore to whom thexecution of iudgement is committed, ought to do their endeuour by all mea­nes, lest their duetie neglected, they either perswade theim selues a certaine r [...]tchlesnesse, and securitie, or being with bribes corrupted, or allured by parcialitie, do despise the outcrie of the people, and doe not iudge vprightlie. For it is no small burden, that such a man hath vndertaken and laied vpon his shoulders, but the verie charge of God, whereof he shall not escape, but geue a sure accompt in the greate daie of the Lord, al­though by some collusion, conueyaunce, or other pre­tenced lye, he hath escaped the handes of his Prince, when he hath done euil. For iudgement is the lordes, as Esaie saieth. This is the waie, walke in it, neitherEsa [...]. xxx. do ye decline either on the right or lift hande. And Io­sophat appoincted Iudges of the lande, in the citees of Iuda, fortified in euery place, and commaunded the2. Para. xix. Iudges, saiyng: looke what ye doe: For you dooe not exercise the iudgement of man, but of God. And what soeuer ye shall iudge, it shall retourne vpon your self. Moreouer the prophane powers, & soche as haue been stained with impietie, would that iudgemētes should be vndefiled. In consideracion whereof, Cambises the Porsian kyng, commaunded the Iudge, whom he had [Page 39] perceiued to haue iudged vniustly, to be flain, and flainA iudge flayne for geuing corrupt iudgemēs quicke, and his skinne to be hanged vp, before the iud­gemente seate, whereby his soonne was enforced, vp­rightly to giue right iudgement. Alexander SeuerusLampridius in vita Ale­andri▪ likened soche menne to theues, affirmyng, that if any came to meete hym, he was ready with his finger, to plucke out his iyes. But to the entente my talke maie driue to some ende, and that I maie not seme, as it wer to tell a tale to a deaffe manne, I must procede to other matters, since that this thing is so moche bewailed of many, that it cannot easely be amended.

But the estate of the Iudges officers, is so moche the more to be borne with all, bicause thei do not them selues pronounce sentence, but giue iudgement, which thei doe take of other, but yet of their felowes in com­mission, thei be not to be reproued, specially if thei had any knowledge in the lawe, and were not led with af­fections. Albeit there be among them, some of singuler vprightnesse, whiche neuer refuse to followe equitie, wherevnto thei be naturally moued, and would iudge that, whiche wer good and vpright, if thei had know­ledge accordynglie. But what would you haue theim [...]learned cō ­mis [...]oners. to doe, whiche neuer tasted, what was either vpright, or iuste? Whiche (if a thing doe appere vnto theim, to leane vpon any reason) doe holde it as a lawe, as iuste and vpright, although it be wicked, and dissonaunt a­boue all measure from iustice. But yet the woorthier thei be of excuse, the more readie thei be to iudge iust­ly, if thei had any certain knowlege of right and equi­tie. Yet thei [...]e not without fault, bicause thei doe me­dle in a thyng, whiche the [...] neuer learned, neither can practise without greate annoiaunce, and endamaging of others. And truelie I knowe not, whether in any point I maie call a Countrey more vnhappie, then in that it must abide those blinde iudgementes, and whi­che for the moste part, be vniustly pronounced through brib [...]le, parcialitie, and all kinde of wicked corrupci­on, [Page] and that speciallie in these daies: wherein so en­creaseth the ciuill discipline among the Germaines, and mennes iyes are so opened, as neuer the like be­fore: And that thei I saie, doe lesse regarde the old sim­plicitie of our predecessours, then when the exercise of iudgementes was rude, and finished by the onely ver­tue of an othe. But now the desire of Lawyng is so greate, that a man would rather be content with one iye, then one verdite, were it neuer so iustly and righ­teously pronounced.

Amongest soche as be vnder officers to princes, we [...]. appoincte an other place to Receiuers, whom some tearme Purueiars, bicause of their prouision, I dooe meane soche as vse to gather the Princes reuenewes, and afterward giue an accompt into the Eschequier of their receiptes and expenses, herein necessarie for that thei haue charge ouer those thinges, without whiche the high Magistrate, can neither bee maintei­ned, ne yet bee able to gouerne: to whom we therefore doe owe as due, rentes, tributes, and soche like subsi­dies, that thereby he maie dooe his duetie, and as the scripture saieth: Cesar maie haue, that is due vnto Cesar, whiche thing Paule doeth also warne, saiyng:Roma. xv. paie you to all, that is due to all, to him, to whom taxe is due, taxe, to whom custome, custome, to whom fear▪ feare, to whom honour, honour. These Receiuers or Treasurers haue an honest and profitable Office, and apperteinyng to the common weale. Moreouer, mo­ney is the strength, or as it were s [...]n [...]wes of the com­mon weale, the more nedefull to hym, whose office re­quireth larger administracion. Where as if you sette before your iyes, the d [...]ly riot of the courte, [...]yng, diuersitie of deintie dishes, the vnprofitable nomber of [...]ssiue spoil [...]ces [...]es. [...]einers, vnmeasurable expenses, and as it were the outragious waste of all thinges, ye shall not but mer­uel, whence prouisiō is had, for those great spoilinges: a kinde of life therefore the happier, bicause it hath [...] [Page 40] botome, or stinte, wherein it is commaunded to spare,Sera in [...]undo parsimo­ [...]a. which in others is said, to be to late, vnlesse thei spare before all be spente. Wherefore he spake not vn [...]tly,The [...] [...]mpa [...]ed to the splene. which likened the Exchequier to the splene, as which will neuer be satisfied.

Howbeit our receiuers be not onely charged wyth [...] of Receiuers. gathering of the common money, but haue also there­unto annexed power of punishment, aucthoritie of ad­ministracion, and execution of lawe, specially in such thinges as do appertaine vnto such leuiyng of rentes and reuenues. Wherein as the good do much good, so the euill, and suche as be geuen to couetousnesse and naughtines, doe wonderous muche harme, speciallye when honest dealynge set a parte, they beginne wyth new inuenciōs to burden the people, to encrease their accompt, and to get better allowaunce in the courte. For such as do not much trust to the fauour of princes or desire without their lordes knowledge to get welth by the pore mennes sweate, do take such an order, that besides the yearely reuenewes, they will bringe into the treasurie some summe of money, scraped vppe by right or wronge, whereby they maye bewitche the Princes eyes, and cloke their owne couetousnes: whi­che thinge is detestable two waies. First, because thei [...] ▪ [...] ▪ deceiue the magistrate, shauyng hi [...] that they dooe pille his [...]ubicaes, whereas it is the princes commo­ditie to haue his subiectes wealthy. Secondly, because vnder this colour, they practise a shamefull biyng and sellyng of thinges, so that that saiyng may seme true, that there is no office so small, but a man maye so be­haue him selfe in it, that he may deserue hangyng.

There be moreouer diuerse other, whose aide men of power do vse in their offices, sometime for their re­uenewes & mony of state, sometime for other affaires, as be the ouerseers of Parkes and Woodes, whicheW [...]dwar [...]s [...] [...] ▪ therefore we may call Fosters, raungers, or woode­wardes, being necessarye for the prouision of woode, [Page] which men by no meane maye wante. For if woodes be cutte downe or dispoyled, neither can buildinges be mainteined, ne yet fewell had for fire.

It is not apperteinynge to my purpose to touche o­therHuntyng. as be the masters of the Buckhoūdes, sergeantes of the lease, Rangers, and suche like officers, nor yet Faulconers, which haue charge of falcones, sparrowH [...]ky [...]g [...]. haukes, and suche kinde of rauenyng birdes, wheru­pon ariseth the pleasure of haukynge. Nor I will not speake of such as be ouerseers of fishepondes, custome money, salt pittes, hauens, and such sortes of common auailes. All profitable, if you take awaye the abuse, which causeth that to be hurteful to the countrey, and a great charge, that otherwise is necessary, and for the common commoditte.

THe examples bothe of olde and late maye declare that there bee diuers maners of gouernementes in com­mon weales, and speciallye of the citie of Rome, which because it was of so greate power, could not haue thestate of her common weale with out chaunge, but oftentymes fell into diuers kindes of rule, and thereby coulde not continue in the digni­tieThe Romaine [...] was wonne b [...] force of armes. and maiestie of her predecessours. But as that em­pire was gotten by force of Armes, and by wronge done to others: so i [...] must nedes be by force of Armes ouerthrowen, and fall by reason of her owne hugenes, the occasion hereupon taken, for that the people began to alter the olde ordinaunces of their Predecessours, and to chaunge into an other forme of r [...]lynge their [Page 41] cōmon weale, whereas it is not good to alter thestate of wel a appointed cōmon weale. And therfore Augu­stus said well, who so willeth not the present estate of the cōmon weale to be altered, is both a good Citezin, and also a good man. And this is that which AristotleIn. 2. polit. so earnestly defendeth, that the lawes of a citie be not to be altered. As by whose chaunge, it must nedes en­sue, that the state whereof they bee the grounde and foundacion shall shrinke, whiche the Athenians did full well obserue, appointynge certaine lawkepers, which in all commen counsels and assembles did sitte crowned with white wrethes before the heade magi­strates, & encountred all attemptes against the lawes all ready established. At Locrus a notable citie of theStrabo in. 6 geographie lib. Epizephirians, whiche firste (as Strabo writeth) vsed certain written lawes, there was an order taken, that none shoulde be suffered to attempt renuynge of anye lawe, contrary to the auncient ordinaunces, vnlesse he woulde venter his necke in a halter, to the ende that if it might seeme commodious to the common weale, he might escape: if not, he should straightway be stranguled with the same halter, the loope thereof beinge harde pulled together.

Therefore the firme and vniforme order of gouer­naunce maketh the estate to continue vnchaunged, which is the best and surest in the best kinde of rule, as most cōmon weales do euidently declare. Although as men be now a daies minded, it be hard to kepe y^• same, because of the troubles of sedicion, and intemperancyChaunge [...] daungerous. of the people. Wherefore in default of a gouernour, some free cities vse to take themperour or some other kinge or foraine prince for their defendour, whereby bothe the people maie be kept in awe, and they theim selues preserued. Moreouer, in some common weales it hath bene an auncient custome, that certaine of the base people, and brotherhodes of artificers shoulde be as assistantes to the counsailours, to so that nothinge [Page] be called contrarie to the common profite of the Cite­zines, and lawes of the countrey, vnknowynge to the people, as the Tribunes were wonte to do among the Romayns. And as it marueilously furthereth concord and quietnesse in a Citie, and as it were nourisheth the same, that the common money, (so farre as belon­geth to receites, and expences) be noted to the commi­naltie: so where a fewe, were they neuer of so greate estimaciō, and deserued neuer so wel of their countrey do the same after their owne willes, it stirreth greate troubles, and hath bene the vtter vndoing to sundrye that peraduenture neuer offended. Therefore the wittiest counsell that I can finde, is (for so much as accor­dyng to Tirence saiyng: sundrye diet causeth sundrye vsage, and eche daie hath inough for her owne euill,) for a season to deferre those thinges, which withoute great disturbance can not be sodenly altered.

Therefore the administrations of common weales,Three kindes of gouernment as they be nowe adaies appointed, seeme to be mixed with the three kindes of gouernement, that is to saie: Monarchie, the best mennes rule, and the peoples gui­dyng. For so as it were one hande washeth an other, and one man aideth an other, specially in such thinges as ought not to be hidde. For there be manye priuye thinges in Cities, and profitable in common, whiche must be committed but to fewe, whiche in this pointe so much commendeth and approueth the faithfulnes, dignitie, and honest behauiour of the officers, that thei [...] finders. be thereby voide of suspicion. Albeit no man euer yet so ruled in the worlde, but he founde certaine felow­mates, whiche would misconstre and finde fault with his doinges, whom, the clearer a mans conscience is,The nature of good and il re­porters. the soner he will despise. As for good mennes reporte, he neuer neadeth to cast any such feare. For good men alway take good thinges in good parte, and as Tul­lie saieth: The better a man is, the lesse dooeth he sus­pect other to be euill. Contrariwise, he that is euill, [Page 42] can not speake well of other, but measureth al menne by him selfe. And then saied Alexander the Macedoni­an, plaiest thou the king in dede whē doing well, thou arte misreported: neither yet ceaseth God to preserue his magistrate or minister, euen in the middest of all his trouble.

Neither is it to be thought that it can naturallye come to passe that one common weale can abide the three estates, (I meane of one alone, of the best, and of the peoples gouernement,) as to haue so many parti­culer heades in it, whereof eche shall haue the auctho­ritie: but a measure must be had, and eche regarde his own priuate charge. Of which thing we may take an example at this vniuersal frame of the worlde, where­in the Philosophers by all their search, could not findeAristo. in. [...]. Metaphys. In. 11. de Ci­uitate Dei. Capi. 25. an example taken of B [...]es. any more, but one Lorde and king. And as sainct Au­sten saieth: Plato did not thinke that there was anye moe Gods but one, the aucthour of al natures. Which thing a man may also see in Bees, which wil haue no moe kinges in their swarme but one, about whō they cluster, whom they compasse in, and reuerence, (as Plinie full well teacheth in hid naturall historie.) Al­thoughe Aristotle ledde by some greater experience, thinketh that sometime they do folowe diuers guides, whiche being altogether, do make the nomber of one swarme, whiche thing the Bee kepers, as I my selfe haue heard them oft times saie, do graunt: if so be that the hiues be able to receiue diuers swarmes.

Therefore howe diuerse so euer the estates of go­uernours be, whiche rule in one common weale, yet their eyes must loke vpon one as chiefe in aucthoritie, to whō in weightie affaires thei must haue a recourse as vnto a Moses. So that in euerye well gouerned ci­tie, none other thinge is to be loked for, but that wee with most quietnes that can be, being obedient to our ruler, (because he is ordeined by God) do seke the com­mon wealth, and the onely glory of God, whether the [Page] rule be, gouerned by one as a king, by the better fort, by the mightier power, or ioyned with diuers and sun­drye. Whiche neither Aristotle him selfe dooeth in allIn. 3. polit. poinctes disalow, but reasoneth as though after a sort it maie be accompted as one of the best rules in a com­mon weale. For there is nothing so perilous, but if a manne vse it well, it may be bothe quiet and safe: and contrariwise, there is nothing so good, but it shal haue wonderfull euill happe, if you do not cease to abuse it. Wherefore it lieth in vs to employ gouernement (al­thoughAbuse. it be a difficult thinge,) either to a good or an euil ende.

THe worthy Plato; (whose cō ­panionPlato. 8. de Repub. Tullie professeth him selfe to be, in his bookes whi­che he wrote touching a com­mon weale, as Plinie repor­teth in his preface to Vaspasi­an,) semeth wel to haue saied: that commō weales be distin­guished accordynge vnto the nature of men; the decent order whereof we doe mea­sure by the magistrate that ruleth. Whiche if he beA magistrate profiteth much by good exam­ple of liuyng. good, it can not otherwise be, but that the Citie shall appeare to be very well ordered. But if he be vnprofi­table and dissolute, it straightwaies lighteth vpon the Citizins, whom he infecteth and maketh much worse, for so muche as a naughty Rauen can not but laye a naughty egge. Neither was there euer scholemaster that made good scholers, who was him selfe vntempe­rate, and negligent in teachyng. Wherefore not eue­rye [Page 43] one of base condicion must be admitted to beare of­ [...]ice, but must be chosen amongest such as haue wel go­uerned their owne houshold. Like vnto him that will be a Superintendent of a church, which must be vnre­prouable, desierous of good thinges, one that hathe wel ruled his owne house, hath obedient children with all reuerence. So saieth the apostle Paule. A Bishop must be without faulte, one that hath well gouernedi. Timo [...]. his owne house, hauyng his children in obediēce with all reuerence. But if a man can not tell howe to rule his owne house, how shall he rule the church of God? Moreouer, as a bishop must teache not onely with his mouthe, but also with his holinesse in life: so a magi­strate ought not onely to ordeine and appoinct, but al­so in dede to perfourme that whiche is for the common profite. For it is a thing to be despised and vncomely, to reason of the discipline of good maners, or to ap­poinct a rule of good life, if a man be him selfe naugh­tie, and of a vicious liuyng. Whom Diogenes Cini­cus likeneth vnto a Lute, whiche deliteth other wyth the swetenes of her stringes, but it selfe heareth no­thing. But thapostle termeth them a sounding brasse,i. Cor. xiii. or a tinckelyng Cymball.

Neither can it be but that citie shalbe kept in verye good order, wherein the officer letteth nothinge passe whiche maie appertaine to the honestie of maners, orMagistrated must haue deli­gent respect to the peoples be­hauiour. emplantyng of vertue. Where he is not only content generallye to decree any thinge, or to take any thinge in hande that apperteineth to a ciuill life, but is care­full for euery particuler citizen, and noteth their trade of life, to the ende he maie appoinct a rewarde to theArist. 5 pol. good, and set them forthe to all men for the ornament of their vertue: and dehort, driue, & bringe the nough­tie from their wickednes, to vprightnesse of maners, and as a maister of life maye shewe to them bothe the communicatynge of vertues, and true vse of mannes societie.

[Page]And this it is whereof Marcus Tullius putteth vsD [...] officiis. Lib. 1. in minde: vniuersally they that will beare rule in the common weale, must obserue two preceptes of Plato. One, that they so loke vnto the profite of the citezens, that they referre all their doinges thereunto, forget­tyng their owne commodities. The other, to se to the whole bodie of the cōmon weale, that while they loke to one parte, they doe not ouerloke the rest. And there­fore it is the proper duetye of a magistrate to vnder­stand that he representeth the state of the whole citie, whose dignitie and worship he ought to susteine, kepe lawes, appoint ordinaunces, and remember that they be committed vnto his charge.

Moreouer, a cōmon weale, wherein the magistrate doeth as it were frō a watch tower behold the citizens maners, and doeth not neglect well to frame the same, shall kepe euery poincte that is required in the princi­pall common weale, that as Lacedemon was wonte, so it may be called a reuerent assemble, and repaire of good men, the shoppe and marte of al vertues, where­vnto all the Philosophers disputacions of vertues, of the discipline of maners, offices, and other prophane treatises must be referred, as it hath bene by a marue­lous good reason alowed, although left in a shadowe, and in scholes: yet a tradicion worthy to be vttered a­broade, and to shewe vnto men the vse of the felicitie which it promiseth.

ALexander surnamed the greate, when he had welnere brought the whole world vn­der his subiection, ledde forthe his armie, and being desierous of immortalitie, pur­posed to builde a Citie, named after hys [Page 44] owne name, and to furnishe the same with inhabitan­tes. Whom Dynocrates a cunnyng builder of Mace­doniaVitruuius de archite­ctura. folowing, when he had fashioned the mount A­thos after the proporciō of a man, in whose left hande he figured the walles of a large citie, and in the right a cuppe to receiue the water issuinge out of all the ri­uers of that Hill, and so to conduct theim from it into the Sea: Alexander delighted in the fairenes of this purtraiture, by and by enquired, whether there were anye grounde about to furnishe it with store of corne: and findyng that it could not be maintened, but by ca­riage from beyonde the seas, saied: I do well marke (Dynocrates) the fine drawing forth of the platte, and am delighted therewith, but this do I withall marke, that if a man would plant any companie of menne in suche a place citie wise: the deuise will not bee liked. For as a yonge infant can not be nourished wythout his nourses milke: so neither can a citie, be it neuer so faire, encrease and maintaine any number of people, without groundes liyng thereunto for the bringynge forthe of fruites, yeldyng plenteous prouision for the sustinaunce of the inhabitantes. And as I allowe the platteforme, so doe I disallowe the place. And so lea­uing this worke vndone, he folowed the king into E­gypt, whiche there perceiuynge an hauen naturallye fortified, a goodly marte place, the fieldes throughout all Egipte to be of a batfull soyle, and the manifolde commodities of the great riuer Nilus, he commaun­dedAlexandria a citee in Egipt Dynocrates to builde a citie there, named Alexan­dria after his owne name.

Wherby it is euident, that soche as builded tounes did not onely reste vpon the fairenesse of walles, and houses: but prouided also, that thei might be set in soch a fertile place, wheras thei should haue plētie of corne, abundaunce of victualle, the benefite of water, and all soche thinges, wherwith a citee should be mainteined. Likewise, who seeth not that his iudgement, is to bee [Page] misseliked, who so therefore thinketh a citee to stande well, bicause it is enuironed with walles and trenche, garnished with goodly buildynges, and situate in soch a place, whereas nothing wanteth, that can appertein vnto the health of the people: if it be not also institute, framed and gouerned by such lawes, such discipline of maners, soche a kinde of rule, and that continuallie, that there maie bee the mutuall pleasuryng of one an other, the societie of life, the vse of vertue, and that for whose cause the citie is builded, I meane the atteining of blessednesse, without whiche, you shall doe as thei,A faire citye yl ordred to like a painted tombe whiche doe paint a toumbe, wherewith the lokers on, dooe delight their iyes, whereas within is none other thing, but a stinkyng carcase.

In whiche thing, I appoincted the magistrates of­ficeMagistrates office. to be, that he tender not onelie, the florishyng state of the whole citee, but also the priuate welth of euery man, and the very whole honor of the common weale, to be committed vnto hym, as by whom it ought to be supported and staied. Therefore twoo thinges he shall obserue: that whatsoeuer apperteineth vnto the furni­ture of meate. drinke, and clothē, or thē necessarie pas­syng ouer of life, that maie be easely gotten: Secondly that it be well bestowed, and emploied to the glorie of God. This must be the whole sōme and effecte of good gouernement, forasmoche as the Magistrate must tra­uaile emong the citezeins, none otherwise, then emōg his owne childrēn, as whose wealth he must preferre, before his owne, and declare hymself, to be a father of his countrey. Which name none euer obteined emon­gest the Romains, vnlesse he had marueslously wel de­seruedPater patriae of the common weale. For Cicero was so na­med, and so was Augustus Cesar, whiche is repor­ted to haue been so delighted therewith, that when Valerius Messala, by the counsaill and people of Ro­mes commaundement, called hym father of his coun­trey, wepyng for verie ioye, he aunswered: Sens that, [Page 45] my Lordes, I haue obteined my desire, what other thing haue I to request at Goddes handes, but that I maie deserue, that this your consente maie continue, vntill my last ende.

With soche a minde therefore euery manne muste take vpon him the charge of the common weale, that he doe his endeuour, to preferre the publique affaires, before priuate, & alwaie to haue that before his iyes, and to watche alone, when other doe slepe. But moreProuision of necessaries. &c. diligently to repeate my former treatise, concernyng thinges priuately necessarie, there is no hope that the common weale can haue anye prosperous successe, without the supportacion of priuate thinges, whiche hath as it were, the forme of a grounde whereupon the other must be established. For what kinde of socie­tie should that be, wherein one should be compelled to bee hungrie, and he and his children, as it were, to starue for famine (which is a wonderfull piteous case) either for want of thinges, wherewith the life should be mainteined, or y^• bicause of great dearth, thei cānot bee releiued: and an other hauynge his barnes full, should liue at riot, or alone, as one hauing quicke vt­teraunce of wares, should sticke vpon to moche gaine, oppresse the neadie, and seke his owne commoditie, to the vndoyng of other, contrary to the verie course of nature? In soche case is this common weale, as that houshold, which will neuer thriue, so long as one dai­ly swilleth, and kepeth reuell, an other pineth for lack of food: the good man of the house in the meane while either fallen as it were, into a slomber, or negligently looking to his familie. And although the cōmon say­ing bee, that he whiche entreth into an other man­nes house, should bee bothe domme and deaffe, yet no honest man could well beare with this inequalitie.

Neither is there one onely waie, to atteine vnto the knowlege how a citee must be furnished with all ne­cessaries, but good aduisement must be vsed in all, ac­cording [Page] to the consideracion of the place, the men, the tyme, the yere. Bicause thus there is foresight had, to the citezeins commoditie, neither yet be the sellers en­dammaged. For no citee can stande, without mutuall trafficque, no companie of men bee mainteined, with­out prouisiō, without open market for sale of thinges, without the Shambles, and corne market, in whicheThinges must be sold at a rea­sonable price. poincte, if soche order bee taken, that Marchauntes or Fermours, bee compelled to sell thinges, whiche they bring in, better cheape then reason is, and oftymes for lesse then thei cost them, that is to be eschewed for two causes: Firste, bicause the sellers forsakyng the citee, shall seke an other market, where thei may vtter their wares, to their greater cōmoditie: Secondly, bicause that when thinges, for the daiely vse of citees, bee not brought in, the citezeins in the meane while, be com­pelled to stande in neede, wherevpon occasion is ofti­mes ministered to rebellion. Therefore it were better to ouerbuy thinges, that we must nedes haue, then to be altogether without them. And therfore, for the sale and prices of thinges, soche order and rate must bee v­sed, that it maie bee to eche part of the citee profitable, so shall it not harme other, but staie vpon a consciona­ble dealyng, that in buiyng and selling, there maie be on all sides some equalitie, and vprightnesse. Whiche none but a wiseman, can bothe ordeine, and see put in prartise: and soche a one as in gouerning a citee, onely hath respecte to that, which swarueth not frō the rule of equitie. But that as it is presently profitable, so in continuaūce, it will not be vnprofitable. For by long experience, soche a man hath tried, that the falling out of thinges (whiche is the scholemaster to fooles) is not to bee looked at: but that thinges must be so foreseen, that although thei be to come, yet by forecast and coū ­saill, thei maie growe to good effecte.

Moreouer) whiche thing must principally be consi­dered) there is not one kinde onely, nor one trade of li­uyng [Page 46] in all citees. For some stand vpō the sea coastes,Diuers Citees haue diuers meanes of pro­uision. which be moste mainteined, by carriage in Shippes. Some stande vpon freshe riuers, whiche yet be able to beare great vessels, and be famous, by reason of some notable hauen. Some haue some great marte, and be enriched, by reason of merchaundise. Other some bee welthie by corne groūd, or vineyardes. Besides these, some stande by handy craftes menne, whiche by other meanes prouide theim selues of corne: in this poincte not in very ill [...]ase, bicause their gaine is gottē by sit­tyng trauaile, whereby thei get money, wherewith al thinges that bee necessarie bee bought, and therewith maie the more easely buye what they will, then if thei should with more toile, plucke it forth of the grounde.

Wheras there be sondry kindes of trades, wherby citees bee supported, I haue expressed but a fewe of set purpose, not touchyng the reste, bicause my mynde is onely to declare him to doe verie vnwisely, that shall appoinct one kinde of liuing to all these, whereby thei shall liue all after one sorte: seeyng that thei, neither haue all one kinde of life, neither yet one waie in get­tyng their liuynges, but in euery citee, consideracion must be had of the life, condicion, maners, waie of get­ting, and soche like: and according as euery thing shal require, so must order bee taken, and a ciuill appoinct­ment established. So Serbidius Sceuola warneth vs, to applie lawes vnto the nature of thinges, not thyn­ges to the Lawes, whiche thyng Plutarche writeth, that Solon obserued in the Atheniane cōmon weale.

[Page] NOw it is moste expedient, that those thinges, whiche we can­not lacke▪ for the maintenaūce of our life, should bee brought to the market, & be to be▪ had in a citee, where a nomber of people is: whiche is the occasi­on, that the ciuill societie maie bee knit together, and the di­gnitie of the common weale, encrease and continue: besides that the people, when thei be full, be more desirous of quietnesse, then if thei doe not finde whereby to haue prouision, and helpe for their nourishmente. So Aurelian the Emperour wri­teth vnto Arabian his Purneigher, that the people of Rome be meriest, whē thei be fullest. Wherfore those thinges, muste principally be cared for, whiche serue for the daily vse of meate, and drinke: as for other thin­ges, whiche appertain vnto the riote of idle men, and their inordinate lauishing, there nedeth no like proui­sion, as without which, the people maie be nourished, and the Citee well inough mainteined. Wherefore, Socrates, when his frende complained, that all thin­ges were deare at Athens, as Purple silkes, pearles, venison, and al kindes of nouelties, answered wisely: there is no dearth, so long as meale and oile, necessary prouisiō for [...]ining of life, may he had good cheape

Who so therefore thinketh to rule the common weale profitably, let hym be carefull for the furnyture of meates and drinkes, and see that thei be easely to be had, by meanes of corne, meale, fleshe, wine, ale, huc­sterie ware, & other victuals, nedefull for mannes life.

But first of all, respect must he had for prouision ofProuision of corne. corne, that the inhabitauntes be not for lacke thereof compelled either to stande in distresse, or to chaunge their soile. And therefore common weales whose nū ­ber is greate, vse to haue store houses, wherein they [Page 47] be accustomed to laye vp corne bought with the com­mon money, and thence when neade shall be, to sell it good cheape, after the Romain vsage, whereby twoo lawes touching corne made by Sempronius, and Sa­turninus, corne was solde to the people after the rate of. vi. pence, and a greate a busshel, vntill that Publi­usLawes for corne. Clodius made a lawe in his Tribuneship▪ that the people should haue corne geuen them frely. The whi­che as hurtefull to the Treasurie, Marcus Octauius sōne to Cneius, did abrogate, because it semed that by geuing the people foode plentifully, and that without any trauaile, it might withdraw them from honest la­bour vnto idelnes, as Marcus Tullius witnesseth.Cicero. in orat pro P. Sestio & li. 2. de officiis. What a marueylous charge this deuision of Corne was, which the Romains vsed to distribute monthlye in euery warde (and therupon tearmed it Menstruum) as wel the quantitie thereof, as the number of menne which did receiue the same, will declare. For Plutarch in Cesars life writeth, that the corne whiche month­ly was deuided amongest the common people, cost. v.Charge for prouision of corne among the Ro­maines. hundred and fiftie millions of their coine. Whiche by computacion after our reckening (as manie doe wit­nesse) amounteth to fiue hundred and fiftie thousande crownes. What a number it was to whom the deui­sion was made, Suctonius tranquillus in Cesars life by these wordes declareth. He made recoumpte of the people, neither after the accustomed maner, nor place, but strete by strete, by the housholders. And whereas there were wont to be three hundred and twentie. M. which had corne of the common prouision, he brought theim to one hundred and fiftie thousande. Whiche I therfore haue mencioned that we should take this as a president of a well appointed Citie, to the ende we may the better know the benefite of God, which gaue sustinaunce to so greate a noumber of people: yea, and that in a citee geuen to the seruing of ydolles.

As touching this matter, lesse care is hadde for pro­uision, [Page] when as out of the countrey neare adioynyng being fruitefull, pure floure, meale, wheate, ry [...], pea­son, barley, oates, & all such kinde of graine, is weke­ly brought in and solde to the Citezins after a reaso­nable price, as the time of the yere serueth. For expe­dicionIt to profitable that Come bee brought into the Math [...]. whereof, there is no better waie that can be founde, then to carie it into the corne market, where­as a iuste price shall be sette vpon it, as it were by the whole cōsent of al the biers, otherwise then if it were forestalled euery where in the stretes, and priuate pla­ces,Forestallers & Regratours. at the prising of euery priuate person, whiche for the mooste parte is inconuenient. Wherefore there ought to be punishemēt executed vpon such regraters as buye corne at a lowe price, and sell it dearer to the baser sort, practising thereby a kinde of gaineful traf­fique, forbidden bothe by God and mannes lawe, and in this poincte the worsse, because they vse [...] deceiue men by false measure. Therfore order must be taken,Aediles cereales. that their measure be not false and vniuste, which of­fice among the Romaynes belonged vnto the Ediles, whome Pomponius the Lawyer called Cereales, as it were ouerseers of the Corne, firste ordeined by Iuli­us Cesar.

And when prouision is hadde for corne, there mustProuision of Meale. &c. foresight be had for meale, that there be no disceite v­sed in milles and grinding houses. Then that they fel no breade but of iust weight, whiche shall easely be e­stemed after the forwardnesse of the yere, which it self will prescribe the order for the assise of bread: and this ought to be considered so much the more circumspect­ly, the more marueilously the heauenly father feadeth all mankinde with a small deale of corne, and that ga­thered by a fewe. Which benefite of God, if we should go about to diminishe, and deceiptfullye to abuse hys blessyng, it were a most wicked poinct.

And we must be carefull for the shambles▪ left if itThe shambles be not forseene, it do bringe in a dearth and scarcitie [Page 48] of victuales. By the name of the shambles, I meane al that which serueth to our sustenaunce, sauyng breade and wine, and such other thinges as be properly moist and serue for drinke. For to what ende serues beefe, porke, veale, lambe, kidd, fishe, and other suche kind of cates, which we prouide to be dressed for vs: if that vi­taillours, bouchers, and hucksters, maye at their plea­sure enhaunce the prices, and so annoy other. Whiche incōmoditie may thus be remedied, if that the fleshe be solde proporcionablye accordyng to the price whereat sheepe, oxen, hogges, calues, and such other cattell be solde, & that some euen measure had, bothe the vittai­lour may not lese his labour, neither the citizins be vn prouided of things necessary to be sold in the shābles.

After these folow other meates and drinkes which doe appertaine to the prouision of victualles, whereof wee haue neede for the sustinaunce of our life, as bee delicate meates, venison, wildfoule, waterfoule, wildDeintie dishes beastes▪ hennes, capons, and all suche kinde of deintie dishes: also wine, Ale, Beere, and such other things as we doe set out of Tauerns, prouided by a ciuill order. Which things be al so much y^e better cheape, the more discretly thei be ordered and commaunded to be solde. And in this part ther must nedes some order be taken for wine in Tauerns (especiallie where muche wine [...]. is vttered be it neuer so deare) or els, besides that the worst by that means is sold at as hie a price as y^e best, it maye bee reckened as a greate inconuenience that might arise vnto the citee, that one or two Vinteners should become welthier then the rest.

Of many I thought it beste to recount the chiefest thinges which doe belonge to meates and drinkes, for the purneiyng whereof a magistrate must be maruei­lous carefull, leste in the citie either suche necessaries can not be had, or at the least not at a reasonable price, whiche thinge accordyng to the necessitie and state of the place, eche manne shal best by conuenient order in [Page] his owne Citie establishe. For it is profitable to the common weale, that none do vse deceitfull practises a­gainste the common prouision of victualles, without which we can neither liue cōmodiously, ne yet ciuilly.

And therefore in Rome, a penaltie was appoincted for those by lawe, which did any thing, for the cu [...]pai­ryng of their Corne, or conspired together, to make a dearth: and for them likewise who staied, or by any de­ceipte, caused to bee staied, any Mariner or vessell, ap­poincted for victualles, whom the lawe nameth (Dar­danari [...]) that is, regratours and forstallours of the mar­kettes.Regratours and [...] And amongest other Lawes, whiche the Ro­maines made for Corne, one is specially called, after the maker, Iulia Lex.

Here I doe not sticke at flue dishes, or soche as doeDelicate fare a noi [...]th the cō ­mon weale. appertain onely to diliciousnesse, and mere riot, whi­che if thinges were wel weighed, ought not to be suf­fered in a well appoincted citee. And yet not so moche to be disalowed, if onely riche men vse them, and not also soche as haue scarce inough to eschew very star­uing for honger. Whiche is a meane to bring the cō ­mon weale to vtter decaie. And therefore Socrates said wisely (as he did alwaies) that he wondered how a citee could stande, wherin a fishe was dearer solde, then an oxe. Which thing Licurgus perceauing to be vsed in Athens, cōmaunded soche lawes as wer made for victualles, to bee registered in writing: whereby a meane was appoincted for banquetting and feasting. Whiche the Romaines, as Ammianus MarcellinusLibr. xvi. [...]erū ge [...]tarū writeth, did alter, endeuourynge by ordinaunce of lawes (whiche thei called lawes for expenses) to bring vp again the old parcialitie, & frugalitie of the citee of Rome: wheras the lawe called Orchia, brought theirTen plates of the Romaines coigne called Asses, were in value our ster­lyng [...]ro [...]. feastes to a certain nomber: the lawe called Khamnia commaunded, that no manne should spende aboue an hundred peces of coigne, called (Asses) at any banquet, and not that neither, but vpon solempne and appoin­cted [Page 49] daies: and as Plinie writeth; that no foule shouldPlinius lib. 10. capt. 50. bee set on the table, but one Henne, and that not verie fat fedde. Then came the lawe called Licinia, whiche graunted that at a mariage feast, there should be spēte twoo hundreth of the same peces called (Asses) and at so­lempneLawes for the [...]str [...]ute o [...] s [...]pt [...]ous [...]. suppers, one hundreth, besides soche fruictes as grewe naturally out of the yearth. Whervpon Fe­stus saieth, that those suppers were called (centenarie). Then Marcus Emilius Scaurus made a lawe, wher­by he restrained them, from the eatyng of fielde Mise, shell fishes, and all birdes brought in, forthe of forein countreis. Afterward Augustus made a lawe, to gra­tifie Cesar, whiche he named Iulia, and that also ap­perteinyng to expēses, wherby he graunted for worke▪ daies, twoo hundred pence sterling, for holy daies, thre hundred, for mariages, and feastynges after the wed­dyng daies, a thousande. Whereof Tullie, Gellius, Macrobius, and Asconius Pedianus, one that mooste diligently obserued antiquitees, haue made mention, Whiche we therfore must marke, to learne with how greate labour, with how greate charines, old aunci­entes, haue laboured to bridle riot, and to bryng men to a sober diet. Whereby we followyng their steppes, maie be stirred forwarde, to bryng our common wea­les, to a moderate frugalitie.

TO the ende therefore, the common weale maie bee firme, and not alte­red nor transposed, accordyng to e­uery mannes fancie: there must bee some order; for the gouerenmente therof, appointed by lawes. Wher­vnto we muste haue recourse, as to [Page] our moste sure rule, or touch stone. Whereby we maie readily learne, whether a citee be well and semely ad­ourned or not. Therefore Demosthenes (as Marcian is aucthour) saieth, that the Lawe is a common ordi­naunce of a citee, after whiche it behoueth all theim to liue, whiche bee in the citee, whiche Papinian calleth the common assuraunce of the citee.

It furthereth moche, saieth Tullie, the wealth ofLibr. [...]. de Legibus. Citezeins, the safetie of Citees, and the quietnesse and happinesse of mannes life, to haue the same esta­blished by lawes. Whose vertues be, to commaunde, to kepe vnder, to bidde, to forbidde. For it is the lawe onely, whiche commaundeth thinges that muste bee doen, and forbiddeth, that is not to bee doen. Thus the lawe, is the rule and leader of a Ciuill life, whom theThe Lawe. Grekes doe call (nomos) for that it assigneth to euery man his owne, as who saie, a distributer. The Lati­nes call it (Lex) whiche is as moche to saie, as a choise, bicause it is chosen and confirmed, by wisemēnes con­sent, as profitable in common.

Whereby it doeth appere, that the societie of menThe cause of making lawes was the first cause, why lawes wer made, whiche be­yng ones begonne among menne, must nedes be still preserued by reason, as naturally engraffed in man, so appoincted by wise heades. Then afterwarde, for that, myne, and thine, beganne to breede vnquietnesse amongest menne, question began to be moued, concer­nyng seigniories, and dominions of thinges, whiche for the mainteinyng of vprightnesse, and quietnes of a Citee, must nedes bee ordered by the rule of Iustice and equitie, so that thereby a greate part of the lawe, became proper to the Courtes, the residue, whiche ap­pertaineth to the beautifiyng of good maners, and fra­myng of the common weale, was left in the citee, and schooles of Philosophie.

Now if this lawe be a thing made by the common consent of a citee, whereby right and wrong be distin­guished, [Page 50] it must nedes be applied to thinges accordingly:Lawes must [...] bee applied to the time, place, and people. and therfore Aristotle compareth it, to the Lesbiane rule, pliable to all measures, whiche thing lieth moste vpon them, to whom the gouernment of the common weale is committed: whiche therefore muste haue the state of the tyme, the place, and menne, set before their iyes, that nothing be doen, by pretence of law against equitie, whiche the Grekes call (Epiichia) naturally en­graffed in vs. And so it is in common affaires, as in sore iyes, whiche muste not haue all one medicine, but according vnto the diuers kindes of men and matters, a diuers kinde of temperature must be applied. For to moche frettyng of a sore, rankeleth it, and prouoketh it to bleedyng: whiche Arte thei ought onely to exer­cise, that excell in wisedome, equitie, iustice, and godli­nesse, and preferre the common, alwaie before the pri­uate profite, whiche thing as Plato saieth, linketh the common weale together. For thei knowe, what maie bee moste profitablie doen in eche Citee, for moste ad­uauntage, and that one Shooe is not meete for euery mannes foote. Whiche is the onely cause, that euery where thei vse no written lawes, but in steade thereofCitees bee tuled by vnwrit­ten lawes. in verie extremitie of thinges (the rigoure of the lawe set aparte) thei haue customes of Boroughes, brought in by old maners, vsages, and statutes, moste profita­ble for the gouernement of the common weale, the pu­nishement of offenders, and defence of good men: and of no lesse aucthoritie, then the written Lawe is, and that whiche is common to all menne. And here vpon saieth the Philosopher, that euery citee is mainteined by nature, maners, and reason.

But for so muche as a common weale is a certayne meane to ioygne men together in honestie of liuyng, grounded vpon lawes, which ought to touch the pro­fite of al, and the common aduauncement: not the sub­iectes onely ought to obey the same, but also the magi­strates, who haue no prerogatiue, but suche as is ho­nest, [Page] of it selfe, and profitable to all, whereby eche man hath his owne geuen vnto him, and others be not har med: As to whom thou art not permitted to doe, that thou wilt not haue done to thy self. And therfore Pla­toThe Magi­srate is in subiection to the lawe. did well saie, that such a common weale must nedes decaye, whereas the magistrate ruleth the lawe, and not the lawe the magistrate. So Theodosius and Va­lentinian the emperours in their decrees vse a saying, worthy the maiestie of a gouernour, that they confesse a prince bound to the lawes, and that it was a greater thing to submit selgniourie to law, then to be a ruler. Then is not that true which certaine light and fonde flatterers doe beate into princes heades, that Domiti­us Vlpianus setteth a prince at such libertie from la­wes, as though he were not bounde to liue accordyng to their appointmente. Whereas he vsed to counsell Alexander Seuerus, one that was as it were a keper of recordes of lawes, farre otherwise. This it is that Claudianus counselleth, and verie properlye writeth vnto Theodosius in these verses.

And this is that pointe wherein Aristotle holdeth opinion, that in effect and substaunce, it is one kyndeThe Magi­strate and sub­iecte bee bothe one in some re­specte. of discipline which the magistrate obserueth in gouer nyng, and the subiectcs in obeiyng, but in maner and four me diuers, For the one thereby learneth to obey, to do such thinges as he is commaunded, and to frame his life to a vertuous conuersation: the other by ap­pointment thereof, is taught to gouerne other, to bee an example of good life, to direct all his endeuour and labour to the common auaile. And thereby commeth it to passe that bothe the people do their duetie in obe­dience, and the magistrate executeth his office with a godly carefulnesse, and by his vrightnesse of his, she­weth the right pathe of vertue, wher upon ariseth that ioynyng of profites whiche doeth best support a citie.

From which appointment thei shamefully yf warne whiche perswade them selues that the office of magi­stratesThe charge of Magistrates. is a name of dignitie anely, not marking their continuall trauaile, then weighty charge, the present daunger, the rekenynge: requited for their doynges, and Goddes reuengemerit whiche can not be eschued for such thinges as be neglected, which thinges be cō ­prehended vnder the name of a magistrate. Whereas neither ignoraunce, nor anye necessitie of priuate af­faires; nor mennes vicious allurementes, nor any o­ther pretence can excuse them. For this office is a com­mon office, and it ought to suffer no delaies, but by ge­uyng to much libertie it corrupteth the people, which [Page] in dede shall pearish for their iniquitie: but God in his great daie shall require the destruction which lighteth vpon thē at the magistrates hands, by whose meanes they be so cast away. Then oughtest not thou to think thy selfe to be therefore aduaunced, and lifted vp into a place of dignitic and preferment, to occupie the high­est seate, that others shoulde make thee rowme, and crouche vnto thee, but to loke to thy charge, with care­fulnesse, wisedome, earnest trauell, studic for the com­mon profite, with a fatherly zeale to warde the citezins of whom thou must make accompt, as of thine owne children, and by all endeuour to she we thy selfe wor­thy that office. Whiche thinge because it is not well considered in our common weales, all thinges be em­paired and fall to decaye. The magistrate careth notA vicious Ma­gistrate, corrupteth the people by his naugh­tie ensample. muche for the common weale, and by his vicious lyfe causeth corrupt maners totake rote also in the people: so that thereby that commeth to passe which is great­ly to be lamented: that is, we must seke honestie of li­uyng in them where it is not to be found. None other wise then did the olde Diogenes, whiche with a light Candle in a greats assemble of people (euen at noone daies) sought for a man. For of all them that be made gouernours, how many be ther that frō their hart wi­she the common wealthe well? Whiche doe not more esteme their own gain, then the cōmō profit: which wil appoinct such lawes & ordinaunces as shal take place? Farre otherwise then Lycurgus did, which indented with the Athenians, that vnlesse he him selfe reuoked his lawes, they shoulde continue for euer. And for the eschewyng of perswasion to breake them, he willing­ly banished him selfe, and so strenghthened his lawes. But men of our time dooe farre contrarie, whiche al­thoughe they take in hande to establishe the common weale by lawes, yet either they do bringe them to no effect, or be the first that breake them, and gene other occasion to traunsgresse the same, whom thei be asha­med [Page 52] to punish, because they first offended them selues, and sticke in the same mire. For we know that in the most part of cities, and most dominions ere this, there haue bene most holesome lawes published against ad­uouterers, dronkerdes, blasphemers, whorehunters, vsurers, and other offenders, whiche be so common, that euen they of the churche winke at them, and will not se them punished, which perchaunce haue pinched one or two of the baser sort, but if the execution of thē at any time hath fallen vpon them of the nobilitie, all is husht, and they as hornettes throughe the SpidersHornettes. webbe passe their ways, and scape free: and such haue bene the occasion whye they haue not likewise taken place in other, to the grease decaye of the common weale.

HE that hath rule ouer other, muste not onely be without fault, but also without suspicion of euill, which he easely incurreth, if he bee driuen to ordeine any thing touchyng theim, to whom he is knit by order of bro­therhed, or whom at the lest he ten­dreth, bicause of the likenes of their trade, and sauour of gaine, whiche were better to bee exempte from this charge, then to intermeddle themselues therewith, to the hinderanuce of the common weale. Where as he is verie vnmete to attempte the thing, whiche cannot by his meanes bee sincerely practised. As XenocratesXenocrates. the Chalcedonian, a Platoniste, whiche as Laercius [Page] writeth, succeded Speusippus in his schoole, saied to a certaine vntowardlie fellowe, and▪ one of a blockishe nature, and of a simple vnderstandyng, whiche came to heare hym: Get thee hence, thou hast not the handle of Philosophie: as though no man should be admitted to any businesse, whiche he maie not seme fit to accom­plishe accordingly.

Soche waie thei seme to bee, whiche bee elected Al­dermennes deputies, or heade officers out of the com­panies of craftes men, and artificers. From amongest whiche although I doe not deny, but that there he cho­sen certain singuler honest men, whiche tender bothe godlines, and the common weale (for in deede to iudge of other, and chiefly of soche as bee aliue, I haue lear­ned that it is an hard thing, moche lesse then ought we to pronounce of their life.) Yet neuerthelesse, as men be now a daies, there bee many thinges, whiche vse to driue them a wrong waie, and to make the executyng of their office, to be had in suspicion. Bicause that nei­ther Philosophie can take awaie, ne yet we altogitherAffections suppresse the affections, whiche wee beare to priuate aduauntage, and to those persones, to whom wee bee boundè by the bonde of societie. So by nature, where­by we bee enclined to naughtinesse, and labour to doe that whiche is forbidde vs, we be verie desirous of that whiche is priuat, & reken that our coa [...]e sitteth nigher vnto vs, then our cloake, whervpon it cometh to passe, that the Dogge, as Luciane saieth in his dialogue a­gainst an vnlearned manne, is not easely driuen from the skinne or hide, whiche he hath begonne to gnawe, and whereof he hath ones tasted.

Neither is there any man so vnskilfull, but he kno­weth with how greate wisedome the lawe maker en­deuoureth to bryng to an order, and to reforme the practises of engrossers, vnlawfull resortyng places,De [...]cipt in bu [...] ­ing and selling [...]. Tauerne, kepers▪ soche trades of Marchaundile, as be hurtfull to the cōmon weale and all kind of trafficque [Page 49] that doeth annoie mannes societie, to the entent soche thinges maie the more easely be obteined, as be nede­full for the daiely vse of our life, and maintenaunce of a common weale. Whiche thinges can not bee so pro­uided for, by the common Lawe, but that priuely, and by little and little deceiptes crepe in, and by reason of a rooted coueteousnesse doe lye in waite, sekyng to co­lour thinges, as though the lawe permitted the same. For there is no lawe of soche penaltie, none so surelie established, but assone as it is made, there is one collu­sion or other founde against it. There must therefore some be appoincted as ouersecrs, for the accomplish­yng of lawes, whose charge must be to see that the la­wes bee kepte, whiche is the duetie of counsailers, or Magistrates, whom I therefore call a liuyng Lawe. For in deede the Lawe is deade, whiche is not put inA magistrateis called a liuyng lawe. execucion. Therefore to stop all startyng corners, for soche [...]chers and bootie brokers of citees, the aunciēt lawes muste bee holpen, by newe ordinaunces, accor­dyng to the qualitie of the place, the thinges, and the people, lest vnder the pretence of that, whiche is law­full, that be committed, whiche is vnlawfull: whereby the common weale maie bee endamaged. Now if the Magistrates, bee of the same occupacion or trade, with those that must bee reformed, the matter shall goe for­ward so moche the slacker. So many meanes seke thei out, y^e no poinct of their profite be diminished. For ac­cording to the latine prouerbe: one Asse vseth to rubbe an other, and a Dogge will eate no Dogges fleshe.

But in wine Tauernes, some reformacion muste nedes be had, bicause badde wines be solde for the best, of equall price, or aboue a reasonable rate: and corrupt wines bee vttered for pure, brued for naturalle, dreg­gishe for well settled, sower for swete. In BakehousesBakers, bo [...] ­chers, vinte­ners, and other occupiers▪ pra­c [...]ise de [...]y [...]e in their [...]. likewise be craftes vsed: the bread is not well baked, it is not cleane, it is ill leauened, or to deare, considering the tyme of the yere, and not answeryng accordinglie [Page] to the price of corne. The Shambles also is moche out of frame, whiche seeketh onely for priuate gaine, so moch more hurtfull to the common weale, the lesse we can be without it, forsomoche as al that we buy there, is valued, and solde vnreasonable deare: rotten or car­rien cattell is killed: the fleshe is mustie and stinking, the veale is not old inough, but vnholsome: the weigh­tes be false: the riche haue that is best, the baser and cō ­mon people the worst, and all at one price.

As for Merchaundries and sellyng of wares, what collusion is daily therein vsed, he onely seeth not, that can not see at all. For looke what ware is bought for one shillyng, that vse thei to sel again for two: besides that their wares bee naught, and the counterfaict, be vttered in steade of perfeicte. If ye purpose to redresse the market, be it the beast market, the Wine market, the Fishe markette, the Pultrie, the Hucsterie, or the Corne market, ye shall euer finde thinges, worthie of reformacion. Other fautes bee better knowen, then nedefull to be rehearsed in this place, whiche must al­so be brought to better frame, by discrete deliberacion.

But if the Maior, or he, to whom the charge on this behalfe is committed, bee a Baker, Boutcher, Vinte­ner, Merchaunt, Mercer, Trafficquer, or a follower of the Markettes, it can not be told what consultacion isA Magistrate that studieth for his owne priuate gaine can neuer or­dein thinges [...]. had, how many bywaies be sought for, vntill that bee decreed, whiche lesse hurteth the priuate profite, al­though the common people in the meane while, be ne­uer so moch endamaged, and forced euen for very nede to sterue. And what soeuer is so ordeigned, it can not but more auaile the priuate, then the common estate in all poinctes: how so euer it be constrewed, to this effect will it growe. But there is a cercain pretensed face of counterfaict administracion, whiche when those affec­cions, and desire of priuate gaine, will not suffer wil­lingly and wholie to take place, yet by meanes of this cloked colour, thei cast a mist before mennes iyes, per­swadyng [Page 54] theim, that thei tender their commodities.

Whiche enormitie maie in soche places more ease­ly bee remedied, where there is so greate a nomber of menne, as beside, craftesmen, retailers, the retainers and felowes of companies, the best men, and the beste knowen for their wisedome, sobernesse, and vpright­nesse of liuyng maie be had, to be put in these high of­fices, and charge of dooyng thinges, whom the inno­cēcie of life defendeth not onely from desire of priuate commoditie, but also from suspicion. But if the com­mon weale bee not populous, so that for scarcitie of people, soche menne can not bee had (as it happeneth for the moste part in these daies) then seyng it can not bee amended, it must bee paciently borne withall, and that must bee holden a vertue, whiche necessitie, that hath no lawe, commaundeth to be doen, seyng we doe commonly chose good officers, euen from among theIn places not moche replen [...] shed with peo­ple, the [...] of the baser sorte bee chosen officers, baser meany, as artificers, handicraftesmen, kepers of hoate houses, Barbers, and soche other, whiche will so see to thinges, as thei maie, and as tyme doeth per­mit. Whose deutie is no lesse (all affections set apart) to preferre the publique, before the priuate pro­fite, and to remember that the thing com­mitted to their charge, is not their own but the whole bodies: then it is hurtfull and detestable, for their owne profites sa­kes, either to neg­lect, or to vio­late the same.

IT hath been declared, although but sleightlie, by whose care, diligence, and la­bour we dooe so vpholde this felowlie life of man, that one maye by lawfull meanes, re­ceiue cōmoditie by an other, and the common weale haue her fourme, to whom we ad­nered those, that be of a priuate order, and the basest in a Citee: yet appoinctyng the nomber of them greater, for whose behoofe we be constrained to take the more paines. For it is Goddes people, whom we ought so to feede, and kepe in doyng their dueties. Esaie saith:Esai, xliii, This people haue I framed for my self, this people shall shewe foorth my praise: whiche sainct Peter cal­lethi. Peter. ii, the holie nacion, and gained people, whiche were not ones, but now bee the people of God. But bicause Socrates in Plato, now and then warneth vs, that thinges of them selues commendable, maie be ofte ty­mes repeated. I doe entende to rehearse these thinges somwhat more at large.

First, it was expedient to appoincte out a Citee, af­ter the forme of a little worlde, or a man well propor­cioned,Vitru lib. 3. de Architec in whom there is an heade, and many limmes: whereof the whole is perfited, and one part vniforme­lie [Page 51] agreeth with an other, out of the whiche issueth a perfect proporcion, and comelie frame, whiche is a sin­gulare argumente of mannes quietnesse, and loue to­wardes God and his neighbour. Neither bee all these membres, which make this one goodlie bodie, of one kinde of workynge, but they trauaile in diuers Offi­ces, that the whole maie bee preserued by his partes. So there is none that is idle and superfluous, but euē those partes, that bee of least seruice, nature hath pro­uided to profite, and to doe that belongeth to them, as Galene learnedlie declareth.Galeus in li. de [...]uuamen [...] membro rum.

So in common gouernement, it is a kinges duetye that those which be his deputies rule well. Then thei that be ministers of Goddes word, and of the churche, be not exempt from the e [...]uill partynge of commodi­ties, how holye soeuer they holde their profession, ac­comptyng it almost aboue the estate of man. To whō we ioyne theim of the nobilitie, knightes and gentle­men, and assigne theim the seconde place in the com­monSubiect [...] must be obedient. weale. Last of all, folowe commoners and base people, whose parte is to obey and to do that which is commaunded them, with others that be not called vn­to any common vocation. So saieth Sainct Peter. Bei. Peter. ii. ye obediente to all ordinaunces of man for the Lordes sake. Whether it be kinge as the chiefe, or rulers, as sent by him for the punishement of yll doers, becauseRoma. xiii. this is the will of God. By which wordes we be com­maunded to obey not onely the king and officers sent from him, but also euery creature for the Lordes sake, whō we ought to serue, and to become al in all, & that all men allured by our christian conuersacion, which ought to be vnreprouable, may be conuerted & saued. Which must not so be vnderstāded, as though such as beare no office ought to doe nothing, but rest in conti­nuall idlenes, and applye onely their priuate affaires, for this were a meane in deede to rote men in slouth­fulnesse, and not to prouoke them to occupie them sel­ues [Page] in their life tyme with some worthy trauaile, and to aide others: wheras we ought neuer to be lesse idle, as Scipio Africanus was wont to saie of him self, then when we he most of all idle. For there be in a common weale many kindes of workes whereby we may withThe [...] are also bounde to tra­uaile that beare no office in the common weale bearyng office deserue well of men, and edifie them to the glory of God, with trauaile oftimes no lesse accep­table, then if we were occupied euen in the middest of the commen offices. For wee beeyng manye, are but one bodye in Christ, but priuately one an others body and limmes, whereby we be one by an other suppor­ted and helped, in that one beareth anothers burden, hauynge diuerse giftes accordyng vnto the diuersitie of grace geuen to euery man. As let him to whom ler­ning is geuen, teach: to whom substaunce, let him be­stow it: to whom the gift of exhortacion, let him exhort delightyng in hospitalitie, rendryng to none euill for euill: but we be commaunded to fede our enemye if he be hongry, to geue him drinke if he be thirstie, that so we maye heape hoate coales vpon his heade, and pro­uoke him to the like wel doing. Heare the apostle. Let eche of you care for other, hauyng diuers giftes accor­dyngRoma. xii. to the grace that is geuen you. If any man haue the giftes of prophecye, let him haue it that it be agre­ing to the faieth. Let him that hath an office, waite on his office. Let him that teacheth, take hede to his doc­trine. Let him that exhorteth, exhorte well: if he dooe bestowe anye thinge, let it be done with simplicitie, if he rule, let him do it with carefulnesse: if he haue mer­cie, let it be done with chearefulnesse.

You see howe a man being but of a priuate estate, is not excused but must helpe others, and eate bread in the sweate of his face, and bestowe that his talente ac­cordynge to the grace geuen vnto him, and restore it with gaine. For it is a detestable thinge to bee idle.Eze [...]hi. xvi. Ezechiel. Beholde this was the iniquitie of Sodoma thy sister, pride, fulnesse of breade, and aboundaunce, [Page 56] the idlenes of hir selfe and her daughters, they streat­ched not out their handes to the poore and neady, but they were puffed with pride, and did abhominacion before menne, and I toke them awaie as thou sawest. Let euery man therefore in idle times seke for him self an honest kinde of idlenes, and not fitting vpon stalles or common benches bestowe good houres vnfruteful­lye, and be called vpon a sodaine to render an accompt for euery idle worde: for occasion to dooe well euer of­fereth it self.

The husbande manne applieth the Tillage of theThe husband man. grounde, and foloweth his plough: if he thanke God for this his doyng, and loke for his blessing, count no­thing profitable vnlesse it be honeste, deceiue no man, help the nedie, and bestow that his sweate to the glo­ry of God, he shall do much better then a religious fa­ther, whiche buried in depe contemplacion, is fattened to himself, and seketh out a voide place in the Raleu­der wherin is no sainctes daie appointed, that he good happye body maye therein be canonized. The S [...]heThe S [...] ▪ in his armarie and shoppe doth his worke, getteth his liuyng without anye wronge or detriment to others, suche gaine he seketh as shall not annoy anye others, that is, that neither he maie seeme to haue laboured in vaine, nor be driuen to sel his worke to his neighbour at an vnreasonable price. Let not the marchaunt setteThe Marchau [...] his facultie forth for gain, in suche sort, y^• he euer gape onely for commoditie: yea, and that not honest: but so exercise it, that he in consideracion of his trauaile, be recompenced with a reasonable gaine and necessarye furniture, with an intent sincerely, and without anye collusion to benefite the common weale, whiche canne not cōueniently be without those marchaundries and wares as be gotten by chapmanshippe and traffieque. The Baulmeseller must so furnishe his shoppe witha Poticary swete oyles, that there be no disceipt therein. If he be an Apothecarie, or a confectour of soote ointemeates [Page] be shal do nothing worthy of discōmēdacion, or cōtra­ry to the cōmon profit. Likewise y^• Shepeherd or swineThe shepeherd herd doth good seruice, which lieth al abrode vnder the open skye, and kepyng his flocke, beholdeth the firma­ment, and cōsidereth the benefite of God, not onely by this houge frame of the worlde: but also by boughes, grasse, herbes, and other little thinges of that sorte, to the intent he maye glorifie him by whom all thinges were created, for whose praise yet in the meane while he must continue in this his vocation of feading cattel to serue the worlde.

An housekeper must well see to his house, bring vpThe houseke­per. his children and familie in Godlines, and gouerne thē in decent order. He must speake nothing that is filthy, much lesse dooe the same. He must chasten his children at home whom he bringeth vp to profite the common weale: whereby they maye furnish them selues of such prouision wherewith they shall be able to finde their neadie parentes their liuyng. Which thinge the aun­cient men did not onely holde as a Godlye worke, but as neadefull.

Whereupon the Lacedemonians by lawe ordeinedParentes that prouide not for their children are vnworthye to be reliued by them if they fall into po­uertie. that those parents which neglected the educacion and bringyng vp of their children after suche sorte, as they might not haue a cōpetent liuyng: should be constray­ned to kepe bothe their sonnes and their wiues. But it is also a Godlye thinge that children helpe to releue their parentes when they be oppressed with pouertie. Certainely Alexis the Poete saieth, that the Atheniās were to be commended, because they had prouided by lawe, that children shoulde not be bounde to finde such Parentes as did not prouide that they were taughte some honest arte, whereby they might honestlye gette their liuinge. But to suffer them to pine for honger it were bothe a wicked and a shamefull dede, and with­out all doubte after the same measure their children shal measure them, and when thei be pinched with po­uerty [Page 58] them selues, then shall they vtterly forsake thē, and let them euen consume away with famine.

Whereof Isocrates the greate maister of maners dooeth put vs in remembraunce, saiyng: dooe thou so vse thy parentes, as thou wilt haue thy children after­warde vse thee. The good wiues of houses also haueThe good [...] of the house. somthing to do for their partes, which may wel be im­puted vnto thē, and benefite the cōmon weale: that is, that when thei haue brought forth their children, and brought them vp wel, thei helpe to replenishe the citie, and to multiplie it with their issue. Therefore if thei referre to Goddes honour (whose will they fulfill) the paynes suffered in the time of Birthe, the criynge of their infantes, the sorow and care which they bestow vpon the bringyng vp of their children: they shalbe in heauen nothing els, but as frankensence, and a moste pleasaunt odoure. Yea, seruauntes also maye profite the common weale, by imploiyng their labour in theirSeruauntes. maisters seruice, without whiche, neither house, nor wife, nor children can conueniently be mainteined, in this praise worthy, that they knowe them selues to be at commaundement of their masters. The Apostle sai­eth.Collo. iii. Ye Seruauntes, obey in all poynctes suche as be your maisters after the fleshe, not with seruice shewed outwardly to the eye, as studiyng to please menne, but with simplicitie of harte, fearyng God, and whatsoe­uer ye doe, dooe it from your harte, as to the Lord, not to men: Knowynge that of the Lorde, ye shall receiue the rewarde of inheritaunce, for ye serue the Lordei. Pet. ii. Christe. And the Apostle Peter saieth. Seruauntes, obey your masters in al feare, not onely if thei be good & curteous, but also if they be frowarde. After this sort if we list to search out euery particuler estate, and pri­uate persone, there shal none be founde which can not bringe something into this Treasurie of the common weale, that shall be profitable not onely priuately, but also in common, and to edification, that all malice, all [Page] disceite, al dissimulacion, and al emnitie set aside, one mā may not stick (yea, with the losse of his own good­des) to dooe that to an other, which he woulde be con­tent shoulde be done to him selfe, that so euery man in this politique life may prepare him selfe to the true fe­licitie, and purchace a blessed life.

THeophrastus Eresius, a Philoso­pher of singuler wisdome and greatVitruuius in. 6. de Ar­chitect. studie, who was interteined into A­ristotles schole when he wente into Chalcis, wyth so greate delight of his Audience, that two thousande Scholers resorted to heare hym, a­mongestA learned man ma [...] find frēds euery where. other many excellent saiynges whiche he set forthe, hadde this: that he affirmed a learned man a­lone of all other, neither to be a straunger in straunge places, neither to be neady of frendes, whē he had lost his acquaintaunce and familiers, but to be a citezin in euerie citie, and such a man as without feare may de­spise all harde chaunces of fortune. For in no kinde of thinge is there a better pollicye to ouercome the ini­quitie of fortune, then in the excellent studies of humanitie, seing that fortune, althoughe she can take from vs al other thinges, yet she leaueth the abilitie to take good aduisement in safety for al aduersitie. And there­fore there is no Citie wherein there ought not to bee greate vse of learnynge, in so much that by the steppes of Arte, as it were, we iudge that there is in it an as­semblie of men. So Aristippus when he had suffered ship wracke, & was cast out vpon the shore at Rhodes, and perceiued certaine figures of Geometrie drawen [Page 59] in the sande, is reported to haue cried to his felowes:The steppes of men. be of good courage, for I see the steppes of men. And straight waie he entered into the citie of Rhodes, and went to the schole, and there reasoning of Philosophy, he was presented with rewardes, so that hee did not onely furnishe him selfe, but prouided clothing and all other necessaries for theim that were with him. But when his companions were minded to returne into their countrey, and asked him whether he would haue any thinge conueied home, he willed theim to reporte this, as Vitruuius rehearseth: That they ought to pre­pare such possessions, and such prouision for their chil­dren, as if they suffered shippewrake, might swimme to the shoore with them. For they be the true staies of our life, which neither the stormes of fortune, neitherTrue riches. the chaunge of common weales, ne yet the iniquitie of warre, can harme.

But how muche the studies of humanitie haue al­wayeThe studies of humanitie. from the beginnynge holpen common weales, hereby we maie perceiue, because no manne can more perfitely reason and decide of the vertue and happines whiche we seke in the societie of menne, then he that hath the knowledge of such thinges as belong to god and manne. By the guidynge whereof he perceyueth what is right, what conscionable, what iuste, what it is to helpe one another, and what is required to ad­uaunce the common weale: whereby not onely good gouernement is fortified, but also lawes, & the whole frame of kepyng a ciuill order, is established. For no man euer well adourned any Citie, that hath not had the knowledge of these thinges. So that he semed to haue aunswered verye wiselye, whiche saide that this was the principall praise of Philosophers, that they coulde write lawes, and builde cities. Suche a manne was Zaleucus at Locrus, Charondas among the Catinians,Lawe makers. Philolaus amonge the Thebanes, Plato to the Magnesians, Draco and Solon to the Athenians, [Page] Pittacus to the Prienians, Androdamas to the Tra­cians, and other lawe makers in other places as Ari­stotle hath left in writynge. Moreouer Horace testifi­eth, that the Poetes were wonte to call menne into townes from their wilde and sauage life, and to shew them a trade of good liuinge, in these verses:

For this is the studie, for the zeale whereof good men haue not onely forsaken their riches, but also them sel­ues, sekyng that whiche was for the common profite, [Page 60] and might lincke men together by lawe, this doe they call Philosophie, vnto whom Tullie dothe speake onTulli. in. [...]. Tusc. quest. The commea­dacion of Phi­losophie. this wise: O Philosophie, the leader of our life, the emplantour of vertue, the weeder out of vyces, what shoulde either I or the whole life of man be, withoute thee. Thou hast brought foorthe Cities, thou hast as­sembled menne before dispersed, into a societie of life, thou ioynest them firste in houses, then in marriages, last of all in the communitye of learnyng and langua­ges. Thou hast bene the founder of lawes, thou, the maistres of maners and discipline. Hereupon sayeth Plato that that common weale is happy, where either Philosophers raigne, or the kinges and rulers be stu­dious of Philosophie. Moreouer, vnlesse there be pra­ctised in the common weale the doctrine of true religi­on and Godlinesse, the discipline of good behauioure, and the balaunce of Iustice, what shall it be els but a conuocacion of wicked men, wherein riote, licencious­nes, filthinesse, beastlinesse, intemperancie, vngodli­nes, and all kinde of viciousnes for vertues, take place and beare swaye, whiche neuertheles men of excellent learnynge and cleannesse of life, may by conueniente meanes rote out, and by openynge the right waye of vertue, bringe menne to ciuilitie and nurture. As beDiuines. the professours of diuinitie, whose vocation is to sette forthe Goddes worde: Lawyers, whiche decide whatLawyers. is agreable to reason and cōscience, which shew what is right and what wronge, and foresee that menne be not more senselesse and sauage then brute Beastes. For the waies of men in this poincte dooe differ from the dennes, caues, couertes, & filthines of other liuing Creatures, because they ought to be strengthened by reason onely, and so to passe foorthe vnto the degrees of humanitie. But ymagine a citie to be well peopled, fortified, faire builded, but yet geuen to ydolatrie and wickednesse, as Cayrum, and (the more is the pitie) Constantinople, and many other kingdomes, seignio­ries, [Page] and subiect to the Turkes tyranny. Such be pre­serued, and for the moste parte dooe most flourishe, not onely by the kinges power and sworde, but more by the instinct of nature, whiche reason frameth and mo­ueth to the societie of life, that is, by ordinaunce of la­wes, whereby euerie man is commaunded to liue, and to obey higher powers. For the Turke, althoughe heEuē the Turke him sel [...] con­reinneth not lawes. hath forbidden his subiects al other kinde of learning, yet he suffreth (as thei saie) houses of lawe, that there­by the people may be prouoked to ciuilitie, and be kept in doing their duetie.

And surely vnlesse the zeale of furtheryng one ano­ther, and the wealthe and worshippe of the common weale, had bene by common consent of all men establi­shed through the settyng on of suche as be studious of wisedome, iustice, and humanitie, neither Carthage, neither Athenes, ne yet Rome the Ladye of the whole worlde, nor other notable common weales could haue common vnto so greate famousnesse. To the whiche learned men did not only prescribe lawes, and the rule of liuyng wel, but also gouerned the same with great honour. Neither were they therewith content but set forth bokes, wherin thei wrote preceptes of liuing notThey that tra­uayle to furder their posteritie are worthy to be rewarded. onely to their owne Citezins, but to the profitynge of all countreys, and their whole posteritie, enfourming them with like traines of learning: men worthy to re­ceiue the rewarde of their trauailes and writinges, to be well spoken of amongest good men, & to be reported to haue farre passed all other. For the learned saieth Daniel shal shine like the brightnes of the firmament,Dani. xii. and they that instruct manie to righteousnesse, as star­res for euer.

Moreouer, wisedome wherewith the multitude of people is knit together and ruled, is holpen by the ex­perience of many thinges, mēnes natures, and world­ly affaires, whiche thei shall the readier attaine vnto, who haue trauailed in readyng of histories and chro­nicles, [Page 61] whiche God would haue to be set before vs, asReadyng of histories. an ensample of life, whereby wee might vnderstande his goodnesse, his loue towarde mankinde, some taste of vertue, and order of gouernement, to the entent we might learne, to receiue soche thinges as doe prepare vs to blessednesse, and to eschue soche thinges as bee dishonest, and vnsemelie for a ciuill liuer. But there be certaine Touneshippes and Villages, where none dwell but suche as bee vnlearned, and vnskilfull: yet thei bicause thei bee not so full of people, neither occu­pied with many and intricate affaires, maie the better be borne withal. But thinges of greater importaunce and soche as must be weighed by the ballaunce of iu­stice and equitie, muste bee referred to the wiser sorte, that thei maie be doen by aduisement, and euery man by righte, maie haue that is due vnto hym. There is no companie of menne so small, and fewe in namber, but thei neade the labour of learned men, and of good instructiō, for the obteinyng of that kind of life, wher­by the true societie, and mutuall benefityng of one an other, is preserued.

Whereunto belong al the tradicious of liberall sci­ences, which by the whole discourse of learning, abso­lutely bee receiued, and be as it were handmaidens to [...]outh must be brought vp in learnynge. all disciplines: For in theim youth is trained vp, and prepared to greater thinges whereby thei maie not so moch profite them selues, as their parentes, and some­times their countrie. And Socrates iudgeth him more profitable to a common weale, whiche maketh many fit to rule, then he that can well rule hymself. There­fore thei doe not well prouide for the common weale, whiche (like shamelesse and beastlike menne) neither will that learned men be called to gouernement, nei­ther bee carefull for the trainyng vp and teachyng of others, that maie well order thesame.

ROmulus the builder of Rome, amō gest other Lawes, published this▪ the power of all the diuine seruice, let it bee vnder the kynges. Also let the fathers keepe all Ceremonies, whiche the tenne interpretours, inCertain lawes of the twelue tables amonge the Romayns. the twelue tables, more at large de­clare. Go to the Gods [...]hastile, and therein dse Godli­nesse. Also let there be two kindes of Priestes: One, that ma [...]e see to diulne-seruice and Ceremonies, an o­ther to expounde the darke answeres, of Southsaiers and Prophetes, soche as the counsaill and people shall allowe: Let them deferre straunge signes and tokens, if the counsaill so commaunde, to the Thuscanes, and Southsaiers. Whiche Lawe Tullie saieth, doeth not onely appertaine to religion, but also to the slate of a citee. So sateth Valerius Maximus: Our auncetours would that customable and solempne Ceremonies, should bee expounded by the Bisshops knowledge, by the aucthoritie of thinges well doen, by the obseruaci­on of Southsaiers, by Appollos propheciynge, by theThe answeres of southsaiers. Prophetes bookes, by destroiyng of prodigious mon­sters, and by the cunnyng of the Thuscanes. So great an opinion hath it been, that the wealthe of the com­mon estate, is preserued by the customable seruice and Ceremonies, wherein if any thing had been misdoen, there were certaine meanes of cleansyng, to pourge the staine thereof. As we see the fashion of processions and other rites, vsed of old tyme, for corne and grain, whiche custome hath partly been in vse, euen in our daies. Aristotle also permitteth his Bisshops, priestes [...] ▪ Polit. and churche menne, touchyng some parte of their cal­lyng, [Page 62] to bee holden as parte of the citee, that nothyng [...]e wantyng, that maie further the profityng thereof.

But soche thinges be to bee considered, among the Ethenikes, who lurked as it were, vnder the shadowe of this blessednesse of man, and could not come to that perfection of life, whiche thei perswaded them sclues. But we to whom the true worshippyng of God is re­uealed, dooe admit no counterfaictyng of thinges, but doe so adourne this our citee, that by it wee maie con­ceiue the hope of the blessed life in heauen: In the com­munion whereof. I doe conteine all soche, as bee con­uersaunte therein, not consideryng whether thei bee laie men, or of the clergie, sence that we be all but theChrist is out heade. members of one body, acknowleging one head, which is Christ, whom we obeie as our lorde, in that we doe obedience to Magistrates: for ensample whereof, I v­sed Moses. Neither is that farre out of vse, which hath been obserued, aswell in the Greke, as the RomaineThe aucthour di [...]ideth no­thing touching the Ecclesiasti­call power. Empire. In this place I dooe decide nothing concer­nyng the Ecclesiasticall weale, and her prerogatiue power, but appo [...]ct the ciuil, according vnto the image of the heauenly, whose steppes we in the meane while seke and folowe.

For we bee all the chosen sorte, the princelie priest­hode,i. Petri ii. Roma. xiii. the holie people, the gained flocke, whiche ones were no people, but now be the people of God. Ther­fore must we be subiecte to euerye lawfull ordinaunce of man, for the Lorde: be he kyng, as passyng the rest, or be thei his lieutenauntes sent from him, to reuenge euil doers, and to the praise of soche as do well. Wherso with our harte. For this is the Psalterie, this is the tenstringed Harpe, whiche is pleasaunt & accepta­ble to God. And therefore it is conuenicut that vertu­ous men, and soche as haue giuen them selues wholy to God, be ouersears and guides of this congregacion, whiche maie pra­of that harmonie ariseth, whiche Nicholas Cusan, a famous Cardinall, calleth the catholique concordaūce and highlie commendeth it vnto vs, as the peace of the christians. For in our gouernement we doe not onelie seke prosperous successe in thinges, and a certaine co­lour of felicitie, but that whiche is heauēlie, and there­fore we must cal vpon God in it, and in our spirit saie: [Page] Abba father. Whereupon wee muste also agree, and continue in praier, giuing thankes to the lorde of hea­uen, and our redemer, not with our mouthe alone, but alie for the people, and beare their sinne before the Lorde, that it maie be remitted, by our pro­pitiatour Iesus Christ: vpon whom that we maie fire an hole and firme faithe, whiche is the sure foundaci­on of blessed hope, there must neades be some of them, to preache vnto vs that euerlastyng woorde, open to vs our iniquities, and declare vnto vs by whose me­diacion thei muste bee forgiuen, that beeyng well in­structed to Godwarde, we maie depart foorthe of this Ciuill life, vnto that communion, whiche the sainctes enioye, and attaine the heauenly, whiche is the onely blessednesse, the onely felicitee.

Whiche vocacion of preachyng, is well committedCommend [...] ­cions of the preachers of Gods worde. to thē that be expounders, and professours of the Pro­phecies of GOD, and his holie Gospell, whiche bee so moche the more requisit in a common weale, the more that the soule excelleth the body, and the heauenly life. this yearthly. Of whom Esaie the Prophete saieth:Esai. l [...]i. How faire and beautifull aboue the mountaines, bee the feete of soche as tell and preache peace, of soche as report goodnes, soche as preache health, saiyng: Sion thy God shall reigne. The voice of the es [...]ialles, thei haue lift vp their voices, and shall also giue praise, be­cause thei shall see iye to iye, when the lorde shall con­uerte Sion. And the blessed Apostle Paule, commen­deth Luke to the Corinthiana, [...]icause of the Gospell,li. Cor. viii. wherein stoode his praise: wee sent with hym also our brother, whose praise is, bicause of the Gospell in all churches. And soche bee then moste to bee reuerenzed [Page 63] when thei professe the doctrine of the Gospell truely, and so teache it, liuyng also in soche sort, that their life can not bee reprehended. For so shall it come to passe, that the whole congregacion well instructed, all shall be taught in GOD, and loue vertue. With so greate faithe doeth he teache, that doeth the same, and by in­nocencie of life, lighteneth his owne doctrine. For it is a meruaile to see, how the vertuous conuersacion and vprightnes of life in the preacher, doeth moue the hea­rers, and prouoke them to imbrace godlines.

Here a man maie note that, whiche befell to Inno­centius the fowerth bishop of Rome, whiche by Em­bassadours, moued the greate Prince of Tartarie, na­med Batus, to ceasse frō the cruell persecucion of chri­stians, to acknowlege God the creatour of al thinges, and to receiue the christian religion. Then the Tarta­rian, as thei saie, when he had dimissed the Bisshops Embassadours, sent his owne to Rome, and other ci­tees of Italie, to searche the forme of their belief, the maners and conuersacion of the christians. Whiche at their returne brought hym woorde, that thei were an idle people, wicked in life, and worshipped thei knewe not what Images, so moche disagreyng from the doc­trine thei did professe, that thei appeared rather to bee a flockyng together of beastes, then an assemblie of men. At whiche reporte, the Tartarian streight waieThe vitious liuyng of chri­stians, offen­deth euen the verie Heathen people. receiued the Saracenes, whiche easely perswaded him to neglecte Christ, and to receiue into his dominions, the abhominable religion of Mahomete, as a mistresse of manners, a prouoker to warre, and full of profite and pleasure.

Truely, as the office of a preacher in the churche, is great and commendable: so doeth he hainously offend,Leude prea­chers. whiche executeth it not purely and [...]inceresie, but setteth light t [...] neglecte the sh [...]e, whiche he hath vn­dertaken to feede, and leaueth them to the Woulfe, or rather the deuill, whiche goeth aboute alwaie sekyng [Page] subtillie, whō he maie deuoure. Soche be the [...], whiche [...]npreachyng Prelates. knowyng the truthe, hide it, whiche beyng blinded in their owne conceiptes, doe preferre vaine fables, and Philosophie, and the inuencions of menne, before the liuely woorde of God. Whiche flatter the eares of the superiour powers, and dooe not rebuke their vices, whiche dooe not lifte vp their voice, against fleshe and bloud, whiche seeke by all meanes to please men, per­uertyng the kyngdome of God, for their owne bellies sake: Whiche if thei fortune to preace Goddes woorde truelie, yet in liuyng thei be so vicious, so wicked, and giue so pernicious an ensample, that thei doe not one­ly nothing edifie, but so behaue them selues, that good men be therwith greatly offended. And soche as light­ly fall into this peruersite, be either thei, whiche haue not atteined vnto the true knowlege of Gods worde, or the [...] that stick in Philosophie, entangled with drea­mes of men, neither glorifiyng ne yet fearyng GOD, whom thei knowe by his creatures.

To these maye be added suche as euen from their cradles in a maner be not onely admitted to holye ad­ministracion, but euē as it were thrust them selues in amongest preachers, whiche be so farre from shewing any triall of their maners, that they knowe not what the name thereof dothe import. For they neuer had a­nie charge on their hande neither priuately, nor in the common weale, neither hadde they house nor children whom they might wel gouerne, and shewe any good hope what ministers they were like to bee, wherefore the churche might alowe them.

These yonge professed churchmen haue many occa­sions to swarne & decline from their function, whiche they shoulde with all holines perfourme, as in whomNotorious vi­ [...]es in young Ministers. there is slippernesse of age, inconstancie of life disdain of vertue, contempt of good maners, lacke of experi­ence in thinges, pride, lacke of yeres, lacke of wise­dome (whiche wee call daughter of time) and finally, [Page 64] a minde prone to dronkennesse, and all kinde of vice: so that of many, there is scarce one which can so purge him selfe, that he dooe not onely offende the churche, but with most filthy meanes stain the same. And ther­fore the Apostle would not in any wise that an yong­lynge▪ and one lately admitted into the christian reli­gion should be a minister in the churche, lest he beyng puffed vppe with pride, fall into condemnacion of the deuill, but such a one as is sober and modest, and will kepe hospitalitie, no drunkarde, apt to teache, and one that hathe a good reporte of his behauioure, euen of Straungers.

For howe can he [...]diste the churche of Christ [...] ▪ whi­che is naughty of him selfe, whiche leadeth a slaunde­rous life, is suspecte of yll [...]anour, and noted for a vicious liuer, euen in the face of the worlde: which ei­ther hath not the pure doctrine, or doth pollute it with naughtinesse of maners, and maketh it serue for no purpose, onely feadyng his [...]ly, whiche neglectinge his flocke, he either preferreth before the T [...]eth, or maketh his God, not markynge howe daungerous a thing it is in this vocation to offende, and to stumble at that stone whiche is la [...]ed for the fall of manye, but chieflye for preachers and pastoures of the churche: forHirelinges. they [...]e but Hirelynges, and as sone as thei heare but of a little broyle of persecution▪ they straight tourne their backes, and the flockes which haue most neade of comfort, and the ministerie of the worde of God, to be ther with armed against the inuasion of their enemie, thei driue from their pasture, th [...]ustinge them into the wolues [...]awes: thei in the meane while fedyng the sel­ [...] and that deinte [...], rejecting the crosse, and beyng [...] [...] feding y^• flo [...] cōmitted to their charge, but not without punishment. For th [...] soules whiche they neglect shall pearishe, but the Lorde of reuengement shall require this bloude and death [...] at their handes. For t [...]ey haue charge of soules, whose losse i [...] so much [Page] the greater, the better that life is then deathe, whom Ezechiell the Prophete alone myght put in minde of their duetie, criyng thus: Woe be vnto the Pastours of Israell whiche [...]eade them selues: be not the flockes fedde by their herdes? Ye eate vp their milke, ye were cladde with their woule, ye slewe that was fatte, but ye did not feade my flocke that was feable, ye did not strengthen that was weake, ye did not heale that was sicke, ye did not binde that was broken, ye brought not againe that was caste of, ye returned not home that went astraie, ye sought not that was lost.

Also, Thou shalt heare a worde of my mouthe, and thou shal [...] tell it from me. If when I saie to the wicked man thou shal [...] dye the death, and thou doest not tell it him, neither speakest vnto him, that he maye tourne from his wicked way and liue: the wicked man shall dye in his iniquitie, but I wil require his bloud at thy hande. But if thou tell the wicked man, and he do not turne from his iniquitie, and from his wicked way, he shall dye in his wickednesse, and thou haste deliuered thy Soule.

You vnderstande howe well they deserue of the cō ­mon weale, whiche do preache the holie worde of God therein, shewe the waie of trueth to heauen, & teache menne in this transitorie life, to seke life euerlastyng. And contrariewise, howe sore they offende, whichePreachers can make no excuse in the date of iudgement. swarue from this waie, and do not fede the flocke, but leaue them that the wolfe maie deuour thē, neuer set­ting before their iyes the reuengemēt of the great day of the Lorde, from whiche no man can deliuer theim, whereof [...]ur onely sauiour Christ putteth vs in minde saiynge▪ [...]e must kepe and [...]e all that they tell you, whiche doe sit in Moyses chaire, but do not after their workes▪ For that must be vnderstanded of the Phari­seis, whiche yet sit in Moyses chaire, and [...] the lawe, and put great burdens vppon mens shoulders, whiche they w [...]l neither [...] theim selues, nor [...]n [...]e [Page 65] touche with their finger. To whom it is s [...]ed: Woe be vnto you ye Scribes and Pharisies, ye hypocrites. And yet christians doe not straine curtesie to sit in the chaire of Pestilence: In the meane while either flatte­ring men of power, or disperpling and sowyng abrode the tradicions of men, neglectyng the word of trueth, that although the veritie be vttered, yet they dar [...]ken the same, bothe with vncleannesse of life, and cōtempt of the true doctrine, and suffer it not to edifie. A magi­strate therefore (which is also commaunded to feede,) must see that there bee men to enfourme the citie well appointed, with Gods worde, and to shewe the waye of a blessed life, which is, as it wer, the onely foreship and sterne of the common weale.

PIndarus the chiefe of those Poetes whiche were called Lirici, saieth:The [...]lles of Iustice. that the walles of Iustice [...]e highe, (as Plato reporteth in the seconde boke of his common wea [...]e,) which (Iustice I meane) being alwaye in the presence of Iupiter the presidēt of Hospitalitie, is exercised about the preseruacion of man, for so muche as we must nedes vse the ordinaūce of the euerlastyng Goddes for the further vnderstan­dyng of the multitude and varietie of thinges. For in his odes whiche he made vppon those that wonne the prices in the games at Olympus he writeth thus: Where iustice the preseruer and assistour to Iupit [...]r the president of Hospitalitie, is practised farre aboue the excellencie of man, because the varietie of thinges [Page] is suche, that to iudge theim righteouslye, and as the time shal require, it is harde, and a special ordinaunce of the euerlastyng Goddes.

Surely the climbynge of these walles, and mainte­nynge of iustice in a citie, is onely peculier to suche as haue the knowledge bothe of God and mannes lawe. To the sacred vocacion whereof, who so haue yelden theim selues, dooe professe the arte of the execution of iustice, without which there is neither bande of mans life, ne yet participation of any commoditie. Where­upon [...]terp [...]tours [...] the lawe. Cicero calleth them the expounders of the lawe, whom who so disaloweth, if he so dooe because they be vnskilfull, he abaseth the menne, and not the Lawe. But if he graunt thē to be learned, and yet neuer the­lesse not to be obeied: he hurteth not the men, but wea­keneth the lawes and ordinaunces, and misconstrueth the meanyng of a perfite common weale.

And like as the common weale can neither be ap­pointed, ne yet maintened without the fence of good ordinaunces: so can it not be gouerned without assi­stence of learned Lawyers. For who can (as Socrates warneth vs in Plato) gouerne better then he, whiche sometime hath obeied gouernemente, and knoweth what doeth belong vnto gouernement? Who can bet­ter discerne that is right from that is wrong, that is e­quall from that is vnequall, that is good, from that is euill, then he whiche hath learned to examine al thin­ges accordyng to the rule of honestie and lawe? for vn­possible is it for a man to practise that arte wherein he hath no skill. But suppose there be in a commō weale some, that be moued naturally to that which beareth the face of honestie, and haue learned some what by ex­perience howe to order the gouernement of thinges: but yet without any knowledge of lawe (and yet who be now commonly rulers in cities and countreys but suche?) whiche in dede ye maie after a sorte admitte, if the number of the people be not so greate, neither the affaires so diuers, that they require anie exquisite go­uernement, [Page 65] but if the multitude be great, the varietie of thinges causeth muche varietie of affaires, the dis­cerninge whereof is a verie harde poincte, and requi­reth suche a perfect triall, as is fetcht as it were out of the bowels of the lawes, to open the fourme of iustice and equitie, directed accordyng vnto vprightnes. But in some poinctes whiche concerne the market, proui­sion of victualles, chapmanship, the shambles, corne, daiely charge and forcast, it maie so happen, that a ci­tie be so of ordinarie appoincted, that it nede not much the lawyers helpe. But I praye you when Iudiciall sentences must be pronounced, when offendours mustIudgemente [...] and punishe▪ [...]ent [...] ex [...] ­cised by the Lawe. be punished according vnto lawes, when brotherhods must be established, that the establishement be not con­trarie to lawes, when statutes must be ordeined with­out the iniurie or detriment of others: Shall they doe this well, whiche knowe not what by lawe is forbid­den, and what permitted? For accordyng to the lawes must we examine al our doinges and attemptes in the common weale, no lesse then goulde is tryed by the touche stone. For surely to this ende be iudgementes deuised, that euery man maye come by his owne, and that that is right maie be obteined in our ciuill course of liuyng. Whereof I dooe appoinct two kindes, one,Lawes ordei­ned for twoo special [...] caus [...]. whereby cōtrouersies are determined: another wher­by offendours be punished.

If thaccion be but euen for the value of. iii. halfpēce if thou iudgest it wrongfully, thou offendest as sore a­gainst the lawe, as if it were a weightier thinge, espe­cially if it be a poore mans plee, whiche lightly is but for some small matter. For it is not the qualitie of the thinge, whiche maketh the Iudges sentence right or wronge, but the rule of equitie and lawe which muste be had at their handes that haue obteyned the knowe­ledge thereof, and haue bestowed their diligence and endeuour to saue the ciuill societie, and to defende the honour of the common weale.

[Page]For the Lawiers house (as Lucius Crassus saieth in Tullie, a man well studied in the lawes touchynge [...] [...]. de ora­tore. The Lawiers house. bothe diuine and humaine thinges,) is as it were the oracle of the whole Citie: for a witnesse whereof wee may alledge Quintus Mutius Sceuola, one that as he was the eloquentest of Lawyers, so he was the best lawyer of all Oratours, whose gate was daiely haun­ted by a great number of Citizins and worthy perso­nages, althoughe he him selfe was bothe vexed wyth sicknes, and also farre strocken in age. Cneius Scipio Nasica, whom the counsel for honours sake surnamed the Best, 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.

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 thingPro A. Ce [...]inna. it is whiche we must needes remember, that in the ci­tie [Page 66] 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,There ought to be no respect of persones [...] matters of Iu­stice. 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 lessePractition [...] o [...] the lawe ab­use thei [...] pro­fession. 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 [Page] 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 whatCicero. i. de oratore. 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 Ci­uillThe ende of the Lawe. 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 [Page 67] small parte of their charge, that be elected to be rulersLearned Law­yers muste bee a presidence to others, of ver­tuous liuing. 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 standeCorrupt Law­yers. 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 daū ­gers, 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 was wherein they misused them [Page] selues, and the more faiethfull they ought to haue de­clared them selues towardes all men. For if through ignoraunce their offence be committed, it is a greate shame, seinge they ought not to intermeddle in that charge, whiche because it is for the common profite, can not be either neglected, or not faithfullye admini­stred without great harme that muste of necessitie re­dounde to all the commoners of the same. But if that through coueteousnes, gredy desire, of set purpose, for priuate aduauntage, or maliciousnes of minde, they be moued to corrupt the common estate, wickedlye to buie and sell it, and by driuynge out iustice the onelye sence of the common weale to dissolue the same, which they shoulde rather saue, edifie, and adourne with the comely beautie of honour and vertue: Howe deuelishe a thinge that is, and what an euill president, onely he knoweth not whiche hath no knowlege at all, neither of right, nor honestie, nor any conscionable dealynge.

Therefore they that haue gotten this gift of know­ledgeThe kowledge of the Lawe ought to bee well bestowed. in the lawes, must be remembred wel to bestow the same. For God hath not for nought so plentifully poured his grace vpon them, but to the ende thei shold serue mankinde faithfullye and fearefully, profite the same, and direct all the dispensation and ministerye of the lawe, and charge taken vppon them, to the profite of their neighbour, and glory of almighty God. Who so doth this, maie wall be called an expounder of right and Lawes, and he made gouernoure ouer common weales, as one that ceaseth not to plante iustice, to ap­point the limites of priuate and publike thinges, helpe the good, punishe the euill, & bestow well the professi­on of equitie & iustice, which be hath taken vpon him.

[Page 68] NEither do thei laobur in vain, or vnprofitably bestowe their trauaile in the common weale which vprightly and honestly take vpon them the pleadyng and pursuinge of other mens causes. Of whom the chiefe Iustices which dooe decide theLawiers like­ned to soldiers doubtes of matters in contro­uersie, whiche by the force of their defence dooe ofte­times both in priuate and common cases erect thinges that be in daunger to fall, and restore thinges that be in hazard to be lost, doe no lesse aduaunce the common commoditie of manne, then if thei shoulde by battayle and woundes rescue their countrey and parents from the brunte of enemies. For the Patrones of actions in dede be as souldiours, whiche trustyng as it were vn­to the artillarie of their eloquent vtteraunce, dooe de­fende the hoope, life, and posteritie or their clientes. Herupon Anastasius the Emperour calleth the office of a iudge a thinge praise worthy, and nedefull for theIudges. Seargeauntes life of man. Suche do I call Sergeants and aduocates whiche do not employ their trauaile wholly in the ad­ministration of the common weale, but take vpon thē the pleadynge and determinynge of other mens sutes and actions for an ordinarie fee, whiche the Greakes call Pragmatici, as if thei shoulde saie, courte pleaders, whom Lullie in his first boke of his Oratour calleth the expounders of lawe, & ministers to the Oratour in iudgemētes. We also cal thē vtter Barresters, whichVtter Bar­resters. the Grekes call Dicheologi, such as stand at the barre pleadynge in their Elientes quarell. Wee call theimProctours, Proctours or Atturneis (as Vlpiane is auctour) which at the instaunce of their Elientes dooe pursue and fo­lowe their sutes in the courtes. And therefore in the common weale their vocacions be diuers. For in dede suche be properly called Aduocates, which do enforme [Page] the Pleaders, Proctours, or Attourneis what the law is, and enstruct them how to fourme their actions. Yet those whiche I before named Pragmatici, be more nigh vnto these in their practise, all whiche be bothe profi­table and nedefull in a common weale. For all menne can not atteine vnto the knowledge of the lawe, whi­che maye be cōpared to a place called Corinth, where­uponCorinthe is a Citee in [...]c [...]ia. it is prouerbially saied: that euerye man can not goe to Corinthe, and therefore we be constrained of necessitie to vse the helpe of others. As for example: A man is fullye perswaded that there is somethinge due vnto him, or els it is so that a mannes aduersarie dri­ueth him to defende him selfe by lawe. As for the mat­ter whereupon he groundeth his sute, he seemeth to stand vpon right, and therefore to haue the more possi­bilitie of compassynge his purpose, for that his matter appeareth right. But because there be many poinctes whiche make the sute to seme iniurious, so that the de­fendaunt may haue some rescue for him selfe, it shalbe the duetie of a counsellour to searche out all thinges by circumstaunces, and to warne his Client that hee dooe not rashely attempt his sute, for feare of leasyng bothe his labour and damages. On the other side, the matter falleth so out, that either the one must take the foyle, or defende him selfe by lawe. Wherein it must be aduisedly considered whether the forme and maner of defence be iust or no. Whiche hazardes he must ad­uenture vpon by the aduise of his learned counsell: lest that when he hath once entered his sute, he seeke to be dismissed, and aske counsayle to late, when he shall be enforced to procede according to order of lawe. Which vocacion, because that it dooeth not onelye tender the prinate commoditie, but also the honour of the cōmon weale, as by meane whereof euerye man getteth his owne, and quietnesse is preferued amongest menne, with vsing indifferencye to eche partie, It is not for e­uerieThe propertie of a good law­yer. lewde felowe, and misdemeanoured persone to [Page 69] be planted in that roume: but onely suche a one as isThe properties of a good Lawier. ciuill, of honest life, not contencious, sober, a fauourer of iustice and equitie, nothing desierous of filthy gaine whiche can discerne right from wronge, and lawefull thinges from vnlawfull, whiche content with his or­dinarie fee doth not ouercharge his clientes with bri­berie, and so driue theim to beggerie. Suche be they whiche dooe not moue debate, whiche procure no vn­iuste quarelles to bee attempted for their owne lucre sake, whiche vse not to prolonge Iudgementes, and to proroge Plees, euen vntill latter Lammas as they saie, that thereby in fine they wearie bothe the plaine­tife and defendaunt: but doe employe all their endea­uour to finishe iuste quarelles, wherein they ought to set their whole delight, to bestowe their whole trauel. Besides this, they defende the orphane and widowe, the poore and riche, and pronounce the lawe without any respect of person: verie farre differyng from sucheVnlearned and craftie lawier [...] vnlearned and shamelesse practicioners as daielye in the common weale offer theim selues euen vnsought for, whiche haue in them neither knowledge of lawe, nor honestie of life, ne yet trueth in their counsell: but a notable conueyaunce to fill their pouches, to worke wiles, and by their pratlynge and vaine talke gotten by craftie practises, they can so handle 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,The Lawe abused. 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 [Page] weale to be best at ease, where there be fewest Law­yers.Many lawiers [...]use marie [...]. 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 constraynedLawyers were driuen out of Hungarie. to driue awaye those newe dissencion sowers, and for the calmyng of suche stormpe tempestes as rose there­on, he reuoked the aunciēt orders and customes of his [Page 70] 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 followyngIt were exp [...] ­ent that matters in variā [...] should be ended with expedi [...] 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: Speci­allySome practi [...] ouers procute delayes in their Cliente [...] matters. 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, [Page] 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 brid [...]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 dis­qu [...]etourQuar [...]iours deserue punish­ment. 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 doo [...] 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 ve [...]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 em­ployIt is not the pa [...]e of a chri­stian to prolōg [...]es. 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 cōmon profite: and not suche as gape for gaine, make a marte to vtter their marchau [...]dise, [...]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 mo [...]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 wa [...]e wise [Page 71] when they haue bought their witte to deare, and they learne that in thende the trial of thinges is the schole master of fooles.

ALthough there be no kinde of crea­ture without imperfection, disea­ses, and daunger of sickenesse, yet man alone, whom Marcus VarroMann [...] life, although it [...]ee but [...]o [...], yet [...]o su [...] to ma­ny d [...]seases. 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, although that in i [...]le tymes of slepe, eatyng, drinkyng, and plaie, more then halfe the life is spente, besides the co [...]mptyng▪ of the yeres of our infancie, wherein we doe lacke vnder­standyng, besides our olde age, wherein we wa [...]e im­potent, bicause then the limmes growe out of frame, the senses be dull, the sight, hearyng, and goyng faile vs before death come, the teeth, whiche be the instru­mentes of feedyng, fall out, not to speake of so many kindes of sickenesses, so many doubtfull daungers, so many feares, so many cares, by occasion whereof, we be sometyme so sore vexed, that euen we wishe for our deathes daie.

By whiche miserie and calamitie, we be necessari­ly enforced, so long as the breathe is in our bodies, as it were continually to wrastle and wage a mortall warre with the verie diseases and infirmities of the bodie. But he that chargeth vs with this weakenesse, to the ende wee should the better remember our mor­talitie, and willingly beare the crosse, to the honour of our redemer, hath shewed vs also an arte, whereby [Page] knowlege is had, either quite to dispatche those disea­ses, or at the least, to abridge y^• maladie therof, whiche we therfore cal Phisike, the mestres of health. Whose [...] was [...] for [...]. excellencie to expresse is nedelesse, as a thing, whiche nature vpon whom she waiteth, doeth commende vn­to vs, and also the aunciente beginnyng thereof, the daily curyng of diseases, and restoryng the bodie to healthe, dooe declare thesame. Whiche thinges if thei wer not of sufficient force to make vs reuerence Phi­sicke, the aucthoritie of this one place, were inough to moue vs there unto: for the wi [...]eman saieth: HonoureEccle. 38. the Phisician for necessitie sake, for the highest hath created hym. For all healthe procedeth from God, and of the kyng he shall receiue his reward: the knowlege of the Phisicion shall exalte hym, and he shall bee ho­nourablie taken in the sight of the greate men of this worlde. The highest hath created medicines out of the yearth, and the wisemanne shall not abh [...] the same. And to the foorther commendacion thereof▪ Constan­tine the Emperoure commaunded, that Phisicians should haue salaries and certain liuynges appoincted them, that thei might applie their studie, and thereby cure the moe pacientes. Albeit, Princes haue euer re­uerencedWhen seuen [...] english [...] [...]n o [...]nce [...] was S [...] ­ [...]rt [...]s out englishe pe [...]. them, and rewarded theim very largely. So Quintus Stertinius reputed i [...] the Princes liberali­tie, that he had allowed hym for a yerely fee, fiue hun­dred peces of coigne called Sestert [...]. Plato in his third booke of his common weale saieth, that the profession of Phisicke is neadefull for mankinde, as a thing in­uented for healthe, not riot of liuyng: whereof there [...]e [...]ondrie kindes: for one called in Greke, MethodichiDiuers [...] of [...] searcheth out the causes of diseases, and leaneth vpon soche groundes and principles, as nature, and longe experience of thinges, hath tried to be true. An other, Clinichi, whiche in Latin is tearmed Lectu [...]ria, as one should saie, bedde Phisicke, whiche thei dooe practise that visite their pacientes, liyng in their beddes, and [Page 72] by obseruacion of the state of their bodies, learne the originall of the disease: whiche all thei doe, that folow the practise and exercise of the art, whiche be not men [...] of [...]. of the meanest reputacion. An other kind there is, cal­led Hiatriliptichi, as it were oyntyng Phisicke, whiche consisteth in annoinctyng and chasing the bodie, verie neadfull in [...]ondrie kindes of diseases. The last of all, Empirichi, whiche standeth onely vpon experience, the more daungerous and vncertain, bicause (as the Pro­uerbe goeth) it vseth without any searchyng of the cause, one salue for all sores, one plaister for all impo­stumes.

And wee stande in neade of all these partes of Phi­sicke in the common weale, and eche of them hath o [...]e commendacion, so that thei bee vsed accordingly, and not conuerted to gaine onely. For what is more wor­thyEuery parte of [...] ne­cess [...]e in the common weale. in a citee, then that arte, whiche all men, bee thei neuer so vnskilfull, doe desire? For it is nature, which moueth vs to preuente diseases, to kepe our bodie, as the māsion house of our soule, in sauetie, that we maie the better execute that parte of our duetie, whiche is due to the common weale. So ought we earnestly to praie, that we maie haue an whole mind, in an whole bodie. But there be [...]ondrie thinges whiche do anoie this feble bodie of ours, beyng so moche subiecte to in­firmities: sometyme an Agew troubleth vs, sometime Cholere, sometyme Melancholie: I omit the extremi­tie of feare, and that some, euen vpon reporte of merie tidynges, haue ended their liues, and a thousande o­ther kindes of death, wherwith a manne is ouerthro­wen, and yet he desireth by art and nature to be saued and restored to health frō the same. Moreouer, there be impostumes, rotten isshewes, launcing of the fleshe in searching the woundes, & a nomber of like inconueni­ences, which nedes must haue the helpe of Surgeons,Surg [...] ▪ whō we se that bothe princes, and the people doe high­ly esteme. Soche a manne was Archagatus, of whom [Page] Plinie maketh mencion, whiche was the firste of that sorte of Phisicions for healyng woundes that came to Rome, to whom his enfranchisement was giuen, and a shoppe purchased by the Chamber of the citee, in A­cilius streete, at the first verie welcome to the citee, al­though after for his extremitie in launcyng and sea­ryng, he was commonly called a tyrannous tormen­tour, and his profession became odious.

But it can not be contraried, but that this arte (asPhisicke and Surgerie be muche abused. there is nothing faultlesse, and without shamefull misusage in thinges founde out for the safety of man) is verie disceitfully vsed, so that it appeareth rather to be a colour for craftie conueyaunces, then an helpe for mans healthe. Whereby euerie olde Witche, euerye cutthroate and catchepole, euerie vnthrifty riotter (to ouerpasse other rascalles and slauishe surgeons) seeke to cloke their prolling practises. To whom if you ioyn the Iewes and other straunge trauellours, whiche vse to minister but one herbe, or one drinke for all kinde of diseases, be they neuer of so sundrie natures, and therein dooe promise healpe for euerie sore: then it maie euidentlye appeare in howe great daunger a man of to light credite is, how readilie he maie be reft of his life vnder the pretenced name of arte, how free­ly a man maie be murthered. To this number ye may associate another sorte, whiche purchasing their grace for monei, ruffle in their ringes, and by faire promises onely, deceiue suche as resorte vnto theim: braggyng vpon soche knowlege of Phisike, as thei neuer in anyVnlearned Phisicians. part could any thing like attain vnto, as though that death had hired them to lie in waite for mennes liues, and to send moe to their graues to fulfill the measure of mortalitie: profitable to none but to soche, whiche also wishe in like for a greate plague, as by diggyng of pittes in Churche yardes, and other soche like busi­nesse aboute burialles, doe gette their liuynges: But wonderous pernicious to the common weale, whiche [Page 73] thei doe for gaine sake, & to come in credite, as Marcus Cato saith, & at vnwares to cast awaie their paciētes. Concerning suche felowes, let vs heare what PliniePlin. lib. 29 nat. histo. capi. i. remembreth, which semeth to touche them some what nearer the quicke. In this onely arte (saieth he) dooeth it come to passe, that who so once professeth hym selfe to be a Phisicion, he is incontinent hadde in credite, whereas there is no like daunger in anye other false profession, yet we dooe not consider that euery manne thinketh that life is swete. And there is no lawe to punishe suche ignoraunte mansleaers, through whom so many be brought to their graues, there is no exam­ple of reuengemente executed vppon theim. They learne by our daungers and by experimentes to playe deathes parte with vs, onely the Phisicion is vnpuni­shed for murder. Moreouer they playe the railers, and blame their pacientes for intemperate diete, and be­gin to checke theim, when thei be choked with deathe alreadie. And the moe they bee, the more harme they worke, when thei be not all of one iudgement, but one counsaileth one waye, and an other an other, to the greate discomforte and destruction of their pacientes. Whiche thinge as it certainely hurte the Emperoure Adrian, so these wordes afterwarde engrauen vppon his tombe declared the same: The rable of Phisicions slewe the Emperour. For howe can he professe that arte, or by it discerue well of mankinde, whiche for lacke of knowledge canne neither attaine to any taste of perfection, ne yet vse thereof. In whose handelyng I woulde neither come the firste, ne yet the seconde, that he shoulde take any experiment of his rashenesse vpon my fleshe, and (as the Prouerbe saieth,) shoulde hurle at a Rauen, and kill her vppon my carkase. For the arte of it selfe is no lesse diuers then nature, whose seruaunt and handmaide it is well called.

Whiche no man coulde euer attaine vnto without exquisite studie and knowledge of natural Philosophy [Page] the vse whereof it doeth aboue others shewe and open vnto men. It is not vnproperlie spoken which is com­monlyThe Phisici­on beginneth where the Phi­losopher en­deth saied: where the Philosopher endeth, there the Phisicion beginneth. As though the profession of any science were in vaine attempted, whose foundacion is not laied vpon the verie principles of nature. There­fore Ianus Cornarius a man well seene in bothe the tongues, calleth him selfe a naturall Phisiicion, as o­thers dooe, which haue searched the secretes of nature by Philosophie, holdinge this opinion, that the perfe­ction of this arte is compassed and gotten by the con­templacion of naturalitie, and that with reason, as it were puttynge a difference betwene the true Phisici­ons, and those that take vpon theim the name of arte, lacking the principles groūded vpon causes & certain­tie of reason, whiche can neuer absolutely, and with­out mans great destruction practise their facultie. Nei­ther is it conuenient that vpon consideracion hadde of any one thinge, any man should take a cure in hande, and as it were with the trippe of a die hazarde a mans life. But first he must vnderstande what the disease is, and the circumstaunces thereof: then the disposicion ofObseruacions of Phisicions. the pacient, & the part wherin the disease began first to grow: the the cause, which being taken away, y^• disease beinge but an imperfection of nature, is easely cured. Afterwarde must he take deliberacion in appointynge his medicine, that it so aunswere in all poinctes, that it delaye, not nourishe the sickenes, whiche requireth much diligence. For the earth bringeth forth the me­dicine: but it is our parte to consider what the nature and strength of eche thinge is, howe eche must be ap­plied to eche disease. Which thing requireth no rashe iudgement, but exquisite knowledge fette from verye nature her selfe, whiche hath taught euen brute bea­stes to shewe vs what herbes be good to driue awayeBrute beastes teach vs the nature of herbes. certaine diseases, that therein they passe the skill of man, whiche yet excelleth theim in reason. As Plinie [Page 74] writeth, the deare shewed firste howe that the HerbePlin. li. [...]. ca▪ 2 [...]. Dictamus was good against the shoote of an arrowe, because that when thei were stricken, they would eat that herbe, & then the arowe would fal out. The Tor­toise recouereth her strength by the eatynge of Maio­ram (whiche is in Latine called Bubula) after the sting of a serpent. The Wesell healeth her selfe with [...]ue, when she fighteth againste mise. Boares when they sele them greued, helpe them selues with Iuie. Swa­lowes taught vs that Selandine is very holesome for the sighte, in that they vse to heale their younge ones eyes there with. Dogges also by eatyng an herbe whi­che they knowe will ease them when they haue raue­ned any thinge that brooketh not well with them, doe prouoke vomite, and so finde remedie. Which al driue to this ende, to proue that thinges medicionable grow not in vaine out of thearth, but for the health of man, whiche so farre forthe as our reason maye reache, and as we maye vnderstande by the course of nature, wee must searche, and throughe all partes learne howe to cure there with, and to finde out the causes how to ap­plie them accordyngly, lest while we purpose to driue awaye the disease, we daiely more and more nourishe and encrease the same. And therfore it were good that storehouses, and oyntment sellers shoppes were well loked vnto, least the confections of their medicines be olde, straunge, or counterfeite, and of thinges of lit­tle efficacie, not aunsweryng the disease, whereas no­thinge dooeth so much harme, neither so sone deceiue the Phisicion, as a medicine either disagreable to the disease, or els of no perfect operacion.

Seinge therefore it is not onely for the priuate, but also the common profite to haue in a Citie suche as byThe charge [...] Phisicions▪ their wisedome, learnynge, and faithfulnesse, shall be able to procure bi their trauail that the people be kept safe and sounde from sickenes, they to whom the go­uernement is committed must loke aboute them, that [Page] men learned, good, Godlye, modest, and not geuen to couetousnesse be admitted to that charge, whiche will faithfullye bestowe their laboure vpon as well poore as riche, not eieyng lucre, but the health of the people whiche will remember that they be not borne for them selues alone, but are also bounde to tender the commo­ditie of their countrey, wherefore they haue receiued the gift of knowledge, which they ought so to employ that thei may seme not onely to haue liued, but also to haue done some excellent seruice to the aduauncemēt of the common weale. Whereby we may be in a rea­dines to yelde an accompt of those things, which haue bene committed to our charge, and whiche wee haue done here on earth in our life time.

WHO so considereth well the olde common weales, and chiefely of the Greakes, amongest other thinges whiche they bothe wisely and wor­thely ordeined, shall finde this very commendable, that they thought it best that yonge men should be tray­ned vp, taught, and prepared to the profitynge of the common weale. 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, [Page 75] and was deliuered to Vlisses by Mercury, whose rotes grewe so deepe into the grounde, that they coulde notQuid. 14. Metamo­pho. 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 primatiueArte and exercise [...]e meanes to affai [...] t [...] vertue. 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 thisDiscipline. ende did I saie that Discipline serued, whiche is not borne with vs, but is learned by teaching. Thereupō who so euer minded to deserue well of mannes life,Learnyng to very expedient in euery common weale. 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 [Page] childe was borne at Lacedemon, would not leaue it to the fathers bringing vp, but cōmannded 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 cōmitted hym to his parentes, that thei should diligently and carefully, tē ­der his educacion. And herevpon although PlutarkePlutarchus in vita Li­curgi. 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 frō thordinaunces of his coūtrey. Solon likewise charged y^• Iudges called Areopagites at Athens, y^• 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 hauePlato in. 4. 6. & 7. dial. de Republi. 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 common8. Polit. weale. Which poinct Aristotle the great master of the [Page 76] 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 [...]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 confessePro Archi [...] poeta. 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 [...] comm [...] d [...] of [...] ­ning. 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 ownMothers milke is mosterpedi­ent for a child, Noct, A [...]. lib. 1 [...]. ca. 1. 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 [Page] 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▪ whiche thing Virgile imitatyng Ho­mere did liuely expresse, where Dido in her extreme anguish for Aeneas his departure, speaketh vnto him [...]eido [...]. 4. these wordes.

As though nature had giuen women their pappes, for a certain comely ornament, and a settyng for the of their breastes onely, & not for the nourishyng of their children. Then it is not conueniente, that children should be noursed with euery kinde of vnnatural and vnclean milke, and yet of the better race that the child is borne, the more is he vsed to be set forth to a strange nourse, so that it is no maruaill though soche o [...]spring growe out of kinde.

Moreouer, the childe must be so brought vp, that he see none euill behauiour, neither in his mother, [...]e yet in his nourse (whom Chris [...]ppus wished to bee a wise woman) neither yet heare or vtter any naughtie talke hymself. For looke what lico [...]re a vessell is fir [...]e sea­sonedHorat. withall, and that it will keepe longe: but lette hym incontinent learne the readie waie to vertue, and set before hym the paterne of his life to come, let hym stirre vp those sparcle [...] whiche nature hath lated in [Page 77] hym, as the foundation of reason. Then as Socrates6. de Rep. teacheth vs in Plato, when children be wained from the teate, thei must enure themselues to stronger meates, embrace the discipline of maners, & studie of wise­dome,Children must be vertuoully trayned vp. that thereby thei ma [...]e be prepared toward the gouernemente of the common weale, and Ciuill life, wherein thei must afterwarde tr [...]uaill, that so in pro­cesse of time, the exercises wherein thei spend the daie, maie encrease, and thei them selues vnderstande, that thei bee not borne onely for thei [...] selues: for the perfi­tyng whereof▪ it is very necessarie that liberall scien­ces bee taught theim, as Grammer, Kethoricke, Mu­sicke, and Logike which (I saie Logicke) Plato wouldLogic [...] not should be medled withall, till a manne were paste thirtie yeres of age, yea, and then not to be ouer busie therewith▪ bicause it consisteth in subtile reasonyng and argumentes, euen of soche thinges, whiche bee in deede bothe godlie and honest. Aristotle addeth also to the said Sciences, the artes of Poetrie and Painting, I would wishe that the whole bodie of liberall Scien­ces should be taught, whiche do laie and establishe the foundacion to the excellencie of these artes, whiche help (as I haue before declared) the buildyng of citees, the assemble of men, and preseruacion of the publike honour.

For the whiche vocacion of teachyng, it is requsite [...]ec [...] scholemaisters. to haue soche, as can descretly hādle and well enstruct the childe, euen as sone as he can crepe out of his mo­thers lappe, and is able to receiue any learnyng: leaste the ill demeanour and ignoraunte of Scholemaisters, corrupte and hinder their pupils. For Leonidas (asLib. i. Diogenes the Babilonian wrote, by Quintilians re­porte) did plant in Alexander certain naughtie condi­cions▪ which Aristotle could not roote out of hym, but from his firste trainyng vp in his infancie, thei conti­nued still with hym, euen when he was growen a s [...]ute and mightie prince. Scholemaisters therefore, [Page] must be men of a good zeale, and soche as stand not to moche in their owne concept▪ [...]halonging them selues a glorious name of profounde [...]earning: but thei must be [...]earned in deede, of honest conne [...]sacion, [...]au [...]urers of vertuo, and soche as can take their scholers as their children, whom the scholars muste s [...] moche the more reuerence, bicause thei receiue the beginnyng of their liuyng of their parentes, but of liuyng well, of their scholemaisters. Nowe in what sorte thei ought to bee trained vp, in what tongues & authours, it is no part of my purpose to discourse, but Quintiliane doth [...]th largely and learnedly, shew vs an order in that point. To whom if ye doe ioine, I [...]annes Ludouicus viues, it werIn libr. de tradendis disciplinis. bothe necessarie and profitable. But speciall hede must be taken, that no childe be set to any thing, wherwith his wit and nature can not agree, but we must chiefly folowe that, whiche Tullie full well calleth, a conti­nuall and earnest occupiyng of the minde, whē it dothLearning with delight. applie it self to any thing, with delight therein. This also must be seen to, that there bee no writers taught, [...]ilthy antours whiche bee filthie, vncleane, vngodlie, and little hel­pyng the honestie of life. For it is very c [...]pediente to conside [...], in what kinde of artes, and what kinde of maners, young children be nusseled from their tender yeres, which I would rather haue (if I shold nedes be put to chose) honest without any learnyng, then with out honestie, highl [...]e learned. For honestie by the ex­cellencie and woorthinesse of it self, is able to adourne [...]onesty excel­leth learnyng. and set forth a man [...]es liuyng, but the other although it haue neuer so excellent learnyng, with misde [...]ea­ [...]our it is shadowed, & as it wer [...] vtterly darkened.

And for as moche as in the Schoole of Christians, no kinde of studie should be permitted, vnlesse it beareSuche pro­phane▪ authors must be redde as disages not with true [...]eli­gion. the cognisaunce of godlines: Prophane writers muste be so taught, that thei maie drawe as nigh as can bee to our religion, neither by any kinde of construyng, swar [...]e one iote from it. For so shall it fall out, that [Page 76] good educacion and godlines ioyned together, shall so prepare youth to the common weale and ciuil life, and so instructe theim, that thei shall neither repent theim of their labour and trauaile, n [...] yet their parentes of their expēses. Thus it appereth that it ski [...]eth moche vnder what maisters [...]uicion, how, and in what order the child be brought vp, what creansers, what gouer­nours he hath, what companions he vseth, as Tullie putteth vs in minde, and with what kinde of men he delighteth to be conuersaunt. Otherwise although he be learned, and eloquent in woordes, and yet lacke the ornament of godlines, you maie well (as Zeno Citti­cus the Philosopher did) compare hym vnto the comeCome of Alex­andria. of Alexandria, faire to the iye, but drosse in deede: as one whiche will delight thine eares, but make th [...] neuer the [...]onester in the ende.

Therefore the gouernours of cōmon weales, must vnderstande that it is verie expedient, that bothe Ma­gistrates and other subiectes, [...]e [...] firste well instructe, bothe in good learnyng, and honestie of maners, from whom good lawes, the bande of mannes societie maie procede, and the cōmon weale be supported and s [...]aied. Whiche thing who so despiseth, and vnaduisedly ne­glecteth, striueth [...]urelye with nature, mocketh the ordinaunce of God, and in the meane while, desiereth that the societie of man, whiche is linked bothe with Gods and mannes lawe, should be dissolued.

Now concernyng the erection and maintenance ofErection [...] scholes▪ Schooles, as it is a thyng verie nec [...]ssarie, so to touch it in long discourse, it is no part of my enterprise, whi­che entende not to stande in the reformation of euery enormitie, but onely generally, and as it wer through a lattise to shewe, whereby the societie of man may be vnited together, and the honour of the common weale preserued. Seing y^• many wel learned mē, haue sufficiently entreated of the founding & repairing of scholes, whose iudgemente neither I wil, ne yet can, reproue.

EPicurus the Athenian Phi­losopher verie wittelie saied:Epicuru [...]. that one man is a sufficiente spectacle to another. For ther is euer some thinge, whiche one man looketh for, at an o­thersOne man hel­peth another. hande, as nedefull, and profitable vnto thē. And Tullie teacheth vs, that men bee borne for mennes sakes, that thei make profite one an other, whiche dooeth not onely chaunce in that free leasure, which we as in va­cacion dooe bestowe vpon learnyng: but also in other occupacions, whiche be practised by hande, not with­outHandy craftes b [...] so called be­cause of their inuencion. the helpe of witte, whiche bee called Mechanica, of the Greke woorke Michani, that is, inuencion. For there must be a quicknes of witte emploied, that these artes maie be wel and cunninglie practised: and here­vpon cometh it to passe, that manne is neuer contente with his olde inuencions, but still beateth vpon newe deuises: for [...]nsample whereof, we mais take the pre­sent estate of the worlde that nowe is, wherein those artes bee growen to soche singulare finenesse, that it shall bee harde iudgyng, whether wee ought more to meruaile at nature her self, whiche dooeth not suffer man alwaie to be in one estate, or rather the witte of manne, nothing holpen with any knowledge of lear­nyng, but exercised with onely practise, and stirred [Page 79] thereunto by subtile inuencions. Therefore we muste not, as Alpharabius and the Saphistes doe, condemneCicero [...] of. these artes, as either dishonest, or reprouable, vnlesse (As Tullie faieth) thei be conuerted to vnlawfull and vnsaciable sekyng of gaine.

Philosophers also, and soche as studied for wisedom, thought alwaie these handicraftes worthy of so moch commendacion, that some when they were quietly set at their studie, toke vpon them the practice of these fa­culties, and so thought to occupie theim selues with praise. So Hippias (whom Socrates in Plato noteth in two Diologues, the one named Hippias the elder,Hippias the Philosopher made all his owne garmen­tes him selfe. the other Hippias the younger, who was bothe a So­phister, and a man geuen to an excessiue brauerie) once on a time when games were kept vpon the hill of O­limpus, came vnto Pisa an Acha [...]an citie, not so much gased at for his apparaile, as for the straunge worke­manshippe thereof. Of whom Apuleius a PlatonistApuleius in li▪ [...]loridorū writeth thus: He bought not any thing of that which he had about him, but made all with his owne hands, bothe his clothes whiche he ware on, and the shooes wherewith he was shodde, and all his other vestures, whereby he was verie muche wondered at. He hadde vpon him as clothing for his bodie, a coate, and a peti­coate, whiche he him selfe had before knitte at home. He was girded with a sworde girdle diuersly coloured after the kinde of the worcke of Babilon, neither in this worke had any man holpen him. He hadde also a white cloke, whiche he cast ouer his other garmentes, whiche also he wrought him selfe. Moreouer, he made his owne slippers, and a golden ringe with a precious stone of a singuler vertue in the signet, which he ware on a finger of his lift hand. He bothe cast the compasse of the ringe, and closed vp the cressance for the stone, and set the same in the collet him selfe. I haue not yet rehearsed all that he had, neither shall it greue me to recount that whereof he was not ashamed to vaunte [Page] him selfe, who verie boldly reported that he had made him selfe an oile bottel [...], whiche he caried about him in fourme like to a Chrismatorie, rounde in circuite after the maner of a propor [...]onate vessell, small toward the toppe steple wise, hauinge a spowte turnynge vp and downe with a vice, that the same serued bothe for an handle to holde by, and also a spowt, whereby the oile might haue his issue: Who canne but commende this man so skilfull in so manie seates, so erporte in so ma­ny deuises, so cunnynge in so manie faculties? Thus muche writeth. Apuleius. But what neade I to seke forayne examples, consideringe there be nearer home so manie, whereby we be moued to be affectionate to­warde these handicrafte occupacions: seing by Gods [...] commen­beth the labour of the handes. commaundemente we be bidde to eate oure breade in the sweate of our face. So earnestly dooeth the verye spirite of God, moue vs to forsake the vaine and idle spending of our time, and to trauaile with our hands, whiche the Apostle Paule ceaseth not to preache, who [...]. Corin. iiii. [...]i. Cor. xii because he would not be troublesome to the Corinthi­ans, chose rather to trauaile with his handes, and so to gette his liuynge, whereby it was euident that the verie schole maister of life did not seke for that whiche was for the bealie, but for the spirite by these wordes: I will come vnto you, but I will not molest you, for I seke not your goodes but your selues. Also we trauail and be ouerweried workinge with our owne handes. And not without cause this worke by hande hath hys commendacion, sence that euery mannes arte is as it were his passeport and furniture in his olde age, and the Prouerbe saieth, that a craftesman neuer dyeth a begger, but hath alwaies a competent liuinge. But itCauses of so [...] learned [...]. is not geuen to all men to bestowe their time vpon li­berall studies, some want towardnesse of witte, some diligence of minde, and good will: Some be hindered by negligence of their parentes and frendes, some ta­r [...]e at home because they lacke exhibicion to maintain [Page 80] them at studie: as marchauntes can yll buie wares in a marte, when they haue no money to driue their bar­gain withall. Neuertheles, euery man must endeuour to enter suche a kinde of life, whereby he maye haue meate, drincke, and clothe, to chearishe him when he draweth to his olde dayes.

Neither woulde the prouidance of Nature haue so effectually shewed vs diuers waies how to labour for the maintenaunce of our selues, [...] thei hadde not bene profitable and necessarie, and meete to haue bene em­ployedEuery man [...] must chuse that trade of life, wherewith [...] nature best agreeth. vppon some honest purpose. Yet in these there must be election had, that euerye man choose him selfe that facultie wherewith his nature dothe best agree, lest if he striu [...] against Nature, he doe finde nothinge but trauaile, and neuer attaine his purposed facultie, because his witte is enclined an other waie. So great successe in thinges shall a man haue, whiche through­ly weigheth his own capacitie and natural inclinaci­on, & in no case forceth nature. Learned men deuide these handy crafts into. vij. partes: that is, husbandry,Handy craftes deuided into seuen partes. woule working, carpenters craft, labouring on y^• wa­ter, huntyng, surgerie, & stagoplaiyng. Vnder which they comprehende an infinite number moe, which yet be so diuers and variable, that it is verie harde to vn­derstande from whence some of them deriue their na­mes and faculties. So husbandrie conteineth whatso­euerHusbandrie. belōgeth to the tillage of the ground. For thence we seke thinges necessary for mannes life, not concer­ninge meate and drinke alone, but also clothinge, and the Romayns cal it (res Rustica) whose principles Marcus Varro defineth to be suche as Ennius appointethVarro. i. de Rerust. ca 4▪ to the whole worlde: that is, water, yearth, aire, and sunne, whiche do [...]e all tende to two endes, profite, and pleasure. Hereunto appertemetly plowing of thearth, dressynge of gardeins, woodes, vines, trees, kepynge of Oxen, shepe, horses, and other thinges whiche wee stede for and vse, and to conclude, what thinge so euer [Page] groweth out of the earth, and belongeth to the tillage thereof. Woule workynge conteineth spinnyng, weauing,Woule working. sewinge, and all thinges that be made, of flare, woule, silke, silles, heere, osier, rushe, and suche other stuffe, by neadle, hande, spindle, frame, whole, and o­ther suche instrumentes conuenient for suche kinde of worke. Carpenters crafte whiche some men call theCarpenters crafte. arte, of occupiyng of tooles or instrumentes, because it is exercised therewith, and vseth to make the same, comprehendeth all maner of woorcke that is made of golde, siluer, tinne, leadde, brasse, precious stone, yron, steele, stone, woode, plaister, and suche other. Here­unto belongeth Smithes crafte, founders crafte, en­grauinge, makinge of glasse, plasterynge. But especi­ally the arte of buildynge and masenrie, not onely for the subtilitie of deuises to be marueiled at, but also for the semelinesse of the worke to be commended, which consisteth in woorkynge in stone and timber. I would haue ioigned paintyng vnto these, were it not that I see Aristotle, and other of the auncient sort of writers place it emonge the liberall Sciences, as one of that nomber, of the whiche I will particularlie entreate in due place. Trauailyng on the water, conteineth all [...]. Trafficque, touchyng buiyng and sellyng of wares, whiche bee brought in Shippes, or other vesselles, ei­ther by Sea or Riuer, Whereunto Aristotle ioigneth Merchaūdrie, whiche▪ I purpose to sprake of, by it self. Huntyng also hath her seueral kindes: one is huntingHuntyng. with dogge or nette, for wilde beastes that bee bredde in Woodes, Forestes, Parkes, or Chases: an other is angling and fishing for freshewater [...]e, and s [...] [...]sh [...] the thirde is, haukyng and foulyng. Same referre [...] ­ther, Cookes, Vitaillers. Vinteners, and all soche thinges as doe appertain vnto delicate fare, and sum­ptuousnes in meates and drinkes, bicause thei chiefly are prouided by hunting, and foulyng. Phisicke, spe­ciallye that parte whiche standeth in practise and open [Page 81] racion, the olde writers comprehende vnder the han­die craftes, whose principall office is, to searche and cure woundes: named Surgerie. But I doe nominateSurgerie it emong the liberall Sciences, as one of the chifest of them. For there is no one of them, whiche by the gui­ding of Philosophie, atteineth nigher vnto the contē ­placiō of nature, no one that requireth more delibera­cion, wit, and studie. For, as it is saied that Affricque bringeth soorthe alwaies some newe thing, so nature worketh still either some new kind of maladie, or she­weth some better kinde of medecine for sicknes, wher­vnto it is necessarie alwaies to haue a newe pollicie, for the vnderstandyng and appliyng of the same. For testimonie whereof wee maie alledge, that pestilenteThe Frenche pockes. The Englishe sweate. grief, whiche thei call the Frēche pockes, and the En­glishe sweat, whiche is no very daungerous desease in deede, but yet the occasion of moche mortalitie, ere the cure for it was knowen. How many kindes of mour­rens also haue these warres engendered, so straunge and so diuerse, that thei would deceiue, euen Hippo­crates himself (if he were aliue) or the cunningest Phi­sicion of them all, ere thei should finde a remedie con­uenient for the grief, accordyng to the originall cause of the desease? And yet the vse of Phisicke requireth practise by hande, in makyng confections, receiuyng them into the bodie, appliyng them to the desease, & he that exerciseth this with his hande, maie well inough be reckened emong handie craftes men. In this order we place, Apothecaries, Oinctmentsellers, Painting sellers, soote oinctmentmakers, Surgeons, Bainers, Barbers, gatherers of herbes and simples for Phisi­cions, and soche other.

The laste of all is, the exercise of Stage plaiyng,Stage [...]y [...]. where the people vse to repaire to beholde plaies, as well priuate as publique, whiche be set forthe, partlie to delight, partlie to moue vs to embrace ensamples of vertue and goodnesse, and to eschue vice and filthie [Page] liuyng. And to this parte we maie referre, the recitall of Comedies, Tragedies, pronouncyng of verses, and other kindes of rehersalles and pastimes, wherein the people in olde tyme, receiued verie greate pleasure.

I Haue superficially declared whiche bee the occupacions practi­sed by hande, that bee nedefull in a common weale, as thinges yet but generallie proponed. But bicause thei auaile moche, bothe in priuate and publique affaires, I thought it good to treate thereof somewhat more at large. OfTillage. whiche, Tillage, or as thei tearme it by a worthier name, Housebandrie, is nombred in the firste place, without whiche, we can neither be able to maintaine our selues, neither any commoditie can growe for the preseruacion of the publique honour. This fruitefull trade is worthie verie high commendacion, not onely by reason of the antiquitie thereof, but bicause bothe holie men, and suche as haue bene renowmed in the common weale, haue not disdeined to exercise theim selues therein. And first of all Adam whom God firste created, was sent out of Paradise to till and worke v­pon the earth, from whence he had his beginnynge. Cain, Abell, Enoche, Lameche, and Noe, whom some call Ogyges (as Marcus Varro in his thirde booke of husbandrie reporteth) and thinke that he was the dou­bleNoble men of Romepractised Tillage. faced Ianus, whom some thinke was foure faced, were also tillers of the ground. Among the Romains diuers and sondrie noble and notable men applied til­lage, as it appereth in chronicles, not only for wealth [Page 82] sake, but bicause the olde fathers helde Tillage, as an holie kinde of life. So Plinie saieth: The yearth wasPlini. lib. [...]. capit. [...]. tilled with the chief capitaines handes, as though (if a man maie so safe) the yearth reioysed in a ploughe ad­ouerned with Laurell, and a tiller whiche had trium­phed in his time, or els bicause thei as carefully sowed their corne, as thei vsed to wage battail, and with like diligence ordered their fieldes, as their Campes, or bi­cause all thinges prospere better vnder honeste tan­des, for that thei bee the more circumspectlie docen. Thei whiche called Serranus to beare an honoura­bleSerranus, a serendo. office in Rome, founde hym so wyng, wherevpon he gat that surname. As Cincinnatus was in maner naked at his worke, and his face all soiled with duste, as Norbane writeth, a Pursiuaunt brought hym ne­wes that he was made Dictator, and saied: couer thy bodie, that I maie accomplishe the commaundemente of the counsaill and Senate of Rome. Soche were thePursiuauntes. Pursiuauntes in those dates, and thereby gote their names, bicause thei called the Senate and capitaines [...]ftsones out of the countrey. And Marcus Cato saith:Cato de Reiust. But valiaunte Capitaines, and actiue souldiours are made of house bandmen, and chiefly from them proce­deth the mooste godlie and surest gaine, without any kinde of enmie.

And that no greate companie of men can be sustei­ned, without the vse of it, the histories aswell of prin­ces, as of many other worthy men, be euident witnes­ses.House [...] is necessarie. And as Columella writeth: in old time, men liued happelie, and so shall thei also in tyme to come, with­out any practise of plaies and interludes, or pleadyng in lawe, but it is manifest that men can neither liue, no yet be nourished, without soche as tille the yearth. Wherefore it wer a marueilous straūge thing, if that this trade of enlarging and kepyng liuelihode should be despised whiche is a fautles facultie: forsomoche as Cato writeth, that soche menne as be herein occupied [Page] dooe thinke least harme, whiche is next to wisedome, and furthest vnacquainted with olde age, euer flouri­shinge, euer healthfull, and serueth bothe for profite and pleasure. Concerninge whiche matter Marcus Varro is aucthour that moe then fiftie Grecians haue written whole volumes, amongest whom he reake­neth [...]ers of husbandrie. Hiero the Sicilian, Hesi [...]de the A [...]rean, Demo­critus the naturall Philosopher, Xenophon scholer to Socrates, Aristotle, Theophraste, and other famous men: also Mago the Carthaginian, a man of high pa­rentage, whiche brought scatered matters in his own naturall language into. xxviij. bokes, whiche Cassius Dionisius tourned into Greke, and finallye, Decius Sillanus traunslated theim into the latine tongue by the counsailes commaundement. Yea, the latines also did not omitte the preceptes of husbandrie: as Marcus Cato the Censo [...]re, two Sasernes, the father and the sonne, S [...]rof [...] Tremellius, whiche wrote eloquently of that argument, as Columella dothe reporte: Mar­ [...]us Terentius Varro, whiche in his extreme old age, I meane being past [...]ours [...]ore yeres attempted to pub­lishe bokes touchyng the same. Virgil, whiche garni­shed it in verse, Collumella, Palladius, Rutilius Taurus, whiche added thereunto pretie notes concerning monthlie traueling aboute husbandrie, applied to the obseruacion of the times. And Plinie the second in his naturall historie hath learn [...]dlye compacted their pre­ceptes together. As for example: the maisters iye, bestPreceptes of husbandrie. husbandeth the grounde. Nothinge is lesse expedient, then to till your ground exceadingly well: well to till it is good, but exceadinglye well is hurtefull: as who shoulde sa [...]e, there must be a meane vsed in al thinges. The Bailie [...]e of a farme shoulde be the first vppe, and the laste in bed. And hereupon it is saied, that an hus­bandman should be a greate seller, but no great b [...]ier, and shoulde get plentifull gaine of that whiche he lo­keth for out of the grounde: whiche fruite. S. Iames [Page 83] writyng to the. xij. tribes that were dispersed, calleth preciouse, saiyng thus: Beholde, the husbandman loo­keth [...]aco. ca. [...]l [...]. for the precious fruite of the yearth.

For as Cato saieth in Tullie, those be the profites, those be the pleasures of husbandmen, whiche neither be hindered by olde age, and approche [...]ighest vnto the life of a wise man. For they haue to do with the earth whiche neuer refuseth to be subiecte to mannes com­maundement, neither yeldeth that againe whiche she receiueth without encrease, sometime more, sometime lesse: whereunto if you adde the vertue of things thatThe commo­dit [...]s of hus­bandrie. come forthe of the earth, nothinge is more profitable, nothing more soueraigne, sence that we see that of so little a graine of a [...]gge, or kernell of a grape, and the verie small sedes of other kindes of fruites and trees, there growe so greate stockes and boughes: sence that the store houses of a diligente and painefull husbande man be alwaies furnished with greate plētie of wine, oyle, honie, victualles, and to be shorte, euerie corner of his farme place is well [...]uffed. For he hathe good store of porke, lambe, kidde, Oxen, vea [...]e, henne, gose, chicken, and other fatte Pultrie, milke, chese, butter, honie, apples, [...]eares, and all other commodities that arise of husbandrie multiplied by the blessyng of God, and commyng forthe in due season for mennes beho [...]. To whom therefore commission was geuen that they shoulde make the earth subiecte vnto theim, that they shoulde rule ouer the birdes of the aire, the fisshes ofGod muste be glorified [...] his gi [...]es. the sea, and all other creatures whiche are moued vp­on the earth, acknowlegyng and glorifiynge him that bothe created them, and all other thinges.

Thou must not therefore in anye wise thinke that God hath bestowed vpon thee so greate blessinges out of the earth, water, and aire, to vse thē as instrumen­tes of riote, but rather in the waie of honestie, holines and sobrietie. And if it fortune that thou doest vnthāk­fully and le [...]dely misuse the same, there shall not be so [Page] muche as one chicken which thou hast so riottously ea­ten, and superfluou [...]ie consumed for thy lustes sake,By [...], good thinges g [...]w [...] [...]ll. wherof thou shalt not be cōpelled to giue an accompt. For there is nothinge so good, nothinge so harmeles, but by misusing, it maie become hurtefull. Moreouer, howe necessarie and healthful a gift of the earth wineWine. is, it appeareth by the Apostle, whiche commaundeth Timothe to drinke moderately thereof for the streng­thenyng of his stomacke.

So that it maie well be saied that nothinge is more necessarie for the bodelye strengthe then wine, if it be moderately taken, nothinge more pernicious if it be v­sed immoderately, althoughe it seme to please the ap­petite. And therefore Androcides a verie wise manne writyng to Alexander the greate, and by the way tou­chynge his intemperanc [...]e, saied: O kinge, when thouP [...]ni. li 14. cap▪ v. Wine is the [...] [...] the yearth. drinkest wine, remember thou drinkest the bloude of the earth. For as Hemlocke is poyson to manne, so is wine poyson to Hemlocke.

Therefore [...]illag [...] of the grounde is not so profita­ble as nedefull, the trauaile whereof Marcus Tullius witnesseth to be the most blessed, and most honest of all others. Whiche besides the commendacion that hee gaue to housebandrye in his booke that he wrote con­cernynge olde age, called Cato Maior, in the firste of his offices he writeth in this maner: but of all thinges whereby any thinge is gotten, nothing is better, no­thinge more plentifull, nothinge sweeter, nothinge worthier a free manne, then [...]llynge of the grounde. Whiche reasons moued m [...]n among those artes whi­cheHou [...]bandrie [...] [...] [...] all other ha­ [...] [...]. be exercised with hande, firste to place husbandrie, whiche is so highly estemed not onely by the labour of men of most famous renowne: but hath also bene vsed of sundrie holy men, with a greate deale better reason the Aristotle and diuers others repute it, which there­fore (in Gods name) doe sequester it from the number of liberall sciences, because it kepeth the husbandman [Page 84] occupied onely in traueilynge, not permittynge hym to haue any leasure which he maie bestowe in sekyng of true felicitie, whereas in dede all his endeuour is to helpe man with the plentifulnesse of his trauaile, and to put to his helpyng hande, that the prosperous state of the common weale maie be still mainteined.

NAture the mother of all thin­ges was not onely contented to yelde vs suche necessaries whereby our bodyes might be releeued, & our liues susteined: but also bequethed vs such ar­tificiall knowledge, as where­by we might lead ouer the re­sidue of our life without anye either discommoditie or daunger. Whiche althoughe in manie thinges she maie s [...]me a stepdame towardes man, yet in this part she is a verie good and gracious mother, because she daiely bringeth forthe those thin­ges whiche be not onely profitable, but also necessarie for all menne, as it is euidently sene in cloth [...]makyng and dressing of woule, whiche in handicraftes I haue placed next vnto tillage, because the commoditie ther­of is accordyng. For althoughe there [...]ee no wante ofThe necessitie of garmentes. foode, althoughe the earth bringe forthe thinges most plentifullie, yet to go naked, and like brute beastes, to discouer those partes whiche nature woulde haue co­uered, it stādeth nether with nature, ne yet with reasō. For there be two thinges, whiche for leadinge of this their life, men doe most desire, they be so carefull, they so earnestly trauaile, they take so great [...]ar [...]e, they vse [Page] so mani [...] occupacions, and to be short [...], spende their liues in extreme toile and drudgerie, and euen like ve­rieAll thinges in this li [...]e besids meate drinke and clothe, be in maner su­p [...]uous. Galeyslaues: that is, that this their body, the house of their soule, maie bee bothe fedde and [...]adde. Other thinges dooe rather appertaine to riote and superflui­tie, whiche is the prouocacion of coueteo [...]es: for that we came naked into the worlde, and thence we muste retourne also naked. And in dede as. S. Paule saieth, Godlines and a minde contente with his owne estate is a greate gaine, for into this worlde nothinge wee brought with vs, neither canne we carie anie thinge thence awaye with vs, but if we haue meate, drinke, and clothe, therewith we muste be content. For thus saieth the Apostle: Godlines, and a minde cōtent with [...]. T [...]. v. his estate, is a great gaine. For it is plaine that as we brought nothing with vs into this worlde: so we shall carie nothinge awaie with vs, but if we be fedde and cladde, therewith we muste bee contente. Whiche sai­yng if it wer oftener before our iyes, we should not so gredely desire worldely wealthe, but should saie as Diogenes did, that nature is content with verie fewe thinges, as breade, water, and clothes, although they be but simple.

Vnder clothemaking I dooe comprehende not one­ly such thinges as be made of woule, but also the wor­king thereof, and all clothing so muche as belongeth to the furniture of man in that behalfe. For where as according to Plinies saiynge: All other liuynge crea­turesNature cou [...] [...]eth all liuyng creatures sa­ [...]ng m [...] only. haue naturally coueringes for their bodies, as shelles, barkes, skinnes, prickles, heeres, bristles, fe­thers, quilles, scales, fleces: stockes & tr [...]es▪ also by her prouision be oftentimes fenced with double barke, frō heate and cold: She couereth onely man & setteth him foorthe, with borowinge the benifite of others. And therefore it stode him in hande to deuise suche a waye, as whereby clothinge and other furniture of liuinge might be prouided. As is the crafte of weauyng, spin­ning, [Page 85] Cardyng, and Sewyng, and soche as be practi­sed by spindle, neadle, wheele, carde, and soche like in­st [...]mentes, whether it bee of Woulle, Flare, S [...]ke, Skinnes, Pearles, siluer or golde, lace, or soche other like thinges. Also Fullers occupacion maie b [...]e nom­bred [...]llers [...] ▪ emongest these, whiche teacheth the waie of dres­sing and scouryng of Clothes with hoate water, the vse whereof, mannes life not content with any kinde of arraie, doeth more euidently open, then is nedefull here to b [...] disclosed by me that purpose not to teache the making, inuencion, and sortes of euery particular thing, but that the commoditie thereof bothe profita­ble and neadfull, maie be well vsed, bothe priuatly and in common.

Now if I should take vpon me to shewe the causes, why wee ought so moche to esteme the woorkyng of Woolle, I would grounde some of theim vpon neces­sitie, some vpon Ciuilitie. Moreouer, the knowlege of clothmakyng in no poincte can we lacke, bicause that thereby we couer this our body, whiche ought in dede in moste partes to bee hidde, whiche otherwise should bee naked: yea, and also fence and saue the same, from the iniurie of Snowe, Froste, tempestuous stormes, cold, and intēperatnes of aire, and heate of the sunne. As for the other reasons, thei dooe particularlie con­cerne apparel, whiche should be vsed in a certain mea­sure, [...]ery man [...] ought to [...] apparell [...] for [...] de [...]ree. that it bee honest, and comely for the estate of the persone, not in like to all, but that euery man bee ap­parelled accordyng vnto the degree whereunto he is called, whiche thyng it were expedient, should be spe­cially loked vnto and obserued. For what is more vn­seamely, then that a base personage should go arra [...]d(Chāblet.) in silkes, Damaskes, embrodered woorke with golde or siluer: or haue his house garnished and set foorthe, with cloth of Arras, and Tapestrie of soche like estate not [...]yng becommyng so meane a manne as he is, as though he were some Kyng, Prince, some p [...]r [...] of a [Page] Realme, or some greate officer, as one that wer of an honourable house, race, or parentage? Whō it should become to vse soche garmētes, apparell, & other orna­mentes, as did answere vnto his worthines, degree, & estimacion. So we allowe in princes their purple ro­bes, [...] [...] apparell. in courtiers silkes, in a head officer an honest gar­ment, in a commoner clenly apparell: in women, long, according to the difference of their kinde, in an vplan­dishe and houseband man, that is comōly vsed, and so in eche man, accordyng vnto the difference of their de­gree conuenient, and answerable to the estate of their vocacion: and this is the apparellyng and clothyng▪ whiche Xenophon also allowed.

In all thinges therefore I doe vtterlie condem [...],Sumptuous [...]ermentes. sumptuous and outragious excesse, as a thing that re­specteth not the maintenaunce of life, but the lighte­nes of mynde, and a vaine bragge: wherein an honest and graue man would be lothe to be reproued. For it is not possible, that he should vse the benefite of thyn­ges well, whiche vseth them otherwise then to thende wherefore thei were ordeined: Specially consideryng,Lightnesse in apparell. that mannes mynde lightly altereth, with the altera­cion of apparell, and chiefly if it be straunge, and smel­leth of some new tricke, and outlandishe guise, which thing Diogenes being a Philosopher, and (as it wer) a preacher of nature, perceiued: for he ones espiyng a young manne, whiche was straungely and vnsemely disguised, saied vnto hym: art thou not ashamed to will thy self woorse then nature hath dooen? For she hath made thee a man, and thou disguisest thy self like a woman. And that the olde Romaines did [...]ore pu­nishe this lightnes of liuyng, their Censors maie be a sufficiente proofe, but yet thei were not able to breake them frō it. Hereupon Augustus Cesar, seyng many in Rome wearyng Clokes after the guise of the Gre­kes, saied vnto them in mockage: beholde the Romai­nes, Lordes of the worlde, and the nacion whose vp­per [Page 86] garmentes should be gounes (alludyng to Virgi­tes verse) how moch thei be altered: As though it wer a dishonour for the pieres of the worlde, and soche as should surmount other in constancie and vprightnesse of life, to receiue & embrace soche a marue [...]lous lighte­nesse in apparell, and to bee so wonderous waueryng in straunge condicions, whiche thyng, he that will throughly marke the trade of Germanie, shall well saie, and truely affirme: where it is a wonder to see, the daily chaunge of apparelle, the greate delight thei haue in straunge to [...]s, & newe fanglenes: in so moche that if euen the very [...]a [...]es, either of Italie, Spaine, Fraunce, or Turkie inuent any newe deuise, that (as it were in a common [...]ke) settleth in Germanie, and bringeth in with the straunge facions of apparell, vi­cesChaunge of apparelle, causet [...] chaunge of cō dicions. of greater enormitie, as be, inconstancie, intempe­rauncie, and lightnes of mynde. Whereas if a manne would calle to his remembraunce our aunc [...]tours, he should not onely praise them, but also wounder at thē for their fortitude, constancie, iustice, fidelitie, vpright simplicitie in their condiciōs, and loue of vertue. But now, sence thei haue lightly chaunged their good ma­ners, into straungenesse of apparell and attire, haue learned a straūge language, and haue loued an outlā ­dishe kinde of liuyng, all thinges fall out otherwise: for there is so greate inconstancie, so greate vntruth, so greate mistruste, so greate corrupcion of maners, so greate iniustice, so greate a desire one to ano [...] an o­ther: that a man maie long seke for a verie Germaine in Germanie, ere that perchaunce he can finde any.

Amende therefore ye noble and worthie menne, re­member that ye should be verie Germaines, to whom it were a greate shame, to degenerate from vertuous liuyng, into forrain facions, and soche as nothyng re­semble the integritie of your predecessours, to the vt­ter defacyng and darkenyng of the woorthie actes of your auncestours, by your owne lightnes in life: it is [Page] no euill lesson that is taught vs, that we should keepe [...]ld [...] fa [...]h [...]n [...] [...]d. soche customes still, as our forefathers in tymes paste haue vsed, for that chaunges of estates (bicause of a certaine newe diet) be holden as suspected, and goyng out of kinde. And therefore Lycurgus would not that the Lacedemonians should bee greate trauailers into forreine landes, for feare least if thei should so doe, thei should be nusseled and infected with straunge facions, and decline from their former integritie of liuyng.

Surely it is wonderfull to see, how we alwaie bende toward that, whiche is forbidden vs, and how we fall in loue with new conceiptes, specially soche as touche intemperauncie of liuing: which enormitie is no lesse perceiued by the alteracion of apparell, then by our pace. For euen as our mynde chaungeth in vs, and is oftentymes moued, not resting in any one place: so an vnset and vnsemelie pace is not manlike, but a certain resemblance and an vnfallible argumente of the likeA comely pace is comendable vnstedfastnes and waueryng of witte. And therefore wise Chilo the Lacedemoniane, emong diuers other wittie satynges, did right well counsaill vs, not to be ouer hastie in our gate.

And me semeth, nothyng doeth lesse become a man, then to reiecte the vertuous demeanour of his prede­cessours, and to decline into newe tanglenesse, resem­bling straunge gestures, and light condiciōs: not one­ly counterfaictyng a straungenes of language after a sorte, but also fondite framyng a forme of his whole bodie, like a common iester: wherewith he maie per­aduenture for a tyme, set a to the countenaunce on the matter, but in the ende he shall bee laughed to scorne, for his vaine bragge. For an Ape, will bee but an Ape still (saith Luciane) although she weare a golden coat. Therefore it standeth soche in hande, as be in auctho­ritie,Reformacion to requisite. to restraine this riottous ruffelyng, whiche men so moche affectate, to the greate offence of others, in straunge disguising theim selues, and often alteryng [Page 87] their apparell, thereby arguyng a certaine lightnesse, and vnconstancie of their maners, and to see that eue­ry man vse his apparelle and vesture, accordyng vnto his callyng and estate: for so shall thei of the Cleargie be reuerenced in their weedes, so shall the noble man vse garmentes, accordyng to his estate, so shall the ci­tezein, so shall the plaine countrey man be knowen by his coate. And this shall not onely auaile, to discerneThe commo­ditie that [...]weth by [...]ment [...] one estate from an other, whiche thing by nature wee bee bounde to obserue, and that there bee no confuse medley in thinges, as thei go aboute whiche I cannot tell how licenciously endeuour, that nothing be like it self, but all thinges altered with chaunge and extreme headines, pretendyng thereby a libertie of life, whiche thei them selues are not able to attain: but also it fur­thereth that we maie haue some taste of honestie, and that soche light gentlemen maie ones be brought, frō their intemperauncie, to the decente order of their el­ders, and constancie of life, Wherfore it is not mough to prouide for clothyng and woul woorkyng in a com­mon weale: vnlesse it be well vsed, and in soche sorte, as it serueth the necessitie of man, and was found out very profitablie for mannes societie, and the great ad­uauncement of the common weale.

MAximus Tyrius a Philosopher of Platoes secte, in his booke, where­in he treateth of the actiue kinde of life, sateth: that it is a poincte of as greate witte, to finde out a perfeicte trade of liuyng, as it is to find a per­fite man. For we like no one thyng [Page] continually, but our nature is alwaie readie to com­plaine,Man is natu­rally bent to inuente newe deuises. and therefore harde to please, and not content with her owne estate: for that man neuer resteth vpon soche thinges as he hath alreadie founde out, but al­waie setteth his mind vpon newe inuencions. Wher­vpon riseth the desire of emulacion, whiche giueth theEmulacion. occasion why certainprincipal artes haue been found: whiche beeyng disparpled emong menne, cause those thinges to appere very neadfull, whiche might seame to haue growen vpon pleasure, for that nothyng sea­meth so moche trauailed for emongest all men, as ar­tificiall cunnyng, whiche we doe followe, till wee bee enuied at for our skille, thinkyng that moste perfeicte, wherein fewest thinges bee lackyng. For the desire of newe and subtile deuises, beyng stirred vp by nature, the maistres of art, suffereth vs not to atcheue to that whiche is perfect, and in all poinctes absolute. Which he shall well vnderstande, that considereth the diuer­sitie of artificious sciences emong men, whiche with­out controuersie, were in the beginnyng verie rude, and soche as well declared the simplicitie of their in­uencion as euidently appereth in old armes, pictures, engrauynges, apparelle, carpettes, hangynges, buil­dynges, and soche other artificiall poinctes of frame. For if a man liste to compare them, with the woorke­manshipOur newe arti­ficers farre passe the old in excellencie of woorke. of our tyme, whiche in deede farre excelleth theim in subtilitie of inuencion, although he must ne­des giue a dewe reuerence thereunto, consideryng the auncientnes of the tyme, and thanke the olde fathers for their inuencion, yet he shall be more rauished with the workemanship of our tyme, bothe for singularitie of cunnyng, and finenes of the same, yeldyng to theim wounder, but to these beutie, and as it were perfitnes of their worke. Gyges the Lidiane (as writers doe re­corde) firste shewed the arte of Paintyng, but if you should compare with his witte, the woorkes of Apel­les, Parrhasius, Albertus Durerus, Adrianus Hol­landus, [Page 88] and other finer woorkemen of our tyme, youDiuersitie a [...] wittes haue in­uented varietie of artes. should not chose but confesse, that many thynges bee added thereunto, whiche wer vnknowen vnto the first inuentours. One Chorebus an Atheniane, is repor­ted first to haue inuented Potters crafte. Minerua, o­therwise called Pallas, first deuised makyng of clothe, the waie to worke by Lome and nedle: Arachue, linen, Closter her sonne, carpettes and hanginges: Beotius Shoomakers crafte: Veluettes and Silkes (the onelie nourishement of all riotte) Seres a Scithiane people: and so forthe diuerse menne inuented diuers artes, to the vse of man: with whose workes if you should com­pare the yearthen vessell of our tyme, so many waies trimly deuised, riche clothe, weauing of Linnen (whi­che would holde a mannes iyes in a gase, to behold in it hauking, a kennell of houndes following the chace, the Hunters, the fairenesse of Imageric) hangynges wrought with golde and siluer, richlie beset as it wer with precious stones, and sette foorthe with liuely co­lours, Veluettes, Tisshewes, Silke, and all sumpte­ous vestures (euen passyng the Phrigiane pompe) the lightnesse and vanitie in makyng shooes, whiche bee trode in the mire, sometyme becked, sometyme double horned, sometyme rounde, sometyme plaine, dressed with I cannot tell how many diuersities of colours: you should incontinent perceiue how harde a thyng it is, to please mannes witte, how it is onely sette vpon newe inuencions, in so moche that despisyng the ne­cessarie vse of thinges, by reason of vnstedfastnes in it self, it is rauished into riot and mere vanities. All sci­ences seme to become seruauntes of pleasure, opening the windowe whereat vice maie enter, and despisyng the perfecte profite, be altogether set vpon a bragging brauerie.

Yet for all that, wee maie not finde faulte, with allS [...] growe incontempt [...]y abusing theim. kindes of workemanships. For thei be good thynges, found out for the vse of manne, and of their owne na­ture [Page] verie necessarie, onely degeneratyng through the intemperauncie of soche, as doe abuse thesame, so that thereby thei endamage soche, to whō thei should serue for our commoditie. I blame not a garmente, whiche is cleanlie, and well becometh a mānes wearyng: but bicause the pride and arrogancie of the minde, is ther­by bewraied, it is founde fault withall, and holden as vncomely, moche lesse decent in a ciuill order. A sword how so euer it is made, if a mā vse it for his defence, of all armour it is one of the best: for it is turned to y^• vse, whiche nature permitteth to other creatures. But if a robber, a thief, or cutthrote take it in handlyng, no­thingAbuse chaun­geth good thin [...] to euill. now is worse then it, nothing doeth brede more vnquietnesse emong men. Thus you see that nothing is so good, but by the abuse thereof it maie become ill: not of his owne nature, but by the peruersitie and vn­towardnes of the abuser.

Mine entent is to fashiō a kinde of common weale, which, forsomoche as it dependeth vpō diuers kindes, bothe of men and orders, must nedes haue artificers, and specially soche as cannot bee spared, and without which it is not sufficiently furnished. We must nedesNecessarie handicraftes menne. herein allowe Bakers, Butchers, Clothiers, Linnen Drapers, Millers, Smithes, Carpentars, Wheele­wrightes, Brasiers, Slaughtermen, Saddlers, Tai­lers, Weauers, Shooemakers, Cor [...]a [...]es, Coupers, Glouers, Masons, Tinkers, Daubers, Bowyers, Goldsmithes, Apoticaries, tilers, Girdlers, Barbers White tawers, Diers, Builders, Painters, Baulme sollers, and all soche artificers, by whose diligence and trauaill, the bodie and whole preseruacion of the com­mon weale is established: whose continuaunce in la­boure, is bothe verie commodious and necessarie, and whom it doeth become to helpe the ciuill societie, and not to liue in any wise idlely. For herupon ariseth the ciuill harmonie and consente, wherein not onelie the nobilitie, but also base artificers, and all other that be [Page 89] without any Corporacion, or Mansion house (as thei saie) yea, y^• slauishest kind of people that is, must agre and doe their ductie in endeuouryng themselues, that the whole bodie be not dissolued.

Whereupon it euidently appereth emong an infi­nite, whiche be the moste necessarie partes, conteined vnder the name of this science, of framing or ioigning without whiche we can neither haue foode, clothyng, housyng, nor citee to dwell in: the whole treatie wherMagistrates must see a [...] ­dresse in th [...] ­ges abused. of, although I were therein skilfull, yet it were not nedefull here to medle withal: but in this poincte Ma­gistrates must be circumspecte, that thei bee not bothe conuerted to gaine priuatly, and also doe harme in ge­nerall. For to this ende thei vse to ordein, and appoint them haules and companies: although it wer nothing [...]les and Companies▪ auailable to the common wealth, to forsee euery thing that might fall to their owne companies, and to neg­lecte the common commoditie. Bicause forsothe the coate sitteth nigher to a man, then his cloke, and eue­ry man studieth how to helpe hymself (soche is his vn­saciable desire) to the greate endammagyng, and vt­ter vndoing of other. This conceipt of ours, and blind loue of our selues, causeth vs for our owne commodi­ties sake, to breake the lawes of mannes societie. For so moche as euery man by nature, is moste frendlie to himself, and wisheth better to none other, then to him self. Plato saith: this is it that thei saie, how that euery man is frende to hymself naturally, and that not with out greate reason. Whiche we see dooeth moste of all come to passe, where soche haules beare sweie, and by might counteruaile the Magistrate, or doe hinder and let that to bee ordeined, whiche respecteth a common commoditie. Neither bee the multitude and common sorte of artificers, wounte so moche to profite the cite­zeins: but if thei so cōmunicate their labour, that bothThe [...] [...] of [...]. it maie be imparted emong their felowe citezeins, yea and vppon a reasonable price: that bothe the artificer [Page] maie bee contented for his paines, and the common [...]r which nedeth it, maie haue it for a conuenient somme of money, then do thei well serue the common weale.

Also the olde builders of citees perceiued, that arti­ficers were neadefull, but thei did not in like esteme thē all. As Phaleas the Carthaginian, whiche would [...] vn­ [...] that thei should be seruauntes of the citee. As Hippo­damus the Melistane, whiche appoincted his citee to stande of ten thousande men, and exempted artificers from bothe possessions and honours. As Diophantus whiche so little estemed them, that he would not haue them to be holden as citezeins, but to woorke in com­mon. Whose opinions Aristotle (which according vn­to Socrates mynde vseth in all his dooynges, to pre­ferre the truth before the man) doth finely confute and ouerthrowe. For that it were an vnsemely poincte, to barre them from the benefite of possessions, and the fe­lowship of citezeins, to forbid them the vse of all good­des, to driue theim as slaues to common woorkeman­ship, whose art ought to be their purueighaunce, and thei theim selues represent a greate parte of the citee, a greate deale more profitable, then soche as lie as it were buried in sluggishe idlenesse, liuyng alone to thē selues, and nothyng profityng others. Moreouer none of these vseth his handie crafte so, but it tourneth to the commoditie of others, and wealth of the citee, and by respecte had vnto godlinesse, tourneth to the glorie of God, to whom thei yelde thankes, in all for all. No iesse then if thei wer idle, and deuised a certain kind of felicitie, praising the contemplatiue life. Whom if I should saie, did onely liue vertuously, that should be to be spokē as perillous, as to others in dede preiudiciall.

Emong handicraftes dooe I place Paintyng, al­thoughPaintyng is nambred emō [...] the liberall sci­ences. the olde writers reputed it emong liberall sci­ences, as Aristotle in his politiques, appoincteth. ii [...]j. kindes of liberall sciēces, wherin he would haue yong men trained vp, emongest whiche he nombreth Pain­tyng. [Page 90] A famous science it is, and greatly desired, both of kynges and other people, whose worthinesse is still preserued, through the finesse of goodlie Tables, and curious purtreitures set foorthe in gold. Neither is it onely merueilous in varietie of colours, but also in woorkyng with one coloure, it so resembleth nature, that nothing is more wonderfull. Soche woorkes the Grekes call Monocromata, that is wroughte all with one colour. In Plinie and Quintiliane, bee rehersedPlini. lib. 35. Capi. 8. Quint. li. 12 Cap. 10. certaine kindes of woorke, wherein Polignotus and Aglaophō wer very notable, which be called in Greke Catagrapha, whiche thei saie that Cimo Cleoneus first inuented, whē the Images were so pictured, and their faces so fashioned, that thei would seeme to loke euery waie: as thei saie, the picture of the virgine Marie is, [...]. whiche saincte Luke, beyng a Phisicion by profession drewe out: after whiche there bee now a daies many made like. There bee diuers thinges, whiche com­mende Paintyng vnto vs, as an excellent and worthy facultie, so in old time receiued emong liberall Scien­ces, that gentlemen and worthie personages, alwaies exercised thesame, and all seruauntes were barred frō the practise thereof, by a speciall acte. And whereas Paintyng and Poetrie, proceade bothe of nature, a Painter and a Poete, be bothe so borne, and bothe the one and the other, mislike moche curiositie, beyng con­tent with the onely steight, whiche nature hath endo­wed the partie withall, sekyng no forther ornamente then the influence of nature. So Plutarche writeth, that Poetrie is a speaking picture, & a picture a dombe Poetrie. Whereupon when Apelles woundred mochApelles and Protogenes were excellent Painters. at a peece of woorke, made by Protogenes, wrought with greate labour and diligence: saied, that thei were in all poinctes, in maner of like cunnyng, but in this thing dooe I farre (saied Apelles (excelle Protogenes, that he cannot let his woorke alone when it is well: declaryng that to moche curiositie, oftymes dooeth [Page] harme, as Plinie also witnesseth. In whiche science it is harde to iudge, whether you maie more wounder at the excellencie and giftes of witte, or the sleightenesse and runnyng of the hande, wherby Apelles was kno­wen to Protogenes, who was then at Rhodes, by a merueilous subtile line, whiche he drewe in his table, takyng his pencill. And it was holden no lesse woor­thines, to be painted by a cunnyng woorkeman, then to bee had in eternall memorie, by verse or other wri­tyng. And therefore Alexander commaunded, as it is commōly knowen, that none should paint his ImagePlini. lib. 7. cap. xxxvij. but Apelles, none carue it, but Pyrgoteles, none en­graue it in brasse, but Lyfippus. There be a great nō ­ber of ensamples, whereby this facultie hath gote im­mortall fame, not by excellent workes onely, but also by bookes written of the same. For Apelles, Antigo­nus, and Xenocrates, published this arte in writyng: and of the Germaines, Albert Durer of Nuremberge a famous Painter wrote fower bookes of the institu­cions of Geometrie, very profitable to Painters, I­magemakers, Masons, Brasiers, Carpenters, and all soche as will trie their worke by Compas, Rule, Line or any other certain measure, or cunninglie handle li­nes, vtter faces of woorkes, or whole and massie bo­dies, whiche bookes be also tourned into Latine.

After this followeth the arte of Buildyng, whicheBuildyng. he shall beste atchieue, that is of a ready witte, earnest studie, excellent learnyng, and greate experience. But this builder, whom we must haue in so high admira­cion, must be graue, and of a perfecte iudgemente, and verie prompte in deuise. A science wonderfull necessa­rie, as without whiche there can neither tounes, hou­ses, nor any other frame, bee erected nor edified. ForLibri. 1. Ar­chitecture. [...] Capi. i. this feate of buildyng (as Marcus Vitriuius writeth) is a science garnished with diuers disciplines, and po­inctes of learning, by the iudgement whereof, al those workes be perfited, whiche other sciences bryng forth: [Page 91] whiche hath twoo groundes: the frame, and deuise.Buildyng is deuided into twoo partes: frame, and di­uise. The frame we call that, whiche is made by hande, a continued and frequented conceipt of practise. Deuise is that, whiche by cunnyng and reason of proporcion, can descriue and open the thinges framed. So hereby it moste euidently appereth, that neither a man can be a cunnyng builder, without knowledge of learnyng by onely experiēce, neither by onely deuise and learning, without experience. But who so knitteth bothe these poinctes together as a man, bothe learned by practise, and practised by learnyng, shall beare the price, and haue his knowlege by aucthoritie allowed. As for learnyng in this poinct, a man is then to be thought suffi­ciently instructed therein, if he be skilfull in painting, seen in Geometrie not ignoraunt in the perspectiues, learned in Arithmetike, rife in histories, and well stu­died in Philosophie. As for paintyng, he shall therebyPaintyng. be able by picture, to descriue vnto you the plotte of a­ny piece of woorke. Geometrie; sheweth the vse of theGeometrie. rule and compasse. The perspectiues teache hym inThe perspe­ctiues. buildyng, to cast his worke after this or that aspecte of the heauen. By the knowlege of Arithmetike, he shalArithmetique. readily caste, what charges his buildyng will stande hym in, how by measure to declare his reason, and fi­nally, all the moste difficulte questions of proporciōs. It is moreouer manifeste, that histories dooe declare many waies, how to garnishe the woorkemanship of buildyng, whereby through diligence, the cause of e­uery thyng maie readily bee opened. Whiche thing euery manne confesseth, maie more euidently bee she­wed by Philosophie. There be diuers other sciences, as Mustcke, Phisicke, Lawe, and Astronomie, whiche Vitruuius saieth, and that very well, are sometime to bee required in a builder, but Leo Baptiste a Floren­tine,Li. iii de re­aedificatoria holdeth them not to be so necessarie, bicause a sin­guler good builder, maie well inough be without thē.

Now this knowlege of buildyng, is therefore to be [Page] had in estimacion, least the citezens through naughtieThe com [...] ­ [...]itie of buil­dyng. buildyng of their houses & manours, be enforced to su­stei [...] great charges: bicause it is not so priuatly, as cō ­monly hurtful to the comly view of a citee, by meanes of ruinous and vnperfect buildynges, desaced, whiche thing the ciuill lawe doeth prohibite vtterlie: so moche materiall it is for citezens, well ma [...]cred bothe in life and condicions, to bee planted in a faire builded citee: where houses be bothe artificially builded, and in ran­kes proporcionably matched. For there is a wise sai­yng: that a cōmodious dwelling place, is halfe a man­nes liuyng, so that it be not builded for a fonde braue­rie, but for that ende, whiche the vse of mannes life, and the order of the arte it self requireth. And here vpō wee reproue Deioces the kyng of the Medes, whiche enuironed his citee Ecbatana with seuen walles, and so painted it with coloures, that some were Purple, some Greie, some of Siluer hewe, some of Golde.

All the buildynges that Nero made, were coueredO [...]gious pompe in buil­dyng. with golde, and trimmed with precious stones. Cali­gula made a stable for his horses of Marble, & a maun­ger of Iuerie. But Heliogabalus surmounted all the residue in rage of riotte, which paued his floores with gold, and was sory that he could not doe the same with Amber. And besides these if ye liste to cōsider, the buil­dynges of certaine base men, as merchauntes, whiche by their trade of trafficque, haue gotten greate richesMerchaunte [...]nes houses. into their handes, what excessiue expenses thei bestow in makyng theim faire houses, you shall incontinente perceiue, that this facultie of buildyng, beyng first in­uented for a good ende, and the necessarie vse of man, doeth not now rest within her boundes, but with ma­ny is tourned into mere fantasies and voluptuousnes, to the endammaging and perhaps vtter vndoynge of many moe, if the scarcitie of money (the onely strēgthe of buildyng) were not the occasion of the contrarie.

MArcus Cato surnamed thelder, was wount to saie, that he repented him self of three thynges: first, if euer he committed any secrete counsaill to a woman: secondlie if he traiuailed a­ny whither by water, whereas he might haue gone by lande: thirdlie and laste, if he suffered any daie passe awaie without profite. And to saie the trueth he doeth wisely, whiche doeth not commit hymself to the water, when he maieTrauailing by water as [...] is profitable, so it is peril­lous. trauaile on the lande in more safetie. For trauailyng by water, is no lesse daungerous, and no lesse hazar­deth our life, then it is profitable. But for as moche as there be many commodities that ensue of it, a man muste compare the perille and profite together, and coumpte necessitie, a vertue. And although the vse of sailyng be in this poincte greate, bicause that thereby menne haue entercourse from Europe to Afrique and Asia, & in generall from one countrey to an other, yet besides that, wee maie passe into Ilandes of the Sea, emporte so many kindes of merchaundise, where with many are enriched, and bee caried, and trauaile whi­ther wee liste by water: Whiche commoditie is not to be dispised: yet her chief cōmendaciō is, bicause that it was the first meane to saue mankinde frō destruccion.

For when man began more and more daily to fol­lowNoes Arke. Gene. 6. 7. 8. Ioseph. lib. 1 antiquitatū Capi. v. malicious dealing (for that therewer on the yerth Giauntes, whiche despised bothe God, Iustice, and all maner of vertue) God almightie purposed by water, to destroie man. But bicause Noe was a worthy, god­ly, and vpright man, and one that feared God, to the ende he and his might escape the daunger of the flood, he was commaunded to make hymself a shippe, or an [Page] house of woode, whiche he named an Arke, as by whi­che so enclosed, the water was barred that it could not entre. This shippe made he, so that it had in it fower chambers, and it was three hundreth cubites long, fif­tie Cubites broade, thirtie in height, into the whiche Noe, his wife, children, and their wiues entred, taking in with theim of euery kinde of liuyng crea­tures a matche, that is male and female, besides ne­cessarie victualles to eate and drinke. This Arke vntil the seuenth monethe rolled vpon the water: and at the last was driuen into Armenia, and there staied vpon a mountain, whiche Damascene reporteth out of Iose­phus, to be called Baris Maneseae, where the rem [...]naun­tes thereof were seen many a yere after. Wherein twoo thynges, maie by the waie bee noted. First, that Noe was the firste that inuented ship. Secondlie, that the cause why it was founde out, was the prescruaciō of man. Wherfore the Grekes, and all that doe agree with them are farre deceiued, which attribute the first deuise of ship to their coūtrey men. But imagine that in sundrie coastes sondrie men first opened the waie of Shippyng, yet this is certain, that Noe was the firste inuentour thereof. So the saiyng is, y^• Neptune, whē Noe made the first Shippe. he had first rigged & furnished his nauie with takling, was Lorde ouer the Seas: that Erithras a kyng, af­ter whom the red sea hath her name (bicause Erythri, in Greke signifieth redde) firste innented Shippes, and sailed from Iland to Iland: that Danus first brought ship into Grece forthe of Egipt: and so in Strabo and Plinie in his naturall historie, the inuencion of Ship­pes, is ascribed to sondrie men.

Afterwarde because mannes witte is alwayes de­sierous of new inuencions, there were manye other thinges further deuised concernyng shippynge, as ei­ther the more conuenient makynge of waye, or daun­gerPlini. lib 7. Capit. 56. of stormy weather, caused men to seke newe poli­cies. And thereupon Philostephanus (as Plinie re­porteth) [Page 93] writeth, that Iason the generall of the iour­neyDiuers [...]nne deuised diuers kindes of ves­selles. taken for the golden fleese into Colthos, firste in­uented the longe shippe whiche is called an Argosee. Diuers men deuised diuers kindes of vessels. The in­habitauntes aboute the redde Sea, deuised the vessell with two rankes of Dares. Amocles of Corinthe the Galley with three rankes. The Copians first founde the oare. The Salaminians (as Festus iudgeth) firste inuented the Carickes, wherin horses be caried. The Luscanes the anker. One Eupalamius the graple or harpyng yron: to omitte diuers other meanes, where­by this trade is bothe become the more artificiall and vsual. As for the vse and commoditie thereof, we mayThe commo­dities o [...] tra­uailing by wa­ter. manye waies perceiue it. For no Citie, no resorte of menne, can be knitte and vnited together without the trades of marchaundise, which lightly by sea be brou­ght out of forayne coūtreys, as spices, precious stones, all kinde of clothe, and whatsoeuer is necessarye for mannes life. Like conueyaunce is hadde by freshe ri­uers, for that thinges maye soner be traunsported by water, then by lande. And to passe ouer other commo­dities, it is profitable for passengers, and cariynge of men from one place to an other. Besides that manye ylandes should haue ben without both ciuilitie & good religion, were it not that by sailynge into them, they came to the knowlege thereof, and so learned to know what was ciuilitie of life, and also truenes of religiō, and grewe thereby more disciplinable in the doctrine of GOD. Yea, furthermore manye kingdomes, pro­uinces, and common weales whiche lye vppon the water sides, were not able to saue them selues & their goodes from Pyrates & rouers whiche lie in waite for spoile and praye, euen in the middest of the Sea, were they not prouided of a nauie, whiche they must bringe forthe by water, as an armye by lande, againste suche spoylynge raueners.

Thus ye see how that the knowledge of sayling is [Page] profitable and neadfull, not onely for the first appoin­tyng, but also for the safe mainteinynge of a citie, pla­ced amonge the handicraft occupacions, howebeit so much the better, the more it is practised for the behoofe of man, and not made an instrument for coueteousnes greadines, and riote.

For what noumber dooe you take to be of theim, whiche are not coutent with that wealthe whiche the earth a sure element and subiect to man vseth to bringThe abuse of Shipmennes [...]a [...]. forthe, as it were euen wealth at will, and aboūdance of plentye, but by aduenturynge cease not still to ha­zarde by sea, to the great emperellyng of their life, and bewraying of their owne greadye desire, that it maye seeme to some that it hadde heue better that shippyng hadde neuer bene founde, then to haue bene vsed as a prouocacion and stirrynge of menne to gready gaine, and vnsaciable coueteousnesse, concernynge whiche matter Horace writeth thus.

Aurelius Propertius in a wittie Elegie complai­nethPropertius Libr. iii. Ele­giarum. for the death of one Petus, whiche was drouned in the sea for his owne coueteousnes, on this maner:

[Page]From whiche saiyng the wise manne vsyng these wordes, doeth not moche disagree: again, one purpo­syng to sail, & beginnyng to take his iourney, through the ragyng sea, calleth for helpe vnto a stocke, that is farre weaker then the tree that [...]eareth hym. For as for it, the coveteousnes of money hath founde it out. And to saie the trueth he is to bolde, whiche hauyng no neade, committeth his life to a piece of timber: who somtyme is in daunger of shipwrake, in a stormie we­ther: sometyme in perist of some extreme sickenesse, by vomityng and weakenesse of stomacke, sometyme by pirates is murthered and slaine out right: as if the yearth, whiche God gaue the children of men in pos­session, were not sufficiente to satisfie this greadie de­sire: vnles the sea, whiche is assigned to the fishes, wer attempted, and enforced to minister occasion of gaine.

But for so moche as that, whiche by appoinctment at the beginnyng, is good and commendable, bicause of the commoditie, whiche thereupon ensueth to man­nes life, although by the naturall coueteousnes of mā,Ship mennes crafte must bee emploied to a good ende. it be tourned into an inordinate trade, maie not there­fore of it self be called euil: it behoueth men to do their endeuour in the common weale, that bothe this trade of trauailyng by water bee well vsed, and so exercised and imparted in this communitie, that it maie be pro­fitable bothe in priuate and in common affaires: and those cares, trauailes, watchynges, and daungers so emploied, that it maie appere, that thei doe not leane to a priuate lucre onelie, but that the common estate maie be thereby aduaunced: so that by soche meanes, the dignitie of the common weale established, by law­full commonyng of profites, maie be preserued.

[Page 95] DIuers men ioigne to this art of tra­uailyng by water, the trade of Mer­chaundise, which doeth also furnishThe commodi­tie of the trade o [...] Marchādise the life of man with sondrie commo­dities. For neither cā any companie of men, either be associate together, or be nourished, without buiyng and sellyng of soche thynges as bee nedefull for the main­tenaunce of their life: neither yet eche applie his arte and busines, without those thinges, which their traf­ficque, not onely from nigh, but also farre countries, by passage ouer the seas, doth minister and make easie to be prouided. Although menne of old tyme, thought Merchaundise to be a thyng merueilous nedefull for a common weale, yet thei neuer held thesame, as a part thereof: bicause that Merchauntes wer in deede, more bent to seke outward goodes, then that thei would be­stowe any tyme in followyng vertue, whereby thei might atteigne vnto the firste degree of happinesse in this life, whiche consisteth in quietnesse, and wante of trouble, as Aristotle wittily gathereth. But thei whi­che dwell in a Citee, dooe not so embrace vertue, that thei can presume vpon soche quietnesse: forsomoche as one foloweth the Anuile, an other the Lome, an other, an other trade to get his liuyng, so that thei maie not so conueniently attend vpon that Philosophicall con­templacion. Yea, moreouer the very course of thyn­nes teacheth vs, that no citee can either be builded, or yet mainteined, by onely quiete and contēplatiue per­sones. For the wealth whereof, the Merchaunt caried euen in the middle of the waues, shall dooe as moche good, as if he tariyng at home, should onely debate with hymself felicities, and conceiue in his mynde, aSoche as oc­cupie them sel­ues in worldly affaires, d [...] [...]l­so please [...]d in their labour certain kinde of sittyng quietnes. For happie and ho­ly is that labour wherein thou trauailest, that it maie helpe thy neighbour, forther the common profite, and redounde to the glory of God: by the fruicte whereof, [Page] bee wee neuer so busie, yet we shall liue in quiete, and become scholers to God, and bee prepared to a blessed life. And this is the meanyng of that saiyng, whereby we be commaunded, to eate our bread in the sweate of our browes, and happely to vse the blessyng of that our labour.

Let not the Philosophers therefore, and their con­tēplatiue life trouble vs, whiche in this worldly estate thei maie well seke, but shall neuer finde: for so moche as it hath an other marke, whereat we dooe not shote with our fleshlie, but spirituall iyes, whiche are hidde frō the wise of this worlde: So that it maketh no mat­ter, whether he be a Merchaunte at home, or abroade, idle, or busied: So that he beare a good and vprighte minde toward the common weale, whiche without a­ny deceipte, any guile, or vnreasonable enhaunsyng the price of thinges, he purposeth sincerely & godlilie to helpe, & by honest meanes to prouide for his liuing.

And as all other occupacions were, so was this vse of Merchaundise founde out, for a meane to get thin­ges necessarie for mannes liuyng, whiche by quicke­nesse of witte gathered force, and so encreased beyond measure: wherein the moste parte of men, rather seke for their owne gaine (the smell whereof is swete, from whence so euer it cometh) then that thei passe vppon the aidyng and releuyng of other mennes necessities. Therefore all Merchauntes bee had in a suspicion, forLeast occupi­ers be moste suspected. to moche desire of gain, and chiefly soche as be the least occupiers. For he that occupieth but a small quantitie of wares, must neades thereupon bee mainteined, ha­uyng none other trade to liue by: and of that little, muste he neades gather so moche, as will beare hym out, and kepe his whole housholde: Yea, and so moche as he could not get (takyng an indifferente and reaso­nable gaine) although he should occupie a great deale more. And hereuppon it appereth why. Tullie dispro­uethLi. i. de offi. base Merchaundrie as vile, bicause it is not sa­tisfied [Page 96] with a meane aduauntage, when he saith: Mer­chaundrie if it be small, is to be rekened as filthie: but if it be great and wealthie, bringing in moche on eue­rie side, and impartyng to many without liyng, it is not moche to bee blamed. Yea further, if it bee saciate with competent lucre, or rather content, that, as from the maine sea, oftymes it landeth in the hauen, so like wise from the hauen, it growe to landes and heredita­mentes, it seameth by good righte to deserue praise. Neither is that merchaunt commēded without a cause which forbeareth no maner of trauaill, whom no cold, no heate, no daunger of life doeth state, but that by an allowed and commendable meane, he will applie his busines, and enlarge the common profite, and deliuer hymself and his, from pouertie and famine. Whiche matter. Horace a famous maister, both in Philosophie and maners, declareth in these twoo verses:

And therefore Marcus Cato tearmeth a MarchantCato calleth a Merchaunte Actiue. actiue, as one that will not be weried, but watchfull and diligent to worke for wealthe, by these wordes: I take a marchaunt to be verie actiue in prouidyng sub­stance, but subiect to many daungers, and full of mi­series. Whom the Romains reputed so profitable and necessarie a member of their common weale, that if he chaunced to be harmed, they woulde be straight waies armed, and ready to reueng his quarel: whereof Tul­lie putteth vs in minde, saiyng: Your elders ofttimes, if their marchauntes or mariners had bene iniurious­lie handled, would haue waged warre for their sakes. Howe ought you then to be moued in your mindes, seinge so manie thousande of your Citizens be by the report of one messenger, & at one verie time, so shame­fully [Page] slaine? You must not therefore thinke Marchan­drye to be as a thinge not necessarie, whiche the for­mer times haue estemed so highlye, the trade whereof is more diuers, and more politickelye practised, then that it can be certainely knowen or descriu [...]d by anye arte. Before the battail of Troye there were exchaū ­ges [...]chaung [...] v­sed in steade o [...] bu [...]yng and selling fo [...] mo [...]y vsed, when also thinges were valued at a price, as Sabinus and Cassius doe suppose, leanyng vnto Ho­ [...]ers au [...]thoritie, whiche writeth, that the Greakes bought theim wine for Brasse, yron, Skinnes, and o­ther exchaunge of thinges.

Thence (saieth Homer [...]) the plumed Greakes [...]et [...]eIliad. 6. their vintage, some for Brasse, some for bright [...]teele, some for felles, some for oxen, and other s [...]me for b [...]nd­men. But Ner [...]a and Pr [...]culus maisters of an other schole (as Paulus the lawier affirmeth) hold this opi­nion, that the price was made by payment of money, [...]chaung [...]n [...] and bu [...]yng be [...]ers things. as by couenaunt, whereup [...] ̄ bothe buiyng and sellyng were supported, and that bothe these kindes of con­tractes were seuerall. Whiche their opinion they doe grounde vppon certayne verses in the same Iliades, whiche dooe conteine the vnequall exchaunge of Ar­mour betwene Diomedes and Glaucus. Here Iupi­ter Saturnes sonne tooke awaie Glaucus his vnder­standinge, whiche chaunged armour with Diomede [...] ▪ [...]ideus sonne, golden for brasen, worthe an hundred o [...]n, for the worth of. ix. oxen. Howbeit I wil tary no l [...]nger vpon these poinctes, for be it money, or be it money worthe, whereby these matters dooe passe, all is one, so that it be to the cōmoditie of mans societie.

But herein we ought to be more careful, le [...]t where as it shoulde be a profitable kinde of Tra [...]fi [...]que, it be­come a shoppe of iniquitie, and a mar [...]e of c [...]eteons­nesse, not onely in the Marchauntes them selues dete­stable,Engrossynges of [...]ar [...] and vnl [...]u [...] hau­ [...] be prohibi­ted. but also hurtefull vnto the common weale. For to what ende thinke you driue these priuate engros­singes of wares, so disceiptful, and so of [...] forbidden by [Page 97] the Princes constitutions. What meane these vnlawfull Haulles begonne for the perpetuall vndoynge of their neighbours, but onely priuately to fede these ra­gyng and inordinate desires, and to wipe men of their money. A most craftye practise, whiche is mainteined with the sweate of the neady, and cloketh her disceipt with lies, as with an instrument of truth. Thus much auaileth it thee to take all kinde of trauaile vpon thee▪ to leaue nothing vnassaied, and then to lease thy soul: whereunto if ye will ioygne euerye present daunger, continuall carefulnesse, and disquietnesse of minde, I can not see what thinge can chaunce more vnhappye, and more full of calamitie vnto manne. Thus saieth Ambrose. Is it not a vaine thinge for a marchaunt toAmbro. 2. de o [...]ic. trauaile on his iourney by night and by daye, to pur­chase him selfe heapes of Treasure, to gather together wares, to be troubled at the price, for feare he sell bet­ter cheape then he bought, to learne how the price go­ethMarchant [...] abide manye hazard [...] ▪ in euery place, and thē by much brute of his great occupiyng, either stirre theues to lie in waite for him, or els for desire of gayne, abidynge no tariaunce, ha­zarde forthe vpon a storme, and so lease shippe and all? Also in an other place. O thou that buiest this world, and winnest hell, why turnest thou the industry of na­ture into fraude and disceipt? Why doest thou desire the dearth of thinges? Why wisshest thou to the pore, barrennesse, that thou mayest haue greate plentye in thine owne house, though it be craftely gotten? for thy gaine is the losse of a great meanye.

I coulde rehearse a number which most shamefully haue conuerted the gain of marchandise into disceipt, [...]aine martynge, riote, coueteousnesse, and thabuse of vnsaciable desire, so that thereby it hath turned to the disaduauntage of the common weale, for the aduaun­tage whereof it was firste inuented. Whereby it hath come to passe, that althoughe many excellent men, as Thales Milesius, Solon, Hippocrates, as Plutarch [...] [Page] reporteth, and also great Princes haue vsed the tradeS [...]me will not [...]iche to vse [...]e [...]y, so that [...]her [...]by th [...]y [...]ay get [...] p [...]n [...] of Marchaundise▪ yet certaine vaine menne, [...]hose onelye desire and studie, is to haue, whiche force nei­ther of forswearynge, nor true swearynge, to make a man beleue that thing to be the best he can get, which in deede is of no value, to thent [...]nt their wares which be little worthe, maye be vttered the dearer, so highly [...] dooeth he whiche will sell his wares, praise the same, accordynge to the Poetes saiynge: Suche I saye haue brought it into suche a contempt, that it is accomp [...]ed worthy to be despised, filthye, vnlawfull, and voide of all honestie, in so much that the [...]ebanes (as Aristo­tle witnesseth) decreed, that no marchant should beare any common office, vnlesse ten yeres before he had ab­stained from buiynge and sellynge, and in that tyme pourged him selfe of the suspicion growen of his for­mer liuyng. This disceipt, fraude, p [...]riurie, filthines, detestable desire of gaine, vnhonest spendynge of the time, and a mannes earnest pinchinge, onelye to seke his owne commoditie, to the great detriment and [...]in­deraunce of others, hath brought the name of Mar­chaundise into so shamefull an ignominie, that it is a comm [...]n saiyng: If a man be not apte to be a catche­pol [...], or ma [...]e bearer: then he is [...]itte to be a Marchaūt, or a marchantes factour. As thoug [...] that wer a thing of it selfe [...]ident, and of her owne nature shewed [...]o euery man a waye howe to beguil [...] other, and a trade of idle liuyng. Which thing may yet be holpen, if the magistrate will be watchefull, and b [...]inge these mar­ket runners into an order, and prohibite the [...] that with such triflynge thinges as they bringe to sale, be­inge [...] [...] for [...]o [...]yng in [...]t­ [...]ynge of wares. sometime counterfaite, sometime to deare, they deceiue not suche simple Sou [...]es, as wyth those their lowde Lyes, othes, and perswasions be allured and driuen to beleue them: And that they seke not to spoile pore men of that whiche they haue painefully gotten. And the market beinge thus refo [...]rmed, the Citezins [Page 98] maye haue the relie [...]e of those thinges, whiche other­wise if they were left free for euery craftye marchaūt, to vse at his pleasure, might throughe negligence of the officers, turne to their great [...]inderaunce.

MANYE Argumentes maye in­ducePrinces be sometimes [...] ­led Goddes in scripture▪ vs to beleue that Huntynge hath bene a thinge bothe of muche antiquitie, and also founde out by the Goddes. For the scripture vseth to call the mightier sort and princes of the people, Goddes, as suche as be aboue the state of manne, and be honoured with di­uine adoration. In the. xx [...]. of Exodus it is written: Thou shalt not detract from the Gods, neither speake [...]uill to the prince of thy people. And because men are vain [...], a [...]d without the knowledge of God, th [...]i could not vnderstande who God was, n [...]ither by markynge his workes, learned who was the workeman. There­fore they toke the rulers of the w [...]rlde to be Goddes, as the wise man saieth: whom they also honoured asSapi▪ xiii▪ Goddes with deuine s [...]ruice, placed theim in Heauen as them selues best liked, and replenished it with such a multitude, that those gyantes had possessed the same them selues alone, had not the ladders bene remoued, so that nowe they can come no nearer to heauen, then by l [...]kynge towarde it. But to the purpose. The holie Scripture testifieth that huntynge was in vse aboute Noes time incontinent after the floud. But NemrodeHuntyng wa [...] inu [...]n [...]d im­mediatly [...] Noes stoude. the sonne of chus, cosen to Noe, by whom the king­dome of Babilon is reported to haue her beginny [...]g, began to be mighty and a strong hunter in the sighte [Page] of the Lord, so that commonly he was called an hun­ter. Esau also became a skilfull hunter, and a cunningGe [...] 10. &. 25 husbande man, whom Isaac his father therefore pre­ferred before Iacob, because he did eat of such thinges as he killed in huntynge, whereby it might seme that this game grewe in vse in Syria, after that the coun­treys were deuided amongest Noes children: so that hereby it might appeare that Eusebius of Cesarea was moued to saye, that the knowledge of huntyngeEusebius. li. 1. de pre. e [...]. and fisshinge began firste among the Phenicians, be­inge men of that countrey. Xenophon whom thei call the muse of Athens, a continuall folower of Socrates doctrine, in a notable booke whiche he wrote of hun­tinge, holdeth opinion, that it is worthie to be estemed of all younge men, and dothe amonge other reasons praise it for this: that hereby thei become bothe actiue in the feates of warre, and fitter for al other attempts, and also learne bothe to saie well, and dooe weil. The inuencion whereof he ascribeth vnto D [...]ana and A­pollo, and affirmeth that the noblest menne that euer were, and greatest Iusticiers did exercise theim selues therein, as Chiron, brother to Iupiter him selfe, butSuch vsed hū ­tyng as were euen counted Goddes for worthy acted. not of the whole bloude, because that Saturne begate him of Naiades the Nymphe: and his folowers, Ce­phalus, Aesculapius, Nestor, Theseus, Hippolitus, Palamedes, Vlisses, Diomedes, Castor, Pollux, Ma­chaon, Podalyrius, Antilochus, Aeneas, Achilles, whiche all were men of famous memorie, as well for prowes in warre, as other excellent qualities. To o­mitte an infinite number of like sorte: as for example, Marimilian duke of Austriche and emperour of wor­thy memorie, delited muche therein. And oure noble Prince Phillip the Lantgraue of Hessia, doth not yeld to anie other in that poincte. Furthermore this ex­ercise of huntinge dothe not onely delight (albeit someThe commodities of hūting. thinke that to be the chiefe poinct that is sought there in,) but also it is the cause of many commodities. For [Page 99] it muche procureth the good health of our bodies, and by that holesome exercise mennes senses be made the more fressher, and thei lesse fall in age or feablenesse. For the sight is thereby made the clearer, the hearing easier: The sentinge also dooeth declare greate cun­ning herein, that by the donge the hunters sometime maye perceiue where the Beaste is, sometyme the pursuite, and so then hallowe in the houndes the bet­ter to the chase. Besides this, huntynge is expediente for such as purpose to be warriours. For it so enureth theim that thei will not fainte vnder Harneys, be the iourney neuer so longe and tedious, when as they are able to endure the continuall toilynge whiche they a­bide in folowinge the game. They can the better lyeBy much e [...] ­ [...]i [...]e [...] hunting a man maye learne to be [...] expert [...] vpon the grounde, thei be the readier at the generall or capitaines commaundement, in encountring their enemies, they do that whiche is bidde them manfully, and if they be compelled to recoile, and to tourne their backes vppon their enemies, they can with a number of their felow souldiours hide them selues in woodes, brakes, and bie places, which they learned by meanes of huntinge: and liynge there in waite for their enne­mies that pursue theim and knowe not the countrey, doe stoutely set vpon them, and thei ofttimes put them to the worse, and winne the fielde. Whiche commodi­tie the olde fathers perceiuynge, caused yonge men to accustome them selues thereunto. And although there were greate penurie and dearthe of corne in the coun­trey, yet they thought it good to spare the frutes of the earth till they were full ripe, but for all that they did not forbidde hunters to refresh them selues therwith, as men that neither hindered their worke, nor yet lai­ed in waite for anie thing that the earth brought forth of her owne nature. And (to be briefe) huntynge, as it were, openeth the entrie to valeantnesse, strength of bodie, enduraunce of trauaile, temperaunce, modestie, continence, and all princely vertues. This kinde of ex­ercise [Page] was at the first commen, and almost permitted to euery man. For wilde beastes by the lawe of natureWilde beasts by the lawe of Nature bee [...] that first [...]att [...] them be his that can firste laie handes on theim. So that it was lawfull for euery man to hunte theim, as a thing which serued for the greatest part of their vittaile and common meate. Hereupon Xenophon allowinge Ly­curgus his ordinaunce, woulde that bothe horses and dogges shoulde be common, whiche vsage in certayne common weales is as yet of aunciēt time kept, where wilde beastes greate or small maie be taken by the in­habitauntes of the countrey: but the Gentlemen dooeSome gentle­ [...]nne vsurpe the libertie of huntyng. vsurpe that poinct nowe adaies as a prerogatiue, eche one in the precinct of his lordeshippe, and dooe not suf­fer the people commonlye to frequent the same. But they be so precise therein, that sometime it is counted lesse offence to hurte a husbandman of the countrey, then any of the gentlemennes game, the onely cause why, is, for that the noble men haue a delight therein. Neuertheles, this pastime of huntyng kepeth styll her dignitye, as not onely Princes and noble menne dooe knowe, but also suche as may lawfully vse this game, and such as be vnder them, and officers of the game.

This arte doe not I entende at this tyme to teach, consideryng it is so diuers and so wittie, as there bee diuers kindes of wilde beastes, whiche men doe vse toDiuers wayes [...] to [...] diuers kindes of beastes. hunt: as there is one waie vsed to hunt the Beare, an other the Bucke, an other the Boare, an other the E­liphaunt, an other the Lion, an other the Leopard, an other the Woulfe, an other the Panther, an other the roe, an other the Doe, an other the hare: & other kindes of beastes, whiche as thei bee diuers [...]ie caught, so theiSnares and [...]ay [...]s. must haue diuers kindes of entrapmentes according­ly applied to eche of them. But my meanyng tendeth to this ende, that hunting maie be honest, for the com­mon profite, and sought for to that ende, wherefore it was first inuented: that Princes and noble men, maie thereby bee taught and strengthened, that thei maie [Page 80] learne how to defende their owne, how to repell their enemies, to aduaunce iustice, in all thinges to set ver­tue before their eyis, and to agree vpon the worshippe and ornament of the common weale.

And how much the more cōmendable the vse of hun­tyng is, so much y^• more detestable is the abu [...]e therof, speciallie in a noble man: whom to go out of kind, and straie from that whiche dooeth moste bes [...]ame hym, isThe abuse of huntyng. very pernicious euen by giuyng the very ensample. Moreouer if a king, prince, or magistrate, doe delight daiely to bee on huntyng, and raungyng emong the wooddes, in the meane tyme either neglectyng his of­fice of administracion, or leauing his people to be fle [...] ­sed by other, that is a detestable acte, and soche as will hardely be forgiuen: for although in deede this game be bothe profitable and healthfull, yet so greate an of­fence, as the neglectyng of the people, ought not for it to bee committed. Therefore soche noble men, as de­light in this goodly kinde of exercise, so much that thei seeke onely pleasure and pastime therein, muste take this for a lesson, leaste forgettyng their commodities, withall thei neglecte that, whiche can not be negligēt­ly ouerseen, without daunger of the soule. Euery mā vppon any mocion to pleasure, what soeuer it bee, is fully bente and readie that waie, but it is a thyng of greate labour and trauaill for a manne to leaue that, whiche he hath ones enured hymself vnto, and to re­claime vertue, if she once haue taken her flight.

The learned men of our tyme dooe ioigne fishynge and foulyng vnto huntyng, and appoincte theim as aFisshinge and Foulyng. parte thereof. Whiche thyng although it dooeth not seme in name altogether correspondent, yet if ye haue regarde to the verie substaunce of theim, there is no greate straungenes therein, forsomoche as, aswell the birdes of the aire, as the fishes of the sea, be subiccte to manne, whiche by cunnyng must be caught. Whiche who so exerciseth for the profite of men, dooeth not al­toge▪ [Page] together followe an euill thing, but the more commo­dious, bicause it belongeth to the nourishyng of the people.

FOrsomoche as mine enterprise is to declare the forme of a commō weale I must nedes touche those thinges, the ensamples whereof maie turne, either to the commoditie, or corrup­cion and perishment of the same: as chiefly be Plaies, set foorthe either vpon stages, or in open M [...]rket places, or els where, for menne to beholde. Whiche, as thei doe sometime profite, so likewise thei tourne to great harme, if thei be not vsed in soche sorte, as is bothe ciuill and semelyPlayed should shew no ensample of filthines and dishonestie in a citee, whiche wee dooe abuse, when any thyng is set foorthe openly, that is vncleanlie, vnchaste, shame­full, cruell, wicked, and not standyng with honestie. For seyng we be naturally enclined to euill, and sone corrupt with naughtie ensamples and talke, it is mer­uailous to consider, how that gesturing, whiche Tul­lie elegantlie tearmeth, the eloquence of the bodie, is able to moue any manne, and to prepare him to that whiche is euill, cōsidering that soche thinges be bothe disclosed to the iye and eare, as might a greate deale more godlilye be kepte close, & to the greater benefite of the audience. Whereby a double offence is commit­ted. Firste, by those dissolute plaiers, whiche without any respecte of innocencie, without any regarde of ho­nestie, bee nothinge ashamed to exhibite the filthiest matters that thei can deuise: Secondly by the hearers, whiche vouchsafe to heare and beholde soche thinges, as onely minister occasion of volupteousnesse, to the [Page 101] greate losse bothe of themselues, and time. To whom that maie well bee applied, that Diogenes saied to a young manne, that made haste to come to a banquet: Tary ( (quam) he) for thou shalt retourne worse: for banket­tes and feastes, be full of riotte and dronkennesse. And these scaffolde plaies and pageantes, were in tymes past diuersely set foorth, vpon sondrie consideracions, as thei toke their beginning. For sometime thei were exhibited in the honoure of some GOD: As those that a Pisa, and Elis, twoo citees of Grece, wer eue­rieOlympia. fift yere solempnized, with games of exercise in the honour of Iupiter, worshipped on the hill Olimpus, first deuised by Hercules. Plutarke also writeth, that Theseus ordeigned in like maner in the straightes ofIsthmia. Corinthe, games, solempnlie to bee kepte euery fifthe yere, in the honour of Neptune. Sometime in remem­braunce of some notable arte, whiche had been dooen. As Apollo, after that he had vainquished the foule ser­pentPithii ludi. Pytho, did not onely take vpon hym the name of Pythius, but also ordeigned the Pythiane games, for the foote, hande, and wheele, to the intent the memo­riall of his doynges, might neuer decaie: whereof O­uide writeth on this wise:

[Page]The Grecians also, as Strabo writeth, solempne­lieNemaei ludi kept the Nemeane games, in the honour of Hercu­les, whiche slue a wilde Lion in a chace of that name. There wer also games exhibited, in the remēbraunce of those that be dead, called Funerall games, firste ex­ercisedLudi fune­bres. by Acastus in Iotchus, and afterward by The­seus, in the straighter of Corinthe, accordyng to Pli­niesLi. 8. writyng. S [...]che as Caius Curio is reported to haue set forth at the buriyng of his father, a solempne spectacle of fensoplaiers, vpon twoo stages of woode, erected for that purpose. The reste of these spectacles, are to be seen in Iultus Pollux. Sometymes also ga­mes were deuised for exercisyng the bodie, that there­by menne might be the stronger, and more fitte for the warres: soche did Pyrrhus sonne of Achilles, the king of the Epirotes firste practise, wherein young menne daunced, al in complete harneis, to thende thei might bee the nimbler, whiche vppon this cause, thei call the Pyrricall daunce, although Strabo and Dyonisius of Halycarnasse, doe father it vpon the Candianes.

At this daie also there bee sondrie games ordeined, for the exercise of the bodie, and preseruacion of health (of no soch daungerous labour as were the wrastlers,Modetate ex­ercises. Champions, or sweard plaiers, whiche contended for life and death) as be the quoites, tenesse, toppes, whee­les, shootyng, Iueg [...] de Cano, boulyng, and a greate meany moe, all for solace to driue awaie the tyme, and to kepe vs frō sitting and slepyng. Whereof the bouleBowlyng commended. is commended singularelie vnto vs by Galene, in a booke written thereof for the same purpose, Whereof Iulius Pollux in his nineth booke writeth thus: this game is called the strong, youthfull, & common game. The plaie is this: certaine are appoincted to take par­tes on eche side, one againste an other standyng a son­der, and then thei drawe a middle line, whiche thei cal Scyros, at the whiche thei hurle their Boules. &c. The profit of these plaies doeth appere herein, bicause that [Page 102] soche as vse theim, haue lesse pleasure, and more exer­cise, yea so moderate, that it kepeth the body in health, and chiefly for that thereby, wee auoide excessiue and riottous feastynges, and other allurementes to vici­ous liuyng.

I will not here recoumpt all the spectacles, whiche the glorious Grekes inuēted, either in honour of their goddes, or for the memoriall of their benefactours, and cause of their preseruacion and safetie, whiche the Ro­mainesThe Romains bestowed much cost vpon pa­geauntes and spectacles. labouryng to excelle, bothe in famousnesse of name, and finenes of matter, did bestowe so greate ex­penses, so greate substaunce vpon Theatres, Amphi­theatres, couertes, Daunsing courtes, plottes in the ground, garnishinges, plaiers apparell, raunges, and Galaries, and finallie, the verie games theim selues, whose exhibiting was cōmitted to the Aediles charge, that a man would wonder that those men, whose aun­cestours were so thriftie, & so peerelesse for witte, did so dearelie buie pleasure. Whence proceded the Luper­calesLupercalia. Saturnalia. Circences ludi. in the honour of Pan, the Saturnales in the ho­nor of Saturn, the game of fighting with fistes & run­ning with horses, the Fenseplaiers, and a thousande moe deuises, not for pleasure onely, but also outragi­ous crueltie, as wherein men were constreigned, one to runne vpon an other, and one to stea an other, with deadlie woundes: yea, forther to encounter with wildBeastlike exer­cises. beastes, and so to looke for presente death. A thyng so cruell, so abhominable, and so beastlike, that the eare abhorreth the hearyng: and the iye detesteth the sighte thereof.

But for my purpose at this presente, these games, whether thei be on stage, or on the ground, thei ought to bee emong vs Christians cleane, chasie, ciuill, and specially to be set forth by soche as meane bothe to de­light, and profite. For the moste parte of men, that be either of aucthoritie or learnyng, doe holde soche per­sones as infamous, whiche doe either plaie on stages, [Page] or exhibite other games, for lucre sake. And yet twoo emong the Romaines, [...]lesopus and Roscius (menneHistriones. wounderfull cunning on the stage) doe euidentlie de­clare, what wealth and substaunce, those kind of plai­ers vsed to gaine. This Roscius although Tullie iud­ged that he ought not to haue died, bicause of his ex­cellencie in his arte, yet it is well knowen, that he pra­ctised this vnhonest trade of gaine. And yet this was a great deale more tollerable in him, beyng a manne of great eloquence, then that now a daies a great nūber of bungling boorders, shold be mainteined therwith, which be so farre vnlike to the olde Roscius, that thei be not worthie to be followed of any.

Soche pastimes therefore muste bee set foorthe in a common weale, as doe minister vnto vs good ensam­ples, wherin delight and profite be matched togither: moche lesse then oughte wee to giue eare to mockyng plaies, or vnhonest games, so mispendyng our tyme,Playes must be set forthe to shew some good example of li­uynge. and learnyng those thinges, that corrupte good ma­ners, causyng the audience to departe worse from thē, then thei came to theim. Albeit it is a commendable and lawfull thing to bee at plaies, but at soche tymes as when we be [...]noccupied with graue and seuere af­faires, not onely for our pleasure and minde sake, but that hauyng little to doe, we maie learne that, whiche shall bee our furtheraunce in vertue. So when you heare how Pāphilus is ra [...]ished with Gliceries loue, and the old Cremes vexed, bicause his doughter was disdained, you must incontinēt thinke with your self, what a shamefull reproche it is to be tied with Venus bādes, and to trouble your parentes. Whē you heareHow we maye learne vertu­ous rules in hearing of cō ­medies and Tragedies. the vaūtyng Pyrgopolynices, whiche with one stroke of his sworde, slue so many menne, you must straight conceiue, how vndecent a thing it is, to bee puffed vp with a vain pride, in bragging of those thinges, whi­che will sonet proue a manne a lier, then that he maie seme able to performe any parte thereof. The raging [Page 103] Hercules, whiche violently murthered bothe his wife and children, maie serue for a lesson, how hainous an offence it is to displease God, and to moue hym to in­dignacion. When you see Phedra, whiche beyng mo­ued with the furious stinge of Stepmothers loue, first caused Hippolitus to be pluckt in peces with his own horses, and afterward sore be wailed the same, and slue her self ouer his bodie: call to remembraunce, that a manne priuie to his owne mischeuous doinges, is vn­quiet, and oftimes seketh reuengement vpon himself. Whē Clitemnestra for the loue of Aegistus, killed her housebande Agamemnone, after his returne from the siege of Troie (as the tragicall Poetes doe write) you maie vse it for an argumente, that the loue of an ad­uoutresse is so vnpacient and madde, that she will not spare, neither her owne housebande, nor frendes, to ease her stomacke.

Followyng this order, there shall be no Tragedie, no Comedie, nor any other kinde of plaie, but it maie encrease the discipline of good maners, if by the helpe of reason and zeale of honestie, it bee well emploied. Whiche then is doen, when, if thou either hearest, or seest any thing committed that is euill, cruell, vila­nous, and vnseamely for a good manne, thou learnest thereby to beware, and vnderstandest that it is not onely a shame to committe any soche thinge, but also that it shall be reuenged with euerlasting death. Con­trariwise, if thou doest espie any thing dooen or saied well, manfully, temperatly, soberly, iustly, godlilye, & vertuously, thou shalt diligently beare that awaie, as a presidente for the adourning thine owne life, that thou maiest labour to doe that thy self, whiche thou li­kest in an other. After this sorte euery honest and welWe must learn to good, and leaue the euill. disposed persone, well bestoweth soche time as he hath to spare, and by soche pleasaūt pastimes, learneth how to leade a vertuous life, by ensewyng the good, and [...]schewyng the euill: not restyng in allurementes of [Page] pleasure, but alwaie tendyng to vertue, and to the or­nament of the minde, wherein he declareth himself to excell brute beastes, and to be a man partaker of rea­son and ciuilitie. Concerning whiche matter, Tullie putteth vs in minde by these wordes: But it is auail­able in al questions of duetie, to haue alwaie in mind, howe moche the nature of manne excedeth dumbe cat­tel, and other brute beastes. For thei perceiue nothing but pleasure, whereunto their naturall instincte who­lie leadeth them. But the minde of man is nourished by learnyng, and in thought either enquireth, or doth something, and is allured with the delight of hearing and seyng.

And if any one be somewhat more then the rest, en­clined to vertue, although he be somtime moued with pleasure, yet for shamefastnesse he hideth and dissem­bleth his affeccion.

With whiche discrecion, who so beholdeth Tra­gedies, Comedies, Games of runnyng or exercise, wrastling, plaies of histories, holy or prephane, or any pageaunt, on stage or on grounde, shall not mispende his time. But like as a Bee of diuers floures, that beeAn example of the Bee. of their owne nature of smalle vse, gathereth the swetenes of her honie: so thence gathereth he that which is cōmodious for the trade of his life, ioigneth it with his painfull trauaile, and de­clareth that soche hi­stories and exer­cises, bee the eloquence of the bodie.

PRiuate wealth, as Tul­lieLi. 2. offi. teacheth be, oughte to bee gotten by soche meanes, wher in appereth no dishonestie, to be kepte by diligence, and mo­derate expenses, and thereby likewise to be encreased. Whiche waie is one of the certai­nesse to kepe any citee in safe­tie, whiche Socrates an incōparable Schoolemaister of liuing saieth wisely, was then well preserued, when a manne could saie: this is mine, this is not mine. For what greater quietnesse, or commoditie can there be in any assemble of menne,Euery manne ought to be cō ­tent with his owne estate. then when euery man beyng content with his owne, can suffer his fellowe to vse that, whiche is his owne, without any annoiaunce, when nothing is doen, that is either vnhoneste, or vnciuill, when there is no inor­dinate desire of wealth: but eche so entendeth the get­ting, keping, and enlarging of his owne, that he doth no iniurie to other, but hath onelie respecte to equitie and iustice, and euery man thinketh, that he maie doe so moche as the aucthoritie of the Lawe permitteth, whiche is as it were, entrenched with the enclosure of honestie, whereby wee measure all profites, neuer [Page] swaruing from righteousnesse. So we see that it is a peculiare propertie in a rightuous man, not to harme an other, whiche alone while he liueth in this world, so behaueth himself, that he will leaue a worthie me­morial to his posteritie, that after his death, he shal no lesse be desired, then in his life time, he was reuerēced.

Howbeit for so much as by reason of the corrupt na­ture and frowardnes in man, many stumblyng blocks lie in our waie, that we can not in all poinctes worke that whiche we holde as perfite honeste in worde and deede, amonge whiche these moste anoie vs, intempe­raunce of mynde, desire of wordly riches, priuate pro­fite, [...]ycco with­drawe vs from vertues. contempt of commen wealth, coldenesse of bro­therly loue, desp [...]synge of iustice and equitee, lothing of godlinesse, and such other vices (as there be an in­finite number) whiche leade vs out of the right pathe of vertue, into the croked waye of wickednesse: Wee must therfore be watchefull, and take good heede that we yealde nothyng to affection, neither while we ap­plie our mindes only to gayne, we gather such wealth by the wicked & wrongfull gettynge wherof, we shall neuer attaine the taste of that blessednesse whiche we ought onely to desyre, but runne in an vncertaine race, as men whiche only pursewyng the heapyng vp of riches and cherishynge of riot, doo not directe our endeuours to thatteining of the rewarde for our good life, and that not without greate daunger of our sou­les, which we may not then escape when we beginne to repente our selues, but in vaine, because that then it is to late to fall to amendement. For we haue the a­postles, we haue the Prophetes, wee haue our Saui­our the maister of all life and trueth, whiche dooe en­struct vs, and disswade vs from filthinesse of life vnto Godlines and cleannesse, to whom we appeale to late when deathe dooeth preuente the conueniente time of repentaunce.

Bokes therefore, aswell of holy scripture, as of pro­phane [Page 105] writers be ful of examples, whereby we be mo­ued to sobrietie, frugalitie, temperaunce, the studie of vertue, iustice, and equitie, to the entent we so should folowe our commoditie, that it be not sequestred from [...] had alway [...]e a respect to the honeste get­ting of goo [...] vertue. For all those whiche haue appoincted lawes for the gouernement of cities, haue sought such an vse of goodes, as hathe not bene contrarye to honestie, by the guidynge whereof we muste also be ledde, when soeuer we purpose to gette anie thinge. For vnder the name of goodes, they conteine all those thinges which they woulde haue to be receiued amonge men, be they belonginge to the bodie, soule, or pleasure. Moreouer althoughe the Philosophers dooe not agree in those poinctes whiche appertaine vnto felicitie, and the con­sideracion of good thinges, yet there hathe bene none solewde, as to place this felicitie, otherwise then in that whiche he thought to be good, so that they seme to haue giuen iuste occasion to the cōmon saiyng: that mannes will, is his blessednesse: bicause no man desi­rethMan counteth his will to be his felicitie. any thing, but he thinketh in his owne conceipt, that it is bothe good and honest.

Hereunto we maie referre that, whiche EpicurusCicero in. [...]. de finibus. a notable Philosopher (by whom, not onely Italy and Grece, but also all Barbarie, and the rude countreys bee moued) [...]eth denie, that is to saie: that there is no honestie, wher there is no pleasure. For according vn­to the customable saiyng, that doeth he alone holde as honest, whiche is moste estemed emongst the common people: whiche is the more pleasaunt, bicause it is de­sired for pleasure sake: as though that were dishonest, whiche were not praised of the common sorte. Which opinion is certainlie plausible and pleasaunte, but neither groūded vpon any grauitie, neither any thing fit for the atteining of the ciuill felicitie.

Therefore Aristotle, after that he had receiued allIn. [...]. po [...]. [...] the Philosophers, and Lawemakers opinions before his time, as the opinion of Socrates and Plato, bi­cause [Page] thei would that not onely their goodes, but also their women should be common: of Phaleas the Car­theginiane, bicause that he would that all the citezens goodes were equall: of Hippodamus Milesius, bi­cause he exempted artificers from possessions, armes, honours, and other commodities: dooeth moreouer emong sondrie other inconueniences, also reprehende the Lacedemonsane common weale, for their feastes and banquettes, notwithstanding thei were both fru­gall, [...]. and solempnised in common: whereunto who so euer came, was commaunded to bring a busshell of meale, eight gallones of wine, fiue poundes of cheese, fiue poundes and an halfe of Figges, and if any for want of wealthe, were not able so to doe, he was not adiudged able to bear any office. He also alledged that the Candianes did not well, in appoincting their Ma­gistrate, whō thei call (Cosmos) continualle, and to giue iudgement after his owne likyng: whereof the one o­peneth the redie waie to tyrannie, the other to al wic­kednesse. To lette passe other citees, whose customes and ordinaunces did not seame to him altogither to be liked: after which discourse, he finally addeth, that the ende of the ciuill safetie is to liue well, bothe in priuatThe ende of a [...] life. and in common, whiche the communicating of profi­tes mooste of all causeth, as a thing thereupon chiefly arising, bicause the vse of thinges is, according vnto the aucthoritie of Lawe, and is mainteined by honeste and lawfull meanes.

And this is verie perfectly and profoundly declared in the [...] Lawes, whiche (all occasions of iniu­stice taken awaie) dooe [...]ache vs this one poincte: of what thinges, and after what sorte, we ma [...]e gette theHonest waies to se [...]e wealth. possession, and what we be prohibited to meddle with­all. Whereby we learne how that we muste abstaine from diuine, religious, and holy thinges: How all li­uingInstinian li. [...]. Institu. creatures, whiche be bredde in the sea, aire, and g [...]arth, dooe naturally belong vnto soche as can take [Page 106] them, and so in vse be common. How freshe Riuers, the Sea coastes, and water Bankes, bee of common right, and apperteine to the auaile of the Prince, and of the common weale: how stages, Guild haules, Tilt yardes, and other common places of a citee, belong to the whole bodie, and be not proper to any one manne. Hereby wee learne how to get those thinges, whiche maie he bothe in our owne possession, and also in the tenure of euery perticulare persone, and sometime by the Lawe of nature, sometime by the common Lawe, and sometime by the Lawe ciuill, whiche had then her beginning, when citees were first founded, Magistra­tes chosen, and Lawes written. And emongest other Lawes, this is one: that if my corne fortune to be mi­red with yours, that it is not now common, no more then if my cattell be straied emongst yours, so long asThe lawe in certayne cases. the substaunce of eche parte remaineth. But if all the corne bee deteined by either of vs, it was then agreed for Lawe, that for the thing, there lieth an action, ac­cording vnto the quantitie of the Corne, and that an indifferent man shall adiudge, how moche corne ap­perteineth to either partie. And therefore who so wit­tinglie buildeth vppon an other mannes grounde, he that is Lorde of the soile, maie claime the building: as if my plauntes haue taken roote in an other mannes ground, thei shall belong to the owner of the ground. Contrariwise, if any manne without suspicion of de­ceiptfull dealing, hath with his pensell drawen a pic­ture in an other mannes Table: the better opinion of Lawiers is, that the table shall yelde to the painting, the owner of the table being paied for the same. For it semed a foolishe reason (saieth Caius the Lawier) that a picture of fine woorkemanship, drawne by Apelles, or Parrhasius, should giue place to a vile boorde. An inst [...]i [...]e nomber of like cases, which differ as moche in forme, as in Lawe, maie a manne finde in the Lawe, whiche although thei be common, and at the [...] face [Page] seame to haue no doubte in them, yet neuerthelesse in searche, and opening the case in lawe, you shall incon­tinente perceiue, how greate a businesse it is, to exa­mine all difficulties by lawe, and so to trauaile in get­ting and keping thinges, that you incurre no poincte, neither of absurditie, nor yet dishonestie, whiche thin­ges we measure all by iustice, and adourne by equitie.

Then can not we sequestrate iustice from honestie, nor honestie from iustice: but contrary to the commonThat which is honest, is also [...]ust, & contra [...] [...]s [...]. &c. custome of the people, whiche straieth for the moo [...]te parte forth of the right wa [...]e, I doe agree with Tullie appoinctinge nothinge honeste, that is not iuste, nor yet ius [...]e that is not honeste. For onely iustice causeth honestie to bee estemed in a common weale, without whiche all thinges be accoumpted filthie, wicked and [...]ustice is the foundacion of the common weale. vnlawfull, considering that iustice alone is the groūd­worke, and foundacion of the common weale.

Wherefore, sence that assembles of men can not be vnited, vnlesse thei impart cōmodities one to an other, (for that bonde is knit bothe by the Lawe of God and man) th [...]se commodities must be examined by iustice▪ as by a touche stone, for by it thei become all ho [...]es [...]e. Whiche vnlesse it be true, thei haue no poinct of true ciuilitie and profite in them, but deserue a name and a [...]ame onely, by the common opinion of the people, soThe opinion of the people is glorious, but yet p [...]nicious farre from profite, as blacke is from white. For how can you cal that profitable vnto you, which is extreme pernicious? The serpentes poison whiche Cleopa [...]ra the Queene of Egipte laied vnto her [...]eates, that she might not come into the Emperour Augustus his hā ­des, was no more profitable vnto her: Neither was Neroes swearde, wherewith he [...]e him selfe, to the entent he might escape the iuste punishement whiche he had so longe deserued, co [...]mpted profitable, bicause his acte was not hones [...]e. We must therefore [...]et some difference betwene that, whiche is ciuillie profitable, and is allowed onelie of a good man: and that whiche we imagin, and falsly s [...]r [...]ise to be profitable, a thing [Page 107] as it is dissonaunt from all honestie, so it is embraced of soche onely as be wicked men, and giuen to all vn­cleanes of liuing. To be short, I ioigne profite and ho­nestie so nigh togither, that although the subtilitie of the lawe, would suffer any thing to be doo [...]n, yet if it were not honest, it should not bee iuste, seing that ex­treme iustice is [...]niurie, and all that is lawfull, is not honest, as Paule the Lawier affirmeth.

You vnderstande, how it beho [...]eth vs to gette our goodes, by aucthoritie of law and the rule of honestie, that we maie define that onely to bee good, whiche is profitable in part, and in the whole. Whēce that god­ly imparting and ciuill communicating of thinges, doeth procede, whiche preserueth the wealth and wor­shippe [...] meanes to get wealth. of a common weale. There bee twoo kindes of waies of getting richesse: for either thei bee lefte vnto vs by our parentes and frendes, without our trauail, whiche the Philosophers recken as more blessed, bi­cause there by we maie the easelier spende our time in quietnesse: So writeth one to Martiale.

Or els we prouide them by our owne industrie, la­bour, and carefulnesse of minde. Which Plato wise­lie proueth to be the sweteste and pleasaunteste of al, for those bee our owne, and euerlasting▪ witnesses ofThinges pa [...] ▪fully gotten [...] most pleasaunt to the possessor our own sweate. For as a man reioiseth to remember daungers that he hath escaped: so whē he hath gotten thinges to bee witnesses of his laboure, watche, and trauaile, thei bee to him wounderfull pleasaunt. For how ofte dooe you see a man, whiche for his prowesse and manhode, shewed either in the common weale toGood seruice well reco [...] ­s [...]. his Prince, or in the feactes of armes, is rewarded with a cuppe of golde, or other iewell or ornament, in [Page] recompence of his good seruice, whiche do [...]th not de­clare thesame to euery man that he me [...]eth: as though a man by receiuyng soche rewardes, should no lesse be knowen for his wel doing, then a Lion by his [...]awes.

Neither is it a lesse vertue to keepe that, whiche a manne hath gotten, then to trauaile to get more. For this is also allowed as a poincte of vertue, to defende our goodes, whiche we haue gotten, that if any man will wrongfully go about to take theim from vs, wee maie withstande him, and de [...]eact [...] him thereof, which [...]e could not chalenge by any right: For herein is the rule of iustice broken, whiche is no lesse fauourable to the plaintiffe, then to the defendaunt. Then oughtest thou not vnder pretence of honestie or iustice, to d [...]tein that from an other, whiche thy conscience witnesseth to be his owne. Thou maiest herein haue the helpe of excepcions, emparlā [...]es, demurrers, and other dilato­rie meanes, and so maiest staie thy adu [...]rsarie, whiche so earnestly calleth vpon the iustice of the Lawe, and maiest contrarie to the lawes, bothe of God and man, d [...]tein that, whiche doeth not appertein vnto thee: yet [...]t the laste, all pretenced colours set apart, thou shalte stande naked, and in hell shalt suffer perpetuall tour­mentes, for the vi [...]lating of iustice.

Who soeuer therfore will liue w [...]ll amongest good men, and throughly perswadeth him self that he must yelde an accompt of his liuynge, he must so bestow his time in gettinge and kepinge goodes, that he examen [...]e must mo­ [...]rate all thin­ges a [...] iu­stice & honestie and temper all thinges after the rule of iustice and ho­nestie: hauinge respect to the whiche, he admitteth no­thinge, he accompteth nothinge profitable vnto hym selfe that is not honeste, that is to saye, not agreable with right and equitie. Wherevnto what so is done contrarie, is wicked, vnciuill, and againste the verie duetie of an honeste manne. Againste whiche e­normitie, manie Philosophers decrees, many statutes and Lawes haue been made & published, but through [Page 108] coueteousnes, and the vnsaciable desire of men, which as well lacke that whiche they haue, as that whiche they haue not, there is seene small reformacion. But the more the filthinesse there of is opened, the deeper roote it taketh, and spreadeth further. Whereby we maie certainelye learne that iustice, temperaunce, all vertue, and al zeale of honestie is colde amongest men, whereof it ensueth, that our common weales for the moste parte, be rather assembles of men congregated together to followe their owne lustes, then for anye fourm [...] of vertue, or vprightnesse of life, whereby we maie hope to attaine the true felicitie. For the amend­mente whereof, it beho [...]eth suche men to trauaile, to whose charge the gouernaunce of men, and discipline of a better life, is committed.

PLATO ofttimes warneth vs thatGood thinges are worthy to be often [...]ea [...] ▪s [...]. good lessons be harde to be learned, and therefore they ought to be often repeated. Whiche thinge euen hap­peneth to me in handelinge this ar­gument, that nothing is profitable, vnlesse it be bothe iuste and honest. And that honestie ought to be embraced amongest all estates of the common weale, he maie forthewith see, that setteth the worthines thereof before his eies, and with good hart, des [...]ereth that all mens trauailes may haue prosperous successe.

I haue alreadie a [...]e [...] a [...]orte declared how that the consideracion of honesty standeth vpon iustice, equitie­and conscionable dealynge, whereby we measure also [Page] such thinges as be profitable. The knowledge where­of hath no great commoditie, without vse and practise, wherby as by a perfite guide and cunning scholemai­ster, it obteineth full force and effect. As if Parrhasius shoulde conceiue the fourme of a notable picture in his minde, and yet not draw the same in a table, be might well inwardely please him selfe, but surely he shoulde not delight other mens eyes, muche lesse then deserue any commendacion for his worke.

This rule of folowing the true vse of profite he best obserueth, whiche so seketh to further him selfe, that he hinder not an other: which so regardeth his priuate lucre, that he will not seame to haue his minde onelie fixed therein, but to be warie and thriftie, that this his labour maie be profitable vniuersallie, and an help to mainteigne the common worship. This is he alone, whiche maie gather greate riches, and seeke gaine by order of Lawe permitted: as one that night and daie, without harme to any man, honestlie setteth his han­des to woorke with his wife, children, and familie: vp­pon whom the blessing of God being bestowed, suffe­reth not his browes to sweate in vaine: But giueth him encrease so abundant▪ that he doth not onely mer­uaile at his greate wealthe and prosperitie, but also ceaseth not to render thankes to GOD, whiche hathGod blesseth honest laboure vouchsafed to blesse his labour. This is it that we bee commaunded, to eate our bread with the sweat of our browes, whiche the heauenlic father euer enlargeth, and plentifully encreaseth to his glory. So it is faled to those that kepe the commaundementes of God▪ and the Lorde thy God shall blesse thee in all thy fruictes,Deute. xvi. and in all the workes of thy handes, and thou shalt be in gladnesse. Herevpon doe wee call labour holie, but not euery kinde of labour, but onely that wherein we trauaile, not with thankes giuing that is feigned, but that issheweth from the purenesse of harte, and wor­shippeth God truely, whereupon that came to passe, [Page 109] that the Lorde looked vpon Abell and his offerynges, but vpon Cain and his offerynges he looked not. And while Cain was verie angrie, and his countenaunce abated, for that he despised to lift vp his face to heauē, 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 [...]ene. [...]. 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 [Page] perceiue: It fortuneth so that corne hath been dearer in times paste, then it ought to bee this yere, conside­ryng the seasonab [...]e weather, and the fertilitie of theHow the price of thinges ou­ght to be rated. 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 cō ­moditie, which the yearth so plētifully 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 takē 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^• the seller should praise his own wares, or solempnelie sweare that his merchandise stode him in so moch mo­ney. For this is onely fa [...]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, & con­stācie of minde, that one might deserue assured credite [...]ed merchauntes. of an other, without any falshode, guile, or coūtersaict 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, [Page 110] 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 mānes 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 cor [...]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,Prouer. x [...] shall bee accursed emong the people: and blessyng bee vpon the head of the sellers. And the Prophete Amos:Amos. viii. 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 entent [...] thinges maie be deare still, and vntollerable vnto the [Page] commons, yet this deuise dooe not thei alwaie vse, for to be the more enriched therewith, but by the deare vt­teryngCraftesmen do craftelie main­tain their drin­kinge and di­cing, by enhaū [...]r [...]ge their [...]. 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 sa [...]ed vnto one, whiche beyng himself a wicked man, demaūded 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 cōueigh the ow­ner thereof, dispoiled of all, to Pluto his God, and to euerlasting punishement. Hereby groweth the dearth of all thinges, whiche daiely so en [...]rocheth vpon men, that if there be any worse worlde then the iron world,The [...] worlde. whiche Hesiode descriueth, it maie well seme to haue light vppon vs, for there is no honestie, iustice, pietie, nor faithfulnesse emongest menne: consideryng euery manne thinketh with hymself, and as it were openlie speaketh, that saiyng of Horace:

Whiche intemperauncie and disorder, so groweth emongest men, that thei feare not in many places, to robbe and reaue one from an other, vnder the pretence of lawe: and bee so affected towardes forreners, that if thei could plucke euen the verie skin of their backes, thei would conceiue a great pleasure therin, and count it a politique practise. Whiche thing the higher po­wers,The negligēce of magistrate [...] hurteth the cō ­mons. and soche as be Magistrates doe not prohibite, but negligētly lettyng thinges passe vnredressed, seke a time to stuffe their own bagges. And it is a wūder to se, what occasions thei finde to dispoile thē also again, so that the wisemannes saiyng, maie be well aplied to them: we be consumed in our owne malice: and the cō ­mon saiyng also: consume that you maie be consumed. Whiche enormitie the gouernours and pastours thē Sap [...]en. v. selues would reforme (for it can not be, that soche gri­pyng griefes should be hid from them) wer it not that thei them selues be in the same prodicamente, and that whiche thei ought to amende and reforme in other, would redounde vpon them selues, as the chief woor­kers thereof. But wee, as Domitians Dawe, whiche in the Capitole vsed to saie, all shall bee well (whiche voice one interpreted thus:

hope for better happe, that is, that good and godly go­uernours, will see soche order taken in the common weale, that euery manne seke for gaine, with regarde of his neighbour, not hinderyng his commoditie, but [Page] somedeale furtheryng the same.

But the Merchaunt must sell his merchaundise to the handicraftes man, at soche a price as he maie vtter his worke likewise good cheape. And thus euery man doyng his duetie, one maie bee willyng to succour an other, and tourne these commodities to anaile not pri­uately alone, but likewise in common: that thereby the honour of the common weale maie bee supported and mainteined: whiche if in our mutuall life, we doe not obserue, it shall be vnciuile and as it were a sinke of moche mischeif, whence it will be harde to departe, and to make our passage towardes that cōmon weale, wherof this must be but a resēblaunce & preparacion.

HE that could plucke the pleasure of coueteousnesse out of mennes min­des, might easelie appoinct a meane in gatherynge substaunce, & would saie that he were wealthie, not thatHe i [...] riche that desiereth little. hath much in possession, but he that desiereth little. For nature (euen by the confession of Epicurus) is contente with a meane estate. After whose rule who so liueth, shall not bee lightlye poore. Contrariwise, if we fall to coueteous­nesse, we shall neuer be riche. For the coueteous man is vnsaciable, not content when he hath that he desie­reth, as one that as well dooeth lacke that he hath, as that he hath not. But because▪ wee can not bee mainteined without the help of riches, although who so hathe theim, is neuer without care and anguishe: some meanes muste be founde howe to come honestlie by theim, and to employe theim to the commoditie of manie. That we as it were failynge in a sure hauen, [Page 102] maie safely escape the storme whiche they manac [...] and threaten, and so counterplace profite againste the pre­sente daunger. For it is a greater Vertue when you haue gotten a thing, well to vse it, then to seeke for a new. I haue also by principles of nature declared how that nothinge is profitable, onelesse it be honeste, and without harme or iniurie done to other [...], which onely is ciuill, and becommeth a good manne, and also how that gaine maie be gotten aboundauntlie, and yet not without commendacion. Here I doe not meddle withIt behoueth kinges to be wealthye. the treasure of Kinges, princes, and other potentates, whiche although they abounde in wealthe, yet all is little inoughe, much lesse can it be saied that thei haue to muche. Moreouer, he that shall waigh the admini­stracion of so manie seigniories, the accomplishmente of so manye offices of charge, the great number of re­tinue, the large expences in the court, and besides this, the extraordiuarye waste, shall perceiue that it is not absurdlie saied, that a greate birde hath nede of a wide neast: and that vnder great wealthe ofttimes [...]urketh scarcitie, in so much that the whole commoditie of the countrey maie skant be sufficient.

The scripture commendeth Salomon, not onely for3. re. 3. &. 10 witte, but also for wealth. For the Lorde saieth thus:Salomon [...] [...]oth [...] [...] an [...] wea [...]. Besides this, I haue geuen thee riches and honoure which thou hast not required, so that there was neuer kinge yet in all the tymes paste like vnto thee. Also. Thus Salomon was magnified aboue all Princes of the earth for wealth and wisdome. And that king Da­uid the Psalmist his father had great aboundaunce of riches▪ this may be an argument, because a great trea­sure was hidde in his Sepulchre in priuie chestes, outDauids welth. of one of the which a thousand and three hundred yere after, Hircanus then Bishoppe (as Iosephus writeth) toke three thousande Talentes of golde to deliuer the citie from the siege of Antiochus: whiche proueth that it dothe stande with the estate of kinges to haue trea­sure, [Page] as without whiche, they can neither be kinges, neither gouerne and defende their subiectes. Yet they must be wel aduised, that they doe not vpon light con­sideracions either take pore mennes goodes gotten bi their trauaile, or riottously consume the same, but ra­ther shewe them selues vpright in al this wealth, and remember that so muche they maye dooe, as the lawe permitteth.

I dooe here speake of those also that sitte not in the throne of maiestye, and yet bee commended for their great riches & substaunce. So the scripture witnesseth of Abrahā, that he was very riche in possessiō of gold &Gene. xiii. siluer. And Loth also whiche was in Abrahams time,Abraham was verie riche. had herdes of shepe, droues of cattell, and tabernacles, neither coulde the lande receiue them that they might dwell together. And Iacob auaunceth the wealth of Laban his father in lawe▪ which he had gotten by his diligence. A little haddest thou, said he, before I came vnto thee, and nowe thou arte become wealthie, and the Lorde hath [...]lessed thee sence my commynge vnto thee. Daniell also the prophete commendeth IoachimDaniell. Susann [...]. Susannaes husbande for his possessions and wealth, by these wordes: Ioachim was verie substanciall, and hadde an Orcheyarde neare vnto his house, and vntoIoachim Su­sans husbande was [...] man of great possessi­ons. him resorted the Iewes, because he was more honou­rable then the rest. I were able to recounte [...] number of examples to proue that riches bee no euill thinges, but the blessynge of God, I meane suche as be by ho­nest meanes gotten, and this can not be vnprofitable.

Thus you see that riches be not disalowed▪ but whē thei be abused. But he which intendeth to liue [...]onest­ly amongest honest men, gathereth nothinge into his handes that maie turne to the iniurie and disaduaun­tageHow we ough [...] [...]othe [...] g [...] and [...]oy riches. of an other, but setteth the necessitie of his nei [...] ­bour before his [...]ies, in so muche, that albeit he coulde make a great hande by forestallynge or buiynge vppe thinges in grosse, yet if he see his neighbour nedefull [Page 113] thereof, he forbeareth, and giueth place to the neadie, or if he should bu [...]e it, he would selle it againe for the same price, or after the same rate that he bought it. Therefore his woorke, his wares, his wealthe, he re­keneth so to be his owne, that he will not withdrawe any deale thereof from his [...]edie brother: but will im­part [...]he same to other in necessitie, and likewise to re­ceiue mutually againe. Therefore vseth he to watch, to take paines, to applie his woorke, to praie, and to glorifie God (as Iob did, saiyng: The Lorde gaue, the Lorde toke awaie, the Lordes name bee blessed) wh [...] bicause of the lowlinesse of his minde, blesseth his la­bour, and commaundeth it to take encrease, that the more he giueth to the poore, the more he gaineth to hymself, and for a small pittance of bread and [...]she, he gathereth whole baske [...]tes full. For these in deede be the true riches, whereunto we doe not we [...] our harte, whiche be readie for our neighbour at his neade, and so accompted vpon of vs, as though we had them no [...] ▪ whereby we seke not our owne glo [...]ie, nor an inordi­nate abuse, but onely applie theim to that vse, where­fore thei were b [...]stowed vppon vs, that is to enriche a­greate nomber, that hauing nothyng, we maie seame to haue all, accordyng to the saiyng of saincte Paule [...] ii. Cor. vi. Beholde, we liue as poore men, but enrichyng many, hauyng nothyng, and yet possessyng all.

Wiselie dooeth he therefore, that coumpteth soche [...] one riche or poore, not that hath moche or little: but that can be content with sufficient. For hereby it may so fall out that he whiche hath greate wealthe, yea, more then euer ha [...] Cresus, maie be poorer then Co­ [...]r [...]s, & a verie begger: and he that neither hath penie nor peniworth, the welthiest of al. So at Lacedemon, neither the vse, nor the bragge, nor the fru [...]te, nor the face of riches, was any deale estemed: but in that citeeThe God of [...]ichesse. [...]ne of all other, was the God of riches kept, whiche was bothe blinde, liyng, like a [...]eade picture, and vn­remouable. [Page] There the [...]oore and the riche were pla­ced bothe in one ro [...]me: as wherein was considered not the aboundaunce of goodes, but the desire of good­nes, and a good harte: as all the Stoikes accoumpted [...]oche men rich, whiche although thei haue no yearth­ly wealth, yet can [...]nio [...] the benefite, bothe of heauen and yearth. So Dioge [...]es Cinicus, was wont to vaūt how farre he hymself surmounted the king of Persia, bothe in life and goodes. For the king would neuer haue inough, but yet he desired not the kynges plea­sures, wherewith he could neuer bee satisfied: but the king could by no meane compasse to gette Diogenes his pleasures. These were the Philosophers opiniōs, which wer not altogether absurde, for y^• thei thought that wealth did not stande in worldlie possessions, but onelie in the qualities of the minde, meanyng thereby rather so to glorifie them s [...]lues, then to giue glorie to God, and to helpe the nedie: and therefore their glorie was [...]ourned into igno [...]ie.

Moreouer all the Philosophers, of what sect soeuerTuscul. quae. Libr. v. thei were, as T [...]llie declareth, in this poincte agreed, vnlesse it were soche▪ as a naughtie nature aliened frō wisedome and vnderstandyng. Socrates seeyng in aPhilosoph [...]s [...]ned riches [...] vanities. solempne triumphe a very greate somme of gold and siluer caried, good Lorde, (quam) he, how many thinges be there that I lacke not? Diogenes spake more frely vn­to Alexander, when he bade him tell him, what he lac­ked? Nothing ( (quam) he) but that you would stande a little waie out of the Sunne▪ for he shadowed hym as he sate a sunnyng of him. Anachar [...]is the S [...]ithian did not only re [...]use Hannoes presentes sent vnto him, but wrote also this, in a vaunt of his frugalitie▪ a Sci­thian rugge is my garment, the hardnesse of my feete, my shoes, the yearth my couche, hunger my deinties: I eate milke, chese, and fleshe: Therefore if you come to me, you shall finde me quiete. But as for these your presentes, you maie either bestowe theim vppon your [Page 114] citizeins, or giue theim to your Goddes. Therefore A­ristotlei. Pol [...]. the Prince of al the Philosophers (except Pla­to) said, that Philosophers might haue been riche, but would not, [...]e [...]e beyng thereby enforced to meddle in worldlie affaires, thei should haue lost the benefite of their quietnes and contēplacion. Whereupon I maie conclude, that those riches alone be moderate, both by lawfull and naturall possession, whiche we get hone­ [...]lie, whiche if Plato dooe so meane in his common weale, he meaneth well: and those again immoderateImmoderate riches be vn­ho [...]st [...]. whiche we cleaue vnto in harte, be thei neuer so little. By whiche reason, a begger in his poore and ragged coate, in that he seketh to bee praised [...]mong men for his pouertie, and to bee accoumpted the happier, maie b [...]e prouder then he that is cladde in purple, and ac­compteth his riches, as though he had none, despising no man, impartyng to the neadie, and thankyng God for all.

Now if these riches bee conuerted from their true vse, how pernicio [...]s thei [...]e, and subiect to many daun­gers,In [...]on [...]i [...]n­ces that gro [...] by riches. many reasons there be to proue. First of all, thei leade a couetous manne as a bugle or an Oxe is ledde with a corde, draw [...]n through his nosethrilles: wher­upō Themistocles sa [...]ed, that he had rather haue a mā without money, then money without a manne. And Horace eligātly writeth thus, to one Fuscus Ari [...]ius:

Secondlie, thei open the windowe to pleasures and ri [...]tte, and make the nea [...]e to bee despis [...]d, to whom those goodes doe properlie app [...]teine. Hitherto b [...]lō ­geth the Parable of the riche man, whiche was appa­ [...]elledLucae. xv [...] ▪ in purple and silke, and da [...]e fedde with delici­ [...]s [...]ates, not v [...]chsaiyng the poore La [...]arus, [Page] whiche laie at his gate, to eate the crommes whiche fell from his Table: But finallie, he beyng buried in helle hymself, sawe Lazarus in the middest of his tor­mentes, receiued into Abrahās bosome. Besides these there are s [...]nd [...]ie occasiōs, to leade a riche man to vn­rightuousnes, and to put hym in daunger: as chiefly [...] [...]e hurt [...] many wais be, bodilie pleasures, the loue of wealth, the prouoca­cions of the deuill, the deliciousnesse of the worlde, im­pietie, contempt of honestie, hate of vertue, and the ne­glectyng of iustice, whiche when thei haue ones roo­ted them selues in the minde of a manne, thei breede a great miserie, and a thing that is moste vnworthie an honest manne: that the deeper he is drouned in desire, greadinesse, and soche filthinesse: the harder he shall fall to amendemente, and emploie his goodes to their true vse. Whiche thing that you maie not thinke, that it is vaine, and of light credite, our maister Christe,Math▪ xix. Marc. x. the onelie assurer of life and healthe, witnesseth the same, to truelie to a greate nomber: saiyng, verelie I saie vnto you, it is harde for a riche man, to enter into the kyngdome of heauen. And again, I saie vnto you, it is more easie for a Camell, to go through the iye of a nedle, then for a riche manne to enter into the king­dome of heauen. For although he heare the woorde of life, yet it is so choked with worldlie cares, riches, and pleasures, that it can bryng forthe no fruicte.

You vnderstande howe neare a waye riches canne bringe a man to the Deuill, whiche lest he vnwarelye come vpon vs, let him that hath eares to heare, heare, and learne to saie with Dauid: Dooe you not trust inPsalm. lxi. iniquitie, and doe not desire rauin. If you haue aboū ­daunce of Riches, let them not enter into your harte. And with Salomon: Better is a pore manne whiche walketh in his simplicitie, then a rich man in his wic­ked wayes. Thus we ought not to call suche thinges as dooe not blesse vs, but traile vs into Hell, goodes, neither suche, riches, whiche make vs no▪ richer, but to [Page 115] our great miserie, worke that in vs, which the Philo­sophers and other Gentile writers dooe lament in the estate of manne: and chiefely Plinie the seconde in hisLib. 7. ca. 4. [...]t. li. 33. ca. [...] ▪ naturall historie. Howe manie (saieth he) haue riches destroyed, and brought into extreme calamitie? What say you, that good thinges be not able to match euils, although they be like in number? What madnesse is it (with a mischiefe) to desire that, whiche either hath chaunced to verie Slaues, or hath founde no ende in Princes? What did it auaile Marcus Crassus, which did accompt no man riche, vnlesse he were able wyth his yerely reuenewes to maintaine an armie? What did it profite Pithius the Bithiniane, whiche gaue to kynge Darius a plane tree of golde, and a vine verye famous, and muche spoken of, and banqueted [...]erres whole army, which amounted to the number of seuen hundred fourescore and eight thousande men? were not they consumed like strawe, and caste into perpetu­al torments? For our ensample truely, that we should seke a moderate vse of thinges, and suche as is honest and Godlye, profitable in priuate and common, and a­uailable towarde true felicitie.

FOR as muche as a common weale is an vnperfite and deformed thing, wherein echeman traueileth to pro­fite him selfe onely, not respectynge his neighbour: to the entent a ciuill societie maye be knowen when it is perfite: Wee must vnderstande, that the chiefe thinge that is required therein, is the [Page] empartinge of commodities betwene man and man, whiche I appoincte then to come to passe, when thin­ges are honestly vsed. Whiche argumente the Phi­losophers did scarce superficiallye touche, appliynge this place (that we be born not for our selues, but that our frendes and countrey dooe chalenge parte of our being) rather vnto their quiete life in learnynge and studie, then vnto the profitynge of one another, thin­kinge this to be the onely felicitie, to wounder at the worke of nature, to liue a contemplatiue life, wherein the life being disburdened of all thought & care, might behold the beautie of thinges, & liue in a certain kinde of contented quietnesse. It maie in deede come soApathia. to passe, that by meanes of this quietnesse they maye the more commodiouslye applie their studie, but I doe not see how it is possible to attaine to that their tran­quilitie, while they bee thus emprisonned with fleshe and bloude, where onely affections rule, onely vanitie taketh place, as a thinge passynge the nature of man. Wherefore lurke they maie, but profite they can not, vnlesse it be by teachynge other, and makynge theim fitte to scrue in the common weale, by the preceptes of Philosophie, and discipline of maners, so farre as na­ture healpeth them: herein resembling the whetstone whiche beeyng it selfe blunte, yet sharpeneth a knife. And howe manye thinke you are there at this daye, whiche professynge a Munkishe and solitarie life, dooeDaun [...]rs of a contemplatiue life. no worthy acte therein, neither any thyng that is pro­fitable to other, but onelye liue to theim selues, borne to spende vittailes, whose bealy is their God: and yet I knowe not howe, but they bragge of a contempla­tiue life, as though any regard were to be had to soche a contemplatiue life, wherein thei take more care to franke and fatten themselues, and to nourishe affecti­ons, then to be rapt into the companie of Aungelles, and to learne that, whiche maie redounde to the edifi­yng of man, and ornament of the churche. Whose va­nitie, [Page 116] I holde as leude as the Philosophers, conside­ryng thei theim selues confesse, that man is borne for mannes behoofe, that one maie profite an other, as Tullie saieth. Whereby I can not see how that this saiyng can bee true: he that hath lurked well, hath li­ued well, vnlesse we doe meane, that for the most part it is a verie profitable thing, not to be conuersaunt in Princes courtes, nor to delight in vaine nobilitie. O­therwise to seke a solitarie life, to flie from the societie of man, to bestowe no labour vpon the cōmon weale, not to impart commodities, not to enforme other, and so to giue an accoumpt of his idle time, is the proper­tie of a swine, whiche alwaie walloweth in the [...]ir [...], not of a man, whiche ought to let no daie passe, with­out dooyng some good thing. Moche more then ought he not to lease his time, whiche will not be recouered, but rather to restore with ouerplus, or not altogether to lose that weight, whiche God the greate stewarde, hath measured vnto him. Soche vse of thinges ther­fore, must bee in a common weale, soche communica­ting of profites, that one maie help an other, one beare an others burthen, and euery man followe that kinde of life, wherein honestlie he maie profite hymself, and endammage no man: for we allowe nothing in a com­mon weale, vnlesse it be bothe honeste and profitable. Wherefore the gaine that groweth by vsurie, the ex­cessiue enhaunsing of prices in merchaundise, the pin­chyng practises of artificers, although thei seame pro­fitable to soche rauenous rakehelles as gape for soche [...]nsa [...]iable [...]. gaine, yet bicause thei be vnlawfullie gotten, thei bee neither honeste nor profitable. For how can that bee profitable, whiche maketh the aucthour naught andWe must with all our harte wish our [...]igh­bours wealth. vnhonest? For those onely as citezeins and partakers of mannes societie, be receiued for honeste, whiche re­uerence iustice, set conscionable dealyng before their iyes, fauour honestie, and which so get and kepe their owne, that thei doe not onely not harme their neigh­bour, [Page] but tender his commoditie, and with all theyr hart wishe his furtheraunce. Such a one is he as put­teth not out his money to vsurie, but helpeth the nea­die: which buieth not his wares to the hinderance of his neighbour, to sell them dearer then reason requi­reth, which doeth not hide corne and grayne the bles­singe of the earth, nether forstaulleth the market, to the greafe of a great number, that it maye bee at an higher price: which doth not so value his owne worke, that it shall profit him selfe onely, and harme others: whiche vseth the proprietie of thinges with such mo­destie, that he will not withdrawe the same from the [...]adie, but in extremeties be content thei shal be com­mon, which in all his affayres, practises, and trades of liuyng, more esteameth the common, then the pryuate profite. Whiche is one part of honestie, originallie ri­singe of iustice, whiche wee ought not onely to esteme aboue our commoditie, but also aboue our life. So we loue our neyghbour as our selues, so we vse other, as we woulde be vsed our selues, and restore thinges cō ­mitted vnto vs with honest encrease. But nowe theseFow [...] m [...]er of wa [...] to maintain our [...]yng. riches wherewith we bee supported, bee not all of one sorte. For some lyue vppon their landes and possessi­ons, some be maintained by artes & craftes, some by trafficque, and some by dailie labour. The gayne that riseth of landes is the most honeste of all. For thearth tilled with hand doeth yelde the same: and it consisteth in earable grounde, medowes, pastures, orchardes, and other soyle, wherof the old fathers gathered all their substaunce. And therefore they were called Lo­cupletes in latin, as who saye, Pleniloci & agri, that is,Locupletes. wealthie bicause they had plentie of place and lande. And therfore ill tillage of the grounde was thought among the Romains a fault vnder the Censours cor­rection: as Plinie writeth: and as Cato saieth, it wasPlini. lib. 18. Capit iii. thought the highest name of prayse to be called a good husbandman. And yet it was thought expedient that [Page 117] riches shulde be moderate and not to excessiue: wher­vpon Manius Curius said in an assemble of people, that he was a corrupt citezin which could not content him­selfe with seuen furlonges of lande: thinking it a mat­ter meete for the worthines of the common weale, yf euerye man so seeke his owne aduantage, that other be not enforced therby to stand in necessitie, & to want grounde to worke vppon, bycause other haue to much in theyr owne handes and occupation. Secondlye we mentayne our selues by practisinge of artes and fa­culties, which we vse as our supporters and staies of our old age, so muche thonester, the neerer thei drawe to the rule of good and conscyonable dealynge, and be exercised not for lucre onelie, but that our neighbour therby maye be relieued, and the common estate fur­thered. After these come trafficques of Merchauntes, Mercers, Vintners, and such other which nature gar­nished with reason, deuised for the necessitie of man, & so helped this fellowlie life. Last of all be hirelinges the base sorte of people, which finde them selues by their daylie trauaile, no lesse profitable then necessa­rie, as without whome we can nether till land, plante vines, nor dresse gardeyns. Now if you will compare euerye kinde of trade together, and matche labour with labour, and lyuing with lyuing, you shall vn­derstand that the ground cannot be tilled with out the smithes helpe. For the housbande man must haue hisHow one man doeth helpe another. plough, his rake, his forke, his coultre, and other in­strumentes concernyng tillage. The smithe also nea­deth the housband mans helpe: for without corne and grayne he can nether maynteyne himselfe, nor applie his occupacion: by him bothe the shambles be furni­shed, and housholde vittayles prouided. And there be manye thinges wherin we haue nede of the labourer, who for his hire helpeth from daye to daye, aswell the ploughman as thartificer, and so getteth himself a li­uinge. But also the trafficque of Merchauntes is no [Page] lesse profitable then these, which bring out of forreyn countreis soche necessarie thinges as cannot be had at home whereby they them selues also gayne largely.

Of an infinite number of trades wherby we maye mentayne our liuinges, I haue rehersed a fewe, that by the conference with these, a man maie learne the profite of others: and so you shall perceiue that euerye citie muste consiste of sundrie thinges and sundrie kindes of men: wherin none muste be idle, but euerye man must applie him selfe in his vocation, and seeke his owne, and that in order decentlye and honestlye: wherby mens offices & labours must be so employed, that bothe our neighbours maie be eased, and none o­ther ouercharged,

MI purpose is not to drawe forthe the plotte of a Citie, to frame houses, to erect walles, to fence it with Bul­workes, and to shewe an arte howe to builde it from the beginnyng, but that I leaue to the workemaisters, whose diligence extendeth to se that the fieldes aboute it be holesome, large, faire, fertile, frutefull, full of springes: that it be so frontiered, that the enemy maie not easilie inunde and ouer throwe it▪ that it maie haue as muche commoditie, with as little discommoditie as maie bee. But this is my meaning: when a Citie is once builded, then to take some order whereby the inhabitauntes maie by honeste meanes be nourished, one helpe another, to defende and protect the face of the common weak, which is the true formeA perfect plotte [...] a citie. of a citie, standinge not vpon Stones and timber, but [Page 118] established with lawes made in suche sorte, that they doe not onely respect the commoditie of the people, but also harme and endamage none other.

But as for the situacion and place, it forceth much that the citie be so set, that of euerye thinge necessarie it maie serue it selfe, without anie bringynge in of fo­raine wares: and that it be not so barren and grauel­lie, that it can not maintayne the inhabitauntes, but neadeth the prouision and furniture of other. For a frutefull grounde by the benefite of nature, easely yel­deth fruite to the sustenaūce of the people, neither ne­deth it manie preceptes to receiue commoditie therof, so that it be diligentlye and seasonablie tilled, whiche thinge the Romains highlie estemed, in so much that the Censours punished thē that did not well tille their grounde, a thinge of such honest reputacion, that sun­drie noble menne were thereof surnamed. As Pisones were so called, because thei did employe theim selues to the sowinge of Pease. Cicerones, of a pulse called Cicer. Fabii, a fabis, that is, Beanes. And Stolones wereLibr. i. de re rust. capt. 11. so called (with whiche name Licinius was firste surna­med in Varro) bicause there could no stumpes of trees be founde in his grounde, for that he digged vppe the rootes aboute the Trees, whiche did springe forthe of the grounde, which in Latine are called Stolones. Len­ [...]uli also were so named, because of the desire they had to the pulse called Lens, that is lintelles. And Pilumni, deriued their names of this, bicause thei gaue pestilles to the Backehouses, wherewith Graine is braied in mortares. Besides this, thei woulde that corne gotten by the ploughe, should bee saued from spoilynge. For if anie of full age had either put his cattell to grase on it in the night time, or cut it downe, it was iudged fe­lonie by the lawe of the twelue Tables, and that if heCeres the goddesse of corne had bene conuicted thereof, he was hanged vp before Ceres, against whom thessence was committed, and he was as sharpely punished, as if he had bene cast for [Page] murder. If he hadde bene vnder age, he shoulde hauePenalties for spoilyng of corne. bene whipped, or shoulde haue recompenced the da­mage single or double, accordynge to the arbitrement of the head officer. The woordes of the lawe be these: If one of full age doe by stealth eate vp or cutte down corne gotten by the plough, by night, let him be han­ged vp before Ceres: if he bee vnder age, let him bee beaten, or recompence the faulte single, or els double it. Neither dooeth the ciuill lawe spare suche as spoile corne euen by negligence, althoughe thei meane no harme, which is as much in effect as the offence it self.

And therefore Paule the Ciuiliane saieth: If anye man set fire in his own stubble or brambles, to the in­tent to burne theim, and it growe further, and burne vp an other mannes corne, althoughe he did it by neg­ligence, yet if it were on a windie daie, he is culpable, and by the lawe whiche Aquilius made, is bounde to satisfie the partie: and good reason, for he that geueth occasion of harme, semeth to dooe the harme. Second­ly,How Quietnes maie bee kepte amongst hous­handemen. prouision must be had by lawe, that if controuersie▪ arise concerning meeres and boundes in groundes, measures may determine the same, so that such meers and bounds be assigned by the arbitrement of certain honest men, whether they he meere stones, stakes, or others, & so euerie man shall haue and possesse quietlie his owne without anoiynge of any other. Then that one dooe not an other iniurie by grasing, driuing, or mowing, & suche other iniurious meanes: neither hide anie corne, for hope of a dearthe and scarcitie of thin­ges, but let euerie manne vse the common benefite of the earth honestlie, and let one make an other parta­ker of his commoditie, and not tourne the blessyng of God into cursinge. A man must also marke the condi­cion and state of the people, and the desire whiche thei haue to gain thinges, and accordingly temper his or­dinaunces and lawes, whiche must nedes be so made, that they agree cōueniently with those thinges which [Page 119] thei concerue. But chiefely we muste take hede, that cuerie manne so applie his owne priuatelie, that it be profitable in general. For no man can commodiously exercise two Artes saieth Plato. If they be husband­men, and geuen to tillage, it hath bene declared after what sorte they muste vse theim selues.

But where artificers be, there must he manie thin­ges prouided for their furniture, accordyng to the ne­cessitie of euery mannes facultie. For ther be suche as liue by clothing, whiche haue nede of woulle, wadde, chickwede, thistles, and diyng colours, of sundrie sor­tes to coloure their clothes. The butcher without cat­tell can not occupie. The Couper without woode, is without worke. The ioyner muste haue bourdes, and the Glouer skinnes, without whiche, the tawyer also is workelesse. Shoemakers, girdlers, sadlers, and co­riersArtificers [...] bee furnished with suche [...] g [...] as apper­teine to their faculties. must haue hides. Cutlers, sawmakers, Sithsmi­thes, Platemakers, and Armourers, vse yron & steele. The linnen weauers, taylours, wollen weauers, dy­ers, and soche kinde of artificers, worke vpon woulle, and linnen, and threades of woullen and linnen, and sometime vpon silke. And so likewise of all other arti­ficers, whiche vse eche in his facultie, some one thing, some an other, as a trade to trauaile in for his liuing.

Neither is it inough to se [...] that the citie be commo­diouslye serued of these thinges, vnlesse order be also taken, that thei maie be profitable to all, and preiudi­ciall to no man. Whiche maie so be well prouided for, if thei dooe agree vpon nothinge priuately, that dothe not profite in common. For the corruption of nature maketh euerie man wishe better to him selfe, then to an other, and to thinke that moste peculiare to him self, that bringeth most profite. Hereupon in their cor­poracionsVnlawfull or­ders be agreed vpon in Hau­les of cōpanies and haules, they dooe ordeine and appoinct that whiche profiteth priuately, altogether against the common commoditie, as a thinge whiche might hurte their companies. Hereupon Bakers in yll gouerned [Page] common weales, agree amonge them selues; that one dooe sell no breade so longe as another hath anye left. Shoemakers, taylours, and linnen weauers, appoint that there be an ordinarie number of apprentices. A­monge the clothiers order is taken, that none make a­ny clothe aboue ordinarie euerye yere. Which incom­modities dooe thereupon arise, because in suche corpo­racions for the most part the greater nomber is suche, that either knowe not their occupacions, and bee yll workemen, or els spende that they get in gamenyng, riottyng, and tippling: the lesser parte be suche as tra­uaile and take great paines to get their liuynges, and to encraase the same by their occupacions. Amonge whom the greater number lightlye preuaileth, and so priuate gaine is preferred before the common profite. Albeit these base marchauntes dooe not consider in a­nie wise what is profite, and when they can not helpe theim selues, they enuie at other that be willynge to thriue. And by suche meanes they dooe not onely mo­lest other and procure a common dammage, but also peruerte that that is peculiare. Whereupon manie of those corporations, besides that they bee accomp­ted vnlawfull, by reason of corrupt and dishonest or­ders, be also pernicious to manie cities & towneships. The more must be the magistrates charge, to preuentL [...]e lippes, [...]. this mischiefe, whiche were an easie matter, if they wer not both enfected with a like disease.

Marchaūtes also, mercers, aduenturers, vintenersSoche as furnishe vs with necessarie wa­res muste bee fauoured. apothecaries, and so many as in a citie dooe profite by their good policies & forecastes without hand labour, must be preferred and holpen in buiyng & selling their wares. For Tullie writeth that the Romains would not sticke to reuenge an iniurie dooen to their mar­chauntes, euen with the swearde. But for as much as discciptfull wares be oftentimes fette from beyonde the seas, we must foresee as nere as we maie, that no­thinge be solde at home in our countrey, that is coun­terfaite, [Page 120] but that euerie thinge be truelie and without all fraude or guile vttered.

And touchynge other, and theim of the wealthier sorte, whiche maintayne them selues vppon the reue­newes and commodities of their landes quietlye, and without any either occupacion, or marchandrye, there is no suche great businesse, because they be bounde by the common lawe, whether they liue priuatelye or in office, whose enheritaunce must be ciuilly vsed. And if anie subsidie be graunted, that then all the burden bee not laiod vpon their backes, that it maie not seme bet­ter to be a pore man then a riche in a Citie. For there be some that liue more wealthilye by their occupaci­ons, then manie dooe by their landes and large posses­sions. Whiche commoditie of wealthe, seinge it com­methOccupie [...] [...] richet then gē ­tlemen. by meane of good orderinge in the cōmon weale, it is also requisite, that parte thereof be employed and imparted in a common necessitie.

Finallie respecte must be had to the countrey about the citie, whether it be as a garner, from whēce corne is conueyed to serue the citie: or whether it depende vppon the ayde of the citie: so that if the countreymen bring in any thing, they must needes agayne furnishe them selues of necessaries, out of the citie, as shoes, apparaile, wine, ale, yron, implementes of how shold, spices, vinagre, fleshe, and other thinges: which be ve­ry necessarie for men of the countrey, aswell for suche as be buyers as sellers. And in this behalf lawes and ordinaūces of cities ought so to be tempered, that they do not seme profitable to the citizens only, and hurtful to others that be forrenners, which were a poynt of small honestie, albeit of many muche practised: for iu­stice is the foundacion of euery cōmon weale, without whiche we cannot appoint this or that to be honest or profitable. For iustice y^e quene of al vertues doeth notIustice. regard the law maker onely, or any priuate mānes cō ­moditie, but euerye mans in generall: according vnto [Page] whose rule all lawes, al ordinaunces be directed. Here vpon we se in manie townes that victualles which men of the countrey bringe in, be so sore pynched and streightlie ordered, that vnles they sell them at a cer­tayne assessed price, they shall nether be permitted to sell, ne yet to carie furth anye thynge: But on the o­therAbusc [...] in be­ [...]e [...]ng of wa­ [...]es. side, if thei stād in neede of shoes, cappes, clothes, vinegre, pepper, girdles, kniues, weightes, axes, nailes, and such like wares, now it is a meruaile to se how the pryce shalbe enhaunsed, how all shall be dri­uen to gayne: That it cannot be sayd that this biyng and sellyng is betwene man and man, and speciallye whom neighbourhoode and relligion owght to make equallie minded one to another, but euen amonge wild beastes and verie Turkes, whiche yet do not so laye one in waite of another, and vse so shamefull a kinde of winning and trade of liuyng. Whervpon it euidently appeareth, that the chiefest thinge in a com­mon weale is to vse an honest meane in gaining-whi­che will then come to passe, when wee haue respecte to the citizens, the place, the occupacion, and trade of life that eche mā vseth. For one kind of lawes agreeth to such cities as be maynteyned by landes and posses­sions: another to such as stand vpon the sea coastes, or vppon riuers, by which all thinges necessarie be con­ueyd vnto them: another to such as stande vpon no suche like commodities, but be maintained by occupi­ers and artificers. And Plato sayd well, that diuerse citezins serued for diuerse common weales. Then ac­cordyng vnto the differēt estate of the inhabitauntes, an order and meane muste bee vsed, how farre theyr gayne ought to extēde, that no iniurie nor dishonestie be practised. Finallie we maie not for our lucre and [...]ustice & Cha­ritie be [...]oūda­ [...]e of the [...] [...]e. commodities sake hynder eyther our neighbours or forrennours, but alwayes set before our eies iustice and charitie, consideringe we be Christen men: for charitie enuieth not, doeth nothing frowardly, seketh [Page 121] not her own, thinketh none euill, reioyseth not in in­iquitie, endureth all thinges, suffereth all thinges, doeth nothing to an other, that she woulde not haue done to her selfe. By whose ensample if we direct and rule not all our doynges, let vs neuer looke for anye fruite or ornament of our common weale, but we shal be taken as the Gētiles: yea and in an estate more mi­serable, bicause a seruaunt which knoweth his mai­sters will and doeth it not, shalbe sharplie scourged, and condinglie punished. Then must we not include our common weale within the compasse of the Philo­sophicall traditions: but passe those straites, & walke in the libertie of the spirite, opening the waie to the e­uerlasting common weale which shall neuer decaie.

WHo so will handle this kynde of ar­gumente shal finde manye thingesMany bee of o­pinion that it were expedient to haue a [...] thin­ges common. on bothe sides whiche maie make him doutfull, beyng moued aswell with a zeale of godly liuing, as also considering the estate of mankinde. And we do not reade truly that our sauiour Christ had either proprieties, or possessions, and his doinges must be our instructions, which said vnto the man that tolde him that he had kept the com­maundements of god from his youth: yet thou lackest one thing, sell al that thou hast, and distribute it to the poore and thou shalt haue [...]reasure in heauen. Which the faithfull of the primatiue Churche did, as Saincte Luke testifieth. For there was not one pore amongstAct. iiii. them: for that they sould theyr landes, houses, and o­ther goodes, & laide the value thereof at the Apostles feete, which distributed to euery man according vnto [Page] his necesiitie. Sainct Lukes wordes be these: for there was not one neadie amonge them. For so manie as were possessours of landes or houses selling the same, broughte the prices of that thei had solde, and layde them at the Apostels fe [...]te, which distributed to euery man accordyng as he had neade. Wee doe also vnder­stande many waies, that the Philosophers neglected goodes and possessions. And therfore Socrates (whose opinio Plato throughlie alloweth) would in his com­mon weale, that landes and goodes were common, which he saieth shall then be, when there maie be said, this is mine, and this not myne, and all thinges com­mon amongst friendes. Which seeing is become a pro­uerbe:All thinges be common amon­gest friendes. that al thinges be common amongst friendes: but it had his originall of Pythagoras as Laertius reporteth out of Timeus. But bycause it is daunge­rous so to addicte a man vnto an others opinion, that he shall holde this a sufficient reason, to alledge thatWe muste not leane to moche to other mēnes opinions. such a one sayd so: meete it is therfore that truthe take place before the person, that that may be chose which is more probable and more agreable with the societie of man (for although Plato be my friende, & Socrates be my friende, yet the truth is more my friende) there­fore Aristotle doeth full well confute this opinion of Socrates concerninge the communitie of thinges, whereby not vnquietnesse onelye, but also manie ab­surdities might arise amonge men, speciallie as the worlde now, goeth, wherin it is hard so to kepe a mās own groūde, that another do not encroche vpon him, and with his ploughe pare awaie some parte therof. Certainlie suche a communitie woulde be hurtefullDiscōmodities that woldgrow of all thinges were common. dothe to she goddes, and men: by occasion of disagre­ment both of tillage and chieflie of parting the fruites of the earth. For who woulde be willyng first to sette plough to the groūd, if an other that should come last, should reape as muche as he, & chieflie of y^• ground for the tillage wherof he made none accōpte: So goodes [Page 122] vnregarded should profit none: & the prouerbe should be fulfilled: that which is common to all, shal at lēght 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 opinionA proprietie is thinges is most allowed. 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 mā 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, Childrē, 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 [Page] there ought to be a priuate dominiō 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 coūt our goodes as though thei were not ours. Besides this, we must notWee muste so vse our goodes as though thei [...] not ours. 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 heauēly reward. Whiche thing if the riche man could haue done, he would not so saddely haue departed▪ lea­uing the ben [...]te of saluacions for our instructiō 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▪ 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▪ do not [Page 123] 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 commō 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 spendeProd [...]. 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 aCoueteousnes. coueteous man should suffer one that is prodigal, euil to spende that whiche he hath euill gotten, it were thē against reason, to let thinges well gotten, to come in­to suche a ryottou [...]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, [Page] 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 itDecrees ought to stande with [...]eason. 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 by lawefull proporcion distributed, not by quantitie, but by equi­tie: and so saieth Plato in the sixte boke of his lawes: there is an olde true saiynge: that equalitie causethEqualitie cau­seth frendship. frendshippe) If Phaleas I saie had taken this order, these lauisshers had either nothings, or els it had bene put into their ouerseers handes, whiche shoulde haue employed it vppon their wiues and children, ac­cordyng to their necessities. Solon deuised a farre bet­ter meane, whiche entendyng to take awaye the oc­casion of coueteousnes, and vnsaciable desire, ordeined that no man should haue no more lande then the lawe permitted. Whiche the olde Romaynes followyng in their auncient frugalitie, at the demaunde of Lici­nius Stolo, moued that there should be some order ta­ken, how muche euery man should haue in possession, that was fiftye furlonges, whiche was the measure vsed in the common weale when it began to flourish, [Page 124] as Plinie and Gellius dooe write.

Also among the people of Locrus, where Minos (ofPlin. lib. 18. Capi. iii. Gellius lib. 7. Capi. [...] whom Plato dothe alwaye make good reporte) is said to haue made Lawes, it was prouided that no manne shoulde alien his enheritaunce, vnlesse he were able to declare some euident cause of his brgent & extreme necessitie, and that to the ende that the families should not pearishe or decaie by conueyaunce made to defeatNo man ought to [...] in­heritaunce. the right heires. Therefore it is declared in the holye scripture, that if anie man for verie pouertie had solde his possessions, it was ordeyned that for the same va­lue (the fruites reserued) he might recouer his landesLeuit, xxv. againe, or els tarie vntill the fiftieth yere, whiche they call the yere of Iubilie, when euerie possession should reuert to the owner, and former possessour.

Thus we muste embrace onely that in a common weale whiche is honeste and profitable, established accordynge vnto the condicion of the place, thing, and persone, and this standeth with reason, wherewyth this pernicious equalitie of goodes can by no meanes agree: as a thinge that dothe not onely empouerishe Cities, but also openeth the windowe to all sedicion and dissencion. Whereof I coulde recite many horri­ble examples, were it not that thei be so well knowen that they nede not to be rehearsed in this place. Yet I can not forget one thing whiche wonderfully disquie­ted not the common weale of Rome onely, but also all Italie, whiche broile the lawes for diuision of landes did breede: sometime appointynge a certaine measure of landes, somtime a diuision▪ or other like, whiche concerned the people. As were the Lawes made by Spurius Cassius, Quintius Flaminius▪ S [...] ­pronius [...]rs for the [...] su [...]ment [...] of landes. Tiberius, and Ca [...] Gracchi, Spurius Tho­rius▪ Philippus Tribunus, Cornelius Silla, Sextus Titius, Flauius Canul [...]us, Iulius Cesar, and other whiche delighted to [...]awne vpon the people, as appe­reth in Tullye, Liuie, Gellius, Valerius Marimus, [Page] Dionisius Halicarnaseus, and other latine writers. But Phaleas and his folowers did most fondely of all others in dreaming vpon this equalitie of goodes and landes, whiche he coulde neuer haue perswaded, vn­lesse he woulde haue had relacion vnto a certain pro­porcion, and to the condicion of eche mans estate, that so the distribucion might be made, as is before menci­oned. Whereupon this proporcionable equalitie, as a mainteiner of quietnes, might haue risē: but if goods be deuided by quantitie, it will neuer so come to passe.

MArcus Varro saith wel that goodesGoodes. haue that name, because they vse to comfort a man, or to make him hap­pie. But howe this maie be, it hath bene diuerslye heretofore reasoned. For Speusippus the PhilosopherFelicitie. defineth felicitie to be a good thing, plentifullye encreased with all goodnesse, a power in it selfe suffising to liue wel, a perfection in all vertue, and a competencye of liuynge wherein nothinge isGoodes exter­nall and inter­nall [...]. wantynge, whiche they tearme happinesse. Where­unto what thinge soeuer in anye poincte helpeth, it is called good. For that is good which euerie man desie­reth, not of it selfe, but as a furtherer to blessednesse, whiche some appoinct in goodes of the bodye, some in the minde, and some in riches and wealthe, as hathe been before declared. And as the Philosophers na­ture is, they define their blessednesse to be sometyme the pleasure of the bodye, sometyme the delectation of the minde, and at lengthe they pitche their opinions vpō quietnesse and contemplacion, whiche is the frute of the life spent alway in study to search out the truth, to instruct the mind, and to practise honesty. So Maxi­musSermone. 6. [Page 125] Tyrius iudgeth that the wealth of the common estate standeth in the well appoincted customes, and comelye gouernement of the citie, whiche can not bee without helpe of good lawes, whiche be preserued by the godly conuersation of the subiectes, whiche riseth vpon reason: and reason, which truth maketh porfite, is strenghthened by exercise, and trueth is learned by contemplacion and studie, whiche wee employe in the searchyng out thereof. Whereby it commeth to passe, that suche thinges as we learne, we kepe▪ them surely in memorie, and being so kept, we vse them well.

The wise men therefore of the Worlde place theirWorldly [...] menne. felicitie in goodes, whiche euerie manne desiereth, by whiche name we tearme euerye thing that is created in this worlde for mannes behoufe. For GOD sawe all thinges that he hadde created, and they were very good. But the only peruersitie of the abusers makethGoodes of thē selues be good them euill and pernicious, whiche of them selues bee good. For they also cause, that although a man heare the worde of life, yet it semeth to be throwen amonge thornes, where beinge choked as it were with wealth and worldlye pleasures, it bringeth forthe no fruite. Wherefore we ought all to endeuoure, that we dooe not corrupt that whiche naturally is good, and cause meate to be poyson, and life to be deathe euerlasting. Whiche then wee shall eschus, if wee vse our goodes well (for as we vse thē, so they be either good or euill) and permitte them not to become euill. Considerynge the Philosophers plante the vse thereof in a contem­platiue quietnes, which thereby beareth a face of bles­sednesse, howbeit, it is but a vayne ostentacion, and a thinge estemed of worldlynges onely, neither yelding hope of any blessed life, nor yet honour to God. Ther­fore their contemplacion is meere vanitie, as a soun­ding brasse or tinkeling Cimbale, wherof the Apostleii. Cor. ii. maketh mencion.

But we whiche as neare as we maie frame a com­mon [Page] weale in a perfect order, must lift vp our mindes higher, and knowe that we be men, and borne to pro­fite man, whom we be commaunded no lesse to loue then our selues, which is, when we helpe him not on­lye with counsaile, and comfort him in visitation, but also reloue him with our goodes: whiche we ought to vse in suche sorte, that they maie appere to be both ho­nestly, profitably, and ciuilly emploied. For it can not be, but that he whiche is modest, pitifull, beneuolent, and a fauourer of the whole bodye politique, shall bee naturall and tender harted, and prest to profite euerye man, and to hurte no bodye. Neither dothe this natu­rall ciuillitie, more beseme anie man then a christian, whiche ought to regarde nothing in the worlde more then the furtheringe of his neighboure. For if in olde time it were rea [...]ened a vertue for one man to deserue well of an other (whereupon they placed such in hea­uen, and named theim Goddes, that had aduaunced their countrey by th [...] Prowes and worthye actes, Whereupon also the prouerbe had his beginnynge: Man is a God to man.) Surely it standeth with moreCiu [...] behaui­our becometh a christian. reason, that he which hath the knowledge of the truth should so doe, and declare himself to be a man of ciuill behauiour by his liberalitie, and by geuing good coū ­saile, whiche he ought to employ vpon such as he kno­weth not to be his frendes, as well as vpon theim, at whose handes he findeth great frendshippe, to gratifie the one, and to winne the other, and to moue theim bothe to a like gentlenes.

Therefore Pythagoras spake not vnproperlie whē he saied: All thinges are common amongest frendes: and yet this saiynge was more receiued amonge the Philosophers in their scholes, then amonge menne in their liuynges. Also he saied, that a frende is an other my selfe. Howbeit, for the profitynge of a common weale, this is not inough, to haue al thinges common amongest frendes, but also amongest enemies, so that [Page 126] not my frende onely, but also mine enemie shall be another my self, without any colouryng. Otherwise the saiynge of Martiale to one Candidus, will be layed a­gainst vs:

For he with whome we haue to dooe searcheth the hart, requireth the hart, and not a counterfayte coun­tinance. And therfore we must learne our rule to liue by, not out of the Philosophers writinges, but out of the word of truthe. So in the fifth of Mathew: ye haueWe must loue our enemies. heard that it is sayd, thou shalt loue thy neighbour & hate thine enemie: But I saye vnto you, loue your e­nemies, wishe well to them that curse you, do well to them that hate you, praye for them that hurt and ac­cuse you, that you maye be the sonnes of your father whiche suffereth the sunne to rise vpon the good and euill, and sendeth raine vpon the iust and vniuste. For if you loue them that loue you, what reward shall you haue? do not the Publicanes so? Whiche sainct PauleRoma. xii. opening biddeth vs seade our enemie, if he be hungry, and geue him drynke, if he be thirstie: for so we shall heape coles of fyre vpō his heade: these be his wordes: if thine enemie bee hungrie, geue him meate, if he bee thirstie, giue him drinke, for so shalt thou heape coles of fyre vpon his heade. You here that word which ne­ther the Philosopher could vnderstand, nor he whiche bought the ferme, nor he that maried the wyfe, nor he that had gottē the fiue yoke of oxen, so that these when they were bidden to that great supper, could not goe. [Page] But the Fisher men here it, and they that be poore in spirite, merciful, gentle, peace makers, lowlie in hart, such as thirste for iustice: bycause theyres is the king­dome of heauen.

Whiche thinges admit no dissimulation, but belōg onelye to perfit men, and we muste not thinke that a man maie be a true christian, altho he suffer his ene­mie to die for hunger and thirste, as they would beate into our heades whiche nether be themselues parta­kers of the heauenlie kyngdome, nether suffer other to enter into it: for it is the worde of trueth whereof no iote shall passe vnfulfilled. Therefore if thou doest not feede thine enemie with meate and refreshe him with drinke, thou semest to be a manquellour, offen­ding against the lawes, and if thou be founde giltie in one, thou shalt be giltie in all. Whiche although they be hard to the world, straunge and vnknowne to the Philosophers: yet they be pleasaunt vnto our heauēly father, which putteth vpon vs a light and swete yoke, whiche who so taketh vpon him (as no man ought to refuse) his goodes be not onely cōmon to his friendes, but also to his enemies. For this is to deserue well of man, this is to kepe the commaundement of the lord,Our goodes must be com­mē to the nedy and wel to vse that whiche is well gotten, and to em­part the same to suche as be in necessitie: which reken thou as true as Sybilles oracle, and let it not fall out of thy minde, for the scripture sayeth: thou shalt notDeut. xv. lacke poore folke in the lande of thine habitacion: and therefore [...]ooe I commaund the that thou open thine hande to thy neadie and poore brother whiche dwel­leth with the in the Laude. And Ezechiell the Pro­phetEzech. xvi. saieth: Behold this was the iniquitie of thy sister Sodonia, pride, fulnes of meate, aboundance, idelnes in her and in her doughters, thei did not stretche their haundes to the poore and neadie: and they were hygh minded and did abhominaciones before me, and I de­stroyed them as thou sawest.

[Page 127]Moreouer Ambrose saieth: Consider o man whence thou haddest thy name, surely from the yearth, whiche taketh nothing awaye from anye man, but giueth all to all, and ministreth diuerse fruites to diuerse vses ofHumanitas ab humo. al liuing creatures. Therupon it is called, humanitie, a speciall and peculiare vertue to man, whereby one helpeth an other, &c. All we therfore be but one bodie, and diuerse partes, but altogether to this one bodie necessarie. This is the lawe of nature whiche bindeth vs to all humanitie, that one should helpe another as partes all of one bodie, whereby you maie easelie per­ceyue the fourme of that common weale whiche is grounded vpon Christe, wherein there is iustice, gen­telnes, mercie, modestie, humilitie, pacience, long suf­ferynge, trueth, steadfastnes, faithe, and charitie, wherein thinges are vsed according to a ciuill and ho­nest moderation.

MOney euen ymediatlie after that it was first coigned began to bee suche a nourishement of riot and coue­tousnes, that it maye be had in que­stion, whether it were better that it neuer had ben inuented, or y^t with so great toile & trouble the commoditie thereof should haue been receaued And surely that is deare ynough bought, for the obteyninge wherof we endanger our liues. It was not inough for man by na­turall corruption to haue ben so muche seduced, vnles this other pestelent poyson, the cākred carke of mony,Aurisacra sames. had ensued: for the muckering vp whereof, we trie the mines, we search the vaynes of euery mountayne, we [Page] crosse the seas, we assaulte heauen: And we hold all the world, be it neuer so wide, but small, and attempt to seke out an other worlde amonge the Antipodes, which yf we coulde finde, yet it would not satisfie our greedie desires. And that money is the onely cause of this euill, the vnsaciable appetite therof is a sufficient argumēt: for haue we neuer so muche, yet still we seke more, and be neuer contented. Whiche the Philoso­phers perceyuinge, either estemed not money behol­dinge the secretes of nature, or elles cleane wayned themselues from the vse of it, thinkyng that wealth consisted onlie in this: to desire nothyng. And therfore Diogenes Cinicus a wounder of nature, vsed to saye that he passed the King of Persia bothe in liuinge and goodes: because he neuer lacked anye thinge, but the Kyng had neuer ynough. And Crates the ThebaneCrates hueled golde into the Sea. when he first entered into the studie of Philosophie, is reported to haue cast a great quantitie of gold into the Sea, saying: hence ye filthie affections, I will drowne you, for feare lest ye would drowne me. Which be en­samples trulye wherby we maye learne that it is bet­ter to be altogether moneylesse, and to keepe an vp­rightnes in mynde, then with welth to perishe, and to be cast into the deepe pitt of hell.

Which semeth to be no new euill, but to haue be­gonne streight vpon mannes transgression. For Iose­phus writeth that Cain which slewe his Brother, theThe antiquitie of the vse of money. soonne of Adam the first manne, filled his house with moneye that he had gotten by rauyne and robberye: whereby a man maie gather the antiquitie not onlye of money, but also of couetousnes. But that whiche was profitablye brought in, muste not be blamed by­cause of our luste & intemperatenes of minde: as men that procure this enormitie, and conuert a good inuē ­tiō, to a shameful abuse. Which I purpose not to pur­sue, but to commend the true vse thereof, and to bring it vnto some honeste meane, and by suche reasons as [Page 128] maie appere that the profitte of money doth not onely counteruaile, but also farre passe the disprofite therof.

And therefore as for this matter, many thinges doe euidentlye declare, that menne at the first when they ledde a sauage and rude life, did rather purchase thin­ges by exchaunge, then by Trafficque of buiynge and sellinge, whiche tofore I haue gathered forthe of Ho­mer. But bicause thinges coulde not be alwayes mat­ched, money by lawe, and will of the mightier sorte, was deuised, by whose value applied to proporcion, all thinges might be bought. And surely it is erpedient, that the value of money be in certaine, which when itCoigne iu­ [...]ted. began to alter among the Romaynes, so that no man knewe what he had, Marius Gratidianus then Pre­tor (whether it were by a specialle acte, or by Procla­macion I knowe not) prouided that there was no such alteracion of coigne anye more, but that the certaintie thereof might be appointed, that euery manne might knowe what he was worthe. Whiche lawe was so gratefull vnto the people, that thei set aultares vp vn­to Marius in euery streate, and praied vnto him with frankensence and Tapers, as if he had bene a God, as Tullie writeth, and Seneca also in his bookes entitu­led De Ira, witnesseth.

Money at the firste was all of Brasse, and as someThe firste [...]s­gn [...] of money holde opinion, firste stamped by Seruius kinge of the Romaynes, and called (Pecunia) because it was signed with the image of a beast. For al the wealth of Rome, yea, of all Italie stode in Oxen, and therefore Italye hath her name of an Oxe, as Varro writeth. Second­ly it was made of siluer, and last of all, of golde. Some write that Ianus first coined, on the one side, his own ymage whiche had two faces, on thother side, a shippe in remembraunce of Saturne, whiche commyng thi­ther, first told him the maner of tillage, beyng receiue a geastwise into his house. Whiche thing Ouide testi­fieth, saiynge:

The coyninge of money is of common right depen­dyng onely vpon the Princes aucthoritye, whiche we call commonly currant, because that it being receiued by course of lawe, is commonlye geuen and receiued, not onely because the metall whereupon it is made is good and of the same value, but because the common aucthoritie so aloweth it, whiche maketh it to be law­fully currant, & in buiyng and selling holden after that rate. Wherupon necessity in time of warre hath som­timeIn necessitie of warre, Leather and brasse haue been coigned. enforced leather or fine brasse to be stamped, whi­che was paied as the coigne, or the magistrates signe, sometime for golde, sometime for siluer, and in thende of the warres, when wealthe began to grow againe, so moche sterlynge money was repayed for the same. Whiche thinge was dooen at Madeburge, a nobleAnno dn̄i M. D. Li. towne in the duchie of Saxonye, whiche in our tyme the Emperours power did besiege more then a yeare, with many fierce assaultes: that I maye not rehearse other ensamples. Nowe money commynge abroade, lawes for contractes in buiynge and sellynge were in the common weale deuised, as a thing that canne not stand without the agrement for the price, which must be done by ready money. Therefore be ware that that which is solde, be not corrupt or faultye, or otherwise not aunswerynge the promisse made vpon it: for faith­fully & without couyn, or any suspicion thereof, ought on [...] to deale with another. Neither ought we onelye to vse vpright dealynge in gettynge thinges, but also [Page 129] in paiynge the price for the same. Therefore there can be no greater incōuenience in a common weale, then either to stampe, paie out, or to put to any man, false or counterfaite money, for besides the infamy, he that so dothe, is worthy to lose his life. Those must also be restrained whiche laie in waite for money, and gatherMoney mongers. vp the good coigne, and by little and littlle bryng in the naughtye, which ere the falshode he knowen, doth passe through many mens hands, and yeldeth a shame­full gaine to the vtterer. And those also whiche haue founde a kinde of lucre in the conuerting and turning of their money to some priuate vse. For that whiche hath more Siluer or better mettell in it, thei bestowe vpon corne and grain, which thei will vtter dearer in an other place then they bought it. By which fraude and disceipt euery city, euery common weale, is dispoi­led of her money, and that brought in, whiche is verie base, and resembleth the exchaunge that Glaucus made with Diomede. I had almost forgotten another sorte, which empaire and clippe golde and siluer with a file, a paire of pinsers, or wastyng water, and by a­batyng the weight, diminishe the value, whose offen­ces are the greater, the moe thereby they doe endam­mage. But because money was firste inuented for the common profite, heede would bee taken that it were not misused, and that those coigners sought not their owne filthye gaine, to the hinderaunce of the whole multitude, lest the olde saiyng of Salomon bee founde true, that al thinges doe obey money, and thatAll thinges bee subiect to money. euerie man serueth vnder her standarde. So many be there whiche be at her commaundement, or els dooe winke at and beare with those that delite in practising this money trafficque, and thereby doe gaine vnmea­surablye, whiche was firste deuised, that euery manne might for sellyng his ware, be recōpensed for so much in value. Wherefore the chiefe magistrates muste bee verye circumspect, that this money martyng passe not [Page] the limites of honestye, and become the groundworke of iniquitye, not without further trouble and greate enormitie: consideryng in nothinge els there is more alluremente to coueteousnesse, in none moe occasions of plague and perdicion, then in money. But let some meanes be founde that the canker of this couyn and disceipt dooe creepe no further, that so euerye manne may seke the true vse of this so profitable an inuētion.

WHat a mischief, what a plague, vsu­rie is, where so euer it rooteth, eue­rie House, euerie Citee, can well declare. Which at the verye begin­ning entred into the Romaine com­mon weale, makinge the Citizins when thei had ben sacked of al their money, to stande bounde neuerthelesse for the yelding of vsurie, with so great a licenciousnes, that thei were glad to restrayne it by lawe. Whereupon it was de­creedFoenus vn­ciarium et centesimū. by the lawe of the twelue tables, as Tacitus thinketh (or rather as Liuie iudgeth) by a lawe made by Marcus Duellius & Lucius Menenius tribunes, that thinterest should be but an vnce, and the tweuth parte in the hundred: whiche afterwarde was made but halfe an vnce. There was also an other kynde of vsurie named the hundred, bicause the surplusage a­mounted to asmuche as the principall sumnie, euery hundreth moneth: for the interest was woun [...]e to run from moneth to moneth. But when this Vncelawe was made, couetousnes cauelled and said, that this was onely prouided for Citizins, that so she mighte oppresse the fellowes more and more, and that vsurie whiche th [...]se close rauenours for feate of lawe mighte [Page 130] not practise vpon the Citizens, without all dread theyThe Roma [...] nes called the f [...]llowes, whiche were the [...] friendes end confederates erercised freelye vpon the Latines and the fellowes. For the amendement of whiche mischiefe, Marcus Sempronius tribune of the people, made an ordināce that the same law should extend to al the Latines and Romayne fellowes, to whom any money should bee credited. But when this kinde of vserie wrought con­tinuallie many inconueniences, Iulius Cesar, after he had recouered the Citie, for al that he held with the people, did not take awaye the vsurers tables and ob­ligacions as it was expected, but proniding aswell for debttours as creditours, decreed that the creditours should be satisfied, but after the value and rate of their possessions whiche they had before the ciuile warre; deducting all waie that which was payeable & agreed vppon in respecte of the lone money, and so no manne could haue any more in credite, then could be raised v­pō Lib. 5. histo­rie Augustae his goodes: as Cornelius Tacitus writeth. Wher vpon also they saye that the benefite of yeldyng vp all the goodes that a man had, graūted vnto the debtours by Cesar, had his beginning: which in the ciuil lawesCessionis beneficium, is more at large treated of.

And woulde to god this detestable euill had rested among the Romaines, a people which could neuer be satisfied, neyther with kingdomes nor wealth, and a­mong the Ethnycks, and had not entered amonge Christians, yea & that into the Church it self. Where it so raigneth, that it is almost counted a vertue, to be [...]surie is p [...] ­ [...]ised through­out christend [...]. enryched by vsurie. In so muche that the great gayne which the Iewes vsed, semeth tollerable, in compari­son of that which the Christians & fayned professours be not ashamed to practise, from whence, as by a con­duite, it is cōueied into the laitie. Which be so muche the sooner allured by theyr pernicious ensample, the more present occasion they haue to nourishe theyr de­sires. I haue declared al redie, howe that in olde tyme thei vsed a kinde of gayne by the ownce, halfe ownce, [Page] hundred, and such lyke as occasion serued through the negligence of princes, so that euery twentith yere the interest grewe to as muche as the stocke. But in our time the excessiuenes of vsurie is so great, that the v­surers maie almost choose (be their stocke neuer so lit­tell) what interest they will take for it. Which thing is also practised by them that of right ought to see it reformed. So that none will aske how ye come by it, but haue it ye must. So manie waies, so manie con­ueiaunces bee vsed herein, that if you woulde cutte of one, there woulde an hundred moe growe out of it, as it were out of Hydras heade. Whervppon woulde ense we not only the great [...]mp [...]irishment of Cities, but also daunger of their vtter decaye: whiche Cato surnamed the elder vnderstanding, and knowing fur­ther that the wealthe of the olde Romaines stode by husbandrie, therfore aunswered (as Tully reporteth) vnto one that asked him what was the beste poynt of husbandrie: to feede well (quam) [...]: what the Seconde? To feede sufficiently well: what the thirde▪ To cloth wel▪ Cicero in. 2. de offi. what the fourth? To Plowe. And when as he that moued these questiōs asked him further, what it was to put moneye furth to vsurie? What is it ( (quam) C [...]o) to kill a man?

Yf so be that no shame, no regarde of honestie, [...] loue of godlines, could dis [...]ad [...] these [...]y [...]ie and [...]le theeues frō theyr greedie [...]age, y [...]t [...]the feare of lawes should doe it, especially considering that vsurie is for­biddenVsurie is for­bidden by all [...] [...]wes. Gene. xxii. Deu. xxviii both by the lawe of God, nature, and man. S [...] it is wrytten in gods Lawe: yf th [...]u l [...]dest any Mo­ney to my poore people that▪ dwelleth with thee, thou shalte not presse them as an extorcioner▪ nor oppresse them as an vsurer. Agayne [...] thou shalt take no in­terestEzec. xviii. of any. Also Ezechiell saith: and that man which shall l [...]nde nothinge vppon vsurie, neyther receyne anye surplusage, whiche shall tu [...]e awaie his hande from iniquitie▪ & dealeth trulye, shal be holden as i [...]st▪

[Page 131]All whiche sayinges, one precepte of our SauiourLucae. vi. Christ knitteth vp, which is: doe ye lende, trustyng to gayne nothing therby. We be also prohibited by na­ture to enrych our selues with the endamagyng of o­thers. Wheruppon the ciuill lawe also is grounded, and prescribeth such a meane to get thinges as is iust, equall, and honest, wherby euery man maie gette to serue him self without harmyng anye other, neyther abuse the same when he hath gotten it: but so temper that which aperteineth to euery man vppō this lone, that if anie thing be dewe eyther by lawe (which is al waies groūded vppon reason) orelles aboue the stock, he maye bothe obt [...]ine the same, and that also whiche accrewyth vnto him either by the name of interest or surplusage: not in consideracion of vsurie, but that one maie not bee permitted to endamage an other by naughtie delaies, contrary to his credite or agrement in couenaunt, which do originallye procede of nature: as though a sharpe saul [...] were [...]test for a sharp [...] 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 bewti­ [...]yng of honest life.

Who so euer therfore well liue well amonge good m [...]n, lette him beware of this pestilent vsurie, whichA good li [...], muste bee no vsurer. consumeth poore mennes goodes, destroyeth soules▪ 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, r [...]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 a [...]oūteth aboueVsurie what it is. the stocke, and that which is de [...]e: nether doth it con­siste [Page] in lēding 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,Plini lib. 33. Capit. iii▪ by deuise of vsurye, an idle kinde of trade and gayne. This by litle enkēdled more and more, now not coue­tousnes, but a gredie hūger of gold. Whervpon king Mithridates when he had taken Aquilius a CapitainAquilius was choked with golde. 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 [Page 132] 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 th [...] 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, her [...] ▪ it will not auaile thee. God is the searcher of the minde, whiche entreth into the secretes of▪ 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 restoreSoche thin­ges as be tak [...] [...] wa [...]e of v­surie, [...]ght to be restored. 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 cānot be done, vnlesse thou restorest that, which thou hast disc [...]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:Psalm. x [...]iii. Lorde who shall dwell in thy Tabernacle, or rest [Page] 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 thisEuill gotten goodes be in [...]ame bestowed vpon churches an [...] godly vses 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 vsEsai [...]. i. 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 de [...]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 [Page 133] that to another, whiche thou arte not alowed to holde in thine owne possession. But thou in thus doing cau­sest the churches to be in daunger of losing that which thou hast geuen to them, and the hospitalles and other places appointed to Godly vses, to be mainteyned and enriched of that whereof thou hast spoiled the pore by vnlawful practises. For y^• place wher naughtie gottē goodes be laied vp, vseth not lightlie to be fortunate, and daiely there ariseth disturbers of the same, so that the prouerbe semeth true: an euil rauen, an euil egge.

Finally, although these dsurers chaunce to conuey their goods thus naughtely gotten vnto their heires,The heires are bondē to make restitucion of soche thinges as their aunc [...] ­stoures haue wrongfullie gotten. yet they be neuer the better, but are bounde to make restitucion, vnlesse they will abide the aduenture and daunger that maie ensue of theim. For it dooeth not lightly happ [...], that the third insuccession enioieth such wicked wealth gotten by thenerye and rauin. For so muche as we by diners experimentes haue found this saiynge most true, as though Appollo him selfe hadde pronounced it: That the thirde heire shall not enioye yll gotten goodes, but that which is yll gotten, is commonlyWho so euer had any part o [...] the Golde that was taken out of the temples of the Citee o [...] Tolosa, came to a miserable ende. yll spente, as Plautus saieth. It is also an vn­luckie thinge to haue in possession yll gotten goodes, although a man do not knowe it. For they be euen as pernicious to kepe, as the golde of Tolosa, which was the cause of much calamitie.

Mine entent was onely to declare how execrable a thing it is, and pernicious to a common weale, to pra­ctise vsurie, wherewith a man of conscionable dealing wil neuer defame him self. But by how many sortes, by what couyne and disceites it is practised, the bookes of the ctuill lawe dooe euidently declare (⸫)

THales the Milesiane, vnto whome after long con­tention, aswell the Coianes as his owne countreie men, gaue the Golden treifooteA golden t [...]i [...] ­foote was offe­red to Thales the philosopher whiche the Fisshermen had drawne vp, as to a man of moste wisedom, said: that the worlde was a thinge of most excellēt bewtie, bicause God had made it. Suche a builder he meaned, as without any assistence of coūsell ones made al thinges perfect­ly and in beste maner. After the proportion whereof a citie ought to bee framed, not onely furnished with in habitauntes and wealth, but also bewtified with good orders & vertues. Thei therefore to whō the charge of gouerning goddes people is committed, must do their ende [...]r, to bringe their Citie into a commendable forme, that it doe not [...] by the number of inhabitauntes and rit [...] (for that were to buyld vp­onWe muste en­ure our selues to a verteous [...]. sandes) But thei must more depelie weigh the matter, & minister such in warde nurrishment, wher­by the Citizens myndes maye be nurtured vp to ver­tue: which is the chiefe reason, wherfore we desire the companie of men: to the intent the congregacion and [Page 134] assemblie maie bee honest and reuerent, wherein we shoote at honestie and goodnes, as it wer at a marke, with all attentiuenes of minde.

I haue alreadie spoken of moste of those thinges whiche I thought conuenient for & Citie, that is well appointed of inhabitauntes, wealthe, and commodi­ties, that accompte the nothing profitable, vnlesse it be honest: not therein to do any thing, whiche we would not haue done againe to our selues, nether in our do­ynges to committe anye point of dishonestie, Which to saye the trueth, falleth best out, when the common weale is in quiet & peace. For suche as he of naughtie and leude liuing, will not suffer good men to do well, but will procure manye hinderaūces to staie the good successe of vertue. For bicause they them-selues care not for well doyng, they delight to shewe their enuie and spite vpon such as doe the contrarie, h [...] wheit theyHorat. do not escape scotfree. For thei therby se vertue, and in seing it, euen pine awaie. Whiche grudge of consci [...]ce they do inwardlie feele, but become nothing the bet­ter therby: wherfore the common weale must be ridde of such noughtie persons, that there be no such present occasion and open libertie giuen to offende and to liue viciouslie. For as Terence sayeth: to muche libertie maketh vs all worse: and the nature of vice is like to a leprosie, for it infecteth, and allureth other to dooe the like: and so the cockle doth not onelie hinder the good wheat it his growyng, but spreadeth it selfe ouer all the grounde where it groweth, and so choketh it.

We muste not therfore beare with anye such vices as do cause vs to decline from honestie, as be aduolu­trie, hooredome, māsl [...]ughter, spoyle, vsurie, baudri [...] ▪ Notable vices that raigne in this out [...]. banquetting, glotonie, dronkennesse, idlenes, deceit, periurie, double dealyng, couetousnes, and other lyke enormities, whiche doe so encrease, that it is holden in maner as a vertue, in some one of them to be notable. For who is he at this daie, whiche doeth not thinke it [Page] naturall to stayne, and pollute his bedde with hoore­dome, and [...]audrie? which doeth not in ieast, accompte spoyle, vsurie, and deceit, as thinges goten by dewe loane. Which estemeth not bellie cheare, continuall glotonie, dronkennesse, and the vnreconuerable losse of time, as a refresshing to his bodie, and one parte of mans felicitie? nothinge consideringe the sayinge of saincte Paule, that the wicked shall not possesse the [...]. Cor. vi. [...]ph [...]. v. kingdome of god: likewise, aduouterers, fornicatours, thieues, dronkardes, couetouse men, raueners, backe­biters, and idolaters, shall not enherite the kingdome of heauen: for thus he saieth: do ye not know, that the vniuste shall not enherite the kingdome of God? Bee not deceyuid: for nether aduouterers, idolatres, forni­catours, weakelynges, buggerers, theiues, couetouse persones, dronkardes, backbiters, nor pillers, shal en­herite the kingdome of God. Vpon, whiche saying if we would earnestlye fixe our eyes and mindes, we should not be so prone and readie to all kind of iniqui­tie, and there should be no lesse godly zeale, then natu­rall loue among Christians. He that is in heauen wil admit no cloake nor colour, he wil not be mocked, but as a rightwise iudge searcheth & iudgeth the hartes. And therfore, all dissimulation, all falshode, all forged pretences set a parte, he that hath stollen, let him steale no more: he that hath ben a fornicatour, lette him flee fornication: he that hath ben an adnouterour, let him abstayne from aduoultrie, and bringe furthe fruites worthie of repentaunce: otherwise he can haue no parte of inheritaunce in heauen: for it is not ynoughe to turne from euill, and to renowme the sinne of the bodie, vnles wee hartelie doe that is good, and bring furth the fruite of light in goodnes, iustice, and truth. Thus we see that no man ought eyther to deceyue or to oppresse his neighbour or any other in any kinde of conference or worldly affaires. For God is he that ta­keth reuengement of all these thinges.

[Page 135]When a Citie is thus clensed of corrupt customes, let iustice (whiche conteyneth all vertues) take place, the grounde whereof I my selfe dooe take as Tullie also doeth, to be a ciuill kinde of credite and faiethful­nesse, in latine called (Fides) because that is in dede per­fourmed,Faithfull pro­mises ought to be performed. whiche was in woordes agreed vpon: soche trueth, soche constaneye, ought to be kept in promises and couenauntes. Neither doeth the common weale rest in any one thinge more, then in kepyng of faieth­full promise. Which worde (as Cato reporteth) Quin­tus Sceuola the high bishoppe did thinke to be taken very largelye, and to extende to manye thinges, as toHow Farre the makyng of faiethfull pro­mises extēdeth. wardshippes of children in their nonage, to societies, assurances, commissions, buiyng and selling, all thin­ges hyred, lette, sette, or betrusted, and also to al other doynges, wherein the societie of our life consisteth: which who so breaketh, dothe offende as moche as ifWardes are bounde to hepe promise. he should uiolate his othe: a mischeuous dede, whiche the Grekes iudged worthy to be persecuted euen with the verye tormentes of hell. We doe certaynly knowe that God himself doeth reuenge periurie, & breache of fidelitie. This vertue the Romains as it should seme,Fides. estemed highlye, for that they did place (Fides) that is faiethfulnesse, in their Capitole, as neighboure vnto their great and mightye God Iupiter. This, whether it were priuate or publike, they of olde tyme did or­deyne by ciuil lawes that it should be religiously kept, yea, euen to the very enemye. Whiche I coulde sette forthe by diuers examples, if this present treaty wold so suffer me. Howebeit it shall not be moche amisse to rehearse one or two, whereby it maie appeare in how great reuerence all good men haue euer had thesame.Valeri. li. [...].

It fortuned in the seconde Carthaginiane warre that Scipio Africanus the elder, after he had subduedEnsamples of faithfulnes to be kept in pro­misses. bothe the Spaines, did take a shippe laden with many of the chiefest and valeantest men of Carthage, whi­che neuerthelesse he let departe with his safe conduit, [Page] because they saide that they were sense vnto hym in Ambassade. Albeit there did appeare manye reasons, whiche might euidently declare, that they for eschew­ynge the present daunger, fayned theim selues to bee Ambassadours. But Scipio woulde rather seme to vs deceiued, then vnfaithfull, rather to be deiuded, when he trusted, then harde to be entreated, whē he was re­quested. Of Iosephe also Iacobs sonne the holy scrip­tureGene. 39. witnesseth howe faiethfull y [...] he did behaue hym selfe towarde his maister Pu [...]ipher, howe that he did those rather to lie in prison in chaines, then after son­drieIoseph. libr. Antiquita­tum. 2. cap. 3 attempes and allucementes of his maistris, [...]o po­lute his maisters house with aduoutrie. I nede not is enlarge the stedfast stomacke of Marcus Attilius Re­gulus,Regulus. whiche beinge taken by treason of Hasorubalt a Carthaginian, and sent home to Rome that for him manie other prisoners should be restored, which were lustie yong men, gaue counsell to the contrary, and so returned to his most deadly enemie, and most terrible tormentes. His reason was, rather to abide a most pi­tifull death, then not to kepe his promise.

I coulde recount vnto you a number of ensamples, which are warnynges to vs that we performe our promises, & stand to that in dede, which in worde we haue vnder taken. For God among the very Gentiles hath alwaie raised vp some, which iustice and fidelitie euen by the guidyng of nature haue euer taught to followe honestie, comelinesse, ciuilitie, and all that to a good manne is conuenient. Therefore iustice is there well mainteined, where promises and couenantes be con­stantly kepte: whiche thing springeth out of faiethful­nes, the breache whereof is as moche, as the breach of an othe. As though faiethfulnesse and credite were to be kept no lesse assured [...]e, then an othe that is taken most religiouslye. Hereupon Tullie in his oracion for the defence of Roscius, declareth that thesame punish­mente is by God appoincted for him that is peti [...]red, [Page 136] that is ordeined for him that is a Lier. Whereof outMath. v. great maister, whiche onely [...]olleth the trueth, putteth vs in minde, saiynge: Againe ye haue hearde what hath been saied to theim of old time: Thou shalte not breake thine othe, but shalte performe that thou haste sworne vnto the Lorde. But I saie vnto you, dooe ye not sweare at all, neither by heauen, for it is Goddes throne, neither by the earth, for it is his fo [...]estole, nei­therSwea [...]ing for­bidden. by Ierusalem, for it is the citie of the great king: neither shalt thou sweare by thine owne head, because thou canste not make any one heere blacke or white.Our talke must bee, yea, yea, naie, naie. But your communication must be yea, yea, naie, naie. Whatsoeuer is more then that, it cometh of euill.

Ye vnderstande therefore that credite standeth not vpon the rashenesse of an othe, but vpon true kepyng the same, without whiche, neither can anye Citie norWee ought to keepe promisse without swea­ryng. ciuill societie continue. Without any other swearing we ought to stande vnto our promises, for that we be commaunded not to sweare, but that it be, yea, yea, naie, naie. Neuertheles suche kinde of othes as by the lawes be permitted, are not hereby disalowed, for so moche as they be so neadfull in a common weale, that no traffique, nor other ciuil affaires, can passe withoutRash sweare [...] them, onely the rashenesse of soche as will sweare for euerie trifle, or require the same of others, is hereby reproued. Howebeit it were rather to be wished, that things might be done onely vpon trust and confidence without any kinde of othe, cōsideryng there is a great number so vngodlily minded, that they doe accompt it a lighter thinge to take a solemne othe, and to proteste before God and their cōscience, then to digge vp rotes out of the grounde, wherein they are constrayned to thrust their fingers, whiche in takinge vpon them anSome thinke it lesse to defile their mindes, then their [...]in­gers. othe, thei doe not foule, but holde thē vpright, and yet for all that, they dooe defile their mindes in so doinge. Whiche misebiefe, the ciuill lawe entendynge to pre­uent, ordeined that no man shoulde be admitted to re­ceiue [Page] an othe without the detree of the magistrate, or els of some iudge, whose dutie is to weye the persone, the thinge, the circumstaunce, and all other ordinarie consideracions, that without speciall neade, and in weightie causes of iudgemēt, no man be compelled to sweare, and therby oft times constrained to for sweare him selfe. Wherein the magistrate ought to be deryt circumspect in takynge hede to soche othes, that they be religiously and without any rashenes taken, other­wise he dothe no lesse offend, then if he had committed the persurie him selfe. A thinge so moche the more vn­tollerable, because God him selfe will not faile but re­uenge this sinne of periurie, and so moch the sharper, because thoffence is done against him selfe in so temp­tynge hym. Neither can it be otherwise but that there must neades be moche periurie, where there is moche swearyng. The tenne lawe makers at Rome decrced thus of this matter: The punishemente of periurie to­wardes God, is an euill ende and destruction, towar­des man, vtter shame and confusion.

They therfore do haynouslye offende agaynst that sayng, let your cōmunication be yea, yea, naie, naie, which in euery light talke vpon euerie smal occasion,Abhominable blasyhemers. do sweare continually not onely by heauen, but also by God him selfe, and the verie blessed woūdes of our sauiour Christ, beside those that they vse, by the ele­mentes, by euery creature, by the most holy Sainctes: herunto doe they ioyne filthie talke, and gyue them selues to the deuill, and accurse them selues witting­lye, beyng enured by custome, not onely to abuse, but also to slaunder the name of the liuing God, whome all men ought to reuerence, whose praise euery toūge ought to magnifie. Whiche detestable blasphemie, al­though moste men do impute to those Ruffians and vnshamefast Villaines, which folowe the campes, asChildren learn to sweare of their parentes and [...]u [...]es. a speciall fruite of warre, yet it is certaine that childrē which can scarcelie speake do heare such othes of their [Page 137] mothers, nurses, and parentes, and so learne that while they be yonge (as our nature is bent to al euill) wherin thei being once nusseled, can not easely be bro­ken from it, to the great calamitie of all christendome: which by the negligence of theyr elders do so degene­rate, that they be glad to wynke at and to beare with such horrible blasphemie, such ertreme vilanie, and to hold it as a vertue: a great deale worse then any idola­ters,Blasphem [...] worse then [...] dolaters. which did not without punishment suffre a man to vttre any idle worde against those their dead [...]na­ges, muche leste would they se them despised.

And we do perceaue by very experience, that mon­struousDrunkenes bredeth occasion of [...]aring. and inordinate dronkennesse hath ben a mo­ther vnto this mischief: so that if it were not for other discommodities, this alone were ynoughe to cause it to be abandoned of all honest company for euer. If we will but a little consider the coūtenaunce, nature, and effecte therof, who shal not incontinent perceyue, that it is the most filthie of al other, in so much that y^• brute beastes dooe not vse it, but abhorre it as moste contra­ry to their nature. The asse of all foure footed beastes the dullest, when he thyrsteth, of his owne accord dra­weth to the water, but when he hath once drunke ynough, no stripes can driue him agayne to drinke any more. Onelye man is so madde and outragious, that when he hath water, the licoure which to nature semeth to be most holesome, offered hym to drynke, he reiecteth it, & doth not onelye riottouslie misuse wine, whiche nature hath geuen as a speciall medicine for man most healthfull to his bodie, but also contrary to nature swilleth vp the same, and therin taketh a mer­uellouse delight: And beyng thus drowned in drun­kenes and bereyft of reason, of all other beastes he isDrun [...] compared [...]. most lyke to a swyne wallowyng in the myre, and be­comming a very mocking stocke euen to litle children. This was the cause why the Lacedemoniane magi­strates vsed to make the basest of theyr slaues, whome [Page] they called Elotae, to be made dronken, and so to beThe Lacede­monian slaues wer made drūk to be ensample of deformitie to others. Plutar. in vita Licurgi [...]eleucus. brought among young men of their Citie, where they did sit in banquettes, to thende they so might declare the deformitie of drunkerdes, that therby the youth might abhorre the vice, and be more and more prouo­ked to sobrietie. Zeleucus loked muche nearer vnto this enormitie: for in the Locriane common weale he ordeigned that whoso vsed to drinke wyne, should die for it: yet some what in so doyng to be disalowed, bi­cause he vtterly forbade thuse of that thing, whiche inAnacharsis. deede is of it selfe most healthfull. For Anacharsis the Philosopher sayde that the vine bringeth furthe threThree proper­ties in wine. grapes, one for thirst, an other for mirthe, the thirde for madnes. So the vse of wine ought to bee, to driue awaie thirste, to helpe the stomake, and (if the tyme do serue) to make a mans harte m [...]ry. Wherein if thou doest passe measure, that shall turne the to madnes, and become vnto th [...]e, not wyne, but hemelocke. So that Seneca maye seme to haue full well sayd, thatSeneca. dronkennesse is nothing elles but a wilfull madnesse.

Now who so will cōsider the multitude of mischie­ues that growe of this furious dronkennes, shall in­continent vnderstand that it is aneuill most disagre­able with the good estate of a common weale, and that it is not worthie to be calle [...] a Citie, where dronken­nesse beareth fre sweye, and brideleth not aswell the common sorte, as also the gouernours: whose dewtie, were to be as pastours, to correcte offenders, and to punishe suche as with wine ouercharge theyr stoma­ckes.The inconue­niences that procede of drū ­kennesse. Not to touche the inconueniences which it bree­deth in our bodies, as palenesse, hanginge cheekes, waterie eies, the palsie, rauinge in slepe, vnquietnes in the night, theheate of inordinate and filthie luste, stinking breathe, decaie of memorie▪ forgetfulnes, and diuerse other discommodities whiche Plinie re­verseth.Libri. xiiii. Capit. xxii. But those cancred diseases oughte to be a greatter terrour vnto vs, wherwith the soule is in­fectid, [Page 138] and brought to destruction: as be murder, ad­uoutrie, incest, manslaughter, blasphemie, cursinge, slaunder, seditione, and suche other enormities which we do most certainly knowe to arise of dronkennesse. And therfore the Romaines woulde not admit to an office anie such, as were muche giuen to drinking of wine, thinking them vnfit for consultations, whiche had the dregges of the foredaies dronkennes in their heades, and in a maner knewe not them selues to be men. Which ordre if it were put in execution in our common weales, there would be in many of them but a sclender Senate.

What other thinge coulde Bonosus in all his highBonosus [...] ­led Bibosus. estate haue done, whiche was borne to be a very swil­potte, and thereupon was surnamed Bibosus? This man for verie wearines of life hanged him selfe, then did euery man [...]ate to his reproche: the Tonne is han­ged.Tiberius Ne­ro named Bi­berius Mero. I wil not here make mencion of Tiberius Nero, which because of his continuall dronckennesse, was surnamed Biberius Mero, because he droncke two whole dayes and so many nightes with Piso, whō he had made his lieutenaūt of the citie of Rome: neither of anye other like monstruous menne, seing it is eui­dently knowen that the very Ethenickes did abhorre the san [...]e. For eschewyng whereof Romulus by lawe forbade women that thei shoulde drinke wine. Like­wise Plato thought that wine was to be prohibited in a cōmon weale, as a thing which perisheth the minde. But our men (I meane the true worshippers of God)Osee iiii. dooe speake farre better touchyng this matter: for the Prophete saieth thus: Fornication, wine, and dron­kennesse,Prou. xxxi. take awaye a mannes vnderstandyng. Also dronkennesse is a ryottous thinge, and wine is full of tumult, who so taketh delite therein, shal not be wise. Wherefore the apostle ful well commaundeth vs notRoma. xiii. Galla. v. to liue in excessiue eatynge and drinkynge, seinge the workes of the fleshe be manifeste to be, murther, dron­kennesse, [Page] contencion, sedicion: For they that [...] dooe,Luc [...]. xxi, shall neuer attaine vnto the kingdome of heauen. And aboue all other, our maister Christe the onely teacher of all trueth saieth: Take hede that your hartes be not ouerladen with surfeites, dronkennesse, and cares of this worlde: lest while we slepe, the last and great day come sodainly vpon vs.

Therefore if we will haue any certain hope of that our heauenly countrey, we muste withdrawe our sel­ues from the enormitie of dronkennes, lest we by our misusage, riottously makinge 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,Pet [...]. iiii. 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 beThe Magi­steate is kno­wen by the subiectes maners. sens, what magistrates, what coūsaillours, what cen­sours they be to whom the stroke of the cōmon 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^• 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 [Page 139] out of this slōber, 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.

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 vpō despite, beareth a peculiare name, & in Latine is called contumelia, that is to saie, a reproche or rebuke. Whiche Aristotle iud­gethArist in 4. polit. 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^• 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. La­beoIniurie is cō ­mitted two­waies. 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 coun­teinaūce of violence: yet the further examinyng ther­of, [Page] 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 in [...]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 griefW [...]pan [...] [...]ll tree vp nature. vnto vs, as can not otherwise [...]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,Gellius lib. 20. capi. 1. 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 soTen peeces of the Romaine [...]o [...]gne called. [...]) bee in [...]alue our sle [...] ­ [...]ing gro [...]. 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 aThe insolencie [...]t Neratius. 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 [...] thing [...]t [...] occa­ [...] at [...] [...]. [...]. emong the subiectes, and make one to fall out with another, to the a [...]iaūce of the common trāquilitie. For [Page 140] what more pestilent a thing can be stirred in a commō 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 commō 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 wrōg, without great sturre and clamour. But standynge to moche vpon their reputacion, they will seke either by rigorous iudgement, or els by corporal punishmēt, to reuenge their quarell. Howbeit, it wer more cōmen­dable, to forgiue y^• is trespaced against vs, then to wea­rie euerie courte with importunate sutes, in sekyng of reuengement, and in easiyng our boylyng stomackes.

The Ath [...]ntans also like wise men perceiued that nothing did so disquiet the common trāquilitie, as in­iuries. Therfore when by order of entreatie thei couldA Lawe [...] for­getfulnes of [...] mong [...]no. 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 [Page] shoulde molest another without punishement: Tullie maketh mencion of this law by these words: My trustC [...]ro. Philip. [...]. 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 conte [...]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 forgottē. For according to the saing of Tullie: those thinges beIn primo de offi. lighter which are done vpō 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 ofPlutar. in vita Dionis. 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▪ 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 reuēgeth [Page 141] 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:Lib. 1. de off. 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 cōuersation: for it is our partes to suffer, and to leau [...] all reuengemēt vnto the pleasure of god. So cōm [...]n­dement is giuen that when we take a blow o [...] thone cheeke, we turne the other, by these our Sauioures wordes: But I saie vnto you: do ye no [...] resist euil: but who so beateth the vpon the right cheeke, turne alsoMath. v. 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.

[Page]Thus ought a cōmon weale to be appoyncted, and to be furnished with such subiectes as haue a blessed hope, that from this visible Citie they shall passe vntoAd colloss. 3 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. ThatRom. 12. we should blesse those that persecute vs, y^• 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 con­ [...]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 [...] Sibilles oracle, but taught of goddesThe perfecte waye of put­ting away in­iurie. 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, [Page 142] 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.

TVllie writeth that the nature of se­dicion is to deuide the people, and toThe fruite o [...] sedition. cause them to take partes & to cleue vnto seueral factions: which chaun­ceth sometimes whē 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 cōceaued 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,A rebelliō mo [...] ued in Germa­nye in the yere of our Lorde 1525. that wer a 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 thatAmbition and couetousnes be causes of [...]di­tion. 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 [Page] 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, alledgingLib. 1. de off. this saiynge of Ennius:

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 rashe­nesseThe temeritie of Caius C [...] ­s [...]. 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:

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 violēt, 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 se­dicionsCouetousnes. throughe two kindes of men, the one Scape­thriftes, whiche when thei haue mispent, and lewde­ly wasted their goodes, [...]ese the poore to enriche them selues againe. The other of those that bee oppressed, [Page 143] 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 re­turnedLamentable [...] pl [...] to Tiberius Gracchus. 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 for [...]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 aboueLex agraria fiftie Acres of lande, and if anie man had a sonne [...]n­ [...]ranchised, that then he might emparte vnto him the [Page] 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 [...]e rebellion of the rychm [...]n and theyr com­plaintes. 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 geuē 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 liuelyho [...]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 lykeOccasions of [...]tion. 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:Tyrannie. whiche were alwaye so much hated with all men, that in some cities rewardes were appointed for [Page 144] those that slew tirantes, whose children the Greckes thought not good to be lefte aliue. Whereof we hauePlutarchus de virtuti­bus [...] ­ [...]um. a notable ensample of two daughters of Aris [...]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 wereAn [...]sample of two [...]es th [...] we [...]e daugh [...]s of a [...]e. 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 womanl [...]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: and therfore they purposed rather honestlie to die, then contrarie to womanhode to haue been murthered in the executionours handes.

Immoderate exactions also and subsidies assessed by the higher powers, haue moued no small tumultes [...]r [...]cio [...] o [...]n [...] o [...] rebellion. euen in our daies, when as the people at the mocion of certaine seditious persones haue attempted thei ca­red not what, rather then so to haue ben ouercharge [...]: as though what so euer necessitte perswaded them, that were also lawfull. Wherof I could rehearse sun­drie ensamples, were it not that they were bothe odi­ouse and better knowen, then that the [...] neaded in this place to be touched: yet to this purpose profitable, to put the officers in minde that they doo [...] not to muche abuse the people of God, turnyng their auctoritie not to the feadyng of the flockes cōmitted to their charge, but to the shauing and pillyng of them: On the other side, thei maie enstruct the subtectes that it is a shame­full villanie to rebell agaynst the superiours, and for [Page] lacke of obedience madlie to goe about to amend that whiche the heauenlie Father layeth vpon them as a bourden for reuengement of sinne, causinge vs vnpa­cientlie to suffer that whiche is appoincted vs for a re­medie, and to tourne our medicine, into poyson.

Hereupon also oftentimes through our own sinne­full and naughtie liuinge, soche officers rule ouer vs, as be negligent, vngodlie, coueteus, insolent, and ve­rie tyrantes: whiche neither regarde discipline, ne yet any honestie of maners: but be onely sent of God for a plage, so to oppresse and vexe the people that thei will attempte Rebellion: but all in vaine, for that as their hartes be traitoro [...]s, so they haue receiued a vicious gouernour. For God vseth to matche like with like, and for so moche as thei bothe haue contemned a good forme of liuyng, God moste iustely causeth the one to be the destruction of the other, when as the princes in­solentlie endeuour to fulfil their owne appetites. But because they be vnsaciable, and like horse leaches, the [...]. mo [...]e bloude they sucke, the more thei desire, the sub­iectes be in no lesse distresse. For while bi rebelliō they goe about to deliuer them selues out of this bondage, thei either fall into a more miserable state, or els come to a rufull ende.

Howe be it the insolencie and contumacie of mans mind can not alwaie be so brideled, but that sometime it will bruste out, and declare howe wickedly it is en­clined. Therefore some politique order woulde be ta­ken, that soche sedicious tumultes mighte be pacified without bloudshed, chiefly of suche as neither aduised­ly, ne yet maliciously, but by sedicious perswasiōs, are thereunto driuen, whiche thing that magistrate maie best do, whiche fauoureth the common weale, whiche beareth aucthoritie for his Godlinesse, and is reueren­ced for his vertues. Like as Neptune in Virgill, whi­che with his scepter and three grained maced, id calmeAeneidos. 1. the raging seas, of whom the Poete writeth thus:

In whiche wordes the most famous poete declared that tumultes and sedicion would be pacified by wise­dome, grauitie, and constancy of minde, lest they cre [...] ­pyng further, worke moche mischiefe, and can not bee staied without sheadyng of moche innocent bloud. Af­ter this sorte was Felix gouernour of Iury stirred vpEgesippꝰ de excidio Hi [...] ro [...]olimae lib. 2. cap. [...]. to ende & determine the controuersie risen at Cesarea, betwene the Iewes and the G [...]tiles for their possessi­ons, whiche the Iewes woulde haue kept wholly, but the Gentiles to the contrarye alledged the Romaynes aucthoritie, which if they might not dooe it by entrea­tie, they woulde attempt it by force of armes, as Ege­sippus writeth.

Solon made a wonderfull lawe amonge the Athe­nians [Page] concernynge this matter, depriuynge sothe of their office and dignitie, as when anye sedicion did a­rise, did cleaue to nether side, because good and true dealyng menne would not refuse to endaunger theim selues with other their felowe citezens, and to put to their helpinge handes to set quietnes amongest them, rather then being in securitie, and out of daunger thē selues, to loke for a p [...]ceable ende of soche troublesome tumultes and furious tragedies, both for that in soch mocions they were best able to helpe soche enormities whiche had not bene occasioners thereof, and woulde vse wisedome in pacifiyng the same: And also for that no man oughte to sequestrate him selfe from the com­mon care and charge, as though he had nothing to doe with other mennes miseries and vnquietnesse.

All menne ought to forbeare rebellions attemptes, were it for nothinge els, but for the very extremitie of the present punishment. For they arise agaynst the magistrate, and against thordinaunce of God. Besides that, thei dooe breake the publike peace and tranquili­tie.Sedicion, in the ende hath been alwaies plagued. And in very dede thei that haue stirred soche rebel­lion, were their pretence neuer so apparant iuste, yet thei euer haue borne awaie the smart. For vpon what occasion so euer thou doest rebell, thy attempt is hay­nous and wicked. Furthermore, who so euer being vn harmed is maliciously bent to sediciō, worketh a thing very detestable, odious in the sight of God, and to bee abhorred of all good men. But who so is either edged by other, or vpon some perturbacion of minde moued so to do, he can not thereby be excused, because he brea­keth the peace; and seketh reuengement, whiche doth not appertain vnto hym. Who so therefore taketh the sworde, is worthy to dye with the sworde, and abide iust punishment for his desire of reuengement.

All men knowe what befell at Munster a towne in Westphalia, vpon a sedicious rebellion moued by cer­tayne yll dispos persons: were not as well the inno­centes [Page 146] as the offendours after extreme famine, either slayne with the sworde, or brought to extreme miserie and calamitie? It were neadelesse to rehearse any moe Cities, as Venice, Paris, Gaunte, Liege, Hertfurt, Prage, Vienna in Austriche, and many other whiche haue bene euidente Spectacles of rebellions to all the worlde, as by their Cronicles it dooeth appeare. Yet one there is whiche for the horrible vengeaūce theron taken, I maie not leaue vntouched. When as ChorahNum. 16. et Iosephus. li. [...]iii. Antiq. capit. [...]. &. 3. Cora [...]. Abiron. an Hebrue borne, a mā of great nobilitie and wealth, Likewise Dathan & Abiron, conspired against Moses and Aaron, as though thei did more iustly deserue that honour, then the other whiche were not comparable vnto them, neither in wealth ne yet bloud and paren­tage, and cried out that they had brought the people forthe of Egypt, where was plentie of milke and ho­ny, 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 fiftieChorah, Dath [...] and Abirō we [...] destroied for mouyng of sedicion. 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, t [...] kepe peace and quietnes, and to beare the burden of the crosse with a suffering and patient mynde. Then ought weNo cause ought to m [...]ue vs is rebellion. not to make anie cōmotions 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 [Page] be vnseuered, and vnbrokē, whose true head is Christ, in whiche bodie if either magistrates or subiectes be­ginne to go out of kinde, and to anoye thē, 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 repēt 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 earesThe path way to hell is open [...]nd plaine. and refuse to heare thy godlie admoniciōs, thou must not therfore draw thy swerd leste thou perish with the swe [...]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.

THerfore not al kinde of men ought to be admitted into a citie, but one­lieWhat menne must bee recei­ued into citees suche as [...]e discrete and wel ma­nered. For it forceth muche what maner of men thei be, wherupō the Citie doeth consiste: And therefore Socrates in Plato gathereth thatPlato. in. 8. [...]e Repub. as one kinde of man is fitte for one kinde of common weale, another for another, so one kinde of common [Page 147] weale, is fit for sondrie kindes of men. For the diuer­sitie of condicions in men, causeth the diuersitie of cō ­mon weales, as in Hesiode the diuersitie of ages, was measured by the diuersitie of mens behauiours. ForThe Golden worlde. 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,The Siluer worlde. wherein by litle and litle grewe iniurie, pride, impie­tie, intemperaunce, and obstinacie. Then came the Brasen age, wherein all mischiefe braste out. ThenThe B [...] worlde. 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 yronThe [...]ro [...] worlde. 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 soreHesiodus in 1. Georgico. punish those, whiche delight in reproches and naugh­tie workes. Oftētimes 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 [Page] 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 occupaciō 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 asWarriours. 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, Numātia, 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 Empe­roursLib. 7. polit. 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 Mur [...]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 excellēt studies, all this our courtlie and oratorious praise and diligēce, 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 [Page 148] 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 obediēce, and not accustomed to sedicious and rebellious attem­ptes. For it is a wounder to see (soche is the peruersi­tie of our nature) how some one sedicious persone, is able to enfecte a whole nomber. Whereof wee maie take the Citee of Sparta for ensample: for so long asPlutare in vita Licurgi there was no idlenes, no sluggardie, suffered therein, it shewed forthe alwaie, either some excellent presidēt of vertue, or els some singulare reprehension of vice, & so one might take ensample of an other, which in dede had their ouerseers alwaie at hande, to enstructe and teache thē the trade of honest liuyng, euen from their verie infancie. Neither were thei permitted to straieThe Sparti­anes fauoured not forraine customes. abroade, and to trauaile into straunge countreis, for feare of bringyng corrupt abuses, and straunge custo­mes into their countrey. Yea, thei expelled soche as came vnto their citee, and stoode them in no steade: not as Thucidides saieth, fearyng lest thei would not fol­lowe the order of their common weale, so well establi­shed: but lest thei should thewe any le [...]de example, and [...]ee occasion of some sedicious enterprise. For needes it must be, that when straunge bodies come into a cō ­mon weale, straunge language must also ensue, whi­che bringeth in new iudgementes: whervpon diuerse inconueniences doe arise, and euery man through dis­sentions surmises, attempteth to breake the common tranquilitie and quietnesse. And for so moche as the greatest parte of Discipline, consisteth in so vsyng the people, that thei maie stande in obedience and awe of their superiours: euery thing muste bee foreseen, that maie seame to altere or empaire the good estate of a well ordered common weale. And emong other mis­chieues, [Page] idlenesse (the onelie losse of precious tyme) is [...]lenes muste not bee suffered in a common [...]e. coumpted one of the chifest, whiche euen in the middle of the cuppes, deuiseth how to amende, dispose, builde, pulle doune, chaunge rounde to square, and square to rounde, thinges bothe vnneadfull, and that dooe no­thing appertain to the purpose: whiche thei doe light­ly moste vse, whiche when thei haue rioiously spente their goodes, neither will saie well, nor keepe silence: but as men onely occasioners of trouble, doe seke dai­ly some alteracion of thinges, be it neuer so miserable. Wherefore it standeth with a common weale, to see order taken for soche idle loiterers, and either to ap­poincte those wasters of wine, wealth, and victualles, to labour and trauaile, or els, in the deuilles name, to beate them, and banishe them forth of the countrey.

Next to these, bee soche as vnder pretence; either of pouertie, or of some kinde of sickenes, begge their al­mose,Loiterers and vagaboundes. loiteryng from doore so doore. For oftymes vp­pon consideracion of the enormitie of their crime, thei bee commaunded to auoide the countrey: chaungyng the aire, but not their mindes. Wherefore in their ba­nishement, thei will be nothing the better, but wher­soeuer thei come, thei be aucthours of sedictō, and en­fecte others with soche vilanie, wherein thei them sel­ues are moste notorious. Whiche when thei come, if thou wilt not releiue them, sende them incontinent a­waie, and cause them to departe out at the same doore, whereat thei entered in, for feare left their aboade bee hurtfull, and lest thei leaue soche a contagious aire be­hind thē, as perchaunce maie insist the whole toune. For thei bee naughtie vagaboundes whither soeuer thei come, beeyng free of soche a compaignie, as hath more readie money gathered by verye beggyng, the [...] manye Marchauntes be able to get by theyr hole traf­ficque.

But with such enhabitauntes ought a Citie to be adourned wherin there is cōtentiō who maie be moste [Page 149] vertues, and vice vtterly detested and trodden vnder foote: where euerie man with his hole diligence with his hole industrie, abideth in that vocation and state wherunto he is called. Nether must other vagaboun­des be admitted, oneles they can bring a testimonie of their former trade of life: whiche bicause they be so ill disposed, cannot agree with them that be honestlie en­clyned, nor atteyne to any ciuill behauiour: but dooe onclie deuise and whollie set their mindes how to dis­order and disturbe those thinges which are most com­mendabile alreadie appointed.

THen there be two sortes of beggers: one of them whiche haunt all martes, merkettes, all solempne assemblies, yea welnigh all the coastes of the worlde, vsing a pitifull kynde of mone to gather and heape vp gubbes of money: deuising moreouer a language of their owne, whiche no man vnder­standethOpen begget [...] be priuytheu [...] but they theimselues, and so mocke and de­ceyue men whiche pitie their case as forrennours and straungers: or els do preatilie delude, yea somtime be­traieBeggers com­pared to Droue Bees. Plato. in 8. de republi. the hearers by theyr coūterfayte speache. These doth Plato cal dorres, not flienge dorres, which spoile the bees, but walking dorres, without stinges, lur­king thieues, robbers by the hyghe waye, sacrilegers and autours of all mischiefe, whiche ought therefore euery where to be banished, for that they be common pykers of mens purses, vsinge delusion at home and [Page] abroad by subtill meanes vnpunished.

I will not here make relacion how many treasons, how many sackynges and burninges of townes haue bene committed vnder the pretence of Beggerie, for that the verie Fortes and stronge Holdes them selues haue been opened to beggers, and the treason so moch the lesse suspected, the more miserable the persons doe appere whiche commit thesame. But yet for all this,Straungers must, bee che­rishe [...]. when straungers come vnto vs and stand in nede, we ought not to sende them awaye without ayde and re­liefe, for that should be contrarie to all humanitie, and entercourse of mutual hospitalitie. For we our selues be here but straungers, and haue no certaine nor per­manente restinge place, whiche therefore ought to ad­monishe vs, more gentlelie and liberally to entertayn straungers. So saieth the holie lawemaker Moyses:Exodi. 22. Thou shalt not make the Straunger sadde or heauy, for ye your selues were straungers in the lande of E­gipt.Esaiae. xiiii. And Esate saieth: Straungers shall cleane vnto them, and get them to the house of Iacob.

Neither be all they that walke like straungers, in like riche, but the most part require helpe and succour at other mennes handes, whiche not to bestowe vpon them, were as moche as to make them heauye, and in dede welnighe to kill them, which is as moche contra­rie to all humanitie, as any thinge can be.

The second kinde of beggers be those that are ourO [...] owncoun­trey beggers. owne contrey men, and dooe not come out of anye o­ther quarter, which neuertheles be not all of one sort, but are seuered into two partes. For either idlely thei begge their almes from doore to doore, or els by sicke­nesse or some other infirmitie of body are vnfitte to la­boure for their liuyng, and so they are driuen to soche extreme pouertie, that without other mens surrour, thei be not able to kepe their children. Such as be loy­tering [...]oths [...]ll beg­gers muste bee [...]nished. & will take no paines for their liuing, but trou­ble euery manne with their begging, must needes bee [Page 150] banished, and cast out as Dorres that profite nothing, that for so moche as they will not trauaylle for their own sustenaunce, they may not vn worthely consume other mens laboure. Whose life is therefore the more detestable, because they be a president of idlenesse and sluggardie, and be therefore vnworthye to enter into either citie, house, or other companie of menne, but ei­ther they shoulde be put to the Ploughe and carte, or els whipped oute of the countrey, that so they maye learne not so rashelie, peruerslie, and vnprofitablie, to consume soche necessarie furniture of victualles, as thei them selues dispised to put to their helping hands to prouide.

They be moche more to be borne withall, whiche vpon some disease, weakenes of bodie, or extreme po­uertie are constrayned to begge, vnlesse they woulde starue for honger, whiche is the miserablest death of al others. Whose estate is therefore the more tollerable, because that not vpon anie delite of idlenesse, neither for slouthfulnesse of bodie, they withdrawe theim sel­uesImpotent and vn [...]eined poore beggers, must be relieued. from laboure, but when the occupacion whereby they woulde gette their liuyng, faileth theim, then thei are constraigned to make necessitie their vertue, and to begge their bread from dore to dore. Soche oneLucae. xvi. was Lazarus, whose sores the dogges did licke before the riche mannes gate, but he coulde not be releaued with the crummes that fell from his Table. And theLucae. xviii. blinde man also whiche fate by the high way side beg­gyng and cried: Iesus thou sonne of Dauid haue mer­cie vpon me, to whom he saied, loke vp, thy faith hath saued the [...]: and incontinent he loked vp, and folowed him glorifiyng God. Manie soche ensamples there be to put vs in minde to stretche for the our handes vpon the poore and neadie, wherein we can pretende no ex­cuse, as thoughe we knewe not where they [...]e, whom we must helpe, for thei mete vs, thei stande before vs, thei lie in our waie, requiringe helpe and succoure at [Page] our handes, so that if thei want, we stand in daunger of impietie, because we withdrawe our goodes from them, vpon whom we shoulde bestowe them, and la [...]e them vp to vnlawful vses, that is, riotte, vanitie, and choise of treasure, which the mothes and mise gnaw, and at length the deuil shal deuour bothe the treasure and treasurer, and drowne theim bothe in Hell, and shall in all this wealthe make theim verie beggers. But who so shall cherelie stretche forthe his hande v­ponIt is a dede of charitieto giue to the poore, & a wicked thing [...] withdrawe our liberalitie [...]om theim. the pore, shal receiue the blessing of God, and shal haue so good successe in all his doinges, that all men shall vnderstande that he is worthye to be wealthye, whiche dothe acknowledge him selfe to be as a Stu­arde, and not one in whose possession worldly goddes shoulde alwaie continue. Of whom the wise manne saieth: And retche thine hand to the pore, that thy pro­piciacion and blessinge maye be perfited. Also: who so geueth to the pore, shall not stande in nede, he that de­spisethEccle. vii. the Praier of the pore, shall sustaine pouertie. You see howe liuelie bothe the persones are discribed, the geuer neuer to want, the withdrawer to be in ne­cessitie▪ bothe of earthlie and heauenly thinges.

Yet it were more conuenient that order were taken that pore menne might not go begginge from dore to dore, or in the stretes, and that for diuers consideraci­ons. Firste for that it is a poinct of a Godly zeale to beCauses why there should be [...] common beggers. carefull ouer the pore, and to relieue them with some porcion of our goodes, whereby we may purchase treasure in heauen, as the riche man in. S. Marke is com­maundedMarc. x. to sell all that he hathe, and to prouide him selfe treasure in heauen. And Tobias: Because almesTobiae. xii. deliuereth frō deathe, and [...]he it is that purgeth sinne▪ and causeth men to find euerlasting life. But this [...]ur liberalitie ought to come of it selfe, and to procede of aii. Corin. ix. free hart, as the Apostle admonisheth vs, saiyng thus: He that liberally soweth, shall also liberallie reape, e­uerieRoma. xii. man accordynge to his hartes desire, not in so­rowe, [Page 151] ne yet in necessitie, for God loueth him that ge­ueth cherily. Also, he that dealeth almes merely. ThisWee ought to bestowe our al­mes charita­blie. free harte and liberall minde will not suffer vs to tary vntill soche time as the pore come forthe to mete vs in the waie, or to lie at our fete criyng out for helpe, and then deale halfepenie doale in the sight of the worlde, rather to bee praised of others, then for any good will or pitiful hart that he beareth to the impotēt. Where­as contrarilie, we be commaūded to geue our almes so darkelye, that the right hande maye not knowe what the lift dothe, that thereby the heauenly father which seeth thee in the darke, maie requite thee in the light. We ought further to relieue the pore at home in their houses, or in spittelles and cotages, or in other places appoincted for theim to lie in, as common hospitalles. So that hereby thou maiest vnderstande, that where there be the moe common Beggers, and the more cri­ynge out for almes, in that citie there is so moche lesse true Godlinesse.

The seconde cause whye it were good to restraineBeggerie breedeth many [...] ­conueniences. this begging from dore to dore is, for that thei that vse it be so enured with idlenes, yea, that if they haue any busines at home to dooe, they passe not of it: and they dooe not onely encumber their neighboure, but also take a delight to raunge abroade, and doe teache their wiues, children, and whole familie to be beggers, and to liue idlelie. Whereby vpon other mennes trauaile at the last be nourished Bawdes, harlottes, ruffians, thieues, houseburners, & notorious robbers. It were therefore better that soche pore men were by common charge sene to and kept in hospitals, then to go about a beggyng, specially consideringe the commaundemēt of God so biddeth, by these expresse wordes: And thereDeut. xv. shall not be one neady or begger among you, that the Lorde thy God maye blesse thee in the lande which he geneth thee in possession. Also, there shall not wante pore men in the lande of thine habitacion. Therefore [Page] I commaunde thee that thou open thy hande to thy pore and neadye brother whiche is with thee in the lande.

But for so muche as seuerallie in sōdrie places eue­rie poore bodie could not so conuenientlie he prouided for, our predecessours erected hospitalles for straun­gers,Hospitalles and spittelles. for sicke and diseased persons, for orphans, and for beggers: which were common houses wherin tra­ueilours, and poore and feble folkes, were receiued, & fatherlesse children brought vp: whiche houses wer so endowed of good mennes charitie, that by their owne rentes and reuenewes thei mainteyned theim selues: priuiledged also by emperours with the liberties and fraunchises of the churche, and that with reason: for the churche goodes in olde time were also the goodes of the poore. Therfore in diuision thauncient canoni­call decrees giue the fourth parte therof to the poore. Relligious houses also where men were exercised inMonasteries. contemplation, and Monasteries, were ordeyned for the common cōmoditie, so endowed by good men that thei were able to liue of them selues: which Eusebius Cesariensis calleth sometymes places of reuerence, sometymes repaires of honest men: whence younge men were called sometyme to the gouernement of the common weale, sometime to be ministers of the Churche.

But bicause there is not alwayes substaunce and wealth ynough to erecte such hospitalles for the sicke, poore, straungers, and other miserable persons, it were good they were prouided for within dores pri­uelie, and not permitted to begge abrode openly. But if such conuenient order cannot be takē either bicause of lacke of pitie and mercie in men, or elles bicause the number of the poore be so great that they can not so commodiouslie be prouided for, necessitie then muste take place, and that whiche cannot be amended, must be borne withall. For better it were to suffer the nea­die [Page 152] to begge, then to driue thē to the extremitie either to starue for hunger, or to hange themselues: for the belly must be serued, tho the gallowes hang ouer thee table, as the prouerbe saith.

Nowe there muste be heede taken that euerie oneAn order muste be taken for cō ­mon beggers. be not permitted to begge so openlie and to followe that loytring kynde of lyfe. Which through negligēce of magistrates is ill ouer seen in manie places, not without a perniciouse example to others. For youthe of bothe kindes assone as thei once creape out of their cradles bee so enured with idle loytring, that they wil not be brought to anie honest arte, facultie, occupaciō or trade, wherby they maye mayntayne their old age: but craftelye pretendinge feblenes of health or bodie, they idlely consume that whiche other men get with sweat of theyr browes, and so spend the greatest parte of the daye in rauenyng, reuelling, tippling, and such like goodlie exercises. Therfore some certayne notice would be had that those might be knowen, whiche do herdlie liue in sickenes, pouertie, or other necessitie, and be cōstreyned euen to fight with famine: lest those vnprofitable dorres which be vnworthie to lyue, take awaie good mens almes, or elles hinder those whiche haue neade in deede. For it is as good to see that an almes be giuen where neade is, as it is to bestowe it. Moreouer he that geueth almes, muste marke to whō he geueth it, lest while he thinketh to do a good deede, he fede idle bellies, norishing serpentes in his bosome, which afterward also will worke muche harme in the common weale.

[Page] IT is not ynoughe to institute a thing well vnlesse there be some to kepe it in due order, & faithfullie to euersee the same: as it is an vnpro­fitable thing to haue a good lawe, vnlesse there bee some to see it put in dew execution. And therfore the magistrate is wel called a liuing lawe. When houses therfore and hospitalles, for the poore people and tra­uaylers be erected, & with riches accordingly endowed: there must ouerseers & gouernours be chosen, whiche must haue charge ouer them as Ioticus had, (whome Leo the emperour bi his rescripte first deputed to that rowme in the citie of Constantinople) an office of as great profite and necessitie, as to be a pastour or my­nister in the churche: as a thinge whose chiefe charge was wonte to be committed to Busshops or superin­tendentes, as the latine terme is, that is such, to whō,Superinten­dentes. widowes, orphans, and poore people wer committed. whervpon Ierome saieth: it is the glorie of a bushop to prouide for the releife of the poore. Ambrose also: The church hath no▪gold to keepe, but to laie out, and to helpe at a neade. This also appeareth by S. Paule which so oft willeth a Bushop to kepe hospitalitie, to the intent that in boūtifulnes and liberalitie he maie surmount all others. Christen princes also when thei establishe the aucthoritie of Bushops, preistes, other churche men, and also holy churches, and priuileges: they oftimes mention the hospitalles and the maisters thereof, as thinges not muche vnlike which the Bus­shops be vsually charged with all.

Surelie in the primitiue churche the goodes of theAct. 5. &. 6. faythfull were common. For so manie of them as had possessions of landes and tenementes solde them and brought the price therof, and laied them before the A­postels feete: wherof porcions were distributed amōg them & that by the Apostles themselues, so that there [Page 153] was not one neadie among them, but when the num­ber of the disciples was encreased, the twelue thought it not good to leaue the preachyng of the word and to minister at tables: and therefore they did chose seuen men of an approued honestie, which bicause thei wereS [...]u [...]n Dea­cons chosen▪ deputed to this kinde of ministerie, wer named Dea­cons and Ministers: for that vnder the name of the A­postles they saw to the poore, yea to al the multitude, they attended vpon tables, and by greate equitie and holines of life, prouided that there was no neade a­mongst them. But in our common weales it were a kynde of tyrannie to vse anye soche communitie of thinges: but euerie man ought to haue his owne, and to giue parte thereof to hospitalles and other vses, for relieuyng of the poore: whose gouernours oughte to be circumspecte and holie, and to execute their dewtie godlylie and without reprehension. Whose office must be not onely ouer th [...] thinges, but also ouer the persons: bicause they be gods stewardes whose will is that those goodes be conuerted to thuse of the poore, I meane suche as be thankefull and do vnfaynedlie ac­knowledge their owne necessitie: whiche bicause it ought not to be done rashelie, all the house must by or­der of discipline be framed to vertue and godlines, that eche man take his bread with thanksgeuyng and glorifie God in his giftes. For the bread of the chyl­dren would not be hurled to the dogges, ne yet preci­ouse stones caste out to the swine, nether muste you thinke that these seuen on whome the Apostles layde their handes did onely serue at tables: but they were men full of the holie ghost and wisdome, which exhor­ted the people with dailie preaching, to vertue, and not so muche instructing them in woordes as in god­lines of li [...]e: besides that thei serued them in necessa­ries for their liuyng.

They therfore which be officers must marke whe­ther those that be appoynted to be releaued in suche [Page] hospitalles, be of an honest towardenes and like to be Godlie and good men, that they do not feede vnprofi­table membres and serpentes which afterward maye do much mischief. Wherfore they ought not to be re­ceiued which haue spent awaye their goodes, at vice, hoorehuntyng, glotonie, dronkennesse, and soche vici­ousAgainst soch olde wretches no glorie in their former [...]. meanes, whiche although the [...] haue not left their olde accustomed vices, yet either the remorse of consci­enc or weaknesse of bodie, dooeth not suffer theim so muche afterward to offende: so that the sinne whiche thei cannot nowin deede practise yet boileth in their breastes, and kepeth still her conceiued malice, whiche oftimes being vttered folishly in wordes, bewraieth it self: not remembring that we must render an accompt for euery idle woorde: for as it is a pleasaunt thing to remember euilles paste: so dissolute persons (al shame­fastnesse set apart) holde it a gaie thyng before honest maidens and good men, to declare their former wic­kednes. But why doest thou bragge of thine euil, con­sidering thou haste no vertue nor honestie, wherwith thou maiest recompence and counteruaile the same.

And bicause thei be Stewardes ouer the poore, thei maie do well throughly to examine all those that pre­tend pouertie, left they do admit some vnworthie per­sons that haue no neede. Which thinge maie be pre­uented either by some open certificate and denomina­tion, or els by some testimoniall, wherby they that are receyued maye be knowne. For diligent heede muste be had that where all pouertie cannot be releauid in such publycke hospitalles, then open begging must be permitted, to such as haue licence giuen thē to begge: best children enure themselues therunto, and be so cor­rupted: or els be hardlie withdrawen from that trade through the prouocation of suche lewde loyterers as cannot liue without it: or at the least if they be suffe­red to begge, shall be neuer a deale further from mi­serie.

[Page 154]Here is to be noted that suche thinges as he geuen to the reliefe of the pore, be to none other vse conuer­ted. Then ought thei not to the endammagyng of the neadie, to be let oute to vsurie: yet manye thinke this lawfull, and holde it a poincte of a Godlie poli [...] so to enriche hospitalles. And in deede vpon this considera­cion in manie Cities of Italie, a great summe of mo­ney is let forthe vpon certaine pledges and interest to be repaied at a certaine daie for the behofe of the pore.Mons p [...]e­taus. and this thei cal, the mount of pitie. But for so moche as that money is lente not for hope to receiue nothing againe accordinge vnto the precept of our Sauioure Christe, but for interest monethlye, besides that, it is saied that marchauntes oftentimes haue it to make a good markette, and possessioners to bu [...]e landes, the pore in the meane while cleane contemned: Let theim consider howe holie an hill this is, which vsurers may so oft climbe and vndermine. Further, who so either begileth the poore of their money, or tourneth it to some vnlawfull vse, he is the mooste detestable of all thieues and robbers.

Therefore those that be couetous, riotous, vsurers, vngodlie, and suche as studie for their owne gayne,Soche must [...] approued ho­nest men, as be appoincted go­uernours [...] Hospitalles. maie not in anie case be made ouerseers of suche hos­pitalles and gouernement or prouision for the poore: but men of approued honestie, whiche haue wel ruled their owne houses, executinge their duetie not onelye with diligent superintendence, but also in holinesse of life, and sinceritie of doctrine, which will not regarde vsurie, ne yet anie vnlawfull gaine vsed by those wic­ked vsurers and greadie Moneymongers, whiche wil not thinke it well done by naughtie wai [...]s to enriche the pore, but like Godlie stewardes vprightlie to exe­cute the charge committed vnto them, which standeth not vpon vsurie, neither robberie, ne yet thinges vn­iustlie and wickedlie gotten. For this is holili [...] to tra­uaile in that holie vocacion, & rather to adourne those [Page] reuerent assembles and resortes of honest men to the succour of a great number, and to the glorie of God, then shamefullie by yll gotten goodes to make theim houses of maintenaunce of iniquitie.

I Haue sondry times before de­clared that a common weale must be quiet, & voide of al dis­order and cōtrarietie. Whiche shall then be, if euerie man be diligēt about his busines, and no man idle. As touching whiche matter, althoughe I haue not moche before spoken some thing, yet because it is a place worthie to be stande in, and to be well debated, I will more at full enlarge the same.

There be diuers kindes of quietnes, whereof one isFowee kindes of quietnesse. peculier vnto the learned sorte: An other vnto men of honour and dignitie: Another is for the ease of such as be stroken in yeres: The last is the cherishement of allIdlenes. lithernes, and sluggerdie, whiche is the procurement oft times of muche variaunce and dissencion.

This learned leasure and vacante time is ascribed vnto them that employ their time to learning, and to the studie of Philosophie, in maners concerning both GOD and manne, whiche haue neade of soche quiet­nesse of time, that they maie in the meane while apply their studies, and so establishe their mindes in contem­placion, that they maie attaine vnto the knowlege of the natures bothe of heauenly and earthlie thinges, so farre forthe as mannes knoweledge will reatche. [Page 155] Therefore Aristotle the chiefe Philosopher (Plato as Tullie thinketh onely except) writeth, that a mannes minde, while he is fitting, is made the wiser. For they which are wise and learned do know with how great endeuour we muste followe those sciences whiche are no lesse comfortable in aduersitie, then profitable in prosperitie, and euerlasting witnesses of the power of God. In consideracion whereof, we do sufficiently re­compence idle time and occupie our selues moste buse­lye therein: accordynge vnto the saiyng of Seneca the philosopher: that idle time not spente in learnyng, isCato de Re­publi. verie death and a quicke mans graue. Marcus Cato doth not in vaine call a man a buble, and Cecilius the poete saieth: As we be borne so shall we die, and our beginnyng hangeth vpon our endynge. Whiche vn­certayne breuitie of life, we maie onlie lengthen by the benefite of learning (as a thinge inuented for po­sterities sake) and by vertuous liuing. Whereupon it so falleth out that those idle times which we do spēde in learnyng, be most busie & best employed. For euen as much as the soule in excellencie passeth the bodie, so muche doth that traua [...]le whiche staundeth in the stirringe of the mynde, excede this externall and han­die labour.

Secondlye I doe note an other kynde of quietnesseQuietnes [...] of men of [...] ­ [...] and wor [...]. somewhat vnlike vnto that whiche I spake of before, but not so muche but that it is thereby adourned and lightened. And that is properlie imputed to theim that either be in office and gouernement, or trauayle in counsayle and labour of mynde to profite a greate number: with out whom as the common weale is not firste ordeyned, so it cannot afterwarde be preserued. Suche were Numa Pompilius, Licurgus, Solon, the Scipiones, Crassi, Q. Sceuola, the Catoes, Brutus, Hortensius, Tullie, and all the residew of those men whiche did helpe their Countrey with their wisdom, counsell, & all kindes of vertue: which desired to leaue [Page] monumentes not of their busie affaires onely, but also of their time profitabile & quietlie spent: which vacant time bicause it is ioined with dignitie, Tullie by these wordes affirmeth to bee moste highlie estemed: WhatPro P. Sest. then is set before these gouernours of the cōmō weale that they ought to tooke vnto, and to directe their tra­uaile during the time of their aucthoritie? that, whiche is most excellent and most to be wished for of all wise, honest, and good men, I meane vacation of time with dignitie. They that will this, be all holden as princi­pall citizens, they that cause it, be accompted worthie men and preseruours of the common weale. For men ought not so muche to be delighted in doyng thinges, but they must also haue respecte to their quietnes: ne­ther regarde anye quietnes whiche standeth not with dignitie and worship. Tullie also did euer thinke the saiynge of M. Cato which he wrote in the beginning of his booke entituled Origenes, to be wittie & wor­thie to be noted, that is, that noble and worshipful mē ought to leaue behinde them a memoriall not of their busie trauayle onlye, but also of their vacations: by these wordes: so if I desire any praise (as I knowe not wherein) it hath ben purchased at Rome, and soughtPro Cn. Plancio. in the Courtes: the fallyng out of the cōmon affaires hath proued my counsaile true, so that at home I bare the swaie of the publicke weale and kepte the Citie quiet within the Citie.

Whereby we may vnderstande, howe commenda­dable and prayse worthie that vacation is, whervpon the hole ornament and wealth of the common estate doth depende, whiche agreeth with all suche men, as thinke theyr lyfe to be gyuen them not for their own sakes (for in deede according vnto the opinion of So­crates he that mindeth nothing but life is vnworthie of life) but to do some notable acte worthie of memorie which maie redownde to the commoditie not of them selues onely, but also of their friendes and countreye. [Page 156] Suche they be, whiche be like to Epaminondas capi­taine of the Thebanes, which watched, when the rest were a sleape. Suche they be, whiche haue alwaye in theyr mouthes that worthie saiyng of Scipio that is, that they be neuer lesse idle, then when they be moste idle. For they doe not onelie spende the daies, but also the nightes and a great parte of their sleape in bewti­fiyng and well gouerning the cōmon weale: and that which they in daylie talke and contemplation de per­ceiue, bewraieth it selfe in their slepe: as Tullie wri­teth in the sixte booke of his common weale to haue chaūced vnto Scipio by Aphricane the elder, warning hym to omit nothyng that might sounde to the attein­ment of any kinde of vertue, whereby suche as deser­ued well of their countrey, had a playne passage made them vp to heauen.

There is a thirde kinde of quietnesse, most pleasaūtQuietnesse i [...] olde age. of all other, whiche all men dooe chiefely wishe as the onely hauen of their life, wherin thei maie spende the rest of their time quietlie, and enter into an accompt of their former doinges, & finally (as all men ought to do) to make them selues in a readinesse to climbe towarde the waie to euerlastyng life, whiche Tullie thereforeLibr. [...]. de orato [...]e. calleth the greatest comfort of olde age, bicause a con­stante man, and any of a noble courage would take a­ny kinde of paines, once to attain vnto soche quietnes. For who dooe ye thincke would entangle theim sel­ues with those infinite cares and trauailles, sometime in Princes affaires, sometime in the common weale, wer it not for a quiet old age, although men be muche therein begiled. For after thei haue once wound them selues in, be their charge neuer so carefull, neuer so troublesome, they can not ridde theim selues of it. So I my self haue bene vexed nowe these thirtie yeres, in iudiciall Plees, oft wisshinge at Goddes hande to ob­teine this quietnesse, and to hang vp mine armour at Hercules Piller, as a Souldiour wearie of weapons, [Page] and cleane worne out with the warres.

The fourthe and laste kinde of quietnes dooe I callS [...]thfulnesse. that whiche is in dede verie slouthfulnesse, whiche se­keth neither for learnynge, honest exercise, nor digni­tie, so moche the more detestable, because it dothe not onely cause the losse of time a most precious thing, and hurteth them that vse it, but also oft times it hindreth the publike estate, which last kinde hath diuerse braū ­ches. One is mere idlenes, mere sluggardie, which is to be expelled for the of all common weales, as the A­thenians vsed, which did no lesse accuse an idle person, then an haynous offendour, as one that either shoulde be constrayned to worke, or els to auoide the countrey. This is in dede to slepe as Endimion did, this is to be shaken with Palinurus his boughe, this is to forget Ouides saiyng:

Furthermore, this incommoditie dooeth idlenesse bringe with it, that it hath alway pouertye a compa­nion, for while a man maye, he refuseth labour, which when he is olde and feble, he is not able to beare. The wise Salomon biddeth suche take an ensample at theProu. 12. & [...]8. & 33. Pismire howe to trauaile and to forecaste that whiche is to come, and amongst other thinges he saieth thus: He that worketh his lande, shall be filled with breade, and he whiche foloweth idlenesse, is of all other moste folishe, and shall alwaie be in pouertie. Also, dooe not thou eate thy breade in idlenes. For we be commaun­ded to eate our bread in the sweate of our browes, and so the Ethnickes write, that the Goddes appoincted men to trauaile and labour. So saieth Hesiode: The Goddes assigned labour to men, that they with their wiues and children might not sit idlelye, in vexacion [Page 157] of minde. Whiche fault S. Paule r [...]buketh in yongei. Timo. [...]. widowes, for that when they be idle, thei learne to go from house to house, and not onely idle, but also bab­linge and curious, whiche he therefore reiecteth from the ministerie, and biddeth them marie.

The seconde braunche of this vice is, that some be not content shamefullie to liue in idlenes, vnlesse theyPer [...] idleneo. annoy others, and forsaking their owne vocacion, en­termeddle theim selues in other mens matters, bree­ding in all places where thei come, trouble and contē ­cion: men so much the more accursed, for that thei doe not onely perniciouslie, but also sed [...]c [...]irstie mispende their time. For to saie the trueth, what other thinge can they either d [...]oe or thinke, whiche neglectyng ho­nest laboure, hide theim selues in wine tauernes, tip­linge houses, and stewes, and there waste their thrift most vainely. Then in the consuming hereof, the [...] do besides vtter such enormities, in idle communication, as be the most present nourishementes for the disquie­tynge of the publique peace, and all to this effect, that when they haue spente all, they maie liue in extreme beggerie, and at the length when they be past hope of amendment, they either go about by sedicious means riottouslye to spende other mennes wealth, or els la­bour to deseei [...]s their creditours. For as the wisemanEcclesias. 3 [...]. saieth, idlenes teacheth muche euill: a thinge so abho­minable, that the scholemaister of all wisedom saieth, that we muste geue an accompt of euerie idle worde. And albeit this idlenesse seme for a tyme to raunge atEzech. x [...]. libertie, yet in fine it shall be plagued. So saieth Eze­chiell the Prophete of the preuarication of Sodoma: Beholde this was the iniquitie of Sodoma thy sister, pride, fulnesse of meate, aboundaunce, and idlenesse, These thinges had shee and her daughters. And they stretched not forth their hands to the neady and pore, but were proude, and wrought abhominacion against me, and I toke them away as thou sawest.

[Page]Soche idlenes therefore, whiche prouoketh menne to lurkyng and loyteryng, as the Mearmaides vse to moue mennes mindes, with their pleasaunte songes, [...] [...]. lingering about the rockes, must be auoided, as it wer a verie pestilent [...], of al soche as be accustomed to spend the daie idlelie, in sitting on p [...]nilesse benches, and o­ther common places: whiche vice is the firste steppe to all beggerie, yea, and oftimes is the occasion of moche debate and variaunce: l [...]ste while naughtie persones [...]ee giuen to sedicion and slothfulnesse, neither good men shall be able to liue quietlie, neither the common weale be kept in safetie. Whiche thing although it be more in sight in greate citees, where there bee greate nombers of idle vagaboundes, as Plato writeth: ne­uerthelesse, emong euery particulare companie, there bee alwaie some to bee founde, whiche will either doe nothing themselues, or els hinder them that would o­therwise be well and honestlie occupied,

Then should common weales be for­tunate, if all the inhabitauntes em­bracyng vertue, with a generalle consent, did set their whole myndes vpon that blessednes, for the which the life of man was firste institute. For this is accordyng to the saiyng of saincte Paule, not to runne in vaine, but to receiuei. Corin. ix. the rewarde, and to winne the garlande made of Ro­ses, whiche will neuer fade awaie, whiche will neuer wither, and prepared from the beginnyng, for theim that loue God. Which apperteineth to soche as be fa­mous [Page 158] for their iustice, faithfulnesse, wisedome, pietie, fortitude, and temperaunce, and haue wel deserued of mankinde: and know certainly that thei be but straū ­gers here, and muste make spedie expedicion hence, to come to their owne countrey.

But for so moche, as that our deadlie enemie, doethIt is not possible to roote vp all wicked weedes out of the flocke. attempt to peruert euery companie, and to sowe Coc­kle emongst the good corne, gouernours and pastours must be warie, for feare least that iniquitie winne the fielde, and a little euill leuen (as thei saie) marre al the batche of dough. Yet can it not bee brought to passe, that the euill may be plucked out altogether, that the estate shall be of theim whiche be onelye good, but as longe as there shall be fleshe and bloude, so long shall preuarication be vsed, and iniquitie, whiche shall of­fende the good. Therefore suche anoyaunces must be taken awaie, whiche doe trouble the common weale, by whose molestacion the swete harmonie standinge vpō the peaceable cōcord of the subiects, & the general vniformitie of their liuing, may be made to farre, and brought cleane out of tune. Which thing must be re­medied onelye by seueritie of lawes, whiche Draco ofDr [...]coes lawes were written with bloud. Athenes made so straight against offenders, that they reported his lawes to be written with bloude, because they so sharpelye punished malefactours. And surelye they that by holesome preceptes, daiely exhortacions, and discipline, can not be brought to amendement of life, must in conclusion die for it, (albeit all waies of gentlenes must be vsed, before that this extremitie be put in execution). For better it is with an hotte yron to seare vp woundes when they be freshe and rawe, then wilfullie to suffer the corrupcion to spreadde a­broade, and to destroie the whole bodie. Neither is it vnprofitable in all poinctes to ioine good and euil to­gether, that the euill thereby maie be trained vppe toThe euill be [...] president to the good. vertue, and markinge the filthines of their life, maie learne howe lewde a thinge it is to pollute that moste [Page] goodlie dwelling place of the soule with corrupt vices and to make no ende of naughtie liuinge. Hereupon when the Romains debated vpon the defacing of Car thage, some counselled the contrarie: alledging that if this Citie were destroyed, whiche hadde so renowmed their auncetours, and was a great exercise for theim to valiantnes and prowesse, it might so come to passe, that when thei by reason of idlenes were become care­lesse and flouthfull, the common weale (armour set a­parte) might be debilitate and weakened, and might bring vnto their posteritie a daungerous retchelesnes whiche in conclusion woulde be the destruction of the whole Citie.

Therfore those fonde men which sticke in the same mire, & set no more by godly instruction then the mule careth for the packesaddle, doe verie vnaduisedlie: for [...] thei se one of their neighbours offende or treade ne­uer so litle awrye, incontinent they [...]ri [...] but of heauen and earth, saiyng that th [...] [...]er is a slepe, that the ma­gistrate forgetteth his duet [...]: and that not onely in a crime which thei haue in deede committed, but if that wherat he findeth fault, do not agre with his mynde, like a brainelesse felow he streightwaies turneth into a rage, where as it wer better for him to asswage his choler, then so to alter himself vpō euery light b [...]asiō.Punishemente ought rather to be a terrour to the good, then a rigour to the euill. But he which wilbe a correnor of vices, wherunto we be euery one subiect, must be longe sufferyng, (I euer excepte notable crymes) lesse while he pulleth at the cockle, he roote out the wheate and turne the medi­cine into poyson. Hervpon was it that ill maners cau­sed good lawes, wherwith we do not so muche defend the good, as we exhorte, warne, and prouoke the euill to cease from their ill doyng for vertues sake. For the nature of a lawe is (as Modestine sayeth) to cōmaund,The vertue of [...] Lawe. to forbid, to permit, and to punishe. And in deede no­thing is more readie to a man whiche is vnconstaunt in his doynges, and is destrous of truble some innoua­cions, [Page 156] then to looke vpon the wallet which hangeth afore him, and to mistyke that in an other whiche he wil haue holden as a vertue in himself, as one whiche thinketh his owne perfume to be as sweete as frank­encense, as though all the world wer not able to stain him with any point of dishonestie.

Respect therfore must be had to al those vppon whō the whole Citie doeth consiste. For in deede those be goodlie ornamentes, wherby good men be cōmended vnto vs, & for the same, receyue their rewardes, which are honour, dignitie, worthines of fame, besides that,There [...]ard [...] o [...] the good, [...] the p [...]s of the [...] thei shall neuer die: and finallie, they shall enioye the kyngdome of heauen whiche farre excelleth all the reste. Contrarilie ill men while thei liue, bee detested: and after their death, carie away with them not only shame and infamie, but abide also extreme tormentes in hell. Wherby we maye learne that as a good name is most to be desired, so an euill name is most to be ab­horred. For what is more horrible then to cal a prince Phalaris, Nero, or Herode, whose sowe Octauiā said that he would rather haue been, then his sonne? what is more odious then to cal a citezin, Cateline, or Bar­rabas. Cōtrarily, what is more pleasaunt then to sur­name a prince by the title of Salomō, Numa, Scipio, Camillus, or some suche other famous prince. Wher­by thei are sometime called fathers of theyr countrey, sometyme the best gouernours: likewise when a Ci­tezin is called by the name of Decius, Brutus, Me­tellus, or Mutius, it is certayne that he hath well de­serued of the common weale.

Amonge the Ethnickes it was a busie mattier to procure them that were naturally bente to vyces, to leaue them and to emplant in them, vertues, and to cause them well to lyue among good mē: which thing they went about to moue sometime by morall & philo­sophicall preceptes, sometyme by Fables, sometyme by interludes, somtime by dreames of thinges which [Page] were thought vppon before, and which represent vnto vs the verye resemblance and image of suche thinges wherof we haue ben most careful: & somtime by pains and tormētes which are prepared in hel for those that be yll liuers here. In whiche poynt Socrates was so diligent (be it spoken without anye contempte of the other morall philosophers) that he was therefore said to haue called Philosophie euen out of heauen. Esope also the phrigian fabler went about the same thynge to brynge vs vnto a better conformitie of life, and to moue vs therunto by fables of brute beastes. And ofEsopes fables [...]or [...]e good maners. manie I will tell one or two. A certayne euill disposed person wente to Apollo at Delphos and asked him whether that which he had in his hande were aliue or no: now had he a quicke sparow in his hande, so that if answere had bene made that it had ben alyue, he woulde haue wronge his hande together and so haue killed the pore byrde: but if aunswere had bene that it had ben deade, he woulde haue caste it furthe a liue. Therfore Apollo perceyuing the maliciousnes of the man, aunswered: it is in thy power whether thou wilt shewe it forth aliue or dead. And this fable hath this meanyng: that it is verie harde for vs to deceyue God which seeth euen our verie thoughtes. Another: The Lion, the Asse, and the Fore, wente on huntinge and gote a praye: which the Asse was appoynted to distri­bute, and so did deuide it into three equall partes: but the Lion, for that he looked for the greatest porcion stomaking the matter, streight wayes deuoured the Asse, and bade the foxe make a diuision: which heaped all to one for the Lion, and reserued little for himselfe. Then the Lion asked hym howe he learned so to do: by the Asses mishappe, (quam) the Foxe. Wherein Esope noted two thinges: one, that the lionishe societie (as the lawier termeth it) whiche we haue with men of greate power and auctoritie, is alwaye wicked: and that by other mens harmes, we may learn to be wary [Page 160] and wise.

Gabrias also ment the same thinge in those his fa­bles comprised in eight verses: The Asse cariynge an ymage of siluer, the people ranne and worshipped it: the Asse thought the worship had bene giuen to him, and therefore caste of the parkesadle, and woulde no lenger be an Asse but a God: but beyng ofte told that he was not a God, but that which he caried, he left his statelines, and fell agayne to his caryage. Which fa­ble warneth vs to be content with our owne estate and not lightlie to become hautie of stomake. So, it fortuned on a time that there was a greate conflicte betwene the beastes and the birdes, then the Ostriche (which is partelie a byrde and partelie a beast) promi­sed to ayde bothe sides, conditionallye that whether so euer of the two had the vpper hande, she mighte be partaker with thē of theyr victorie. But in the meane while she was taken prisoner, and by her calamitie taught vs that one man cannot well serue two may­sters, for either shall he hate the one, or faythfullie fa­uour neyther.

In this place who so woulde rehearse the PoeticallThe fables o [...] Poetes bee profitable. fables, I meane so manie of them as maie sounde vn­to the betteringe of our life, and declare the originall thereof from the verie grounde of Philosophie, shall in dede attempt a worthie thinge, but an infinite tra­uell. I therefore will but recken some of them. LycaonTirantes we [...] [...]tensformed in to Woul [...]es▪ the king of Arcadia is saide to be turned into a wolfe, and not without a cause, for he was a Tyraunte, and eruellye murthered those to whom he promised hospi­talitie. Whiche fable Plato in the eight of his bookes concernyng the best estate of a common weale, dothe not holde as vaine, but writeth that Princes for their crueltie and tyrannie be turned into wolues, more ra­uenous thē any other beastes. Of this Lycaon Duide writeth on this maner:

The Poetes also sain that Vultures in belle do eats vp Titius the great Giauntes his hart, bicause he de­spised the goddes, and rauished honest Matrones. So thei faine that Tātalus is punished for his couetous­nes, & that he is in perpetual thirst and hūger hauing water vp to his chinne, & apples hangyng doune euen to his vpper lippe: but whē he laboureth either to take water or appels, thei flee from him: wherby we learne that the couetouse menne euen in the middest of their plentie, be pinched with pouertie. So Ixion, bicause he did vaunte hymself that he had to doe with Iuno, is whirled vpon a wheele continually, for our learning, that no man ought to glorie in his euil doyng. So Si­siphus, bicause he was a robber and desirous of ho­nour, is fained to rowle a stone to the very higheste parte of an hille, whiche when it commeth there, and falleth doune to the bottome, he must still fetch it vp a­gain: wherby we maye se that thambitious, although they dooe not atteyne to honour, yet theyr in ordinate desire is no deale the more aswaged. Of whome O­uide after he had descriued the terrible tormentes and fearfull passage downe to Hell, wryteth on this wise.

Dreames, although for the moste parte thei be no­ted as vaine fansies, and ful of lies, yet they put vs oft times in minde of manie thinges to come: yea, some­timeDreames dooe eyther warne vs to do well, or feare vs to [...]o ill. they signifie that which is like to ensue, alluring vs for vertues sake, either to do our duetie, or els to a­mende for feare of punishement. Thus we see, that there is nothinge but it maie [...]e turned in some parte to mans behofe, so that it be well emploied either as a prouocacion to vertue, or as a lesson to enstruct vs, y^t sinne will not escape vnpunished. For to what endeGene. 37. can those. u. dreames of Ioseph otherwise be applied? He dreamed that his sheaf of corne stode vp, & was worshipped of the sheaues of his brethren. He dreamed al­so that the sunne, moone, and eleuen starres honoured him. What meante these, but that his brethren might vnderstande by coniecture the auctoritie whiche he did beare with Pharao the Egipcian, and cease from soGene. 41. enuiynge him. Pharao also had two dreames, where­of the one betokened, as the same Ioseph enterpreted, [Page] seuen yeres of great plentie, and the other seuen yeres of great dearth. Whiche the kinge vnderstandynge, commaunded that corne shoulde be laied vp: that men might not starue for honger in such a scarcitie. Wher­by Iosephes father and his bre [...]rē also were relieued by Goddes prouision. Nabuchodonosors dreame also [...]an. 2. cap. was of a straunge signification, which Daniel expoū ­ded, that his kingdome whiche was of so great power that it semed vnpossible to decaie by mannes might, shoulde be destroied, and that an euerlastinge and vn­thaūgeable kingdome shold afterward be established.

Moreouer, vis [...]s in the night be a terrour to the euil, that thereby they maie forsee the daūgers which must [...]apien. 18. happen vnto them, and being priuie to their owne of­fences, must be the sharper punished for the same. Of these saieth Salomon: Then the sight of the euil drea­mes vexed them sodainely, and fearefulnes came vpon them vnawares. For those visions were onely to put them in minde whie they did suffer those euilles, that they shoulde not pearishe without a warning thereof before. Whiche Iob (whether he were so in dede as it [...]. [...]. is written, or els that a meane was wrought to shewe vnto men the ymage of Pacience) dothe euidently de­clare: Thou wilt feare me saith be, with dreames, and by visions thou wilt astonie me.

Among the Philosophers also and Ethnicks there are manie dreames specified, whiche dooe notifie vnto vs, that suche thinges as menne haue either earnestly thought vpō, or bene weried withall in the daie time, dooe come into their mindes in the night season: of the secrete and misticall interpretacion whereof, diuers haue written and their bookes be extant. But for this place there is none worthier to be remembred, then that dreame which Scipio (of whom Tullie speaketh) had when he was with kinge Masinissa in Africque, being in his [...]e [...]e in a deade slepe. Wherein Scipio [...]. [...]d the [...]lde [...], conquerour of Africque, put hym [Page 162] as his nephew, in minde of derine and valeauntnesse.Cicero. in 6. de Repub. How that after he by the destroying of Carthage, and doinge other seruice, whereunto the common weale shoulde call him, hadde well deserued of his countrey, should flee out of the bandes of his body, as it wer out of a prison. As though good men did then onely begin to liue, when thei ended their liues, and wente vp into immortalitie in heauen. For they whiche haue beha­ued them selues worthelye in wisdome, temperaunce, valiauntnes, and other vertues, muste haue a greater reward then praise in this worlde, whiche thei that be notorious for vice and filthie liuyng can not haue, for they be as infamous persons bothe quicke and deade. But if they haue committed soche haynous offences, that menne can not easelie forget theim, then it is the greatest shame to them that may be, to haue the remē ­braunce of their former lewde and damnable state of life, to be renued. As Perillus the deuisour of that cru­allPerillus de [...] sed a Bull of brasse into the whiche (beyng glowyng hote) men shoulde be put to be tor­mented. forment. Dionisius Syracusanus, Nero, Domici­ane, Herodes, Antipas, and many other may be an ex­ample. Which God would therefore haue to be a warnynge vnto vs, that by them we may not onely be put in minde of a better life: but also to their great confu­sion, and for a reward of their wickednes, vnderstand that they be euerlastinglye tormented.

And to the intent men might be withdrawne from this ignominiouse and filthie life, the olde fathers were not content onely to teache vs with preceptes of philosophie, and to set before our eyes the deformitie of vyces, but they also shewed the tormentes, where­with tirauntes, Cutthrotes, thieues, murderers, per­iurers, aduouterers, fornicatouts, couetous, iniuri­ous, seditious persons, despisers of iustice, wicked mē, and so many as haue offended in the common weale, preferring their priuate gaine, before the publike pro­ [...]t, and vice before vertue, be plagued in hel with per­petuall punishmentes. Whereof certayne be artific [...] ­allie [Page] descriued by Virgill. Which Aeneas suffered byVirgilius. in. 6. Aenei. report of Sibilla, and tolde abroad at his returne out of Hell.

Of which sort there is a tale in Plato, whiche So­cratesHerus reuiued [...] death to life as Plato declareth. in. 10▪ de rep. [...]. said that one Herus Armenius a Pamphiliane borne reported on this maner. This man was slayne in the fielde, and the twelueth da [...]e after when his bo­die was brought to be buryed, he arose from deathe, and tolde many thynges which he sawe while he was deade: declaringe, that when his soule was seuered from his bodie, he with diuerse others came into the place of deuilles, where there were foure passages, two downe into the lower depthe, and two vpwarde: betwene the whiche, they did sit which were iudges ouer the soules departed: and thence they that were adiudged rightwise, were commaunded to go vp to Heauen on the righthand, hanging their iudgement signes on their brestes: and the vniuste on the left side downwarde, bearyng the cognysaunce of all their of­fences that they had committed in their lyfe tyme, on their backes. And therfore whē he came to the iudges, he said that he would tell all men at his returne, that which he had seene and learned. Then thei willed him diligentlie to vewe and marke that whiche he sawe there, to the intent he might therof make a more cer­taine reporte. Then told he sundry paines, wherwith they which liued viciouslye here, were tormented: and how that thei whiche embraced iustice and godlynes, and deserued well of their countrey, after their death, were in greate honour, estimacion, and perpetuitte of glorie and renowne, as benefactours of mankynde.

Whiche sable althoughe Tullie be sorie that it is mocked at of manie, yet, (as Macrobius telleth) he willing to eschew the occasion of foolish fautefinding, wished rather that their mighte one be raised vp to make suche a reporte, then to [...]e reuyued and to saye nothing.

[Page 163]That was an ensample of to bold and monstruous superstition, when Menedemus scholer to Colotus aMenedemus an espie of [...]. Diogenes in 7. de vitis philosoph. philosopher borne at Lampsacum went about as La­ertius writeth apparayled like a furie, saying that he came from hell to espie the faultes of men, that at his descendinge downe, he mighte reporte to the f [...]endes, that whiche he sawe in midle earth. This was his at­tire: a longe blacke coate gyrte vnto, him with a scar­let belte, a cappe after the vsage of Arcadia on his heade, hauing the foure elementes 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: HowbeitChristians d [...] instructed by the holy scrip­tures. 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 knowē, 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 [Page] for you sence the beginning. The attaynement whereof we must desire euen with all our hartes, lest we be accōpted 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 go [...] ­ [...]ernour.

THey that write of Astronomie (among whom Iulius Firmicus Maternꝰ, is not theFirmicus libr. viii. 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 wise­manProu. xxi. 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. WhichePrinces be called to gouerne­ment by God­des appoinct [...] ­ment. thing neuerthelesse resteth welnigh altogether in the people and subiectes: for if thei will be obedient to la­wes, [Page] 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 whō the companie belongeth, ouer whō thei haue taken the charge vpon thē: 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 theOs [...] ▪ xiii. 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 cō ­monPlato in. vi. de Repub. 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 [Page 166] 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 cōmon health,A [...] Prince. 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 cōmodious in a cōmō The common weale depēdeth vpon the gou­uernours. weale, as whē officers & priuate persons be vnited by aucthoritie of law, and eche one in their calling ioigne their priuate doynges, to the cōmon prefermēte y^• ther­by [Page] 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 magi­strateCicero in. 3. de legibus. A heade officer is moste neces­sari [...]. 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 gouernemēt 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 obediētly 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.Spartian. in Adriano. And this is it that Adrian themperour was wount to saie, that he would so rule the cōmon weale, as a thing not his own, but one to the hole comminaltie, naie ra­ther to God himself. Wherby the people do not onelyThe lawe tou­cheth aswel the Officer, as the priuate person. obey their magistrate, but also by order doe loue, reue­rence, and honour him. Which thing Charondas the Cat [...]niane lawmaker published to his citizins among their other lawes. Plato cōpareth theim to a kinde of wicked Giantes called Titanes, which withstand theTitanes. aunciente orders of their elders. Yea, the Romayne [Page 167] 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 forThe vertue of the lawe. 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 haueDe [...]t. xvii. 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 LordIosuae. i. 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, [Page] 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 thē, 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 [...]unes con­stitutions must not disagre frō [...]ord [...]unces of God. 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 commō 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 cōmunion of the holie church, whose heade is Christ, and we his membres. Wherfore we ought not to stickein the all [...]remētes or vaine tri [...]es of this wicked world, but refo [...]me our life i [...]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. [Page 168] 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 thati. Co [...]. [...]. is contrarye to a politicque order, whereby we shall truely and face to face afterward see that whiche we now in this mortall life ( [...]beyng honestly and godlily associated) see obscurelye and as it were in a glasse.

Therfore, so must ciuile ordinaunces be proponed,No common weale can long continue with­out Lawes. 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 stāde 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 pleasantnes of their persua­sions and doctrine, first to haue moued men from their lodging abroad in caues and dennes, none otherwise then thei did stones, & to haue reuoked theim into Ci­ties, into a ciuill communion of life, and as it were into a league of amitie. But for the entring [...] in and the leadyng of that trade of life for the which mā was commaunded to liue here, that is to conceiue an hope of the eternall and heuenly life, that can he not do vn­lesse he alwaie haue the commaundementes of God before his eies and behold them as it were in a glasse, to perfite that by the lawes geuen from heauē, which is vnperfit in mans tradiciones: and to prouide him­selfe a passage by lawfull waie in this mortal life and ciuill societie, vnto the true felicitie.

All which thinges shal wel come to passe if suche a magistrate as loueth and tendreth godlines, will fa­shion his gouernement accordinge vnto the lawes of God, and the [...]by as by a touche stone, examine and [Page] proue all his doynges whether they be allowable or no. For it cannot be but that such gouernement shallGodlie Magi­strates make [...]dly subiects procure, or desire to haue suche subiectes, as will not onlye be willing to obey, but by followyng their ma­gistrate wil the more by his good ensample, be moued to vertuouse liuing. So that we maye well saie with Tullie, that this hath alwaye ben the opinion of theCicero. 3. de legibus. wisest, that the lawe is nether a thing deuised by wit of men, nether any ordinaunce of people, but an euer­lasting thing, which ruleth the hole world, a wisedom which consisteth in bidding and forbidding. For whoLawes had their begin­ning frō God. doubteth but that Moses the holie lawmaker receiued those his lawes from aboue? Also Numa Pompilius, to the ende he might bring the people of Rome to a ci­uilitie by relligion, who were in his time rude, stub­burne, and wilfull, after appointment of ceremonies, made manie lawes and those verie profitable, whiche he mothered vpon the goddesse and nimphe Egeria. Minos also ordeined lawes among them of Candie, whereof Socrates in Plato alledgeth this to be one:Plato in mince suo. drinke not vntill you be dronke: whiche engraued in tables of brasse, Tallus euery yeare thrise makynge his progresse through the tounes, caried about with him, as beyng by Iupiter himselfe deliuered vnto Mi­nos: whome Hesiode therfore saieth that he had Iupi­ters scepter, that was his doctrine, wherwith he ru­led all Candie. In so muche that the verie Ethnikes affirme that the lawes yshew out of Iupiters heade, and so by a reuerence borne toward the first fownder, they induce men to be the more ready to obeye them: which although they set light by mans lawes, yet let them dreade the plague of God, who as all men doe knowe, will reuenge him selfe vpon him that despi­seth his lawes, and will not wincke at mans wicked­nes, and suffer it to escape vnpunished.

SOlon the Athenian Lawemaker whiche deuised many goodlie ordi­naunces, specially the remitting of debte, whereby the dettours had bounde their bodies to their credi­tours, (which he therfore called Si­sachthia, as who saie, the easinge of a burden) the autour also as manie deme of that wise sayinge: Excede in nothing: this Solon was wount to saye, that cōmon weales should then prosper, whenA good Prince liueth accor­ding to the lawes. the princes and magistrates therein lyue accordinge vnto the prescript of lawe, and therafter addresse the order of their gouernement. As the it were a thinge of to much anoyaunce (the maiestie of the lawe despi­sed) to affectate a supreme seigniorie, and to do al thin­ges by force of armes according vnto their owne will and pleasure. Therfore it is moste conuenient, as the philosophers and teachers of maners doe counsell vs, and as I before haue made mencion, that he whiche must be a prince, be vertuously brought vp, and enu­red aswell to obedience of lawes, as godlines. Yea he that is so trained vp in his youth and called to rule in the common weale, shalbe the better able to do his du­tie in his vocation, as one that is taught by God, re­membring that saing: So must thou rule others, that thou muste know that god ruleth ouer the: as whose people it is, ouer whom he hath taken the charge vp­pon him, whose office must be, to mētaine that which is righte, to reuenge & punish that which is wroung: indifferently to defende, riche and poore, fatherlesse [Page] children and widoes, not to passe the prescript of the Lawe, the rule aswell of his gouernemente as of his life: not to doe any thinge vnaduisedly, but willingly here him that warneth him of any thinge that is ho­nest and reasonable. Such a one is he alone which in good life excelleth his subiectes, prouoking and allu­ring them to vertue by his good ensample.

He that declineth from this order of liuing and lea­uing the equitie of lawe is ledde after his owne will, dothe easily lease the name of a prince, so that from thencefurth he can nether deserue to be called, king, keper, our pastour, but rather a tiraunt and a woulfe, bicause he cannot refrayne himselfe from crueltie, but blodieth his handes with the slaughter of innocentes, deuoureth vp with his vncleane mouthe the nexte bloud of his kinredde: whiche is the propertie of aEuill Magi­strates be trās­formed into Woulues. Plato. in. 7. de Repub. woulfe, and not of a man, much lesse of a magistrate. The original of which monstruous chaūge Socrates in Plato semeth to referre vnto a preaty fable: that like as in Arcadie about the church of Iupiter Licaeus, whosoeuer had eaten mannes bowelles minsed with the entrailles of beastes that wer killed for sacrifices, was turned into a woulfe: so who so euer delighteth to do all thinges by violence, to set vpon other mens liues forceably, to oppresse his subiectes, to condemne a man ere his cause be knowne, semeth not vnpro­perly to be transformed into a wouluishe and tiran­nicall nature, to the destruction of a great noumbre. For what other thinge maye we thinke that Caius Cesar thought vpon, when as he beyng turned fromCesars wicked wishe. a Prince to a Monster, and destroyer of mankynde, oftimes in his furie pronoūced these wicked wordes? woulde to God that the people of Rome had but one necke.

Neither be thei altogether alway men of nobilitie, which fall from their office of feeding, & become trea­terousTirauntes a­rise also of the commons. tyrantes, but we also se that suche pestelent [Page 170] poisons of the common weale, haue risen of the baser & abiect sort. Soche be those whiche for y^• madde peoples fauour, expelling their lawfull Magistrate, do thē sel­ues winne the vpper hande in their common weale, sadiciously and furiously rule it after their owne plea­sure, the best of the nobilitie either banished, or put to death. A nomber of ensamples in this poincte, might bee gathered out of Germanie, Italie, Fraunce, En­glande, Denmark, and many other common weales, were it not that it were not nedefull to rehearse them, whiche we see so commonly practised.

But if ye liste to marke the state of Rome, whiche was oftener then ones altred, how oftentimes I pray you did soche Hoploftes as Cateline, Statilius, Ce­thegus, Gracchus, and other wicked traitours goe a­bout to winne the Empire, by suppressiō and destruc­cion of the nobles? I will not meddle with the A [...]neo­barbes, men of moche fame for robbyng by Sea, sp [...]l­ling, and other outrages, whiche haue not onely won the kingdome of Circelle, Tremisiue, and a greate parte of Barbarie, but also the dominion of Tunise, expellyng Muleasses, whose predecessours are repor­tedApud Paulum Iouiū. to haue had the gouernemente there aboue seuen hundred yeres. There were moreouer sundrie, that when thei attempted to inuade the Romain Empire, suffred them selues to be called Augusti, as Ciriades, Marius the Smithe, who beyng made Emperour on one daie, tooke vpon hym to plaie the Emperour on the nexte, and on the thirde daie was he s [...]aine with a sworde of his own makyng, as Trebellius Pollio left in writyng. Our Chronicles report the like in a ma­ner, of one Fredericke, whiche when the EmperourFredericke [...] surped the Empire. Fredericke, the second of that name, was reported as yet to be on liue, and to be enprisoned at Nussia, false­ly perswaded diuerse citees, that he was the Empe­rour Frederike, and by that meanes caused Colmaria a Citee of Alsatia, and diuerse others to / cleaue vnto [Page] him, and to promise him true alleageaunce, and at the laste at Witz [...]iaria, where he staied to take vp souldi­ours, he was apprehended by Kudolphus the Empe­rour, and so burnt to ashes.

But whether it bee a Magistrate of the nobilitie, whiche settyng a parte all humanitie, is cleane altred into a Woulfe, as the tale goeth by Licaon the kyng of Arcadia: or it bee one whiche ariseth from emong the people, that attempteth this tirannie, it is in like miserable and mischieuous to the societie, wherin oneTitanni [...] is alwaies mis­cheuous. should liue peaceablie with another. For tirannie is so deadly a thyng, that it bringeth all out of order, and suffereth nothing to bee in safetie. Sometime also it pretendeth a title by Lawe, meanyng thereby to co­ner the violēce and lust thereof, as though that should be lawful vnto a man, whatsoeuer he maliciously and deceiptfully attempteth. For what other thyng had Appius Claudius, one of the tenne that were appoin­ned for reformyng the Lawes that were emong the Romaines, in his braine, when as he beyng entan­gled in loue with a poore maiden, doughter to one Lucius Virginius, bicause he could not cōpasse his will, cause done to chalenge her as his bondmaide, borne in his house, and he sittyng in iudgement, gaue sentence vpon her accordingly? This colouryng must be vsed, when it is daungerous openly to committe any soche violence, y^• a cloke maie be had to make it seme lawful.

But with what colour soeuer, he that so intempe­ratlie ruleth, dooeth endeuour to hide his Wouluishe stomacke, yet [...]e is a beaste, chaungyng per aduenture his heares, but not his mynde. For in the beginnyng none but worthy men, and soche as were of an appro­ued honestie, gouerned in common weales: whiche came not vnto that dignitie, through pride and ambi­cion, but by their humilitie and modestie of mynde, and were sometyme called kynges, sometyme tiraun­tes for their fortitude and the kyngdome committed [Page 171] vnto their charge. But afterwarde, malice and con­tempte of lawes encreasyng, when thei began to ruleNow [...] [...] go [...] [...]. arrogantlie, and to doe euery thyng as them beste se­med, thei swarued from the office of a pastour, and for the outragious gouernement whiche thei vsed, were called tirauntes, and had in so greate suspicion emon­gest honest men, that the Romaines after the banish­mente of Tarquinius, surnamed Superbus, did euer hate the name of a Kyng. Wherevpon Cato saied: That kinges be fierce and tirauntes naturally, what humanitie so euer thei pretende.

Whatsoeuer Magistrate therefore abuseth the rule committed vnto hym, to the preiudice of his subiectes, whether he doe it by crueltie, and contrary to equitie and iustice, or by extreme compulsion vexe them withHe is a tiraune that forcibl [...]e oue [...] chargeth his subiectes. exactions and extraordinarie charges, he doeth a wic­ked acte, and leaueth behinde hym a naughtie presi­dent, and worthily is accused as a tiraunt: which enor­mitie the Philosophers doe thinke herevpon to arise, bicause that whatsoeuer the insolente furie of theirPlato. in. 8. de Repu. & Arist. in. v. politi. mynde moueth, that thei iudge lawfull, to be extreme vpon the better sorte, to bryng their subiectes into ser­uitude and bondage, to receiue into their fauour, soch as bee moste licencious, and to attempte whatsouer is moste rigorous: So farre is this vice of princes spred, that there is a common Prouerbe: Rulers knowe not the rules of Godlines.

Yet perchaunce some comfort maie bee had, in that thei pretende a colour of popularitie and gentlenesse: No, no, that profiteth no deale, for that soche be onely cautelles and mistes, which can not so blinde euen the moste simple, but that thei perceiue soche to bee onely entrapmentes, to bryng soche as beleue the same into the snare, and daunger of their liues. Besides this, Cato Vticensts was wounte to saie, that there wasThe peoples fauour to dan­gerous. nothyng so hurtfull, nothyng so vnconstaunt, as was the peoples fauour, thenheritaunce wherof was ever [Page] pernicious to their posteritie. So that thei maie seme verie vnwise, whiche despisyng or castyng out the no­bilitie, had rather hang vpon the people, and commo­naltie, then followe theim, by whom thei mate take profite. For it is the Princes aduauntage, to haue his subtectes, and those by whom his Princelike porte is mainteined, to be wealthie, and not soche a meany of rascalles, whiche bee pinched with pouertie them sel­ues, and more redy to make an vprore, then reuerētly and godlily to obeie their Magistrate. For thei knowe well inough, although thei be but simple, how daun­gerously a manne thrusteth hymself into a tirauntes handes, with whō, although you liue in high fauour, yet you alwaies stande in feare, bicause he thinketh that no manne ought to bee spared, but either put to death, or brought into thraldome.

Moreouer, who so euer cometh to a tirantes house, becometh his bondman, although he came thither fre, accordyng to the saiyng of Sophocles: whiche saiyng, the greate Pompey vsed to his wife and sonne, when as he after the fielde foughten in Pharsalia entred in to the Fishers boate, sent vnto hym from the kyng of Egipte, therein to escape his waie forthe of daunger: at the very goyng forthe of his vessell, as forseyng his destructiō, he spake as ensueth: Who so euer goeth vn­to a tiraunte, becometh his slaue, although he came to hym free. For whiche reason, it is better to bee with­out acquaintaunce of soche a one, whose fauour is ve­rie death to the partie: to whom nothyng is pleasant, nothyng delectable, but that whiche is the vtter de­struction of menne: As Hiero the kyng of Sicile con­fesseth to Simonides in Xenophō, in a long discourse.

But ones to conclude, whether it bee the desire of superioritie, or the fained fauour of the people, or a lu­styng for wealthe and pleasure, or a furie bente to bee the bane of many, whiche hath thus bewitched the [...] pro­ceadetg of im­pietie. Prince, and caused hym to tourne all humanitie into [Page 172] crueltie, and to take vppon hym a Woluishe nature, all this euill muste bee imputed to vngodlinesse, from whence it isshewed. Whence hate of honestie, contēpt of iustice, loue of iniquitie, and the vtter disdain of the cōmon weale, nate, I would saie of al mankind, is de­riued. So little goodnes or sinceritie is there to be ho­ped for at his handes, that is not fortified with the rā ­pier of pietie: moche lesse thē can he wel gouerne, & by good ensample of life, leade others. But what so euer he attēpteth, whatsoeuer he doeth, he passeth the bon­des of honestie: and as the ballaunce falleth, is caried either to the right hande, or to the lefte, euidently be­wrayng the insolent intemperauncie, whiche he vseth in his gouernement. For this is the life of tirauntes, saieth Tullie, that is, soche, wherein there is no faith,Cicero in Lelio. noloue, neither can therebe any stedsast confidence of good will, nor any place for friendship, whē al thinges be had in gelows [...]e & suspicion. For who can loue hym whō he feareth, or by whom he thinketh himself to be feared? Frendship therfore, which is the greatest trea­sure emongest men, ones beyng loste, what can there be either loueable or pleasaunt? Therfore it is a good consequente, that he whiche is thought vn worthie of all mennes loue, is subiecte to all mennes hatred, and that onely feare is the cause of his safetie, whiche is but a slender warraunte of continuaunce. For it is aIn. 2. de officiis. worthie saiyng, whiche Tullie reciteth out of Enni­us: All men hate hym whom thei feare, and hym whō euery mā hateth, euery man wisheth out of the waie.

Soche enormities doe spring of not regardyng the bringyng vp of youth, despisyng godlie discipline, che­rishyng at home naughtie packes and flatterers. For it is a wōder, how our nature beyng of it self corupt,The con [...]pt of godlie [...], causeth in [...] pri [...] is prone to al euil. And if soche men as thinke al thin­ges to be lawfull, be left to their owne orderyng, and be not brought to the waie of vertue: thei will foorth­with bewraie their owne lacke of modestie, and like [Page] horses vnbroken will praunce, waxe headdie and cou­ragious, insolently troublyng and tumblyng all thin­ges vpside doune. So that a Prince maie rather seme to bee a beast, sent in by Ate, of whō Homer speaketh, to trouble mannes life, then a right noble man, which either desireth to deserue well of menne, or can shewe any fruicte of his gentle blood, accordyng vnto his cal­ling. This licenciousnes, whereby (as Terence saith) we become all the worse, if it be supported by wealth, it is the firste degree to iuste and riotous liuyng: then the companie of naughtie acquaintaunce, whose euill disposed talke, vseth to corrupte well disposed condici­ons: then a garde readie to all vnhappines: and a de­testable compaignie of Courtiers: Finally, thus you can lacke nothing, that can further you to wickednes, and prouoke you to applie your self to tirannie. For this is the very trainyng vp of a vicious prince, wher­vpon many, as it were from the Troian horse, doe is­shewe, whiche delight not onely to anoie the common wealthe, but also to set all the worlde on a fire: whiche deseruyng so ill of men, can not loke to be well repor­ted of. For it lieth in the Prince, saith Philip the king of Macedonie, whether he will be wel or ill spoken of. But it is princelike for well deyng, to be misreported.

Surely I knowe nothing that is more pernicious [...]latte [...]ie [...]o a pestilent poi­son to noble m [...]nut. then flatterers aboute a Prince, whiche vnder the co­lour of friendship vse themselues as very foes: as men whose onelie drifte is to moue the prince to that whi­che is neither honeste nor honourable, alwaie by false suggestions and slaunders endeuouring to bring good and profitable members of the common weale, into displeasure, that there maie be none left to dis­close their falsehoode, and to put the king in minde of better gouernemēt. For these be thei which alone can plaie the courtiers: which vse to offer venym sweete­ned with honie: to turne white into blacke and blacke into white: altering themselues as Protheus dyd (of [Page 173] whom they write) into euery shape [...]men of skill howe to learne the princes minde, that they maie behaue them selues accordingly, repeting and as it were still stnging that whiche he shalbe delighted to heare: not to apease him in his wrath, but by their sleightie pol­lices to deceyue him, and to take aduauntage of him in his indignaciō. For they onelie looke to be rewar­ded and recompensed for their persuasions and flatte­rie, without anie care of the good successe of the com­mon weale. Yea further abusinge the Princes gen­tlenes by their fawning officiousnes, they will not sticke through occasion of familiaritie, to sell for soms of money his good will, & to promise to bryng thinges to passe of great importance. As Helius Lampridius writeth of one Zoticus whiche misusing the name of familiaritie solde all Heliogabalus his wordes and deedes, like as if a man woulde sell smooke, hoping to haue ben therby highlie rewarded, and thus promi­sing many, beguiled all. The same reporteth an histo­rie not vnlike to this of one Verconius Turinus, whiche vsed to sell soche vaine hazardes, whome Alex­ander [...]aine pro [...] ­sers. Seuerus after he had conuicted therof, caused to be tied to a stake in the common market place, and there with the smoke of strawe and grene woode, to be choked, the crier alwaie saying: he that soulde no­thing but smoke, is punished with smoke.

Flatterie therfore is a pernicious thinge, and doth as ofte ouerthrowe a Princes power, as his enemie: and it is better as Antisthenes saithe, to fall amonge rauens, then flatterers: for they onely spoyle and de­uoure the dead, but these deuour the liuing. And ther­fore Mamertius cōmended Iulianus the Emperour for that he was armed against al entisementes of flat­terers, nether could be miscaried for all their coloured venim. Which if manye princes woulde likewise do, their should be moche more iustice and quietnes in the common weale, and lesse iniquitie.

[Page]But let those Princes be fully persuaded, whiche either by naughtines of nature, or by suggestion of o­thers, do not stinte to oppresse their subiectes, and to practise tirānie, that this in dede muste be borne with al, but it will not escape vnpunished at goddes hande, bicause he dieweth the earth from heauen aboue, and suffreth the worlde bicause of the enormitie of sinne, to be vexed not by good, but by ill men: but he in the meane while will not forget the vexour, nether let him go scotfree, but wil cause him to perish with con­digne punishmēt, eyther by the sword, or w^t some mi­serable & horrible kinde of death. So muste the rodde that is layed vpon the people, at lengthe be laied vp­pō the fier. Furthermore these vicious princes be not in safegard of their garde, no not of their owne wi­ues and children, but alwaie dreade leste that violence whiche they extende vpon other, shalbe returned vp­on them selues: but in vaine, when as they cannot eschewe the necessitie of their fatall ende. In place of manie, note well this one example: In what mynde do we thinke sayeth Tullie, that Alexander PhereusCicero in. 2. de off. I tiraunt is neuer in safe­garde. liued, whiche dearelie louinge his wife Thebe, yet when he came from banquetting to her chamber, he commaūded a Ruffiane, and as they saie, one burned in the hande, to goe before him with a naked swerde: and sent before him also a certayne of his garde to ransake his Ladies coffers, and to search whether she had anye weapon hidde amongest her apparell? Oh wretched man that he was, who thought a Ruffiane and one marked with an hote yron, more trustie then his owne wife. Nether yet was he beguiled, for she slewe him in deed at the length for suspicion of hore­dome. Dionisius also the Siciliane by this example proued that verye greate daunger doth hange ouer Princes heades, when as Democles a flatterer had commended the estate of Princes, he caused a costlye supper to be made, and Democles in princely robes to [Page 174] be set at the table, and honge ouer his head by a small threede, a double edged and sharpe sworde: for feare wherof le [...]t it might hap to fall vpon him, Democles forgote to eate his meate: and so at length vnderstood that to be false, whiche he had imagined, and that the life of tirauntes was most miserable.

Suche men therfore ought to leaue their insolencie which do in like esteme honestie and dishonestie, good and euill, thinking euery thing lawfull, what soeuer they dare aduēture vpon, as tho their will were a suf­ficient reason, whiche shall euer haue some that will put thē in minde of the barbarous saying of Iulia the Emperesse: if you list, it is lawful: cōsidering god wil reuenge their tirannie as an vnauoyable iudge, and the flower he wreaketh himself, y^t sorer is his plague.

Moreouer not onlie while they be a liue they be re­uiled as the vndoers of others, but also after their death, whether thei dye by crueltie or by any other de­stinie,A tiraunt hath an ill name e­uen after him death. no mā delighteth in the memoriall of thē. From whiche inconueniēce not the whole route of the gard, not y^• truste of Ganimedes, whiche tasteth the drinkes & meates lest anie poyson be in them, shall saue them: but the amēdement of life, that thei turne and do good workes whiche hitherto they haue forslowed to doe, that thei embrace godlines, and if that by ensample of life they haue purposed to commit any haynous acte, it most be satisfied and purged by vertuouse liuinge. For this is the comfort whiche Simonides the poet [...] vsed vnto Hiero the Sciciliane tiraunt, beyng in de­speyre of his health, that is, that he shulde fall from his intemperancie, waxe milde from madnes, defende the good citizens, and by his diligence, make their wealth to encrease, expell the euill disposed, regarde iustice and pietie, preferre the cōmon profit before his owne priuate, holde the Citie as his owne house, and the Citizens as his Cosins, Friēdes, and Childerne, and his owne childerne as his owne soule, & all these [Page] must a man labour to winne by a diligent carefulnes in executing his duetie.

Wherunto if a Prince do ioyne pietie, and make all men his friendes by wel deseruing of them, he shal be well called a father of his countrey as Augustus was, and the best, as was Traiane: he shall accompt the wealthe that his friendes haue, to be in his owne treasure, they that be present, shall fauour him, they that be absent, shall be desirous to se him: finally all these shall he haue, not onlie pertakers in perill, but also most earnest protectours: A man in this life after a sort happie, as one at whome no man enuieth, but all men wounder and commende his vertues, with soche good successe of thinges, that the common weale cannot but be fortunate, whiche hath light vpon soche a magistrate, soche a gouernour of so sincere an affe­ction: whiche renouncing all insolen̄cie of life, and be­comminge ciuill of nature, doth for his dewties sake looke vnto the people, and by ensample of better lifē, conducte them into the readie waie, not as his owne, but as cōmitted vnto his gouernement by almightie God, to whom the proprietie therof doth appertaine.

I Haue alreadie after a sorte decla­red, y^• a wicked Magistrate, whose studie is to doe harme in the cōmon weale, and estemeth more his pri­uate benefite then the safetie of his coūtreie, is a thing of all other most perniciouse: and so moche the more [Page 175] to be detested, for that he hideth his wouluish stomake vnder a lambes skinne, and dissembling his wicked­nes, sheweth him self milde and gentle. Moreouer as Aristotle witnesseth, what so euer he doth he will pre­tendArist. [...]. po­litie a colour of honestie: and wheras if his tirannie were manifest to the world, euerie mā would abhorre it, he so practiseth the same that he pretendeth the ne­cessite of gouernement, and that he cannot conueni­entlie do otherwise: So vnder the colour of power, he plaieth the tiraunt, & pretending the punishement of the euill, he extendeth his furie vpon the good: yea and peraduenture suffreth his vnder officers to do it in the meane while winking at it himselfe. For those be the eyes, those be the longe handes whiche soche tyran­nous princes do so abuse, wherby they vtter their ha­tred, whiche they haue cōceiued against a man. Nowe when they haue spent vp and wasted their treasure in riot, dicing, banquetting, pompes, menteynance of reteiners, hoorehunting, and soche vanities, it is a wounder to se what charges thei will alledge that the prince must susteine for the repulsion of enemies, the preseruacion of iustice, & sauetie of the hole countreie, by the which lure and practise the poore people be not onlie pilled, but the woulfe entreth into their bowel­les, and sucketh vp all the bloud & iuyce that is there, ceassinge not vntill all the breathe be drawne out of their bodies. By whiche wilie delusiō these rauening monsters would cloke their tirannie, doyng nothing openlie, but al thinges couuertlie, shewing in the one hand breade, in the other hiding a stone. And for this cause they reteyne certen of the beste sorte into theyr seruice & faine that thei do fauoure them: not bicause that by them they will be put in remembraunce of ho­nestie and iustice: but to make the people beleue that it cannot be but soche do meane wel towardes the com­mon weale whiche haue those men in their retine we: where as their drifte is nothing lesse, but onlie they [Page] minde by this pretensed fauour of the people, to al­lure them, to winne them (whiche maie the sooner be procured when thei be so bare already that littell or nothing can be taken from them by any eraction) & so being garded by them, they do not so moche feare the nobilitie, & beyng supported by them, they more frelie exercise their tirannie.

Neither those that bee tirauntes at home, can for­beare sorenners. But as thei be of nature cruel, man­kine, and haters of menne, so thei can not by this euil example, but all waies sucke vp blood, and shewe inA tiraunt attē ­ [...]teth all waies of crueltie. their doyngs all poinctes of fearcenes. I shal not here neade to make any reporte of Phalaris the tyraunte, whiche caused a brasen Bull to be made, wherein menA brasen Bull was deuised [...] P [...]laris into the which men were put to be, tormented. might bee tormented after it had been made hote, to thende that in their pain, thei might bellowe like bea­stes, and not crie like menne, and so moue their execu­cioner to pitie: yet in this poincts not so cruell, for that he caused Perillus first to be put therein, whiche was the first deuiser of the same ingine. Neither is it nede­full to rehearse the rigorous rage of Alexander Phe­reus,Ensamples of [...]. whiche was wont to burie quicke menne, ones face tourned towardes an other: and had a delight to couer theim with the skinnes of Beares, and of other brute beastes, that beyng thus transformed into Bea­res and beastes, the hunters and their houndes might rente theim in pieces. A nomber of ensamples of like crueltie, could I mencion in these our daies, whiche were nothyng inferiour to these that bee paste in olde tyme, if I thought it expedient, or would giue any oc­casion to the Sarazen, to detest christianitie. But this cometh better in place, which Thrasibulus wrote vn­to his frende Periander of Corinthe: that if he enten­ded to compasse the estate of a Prince in his common weale, and to bee strengthened therein, he should de­stroie the chifest of the citee, were thei friendes, were thei foes: for that tirauntes lightlie haue euen their [Page 176] friēdes also in suspiciō. But it was as nedeles to sug­geste these thinges to Periander, as it were to hurle water into the meane sea, or to spurre an horse that is to fearce of his owne nature, or as moche in effecte, as the scholer to teache the scholemaster: For Periander, as Aristotle writeth, gaue this counsaill to Thrasibu­lus, that he should cut of the highest of y^• corne eares, that is, should slea the chifest citezeins, and establishe the kyngdom to himself alone. Hereunto also agreeth that whiche Tarquinius the laste of the Romain kin­ges, surnamed Superbus, counsailed his sonne to do, being receiued of the Gabianes, as a fugitiue frō his father: when as he demaūded of his father, what was beste to bee dooen concernynge the citezeins: he by striking of the poppie toppes, insinuated priuelie, that the chief men of the citee should be flaine. Whiche en­samples, although thei bee wonderfull monstruous, and not worthie to come to any mannes knowledge: yet thei be left vnto vs in writyng, not without God­des prouidence, that thei mighte be a terrour to prin­ces and magistrates, that thei should not attempte the like: but should perswade themselues to bee men, and that thei ought to affectate nothing, but mālike attēp­tes, that thei might not tourne their gouernement to the peoples destruction, and their owne commoditie, but to the honour of their countrey, and to the glorie of God, as men to be reuerenzed, not onely for maie­stie, but also for humanitie.

Howbeit, by what meane sotuer these Woulues, dooe endenour to chaunge their heare into Woulle, & like to Vertumnus, to transforme theimselues into sondrie shapes: yet thei can not chaunge their nature, but that it will burste out, and disclose the mynde, asNo [...] of longe co [...] ­t [...]. Midas was bewraied by his eares. Whereby it came also to passe that men, when thei could no lenger abide the vilanie, contempt, wronge, insolencie, and more then seruile yoke, thoughte it beste ones to [Page] shake of this feare, and to make an ende of soche odi­ous dominacion: which deuise had soche successe, that there hath not ben one tiraunte, whiche hath not had some miserable ende: and if that, bicause that the peo­ple hath been wicked, he hath escaped reuengement of hand, yet he hath died soche a death, as hath been gra­tefull, and wished for of all men, but moste shamefull and reprochfull of all other to hymself after his death. Which thinges the Chronicles do men [...]ion, that He­rode whiche killed all the infauntes in Bethleem ofIosephus. 17. antiq. libr. cap. 9. & de bello iudai­co libr. 1. cap. 2. twoo yeres olde and vnder, neither forbare his owne sonne (whervpon Augustus Cesar said, that he would rather bee Herodes s [...]we, then his soonne) did forsee: whiche liyng at the poinct of death, commaunded Sa­loma his sister, and her housebande Ale [...]ius, that thei should assemble all the chief of the Iewes, and shutte them vp togither in a Tiltyarde, and assone as he wer deade, should slea them, to thentent the Iewes which he knewe would reioyce at his death, might mourne against their willes. A miserable kinde of men truely, whiche euen at their death, haue this onely comforte, that no man maie loue them, but tourne all mennes hartes againste them, that when thei lacke breathe, thei maie yet doe mischief, and so satisfie their furious hatred, whiche thei haue conceiued against mankind.

Whervpon it hath been thought a godly and good deede, and for the common weales behofe, to banishe those wicked generaciōs, & with their children vtterly to expell theim, as though not one whelpe of an euill beaste, ought to remaine aliue. For as Tullie saieth,Cicero. pro m [...]lone▪ we haue no sure societie of life with tirauntes, but ra­ther extreame daunger and disagremente. For it is a pestilent and wicked kinde of men, and worthie to bee reiected out of all mennes companie: in so moche that the Citees of Grece vsed, when any man had slean a tiraunt, to giue him thesame honour that was due to their goddes, to ordein diuine seruice for him, to make [Page 177] ballades and songes in his praise, as though soch thatIt [...] the [...] to [...]. saued the people, and reuenged soche wickednes, de­serued immortall fame and renoume. Albeit, we must impute this vnto the Ethenickes ordinaunces, which onely had respecte to that societie, whiche naturall ho­nestie reueled vnto them: seyng that to take any thing from an other, and peruersely to aduauntage a man­nes self, to an others harme, is thought more to be a­gainst nature and ciuill order, then death it self, or any other calamitie that can chaunce, either to our bodies or goodes. Tullie also witnesseth that the same consti­tucionLib. [...]. d [...] off. is in euery ciuill lawe, by whiche in eche citee, common weales bee gouerned, that it is thought na­turall to sustain all kinde of trauaill, all kinde of trou­ble, all daunger, for the safetie of our citezeins, naie, rather for the preseruacion of all people.

Since that therfore, this Giaūtlyke kinde of tiran­tes is in all poinctes so noisome, so vnhoneste, and so wicked, that for their own aduauntage, thei make no ende of robbyng and spoilyng others, and of heaping wrong vpō wrong, thei suffer not the societie of y^• sub­tectes to be in safetie, but dissolue it, whiche is a poinct of extreme enemitie. Therefore as the profite whiche cometh to euery particulare man, and to all in gene­rall, is one, so euery man ought to rise, and drawe out his weapon againste a naughtie Magistrate, and to quenche that flame, wherewith the common weale is set on fire: to the entent that there maie bee a mutuall impartyng of commodities, whiche causeth that one man is moued with an others harme and iniurie, and is willyng to his power to ayde the same. And there­fore it was compted an honest and godlie acte, for any priuate man, to slea Phalaris, or any soche tyraunt, and to deliuer the people out of bondage.

Moreouer, as certain rotten and putrified partes of our bodie, bee either cutte of, or seared with an hoate iron, for feare leste they infecte the whole: so they [Page] thought it good, that soche slaughtermen and bloude suckers, should be seuered from the societie of al other. Herevpon Marcus Brutus vaunteth hymself vntoA st [...] sto­macke of Bru­tus. Tullie so oft, for the killyng of Cesar, as though that he had deliuered not the citee of Rome onely, but also all the wide worlde from his tirannie, whiche he v­surped more then the lawes and counsaill would per­mitte hym: whiche he saied, he would not suffer in his owne father, if he should retourne to life againe: and that beyng content with the remembraūce of his wel­dooyng, and the libertie whiche he had gotten by the tirauntes death, did set light by all that could chaunce vnto him in this world. Neither would he become suppliaunt, either to Octauius, who was bothe his heire and a child, or to Antonie, whiche laboured to inuade the common weale, in his place that was dead. What other thing maie wee thinke, that Marcus Scenola pretended, when as for the deliueraunce of his coun­trey, to the greate daunger of his owne life, he entred into Porsennas campe who then besieged the toune, and takynge his ame amis, slue one of the Kinges pieres, in steade of the kinge himselfe: wherefore be­yng apprehended, he thrust his hand into the fire, and shranke not for any feare, insomoche that the Kynge was dismaide to see his cōstancie, specially vnderstan­dyng by hym, that three hundred young menne of the citee, had likewise sworne his death. Whiche ensam­ple therefore resembleth pietie the more, bicause the conspiracie was made againste hym, that was their professed enemie, & would haue brought againe Tar­quinius, surnamed Superbus, bicause of his insolent condicions, and would also haue taken awaie the li­bertie of the Citee. But wee whiche haue prosessed Christe, haue an other rule of religion to woorke by, which measure the lawe of nature, after the discipline of godlines, thinkyng euery thing so farre to be law­full vnto vs, as it doeth not repugne against the order [Page 178] of our religion, but answereth Goddes wille, where­vnto wee ought to referre our selues, in all our trou­bles & aduersities. Nowe it is certaine that Gods will is soche, that he will not suffer his people to be mis­ledde, and his comaundemente despised, without pu­nishement. For he is the God of reuengement, which if he doe streight seke, while men bee aliue, it is to bee rekened as a speciall benefite, bicause he therein decla­reth, that he would not the death of a sinner, but ra­ther that he conuert and liue. And therefore he sendeth into the worlde, hunger, barrennesse of the yearth, so many kindes of diseases, pestilence, warre, tirannous Magistrates, and al soche calamities, that man should conuerte, and acknowledgyng his offence, learne to re­uerence and worshippe his creatour. We see a figure hereof in the Prophete Ezechiel, where God threate­nethEzechiel. 2 [...]. Samaria and Hierusalem, vnder the name of. [...]. sisters, whiche had committed fornicacion in Egipte, that he would raise vp the Chaldees, and tyrauntes a­gainst theim, whiche should spitefully deale with thē, and at the last he saieth: Thy mischief and fornicaciōs haue doen this against the. Esdras also the restorer ofNeemie. 9. the fiue bookes of Moses, a man of great knowledge in the Lawe, whom some suppose to be Malachie the Prophete, complainyng of the iniquitie, aswell of the Princes, as of the people, saieth: Beholde, wee are in bondage this daie, and so is the land, whiche thou ga­uest vnto our fathers, that thei should eate the bread of it & all the good therein: Beholde, there are we bond­men, and the fruictes of it be multiplied vnto the kyn­ges, whom thou hast set ouer vs, bicause of our sinnes, which rule ouer our bodies and our cattell, after their owne willes, and we be in greate trouble.

This is it that God threateneth to sende childrenEsaiae. [...] Oseae. 1 [...]. to rule ouer vs, and to be our kynges, euen in his fu­rie. Whereby it euidently appereth, that wicked ma­gistrates be sent into the worlde, as that Ate whiche [Page] Homere speaketh of, for mannes vicious liuyng, that one euill maie be expelled with an other and that euil men maie be persued by soche, as be no lesse euill then thei theimselues, Whiche thing Attila, that broughteAttila called him self the scourge of god an armie of three hundred thousande menne forthe of Hūgarie, into Germanie, and anoied almoste all Eu­rope, vsurped in his pride, callyng hymself the scourge of God, and thereby pretendyng an honest cause, why he was so furious. Tamerlanes also the great princeTamerlanes. of Tartaria, whiche when he had taken Baiazete the Turke prisoner, and caried hym aboute in a cage, as a spectacle of mannes mutable estate, when one asked hym, why he vsed soche crueltie againste any man, he aunswered: thou iudgest madlie to thinke me to bee a man, I am the anger of GOD, and the destruction of the whole worlde.

Nether is it so that God alwaie stirreth vp cruell men and tirantes to reuenge mans wickednes, that one mischief shulde be expelled with another: but som­times therein he vseth his owne aūgels, somtimes he worketh by men of sincere liuing, sometimes he sen­deth floudes & aboundance of waters, as we doe reade in the scripture: so likewise for the malice of man heGenesis. 12. plagueth vs with famine, pestilence, and warre. As the Lord in one night smote al the first borne in Egipt4 Regū. 19. Esaie. 37. and where bloud was founde on the vpper threshold, he suffred not the smiter to enter and to hurt the hou­ses of the children of Israell: And in one night thaun­gellIosue 10. of the Lord came and smote in the Assirian campe an hundred fourescore and fiue thousande. Iosue also smote all the Hillie and southe countrey beyond Ior­dane not leauing one a liue therein, but slewe euery thing that had breath as the Lorde had commaunded him, from Cades of Barna vnto Gazan. Saule also was commaunded to smite king Amaleck, and to de­stroie1. Regū. 15. all that was his, so that he should not spare him but kill man and woman, infaunte and suckling, ore [Page 179] and shepe, camell, and asse, nether desire any portion of his goodes.

God likewise vseth the elementes oftimes for the reuēgment of mans iniquitie. For seyng the malice of man to be great in the earth, it repented him that he had made man, & be said to Noe: Behold I will bring the waters of the floude vpon the earth, and I will destroye all fleshe wherein there is any spirite of life vnder Heauen, and all thinges that be on the Earth shalbe consumed.

There be many soche ensamples which daily come in vre, with great terrour, to warne vs that for our sinnes we be sore plagued: and that vnles we amend our liues, the axe is laid to the roote of the tree, and the vengeaunce of God hangeth ouer our heades.

To returne vnto the wicked Magistrate, it is most certaine that he is sent vnto vs for our vicious liuing sake, to anoye and vexe vs, and to make vs remember our Creatour. Therefore we muste take him in good parte, whether we be good (for that is grace when a man contrarie to his desert suffereth miserie) or euill: vnderstanding this to be our remedie in time to be­waile our misdoynges, and therby to be put in minde to amende. So we be commaunded to be obedient to euerye ordinaunce of man, to the King as excellyng the reste, to his heade rulers as officers sent from him1. Petri. 2. for the punishment of the euil doers, but for the praise of them that do well. For that is the will of God, ne­ther is there any difference put, be he good Magistrate or euill: seyng seruantes be commaunded to obeye their Maisters, not onelie if thei be gentle and good, but also if they be froward and euill, accordyng vnto saincte Peters doctrine.

Then ought not we to drawe our weapō, and for­ceablie to labour to depose him whiche is sent vnto vs to visit ouer our iniquitie, by goddes appointment. For if we do, we shalbe ordered as childrē whiche flie [Page] from their parentes when thei shewe them the rodde, but afterwarde if they be caught, thei beare awaie the moe stripes. But we must defende vs with those wea­pons whiche are appointed vs, that is, we must turne from our sinnes to vertue and better life: we must call vpon God and praie dailie that he will either conuert those euill officers and make them more gentle, or dis­place them and set better in their roumes. And that muste be done sincerelie and with a full purpose of a­mendement: otherwise we shal haue some worse hap. As we reade of a Siracusane womā named Himera,A woman pr [...] ­ [...]d for the long continuance of Dionisius the [...]ant. which beyng wounderfull old, when all the Syracu­sans wished dailie for Dionisius the tirauntes death, earelie euerye morninge praied for his longe conti­nuance: Whiche when he vnderstoode he commaun­ded her to be called, and demaūded why she so did, andValerius max. libr. 6. for what deserte of his: she aunswered, my reason is good, for when I was a wenche wee had a tiraunte, and I desired to bee quicklie ridde of him, but after he was slain, there came a worse then he: Then I would also gladly haue seen an ende of his tirannie. Now af­ter all the rest be dispatched, thou art come, worse then any of thy predecessours, and for feare of a worse to succede after thee, I daiely praie, that thou maiest cō ­tinue still emongest vs.

We therefore must praie, that God will graciously heare vs. As when Sennacherib kynge of the Assiri­ans, in the tyme of Ezechias kyng of the Iewes, sentEcclesi. 48. Rhapsaces the tiraunt against the Iewes, whiche lif­tyng his hande ouer Sion, was proude in stomacke, wherevpon the peoples hartes were moued, and thei called vpō the Lord of mercie, which quickly hearyng their praiers, threwe doune the Assirian cāpe, & consu­medEcclesia. 11. Oleae. 13. them vp by his angell. For it is he that plucketh doune y^• seate of proude princes, & exalteth the meeker in their places: whiche canne in his indignacion, take awaie the kyng, whome he gaue them in his furie.

IF a man will consider with himself all the mischieues, all the calamities, which fall vn­to mankinde by occasion of warres insolentlie moued: he shall streight vnderstande the deadlie crueltie thereof, and that they be most disagreable with our profession of Chri­stianite. But none shall more clearlie perceaue this then such as delight in al mens weldoyngs, in the loue of honestie and godlines, and wishe the honour of all Christēdome. For what thing can moue an honest hart more to lament the estate of our relligion and the extirpacion of all humanitie, then this outrage of warres? for the incumbraunce wherof no societie of men, no common weale, can be eyther cōstitute or preserued in sauetie, but all things be set out of order, al thinges be brought to ruine and decaie. As tho the destinies so ranne, that what king­dome so euer should decaie, shoulde firste be prouoked with warres, that by her owne euilles she might vn­derstand that no miserie goeth alone, but one draweth another with it, that all soche calamities maie seme to haue fortuned to the people for their desertes. For so (sayeth Velleius) is it, when god purposeth to alter any state, he corrupteth mens counselles, and causeth that seme to haue fallen vpō desert, which onelie hath happened by chaunce (a miserable case) and so chaunce beareth the name of an offence.

Howbeit, it is no part of my purpose, to declare all [Page] kindes of sight, but onely briefly to touche, why chri­sten menne, whiche hope for the blessed life to come, ought to ceasse and abstain from warres. Besides this [...] [...] [...] ▪ [...]. if we would weigh with our selues, the false surmised pretences of warre, the mocioners and mainteigners thereof, & finally the dolefull spoile that ensueth there­vpon, we shall vnderstande that nothyng like detesta­ble, nothyng like horrible can befalle to mannes life. For the first permission to wage battaill was, not to doe iniurie, but to repell it, that condicions of peace on bothe sides, might be the surer confirmed: or els as the Ethenikes vsed it, to recouer thynges taken awaie, whiche representeth a iuste cause of defence. Whiche pretence of wrongfull warre, although the moste part in these daies allege, that thereby thei maie moue vn­quietnes, and cloke their owne impietie vnder a law­full colour: yet there is an other Helene, that weaueth this webbe, conspiryng and settyng her whole minde vpon the generall destruction of the worlde: which is, the desire of enlargyng dominions, againste Goddes and mannes lawes, a naturall empoisoned drift to do iniurie, a studie to subuert iustice, and finally, a conti­nuall delite to trouble and disquiete all thynges.

Thei be therefore deceiued, whiche vnder pretence to defende themselues, moue warres. For allthough [...] procurers of [...]s, be [...] authours of [...]dnes. thei delude men, pretendyng a face of honestie, where thei meane nothynge lesse, yet thei can not escape the handes of God, whiche searcheth the secretes of their hartes, but that he in waie of reuengemente, will re­quire an accoumpte at their handes, of this spoile of christendome, and bloudshed of the innocent. You doe knowe the greate Dauid, to whom the Lorde saied: Thou shalte feede my people of Israel, and shalte bee2. Regū. ca. 7 [...]. paralip. ca. 1 [...]. & 28. Prince ouer them. I tooke thee, when thou diddest fo­lowe the cattell in the pasture, that thou shouldest bee gouernour of my people. I haue been with thee, whi­ther soeuer thou hast walked, I haue destroied al thine [Page 181] enemies before thee: and I haue made thee a name, as the name of one of the greatest mē that are in y^• earth. Who was not ashamed to cōfesse this also of himself. & the lorde saied vnto me, thou shalt not build an house to me, bicause thou art a mā of warre, & shedest blood.

If Dauid beeyng by God commaunded to warre, yet heare this at Goddes hande, what shall betide thē whiche delight to moue warres euery where, be their title neuer so vniuste, to shedde euery mannes blood, be it brother, be it citezein, not markyng that our god,Rom. 5. 1. Cor. 14. is the GOD that desireth peace and charitee, and not dissencion and warre: whiche the Deuill alwaie plan­teth in the Giauntes hartes, whiche despise God, bi­cause thei be full of concupiscence, and recheth to them the brande of dissension, wherewith thei maie set all the worlde on fire, murder one an other, and leaue no­thyng vnshaken. Wherin we nede not to alledge any feined fable out of any Poete, but heare what the pro­pheteBaruch. 3. saieth: There were soche as were called Giaun­tes from the beginnyng, tall in stature, and experte inPhilipp. 13. warre: the Lorde chosed them not, neither founde thei the waie of discipline, and therfore thei perished. Mar­cus Tullius therefore said bothe wisely and worthe­ly: the name of peace is swete: but the thyng it self, is bothe pleasaunt and healthfull. For it can not be, that he loueth his owne house, the lawes of his countrey, the rightes of fredome, whiche is delighted in discord, in slaughter of citezeins, in ciuill warre, and hym doe I thinke worthie to bee banished from the nomber of menne, and bondes of mannes nature. And that not without cause: for he is easely alienated from the cōpanie of man, whiche of hymself is vngentle, a bloodsuc­ker, and onely desireth the destruction of men. Whose desire is as farre from God, as heauen is from helle. Consideryng that enemitie, sedicion, and murder, bee the workes of the fleshe, naie, rather of the deuill, and the doers thereof shall not be enheritours of the king­dome [Page] of God. For thei trouble the Christian societie, and therefore thei shall abide iudgement, who so euer thei be, as Saincte Paule writeth: He that troublethGalath. 5. you, who so euer he be, shall abide iudgement.

If we ioigne to these soche malicious edgers and promoters whiche stirre Princes forwarde to vexeThe impietie [...] Souldiers. mankinde, as though thei were borne to destroie all, then could there no more mischief and impiette be de­uised. For a naughtie manne is wonte to delight in naughtie compaignie, and God leadeth like to like, as Penelopes wowers in Homere doe testifie: now oneOdiss. euill draweth verie nigh to an other: So God alwaie leadeth like to like.

Let no man therefore perswade hymself, that thei doe well, whiche fight not to defende their countrey, wiues and children, not bicause thei wishe the sauetie and quietnes of the common weale: but leauyng their houses, despisyng the lawe bothe of God and manne, reiectyng all right and godlines, onelie wishe Procla­macion for warres, that all the worlde maie bee in an vprore, that thei beyng notified for murther, burning, robberie, and all deuelishnes, maie make some hande, get some praies and booties, and liue an idle and disso­lute life in all viciousnes, after thei haue spoiled, not so moche their enemies as their frendes: the more also to be noted, for that thei be not faithfull, euen to their capitaines, vnlesse thei haue liberall intertainement, & large wages. So that Lucian semed to saie pretelie:

[Page 182]For as Tullie writeth: All soche menne haunt theAd A [...]ti [...] warres, as liue in feare and euill hope, all condemp­ned persones, all notorious offenders, all forlorne cut­throtes, all rascalles, all soche as be farre endebtted, all soche as will not liue with the sweate of their fa­ces, but rather chose to loiter, thirstyng other mennesW [...] [...]. deathes, then seekyng that whiche is honest, and whi­che becometh a man in deede. Herevpon can neither the housebandman finde one to holde his plough, nor the bamekeper, one to heate his hoathouse: but if thei fortune ones to reteine any into seruice, yea, and giue them large wages, yet as sone as thei heare the trum­pette sounde, thei are gone, and reiectyng that blessed kinde of labour, where vnto God hath called them, thei folowe that cursed kinde of life, although thei serue as baggegers, & be admitted into the basest wages of the campe.

You vnderstande, who be the mainteiners of war­res, by whose aide the whole conspiracie against mā ­kinde is intended, whiche meane nothyng lesse, then to defende the oppressed, and to helpe them that be in­iuried (which should be the onely cause of warres) but heaping murder vpon robberie, so breake vp the war­res, that in thende, it hath more endammaged the con­querours, then the cōquered: for not onely the victours commaundement is not accomplished, but if his soul­diours whiche helpte hym vnto the victorie, maie not haue their mynde, thei will rebell againste bothe the generall, and all his peticapitaines, yea, and if thei beThe vnfaithfulnes [...] [...] [...] [...] their C [...]p [...] ­t [...]es. not content with the spoile, thei fall to robbyng them of whom thei receiued wages and hire, yea, ottymes for doyng no seruice. Ensamples whereof bee a nom­ber, but I will not mencion any moe then one, which for crueltie and impietie, is infertour to none of the reste. All we knowe, with how greate daunger, bothe of bodie and goodes. Vienna the chief citee of Aust [...]ich was defended not long agoe, against the siege of So­liman, [Page] the twelueth Emperour of the Turkes. AfterAn example of disloyaltie at Vienna. the breakyng vp whereof, the Citee stoode in greate daunger, by reason of the souldiours, whiche by the Empire were sente to defende it, then it did any tyme duryng the Turkes co [...]tinuall assaultes. For thei would nedes haue their wages doubled, and at their departure, haue some reward giuen thē toward their iourney: whiche if thei might not obtaine, thei threat­ned to ransacke the toune, and to burne and destroye all with the sworde. There was no helpe, but either money, or blood, and if the capitaines in this extremi­tie, [...]ad not doubled their wages, and giuē theim pas­sage money, thei would haue putte all in a greate ha­zarde. Yet when thei had their requestes graunted thē, scarce could the toune bee lefte vnspoiled: for that thei priuelie attempted the same still, vnlesse their felowes stipendes might also be doubled: but all that were ho­nest of them, would not agree to that, as a thyng vn­lawfull, and more then their duetie.

By whose peruerse ouerth wartnesse, you maie vn­derstande, what bloodsuckers, what wicked murthe­rers thei bee, to whom so many kyngdomes, so many seigniories, yea, welnigh all christendome, be in daun­ger to bee ouer runne, riffled, and vtterly consumed. Whose vnfaithfulnesse, crueltie, and vnsaciable de­sire of spoile, no manne be he neuer so barbarous, can not but detest, moche lesse ought he to folowe the same. To whom the saiyng of Plautus maie verie well bee applied: The sea is not the sea, but ye be the most out­ragious sea that can be: whence fewe, or rather none, if thei 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, frō those vilaines. Whiche argueth, that no warre can be well waged, where the Lawe of armes is not well vsed: [...]herein the souldiours haue neither regarde to hone­stie, [Page 183] 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 beeThe Lawe of armes [...] not kept in the warres▪ 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, val [...]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 wereCicero de o [...]icus. 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, allIn. 5. delegi­bus. 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 [Page] president to the cōmon 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 [...]rieth in the deserte: We muste at the length bring furthe frute worthy of repentance: for as moche as the following of warres and [...]ncamping of Soul­diers is lawfull, so farre, as euery man is cōtent 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 cānot enioye any [...]onge time thoseThings [...] gottē ne­uer haue good successe. goodes whiche thei so violently and rauenouslie haue taken from Widowes, orphās, the innocent, and the neadie: or elles liyng pitifully sicke, be constrayned to spende the same vppon surgerie, plaisters, balun [...]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 l [...]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 [...]lemencie of Kinges and Princes (whiche be their chiefs giftes of grace) maie onely preuēt. For [Page 184] so it behoueth a Prince to do his d [...]utie bothe at home [...]l [...]cie [...] [...]et [...] [...] Princ [...]. 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 [...]ase one subiect. This therfore is very māhoode, this is ve­ry clemencie which maketh the Prince diligētly to cō ­sider that if he must neades warre, it belōgeth 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 nūber 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 Alexāder Seuerus was continued withoutThe emperour Alexander [...]as no bloud [...] 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 [Page] 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:

So surelie a good Prince, whiche remembreth his duetie, pietie, and clemēcie, must maintein tranquili­tie and quietnesse, and rather aduenture the losse of his wealthe, treasure, and estimacion emong naugh­tieA Prince must be a mentainer of quietnes. men, then to moue vniuste warre, and giue occasiō of shedyng innocente bloodde, whiche is so precious a thyng, that it can not bee raunsomed. An ensample whereof, maie conueniently be taken from emong the Ethenikes. For Alexander of Macedonie, surnamed the Great, when his mother Olimpias required him at her instaunce, to condempne an innocent, saied vn­to her: Mother, aske some other gift, for mannes helth and life, can not bee counteruailled with any recom­pence. Moche more Princelie aunswered, then those [Page 185] Giauntes vsed to dooe, whiche little regardyng the feare of God, did esteme the life & health of a manne, no more thē a flie or a flea. Farre disagreyng frō soche as ought not vnaduisedly to caste their subiectes into present daūger, into the mouth of their enemies, but to gouerne them in tranquillitie, to traine them vp in vertue, to giue thē ensample how to worship God truely: whiche spende many a night without slepe for their subiectes sakes, whiche doe defende their bodies and goodes. That the common weale beyng well go­uerned, thei maie liue well in the same: as Homer wri­tethIn. 9. Iliados of Achilles in Greke, whiche the famous Clerke Elius Eobanus Hessus, thanslated into Latin, thus:

Suche a prince is he that loueth quietnes, that doth not sende foorthe his power, but against riotous rob­bers, against the enemies of GOD, and disturbers of the common peace, not seekyng for any praie, waste of citees, or desire of bloodshedde, but onely that his coū ­trey maie be defended, his subiectes safe from inuasion of enemies, and the common weale firmelie establi­shed. For whiche ende euery good man will arme him self, that his housholde, wife, and children, maie liue in sauetie, and that the name of God maie be called vpon in this quietnesse.

Here we neede not moche to speake of the Romai­nes, whiche rather for enlarging their Empire, or for keping it beyng ones gotten by force, did so oftētymes wage battaill, then for any zeale of Godlinesse. But there be other noble men, whiche haue shewed theimselues [Page] mirrours of fortitude, temperaunce, reuenge­mente of impietie, safegarde of the common wealthe and clemencie, whiche did not denounce warre vpon any pryde or hautenesse of stomacke, nor contrarie to the Lawes bothe of God and man, inuade others and enlarge the boundes of their Empire, but rather em­ploied the power of the sweard giuen them from hea­uen, to the punishement of the ill, the aduauncement of the good, and the glorie of God. Suche were Iosue, Dauid, Ezechias, Iosias, Matathias, Iudas Macha­beus, Charles the greate, Mathias Huniades, Ladis­laus Polonus, George Castriot surnamed Scander­begus, Lord of Epirus and Albanie: Lazarus Despo­tus Prince of Seruia: of whose race and kinred, one Miloschus Kau [...]lonicus attēpted a more hardy enter­prise,Amurathes. then did Mutius Sceuola. For whē Amurathes the eight Emperour of the Turkes had inuaded Ser­uia and Croacia, with a mightie armie, he entered in­to his campe, and slue hym with a dagger, whiche he had priuelie vnder his garment: and so deliuered that people from a moste cruell enemie, and for the preser­uacion of his countrey, and for the safetie of his lorde and maister, he voluntarilie caste awaie hymself.

I could here reherse aboue sixe hundred princes and nobles, of no lesse godlines and courage, some liuing, some deade, whiche for the worthinesse of their doyn­ges, haue gotten themselues immortall fame: but bi­cause mine entēt is not to make an historie, I thought it good of an infinite nomber to mencion a fewe, by whose ensample soche as denounce warre, might bee admonished, that thei doe not falsely perswade theimselues, that thei maie do it for the destruction of citees and kingdomes, and slaughter of menne: but in Gods quarell to defende pietie, to ouerthrowe the disturbers [...]o [...] quarrel­les. of the common peace, to saue our goodes, wiues, chil­dren, and countrey, that the name of God maie be cal­led vpon, without any feare of enemies. For thei can [Page 186] not with safe conscience, pitche any thought vpō praie or spoile: vnlesse thei will be accompted emong those, whom God sendeth for plagues and scourges against ill people, as were Ar [...]axerres, Attila, Tamerlanes, & soch [...] other: & to slande in daunger not only of tempe­rall punishment, but also of the terrible tormentes of hel. For a good parent vseth to cast the rodde, wherw^t he beated his childe, when it is old & drie, into the fire.

ARchimedes Syracusanus, which be­side his greate knowlege in Geome­trieVitruuius lib. 9. cap. [...]. and Astronomie, hath lefte be­hinde hym diuerse and notable in­uencions of buildyng: at what time as he sittyng in a bathe, by measu­ryng of water, had perceiued how mo [...]he siluer one whiche had vndertaken the making of a croune of golde, that he had vowed to bee offered vnto the goddes, had priuelie mingled with the golde: leapt for ioie, & ranne home naked, saiyng manye ty­mes, in Greke, I haue founde, I haue founde. Decla­ryng that he had conuenientlie founde that, which he had so earnestlie sought. So surelie maie he saie, yea, and as the olde fathers vsed, offer vp a Sacrifice of an hundred oxen, whiche can fullie descriue the mise­ries, and calamities that come by warres. For thei be so many and so horrible, that a manne might sonerA [...]gias stable. cleanse A [...]gias Stable (as they say) then recken vp the mischeues that growe thereof.

But to say somthing y^• may growe to the cōmon cō ­moditie of mē, I thinke it good of many thousand in­cōmodities, to declare a fewe, & iudge it not farre a­misse, to shewe how vnseamelie a thing it is, for that [Page] manne, whiche pretendeth an hope of the heauenlie life, to encoumber the world with martiall affaires: &The Diuell is the authour of warre. speciallie consideryng it proceadeth of concupiscence, whiche the deuill causeth to reigne in our members: a worthie egge for soche a birde. For as he is a murthe­rer, so he stirreth other to murther, and the lesse god­linesse is vsed, the more followers he hath. So saieth sainct Iames: whense come these warres and conten­cionsIacobi. 4. emong you? Doe not thei procede from the verie concupiscence whiche warreth in your members? you fight and make warre: you haue not, bicause you aske not. Paule also the chosen vessell, doeth teache vs eui­dentlie,Ad Gala­ [...]has, 5. that these be the woorkes of the fleshe, aduou­trie, hoorehuntyng, vncleannesse, wantonnesse, wor­shipping of Images, enemitie, strief, emulacion, sedi­cion, slaughter, and soche like, the doers whereof shall not enherite the kingdome of God. Doe you not heare with howe greate 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 ChristiansWarres a­mong christen men are to be abhorred. detestable, bicause thei bee euen within our owne bo­welles, emong brethren, and more then ciuill. Moreo­uer, admitte we were not v [...]i [...]ed in Christe, yet by the constitucions of Emperours, thei bee al, as it were, ofRome is the last monarchie. one citee, that acknowlege y^• 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 [Page 187] 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 coūpted more detestable, nothing more misera­ble, then ciuill warre, which endeth so, that as TullieCicero ad cornific [...]ū. saieth, not onelie the victours will must stād 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 cōmunicatyng 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 dissēcion, 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 commaūdement, 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, [Page] not by barrennesse and hunger onelie, but also by pe­stilence. Wherefore hauyng his choise of these three,Warre is [...]e [...]en fa­ [...] or pesti­ [...]. 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 issueH [...] was a mōster that had s [...]u [...] [...]e [...]dee w [...]h w [...] he [...] ­cu [...]s tought, and as soone as he [...]ad stro­ [...]n of one he [...]d an other s [...]r [...]g vp immediat­lie. 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 po [...]ted v­pon hym the indignacion of his furie, and strong bat­taill, and brent hym, and he knewe not, and sette hymEsaiae. 42. on fire rounde aboute, and he perceiued not.

And that not without a cause. For God, when he purposeth to chaūge the state of any dominion, whiche leaneth toward decaie, for transgressing his commaū ­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 offēce 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.Many kinge­domes haue bē vtterly destroi­ed by warre.

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 [Page 188] 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 monarchie of the Assi­rians. 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 theThe monarchie of the persians. temple in riot and banquetting, the Persianes dispoy­led of his Kyngdome, whyche also erected another Monarchie, wherin Cirus, Cābises, diuerse Daries, Xerxes, and Artaxerxes, were gouernours. But whē Darius beyng none of the kinges bloode, had taken vpon him the princely estate, Alexāder the great slew him, which after the losse of al his dominions, at ones lost bothe life and monarchie. Where vppon CarionThe monarchie of the Greekes. appointeth the thirde Monarchie to be of the Grekes whiche did not longe continue. For by diuision made [Page] by Alexander vnto his successours, Seleucus raigned in Syria, Ptolomey in Egipte, Antigonus in Asia, Ca [...]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 theThe Romaine Empire. hole, yet not vnpunished. For the kingdome whiche thei had goten by force and swerd, thei l [...]st agayne by the swerd, and that not so moche by forreyne, as by ci­uill warres and soche rebelliōs as rose amongst them selues. Wherwith when they had well beaten & we­ried them selues, they perceiued that ambition and contempt of the common weale (the rule of manie of the mightier sorte beyng dissolued) were the occasion that Iulius Cesar after manie sore bruntes and la­mentable miseries of the Citie, at the length gote the hole Empire. Which after his pitiful murder, deuol­ued to Augustus, and so to other, vntill it came to for­reyners, as they were by their souldiours aduaūced: till at the last it was deuided into the easte & weaste. And finallie by reason y^• the boūdes of Christendome were negligently defended, it was brought by Char­les the great into Germanie: the Egle so dispoyled of her fethers as some thinke, that she were not able to finde postes and post horses, if the Peeres of the Em­pire did not otherwise prouide.

I could here also declare manie flourishing king­domes whiche bare great stroke while these Monar­chies yet endured, and manie common weales wor­thily aduaunced, whiche persuading themselues to be in sauetie, and contemnyng other in comparison of them, by their great fal euen in their greatest pompe, learned how vnconstaunt fortune is. Moreouer whoThe distructiō of many nota­ble countreyes and [...]es hath growne of [...]e. so will cōsider the kingdome of Israell and the Iewes ouer whome God himselfe set anointed Kinges and iudges, and would that thei should be a terrour to the gentiles (to passe ouer the dominions of Samaria, [Page 189] Egipte, Macedonie, the Gothes, whiche brought an hundred thousand menne out of Hungarie into Ger­manie, the Vandales, whiche fraied not Affrike one­ly, but also Germanie, and many other Seigniories) who so further will remember, how th [...] Rome the Ladie of all the worlde, hath been so ofte taken, and sackt, that Carthage so famous and matche to Rome, was so destroied: that Hierusalem was so ofte taken, and laste of all vtterlie defaced: that Athenes and La­cedemone, the twoo iyes of Grece, were broughte to ruyne and raced euen to the grounde: shall easelie perceiue what calamitie ensueth vpon warres, and that the iniquitie, deliciousnesse, and vnthankfulnesse of manne, towarde his creatour, riotte and impietie, be scourged with that whip, whiche argueth the iuste vengeaunce of God, that thei maie well saie with the Prophete: Beholde, this daie we bee seruauntes, ourNehemie. 9. corne is multiplied vnto the princes, whiche thou hast set ouer vs for our sinnes, whiche be Lordes ouer our bodies, yea, ouer our wiues and daughters.

Neither nede we to seke forrein examples, conside­ryng that Germanie and other Countreis adioigned to the Empire, haue store therof, and mo then in dede be requisite. For (not to make mencion of antiquities) who can sufficiently declare what calamitie, waste, and spoile, moste part of men haue tasted in our tyme? For intelligence whereof, aske Saxonie, Gelderland, Friselande, Brabant, Flaunders, all the lowe coun­treis, Fraunce, Italie, speciallie Lombardie, and a greate parte of East Fraunce, whiche hath been piti­fullie wasted: and thei by experience can tell you, how sore the smart of warre pincheth, how sharpe a rodde it is, to punishe the iniquitie of the worlde. Whiche, soche shall sone tourne awaie, as will fall to praier, & call vpon God, euen from the botome of their hartes.

But although God would euen frō the beginning, that these examples should be written, and kept in me­morie, [Page] that men might learne thereby, to looke vpon theimselues, and to amende their liues, consideryng howe thei ought to conuert from their sinnes, if thei will auoide the greate plague of heauen, I meane the stroke of [...]es: yet the Iewes alone were sufficient to put vs in minde, of reformyng our liues, and to de­clareThe Iewes were plagued. vnto vs, that the transgressyng of Goddes com­maundemente, hath neuer escaped vnreuenged. For this is the people whiche he loued aboue all other, to whom the promise of redempcion was made frō hea­uen, which by a thousande figures and miracles was deliuered frō the heauie yoke of bondage, whiche pas­sed the sea drifoote, whiche sawe Pharao that persued theim with a greate armie, drouned at the closyng of the waters, whiche should haue been conueighed into the lande of the wicked whiche had aboundaunce of Milke and Honie, whiche receiued drinke out of the rocke, and bread from heauen. But bicause thei would not heare god, whiche so oft warned thē, thei were so plagued, that in those fowrtie yeres, wherin thei wer constrained to wander in the deserte emong serpen­tes and wilde beastes, all thei that were brought forth of Egipte, to the n [...]mber of sixe hundred thousandeNumeri. 14. Iosue. 14. men, were destruied and slaine euery one, sauyng Io­sue and Calephe, by whose guiding and counsaill, the reste were conueyed into the lande of promesse. Whō God so dearely loued, that he would his onely soonne our sauiour, to bee borne emongest them, to teache, to woorke miracles, and laste of all, by his death, to pur­chace vnto vs life. Whome, when thei beyng wicked­ly [...]nt, woulde not acknowledge, either by warre he destroied, or by captiuitie dispersed into the whole worlde, and gaue theim ouer to bee despised of all the worlde, for ensample of Goddes vengeaunce, whiche is ordeined for soche as will not repēt for their sinnes.

The outrage of warre is so pestiferous an euill, so contagious and cankryng: that she poureth her poi­son, [Page 190] bothe vpon forriners and a farre of, and ere she beThe Cocatrice perceth [...] poison seen, she pearceth more deadlie then any Cocatrice. For who is so blinde that he dooeth not see, that these warres kept emong christen Princes for priuate qua­relles, haue giuen a merueilous encouragemente and hope to the enemies of the Empire, to encroche vpon that, wherevnto thei haue no right title, and what de­caie thei haue been vnto all christendome. And for en­sample, to make mencion but of one, whiche hath been an Helene, or principall cause of the moste part of this trouble (wherevnto if ye doe adde the disagremente ofThe [...] out of Chri­stiane Princes encourageth the Turke to enuade Christendome. Princes, and ciuill debates, you shall perceiue no­thyng lackyng that maie tend to the common destruc­cion of the whole worlde) how many of the Lumbar­des haue had occasion hereby, to fall to murder, rob­berie, manslaughter, spoile, besides the making of wi­dowes, the vndoyng of fatherlesse childrē, and de [...]ou­ring of maidens, beside the prophaning of sacred thin­ges, and a thousande other kindes of impietie? How many kyngdomes hath the Turke, an vnapeasable and mortall enemie to all Christians, hereby conque­red? That all good menne complaine, saiyng: that the ambicion of our Princes, ministereth occasion to the Turke of victorie. Now if we will accoumpt from the yere of our Lorde, M. D. when Lewes the Frenche kyng firste inuaded Milaine, the chief toune in Lum­bardie, and draue out the Duke thereof, you shall vn­derstande how greatlie Christendome hath been en­dammaged, sence the moste mightie Princes haue cō ­tended who should haue the most iust title to the same. Belligrade, the onely Bulwarke of Hungarie, was violently wonne: Rhodes, whiche could not be light­ly assaulted, was taken: the countreis of Bachie and Syrmie were wasted: Varadine by siege loste, Lewes the kyng slain in the fielde, Buda sacked, a great part of Hungarie and Transs [...]luania ouerrunne: besides y^• Austriche was by thassaultyng of Vienna sore shakē.

[Page]Wherevnto if ye recken that whiche wee loste be­fore, twoo greate dominions were spoiled by that I­dolater the Turke, Constantinople and Trapezus, twelue kyngdomes taken from vs, emong which wer Chalcis, Scodra, and many other Ilandes, Hidrūtum with twoo hundred citees. Neither did other lesse de­sire to augment their dominions. By al whose tiran­nicall attemptes it is comen to passe, that the Turke hath enlarged his Empire Eastwarde, vnto Euphra­tes, Westwarde to the Sea of Ionia, Southwarde to Ethiopia, Northward to the sea called Euxinum: andEuxinum mare deui­deth Europe from Asia. vnlesse the nobilitie moued with Gods loue, and out­crie of the selie people, whiche bee reserued to the piti­full yoke of seruitude, or els be next to the daunger of death, doe withstande it, nether the countreis whiche are borderyng vpon the Riuer Dunowe, whiche yet remain entier, shall cōtinue safe, neither will he ceaseDanubius. continually to enlarge his dominions.

But he wer not so moche to be feared, if our bodies and goodes onely were in daunger of him, and not al­so our soules, in neglecting the doctrine of our faithe. For he causeth the childrē in their tēder age, to drinke the Mahometicall poison, and leadeth the elder sort to helle fire, by forsakyng the crosse of Christe. Where is that famous citee Constātinople, whiche was so high­lie renoumed by so many Patriarkes, whiche were soche holie fathers, and wherein the Sinode and ge­nerall counsaill was kepte, by an hundred and fiftie Bisshoppes againste Macedonius, whiche denied the holie Ghost to be God. Where is Nicea a citee of Bi­thinia, where three hundred fower score and eight bis­shops, condēpned the heresie of the Arrianes? Where is Ephesus the greate Toune, where the marte was kepte for all the hetherside of Asia: to whom Saincte Paule preached the Gospell: wherein Nestorius ap­poincting two natures in Christ, was accursed by the Iudiciall sentence of twoo hundred bisshops? Where [Page 191] is Chalcedon, situate vpō y^• streites of Thracia, whose name is blased welnigh through the worlde, for that there sixe hundred & thirtie fathers gathered in coun­saill, did condempne Eutiches & Dioscorus his scho­ler, one of the same secte, whiche held opinion, that the nature of the worde of God incarnate, and the fleshe whiche Christ tooke, wer but all one? Where be the Galathiās, Corinthe of Achaia, Philippi, & Thessalo­nice, twoo citees of Macedonia, and Athenes the citeeAthens. of wisedome, of whence was Dionisius Areopagita? Whiche when the Apostle had regenerated, he did partlie by his writyng set forthe for a perpetuall me­morie? Be not thei through extreme rigour of warres brought to naught, and haue so swarued from the true God, that of al, there can scarce one or twoo be found, that will stand to the confession of the crosse of Christ, and call vpon the God of heauen?

And that ambition, discord, ciuill warres, impietie, studie of priuate gain, and vnfaithfulnes, haue giuen no small occasion to this mischief, the histories of chri­sten Princes to declare, and we by experience to late and to our great calamitie, be taught the same.

Learne therfore ye anointed Kinges, ye good Prin­ces, to whom the gouernement of the common weale is cōmitted, spare your subiects, spare those that haue entred into the same Baptisme with you, whiche doe acknowledge one God, one Sauiour, whiche be one with you in Christe, by whome we be all Bretherne, all enheritours of Heauen, wherein there is nether Hebrue, nor Greake, nether Lorde, nor Subiecte, but euery one shall giue an accompt of that he hath done in his bodie. Demas the Philosopher perceyuing the Athenians verie busie to appoynt diuine honoures to Alexander, willed theim to beware lest while they minded Heauen, they loste the Earthe. But take you heede lest you lese Heauen, while you kepe the earth. Consider with your selues that all warres be daun­gerous [Page] and deadlie euen to the first authours, bicause of Robberies, Theifte, vnrecouerable losse of bodie and soule, inordinate des [...]ouring of maidens and wi­dowes, burning, spoyle of all thinges, the oppression and rigorous handeling of innocētes, so manie kinde of blasphemies, wheras no droppe of innocent bloode vniustlie shedde, shalbe left vnreuenged, but that the iust and euerlasting iudge, which knoweth the certain number of our heares, will require it at their handes.

Note besides here so many māslaughters, so moche hooredome, so much vilanie, the losse of so many soul­les,Warres worke the death both of bodie and soule. wherby a great weight of accompte lieth on their handes, whereas the burden of euerie mannes owne iniquitie is so great that he neadeth not to be laden with other mens mischieues. Wherefore if any man respectinge godlines, louinge peace, and bicause God cōmaundeth his seruauntes to turne their swor­des into culters, & their speires into mattocks, that theMicheae. 4. Esaiae. 11. Woulfe may dwell with the Lambe, the Leopard lye doune with the Goate, the Calfe, Lion, and shepe, kepe cōpanie together, so that one natiō do not arise & fight againste another, but doe forget hencefurth the name of warre, will not for all this cease, but continue stil w^e out feare of correction, to walke after his own lust, he shall one daie find that he shall not escape vnpunished.

If we wil needes shew our selues valiaunt, yonder is the Turke, yoūder be thenemies of Christes crosse, any man maye arme himself against thē, and go to re­couer that part of christendome, which thei haue sub­dued & infected with impietie, by the negligence of our princes, & to rescew frō cruell seruitude and the iawes of hel, the poore people that crie for help: and let euery man so shewe himself stoute in his quarell, that it may appere that he fighteth for his coūtrey, for his brethrē, for the glory of Christ: and so he shalbe not onely com­mended emong men, but shal also receiue a reward of him, whiche leaueth no euill vnpunished, nor no good deede vnrewarded.

AS it is extreame impietie al­waie to minde warres, and to turne al thinges vpside doun: So it is a singular vertue, an excellent poinct of wisedome, to be quiet, and to maintaine in a common weale, peace, the onelie staie thereof. For Se­neca borne at Corduba theSeneca li. 3. de benefi­ciis. Greate Maister of good ma­ners, semeth to haue saied not much amisse: That it is the propertie of a very king in deede, not to exercise his aucthoritie euer when he maie. And the very ende and knittyng vp of the warres, by experience teache vs, that it is not so expedient alwaie (although wee maieThe cōmodities of pe [...]e ought to [...]o [...] Princes to quietnes. somtime prouoke others with warres iustlie) to break peace, and disturbe quietnesse. So that it maie seame moche better to sustaine any losse, either of goodes, yea, or estimacion (bicause some dooe thinke their ho­nour and estimacion stained, if thei dooe not wreake themselues vppon the insolencie of others, and cause an burlie burlie in the common weale) then to yelde vnto maliciousnes, and to disquiet heauen and yearth with warre: consideryng the gaine is not smalle, that is gotten by the common preseruacion of men. For as small thynges by concorde haue good successe, and en­crease: [Page] so greate thynges by discorde, decaie and fall a­waie [...]. to nothyng. Further vpon the conference of the commodities of peace, with the miserie and calamitie of warre (be it permitted and lawfull) it shall streight appeare, how moche the one excelleth the other, how moche more it becometh a magistrate, to gouerne the common weale in quietnesse in his goune, then in dis­quietnesse in armour, vpon euery light occasion.

Neither did Marcus Portius Cato saie vnaduised­lie, that the common weale ought rather to bee enlar­ged by vertue, then armes, in these woordes: doe not you thinke, that our predecessours made this common weale, where it was small, greate, by force of armes: for if it so were, it should bee now moche more enlar­ged, consideryng wee bee better furnished with fello­wes, citezeins, harneis, and horses, then thei were.

Let vs therefore set before our iyes, the ende of ourWe muste shoote at the true marke of this life. life, whereat we ought to shoote, and to bende all our courage in the common weale: whiche should be obe­diēce, modestie, shamefastnes, temperaunce, mildnes, gentlenesse, long sufferyng, pacience in aduersitie, so­brietie, mercifulnes, charitie, chastite, iustice, finallie, all vertue and honestie: by whiche kinde of life, wee shall bothe haue certain hope to come to heauen, and also to bee remembred emonge our posteritie, as men that so worthilie haue behaued our selues in this life. This is that whiche the Wiseman mencioneth, sai­yng: A good name is better then precious ointemen­tes.Ecclesia. 7. Whiche he can hardlie obtain, whiche beyng gi­uen to warre, delighteth wholie in doynge harme, ragyng like a madde beaste, and sekynge to powre out his poison vppon his neighbour: aswell not be­leuyng that there is a God, and a blessednesse of life, as he dooeth wickedlie hasten to sende hymself to the Deuill, and to caste awaie his soule.

And like as in tyme of warre, iustice and equitie [...]e subuerted, so in tyme of peace, the true vse of lawes is [Page 193] put in vre: whereof iustice the verie fortresse of euery citee procedeth, more cleare then the euenyng Sterre (as Aristotle writeth) in this, that she doeth not onlieArist. in [...], Ethicorum▪ fauour hym that embraceth her, but also profiteth him to whom she is shewed, besides that she is the onelie meane to perfite all the other vertues. She certainlieThe excellency of Iustice. is the onely cause, why that the imparting of commo­dities in a Citee, is constante, whereby euery manne mindeth his own, and so emploieth his diligence, that he will not harme his neighbour, but rather further hym, so that (as Socrates in Plato saieth) one maie well saie to an other: brother assiste me: and thus he declareth, that man in parte is created for manne, the helpe whereof bothe nature counsaileth, and the holie scripture commaundeth. Thus where one helpeth anOne good turne asketh [...] other. other, the saiyng is true, whiche affirmeth, that thāke alwaie breadeth thanke, and euery manne abideth in his vocacion, not medlyng with forrein matters, and soche as be as good vnattempted, accordyng vnto the saiyng of Nazianzene: a thing dooen, whiche were as good vndooen, is to bee reputed as nothyng: for soche as be as good vndoen, be to be reiected. For as Xeno­phon saieth: it is not possible to handle many matters at ones, and to doe them all well.

Ye now vnderstande, what commoditie ensueth to a cōmon weale, vpon a quiete life, and how that quiet­nesThe cōmo [...] of quietnes. doeth moste behoue the societie of men: whiche is the more to be desired, bicause it doeth as it were, en­gender ciuilitie emong men, whiche onely maketh the difference betwene men and beastes, and causeth the naturall inclinacion in man to all vertue, to encrease and to driue more conformablie to a politique kind of life. So maie an Ethenicke ioigne the goodes of the mynde, and fortune togither, and liue blameles emōg men: whom moste of the Philosophers thought ther­fore to be blessed, not bicause he did not entermedle in warrelike affaires, but for that he being content with [Page] his own estate, being stout in defence of his countrey, being modest and temperate, fauoured equitee and iu­stice, furthered men not onely by vertuous conuersa­cion, but also by wise counsaille, and discipline of ma­ners, and brought them vnto a better trade of liuing.

Whiche kinde of life, the exhortacions vsed in holy scriptures, require to be in vs, that one doe not offend an other, nor circumuent him in his doinges: but that by vprightnes of life, we prouoke the euill disposed to a better iudgement: not as though there were no fur­ther respecte to bee had, then to a politique and ciuill kinde of life, but that we also looke for the fruict of the spirite, whiche is charitee, peace, iustice, godlines, and finally, then heritaunce of heauen. All whiche are bet­ter compassed in that citee, and emong those menne, whiche dooe not delight in warre, but quietlie to liue one with an other, then otherwise. For in soche a cō ­mon weale, euery manne maie vse his owne libertie, and call vpon God with a cleane harte.

If warre maie be attempted for obteining peace (otherwise I se not howe it can be safely done) it is more to be wished, without warre, to establish & kepe peace: a thing of soche holines that nothing dothe more become christianes, which are so moch the wor­thierPeace with­out warre. then other men, for that others be vnlike them selues during the time of warres, vexed and misera­bly troubled with great perplexities, sore bruntes, & many dangers. But Christianes, whiche so regard outwarde goodes and wealth as thoughe they had none, what persecution so euer they abide, what dam­mage so euer they susteine, yet thei hange still vpon God whom thei through their faith in Iesus Christe, haue put on, and esteme nothinge in this worlde, bi­cause thei haue receiued soche grace, that in the verie middest of those stormes, thei yet in their bodies feele great peace and comforte of life: knowinge that theyPsalm. n8. whiche loue God, [...]e in great quietnes, and that the [Page 194] kingdome of God is not meate and drinke, but iustice and peace. And therfore in Esaie there is said vntoRoma. 14. the people of Israell: I am the Lord thy God, whiche teache the profitable lessons, whiche gouerne the in y^• waie wherin thou doest walke: I wold thou haddest markt my commaundementes, thy peace had bene as a floode, and thy iustice as the goulfes of the Sea. They onlie haue this peace which vpon good purposeEsaie. 48. perfourme goddes will: for the wicked, al tho thei liue in the moste ciuill tranquillitie and greatest quietnes that can be, yet thei haue not the true benefit of peace: but thei haue alwaies a gnawing in their conscience, their minde is alwaies vexed and disquietted more then with the enemies violence and crueltie, which is a thing more terrible and extreme, then any warre cā be. Yet neuerthelesse god willeth that this peace shal­be preserued in a common weale, wherby he that li­ueth vertuously, may attaine vnto y^• true knowledge and glorifiyng of him, and so by the politicque peace come vnto the euerlasting, whiche is the fruite of the spirite, and that so the peacemakers maye be blessed.

We must therfore vnderstand, that euen euery ho­lieEuerie ma [...] hath warre within him selfe. & iust man, al tho he be by none outwardly vered, dothe yet find in him selfe an inward warre: he hath soche perpetuall strife with his fleshe and affections, which so moleste euerie good man: that thei cannot be taken awaie ne yett appeazed by anie philosophie, ne by any morall learning but be ouercome onelie by re­pentaūce and godlie prayers. For be is our redemour which giueth vs peace, not as the world giueth, which hath respect to outwarde wealth and ease of the body, but to that which giueth rest vnto the soule, and can­not by any extremitie be disturbed. For that altho the warre be neuer so fearce, we yet dooe liue thereby in peace. For he commeth not to sende peace, but the swerde: and whether we be enforced therunto by per­secucion of enemies, prouocacion of the fleshe, or mo­cions [Page] of the Deuill, euery man muste take his crosse, and followe hym our onely conduct our and sauiour.

Doe not thinke that saincte Paule (the chosen ves­sell,Rom. 7. whiche sawe the secretes of heauen) hadde a light and small contencion, when he perceiued a lawe in his bodie, whiche withstoode the lawe of his mynde, whereby he was constreined to doe the euill whiche he hated, and not the good whiche he loued. After this maner we haue peace giuen vnto vs, which we ought not to conuerte to deliciousnes and pleasure: but ther­in to seeke soche quietnes, as maie likewise moue vs, to take like delight in the lawe of GOD, by grace in Christe.

PLato, as he doeth all thinges, so this [...]ib. 8. Po­litic. dooeth he learnedly declare, that there bee so many diuerse kindes of common weales, as there be diuerse condicions of men: and that there­fore diuerse menne doe agree to di­uerse Citees. To whose opinion to assente herein, there neadeth no greate perswasion. For who so dooeth but lightly note the alteracion of thynges, the circumstaunces and qualities of euery place and countrey, and the trade how thei mainteine theim selues: shall perceiue that a generall rule maie indede be applied to the gouernement of al, but it can not in all poinctes be sufficiēt in al. So saieth Terēce: Sondrie diettes cause sondrie kindes of liuyng. Nei­ther is it to bee thought that mannes minde will al­waie stande in one staie: for it bursteth out, and coun­terfectyng nature, causeth diuerse shapes, and moueth [Page 195] the alteracion of gouernemente in common weales.There falleth ou [...] alwaies something in the common weale worthie of reformatiō. Wherewith if ye also consider, the varietie and chaū ­ges of thinges, ye shall perceiue generall Lawes to helpe, and to be, as it were, an entraunce & introduc­ciō vnto good gouernement, but when newe matters & new businesse arise, thei be not sufficient throughly, but there is required the politique practise, wisedome, and forecaste of a Magistrate, which is a conscionable and iust dealer, whiche desireth to vse indifferencie to­wardes all men, whiche bryngeth all thinges into soche an order, that euery man will seke his owne ad­uauntage, without annoiaunce to any other, and doe nothyng either vnhoneste, or contrary vnto the ciuill societie. Yea, Iustinian hath thought it expediente, that when any controuersie happeneth, whiche can not bee ruled by the old lawes, newe shoulde bee then ordeined in that case.

Furthermore, he that instituteth and formeth a cō ­mon weale by prescribed ordinaunces, hath regard to those thynges, whiche would presently bee reformed, nothyng estemyng nor carefull ouer those mischieues that maie chaunce, as thinges then of no like certain­tie. As Solon the Salaminian whiche ruled Athenes by lawes of his own making, being asked the questiō, why he made no special law for aduoutrie: I thought not, (quam) he, that any soche hainous offence would euer haue been committed in this common weale. So ma­ny thynges as well vnprofitable as profitable, doe in processe of tyme, crepe into the common weale, which must be spedelie seen to, either that thei maie be tour­ned to good, or els redressed in seasō. As for ensample:An example ca­kē of victualle. victualle, howe necessarie a nourishemente it is for man, all men knowe, and therefore by ordinaunces of longe tyme, there hath been prouision made, that it might easely be had frō one to an other. And although there be certaine prices set vpon victualles, neuerthe­lesse when dearthe cometh, that constitucion muste [Page] nedes lose his force: which if y^• victuallers maie vse as ther liste, al thynges shall rise to an intollerable price, yea & peraduenture thereby maie moche sediciō ensue, bicause it is a miserie to dye for lacke of foode: and hū ­ger (as ther saie) breaketh the harde walle. For auoy­daunce wherof, a magistrate ought to prouide in time, and to set the prices at soche an assise, as bothe the sel­lers maie not bee endammaged, but their trauaile and expenses considered, and the other citezens serued, accordyng vnto the tyme of the yere. Whiche standeth chiefly in corne and fleshe. For if thei be good cheape,Corne and flesh be counted the chietest proui­sion of victu­alles. nothyng is accompted deare. As Socrates, when one complained vnto hym that all thinges were deare at Athenes, as Purple, Wine, and soche deinties, saied, that there coulde no dearthe bee rekened on, when Meale and Oile were sold good cheape. So likewise, when the craftines of Merchauntes, Artificers and o­ther occupiers, beginneth to bee preiudiciall to the citezens (as at this daie, vpon a gridie desire many doe practise, pretendyng equitie and lawe) then must a ma­gistrate bee diligente in restraining soche inordinate gaine, and the occasion of soche priuie conueighaun­ces, whereby these enormities burste out into mannes life, to bryng all thynges to an equall proporcion, and by wisedome foresee, that no soche coueteous appetite be satisfied. Wherein he must neither haue respecte to persone, coustome, cousinage, nor freindshippe. Our kinsfolkes, freindes, and benefactours, bee in deede deare vnto vs, but we muste loue the common weale, farre aboue theim all. The other happen vnto vs by nature, but god cōmitteth this vnto vs to be well go­uerned. The contempt whereof, in respect of any per­sone, or through negligence, is to be coumpted a more vnnaturall acte, then to staine our handes with man­nes bloode.

Neither shall this be a sufficiēt excuse, that he hath no knowlege in the lawe, whereby he muste examine [Page 196] his gouernement, be it right or wrong, as by a toucheEuen an vn­learned man maie geuer [...] well. stone: consideryng that nature hath emplanted in vs certaine principles, whence not onely the knowledge of makyng lawes procedeth, but also the order of good gouernement, by iustice and equitie, is reueiled to the societie and ciuill life of mā. Whence to swarue were a mere wickednesse, and not so moche to regard a pu­blique matter plāted by nature her self, as a priuate, and for affection sake, as it were, to set to sale the im­partyng of commodities. Wherevpon Plato wisheth, 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 per­fiteThe Lacede­monians vsed. no written Lawes. 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) [Page] 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, idola­triePolitike ordi­naunces muste not disagree with the lawes of God. & 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 [Page 197] 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 mustPrinces ought to vse consul­tacion in their doinges. 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 cō ­mendeth in Plato, allowed as true: counsaill is an ho­lieCouncell is an holy thing. 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. AndProuer. 24. 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, theirThe Romaine Senate. 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.

[Page]Therefore if the histories wer not, euen experience [...]od mē geue alwaies good councell. 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 Ecclesia. 37. 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 wasIoan. 19. expedient that one man should dye for the people. For it maie so happen (but not without the inspiracion ofAn euill man sometime ge­ueth good coū ­cell. 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 himHester. 6. & 7. 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 [Page 198] let passe, for that my meaning is onely, that if you wil haue any thing goe happilie forwarde in the common weale, you muste vse good deliberacion, leste you bee compelled as fooles doe, to saie, had I wist, and learne witte when you haue suffered a displeasure. For thei whiche doe not muche regarde the common estate, vsePlato i [...] Symposio▪ without deliberacion to attempte thinges, and rather to expect what will thereon ensue in the ende, then to haue any respecte to present counsaill, and to applie al thinges accordyng vnto it: specially seyng the fallyng out of thinges, in the ende, is the fooles scholemaster, whiche causeth the vnwise to waxe warie, when it is to late, & when thei haue abiden harme, then to lamēt their rashenes: at the beholdyng of whose daunger, he that is wise, will learne to beware.

It is therefore verie expedi [...]nt in a common weale, that counsaill be often had for good gouernement: whiche wee maie better vnderstande, not by the nom­ber of Sentences, but by those whiche debatyng wellCouncell mu [...] be well weyed & not alwaies measured a [...]ter the greater part of mens opi­nions. and throughlie the estate of the common weale, dooe decide that whiche is honeste, iuste, godlie, and bese­myng a Christen companie: that mennes iudgemen­tes bee rather well waighed, then any respecte had to the nomber of opinions, lest the bigger part ouercome the better, and the greater nomber be iudged the wi­ser. Neither here do I allowe any soche, as neither for vnskilfulnesse, neither for lacke of witte, giue vnwise counsaill: but either beyng corrupt or moued with vi­ciousnes of minde, coūsaile that which is wicked, vn­godlie, & not agreyng with a man of honestie. Which counsaill bisides that it hurteth the common weale, it vseth to light worste vpon the counsaillour hymself, according vnto the common prouerbe: with which the Wisemannes saiyng agreeth: euill counsaill shall hee retourned vpon him that giueth it, & he shal not knowEcclesia. 27. how it happened vnto hym, and at the [...]ast the coun­saill of the wicked shall be dispersed.

[Page]Whiche thinges ought to be an euident argument vnto vs, that no common weale can bee well gouuer­ned, without good counsaills, whiche thei that tender thesame, must often put in vre, that those waies, whi­che their people as yet haue walked in with the Gen­tiles and vnfaithfull, ones left, thei maie receiue soche ordinaunces of their Magistrates, as vpon counsaille are thought, honeste, iuste, profitable, and hurtfull to none: whiche beyng instituted as it were euen in the schole of godlines, maie open the waie vnto the hea­uenlie citee through him, whiche is our onelie guide, waie, trueth, and life.

IT is not vnwisely saied, that a mā maie as well know the magistrate by the subiecte, as the Lion by his pawes: for that moste of the people bee ruled and affectionated, accor­ding as the Magistrate giueth thē an example. Whiche vocacion he doeth well execute, whiche is hym self a good man, and mindeth the common aduaunce­mente of all: not in faire woordes, but in verie deede, whiche one thing chiefly cōmendeth an Officer. For that shall edifie nothing in the congregacion, whiche thaduouterer speaketh in commendacion of chastitie, the dronkarde, of sobrietie, the vsurer of honest gaine, the couetous man, of despisyng riches, the wicked, of vertue, and the lier, of truth. Shall not he rather finde some, that will laugh hym to scorne, then be reformed by his talke, whiche procedeth not from his harte, but onelie from his lippes? For in deede he is no good tea­cher, [Page 199] whiche teacheth onely by wordes, and doeth not vse hymself honeste in life, that he maie bee without fault hymself, that will finde fault with other. For so shall his speache bee liuelie, and his woordes the sha­dowe of his deedes, as Democritus the Milesian saith. For wherevpon cometh the corrupcion of Citees, the libertie of life, but by the Magistrates negligence? Whiche oftymes setteth his mynde more vppon com­mon banquetyng and feastyng, then that he wil ones waighe what belongeth to honeste liuyng, and good gouernemente. Likewise maie one iudge of mannes impietie, whiche daiely more and more encreaseth, bi­cause the woorde of God is not liuely in vs, but when it is heard, it is not regarded: but our busines lieth, in feastyng, hoorehuntyng, riottyng, bachityng, blas­phemie, and a thousande kindes of fond vanities. And in the meane while thei winke hereat, whose duetie were to lifte vp their voices, to counsaille vs, to moue vs, to correcte vs, and not to cease, vntill soche time as thei sawe either amendemente of life, or els iniquitie after a sorte, vanquished in their Churche.

Whiche enormitie scholemaisters also encrease, forƲnapt schole­maisters. thei suffer the youth committed to their charge, to doe what thei liste: thei vse no morall discipline for the a­mendemente, well framyng and fashionyng of their condicions, but mindyng onely their wages, thei suf­fre the childrē to runne at wil, and become worse then thei were, when thei first toke theim in hande. And if thei take to their tuiciō any well nurtered & tractable children of the parentes, thei sende theim home euill manered, and more dissolute then thei wer when thei came to theim: so that it were as good in maner, that the childe were brought vp in an house of bauderie, or taught some lighte occupacion, without expense of money, then so dearelie to buye soche corrupcion of maners. For there be certain principles of vertue na­turally laied in manne, but vnles thei be stirred vp by [Page] discipline and godlie exercise, cōcupiscence of the flesh, destroieth theim, and maketh man prone to euill, and a follower of wickednes.

And what cōmon weale is there at this daie wher­in good and ciuill ordinaunces be not dispised, and in their place, murther, vsurie, couetousnes, deceit, iniu­rie,All wickednes reigneth through the ne­gligence of magistrates. robbery, fraud, vniust dealyng, aduoutrie, blas­phemie, drunkennesse, contempt of Lawes, and all wickednes, do reigne? wherby their can litle ciuilitie be founde in mans life. But admit there be some good (as there is no assembly so deuelishe wherein are not some whiche fauour vertue) soche horrible iniquitie beareth swaie, that what vertue so euer be mixed ther with, it lieth shadowed as a rose among brambles: so that it maketh a shewe onely of vice, and of no vertue. Hereupon come these miseries, heruppon good men complaine, that there is no iustice nor equitie amōgst men. But that all thinges bend to decaye and ruine, which as accessaries & handmaides of iniquitie, these mischieues incontinent followe: pestilence, famine, warre, robberyes, slaughter, wast of all thinges, and all kinde of plagues that we se fall vpon vs.

Which calamitie as it cometh by the peoples sinne, so by amendement of life and earnest calling vppon God, it may be turned from them. A magistrate ther­fore muste be vigilaunt in his office, and doe his ende­uour all that he can to suppresse the wicked, for which cause he beareth the swerde. The good men whiche staie vpon vertue, muste call vpon God, and procure the preseruacion of the hole, for so muche as oftymes hole Cities for one or two good mens sakes, haue ben saued from destruction. Let the magistrate follow the aduise of expert Phisicians, which when thei see that any rotten member cannot be healed, then they cut of and seare vp that parte, to the ende it may not enfecte the rest, and at length destroie the hole body. For he is an euill and an vprofitable membre, which first by ill [Page 200] ensample offendeth his neighbour, and after expresse­lySuch as will not be [...]d, [...]st not to suffered in a [...]ōmen weale. despiseth the good order of the cōmon weale. This is the perfect office of good gouernemēt, which god re­quireth of him whome he would haue to go before his people: this is the maner of rule conteined in the boke of the lawe, whiche ought not to depart from the go­uernoursIosue. 1. mouthe.

Nether let vs sticke in this print, bicause the euill may well be suppressed, but not rooted out: whiche no man requireth, considering that the corruptnes of na­ture, and the number of the wicked be greatter, then that thei can quite be dispatched and bannished. For when Hercules himselfe cut of one of Hidras heades, an hundred sprange vp in place of that one. Yet a ma­gistrateMagistrates must be watch­full. must not cease, but watche, that assone as he seeth this fire beginne to flame, he haue in redines his axes, ladders, buckettes & soch other necessaries, wher by he may turne away this present daunger, that his Citie be not burned vp. Let him do like a good hous­bandman, which perceauing that al the cockle cannot be plukt vp with out losse & decaye also of his wheate, among which it groweth: cōmandeth onely so moche to be weeded out as shal let the wheat from growing, and so letteth the reste alone vntill haruest: so he that will be called a faithfull fauourer and father of his countrey, as he is wise, vigilaunt, and vncorrupte, so he must thinke this commission to be giuen him, that he kepe the common weale vncorrupted, preuent in­conueniences that may growe, so rule his subiectes, that it be honestly, and vprightly done without any offence to others. So will eche man behaue himselfe towardes other, as he woulde other shoulde behaue themselues towardes him: so shall the hole body be­come godly, and desirous to fulfill gods will: that this common weale may be called not onely a con [...]ention of men vnited & knit by lawes, but also the true rule of vertu [...], and a perfect leader to a better lyfe.

HE that will consider the olde tradi­cions of the Philosophers, wherby thei dehorted mē from their sauage condicions, and ledde them to an order of ciuilitie, that by their ho­nest demeanour, they might auaūce the dignitie of the common weale, [...]tu [...] is na­turallye [...]n­graffed in mā shall vnderstand that it is nature which setteth before our eyes the purtrayture of vertue, wherby principal­ly we ought to frame our selues to goodnes, and ho­nestie, by whose prouocatione there be reported amōg the ethnikes many that liued well, which did not on­lie deserue renoume at home, but also abroad wold not spare to spende their liues for the preseruacion of their countreye: men, whiche as thei did well deserue of men, so in this one thinge they are blame worthie: bicause that thei for their good deedes and integritie of manners, deuising a certaine fayned [...]elicirie, onlie sought their own praise, onlie an euerlasting fame of their owne name, & beyng vnthankfull did not geue glory to God, whose giftes those are, and vnto whom all that is worthily done amonge men, is to be attri­buted.

But Plato wisely said that common weales differ according to the diuersite of mens manners: and that for sondrie kindes of life, sondrie kindes of discipline be moste agreable. Whiche thinge must needes take place in vs Christians, which forsaking vtterly all the delusions of the Deuil, when we were first Baptized, haue entred into an euerlasting couenaunt with God our creatour and father throughe Iesus Christe▪ our [Page 201] onely Sauiour, the breache whereof is not onely an hainous offence, but the readie wa [...]e to the deuill.

And if ye list to consider the vet [...]e ende of all the old Philosophie, ye shall see none other thyng, but suche a glittering life, as in deede delighteth a politique mā and contenteth his mynde, whiche if ye compare with the true vertue, ye shall finde it without, a faire pain­ted Toumbe, but within full of filthie and rotten bo­nes. Wherefore we must doe our endeuour, to auoideOur ciuill life [...]ere muste be a preparation to the heauenly. those worldlie allurementes, not contente with those ciuill ordinaunces, whiche in deede bee requisite in a common weale, but are not fully aunswerable to ver­tue, and the blessed estate of life. Forsomuche as we [...] ought not to spende our tyme, accordyng to that out­ward conuersacion, but in newnes of mynde to be re­formed, to knowe the wilt of God our father, and kepe his commaundementes. So shall wee liue accordyng vnto those principles, whiche nature hath laied in vs, and Philosophie hath more and more stirred vp, which moue vs to be obedient vnto lawes, to be modest, iust, temperate, sober, vpright, valiaunt, vertuous: not do­yng that to other, whiche wee would not haue dooen vnto our selues, whiche in a maner is the order to pre­serue ciuill estates, euen emong those whiche doe not truely worship God, but liue to theim selues, seke and appoincte for themselues felicitee in this worlde. And although moste of them deuise herein a possibilitee to liue well, a perfite vse of vertue, and sufficiente com­moditie of life (whiche Speusippus the Philosopher, calleth the moste blessed estate of all other) frō whence thei thinke to passe and ascēde vp into heauen: yet hea­uen is so pestered with people that haue been con­ueighed into it by these meanes, that there seameth not one place emptie for any moe, although a manne would neuer so faine be caconized.

But we must not rest at these externall and visible thynges, whose conuersacion [...]ught to be without re­prehension [Page] emong men, and adourned with politique orders, leste we offende our brethren: that thei whiche liue in the worlde, although thei b [...]e not of thesame mynde with vs, yet thei maie by our good demeanour bee gained to bee of vs: but me ought so to trauaile in this outward and visible citee, that neuerthelesse wee alwaie conceiue the forme of the heauenlie. And in so doyng this our life shall stande, as it were a second of­feryng, to pourge our iniquitee, and to be a meane for the attainyng of a better life, through our preconcei­ [...]ed hope. And as Plato maketh Socrates like to Alci­biades his Sileni, base and simple to see to outward­lie, but inwardlie altogether diuine and heauenlie: So muste we become abiecte, all to all, and with con­tempte of this life, conceiue an hol [...]e hope of an other: as men commaunded to kepe those vertues, whereby ciuill orders bee mainteined, but not as though thei were alon [...] sufficiets an happie estate of life, or could make vs to liue perfectly well. For if thei [...]e compa­red with the true 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 thē. 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 [...]u [...]yng Starre, our [...]eble­ [...]es, in that heroicall valiauntnes▪ our [...]ntemperaūce, in that temperaunce, & what soeuer els imperfectiō 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 [...]ste, bicause [...]e giueth to euery mā his owne, and [...], bicause by moderate bride­lyng hymself, [...]e vanqu [...]sheth [...]brideled affections, surely he liueth not euill [...]mong men, h [...] wheit not yet happelie. For in that he fashioneth▪ hym selfe to the worlde, he compasseth not felicitie: whiche he onely [...]igneth, that hath the true vse of vertue, knoweth God, and ke [...]eth his commaundementes. Which es [...]e­meth [Page 202] 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 cā bee profitable, or [...]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 s [...]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 m [...]che, that the [...] 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 emongHierem. 5. my people certain wicked men, liyng [...] waite setting snares like foulers, and trappes [...]o [...]tangle men: as a nett is ful of birdes, so is their house ful of deceipt. Certainlie so moche the worse, bicause thei do [...]e not frame theim selues to liue accordyng vnto the will of God, whiche thei heare preached vnto them, which isStyffe nec [...]d people. daiely beaten into their eares: but wickedlie cleaue vnto that kinde of life, whervnto at the [...] gaue them selues in their youth thr [...]gh c [...]e, and be as it were growen in it by [...]st [...]. And y [...]t neuer­thelesse, [Page] thei promise theimselues, a certaine hope and prerogatiue of christianitie, as though thei were writ­ten in the same regestre, wherein thei bee conteigned,1. P [...]tri. 2. 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: sekeEsaiae. 1. 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 fa­shionAd Rom. 12 our selues after this worlde▪ but altere in newe­ [...]esse of mynde, [...] what is y^• good, well playsed, & perfi [...]e will of God. For we m [...]st be made so humble [...] the mightie [...]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, no [...] bryng foorthe fruicte worthie repentaunce, bea­ryng themselues vpon the name of Christianitie, and per [...]wadyng theimselues to be of those, whom GOD loue [...]h▪ where [...] ▪ God knoweth, like blinde bu [...] ­sardes walke in thicke [...]rkenesse, declaryng by their vngodlie doyn [...] how little [...]h [...]i see in the Christian doctrine, h [...]d [...] of Goddes worde, not receiued into the good yearth, and inward partes of their har­tes, but fa [...]yng [...]mong thornes, is by deliciousnesse of liuyng, desire [...]r [...]thes, coueteousnes, vaine care, and other [...] ▪ choked, that it can not bryng forthe [...]y [...] [...]e like vnto soche as runne in games, but can not [...]he the G [...]wle, wherevpon [Page 203] 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.Paul. 1. cor. 9. Runne you so, that you maie winne the game.

Whiche surely be lessons for vs, how to trauaile in this ciuill cōmon 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 shalMath [...]. reape where I did neuer sowe: thou shouldst therefore haue deliuered out my money to the Exchaūgers, and I at my commyng should haue receiued myne owne with aduauntage. Take therefore awaie frō hym the Talente, and caste the vnprofitable seruaunt into vt­ter [...]rkenes, there shall be mournyng and gnashyng of teeth. Soche bee those, whiche the Apostle Prophe­cteth2. Timoth. [...] shall come in the latter daies, men that loue thē selues, coueteous, proude, bachiters, vnthākfull; wic­ked, vnkinde, tru [...]e breakers, vnmercifull, despisers of honestie, Traitours, high mynded, louers of pleasure rather then GOD: hauyng a simil [...]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: whi­cheRapotus pla [...] ­ked his foote out of the font when he should haue ben chri­st [...]d. when he had his right foote in the Fonte, to bee Baptized, staied and enquired whither all his aunce­s [...]ours went that wer not baptized: then Will [...]prode the bishop aunswered: accordyng vnto the scriptures, thei went to hell▪ then ( (quam) he) will I alter nothyng, but [Page] 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 old super­s [...]icions, for the enheritaunce of heauen.

Lette theim beware therefore, that thei runne not headlong to the deuill, whiche beyng nusseled in vici­ous liuyng, doe alwaie one thyng, and be entangled with the world, that is, with cōeupiscence of the flesh, co [...]etousnes, voluptuous desires, pride of life, and the snares of impietie, and let theim take heede, that thei flatter not theim selues, and deuise a longe yere of a­midement, yea that peraduenture which Plato doethWe muste vse [...]o delaye in amending our liues. appoincte: whiche maie bee compared vnto the riche man, who settynge his whole mynde vpon world­ly wealthe, filleth his Barnes, but heareth not the voice that saieth vnto hym: to morowe shalt thou dye. So vaine a thing it is to seke any other occasion of re­pentaūce then that whiche is euen now at hande and not to be lightly regarded, for feare leste we bee sepe­rated & reiected from that holie cōmunion of sainctes.

Further if we saie, that we bee in Goddes fauour, and yet walke in darkenes, and kepe not his com­maundementes, we lye and the truth is not in vs. So saieth Ihon the Apostle: if we saie that we haue to do1. Ioan. 1. [...]. Ioan. 1. with hym, and walke in darkenesse, wee lye, and saie not the truthe. Yea, moreouer he warneth vs, that those whiche doe offende and continue not in Goddes doctrine, haue not God with them. In so moche that if any come vnto vs without this doctrine, we ought ne­ther to receiue hym into our house, nor to salute hym. For who so receiueth hym, in so doyng becometh par­taker of his wickednes.

Do you not se howe politike tradicions be of them selues honeste and profitable for good gouernement, but not suffy [...]inge a Christian, vnlesse the [...]e ioigned [Page 204] with goddes commaundement? Therefore we oughtMe [...] tradicions v [...] th [...]y b [...] ag [...]b [...]e vnto the lawes of God w [...] our [...]. so to addresse our common weale, that it be a president and as a scholemaister vnto vs, that therin we maie frame our selues to be apte scolers and disciples vnto God. Moreouer as Solon the Salaminian was wont to say, that lawes do profite, as the officer gouerneth: if he gouerne well, then be thei profitable: if he go­uerne ill, then be thei vnprofitable: so maie we call these ciuill ordinaunces indifferent. For if we will stande vpon them, so farre furthe as the ciuill societie extendeth, I confesse thei be good and honest, and as it were conueied euen from nature her self to profite the felowship of men. But if ye vnderstand that thei be disagreable to that trade of life, wherin we be com­maunded to forgeue iniuries, to leaue our cloake vn­to him that taketh awaie our coate, to doe well vnto our enemie, and to giue him meate when he is hun­grie, to giue him drinke when he is thirstie, to blesse them whiche do perse [...]ute vs, to render good for euill, to haue peace with al men, and to loue our neighbour as our selues: now thei shal appeare to be as vnlauful and vngodly: that vnlesse thei be sea [...]oned, stirred vp and quickened with the trew doctrine of relligion, all their buildinge is vpon sande, and in daunger conti­nually of ruine and decaye.

Let therfore the inhabitauntes of any Citie be ne­uer so renoumed, neuer so famous for integritie of maners, if thei do not reuerence godlines, do not that to others which thei would haue done to themselues, do not directe all their doinges to further their neigh­bour, and to aduaunce the glory of God, do not truely and euen from the bottome of their hartes, worshippe [...]ue god [...] ­n [...]s. god, be thei (I saie) of neuer so great estimacion amōg men, yet in the sight of God thei be abhominable, for that in this worlde they seke nothinge elles but that whiche is of the worlde: whiche as it is manifest, pas­seth away with al the glorie, with all the pompe ther­of▪ [Page] but he that doeth the will of god, standeth for euer, and for his well liuing in this world which is subiecte to corruption, he shall receiue a blessed reward in hea­uen, whiche shall neuer perish.

Do not we knowe that the Iewes were a people [...]ple of [...] Iewe [...] mi­serably disper­sed. whome God loued aboue all other, men very precise in keaping of fastes, good order in their ceremonies, and in fulfilling the holie lawe, yea in so moche that thei conceiued a pride therin, so that by laying abrode their scrolles wherein the commaundementes were conteined, and magnifiyng them selues bicause that thei had the lawe written on the outward hemmes of their garmentes, thei delited in vauntyng them of their workes to men, and yet we heare that by goddes owne mouth it was said vnto them: woe be vnto this finful nation, a people of great iniquitie, a wicked ge­neration, vnnaturall childerne. Offer me no moe [...]b­lacions,Esaiae. 1. for it is but lost labour. Incense is an ab [...]o­minable thing vnto me, I may not awaie with your newe moones, your Sabothes, and solempne daies, and the more ye multiply your praiers, the lesse will I giue ear [...]: for your handes be full of bloude. Washe your selues, be ye cleane, take awaie the euill of your thoughtes from mine eies, cease to do peruerselie, and learne to do well. And in another place: Behold inEsaiae. 58. the daie of your fasting your lust remaineth stil, for ye do no lesse violence to your debtours: behold ye fast to scrife and debate, and strike with your fiste wickedly. Do not you fast as you haue done vntill this daie, thatThe Iewes ce­r [...]monies and fastinges. your crie may be heard on high. Will you cal this fa­sting and a daie acceptable to the lord? Doth not this fastinge rather please me, that thou louse him out of bondage that is in thy danger? dissolue the bandes of impietie: breake the breade to the h [...]ngrye, the neady and wandring people bring into thine howse: when thou seest one naked couer him, and despise not thiue owne fleshe: then shall thy light breake furthe as the [Page 205] morning, and thy healthe shall arise the soner.

Whereby we ma [...]e gather howe that those holie people which were voutchsafed to haue the promis of saluaciō made vnto them, euen in y^• middest of al their ciuill ordinaunces, for al the gainesse therof, yet heard themselues called, the wicked companie, the naughty seede, that their handes were full of bloode, whose customes in ceremonies were altogether abhomina­ciō in the sighte of God: and were bidden at the length to learne to do well, which bragged so moch that they did directe all their waies accordyng vnto the lawes giuen from god aboue. But when as thei cōtinued stil in their outward ceremonies, & transgressed the lawe of God, whereupon theyr saluacion did depende, and were brought euen to y^• very point of destruction, they heard this said vnto them: Hierusalem, HierusalemMath. 23. how oft would I haue gathered thy children, as the henne gathereth her chickens vnder her winges, and thou woldest not? Beholde therefore your house shal­be left vnto you desolate. &c.

We neede not here to make any generall discourse through all worthie common weales, aswell Grekes as Latines, established by so great wisedome, adour­ned with soche cōmendable customes, that thei were to be thought not to haue ben peopled with men, but euē the very goddes to haue descēded frō heauen thereMany flouri­shing common weales haue fallen to ruine for lacke of the knowledge of God. to inhabite: but bicause they receiued not the true do­ctrine of man, the lawe giuen concerning regenera­cion, they were brought to naught, and did not at­tayne vnto that felicitie and happie estate, whereof they assured themselues: nether did thei knowe God, but declining into a reproued sense, be decaied vtter­ly, & be become cleane desolate. Whiche lest it do also chaunce vnto vs that doe vse our common weales to moche addict vnto the ordinaunces of m [...]n, good heede ought to bee taken, that our race maie bee soche, that we maie winne the price, and beare that for our cogni­saunce, [Page] for the ende whereof this our ciuill life was firste institute and ordeined. Whiche openeth this passage, from this corruptible citee, vnto the vncor­ruptible, and will declare, that wee haue not been idle workemen in the vineyarde of our heauenlie fa­ther. For so ought we to spende our tyme, so to seke to beautifie our common weales: that we doe not forget the will of God: so ought we to heare Goddes worde, that it be fixed in our hartes, and bryng forthe fruicte, that it be not choked with any worldlie cares.

After this sort shall the Merchaunte, whē he selleth his wares, remēber his brother, by whose hinderaūce he ought not to be furthered. The Ploughman, as heMeanes to liue well in a com­mon weale. is earyng the ground, shall syng the glory of God, and doe his daiely endeuour to tille the yearth, and to pro­uide corne and grain for the sustenaunce of his neigh­bour. He that hath riches, shall bestowe theim vppon the neady, and shal esteme thē as though he had none, shewyng hymself chearefull when he giueth, hauyng thē alwaie readie to releiue his brother withall in his necessitie. The poore shall thanke God for his pouer­tie, he shall be content with bread and water, as Dio­genes was, and giue thankes for thesame: whiche is therefore iudged to be wealthie, bicause he measureth wealthe not by possessions, but by a minde that is free from all coueteous desires.

Thus wee maie discourse through all the giftes of bodie and mynde, and all mennes doynges, and take hede that in these outward and visible things, we doe not seke onely that, whiche is externall and corrupti­ble, but rather that whereby wee maie haue stedfaste hope, to attain the true blessednes after this life.

[Page 206] LVciane that famous Clerke,In dialogo qui vita [...]ū auctio in­scribitur. albeeit he was not earnestlie bent to any religion, yet was he verie subtile in discernyng mennes maners, and in iud­gyng of their errours, by ac­cusyng all the sectes of Philo­sophers as vaine, maie stande for a proofe, that the mos [...]e of their tradicions be grounded vpon vncertenties and mere fantasies. For Pithago­ras,Pithagoras. gloriyng in his owne deuised passyng of soules, bragged that he should be immortalle, and take vpon hym sondrie kyndes of shapes. Diogenes called hymDiogenes. self a citezein of the worlde, he willed men to bee free, to caste of their fine raimentes, and to put on a cloke like his, to professe pouertie, to labour, to lye on the grounde, to drinke water, to eate soche meate as cameDain [...] trediti­o [...]s of the phi­losophers. to hande, to neglecte money, to care neither for wife, children, nor countrey: to dwell in a Tunne, to haue a scrippe full of hoppes, and bokes written on the back­sides: and beyng in this estate, he helde hymself more fortunate, then the kynge of Persia. The Cyrenai­kes,Cyrenaic [...]. although thei professed the contempte of all thin­ges, yet by all meanes thei sought carnall delectacion, thei were riottous banquetters, and inordinate swil­pottes. Democritus coumpted all that menne did, asDemocritꝰ. vaine, and alwaies laught. Heraclitus contrariwiseHeraclitus. alwaies wepte, bicause he sawe the estate of manne so miserable, and subiect to fortune, wherein is alwaies some thyng that deliteth, some thyng that offendeth, knowledge and ignoraunce, greatenes and smalnes, hautenes and basenes, constancie and inconstancie: and he saied that all thynges in the worlde, were but as a spectacle of vanitie, & therefore he willed all men to weepe still euen from their childhoode.

Socrates, deuisyng a newe common weale, wher­vntoSocrates. [Page] he made also Lawes, after his owne mynde, thought it beste that women should be common. And therefore he taught that the figures & formes whiche he imagined of the yearth, the heauen, the sea, and all other thinges, were without this vniuersall frame of the worlde, and that so thei were no where: whiche he did onely see with the iyes of his minde, and thereby thought that there were twoo sortes of all thinges.

Luciane reprehendeth Epicurus, saiyng, that he wasEpicurus. more vicious, then either Cyreneus, or Democritus his maisters, bicause he was a manne that was delici­ous, and giuen onely to belyioie, and had a greate de­lite in eatyng swete and licorous thinges. But Chri­sippusChrysippus. the Stoike, in subtilitie of disputacione, was very captious against his aduersaries, teaching what was an accident, and what more then an accidente: as he that limpeth on one legge, & then hurteth his foote againste a stone: this limpehaulte is an accidente, but the hurte, more then an accident: he also teacheth that the wiseman alone practiseth vsurie, and vsurie vpon vsurie, whiche thing he attempteth to proue by a for­mall argumente. What should I speake of the Scep­tikes,Sceptici. of whom Pirrhias was the chief: For he leasted at theim, as menne without all sense and iudgement, whiche neither could heare nor see any thing: as men that thought that there was nothing, whereof thei could pronounce any certaintie: but waighed mennes reasons in an euen ballance, and when thei had tried that thei wer al of one weight, thei could not tell whi­che was the truest. But this one thing he saied thei knewe verie well, that thei knewe nothyng in verie deede. Neither did he moche spare the Peripatetikes,Peripate­tici. whiche were Aristoteles scholers, who vsed to teache walkyng in his schoole, as menne that vaunted that thei had a singuler sharpnes of witte aboue others, declaryng that man was a liuyng creature, naturallie risible, but that an Asse was a beast, whiche could nei­ther [Page 207] laugh, builde, nor saile: How long a G [...]a [...]te li­ueth: how farre the sunne beames pearce into the sea: how the infaunte is shapen in the mothers wombe, and what kind of soule Oisters haue: whether heauē be w^tin any limitaciō of place or no? Whether the ce­lestiall Spheires, haue any mouers or no. Here if ye list to recoūpt al the philosophers fantastical opiniōs, you shall vnderstand, that their doctrine is very vain, and easie to bring men into a fooles paradise of whom the Apostle biddeth vs to beware, whiche himself rea­sonedAd. Colo 2. Actuū. 17. against the Epicures and Stoike Philosophers at Athenes, which contraried the woorde of God: and he declared all their tradicions, to be mere vanities.

But I will not reprehend all the Philosophers do­ctrine, as vnprofitable and altogether deceiptfull: for somoche as thei inuented many thinges, bothe profi­table and necessarie, for the helpe of mennes wittes, the searche of nature, and ciuilitie of life. But al socheThe Philoso­phers fonde traditions re­quire a longe study to vnder­stande them. opinions be well reproued, whiche made waie, for the inducyng of heresies and sectes, so diuerse and daun­gerous, that if a wiseman might liue twoo hundred yeres, he were not able to haue a perfecte iudgemente in them: thinges rather worthie to be called darkenin­ges, then lightenynges of mennes myndes. Where­vpon in the orderyng of common weales, those fonde suggestions, and disagrement of doctrines, did breede verie moche disquietnesse & trouble: so that thei which tooke vpon them to reduce the people to a ciuill order of life, and to kepe theim vnder the obedience of lawe, wer not able to doe their dueties, and so to frame thin­ges by their wittie pollicies, that the worse might bee reiected, and the better take place, I meane, that the trueth might be preferred before the mā. Aristotle (asAristot. in. [...] politicorū. Lycurgus also did at Sparta) disalowed that cōmon weale, appoincted by Socrates, wherein he would that women and goodes should bee common: neither dooeth he forbeare Plato, whiche in that poincte allo­wed [Page] Socrates, saiyng: Socrates is my freinde; and Plato is my freind, but the trueth is more my freind.One Philoso­pher founde fault with the opinion of an other. The same waie he worketh against Phaleas, whiche was the Lawmaker of Carthage, and would that no one citezen, should haue more then an other. Likewise he declareth that Hippodamus was in an errour, whi­che appoincted a certain nomber of citezeins, & would not that artificers should meddle with possessions, ar­mes, or honours. He blamed also the Lacedemonians, bicause that thei suffered soche to be chosen their chief officers called Ephori, & their other magistrates also, as were men of extreme pouertie: not cōsidering that ve­ry necessitie, might driue soch to bee corrupted, & per­swaded to take bribes. Thei of Crete also appoincted their heade Officers, named Cosmi, for tearme of life: whiche many iudge to bee the readiest waie to haue moued them to tirannie. Neither did there euer lacke somethyng, whiche the deuisers of common weales, woulde not improue in their predecessours ordinaun­ces, & would not reiecte the same as inconuenient.

The Philosophers therfore and lawmakers disa­greyng thus not in teaching [...]nelie, but also in insti­tuting common weales, I do not se how by their pre­ceptes we can atteine to their deuised happie estate, whiche all do confesse to be the verie ende proponed to ciuill gouernement. For so moche as we do not seke a common weale, whiche being grounded vpon diuerse traditiones of men, beareth a goodly outward shewe and apparāce, wheras in deed it hath in it no perfec­tion. For Drato sheweth one waye to felicitie, Solon another, Pithagoras another, Socrates an­other,No certei [...]tie [...] be gathered by the Philo­sophers, [...] p [...]citie. Chrisippus another, Epicurus another, Aristo­tle another, Tullie another, and so diuerse heades, di­uerse mindes. Well admit thei did consent all in one, yet it should be vnperfite, bicause it apperteigneth onely to that blessednes of life which is outwarde, and after our death carieth with it no more but a bare [Page 208] name. For what did it auaile Hercules that he slew so many Monsters▪ Hector, that he died for his countreis sake? Solon, that by the iudgement of the goddes he was named the wise? Curtius, that he also for the zeale that he bore towarde his countrey, wilfully caste him selfe into a gaping quaue of the earthe? Finally many and infinite other worthy menne, whiche were of great name and fame, for wisdome, valiauntnesse, temperaunce, modestie, sobernes, counsell, politique gouernaunce, iustice, watchfulnes, and to be briefe, for all vertues: which neuer ceased, as tho thei had ben gods in deede, to deserue well & to benefit mankinde: what other perpetuitie gote they, sauing a famouse name which thei most desired while thei were here in this world? Thei might haue bene placed amonge the [...]ai [...]e tit [...]s: of ho [...]ou [...]. sterres in heauen, as, Iupiter, Mars, Venus, Mercu­rie, Saturne, Orion, and others were? Thei might euen by acte of Parlement haue bene dei [...]ied, and ca­nonized among sainctes, whiche (as the cronicles doe testifie) the very vilest and the moste wicked menne on the earth achieued. Thei mighte haue borne the na­mes of the monethes of the yeare, and mighte haue limitted the times, as Ianuarie, Maye, Iulie, August: and thei mighte haue had many soche like fantasticall prerogatiues: But for all their glory thei obteined on­ly this, that some of their names be kepte in remem­braunce, but al their worthie actes be cleane forgottē.

But we whiche haue learned a better lesson, dooe serche for that waie whiche leadeth vs streight vnto vertue, endowed with true giftes, whiche is but one and that certaine, declared and opened not by mannes lawes & Philosophicall tradicions or by vncertaintie of opinions, but beyng framed accordinge to goddes will, bringeth vs into that pathe of life, wherby we may safely passe vnto the true ende, whiche is the en­heritaunce of the heauenly kingdome, for whiche we enter into this world, and ioyne together in societie, [Page] for whiche we be cōmaunded to loue our neighbour, to worship God, and to obey his commaundementes.The perfect path to true fe­licite. And therfore we be exalted aboue other earthely crea­tures, not farre vnder Aungels in degree, vnto vs all other worldly thinges be subiecte, eyther for sustināce of bodie, or for some other vse, and declare the fatherly loue of our Creatour towardes vs.

From which lore and trade of liuinge, howe moche soche princes as had euen a certaine zeale of vertue in them, declined, it doth appere by many examples. For they sought onlie the enlarging of their domini­ons, the beautifiyng of their Cities with fayre buil­dinges, that thei might be as marteplaces for the en­crease of worldly wealth: and if there were any point of vertue required therin, that did thei vse in outward ordinaunces. And to this end tended Iulius Cesares sayinge: if Lawe oughte to be broken, for rule sake it ought to be broken. Augustus Cesar also vaūted that wheras he receiued the Citie of Rome builded with bricke, he left it richely adourned with marble. And Adriane the Emperour most modestly of all said, that he would so rule the common weale, as one that knew the estate thereof not to belong to himselfe, but to the people, wheras in deed it did nether belonge to him, nor to the people, but to God. Whiche thinge is co­menly sene in most common weales at this day, whose speciall care is, that their tounes be well waulled and entreanched, that thei be fayre builded, that the Citi­zens may haue a redie vent and a continuall trade to enriche themselues, altho it be to their neighbours great hinderance, as men that regard thēselues more then any other: that thei haue peculiar lawes, be they right, be thei wronge: for there is no soche great res­pect had to Iustice, whiche in deed tendereth all in ge­nerall, not vnderstandings that soche ciuill lawes be but vaine: and that it is said: woe be vnto them which make wicked lawes: for theyr onely desire is that one [Page 209] halfpenio may make another, & that vsurie maie grow vpon vsurie. And as Pisinires do gather all their pro­uision vnto one heape, so thei craftilie circumuenting other men, pike from thē their goodes, & late the toge­ther. So vnsauery be thei that thei haue no tast, no de­light in true honestie, nor in goddes holie preceptes.

Wherupon it so falleth out, that euerie one wal­keth after his owne concupiscence, for all the Philoso­sophers doctrine, whiche is I graunt neadfull for po­litique gouernance, but yet muste be seazoned with goddes law, otherwise it shalbe the waie to death and not to life. For thus saieth Christ, the onely teacher ofMath. 19. & 15. trueth, the onely maister of our life: if thou wilt entre into life, kepe the commaundementes of God. Also: thei worshippe me in vaine, teachyng doctrines and commaundementes of men. And Hieremie saieth: bi­causeHierem. 9. thei haue left my lawe, which I gaue them, and haue not heard my voice, but followed the wickednes of their owne hartes: beholde, I will feede this people with wormewoode, & will sende a sworde emong thē, to persecute them, vntill I bring thē to naught. Again in Mathew: The ill be will destroie, and he will letteMath. 21. foorthe his vineyard to other house bandmen, whiche shall deliuer hym the fruicte in due seasons, and the kingdome of God shall be taken awaie from you.

Herevpon doe we se so many kindes of iniquitie, so many sortes of abhominacion, daily more and more to arise emongst the very christian professed people: as be aduoutrie, fornicacion, robberie, theiuerie, māslaugh­ter,Vices that raigne among Christians. vsurie, dronkenes, blasphemie, periurie, deceipte, couine, contempte of Iustice, intemperaunce, lacke of modestie, iniurie, contencion for verie trifles, poiso­ning, and other no lesse, but rather more detestable vi­ces: and that not onely emōg the baser and lower sort, but also emong the nobles and magistrates, so cōmon and familiar, that neither thei be accoumpted as faul­tes, neither the doers thereof, as euill men. [Page] For what prince is ther at this daie, what magistrate, what notable teacher, or what [...]a [...]er personage which dooeth not in aduoutrie, fornicacion, slaughter, dron­kennes, & sothe other notorious vices; misp [...]n [...] either a good parte of his time; vntill the very impotencie of nature driueth him to leaue thē, and then when he can not do ill, he glorieth in the rehersal therof, euen before soche to whom it is lothsome to here [...]t it: or els when he is a verie crople, & hath the one foote in his grane, he cā no more forbeare his accustomed viciousnes, thā a sowe the mire: yet the difference is this, for that the higher powers be not uns [...]iuers without greate office to others, as men that ought to she we furthe their vp­rightnes in life, whiche the people must loke on as in a glasse, & accordingly frame their own maners, whi­che if thei refuse to doe doluntarily, & for vertues sake, thei muste vse the sharpnes of the sword, & enforce thē to leaue that, frō which thei will not be broken willin­gly. For se shal the magistrate do his duetie worthily,1. Paralip. 2. Esa ae. 32. 1. Macha. 3. so shall he fede thē, and be the peoples gouernour, that thei do not fall to ruine: represēting therin Iudas Ma­chabeus, whiche wēt through the citees of Iuda, & de­stroied the ill, & turned away y^• wrath of god frō Israel.

Whiche bicause thei that haue the charge of the cō ­mon weale, doe not put in execucion, let no man won­der, if euery thing go backward, and the cōmon weale bee in daunger of vtter decate. For if godlines bee not ones rekened on, there can be no cōstancie nor vpright integritie in ciuill ordinaunces: as a thing that bothe springeth and dependeth vpon pietie. Neither doth S. Paule in vain cal that thastisei [...]ēt or discipline, whichHebrae. 12. requiteth present disquietnes with the quiet fruicte of iustice afterward, whiche who so knowe not, be verie bastardes, & [...] true enheritours of heauē: but if ye be not (saith he) vnder correction, wherof al be partakers, ye be then bastardes, and not true sonnes. Again: No chastesing for the present ti [...]e se ureth to be ioious, but [Page 210] greuous, but afterward to soche as be exercized there­in, it bringeth forthe the quiet fruict of righteousnes. This discipline maketh y^• magistrate to loue the lightThe duetie of gouernours. of wisedom, to embrace iustice, not to winke at vices, to defende the fathorles and widow, to kepe the peace, to haue no respect of person, to erect churches, to main­tain Gods ministers, to support true doctrine, that the subiectes maie worship God with a godlie harte, and bring forth fruict worthy of repentaunce, not suffring the Prophetes saiyng to be applied to him: the priestesHiere. 2. said not: where is the lorde: and thei that had the lawe in their handes, knewe me not: and the the pherdes of­fended against me. But my people turned their glorie into an Idoile. For that shall neuer bee vnpunished, which is wickedly committed against the law of god.

Also the people thus taught, will begin to bee obe­dientPaul. ad Philip. 3. to their magistrates, knowing that our conuer­sacion is in heauen, whence we doe looke for our lorde and sauiour Iesu Christe: whiche will tranfforme ou [...] The subiecte [...] dutie. abiect and vile body, & make it like vnto his most glori­ous body: whiche benefite thei shall not receiue whose ende is perdicion, whose bellie is their God, and who glory in their ignominie: bicause thei onely care for earthly thinges, & cleauing to the world and outward vanities, do altogether the workes of the fleshe, & shall passe a waie with the pride of the worlde: with whom we ought not in any wise to haue any thing to do: re­ceiuing that doctrine whiche is sounde, & liuely, which by the eares entring into the harte, doeth moue vs to do Gods wil, to seke thaduauncement of the common weale: to declare by the fruict of our life, that we haue liued vnto God our father: eche man in his vocacion, and according vnto the talēt committed to his charge.

So Maisters, whiche haue auctoritie ouer their ser­uauntes,Maisters. ought not to handle thē vniustly, or vngent­ly, knowing also that thei haue a maister in heauen, which can nomber euery heare of their heades, and in [Page] his greate daie will reuenge the rigour vsed againste them, according vnto the Apostles wordes, whiche allColloss. 4. menne ought to obserue: ye maisters, doe that is right and iust to your seruantes, knowing this that ye your selues, haue a maister ouer you in heauen. On the o­therSe [...]uauntes. side, seruauntes ought to honour their maisters, and obeie them with tremblyng, feare, and simplicitiePaul. ad E­phes. 6. of hart, as thei would do to Christ himself: doyng that whiche God willeth thē to doe, with good will: seyng, thei bee not mannes but Gods seruauntes: knowyng this, that euery man must looke for reward of his wel doyng, at Gods hand. It becometh old men, who areOlde men. to be reuerēced for their hore heares, to be sober, graue modeste, wise, not couetous, not ambicious, not enui­ous: but an example of faithfulnes, charitie, pacience, and vertue, whiche will exhort yong men to sobrietie, chastitie, and good behauiour. Yong men also musteYong men. be obedient, vertuous, and well minded towardes the furtheraunce of the common profite. Fathers oughtFathers. to bring vp their children, in doctrine and chastisemēt 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 theiChilderne. maie be able to maintein themselues, their wiues, and children, and restmble their parentes in good ensam­ple of liuyng. Likewise the Apostle cōmaundeth Ti­mothe, to bid those that bee riche in this worlde, that1. Timoth. 6 thei be not high minded, nor put any confidence in ri­ches, which be vncertain: but in the liuyng god, which giueth vs al thinges pl [...]tifully. But that thei do wel,Wourdlye ri­ches be but va­nities. that thei bee riche in good woorkes, that thei bee not streite in empacting to others, communicating wil­lingly, and laiyng the foundatiō 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 [Page 211] 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,Iacobi 5. 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,Poore people. whom we ought not to neglecte, bicause thei supplie a great part of the multitude, whō we therfore ought to haue in remēbraunce, bicause god hath appoincted thē to liue emongst vs, that through well doyng vnto thē, we might exercise the workes of peitie, & purchase the fauour of God. I was hungrie, saieth our Sauiour,Math. 25. 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 (saithIacobi. 2▪ 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: [Page] one which cōsisleth in spirite, which may happē Two kinde [...] of pouertie. 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 [...] 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. ThroughEcclesi. 27. pouertie saieth Salomon, many haue offended, Fur­ther, pouertie is an allurement to rebellion. For Abi­melech when he consented to the sleyng of his brethrē, 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 acou­sedIudicum. 9. & 11. 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 cōmended to vs by God, that poore menne may alway be in our sight, to whō 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 ofNecessarie mē ­ [...] of a com­ [...] w [...]le. 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 [Page 212] 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 heauē, beguile any, or in craftie dea­ling circūuent him. For he whose worde endureth forMath. 7. 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 cōuerted to a better vse, shall further vs to that whiche is vncorruptible, & by thoseThe true vse of mans life. 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 to1. Cor. 11. 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, andM [...]ns constitutions ought not to va [...] [...] the ordina [...]ces o [...]d. 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^• 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: wherupō their ariseth enuie, cōtention, [Page] euill language, naughtie suspicions, neadles quarre­ling of corrupte persons, from whom the trueth is ta­ken, whiche thinke godlines, to be gaine or lucre.

They that vnderstand this doctrine do easely know that it is not onely a mere vanitie, but also pernici­ouse, to spend the time in that common weale whiche the Ethnikes and Philosophers do erecte: and not to looke vp vnto Heauen, and to hasten to that ende of felicitie which decaieth not with the body: for so much as it is playne that there is but one Lord, one Faith,Ephes. 4. one Baptisme, one God and father of al: and so be we many membres in one bodie, but occupiyng soundryRom. 12. offices: and likewise muste we eche one be part of an other, that wee maye heare that bles­sed saiyng: well my good and faithfull seruaunt, bicause thou hast ben faith­fullMath. 25. ouer fewe thinges, I will make thee ruler ouer many thinges: Enter thou in­to the ioye of thy Lorde. (?)