A WORK OF JOANNES FERRARIUS Montanus, touching the good ordering of a common weal: wherein aswell magistrates, as private persons, be put in remembrance of their duties, not as the Philosophers in their vain traditions have devised, but according to the godly institutions and sound doctrine of christianity. Englished by William Bavande. 1559.  
¶ Imprinted at London, by John Kingston, for John Wight, dwelling in Paul's Churchyard.   

TO THE MOST HIGH and virtuous Princess ELIZABETH, by the grace of God, Queen of England, France, and Ireland, defender of the faith. etc. long reign, prosperous health, and perpetual felicity.  
THAT ELECT VESSEL and blessed Apostle S. 
Rom. 13.  Paul saith, that all power cometh from God: and that he that resisteth power, resisteth the ordinance of God. Whereas then, it hath pleased the great Lord of Lords, and King of Kings (most gracious sovereign Lady) to enstalle your highness by his divine providence, in the Roialle throne of majesty, to rule over this realm of England: it behoveth your grace to be vigilant and careful, that the weighty administration thereof, be by your good gowernement, throughlie executed and discharged. Which then cometh to pass, when God is in his creatures truly glorified and honoured, and the people trained up in godly learning, decent order, and virtuous conversation. And although there be many wholesome Laws and ordinances, set forth and established in your grace's dominions, whereby your highness subjects be bridled and restrained, from corrupt abuses and licentiousness of living, and induced to embrace justice, temperance, upright dealing, and all kinds of virtues: yet as soon as one vice or enormity is rooted out and abolished, an other more notorious and horrible ariseth and increaseth (such is the perversitet of man, prone to all kind of iniquity) even as it were out of Hydra's head. So easy is the way that leadeth man to perdition: so hard is the passage that bringeth him to salvation. But happy be they, yea, and most happy that can so strongly arm themselves, that they may be able to encounter the fierce assaults of their enemy, to neglect the wicked allurements of the world, to pass the straights of yearthly vanities, and to provide themselves of such furniture for their journey, that from this vale of misery and calamity, they may be conveyed unto the high palace of felicity, from this mortafie and visible habitation, unto that immortal and invisible Jerusalem. Unto the which mansion place, not the dreams and fancies of the old Philosophers, nor their vain superstitions and fond traditions (although some of them devised many good Laws and rules for politic government) can directly lead us: but the divine institutions of the Prophets of God, the sound doctrine of the Apostles, and the perfect truth of Christ's Gospelle, are there unto our most sure guides and conductors. In which path, such may the better learn to walk, as will diligently read, and willingly follow, such learned lessons & godly instructions, as are set forth in this treatise, touching the good ordering of a common weal. Wherein as vices be sharply rebuked, abuses reproved, and many exhortations used, that all impietee should be utterly abandoned: So be virtues highly commended, good customs approved, and men's minds moved, to embrace Godly living.  
Which things how profitable and necessary they be to be known, such shall best judge, as have respect to their own safety, and tender man's wealth, and the common commodity. And that your highness subjects of this your common weal of England, might the easilier understand the same, for their better instruction, I have published under your grace's protection, this piece of work in our vulgar English tongue, wherein (as near as I could) I have done the duty of a faithful interpreter. But when these my simple doings, and first fruits of my study, be presented before your Majesty: it may then please your highness, to call to your remembrance, that GOD at the time of the erection of his tabernacle, did not only 
Exod. 25. & 35.  accept such as brought to the beutifiing and ornament thereof, gold, silver, purple, scarlet, white silk, precious stones, sweet perfumes, & other rich and sumptuous presents: but also he took in very good part the good wills of them that offered brass, iron, goats hear, oil, candlesticks, frankincense, and other things of like small value and importance. So my most humble petition unto your majesty is (most benign and gracious sovereign) that you would aswell accept this my poor present, as though it were some greater gift, or costlier jewel. And I (as my bounden duty requireth, & as it becometh all such as owe unto your highness, their true allegiance) will pray to almighty God, that your grace may long reign over us in great honour, with victory over all your enemies: and that this your graces common weal of England, by your Godly Laws and ordinances, and through the comely order, and honest behaviour of your highness subjects, may be a worthy spectacle of virtue to all christendom.  
At the middle Temple the. 20. day of December. 1559. YOUR highness most humble and obedient subject. w. Bavande.   

THE first Book touching the good ordering of a common weal.  

¶ The argument of the first Chapter.  
That man is then in the ready way toward true felicity when the common weal, whereunto nature hath made him framable, and he hath yelden himself, is by good government well appointed.  
seeing mine intent is to write, of the good ordering of a common weal, me think it expedient to begin at man, which because he joined himself in fellowship of life with others: caused first cities to be builded, as one, that is among all other kinds and natures of living creatures alone receinable, aswell of reason, as also of knowledge and forecast, whereof, all other things lack the benefit. Whereupon M. Tullius writeth, that there is a certain likeness of 
Lib. i de legibus.  cozenage between God and man: Because that God, when he had made all other living things stoop down for food, reared up only man, and giving him an high countenance, stirred him up to heaven, as to view the place, from whence his ancient parentage was fet. Man therefore by nature is bend to a civility, bend to gentleness, & so bend, that no point of ungentleness might slain him, if that by sin and a continual corruption of life, he were not led to the contrary: wherefore it is most for his behoof, to entre such a trade of living, as whereby he may recover, and show himself by the covenant of his society, to be borne unto the applying of virtue.  
Not so much but the Philosopher's Heathen writers by search of things learned, that nature had laid in us certain sparkles and cherishementes of virtues, whereby incontinent we should be moved, to honesty and goodness: to the end that we might show the nighness of our reason unto God, if we were not hindered therein, by a certain inward corrupeion and untowardness, which even within our body swerveth from goodness, forgetting, that the everlasting father embraced man, with so great zeal, with so great love, that for his sake when 
Man is lord over earthly things.  he had made all things, he did put all under him, declaring by an unreprovable reason, that all things, which be upon earth, were create and brought forth for man's use, and man to the glory and honour of his creator, from the which benefit of calling, he straight degendreth, that following ungodliness, neither attaineth the true use of things, neither shooteth or bendeth his mind toward the prick of this life. Wherein there is no need to seek foreign testimonies, seeing the holy Scriptures be so full thereof, for the holy Moses saith thus. And God created man, after the image and likeness 
Genesis i  of himself, after the image of God he created him, male and female he created them, and God blessed them and said: Increase and be multiplied, furnish the earth, and bring it under you, be ye lords over the fishes of the sea, and birds of the air, and all living things that be moved upon the earth, and God said. Behold, I have given unto you all herbs, that bring forth seed upon the earth, and all trees that have in themselves seed▪ grain, after their kind, to be unto you for sustenance, and to all that liveth upon the earth. etc. And an other where. Because God created man to be undestroyed, and made him after the likeness of his own Image. 
Sapien. two.   
You understand the excellency of mankind, to whom it was not enough, that he was create after the likeness of God, but also he had in charge to be governor of all living things. Therefore man is create to have charity to be godly and virtuous, to use the creatures subject unto him to the glory of God, to call upon him, and finally at his departure hence, to be conveyed up to heaven, whereunto he is ordained. For at the beginning he was 
Eccle. xv.  so appointed, that counsel should be in his hand, and before him should be life and death, water and fire, good and evil, that he might stretch his hand: to which he would. But because he bestowing that counsel naughtily, 
Oseae. viii. Soph. iii. Man's transgression.  choosed to fall into sin, death ensued, because man did transgress the law, and commandment of God, which stain hath issued from the first man, into all mankind, so that in him there is no more, either any truth, mercy, or godliness, but curse, lying, adultery, manslaughter, stealth, and all kind of mischief.  
Wherefore his glory is turned into shame, as the Prophet and the other scripture witnesseth, so that there 
joan. iii. Luce. xviii.  is not one, which can direct his counsel to good, or attain unto heaven, whereunto he is allied, for no man goeth up unto heaven, but he which came down from heaven, the son of man that is in heaven. Therefore none is good but one, that is God.  
Howbeit, although in this calamity of mankind, by reason of the corrupt nature, there is not one that of himself can do any good: yet those sparkles, which at the beginning were laid in man, of himself to desire honesty and goodness, be not so utterly quenched, but that he may by study compass, both honesty and virtue, get the name of a good liver in the common weal, and so as it were, win a certain taste of happiness. According to which drift, the elder African, me seemeth, 
Scipio's dream.  warned P. Cornelius Scipio in the dream, reported by Marcus Cicero, in the sixth of his books, whose argument is touching a common weal, by these words: There is a certain and appointed place in heaven, where such, as have saved, helped, and enlarged their country, shall everlastingly enjoy blessedness. For there is nothing more acceptable unto God, the great prince, which ruleth all this world, that can be done in this world, than the assembles and repair of men. established by law, which be called cities. The governors and preservers whereof, as they went hence, so they shall return hither again. Nay, to speak the very truth, they alone do properly live, which have taken their flight, forth of these bodily bounds, as it were forth of a iaole. For your life (as you term it) is death.  
And in deed the books of old writers, be full of such as have clomme above the stars, and been canonised among saints, either for some singularity of justice, and stoutness, or showing some excellent quality, or otherwise deserving well of their country: For they have used to account such as gods in deed, which have done well to men. Hereupon riseth the Proverb, Man 
Man is a God to man.  is a God to man. So greatly did they being very paynim, acknowledge only God, to be the benefactor.  
Therefore, there have alway been found in common weals such, as never ceased to embrace justice, to do both stoutly and wisely, to prefer the common weal●, before their own private, to engraft the discipline of good behavier, to defend the good, to snaffle the naughty, to embrace virtue, to support their country: which points do rather belong to a civil order, then that any man should hold them as a short way to the heavenly life, and true happiness. And after such sort, God from time to time, hath alway raised up certain, which should gather men together into cities, frame, & guide thesame, which like good men might keep the rest in quietness. Which point, seeing it cometh by the very 
A political felicity.  motion of nature, it may not be judged to surmount nature, much less, ought it to be reckoned any point of civil government, and to be imputed to the true goodness. Neither yet, although I account these, not to be any parcels of the very true and godly goodness, do I therefore hold it evil, in our civil life to live virtuously, to obey laws, not to do to other, that we would not have done to ourselves, as without which the society of men, appointed originally by the ordinance of God should hang stayless, and become rather a swarm of villains, than a reverent resort of good persons.  
And therefore, for the eschewing of further misunderstanding, 
The diversity of goodness.  it shallbe requisite to declare the difference, which we put in goodness. The first kind of goodness, may be called Civil, which pertaineth to the honesty of life, when we do virtuous deeds, which then take place, when we do one thing oft times well, which maketh good and virtuous men, and after a sort, traineth us toward felicity and a blessed life. For thappointment whereof, the Philosophers, as men that never tasted what true happiness meant, be in variance. For some account the wealth of the world & outward goods, happiness, led thereunto by this reason, for that, such as have them by the profit and commodity thereof, be holden as happy, such things be, riches, possessions, fairness of body, strength, and other kind of vanitios, whereof Epicurus, Chrysippus, and such like, be 
The Philophers disagree in difining true felicity.  patt●●s and vouchers. Other drawing nigher unto nature, or rather reason do place happiness, in the goods of the mind, that is, virtues, wisdom, prudence, temperance, justice, soberness, stoutness, and other good properties, consisting in the working of the mind: and the fathers of this opinion be, Socrates, Plato, Arisiotis, Tully, and such as be called Stoics; which do hold, that there is nothing profitable, unless it be also honest. The second kind of goodness, and that we may 
True goodness. Math. v●●.  more truly term good, is that cometh from him, which alone is good, which also maketh the good tree, whence we look for good fruit. For a good tree cannot bring forth ill fruit, ne yet a naughty tree good fruit. Which we therefore call good works, because they come of faith, whereby we be both justified, and also purchase the blessed life by jesus Christ, made by adoption the sons of God, and coinheritours of heaven, by whose spirit we also cry: Abba father. 
Galath. iiii.   
So it appeareth, that, according unto this division, such things, which we do well in the common weal, be good, but civilly: from doing whereof we must in no case be wearied, although it further nothing to the life of bliss, unless God do repute it unto righteousness, and at length crown his own work. For we are bid without ceasing, to doo● that is good, to give the fruit of our faith, and yet, when we have done all, we must confess ourselves to be unprofitable servants. So earnestly must we continue in our duty, that we may have in us peace, mildness, gentleness, goodness, faith, charity, meekness, soberness, and every point of virtue, that so we bring forth fruit worthy repentance, and the more we do, the less ought we to attribute to our selves, to the end we gather no stomach, but thank God for all, which is the author of all, which hath mercy where him liketh, and bestoweth our works, according to his own arbitrement. Therefore saint Paul saith: 
Galath. vi.  Let us not be wearied with doing good, for in due season we shall reap again unwearied. Wherefore, while we have time, let us do good, to all men, but principally to our neighbours in faith. See ye not how we be commanded to do good, and that without any ceasing? And he that teacheth this, writeth also: we think therefore, that man is justified by faith, without the works of the law, which in deed are good, but by them we 
Roma. iii.  be not justified: howbeit to them that love God, all things work to good.  
The more do such naughty men judge a miss, which say that good, is not good, and do either utterly dehort other from the honest discipline of good behaviour, and good works, or else so lightly pass them over, that you shall hardly find among Christians, what is honesty of living, discipline of good behaviour, or virtue itself, if you should seek thesame, as it were with a light candle: for so much as every idle man, is given over 
Galath. v.  to his own desires, and in the mean while, the window is opened, not without the offending of the Gentiles, to all vices of the flesh, as be adultery, whoredom uncleanness, wantonness, Idolatry, enmity, strife, comparisons, 
The works of the flesh.  anger, contention, sedition, heresy, envy, slaughter, drunkenness, surfait, mistrust, and such like, the doers whereof shall never inherit the kingdom of God. And these so detestable vices, at this day reign in such sort in the common weal, as neither at any time greater, ne yet ever the like.  
For which cause, every good man must travail in this point, that the old discipline called again, common weals may begin to be the assemblies, and reverent resorts of good men, wherein every man may attain the use of things in such sort, as becometh a christian man, wherein God may be called upon and glorified. For life, as Marcus Varro saith, is given to man, not for his own sake, but to show some worthy faict therein, yea, to ascend up ward, and by these transitory things, to conceive an hope, and bend his mind to the everlasting. Much less ought we, as men alured with Mearmaides songs, and thereby lingering about the rocks, where they haunt, to spend our time in contemplative studies, till we be old, and not one's fall to debate the cause, why we have this life lent us, to th'end it may be laid before our iyes, whereunto we be borne, how much we be bound to our creator, how much to our neighbour, whereas the very Philosophers do teach, that man is partly bred for man's behoove, that they may mutually one help tother. And Socrates full well answered, that he was more profitable to a common weal that taught other, and made many fit to rule therein: then he that governed well himself.  
And although it be hard to amend the evil, which 
Man is naturally civil  by long and old putrefiing, hath as it were jointed itself in man, yet because man is naturally civil, and commonable, that is, such as is ready to obeic laws, to join in the society of life to help other, to tender his own commodity, without any harm to other, to desire that is upright and good, to favour honesty, to do that appertaineth to this his life, wherein he hath matched himself with others, an instruction to good life, is not to be neglected: for he hath reason, whereby he can suffer himself to be brought to frame, he hath the benefit of speech above all other living creatures, whereby he both teacheth others, such things as be best, and understandeth and printeth them in his heart, when they be taught him. Yet notwithstanding mankind, by sin and transgressing of God's commandment, is so lost and corrupt, that he alway leaneth to that, which is forbid him, and bendeth more earnestly to evil, then that he can once think of that is good, for that there is not one, that can do good, no not one. For if ye understand that kind of good, which we before called the true good, which helpeth unto the attaining of the everlasting life, I do not deny, but that man can do no part thereof, because it is far from our reach, hanging only upon him, which reputeth this of ours to justice, or unjustice. Seeing no man, as Hieremie saith, can once speak good, but only God, which freely justifieth us, by the mediator jesus Christ. That therefore is 
Roma. iii.  good, which in our common life, we do use to call good, whereunto by nature, how much so ever she be perished, according to my former reason, we have certain drieseedes left in us, whereby we be moved to that is good and upright, whereby we may be made commonable & civil. Whose contrary, the Lawyer useth oft times to term, uncivil, a word of fine and large signification, betokening that, which doth not agree with laws, honesty and ordinances of a city, appointed by the rule of justice, and uprightness. After that kind of goodness, do we measure the virtues, which profane writers do so much allege, and commend unto us, and counterplace them to vices, which lurk in man, by reason of his worn custom in evil, no less than fire in the flint, which unless they be practised by discipline, teaching, perpetual labour, and such things as be profitable, honest and worthy a good man, both privately and a partly, deserve no commendations: but have that kind of life, wherein they show no activity, like brute beasts, and turn it into a kind of death. Hereupon Pythagoras, appointing the path of man's life, from the beginning 
Lactantius li. vi. capi. three ●iuinarum institu.  two grained, was wont to declare the same by the letter Y, whose first leading driveth, either to the right or left hand, which Persius also properly expresseth in these verses.  

The branched letter of the Greeks that Ypsilon they read: 
Y.   
His rightside representeth to thee the path thou oughtest to tread.   
Therefore it is profitable, well to garnish the resorts of men, because it is the work of God, and not of man. Forsomuch as ●he earthly city, is builded to this end, that it resemble the appearance of the other heavenly, which it both must signify, and also represent, that from these visible things, we may pass up to the unvisible, which thing saint Augustine doth properly, 
August. lib. xv. de civitate dei.  by way of allegory bring in, according to S. Paul's mind, by Abraham's two sons, the one the handmaids, the other the frewomans' child: and upon this consideration, good men and lovers of uprightness, have been alway by God's providence stirred up, to keep men in the society, and duty of a civil life, to adorn the common weal itself, sensing, governing, and preserving thesame by laws. Which city is not alway furnished, with such as embrace virtue, as obeic laws, because they be good, and the rule of justice: but it receiveth also evil persons, which must be kept in, under fear of punishment. And like as in a great house, there be many vessels, some for one use, some for an other, according unto the prophets words. So likewise into 
isaiah. xlv. Evil men must be suffered in a common weal.  every common weal, there creep naughty men, and despisers of laws, which, when they can not be rooted out, must be borne withal, until the great day of the lord do come, wherein they like cockle weaded out, shall be cast into hell fire, and there have the reward of their wickedness. In the mean while, they must not be driven out, but kept under, that they may not licentiously harm others: partly because they serve for a president to good men, by their filthiness, to withdraw themselves from their vices. (For as M. Cato was wont to says, fools do more good to wise men, then wise men to fools: as emeng the Lacedæmonians, drunken slaves were trailed through the city, that children might see, what a shameful thing drunkenness was: and for that notable and open rebuke, begin to hate that vice, whereunto Pittacus appointed double punishment.) Partly I do grant ill men a place in the city, that by the beholding of the good men's life, as it were a glass, they might themselves recover thereby, and at the length give due glory unto GOD, which is Lord himself, and none other, to whom every knee shall bow, and by whom every tongue shall swear.  
Now ye see, how that among all living creatures, only man is commonable and civil, which, when he himself doth seek for the society of man thoroughly 〈◊〉 with the bond of good order, and decked with the beauty of good manners, then shall be a good citizen, and member of a common weal, as one that desireth the end of a common weal, appointed by the Philosophers, I mean the earthly felicity, of which sort were all those, that until the time of fullness, and redemption of man, have been named in common weals, and got renown therein, either for worthy government, or gentle obedience. But we that have yelden our names to Christ, and through faith, be regenerate in his holy Baptism, do not rest upon those earthly points, but look up to the heavenly, and drive toward that city, whereunto in 
A true citizen hath respect to heavenvly things.  these lower, and subject to corruption we he prepared, in the mean while, wandering like strangers, until that we all being gathered together, by the Gospel of Christ, be received into those habitations, which have been everlastingly provided for us, which ought to be the mark, wherefore we should be citizens, and bestow the excellent gift of reason best: that we may win the reward of our race, which shall never decay: and hit the prick, whereat hitherto, by following of God's commandment, through blessed hope we have shot: where no hardness shall be, no unquietness, no fear of enemies, no wrong, no decay, but truth, peace, honour, holiness, and everlasting life.   

¶ The argument of the second Chapter.  
That many things do warn man, even from God, that he being, as it were, stalled in the throne of honour be not in the mean while high minded▪ and that nature hath emplanted in him many things, whereby he may learn to check hautenes▪ and to submit himself before his creator.  
WHen we behold man's nature, he incontinente appeareth the most worthy, and most excellent of all creatures, for argument whereof, we may allege Reason, wherein, he is made after the Image and likeness of GOD: although we speak not of the gift of tongue and speech, which he hath received 
Man is the worthiest of all creatures.  singular, above all other living creatures, not only for the understanding of an others mind, but one to teach an other, to praise and glorify GOD. Moreover, that he had in commission, to subject the earth to himself, and to govern all living creatures, whether they be in the air, the water, or the circuit of the earth. And I see not, what can be more desired for his prerogative, seeing he is shapen out with so beautiful, & comely a body, that both devisers of buildings, and mathematicals, do use it as a precedent, for well fashioning any kind of frame, and the most perfit purtraite of all forms. Here I make no reckoning to recount the state, which man 
Ambrose Hexamer. lib. vi. ca ix.  had in Paradise, before he fell: which was, that he willed only good, yet for all that, by the prompting of the serpent, he did miscarry, and break God's commandment: which if he had not done, he should never have felt death, but have brought forth children, of thesame estate to himself, without carnal concupiscence, or any pain. Whereof you male read at large, in saint Aag●stine, bishop of Hippo in his book, which he hath entitled: Of the citce of God. Furthermore, although for 
Li. xiii. & xiiii.  this his trespass, man was sacked, and despoiled of his former honour, so that where he was before immortal, he then became mortal, and subject to unquietness, in place of peace, to calamity and misery, in place of all prosperity, for so saith the holy Moses: because thou hast 
Man is abased through sin.  heard the voice of thy wife, and haste eaten of the tree, whereof I forbade thee, that thou shouldest eat, cursed is the earth for thy work, in labour thou shall eat of it, all the days of thy life, thorns and thistles, shall it bring forth to thee, and thou shalt eat the herbs of the earth, and shalt eat thy bread, with the sweat of thy brows, until thou returnest to the ground, whence thou wast taken, because thou art dust, and shalt be turned into dust again. notwithstanding these, yet man was not so abased, but that he knew himself, to be lord and precedent over all things, that be upon the earth. Whereupon he forthwith, began to set up his crest, to swell with loftiness of courage, and to turn his countenance against heaven, neither acknowledging, ne yet calling upon his creator. But there were Giants 
Giants.  upon the earth, yea, the mightier sort, and despisers of God, wherefore the poets did not unproperly feign, that they assaulted heaven. Which a man may also understand by the philosophers, for although they did not by plain pretence, denounce war against heaven, yet they attempted to direct their thoughts, & vain strength of mind thitherward, as though it had been given them, to sell a man clean life, and to surpass the secrets of 
Lucianus in dialogo de vitarum auctione.  heaven, from the knowledge whereof, no man was further than they. While they attempted to pass the mountains of glass, and thence were dismounted, they were made a laughing stock unto God, which turned their glory into shame, and their wisdom into folly.  
Sin therefore making way into man, he continued to walk after his own flesh, loving himself, and puffed up with pride: and pitched all the thoughts of his heart upon malice, whereupon blasphemy, unthankfulness, frowardness, and all ungodliness entered into him, as it were into a common sink. This loftiness of mind, God 
Pride always hath a fa●●.  alway hath punished, for which he neither forbore Angels, nor kingdoms, nor any people. Which ought to be an ensample unto us: to lay apart pride, to acknowledge our own frailty, to direct humbly this our commonable and civil life, after the heavenly rule.  
There be moreover many testimonies of holy scripture, whereby we be warned with all endeavour, to eschew this detestable vice, which if they did no deal move us, yet natureher self setteth before our iyes many things, which put us in mind of our baseness, and which do after a secret sort show us, how we ought to know ourselves. For if we behold our conceiving, the beginning 
Nature warneth us of humility.  of our birth, the manner of our nativity, the manner of our nursing, the race of our life, and the necessity of death, man in few things, seemeth the better than brute beasts, yea, in many points, for all these excellent qualities he is far under, much less than ought he te be stout couraged, to neglect God's commandment, or proudly to disdain any other.  
Certainly if we consider, the beginning of our birth, 
Man's birth.  whereby man is prepared to this life, it is unclean, and almost loathsome to nature herself. For other beasts do openly engender, even nature as it were moving them thereunto. The conceiving of man only, beareth shamefastness, desiring rathar to be hid, then opened: because of the stain of sin, which driveth man to bashfulness, and causeth him to be ashamed of himself. Nature bringeth forth brute beasts, but sin bringeth forth man, the Prophet witnessing thesame. Behold I was 
Psalm. ●.  conceived in iniquity, & in sin my mother conceived me.  
Yea, further this weak beginning of man, the proudest of all living creatures, is not without great danger, for if the mother, soon after she have conceived, do either snese, or smell the snuff of a candle, she travaileth before her tyme. If besides these, you mark the time of deliverance, you shall hardly judge, whether nature be a more loving mother, or an heavier stepdame to man. For so much as this one living creature, which is borne to 
In ꝓ●●●io lib. seven. Nat. histor.  rule over all other, beginneth his life, as Pliny writeth with pain, whereas no cause why can be alleged, unless it be a fault, that he is borne into this world: for whereas nature hath bestowed upon all other things, both coverings and shells, barks, skins, bristilles, hears, feathers, quills, fleases, scales, and also defences, and stays of the limbs, wherewith they may both defend, and rescue themselves from danger, that may ensue, as to the Elephant, his snout, to the Buck, horns, to the Hare swiftness of foot, to the Wolf, 
Man is borne in misery.  teeth, to the birds, wings, and to every thing accordingly: she hath cast forth only man, naked upon the bare earth, fenselesse, which is compelled to cover himself, and hide his privy parts, by relief of others, and to seek himself fensible weapons of others: so that if we will signify any notable misery, we need no more but to note, the birth of man into this world. Whereupon most of the Thracians, were wont to weep in their childbed, 
Solinus de Thracia.  and the parents with mourning, to receive their child new borne into the world, but at his death to bury him with marvelous rejoicing and gladness: as though that he, which is new borne, were rather to be lamented, than he that deceaseth, and departeth the misery of the world. No less labour is it, to nourish up the child when it is borne. For other beasts, as soon as they entre into light, by the very motion of nature, do seek after food. Some of their own accord, run unto the dams teats: Some with open mouths receive, them offered by the dams: as though that creature were in vain bred, that requireth no nourishment. To man alone she hath given crying, weeping, and tears, whereby he declareth his want, & maketh sign that he would have some thing, but so darkly, that he knoweth not what, yea, and not only doth not make himself ready, to receive food. but often refuseth it, when it is offered him.  
Now when he is brought up, many thousand lets, many dangers, many kinds of intrapmentes, declare how hard it is for him, to pass the race of his life, and to come to his fatal end: which if I should draw forth in order, and make rehearsal thereof, it should not be so hard, as neadles, specially in a thing known, not so much as but to very Barbers.  
For no living creature, is in danger of more diseases, none standeth in more hazard of privy ambushmentes, than he doth, & that by man. Lions for all their wildness, yet do not one encounter an other, the serpent stingeth no serpent, but man is a Wolf to man, at whose hand he daily receiveth much harm. Furthermore, none is covetous but he, none ambitious, none uncontentable in desire of things, but he only, he is incontinuall pain wearied with calamities, of which evils although thou persuadest thyself, to have discomfited one or two, and so thinkest thyself in safety, yet thou must abide a sore conflict with nature herself, seeing thou art enforced to fear even the lightning of the element, the stench of the earth, the Scorpion's stroke, so many kinds of poisons, & venom, which although they never chance unto thee, yet fleshelice, fleas, crablice, and many other like vermins shall noie thee, and declare that man is in danger of many thousand kinds of miseries.  
But also the necessity of death, is not to be so much counted upon, seeing it is indifferent, as well to other things, as to living creatures: for whatsoever is borne must die, and return to that dust, whence it had his beginning, were it not that an other kind of death had fallen to man, which came in by sin, whereby also we have found an other beginning of life. For there is no other living thing, but it decayeth universally, and in hole, saving 
The death of a sinner, and of a godly liver. be far unlike.  man alone, whose only body perisheth, the soul, which is severed from it, continuing everlastingly, so that the good be received into a blessed life, whereas the bad be thrust down, into the everlasting torments of hell: having in this point death, like to brute beasts, because they neither think the soul immortal, neither believe that there is any resurrection, or any hell, that thereby the death of an ox, and a man, seemeth like, whereof the 
Ecclesi. iii.  Eccesiastes also, putteth us in mind. Heap hither so many means, whereby we either hasten our own death, or upon very trifling occasions, lose our life, seeing more die by surfeit and wine, then by the sword, many, while contrary to nature, by help of cunning, they labour to lengthen their years, and only seek cause to live, cast themselves away, by using to much Physic.  
Here I need not to touch, divers kinds of sudden 
Sudden deaths.  deaths, whereby wondrous many have miscarried, and decayed. So died Anacreon the Poet, choked with a reasin grain. So died Fabius the Senator, of an here, which he did drink in milk. cornelius Gallus, which sometime had been Praetor: and Quintus Heterius a knight of Room, died while they were in the very act of generation. Sophocles, and Dionysius the tyrant of 
Ensamples of death.  Sicily, both deceased for joy, when they heard tidings, of the upperhand of a tragedy. Yea, in Saxony, I myself saw a country man, both well spent in years, and of honest reputation, which, as he should have returned home, being well tippled, fell of his horse, whereon he road, into a little puddle of rain, and there falling on sleep, and drawing in water at his mouth, was therewith choked, and childishly cast away. Of which sort of ensamples, I could rehearse a number, whereby we be put in mind of our mortality, and that ere we ween. Sure we are to die, but by what kind of death, and in 
Death is certain, but the time thereof is uncertain.  what monent we know not. We must watch therefore while we live in this civil life, among men, lest the sudden necessity of death, find us unprovided, and not awake, for we shall be so much the less able, to give an account of our former life, the more we yield to wickedness, and despise the obedience of God's commandment.  
Ye understand, if I be not deceived, the beginning of the proudest of all other living creatures, full of most shameful baseness, ye understand his trade of life, subject to dangers and labour, and how many and sundry ways, he procureth his own destruction. Last of all how perilous a thing it is, for a wicked man to die, whereby God doth as it were, pull us by the ear, and call us from the filth of iniquity, unto repentance, that our own baseness, frailty, fondness, and misery set before our iyes, we may know, that all things, which 
worldly things be but vanities.  can chance unto us in this world, be but mere vanities, and much lower estate than that, of such beginnings, we should think ourselves borne unto pride, remembering the saying of Pythagoras, know thyself, which is profitable, that thereby we should prepare ourselves, for the civil society, specially considering, we be borne not to ourselves, our friends, and country alone, but also to the glory and honour of God, to whom in all our doings, for all our baseness and simplicity, we hold ourselves bound.   

¶ The argument of the▪ iii. Chapter.  
That the trade of living well, aught to be the beginning, both of building cities, and of adorning common▪ weals.  
MArcus Tullius, a man which hath deserved well, not only of civil affairs, but also Philosophical studies, in his book, which he hath entitled of duties, saith: the best inheritance, that can be left to children by their parents, and more worthy than 
The best inheritance is the renown of virtue.  any patrimony, is the renown of virtue, and noble acts▪ which, who so by misdoing defaceth, doth both v●lelie and wickedly. It falleth out therefore so, that no man must stay at that honour, which he hath brought with him, from his kin and house, but aught by his own well doing, to enlarge thesame, considering, the worthy fame is beautified, if it light in a worshipful house but it is no good proof to say, he is a gentleman borne, ergo a worthy man, whereby it appeareth, that nothing is more disworshipfull, then to stay worship only, upon a gentle blood, when he that so doth, doth not only by active means, not increase thesame▪ but by naughtiness disgraceth it. And to this foresaid patrimony of virtue, I said, that man naturally is prone and bend, if that by ill conditions, which have so thoroughly settled themselves in him, he were not misguided. There must therefore be some means devised, according to the which, as it were a child's leader, the life of man ought to be fashioned, for the setting out whereof, I will apply every thing in due place, as near as I am able. And in deed good ordering and disposing of things, in any entreaty, doth require a very perfit placing of each matter, lest for want thereof, any thing become not evident enough, or do not open the way to the reader forth right, and bring him by a compendious means, to understand those things, which he necessary to be known.  
Man therefore, naturally being commonable, straight upon his beginning, driveth at the society and community of life, wherein filthiness of manners set apart, he may embrace virtue, profit others, and find out some ●onest way, to further himself, and to advance his country. But when men at the first, resorted together ward, the histories declare, that they wandered, without any certain dwelling place, from wood to wood, and den to den, and lived by acorns. Of which sort Herodotus reporteth: there were a kind of stray Scithianes, which, what way so ever their cattail strayed for pasture, thither they themselves followed, whereupon they call them, Graziers. And some do write, that in these new found Islands, the inhabitants live like beasts. Afterward, cottages and caves forsaken (for such perchance were their lodgings then) they began to build 
The first house. Plini li. seven. cap. lvi.  houses (but of clai●). Which first of all other (as Gellius, by Plinius report, writeth) one Dorius, son to Gelius made, taking ensample of the Swalloes' nest, which josephus seemeth to ascribe to Cain Adam's 
Vitrunius lib. two. de Architect. ca i.  son, or joball son to Lameche. Afterward, according to thesame writers opinion, two brethren of Athens, Euryalus and Hyperbius, began to build houses of brick, which Diodorus Siculus doth allege, to be Vesta's doing, that was daughter to Saturn & Rhea. Neither were men content so, when they had builded houses, for maintaining their children, wives, and family: but drawing nigher to the society of life, joined one with an other, whereupon, Aristotle the Stagerite, in the first of his books, written concerning the common weal, doth argue, that men in the beginning, of many farms, and uplandish houses, builded borough towns, called in Latin Pagi, of the Doriane Greek word Pages, which signifieth a Spring, because some such towns were first planted nigh to some springs, whereunto they appointed each their shires & liberties, that the borderers might have more quietness, & occasion of peace whereupon, also shires of great countries, among latin 
Lib. i de b●●lo Gallico.  writers be called, by the name of Pagi▪ as Cesar writeth that Swicerlande, is divided into four Pagi, I mean shires, which be in several, after the four principal boroughs thereof.  
But when as, by reason of the great increase of men, 
Why cities were builded.  more things were required, as necessary to a civil life, and discipline: they thought it good to build cities, and to seek a more commodious habitation (which we use to term half of our life) whose enhabitauntes be called citizens, because they repair together into a city. Now this word Civitas in Latin, hath divers significations. For if we take it grossly, and materially, it shall signify nothing else, but material building of walls, & houses, which is also called V●bs in Latin, of Vrbus the croaking of a Plough. For th'old fathers (as Marcus Varro hath left in writing) were wont after the manner of Thetrurians, to appoint out their cities thus: At a day thought convenient by their soothsayers, they would yoke an ore and a cow together in a Plough, which had a Brazen coulter, the Cow for religion sake, on the nearer side, and so covering their heads, with their gown skirts, cast 
The circuit of cities was wont to be marked out with a plough  a furrow, naming the place whence they digged, and trenched up the mould, a ditch or trench, on the inside whereof, they erected their walls, that their cities might be fortified without, & strengthened, both with a ditch and a wall. Which ovid in his book, entitled de fastis, doth prettily in these two verses descrive.  

Then up he rend a trench with Plough,  
where he the walls would frame:  
An ox and cow both white as snow,  
were yoked for the same.   
Whereupon it is the manner, that as cities appointed out by the Plough, be thought to be builded, with a certain religiousness, so when they be razed up again, they be as it were profaned, by the over running of a plough. Which thing we read in writing, that Scipio Africanus practised, upon the high walls of Carthage, and Fredrick the Emperor, surnamed Barbarossa, upon Milan, a city of Lombardy, which both were laid flat with the ground. Now seeing the city, retcheth no farther than the walls, it is to be understand, that, when we give and bequeatheth▪ by legacy to any, all our goods in the city, that the law meaneth, all that is 
L. Nam quod ff. de poe. le.  within the wall, and not that is in the suburbs. There be therefore three Latins words, which in signification, be in manner one. Civitas, which taketh name of the 
Civitas▪ Vrbs. Oppidum.  Citezes repair, Vrbs, because it beginneth solemnly, by the turning of a Plough, Oppidum, because that being entrenched with ditch and wails, it helpeth to save things, that be necessary for the inhabitants. Man's policy therefore, did not only build cities, because they be convenient, for the leading of a civil life, but for a defence, against invasion of enemies & rovers. Whereupon from the beginning, the walls were held as holy, 
Walls holy  which, who so rashly in old time passed over, it cost him his head. For the which cause, we read in the Roman history, that Romulus slew his brother Remus, and that the first walls of Room, was mortessed with 
In. iii. de. O●●i●.  brother's blood. Howbeit, Marcus Tullius thinketh that deed, rather to have come upon a desire of rule, than revengement, for unhallowing the wall. For Romulus 
Romulus wickedly slew his own brother.  seeing it to be more profitable for himself, to govern alone, then with any other, slew his brother, pretending an honest cause, which was the walbreche, being in deed neither allowable, ne yet sufficient. Because in common government, nothing is profitable, if it be unhonest, and contrary to virtue. This city we may call, a joining 
A material city.  together of houses, environed with walls, fitly and commodiously erected, both for the leading of a civil life, and repelling the invasions of enemies.  
Where note, that Cain builded in Eden, a country 
Cain built the first city  lying Eastward, the first city, afterward named Babylon, and called it after the name of his son Enoch, Enochia, 
Gene. iiii. &. xi.  as the holy Moses witnesseth, and josephus also following him in his first book of his antiquities, where afterward Nembrothe foolishly purposing, to prevent the danger of water, would have builded a tour, far retching above man's sight, but by the confusion of tongues, was let of his enterprise. Whereby it should not seem to be true, as well nigh all the Greek and Latin writers do fable, that Cecrops builded the first city, and named it after his own name, Cecropia, which afterward was called Athens, unless you will allege, that it was the first city builded in Grece. But these things do not so much, belong unto our purpose, considering it is enough for the place to know, that man could not so conveniently, have entered society of life, unless he had had cities, as it were a schooling place, to learn virtue in. Therefore to save our houses, to save our children and wives, and finally, for the safety of the whole common weal, cities must needs have been builded, for the defending of whose walls, it doth stand us in hand to fight, no less then for ourselves.  
Now the second signification of Civitas, is when it betokeneth the people, whereof the material city doth consist, for whose behoove it was first builded, and this kind of city do I most drive at, in this treatise. Which is no other thing, but a number of men, coupled by the bond of society and law, wherein they be trained up, by a discipline of law and manners, one to do that is profitable to an other, and to live well. Whereof is wrought that most comely frame, which we call a common weal. For a city must so be appointed, that nothing be lacking, that may appertain to the preservation thereof, & that is reckoned necessary, for leading this our mortal life well, and honest using this society, whereunto nature inwardly hath addressed us, which Aristotle alloweth for the best, as for which the assembles, 
In. i Polit.  repairs, and resorts of men be reserved.  
The commodities and use of this city, Moses, Lycurgus, Oraco, (whose laws, because of their severe ordering of things, be said to be written with blood) Zaleucus, Carondas, Socrates, Plato, Aristotle, Panetius do evidently teach, and all they, whose chief care was, to set forth and enlarge common weals, by their virtue, wisdom, judgement, and good ordinances. Which use if it do at any time light among us, one 
The commodities of a well ordered city.  will profit an other, quietness of life shall ensue, it shall be easy to get our living one by an other, laws shallbe obeyed, each man without force shall have his own, and nothing shall be done to other, that we will not abide ourselves. So saith Tully: They which surmounted 
In orati. pro P. Sestio.  other in virtue, and excellency of judgement, perceiving the aptness of man's wit, and capacity in learning, where they lived scattering, gathered them together into one place, and broke them from their savageness, unto justice and mildness. Then they enclosed 
Common weals.  with walls, weals (which because they contain the common profit, we call common) then assembles of men, which afterward they called cities, then joining of houses, which we call towns, established both by GOD and man's law: by them were found out. And so between this decente kind of life, and the other brutish, there is no further difference, then in the one violence, in tother right. The one of these we may use, but both at one time we can not. Will ye have violece? than right is displaced, that is to say, judgements, whereupon all right is upholden? Mislike ye judgements? or do ye bar them all together: then needs must violence bear rule. Which matter he also under a pretty circumlocution, hath expressed in the forth of his invectives, against Catiline, thus: This only quarrel of dissension, hath been found sense the city was first builded, wherein all men's judgements, have agreed together in one, saving such, as seeing they must needs perish, had rather come to nought with company, then alone. These men do I alway except, and willingly sequestrate from the rest. But all other (good Lord) how many in number, with what earnest minds, how stout courages do they agree, in defence of the honour, and safeguard of their country. Whereby ye perceive a certain shadow, or if ye list so rather to term it, a certain view or shape of gentleness, which by the towardness of nature, we attain unto by being in cities, wherein, as Socrates saith, we may well say: this is mine, this is thine: wherein we ought so to desire riches, that the poor be not over laid nor oppressed but 
Wealth with out covetousness.  we must seek wealth to maintain a moderate port, and to relieve the needy, not to be occasion, either of covetousness or pleasure, whereby less unquietness & envy shall arise. By motion whereof, when the people of Mitilene, as Valerius Probus mentioneth, did offer unto Pyttacus, many. M. acres of land, he only took one. C. saying: give not that to me, wherefore many will envy me, and more desire to have from me. A deed no less wise than modest. 
The modesly of Pittacus.  For he considered, that those towns were seldom quiet, and without privy grudge, where riches be gotten, by hook or crook, to the great loss and hindrance of good men: of which kind of ensamples, I were able to report, a wonderful number, both wherein the Romans, and also other common weals, by this only fault, have been brought into great danger, were it not that I hasten to that end, whereby is got the true honour of blessedness, and not that only, which is accepted among men.   

¶ The argument of the iiii Chapter.  
That common weals began, when men first entered society of life: and how we must be have ourselves therein, that it may be an other framing bouse of blessedness, than the Philosophers teach.  
BUT having now drawn out plainly, or rather slightly set forth, the form of a common weal, next of all it cometh to hand, how therein one profiteth an other, whereby we do measure the weal, which we term Common, a word more used, then understanded, yea, among such as travail in the common weal. But for this point, we must first thoroughly know, what appertaineth to a city, ere we meddle with the ordering of a common weal. Moreover, two things 
How far we ought to seek for a private commodity.  must principally be considered in a city: First of all, that a man do seek his own commodity honestly, and without any wrong to others, which doth belong unto private profit, which we may lawfully tender, so far forth as we do not offend any law, or common ordinance of the city, seeing, according to the stoics, and Marcus Tullius his opinion, we do not account any thing profitable, although it be never so much to our commodity, unless it be honest, that is, unless it be answerable to uprightness and goodness, and to knit up shortly, unless it doth agree with the law, which reigneth amongst men.  
Secondly, we must have a special regard, to those things, whereupon the common profit dependeth, and such things do we term, public or common, when as we do not only prefer honesty, before profit, but 
Public wealth.  also consent upon the common worship, and wealth of the whole city, with all study of mind, all endeavour to virtue. Which thing none doth, but a good citizen, whom notwithstanding, we do severe from a good man, who as one passing the reach of the common wealth, for the love that he beareth to virtue, doth well deserve of mankind.  
For he is called a civil man, which is studious to 
A civil man  keep the laws and judgements, which so far as he may, will commit nothing, either amiss, or unadvisedly, which with his providence, religion, and fidelity, will see to the weal, both in common, and several to each citizen, 
Aristo. in. 3. Politicorun.  which will obey laws, defend his country, keep civil ordinances, and the league of mankind, and finally, is skilful to live well according, to the civil virtues. And he is called a good man, which loveth honesty 
A good man.  without dread, which overcome with no calamity, will yield to fortune, desireth nothing, doth nothing, but with great worship, according unto the appointment of equity and goodness, although he do not chief bend his mind, to the end of a common weal.  
Now the city thus stated, we must open some way, whereby not only that, which is commodious to every particular man, may be done, but also that, which doth touch the common availement, and worship of the whole city: which can not be achieved, without both exceeding great justice, and also great favour of thesame. Which thing Lelius in Tully, in the second of his books of a common weal, talking with Scipio Aphricane, which utterly destroyed Carthage, with no less learning than wisdom, doth prove, overthrowing the opinion of such men as held, that it were not possible to rule a city, without doing wrong. For seeing 
Spartianus in Adriano  the common weal, is the whole people's weal, ●● Adriane the Emperor ment, which said that he would so rule the common weal, that he would take it, as the peoples, not his own peculiar, it must needs follow, that it shall be established, by regiment of right, and dissolved, when wrong taketh place.  
For I do not call every assemble of men, people, but such as be united together, by agreement of law, and participation of profit, which without justice, the leader and rule of all virtues, will never come to pass. So that saint Augustine himself, doth allow the wealth, 
●. de civitate Dei. capt. ●1.  which belongeth to a people, linked by law of society, as public, albeit unproperly, and not altogether usually: whereas true justice is not, but in that common weal whereof Christ, the fountain and original of all justice, 
That common weal is ruinous, whereof Christ is not the ruler.  is the founder and governor, which no man that is well in his wits, will deny. Let therefore all the Philosophers, all Lawmakers, all nations, be they never so many, conceive the frame of a city, fashion it with ordinances, fence it with laws, deck it with judgements, if they do not seek in it, that justice and only quickset, which is Christ, they shall have only the shadow of a city, like them that set a fair white colour upon a sepulchre, which outwardly seemeth gorgeous, but with in it is full of rotten, and vile stinking carcases. Whereupon it cometh to pass, that we may not arrogate to ourselves the name of any, either civil or christian common weal, unless it be maintained by such, as be given to godliness, which do worship and call upon God. As for the civil, if it had ever been to be found, the Romans 
The Romans common weal corrupted.  might have challenged it unto theimselues. But Tully bewaileth it in his time, as bending to decay already, by reason of naughty conditions, in the first of his books of a common weal, reciting this verse of Ennius.  

The worthy common weal of Room did flourish and increase:  
when customs old, and ancient men, maintained it in peace.   
Which saying he wondereth at, as spoken by an Oracle: for neither the men, unless the city had been so mannered, ne yet the manners, unless those men had governed it, could either at the first have grounded, or so long have kept that common weal, being so great, and ordering things so justly, and dominating so largely. Therefore before our time, both the custom of our country, received worthy men, and worthy men held in ure, the manner and custom of our ancestors and elders. But our time receiving the common weal, as an excellent picture, but fading and losing the beauty thereof: for age did not only neglect, to renew it again with those colours, which it before had, but did not so much as keep the very form, and outward lineaments thereof. Ye hear what Tully misliked in the Roman common weal in his days: what if he should see 
Common weals bewailed, for their abuses.  ours, which now decay, and have long time grown to ruin. Wherein for scarcity of men, good manners be utterly neglected: every place is full of sedition, sensuality, unjustice, covetousness, & all manner of misliving. Would he not forthwith cry out, that there were nothing less in our common weals thus abused, than any point of common weals? all which things do make, that the institution of a common weal, which becometh the christian people, is through forgetfulness, as it were worn out: for that there is no where, any hoenstie of manners, any discipline, any obedience of laws, any reverence, any love of virtue, any defence of godliness, so that we cannot see so much, as the shadow of a common weal, much less of a perfect common weal, and that which may become the people of Christ.  
Nevertheless, we must do our endeavour to amend, and recover that is corrupt and destroyed, by our vicious and ungodly living. For the everlasting God, which 
Our common weals must be restored in honest orders  willeth not that man should die, but live, doth stir up good men, which love justice and religion, which do gather companies of men together, and do well instruct them, and cease not to preserve the same, 
The common weal is maintained by godly men.  in the love of godliness. That so the common weal, which is no more the peoples, but Gods, may be preserved although not in the whole multitude, which for the most part, useth to walk in the beaten way, and that which leadeth to the left hand, yet in them, which God hath elect as his own people, who also do tender his commandments. Whereupon naughty men, although not all, yet some of them shall take ensample of better life, and declining from iniquity, shall work good, and call upon the name of God, with a sincere heart: for God willeth not the death of a sinner, but rather that he be converted and live. For to this end we be taught, that denying ungodliness, and seculare business, as S. Paul 
Tit. two.  saith, we may live in this world soberly, righteously, and godly, looking for blessed hope, and the glorious coming of the great God, and our saviour jesus Christ, which gave himself for us, to redeem us from all iniquity, and to cleanse the people, which is acceptable to him, and a follower of good works.  
Whereby it appeareth, that people to be the follower of good works, and acceptable to God, which by Christ was cleansed and redeemed: which only can glorify his creator, and look for the blessed hope of everlasting life. And therefore we live justly in this world, and keep the community among men, coupled both by God's law, and man's, which is the true form, and institution of a common weal, and public estate. Which, 
A true definition of a common weal  therefore it shall be convenient to our purpose to define, thus: An assemble, and repair of men lawfully gathered, to live well and blessedly, that being thereunto godly brought up, they may look for everlasting life. For so may it come to pass, that although there be many cities, and each of them using their own rights, and manners, yet the form of the common weal is but one, not that, according to which, Aristotle appointed also one, 
i. Polit.  after the form of a civil estate, whose drift and intent is only, to his own end, but that which cometh of that builder, master and author of all good life: which saith, I am the way, the truth and life. No man cometh unto the father, but by me. In the which common 
joan. xiiii.  weal, as a shaping house of all virtue, we must be prepared, to a better life, which is the heavenly, and appointed us from the beginning of the world, that from these visible things, we may be conveyed to thinvisible, 
Visible things help to attain the invisible.  whereof the Philosophers can promise us nothing for all their vain pretenced sale of the blessed life, wherein they do no less beguile the world, than such as make men believe that smoke is fire.  
Therefore, as there is one master, one moderator of our common weal, and one head: so we call that properly 
One common weal hath many members  one common weal, wherein, how many parts so ever they be, how many citizens, every of them continue in their duty: and one beareth an others burden, and alway goeth forward to help him. So saith S. Paul, 
Rom. xii.  for as in one body we have many parts, and every part hath not one office, so we being many, be but one body in Christ, and each one hath parts and members togethers, having diverse gifts, according to the grace given unto us. So those, which are in this common weal, think all one, every man content with his own office, he that can comfort the poor with his riches and goods, aught to do it cheerly. He that can teach, to teach, he that can work, to work, he that can govern, to do it carefully, he that can obey, to be obedient, and reverence the officer: in fine, to become all in all, that he may well bestow that his talon, and restore it again to the good man of the house with gain, and all to this end, that we may be received into the communion of saints, and be entertained in the household of God. This thing must the Smithe at his anvil consider, the maiden at her distaff, the ploughman at his plowtaile, the woman at her babe's cradle, and every one in his vocation must weigh this, referring all his works to the glory of God his creator and redeemer, & have in special care, that this common weal whose beginning nature hath almost wrought, may be the Image of that, which is in heaven, that the passage and flitiing from this to that, may be the more readily 
Man's governance is a resemblance of the he●●e●  had. Certainly, who so liveth in a common weal, unless he do level at this mark, and direct all his doings thereunto, with a mind lightened upward, he is an unprofitable citizen: for he hath not charity, and if he show any thing in outward appearance good, because he doth not place it well. it is all in vain, and but a civil piece of work, which shall receive his own honour, and vanish away like the sounding brass, or tinkeling Cymbal, even with the sound thereof.   

¶ The argument of the. v. Chapter.  
That a city ought so to be appointed, that none be left idle therein, but every man taxed to do his duty, whereby it may cause as it were an harmony, or an agreeable note of things, of itself.  
WHO so beholdeth the comely proportion of this world, shall state way see, that all things were created and compacted together, with so great wisdom, that neither any thing can be required more, ye yet couched in more commendable order. Whereupon the Greeks name the world Cosmos, as who say, 
The world.  an ornament, as Plato in his dialogue, which is entituled Cratilus, doth reason, whereby our cities may take ensample to agree in one, through all their parts, and to declare a certain jointmeasure, and concordance in themselves, which shall then come to pass, when every man doth his duty, not passing his function, when every man bringeth with him, that cognisance and mean to further the common weal, whereby the parting of commodities, aswell private as public, is sought with great trust and peaceableness, when every man endeavoureth that every thing may go forward, holding the cities profit to be his own. For by experience we be taught, that by 
A civil concord.  agreement, small things increase and grow, but by disagreement, as Sallust also writeth, the greatest decay and go backward: for what can be worse in a common weal, then that any man should prefer profit, before honesty: or be envious or troubled with inward grudge or rancour of mind, against his fellow citizens. Which thing, moste lighteth among such, as do more regard their own peculiar gain, than the general avail of the whole city: whereof, as the world goeth now, the greatest sort is, because of their corrupt conditions, which may so much the sooner and easier, trouble the common peace, as the discipline of the common weal is so weak, and yelden over to the wickedness, and lust 
Idleness is not to be suffered in common weals.  of naughty men. Whereupon idleness taketh occasion of entry, and contempt of laws, after which (as Pythagoras is author) deliciousness did creep in, straight thereon surfeit, than violence, last of all destruction.  
Neither do we call him only idle, that neither doth neither moveth any thing, but him also, which doth not hold himself content with his own, but is nothing ashamed to occupy his scythe, in an other man's crop of corn, and being but a private man, will not stick to judge, examine, and control as him liketh that, which belongeth to an other man's duty, forgetting the common proverb: Let not the Shoemaker meddle above the latchet of his shoe, adventuring not only to question that he hath nothing to do withal, but also to attempt the same, which point is so much against the common wealth and society, as nothing can be more. For he pitcheth his mind rather, upon the dissolving, then preserving 
Dissension is the Decay of common weals.  the society of life. For as by temperance common weals, do seamely clasp together, so by insolence they perish, and be undone, which specially chanceth amongst the greatest number of the people, when laws & ordinances be had incontempt. And like as man is made mild, gentle, and civil, by discipline of laws, so ye shall find him the most cruel beast of all others, if he may once shake of this bridle and yoke. For it is manifestly known, that by the first sin, wherewith man was corrupted, he is of a stubborn boldness, and unless he be kept under, of lamentable estate, as wholly addicted to affections, which be snaffled and commanded to be obedient to the law of the spirit, by wisdom, godliness, and government of discipline: which thing Apuleius 
In li. dedec● Socratis.  a Philosopher of Plato his sect, doth after a sort mean, saying: Men rejoicing in reason, eloquent in talk, having 
The description of man, by Apuleius  immortal souls, mortal limbs, beastlike and feeble bodies, light and uncertain minds, unlike conditions, like errors, stubborn stoutness, hard hope, vain travail, fickle fortune, particularly decaying, yet universally, ever living, changeable in the engendering of children, of swift time, flow wisdom, quick death, complaining life, do inhabit the earth.  
In which words, y● Philosophers● lively describeth, and setteth forth mankind in his qualities, that Augustine the bishop of Hippone, and a great doctor 
9 Lib. de civitate dei. Cap. viii.  of the church, could not mislike, ne disallow the same.  
And yet for all this froward inclination, and unlikeness of manners in men, they shall easily agree among themselves, if every one will continue to do his duty in the concourse with others, neither entermeadle with other, but being content with his own vocation, will show a proof of himself in time, that he may once gain the reward worthy such living: thereunto warned by these words of saint Paul. Therefore I a prisoner 
Ephe. iiii.  in the Lord, do exhort you, to walk worthy the vocation, whereunto ye be called with all humility and lowliness, with long suffering, one bearing with an other in charity, labouring to keep the unity of the spirit, in the band of peace. So good a thing, so holy, and 
Every man ought to occupte himself in the vocation whereunto he is called.  so pleasant to God is it, that every man abide in his vocation, whereunto he is received, with all submission. For so shall it be, that of those unlike doings of every citizen, in particular and sundry kinds of life, brought into one concord, by a certain agreeable means, and uniform order, a most sweet harmony of civil agreement shall be occasioned, which also shall represent the image of the heavenly, continuing and keeping unshaken, both the likeness, and also the uniting together of manly civility. Which order, either troubled or dissolved, it shall not go forward, much less ought it to be called a common weal, because it is not direct to her own end, but rather a clustering of such a company, as labouring in vain, do not pass to offend their neighbour, and to displease God.  
Thus a city must no otherwise, than a certain comely frame be joined together, not of one kind of men alone, but of such; as each worketh his own, and is ready to help other with an uniform agreement, to further the common weal. And so groweth the most sweet harmony, whereby the common weal both useth to stand, and to beautify itself, which thing Cornelius Scip. o, ●e that overcame Africa, did finely declare by then sample of a Lute or Harp, wherein the strings jarring in 
A similitude taken of an Harp.  sound, giving unlike note, by●unyng do agree and make a concord of most pleasant no●●e, and this doth he declare in Tuilie, a man which hath very well deserved of all men. Neither is the ensample, which Aristotle 
An example of a ship.  showeth us by a ship, much unlike unto this: wherein diverse men bear diverse rooms, yet their whole drift is to save the ship, that it burst not, but by cunning of men, safely convey the things, which be put into it, into the haven. So the Pilate hath his office appointed him, to hold the Kudder in the stern, the foreman hath his part, the rower his, to move the whole vessel, one intendeth the tacklynges, an other in the top standeth in wait, least any rover invade them, an other soundeth the depth of the water: tolet go unspoken of a great number of other mariners, without whose aid the sailing would go but shrewdly forward, because every man worketh well in that appointment, which he hath in several to himself, in this issue they sing all one note, that the voyage may go forward, and be safe. Which thing could not be, it one should rise against an other; hindering the other, that he could not do his duty accordingly, not much unlike to Lucian's Dog, which lying in the manger, neither would eat oats himself, ne yet suffer the horses once to lay their lips on them. And what face, good Lord, of any common weal, think you can thereby, which is not compact and measured, out of this disagreeable concord of citezēs● Wherein the Smith leaving his own occupation, will labour to play the Tailor, and contrary the Lailour will meddle with the Forge, the Sh●maker will in hand with linen drapery, the private man intermeddle with the officer, and every man will go about that, which he neither learned, ne yet is called or fit to do, but only led on head, with a stubborn boldness and rashness, nothing straining courtesy, to disturb & dissolve the work of God, that is the frame of the common weal. Of which thing we be maruetlously well put in remembrance, by the tale of the other parts of man's body, conspiring 
● fa●le of the bailie and other parts of man's body.  against the stomach. Further saw themselves vexed with perpetual labour, constrained to work, and only the belly, not only to be idle, but also to consume and spend, all that they could provide. Therefore, they agreed amongst themselves, that the hand should no more work, the feet no more go to get any thing, the lies to refuse looking, the mouth to receive meat, the teeth to deny their office, the throat not to let do●n● nourishment, whereby neither the stomach, which received it not, could not disperse it into every part of the body, but being empty shrank from them: now when they saw that their labour, did not only profit the stomach, but the whole body, and themselves also, and that the one could not stand, without aid of the other, each returned in his office, and did the best to procure beathines with his particular labour, which was profitable in common.  
Does ye not think this to be an ensample, in this place for us to learn, that our endeavour which every man hath taken upon him in the city, doth not only profit any particular man, but in general alstrom which if any man unadvisedly shrink, he desireth the common weal to be dissolved, without which he can neither be a citizen, ne yet safe, much less be a follower of virtue, which one point is the greatest enemy, that can be to things well ordered. And therefore we must entre that kind of life, which is direct unto the common worship, and ornament of the whole city, and therein stand in one mind, which it behoveth so to be appointed, that every well disposed man, may not only wonder at, but also desire to follow it, because of the honesty of life, wherewith the company of men is united together, keeping the due course of civil behaviour, and excelling others. forsomuch as Plato according to Socrates his mind, doth affirm, that there is no other difference between common weals, than such as ariseth upon the diversity of men's manners.    

THE second Book, concerning the good ordering of a common weal.  

¶ The argument of the first Chapter.  
That the common weal doth stand by unlike sorts of men, but such as being i●●●d by God and man's law, doth in fine agree in one, touching the parting of commodities in common.  
THe worthy Prince Octavian, under whose government it pleased the healthful light of salvation, to shine to mankind, ruled his Subjects with such moderation, that he was wont to call him, both a citizen and a 
A good estate of a common weal ought not to be changed.  good man, which would not that the present estate of the common weal, should be altered. And therefore that he himself, whereas he received the city of Room built of Brick, would leave it all of Marble. A worthy saying of a worthy Magistrate, which ought so to travail, that the common weal may rest in that estate, which either cannot lightly be amended, or will not abide any change without 
Alteration breadeth altrecation.  wondrous trouble. Which form of things, it appertaineth most to such to adorn (as it is in decde a weighty matter) whose mind is set to seek the common advancement, and to value honesty at more than profit, not for themselves, but rather that God may be reverenced in that company of men, which is so united together.  
But because every thing doth stand on certain parts, which once known, the whole is sooner perceived, it shall not be lost labour, to touch the persons, to whom we commit the whole sway of the common weal, by whose conditions, you may no less guess thestate thereof, then know the Lion by his paws.  
Three degrees of persons must therefore be considered, 
Rulers of the common weal. The Magistrate's office  the highest, mean, & lowest. To the highest degree appertain Magistrates, which have been ordained by God, from the beginning, by whom they are also preserved, to govern his people, to furnish the common weal, with good laws and ordinances, diligently to survey the subjects living, to put them in mind of honesty and goodness, to keep concord and peace, to defend the good, bridle the evil, omitting nothing, that appertaineth to the wealth thereof, knowing that it is God's people, to who● they are appointed overseers, and not their own, whom they must so judge and govern, that they may not fear to be judged, in the great day of the Lord▪ For the Prince is the soul and rule, whereby the common weal, as a body must live, breath, and in all points sta●e itself. Therefore they ●●ist feed the flock com●●●ted unto the●●; and not at their pleasure, pill or as it were shave to the skin, burden and afflict the same. Of whose duty in due place, I will more conveniently entreat.  
Alwa●● provided, that there be two kinds of magistrates, 
The higher Magistrate.  one the head, an other the petty officer. The head officer d●● I call ●●m, which hath the chief ●●roke in this common weal, as who by his twne authority, establisheth and adnulleth laws, which point belongeth to Kings and Princes, which have Kingdoms and Provinces of their own. But because they can not govern all the multitude of people alone, they must needs have some among ●●he s●rte, which may particularly 
The lower officer.  bear rule, and these d●●● I●●all petty officers, or under magistrates, which depends upon the head, and refer the weightiest matters to his hearing, and it is no small point in the Prince to see, that the under officers also do their duty accordingly. So jethro the priest of Madiane, whom josephus calleth Raguel, speaketh to Moses 
Exod. xvii. Deut. 1.  his sonne-in-law● and cousin: But hear my words and counsel, and God the Lord shall be with thee. Be 
josephus li. two. Ant. ca xiii  thou assistant to the people, in those things that pertain to God, that thou mayest report, that is said unto him, and show the people the Ceremonies, and manner of worshipping, and the way by which they must go, and the work that they must do. Provide for thyself out of all the people, certain witty men, and such as fear God, in whom there is truth, and that hate covetousness. And appoint amongst them Tribunes, Captains of an hundredth, fifty, and ten men a piece, which may judge the people at all times. But if there happen any matter of great weight, let them refer it unto thy hearing, and let themselves only judge meaner matters, so that the burden may be the lesser, when it is parted with other. Which place I do therefore more willingly recite, because it is a place, worthy to be written with golden letters, in all parts of the Court and gild hauls, no less than that, which the Emperor Alexander, commanded thus to be noted: do not that to an other, which thou wouldst not have done to thyself. Whereby both the officers be as it were by an oracle, nay, rather by the spirit of GOD, put in mind of their duty, whence to swar●e is pernicious to the common weal.  
Moreover, here we may also ●eken, as a singular ornament, such, as taking orders, be called to the administration of divine Service, whom we do not displace 
The ministers of gods word, be also members of the common weal. Roma, xii.  out of the common weal, and assemble of men, knit together, and united both by the law of God and man, for it is but one thing▪ and receiveth one form, which must not be severed into sundry, but kept in the whole unity under one head, which is Christ, none otherwise then a body, which is made of diverse part●●: so far forth as the commodities, both godly and manly do retch. Of the which thing the holy Moses is a testimony, whom God seeing the affliction of his people▪ and hearing their cry, appointed and gave as their prince, to lead them forth of Egipte, in that he was commanded to join unto him his brother Aaron with his sons, 
Exod. iii. and. xxviii.  forth of the midst of the children of Israel, that they might take on them priesthood, bear the iniquities of the children of Israel, and late their iudgemét alway in the sight of the Lord. Neither was he with this content, but moreover commanded holy vestiments to be made, whereby th'office of priesthood, doctrine, and truth, might be● declared, that so nothing might be lacking, which should appertain, both to the bringing out, and feeding of the children of Israel. Which amounted (as it is said) to the number of six hundred thousand footmen, besides children, women, and other people.  
And we must not grudge, because that they of the clergy, being endowed with much prerogative, and many privileges, be oft-times exempt from civil bourdens, and ●ondes of the law. For they must not be encumbered 
In what respect ministers of the church be sub●●ct to the common weal●  with foreign cares, that be appointed for the ministering of God's word, and holy mysteries, for the propitiation of the people. For by this their vocation, they be not separate from the society, which the city wherein they live hath entered. For it is an estate confirmed, both by God and man's law, wherein we be commanded to live, according to laws, to seek honesty, to do that to an other, which you would have done to yourself, to regard godliness, to call upon God, which they most of all teach, to consent upon the worship and wealth of the common weal, that out of this visible city, we may prepare ourselves a passage to that, which is invisible, where unto we have conceived a blessed hope, that we have been eternally ordained. And this is it that we be commanded, one to pray for an other, one to bear an others burden, to be irreprehensible, and without any blame, so many as have been anointed with that holy ointment, and taken upon us the priesthood of Christ, in which company who so is not, neither doth acknowledge his head to be one (as is afore said) but attempteth to entre heaven an other way, and not by the gate, which is also ove, neither by our only saviour and mediator▪ he runneth in vain, as one that goeth astray, not having on his wedding coat. Thus he that is appointed to the holy ministration, is not pulled away thence, neither is he exempt from the civil constitutions and coustomes, seeing he goeth about in no point, to contrary or disobey those things, that he ordained for good living. So such things as be privately necessary, in the shambles, market, or other where, after the appointment of the civil Magistrate, he provideth for himself, and getteth after the common manner of other citizens, so be ceaseth not to maintain and stay the common safety, worthiness and wealth of the city, and so far forth as he may, for intending his divine service, he keepeth them without breach, neither spurneth against his ordinance which is Gods, to whom all we that have life, be bound to obey, as the elect vessel saint Paul, in this manner 
Rom. xiii. Every soull● ought to be subject to the higher powers.  witnesseth. Let every soul be obedient to superior powers, for there is no power, but it is from God. And the powers that be, he appointed from God, therefore who so withstandeth the powers, withstandeth God's ordinance, but they that withstand shall receive their own judgement. For rulers be no fear to good doers, but to evil.  
You do see how the holy ghost, willeth every soul to be obedient to superior powers, whom, who so resisteth he resisteth the ordinance of God, and purchaseth himself judgement, for God will revenge his ungodliness, and so much the sooner, the longer he forbeareth.  
And it forceth not much, if that they of the Clergy 
An Ecclesiastical Magistrate.  have their Magistrate, I mean an Ecclesiastical person, to whom they ma●e submit themselves▪ and give due honour, for so much as this common weal, which we do now appoint, doth not only consist in outward things, as the ethnics do imagine (howbeit it is to see in Aristotle in the fifth of his politics, that they do not reject ministers and priests, from their common weals but is 〈◊〉, from 〈…〉 as from a sch●●● house of virtue, we may pass to the heavenly ●●●ee, and may come and be received among the communion of saints. Neither do we acknowledge those to be civil Magistrates, who appoint any thing contrary to the ordinance of GOD, much less ought a godly Magistrate so to do, considering we ought rather to obey God then man. But we attribute to God, that is due to God, and to Cesar, that is due to Cesar, esteeming both the authorities with honour convenient, whose intent must be to teach, and frame the Christian company, (that is the people of God) in holiness of manners, love of Godliness, and a blessed life, that thereby they may be brought to the true blessedness. Let no man therefore take upon him so high a stomach, upon any prerogative, whereby he shall allege, that he is nothing bound to any superior power, and labour to severe himself from the society of man, the only fence of the common weal, and worthiness of life, pronounsing himself, a certain holy kind of living, I know not what, if he be not alienate from that assemble of men, which God would both should be congregate, and saved to himself. Such men 
Colos. two.  the Apostle doth better instruct, saying: See that no man deceive you by Philosophy, and vain delusion, after the ordinance of man, after the elements of the world, and not after Christ. Because in him dwelleth all fullness of the deity corporally, and in him you be complete, which is the head of all signiory and power.  
In the middle estate of persons in the common weal, 
The middle degree of officers.  I may account, counsellors, noble men, and all such as be borne of a worshipful stock, but yet have no authority of office: whose duty is to obey, and be conformable to the superior power, as a thing ordained by God: secondly, liberally to stretch their hand upon such as be in poverty, and to honour God in their goods.  
The third sort be the basest men, I mean the commonalty, 
The lowest estate.  and such as by their hired labour, get their living, from among whom, I do not separate such as be bond slaves and servants.  
For in this common weal, neither is there free man nor bound, but Christ all in all, whom therefore the Apostle the only master of manners, doth teach, saying: servants obey in all things, those that be your masters 
Colos. iii.  after the flesh, not with ●ye service, studying to please them as men, but with simplicity of heart, fearing God, and what so ever ye do, do it with all your heart, as not unto man, but unto God. Knowing that at God's hand, you shall receive the reward of inheritance, for you serve the Lord Christ. Whereby we are ●aught to obey such, as by the flesh be appointed over us, as not thereby pleasing men but God, at whose hand we must look for the reward of the everlasting inheritance, for atteigning whereof, all kind of men entre society in the common weal, of what estate, or condition soever they be, officers, or not officers.  
Which common weal, I do appoint to be but one according unto the Philosopher's opinion, as Christ the 
A common weal cannot be without a head.  head, whereof this our common weal, taketh her form, is but one. Whereby it is evident, that there is no common weal, where there is no head, because Christ alway raiseth up some to guide his people. And yet in this saying, that the common weal is one, there be many things to be considered. Moreover, in one Empire or one Kingdom, although every town, and every Shire have a kind of common weal severally, yet the whole estate is but one, in respect of the Prince, which in all civil points is the supreme head, and the governor and preseruour of all the particulars.   

¶ The argument of the two. Chapter.  
That the office of a Prince is marvelous needful, but beard to be performed.  
WE have lightly as it were tasted, of what kind of persons a city doth stand, which if they do agree in one, it can not be otherwise, but that a civil unity do grow thereby, and allure men's minds, to the sweetness of those things, which be above us, who be so commanded to keep the earth, that we do not lease heaven: after an other sort, than Demas the Philosopher warned the Athenians, purposing to give to Alexander the 
The prophesy of Demas the Philosopher.  great, divine honours, saying: beware lest you lease the earth, while ye go about to win heaven. And in deed he Prophesied not much amiss, for the Macedoniane Prince, creeping in upon this flattery by invasion, afterward subdued the whole country of Athens.  
But for so much as this general handling, doth not so plainly set before our ●yes, and show the thing, as if I should particularly display every point: specially in this my book, wherein I ought to declare, for whom I descrive this common weal, and what becometh every man particularly: and like as in a great house, there be divers kinds of implements, diverse degrees of servants, which all must be considered of the good man of the house, which, who so will teach and declare, must in several propone every parcel thereof, thereby to learn how cleanly, how necessary, how profitable every thing is to furnish his husbandry, well and commodiously, and so may be in love with it: in the same sort I will lay my foundation upon him, that beareth the chief sway, nay, rather that is as it were both the stern and forshippe of the common weal, I mean the Prince upon whom as upon a certain rule, the rest do hang, and measure their life accordingly, which if he be a good man, the subjects may think themselves fortunate, that they have such a governor.  
Which shortly again to recount, the common weal can neither be begun, ne yet preserved without a prince, a chief Magistrate, unless we will have it to be headless, which is not seemly, but goeth against nature. Here it 
Four kinds o● government.  is needles to touch the government, ruled by one, by a few, by the best sort, and by the people, which of them might be the best kind of government, which matter is reasoned upon in Plato, Aristotle, Dion, Philostratus, and many others: which thing also is written of the Persians, that they after the slaying of the Magians, did much debate, concerning the appointment of these principal Magistrate, and at the last agreeing, that it was the best kind of rule, where one bare the swa●e, elected Darius their king. But whether there be but one best, or many (for we see both the kinds of governements, to have good success) if they rule well, I do require no more. For the Roman common weal, may be alleged for an evident proof, that government, where the people have been Lords, seldom hath gone well forward, but given occasion of much disagreement, as which, being led after their own affections, and moved with ambition, hath caused much murder, and much calamity. Whereupon, Cato that slew himself at 
●edition groweth in the common weal that is ruled by the people.  Utica, was accustomed to say, that there was nothing so pestilent, nothing so unconstaunte, as the people's favour, as whose inheritance hath ever been occasion of much heaviness to their succession.  
Therefore, the very necessary duty of a Prince, and 
Sapi. seven.  above all other ordained by God, is to rule and govern his people, which although he be naturally borne (for no ever king had any other beginning) and from the beginning hath obtained the sparkles, both of equity and of a princelike courage, yet he must be taught, and made fit for the government, which he shall take upon him, whereby he shall learn both to rule himself, and to overcome those affections, which almost make a king naturally fierce, and know himself to be such a man, in whom, yet no point of man must appear, and think himself appointed a Prince over other, not only to be king over them, but also to feed the people, committed to his charge, and to exhort them to virtue, wherein especially he must himself travail, to surmount the rest.  
For as Paterculus writeth, a good Prince teacheth 
Lib. two. histo. Roman.  his Subjects to do well, when he doth well himself, and whereas he is the worthiest in rule, yet he ought to be more worthy in giving good ensample. Wherefore 
Li. i. de Clementia.  Seneca calleth the Prince, the soul of his common weal according to whose life and moving, it both liveth and moveth. For performance whereof, he must not rest at any one virtue, but join altogether, that he be, valtaunt, chaste, stout, liberal, modest, gentle, princelike, 
Princelike gifts.  free, sober, godly, righteous, and so in all other virtues, which be required in a noble governors life. Of which you may somewhat read in Xenophon, in the training up of Cyrus: in Plinic in his Panegyricque, unto the Emperor Trajan, in Agapetus a Deacon of Room, in his preceptine sentences, unto the Emperor Justinian, of the duty of a king (which book is therefore called the kings tables) and other matters of this discipline. With which ornaments of virtues, if the prince 
Hierem. iii.  be beautified, he shall hear this saying of Hieremie: and I will give you kings after mine heart, which shall feed you with knowledge and learning, and this also: the king that judgeth the poor in truth, his throne shall be strengthened for ever, for he doth erect the people of God.  
Yet a Prince must not rest upon this point, only to 
A Prince ought to be careful in edifying his people with the word of God.  allure the people unto a civil life, concord, and society, but he must also see to the churches, prefer the study of godliness, and the only care, that the people be obedient unto the commandments of God. For so shall he do his duty well, so shall he build and edify all things, to the glory of God, so shall he not only here in earth, receive honour due to a king, but in recompense of his watching and endeavour, he shall receive an immortalle reward, to be placed among the number of the holy saints. Wherein he hath Moses his special leader, which did not only reform the people of God, with politic ordinances, but also counseled them to the keeping of God's commandments, without the guiding whereof▪ let us never trust to enter the land of promise, or to have any profit by our civil life. For he saith thus: And now 
Deut iiii.  Israel, hear the precepts and judgements, which I teach thee, that doing them thou mayest live, and entering in mayest possess the land, which the Lord God of your fathers, will give unto you: ye shall not add to the word, that I speak unto you, ne yet take from it: Keep the commaundentes of the lord your God, which 
Princes be Pastors of the people.  I command you, for this is the part of a Prince, to feed the flock committed unto him, and to govern it well, of which thing Homer putteth us in mind, in naming king Agamemnon, the people's leader.  
Howbeit, no man is so ignorant, but he knoweth that the prince is a man, and sometime misled, whose fall is the occasion of so much the more harm, the more in sight his estate is amongst men. In whom David warneth us not to trust, but as in the sons of men, in whom there is no health. And these mighty governors be sore corrupt, when they begin to set little by the discipline of their life, which they do then despise, when as they once understand, that they be princes above laws, and have the prerogative of honour in their own hand. For flesh and blood, whereby we be seduced, do make us more prone to evil. In deed it much awaileth the 
An ungodly Prince is an evil precedent to his subjects.  whole country, that he, which shall be their Lord, be well trained up, and made fit for the taking upon him the public government, lest to their great destruction they find this saying true, woe be to that land, whose king is a child: and the saying of Horace, which may 
Eccles. x.  seem spoken, as it were by an oracle:  

what ever doting princes do:  
The subjects feel thereof the ●o.   
But when the Prince hath been well trained up, it is hard to keep him to do his duty, and so much the harder, the more occasiions he hath to be seduced, so that it seemeth very well said, that good princes be so few, that they may all be wellnigh shut in one ring. For the greatness of their liberty, and knowledge that they shall not be punished, causeth them, either not to hear good counsel, or to contemn it, and to go forward in doing evil. Hereupon cometh it, that some princes be so ravished with the fond desire of hunting, that they can not be kept, from ever being in the woods, or be so given to riotuous living, that they neither take any thought, nor any care of their people. Whereas a Magistrate should look to his people, wake when they sleep, keep reckoning of all men's behaviours, and to be careful, lest they despising the rule of law, grow to a wilfulness. So unprofitable a king is he, which leaving his 
Prince's neglecting their subjects.  people, followeth other matters, and neglecteth his duty: for how can it be, but that he should be nought, which by his naughty ensample, maketh so many other nought, at whose hands God will require the soalle, which so negligently hath been cast away: Hear what Hieremie saith. Woe be to those shepherds, which do 
Capi xxiii.  lease, and rend the flock of my pasture, you have dispurpled my flock, and cast them out, and have not visited them. Behold I will visit over you, the malice of your desires, saith the Lord.  
Then naughty courtiers, do corrupt a good prince, and make him to forsake the way of righteousness, as Vopiseus writeth in Aurelianus his life: These things 
Causes of evil princes.  make evil Princes: first of all to much liberty, than wealth of things, thirdly naughty friends, a vile guard, courtiers either foolish or detestable. For of all this number, how many think you are they, that either can, or will give their prince good advise. But one edgeth him to move war, and that upon no occasion, for hereby thinketh he to be enriched, though his Prince lose some part of his lands. I need not to make mention of innocent blood, which must be thereby shed. An other counseleth him earnestly, when he hath mispente his goods, to charge his subjects with some exaction of money, or tars▪ intolerable to them, but perchance not altogether hurtful to himself. Some, yea, though the Princes be thereto unwilling, think it best, to break covenant with their creditors, neither to stand unto such licences, as they have granted, and if they obtain this, they think it a great virtue. Hereby ensueth it that the people alien their minds from their Princes, begin to mistrust, and fall to rebellion, so that it shall not need to seek any foreign enemies, considering there may be easily found enough, even within the very walls, through occasion of the yoke of bondage, wherewith they be pressed. For not only the common proverb, but also very experience teacheth us, that we have so many 
When subjects be oppressed, they saint from their sovereigns.  enemies, as we have servants, whereby destructions of whole Kingdoms, have ensued, as the histories declare at large, and that by such providence of destinenie as though it fell not so undeservedly. Paterculus in the second book of the Roman history saith: for so it is, that for the most part god, when he intendeth to change any estate, doth corrupt men's counsels: and causeth such things as in deed, come by fortune (which is a piteous case) seam to fall by desert, and that chance shall be turned into blame.  
Neither must we only impute it to the Princes, when either naughty men be put in office, or after they be so made officers, be corrupt: but rather to our sins, 
An evil Prince is given for our sins sake.  whereby we do lewdly stray from the commandments of God, and be unworthy of a good governor, but be constrained to suffer the scourge, wherewith, when we have been well canuazed and beaten, itself also decayeth. Oseas: I will give thee a king in my rage, and 
Ose. xiii, isaiah. iii.  take him away in mine indignation. Also isaiah, I will give them children to their Princes, and effeminate persons, shall be Lords over them. Now therefore ye kings understand, and be instruct you that judge the earth, lest your honour be turned into reproach, and your throne into ignominy, remember you must look for the great day of the Lord, wherein you must make an account, how you have governed your Princely stewardship, and that you, which now judge, shall then be judged with a judgement as it is just, so unpossible to be avoided. And no less straightly shall it hap to the people, which hath a king after their own heart. And for that they be plagued, & rigorously handled, their offence moveth God to see it revenged. Therefore, so we ought to live in y● common weal, that he which hath the government, rule in such wise, that he think his function to be Gods, not his own: that be which obeyeth do it sincerely, and that both do agree to advance the common wealth, and seek the only glory of God.   

¶ The argument of the. iii. Chapter.  
That the Prince in government of the common weal must have thassistance of others, and what manner of men they must be.  
HOw much the higher powers do 
The office of a Prince is large.  surmount and excel other men (as whom the scripture doth sometime call Gods, as who sat, benefactors of men) so much the greater is the office, whereunto they be appointed: for it is the duty of a governor, to rear up that is decayed, to gather together that is dispersed, to recover the lost, to reform the misordered, to punish the evil, to enlarge the common weal, to relieve the poor, to defend the orphan and widow, to promote virtue, to minister justice, to keep the law, to show himself father of his country, to hold the people committed unto him, as his own children, to embrace godliness, faithfully and with his whole heart, to perform all that is profitable, or needful among the people, according to his duty, no less then if God himself were in presence. Neither can a prince cloak or colour himself in any point, or allege any pretenced excuse of his disability, or that he is occupied with other affairs. For he is such a one, as 
It becometh a king to hear all men's jutes  neither, may allege any stay, ne yet surmise any feigned excuse. He must tender all men, hear all men, be they just or unjust, according unto the saying of Chilo: the king heard all matters, were they right, were they wrong. And touching this matter, there is a famous answer of a certain woman: for a poor old woman besought Philippe the King of Macedonia, to be gracious to her in her suit: but he made an excuse, that he had no leisure to hear her, than said she, very aptly: be then no longer king. But the Emperor Alexander was much more praise worthy, which stayed all his train on horseback, gently to hear a poor woman's complaint. Which ensamples be therefore to be noted, that we may thereby know, how God alway raiseth up some, to preserve the society of man, and to profit the common estate, yea, and that amongst the Gentiles. And secondly, how sincerely he would have things done: so that he, which (being exalted to th'honour of a king) when the crown 
hinges were wont to wear a wreath of cloth in steed of a crown.  was offered him, said very well: O noble cloth, which who so well considereth, would not so much as take thee up from the ground.  
Whereby it appeareth, that a prince must be every man, as the proverb is, becoming all to all, to do his duty toward all, and to show the way of virtue to all, which without the aid and assistance of other, specially in a great number of people, he can not do alone, but he must needs join unto him, good and goodly men, with whom he may execute his office thoroughly. hitherto the saying of Aristotle may be referred: 
i. Polit. Eras. i. chili.  that kings have many ears, and many iyes. And also an other saith (alluding to the former reason) kings have long hands. As who should say, prince's need many men's help, to look to all, and to let no thing pass, that toucheth their duty. Whereupon I think it hath grown in use in Courts, that Princes in their letters, answers, and other their acts, do use to speak in the plural number: rather to declare, that they do it by counsel, then seeking by such form of speech any honour. So Aelius Spartianus doth report, that Adriane the Emperor, when he sat in judgement, had joined with him, not only his friends and companions, but also julius Celsus, Saluius julianus, Neratius Priscus, and other Lawyers, and yet none other then the counsel had allowed. We read also in Chronicles, that Alexaunder Severus, never gave answer, but by counsel of others, which had (as Lampridius writeth) no less than twenty of the gravest Lawyers of his counsel, amongst whom 
The counsellors of Adrianus and Alexander.  he reckoneth up Fabius Sabinus, Cato, that flourished in his time, Domitius Vlpianus, Pomponius, Alphenus, Callistratus, Venuleius, and other worthy learned counsellors of the Civil Law, scholars unto the famous Lawyer Papiniane.  
Now, such must be called to be of the counsel (a thing both very precious, and marvelous holy) and such must be joined in part of government, as be known to be wise men, lovers of the truth, virtuous and that dread God: Not covetous, no flatterers, but 
Worthy counsailoves.  such as will give no counsel but honest, and profitable to the common weal: to whom justice, the only stay of kingdoms and worldly things, is dearer than their eyes, yea, than their very lives. These be they that can bring an evil Prince into the true way, and make him good, stablish the people and civil society, see that every man have his own. These be they whom 
Exod. xvii●  Moses was commanded to appoint over the people, in this sort: Provide thyself from amongst all the people wise men, and such as fear God, in whom there is truth, that hate covetousness, and may judge the people at all times. etc. If thou doest this, thou shalt fulfil the lords commandment, and keep his precepts. Which when he had heard, Moses did all as he had advised him, and choosing certain stout men out of all Israel, appointed them Princes of the people, captains of Tribes, hundreds, fifty, and ten men, which judged the people of God at all times, judging themselves only the light matters, and teferring the more weighty to his decision.  
When such men bear stroke in court, that pestilent saying: if it like▪ it is lawful▪ can take no place▪ But every good Prince shall say, as Antigonus answered flatterers, which told him, that all things were lawful to Princes, all things were honest and just, whatsoever they liked: that is a barbarous opinion. 
● 〈◊〉 eiing.  For they ought to think nothing to be honest, unless it be honest in deed, nor yet just, unless it be just in deed. So fat is he thought to be unwise, which is not wise to himself, and hateth not such things as be unseamly, according to the notable saying of Alexander: I hate that wise man, which is not wise to himself. Which things, if they were set before our Prince's iyes, more justice and truth, and less flattery should reign in their courts.   

The argument of the. iii Chapter.  
That it be●oueth s●ch as be of kings counsels, or be conuers●unt in their co●●tes, to be men of great experience in worldly affairs.  
HOw then very experience doth teach us, that good coun●a●llors, and good courtiers, make a good Prince: whose business is so much the greater, the higher the office is, whereunto they be called, and put withal in ●ruste. For by them ● King must ru●e, and lean upon his 
● kings sceptre, is a token ●f justice.  sceptre (which must be straight and the sign of justice) as upon a walking staff, or strong sta●e, and thereby to save himself from falling: whom therefore the Emperors, H●norius, and Ar●adius, do name part of the●● body▪ Into which place of authority, it is not convenient to ●hose y●●gl●●●es, no● common persons, ne yet any of base estate, but soche only as be well ●●owen in years, learned both in the l●●e of God and man, which have ruled their own houses▪ 〈◊〉 and honourably, which 〈◊〉 by lo●● 〈◊〉, go●●en themselves wisdom, which therefore men doo● call, the daughter of Time. Then ought we not to think, that by a superficial knowledge, in either the Law, or Philosophy, we shall be able to understand, what is comely or profitable, for the good ordering of the common weal, unless we have further some use of excercise, or practise in that behalf. For how can it be, that soche a man should in all points understand, or thoroughly search out, to what end things would grow, that be practised in the common weal, whereunto he must, as it were, bend and level all the force of his mind, as unto 
〈◊〉 counsellors.  a certain mark: whereas he neither can tell, what thing appertaineth to the common profit▪ neither can by conjecture, ne yet by any experience, be led to understand, what shall afterward befall. Wherefore, the sa●yng of Plato, where he affirmeth, that soche common weals be happy, where either kings be Philosophers, or Philosophers be Kings, must be accounted as Gods own word, if ye so understand Philosophy, that it be the knowledge of things, touching both God and man, joined with the desire to li●● well▪ that is to weet, such as profiteth in common, frameth citizens, and he that is learned therein, bestoweth his labour, not only upon himself and his friends, but also upon his country and common weal, to ●e● adorned in the wa●e of virtue. For I do never make any reckoning, of such crabbed Philosophers, which will sooner cause us to allow the Vtopiane common 
Utopia, a ●●●ned 〈◊〉 〈◊〉. Philosop●●●s dispute o●●●●e of the state of a comm●n weal  weal, then that whereof we have any use, or occasion of practice. For such be not admitted unto the common estate, but tarry in the shadow, wondering at the secrets of nature, and if they happen to touch any thing concerning the parts of a common weal, they doo● more apply it to the inquisition of nature, and quiddities of subtility, then to open the true use of things, whereunto the● themselves ne●er attained. Here upon 
Monde opimo●●●.  arose it, that Socrates, and Plato (allowing him, thought it best that men's wives should be common. Aristotle brought the politic and civil life, under a contemplative ●●udie. The Greeks hold those common weals to be in best state, wherein dominions be gotten by force of arms: To pass over lightly other fantastical and idle imaginations, fit for old women to talk on, than furthering in any point, the form of good government.  
Certainly, he that is well minded toward the common weal, will endeavour as much as lieth in him, to make the subjects, if they be already good, a great deal better, if they be already learned, a great deal better learned, lovers of godliness, favourers of justice and equity, notable for their virtue, and such as will not prefer any private profit, before the public affairs: lest that do happen, which the very children were wont to sing: ill counsel, is worst unto the counsellor himself. For the Phrygians, when they had received harm, fell to be wise, but to late. Neither is it other wise to be thought, but that an honourable counsel, shall be both profitable, and also for the honour of their Prince. And thereupon is it that the 
Salomos' counsellors.  counsellors, rulers, and officers of Solomon, the wisest king that ever was in Israel, be named in the holy scripture, that all men might see, of what dignity 
i●●. Reg. iiii.  those men were, by whom he purposed to support his realm. Which thing Saba the queen of Egypt and Ethiopia, as josephus writeth, could not but highly 
josep. li. viii antiq. ca ix.  commend, saying: thy wisdom and thy works, be a great wa●e worthier than the brute, which I have heard of thee. Happy ●e thy men, and happy be thy servants, which ●●ande alway before thee, and hear thy wisdom. Thus must he join unto himself, the best he can pike out, who so purposeth to rule well, to give right judgement, and to execute justice, to the end he may in wisdom, surmount all other Princes.  
Which shall not so fall out by young counsellors, 
●onge counsellors.  for they be led to and fro with affections, which they be not able to bridle, so that when they give couns●ll, it shall seem to be given neither in due place, nor in time convenient. Besides that, either they do not reach near the matter by a great deal, or being misinsensed, allow that which is not alway best, which shall so much the sooner please the Prince, the younger and more licentious in life he is that giveth the counsel. The Prince I say, but such a prince, which unwarely hath assembled such a counsel of his own equales and mates, to the utter undoing of the common weal. For God useth to draw like unto like, that the change ensuing may s●me by fault, not fortune, so to have happened. Of which thing we may● take ensample by many worthy dominions and kingdoms in our days, which have come into their enemy's hands, either through pride of their Princes, or want of good counsel. Amongst all, I purpose to 
three Reg. xii.  touch only one, which the holy Scripture hath set before our eyes, that governors may thereby learn, that old and wise men's counsel ought to be preferred before young men's affections. For Roboam salomon's son, forsaking the counsel of the old ancients (which st●●de in salomon's presence while he lived) which willed him to speak gently unto y● people followed younglings adui●e, by whose counsel he answered: the least finger of my hand is weightier than my father's back. And now my father hath put upon you an heavy yoke, but I will put more upon your yoke. My father did beat you with whips, but I will beat you with Scorpions. For which answer the people withdrew their minds from Roboam, & appointed Hieroboam 
Hieroboam.  the son of Nabache their king. God hath always proponed such kind of ensamples, to the end we might understand that it is no less noisome and wicked to follow evil counsel, than it is to give the same. Whereof I could pick great store out of many Kingdoms, signiories, and common weals, were it not that they be better known, then that they need to be mentioned in this place, where as tyranny and pride ceased not, not only to throw down from the seat of majesty the higher powers, but also to pursue their counsellors unto utter confusion, to the verifiing of Fabius his saying in Livy: the trial in the end is a schoolmaster to fools, which do then begin 
A ●●rnt● child ●r●adeth fire.  to be wise, when they have received harm, according unto the saying of hesiod the Greek Poet: justice is more to be esteemed then misreport, when they come to the trial, and the fool than waxeth wise when he hath felt the smart, because he that wanteth wit, then beginneth to be wary, when he hath abidden a displeasure.  
Neither is it only for the Prince's avail, or his, whosoever is either by birth or other vocation called to government, to have Godly and prudent counsellors, 
〈◊〉 company is m●ete for a Prince.  through whose advise he may as upon a cork safely swim, but also they amongst whom he is brought up, must be virtuous and of good behaviour, and also such as for the guard of his body be alway in presence, whose both life must be upright, and communication honest, as whereof the life to come much tasteth. For although that naturally there be certain principles of equity and virtue laid in man: yet only practice stirreth them up, and declareth how one is borne for the furtherance of an other▪ then it is not to be thought that we be borne either having already virtue or knowledge, but they must be obtained by learned instruction, experience, and by the observation of other men's livings. So that the Philosopher may seem not far out of the way, whose opinion is, that man's mind is like unto a smooth table wherein nothing is painted, and yet it is apt to receive any kind of colour. Therefore after Plato's counsel, it is expedient that he who must be a Spectacle to the world, should from the very beginning of his youth be committed 
The education of a good prince.  to a teacher, which is not only noted for virtues, uprightness of living, and knowledge of learning, but hath also the experience of many things, to the intent he may win good learning, and the way of good living, with travail in foreign affairs and so from the very tenderness of infancy begin to frame him that shall take upon him th'office of government. Concerning which matter, there is in Aulus Gellius an Epistle (an excellent exhortation for 
Li, ix. ca iii.  the careful and diligent bringing up of youth) which Philip the king of Macedon wrote unto the Philosopher Aristotle, wherein he declareth that for his child's birth he much thanked God, but not so much for his birth, as that it was his chance to be borne in his days, hoping that being trained and brought up under him, he should prove worthy both him his father, and the succession of so high an estate, which is asmuch to say, as Alexander had his beginning of life of Philip his father, but he must learn the way to live well at Aristotle. And the more necessary it is well to bring up a Prince, on whom the whole world 
Prince's vices ●e ill examples to others.  looketh, and taketh as the common leader of man's life, (as it is to be learned in Agapetus, Xenophon, Pliny the second, and many other more) so much the more pernicious is it for him to neglect the good trade of his training up, and by naughty example of the living of others to impair himself, Because that as the Satyrographer writeth:  

So much the more offends the fault  
of men, and marked is.  
As higher is the state of him▪  
that worketh aught amiss.   
For the Prince's fault is so much the more daungegerous, because his misdoings can not rest within himself, but run abroad, and make many other to fall into the same kind of misbehaviour.   

The argument of the fift Chapter.  
That there be many occasions, which mo●e Courtiers that they can not sincerely do their duties.  
PRinces to please accounted is, 
〈◊〉.  to be no little praise.  
Which saying, nature herself in a manner proveth to be true. Whereby no man is content with the straightness of his estate, but laboureth to climb up ward, & sometime seeketh honour above other, sometime casteth his hole drist (& that unsatiable) to hoard & heap up wealth, which thing is most usual, and put in practice, each where in kings courts, specially if prince's heads be otherwise occupied, as in giving themselves to hunting, dicing, riot, and such other vanities, suffering the courtiers to play their parts, and at their pleasures to buy and sell the sweat of the people. Which thing although there be no cause why we should covet, yet the earnest desire we have to grow to honour and 
Ambition.  preferment, causeth us to be desirous to continue in the retinue of great Princes, even until our deaths day. Which we read that not only learned and unlearned men have done, but also great Philosophers. For the court hath alway been so esteemed, that me to 
Courtiers li●e, preferred before private ●●udie.  make their abode therein, have been willing to leave. not only Philosophy, but also all liberty. So Aristippus the Philosopher (whom all colour, each estate, every thing became as Horace writeth) followed Dionysius the Syracusan, choosing rather to flatter him, the● to take the commodity of his own profession, so that Diogenes Cinicus might well be allowed for terming him the kings Dog. For it fortuned once that Aristippus scorned Diogenes for eating wortes, saying: if thou wouldst be about the king, thou shouldest not eat these wortes. Nay said Diogenes, if thou couldst find in thine heart to eat wortes, thou wouldst not ●●atter the king. As for Aristotle I need not to speak, which did not lease his good hours with Alexander, but instructed him in learning, and thereby got so great knowledge of all living creatures as no Philosopher the like, which thing Pliny saith, may easily be proved by the fifty books which he hath written of living creatures. So we do see that Princes in our time do regard worthy men, not as by flattery to purchase preferment, but if need be, sincerely to give them good counsel, from the which he is easily withdrawn which hath not the true way of virtue set before his eyes, but endeavoureth to live to himself, and turneth the most profitable kind of life, unto the most shameful use of vanity. For there be many by-paths which do lead courtiers out of the right way, so that they neither embrace, ne do that which they know to be both good & needful to be done, but they see virtue, and pine away even at the sight thereof. For there is not one of them, but he hath in his mouth nothing 
Courtiers counterfeit virtues and prad is● collusion.  else but godliness, justice, equity, temperance, & the other virtues, whereof they never put the least point in practice, but endeavour themselves to use collusion, and to deceive other, by some subtle fetch, and sleighty policy, which a man may well call Smokesellers. 
Smokesellers  So Vetronius Turinus (which persuaded all men that Alexander Severus did all things by his counsel, for so much as he sold that which was uncertain whether it might come to pass or no) to receive a reward worthy of his crafty dealing, was burned, the Crier crying before him: he is punished with Smoke, which sold smoke.  
Flattery also and curriing of favour is a most pernicious 
The inconvenience that groweth by ●att●●y.  evil, which Mamertius calleth a privy poison, wherewith Princes minds being infected, are prepared to this, that such things as be true, they will hold as false, and such as be false, they will hold as true, wherewith a good Prince most of all other, ought not to be lightly led. For as Epicharmus saith: the sinews and joints of wisdom be, not to believe rashly. Howbeit this enormity reigneth & beareth a great sway in courts. Whereupon certain think this latin word Adulatio, which signifieth 
The definition of flattery.  flattery, to be derived from the court as it were Adaulatio, in Greek called Colachia. Speusippus Plato's successor defined it to be a conversation of evil begun and attempted for pleasure and deceit, so that for fawning, it is enforced to allow that which is against nature. So Praxaspes warned Cambyses 
An example of flattery.  the Persian king, not so much to use drinking of wine But he afterward swilling more than he was wont, in his drunkenness commanded his son who had chid him to be brought forth, and to stand with his lift hand lift above his head, & so when he had strooken 
A cruel act committed b● king Cambyses in his drunkenness  him to the heart with an arrow, he commanded his breast to be opened, and the arrow to be showed to the father, asking him whether his hand were not stiddie enough for all his drunkenness: who denied that Apollo himself could have given a surer stripe. Ye see how that he which is stained with the vice of 
A flatterer alloweth not the thing that he knoweth to be honest.  flattery, can neither speak nor answer uncorruptly. Much less than can a flatterer either counsel that he knoweth to be best, or affirm it to be true. Therefore Antisthenes said, that it was better to light among ravens, then among flatterers, for that Ravens devoured the dead, but flatterers the quick. Neither was it unproperly spoken of Nicesias, which when Alexander drove awa●e the Flies, which as he said did bite him, Nay rather (quoth he) drive away them which bite you sorer, in sucking out your very blood. Noting thereby flatterers which suck a great deal more the any fly. For they be the kings evil, so much the less to be borne withal, because that they creeping in privily, do not only bring Princes into mistrust, but they themselves prove unfaithful, more following their own desire and gain, then caring either for the honesty or profit of the comminaltis. And needs must the superior powers, as Maximus Tyrius saith, oppress the subjects where flattery taketh place, which groweth not only to the subversion of themselves, but also oftentimes to the destruction of the hole king doom. Yet some princes there have been which would 
Prince's un 〈…〉 ●abl● b● f 〈…〉 y  not give ear to this cankerde evil, to the end they would not admit any thing, whereby they should debase their own worthiness. As were Augustus Cesar Adrian, Alexander, Julian, Antoninus Pius, & certain other worthy Princes, which deserved well of mankind: not to mention Princes of our time which so detest this vile vice of flattery, that they shall after their death leave a worthy memorial of their name. For better it is (as Ecclesiastes saith) to be by a wise man rebuked, them by the flattery of fools to be deceived.  
Secondly, ambition causeth men to neglect the execution 
Ambition.  of their duty, not without their worthy reprehension. For he that is desirous of honour and dignity doth more endeavour to this end, how to get all men's favour, then to do his duty uprightly and honestly toward any man. Whereas such as do 
Cice. in. i, de offi.  intend to profit the common weal, must observe these peceptes of Plaits. One, that they so tender the profit of the subjects, that what soever they do, they drive it to that end, forgetting their own commodities: the other that they see unto the whole body of the common weal, lest while they defend any one part, they do neglect the rest, which he doth not that is led with desire of honour, for hard it is for one that desireth honour to keep equity. Therefore ambition is a very pestilent thing in a common weal, which the Romans persecuted so many ways, as infamous, because it goeth not forward by way of law but sometime attempteth by force, sometime by deceit as Tully saith in his Oration, against Sallust. For the most part it is compared unto marketting assembles wherein it was wont to be exercised, for needs must he that buyeth, sell, said Alexander the Emperor, a man that could not away with buyers of offices. Wherefore there were so many laws published amongst the Romans, concerning buying of offices, as the 
buying o● offices.  laws made by Calphurnius, Tullius, Pompeius, julius, Favius, and Licinius, whereby they were not only forbidden to compass any office by bribing but also, not so much as by making a dinner for that purpose, or causing any repairs for the obtaining of honours & preferment, or labouring by any means to win the election voices by corruption. All which things do evidently open unto us, that we ought neither to attempt, ne yet to practise any kind of office, for desire of ambition, but clearly uncorruptly, and without any stain of bribery.  
Whereupon it is more known, then profitable to 
B●●●er●●.  the common weal, that a third vice doth arise, most detestable among them that do bear offices, that is to we●e, taking of bribes, which may well be placed among dishonest practices. For it is wonder to consider, how moche rewards will alter a man, so that although ye have conceived in your mind, neither to turn on the right, ne yet on the left hand: yet ye will be more affectionate toward a corruptour, and in a manner naturally be led, more to favour him, than one that will not by bribery, endeavour himself to purchase friendship. Whereof take this testimony, not of 
Exo. xxiii.  the mouth of man, but at God himself, which is: Neither shalt thou take bribes, which do blind the 
Bribes blin●● 〈…〉 men.  wise, and subvert the words of the just. And again, God is great, mighty, and terrible, which respecteth 
Deut. ●.  neither person, nor gifts. And in the books of the 
● Reg. viii.  Kings, of Samuelles' sons: And his sons walked not in his ways, but declined after covetousness, and took rewards, and perverted their judgements. You understand, how detestable a thing it is, to be corrupt with rewards, and to be misled filthily by covetousness, which thing is not only by God's Law forbidden, but also abhorred, even of the very Heathen people. So Hesiod●s calleth them (Dorovoroi) that is, devourers of rewards, which being alured by corruption of gifts, do not judge the truth: and Aristophanes useth this saying: (Dorica musa) proverbially against such, as be greedy in taking of rewards. Neither can he be possibly a good man, that withholdeth not his hands, from the filthy receiving of bribes.  
Hereupon Alexander the Macedonian king, intending 
An example of a bride 〈…〉.  by treason, to compass the Athenians, sent to Photion in reward, a thousand talentes. But he asked them, which brought the money, why, seeing there were so many Athenians, Alexander sent that present to him alone, because (said they) he judgeth thee only to be, both an honest and a good man. Then (que he) let him suffer me, both to be, and to be counted ●oche a one still. As though he had said, that he neither was in deed, ne yet was worthy to be counted a good man, who so could not bridle himself, from taking of bribes. For this Photion was of such an approved honesty among the Athenians, that he would never suffer himself to be corrupt, with any rewards: contrariwise, 
Ph●s●on and Demades.  Demades could never be satisfied. Wherefore Antipater was wont to sa●e, that he could never persuade Photion to take, ne ever content Demades with all his gifts.   

The argument of the. vi. Chapter.  
As it is an honest part, being about the Prince, to tender the common profit, so it is an unhonest point, to gape for private advantage.  
WE have declared, how gentleman like & decente a thing it is, worthily to live in the Court of a good Prince, where every man's endeavour is for the common profit, directed after the laws, both of GOD and man, wherein every one may show himself, ready to bestow his labour upon man, and not upon himself only. For that it is Gods common weal, into a part whereof he is called, wherein he commanded men to be trained up, to set forth his glory, not to serve those bailie gods, and the greedy desire of a few covetous and ambitious persons. At which mark, who so intendeth not to shoot, doth very unworthily and unhonestly, preparing a wheel 
Ixion ●● the Poetes fame) is tormented in hell upon a wheel for his falsehood.  for himself, wherewith no otherwise than Ixion doth he shall abide perpetual punishment, for his distoyaltie, throughlie understanding, although to late this saying to be true: Long in court, deep in hell. Which thing ought to dissuade all them that do cleave unto 
Long in court deep in hell.  that goodly kind of misery, that either they do their duty, which is honest, godly and profitable, in common without blame, or else if they cannot rule their affections (which bear great stroke in such kind of men (give place, and live privately to themselves, yet so that every one help his christian brother, and privately do that, which he cannot perform in open place, and bear one an others burden, restoring with gain that talent, committed unto him by grace, which he hath received from above, forasmuch as no one man is every man, but gifts be given severally unto us, that every one either do bear office, according to his measure given unto him, or else do lead a private life.  
But as I have said, there be many things, which (as the world now goeth) draw men out of the ready way, blind them with the fame of high promocton, and cause them grievously to offend, which ought not to be permitted, to be either covered with any cloaking, or with any pretenced colour to be excused (for it is God, whose doings thou hast in hand, which in the mean while vieweth every thing, and as a just and unavoidable judge, will punish soche unjust dealing, 
God will revenge 〈…〉.  and the slower he punisheth, the sorer he punisheth) some think it better, to lurk privately in the shadow, then to offer themselves abroad, into so many thousand dangers, not only of body, but also of soul, as though he lived well, that lurked well: and 
Public and private living.  not unwisely, if they understand it not everywhere, and of all, but of such only, whose shoulders can neither sustain, neither without great danger, stand under the burden. For it is a very fondness, to undertake the bearing of any thing, which thou canst not easily lift up.  
Which things, nevertheless do not move many that be glorious, and stand to much in their own conceit, whom in the mean while, honour nourisheth, and enforceth to play the bailie gods, and hogs, 
Courtiers be tied with golden chains.  as it were in the stte. Besides that those golden chains, wherewith, they that be fettered, do serve in bondage, and delight in a gay kind of misery (as Diogenes was wont to say, against Aristippus the Court dog) do stay them so long, that they can never find in their hearts, to change their chains to die for it. Surely, neither honour (the most vanity of all other 
Honour is bu● mere vanities.  vanities) ne yet any gold gotten by the undoing of a great meany, ought so much to be esteemed by any man, that we should prefer an uncertainty, and a thing of base value before that, which is everlasting, neither for a small pleasure, to work our own undoing, and to be hurled into the dungeon of hell, there to endure perpetual tornmentes, into the which the fall is so much the greater, the higher the degree is, from whence thou art cast down. Therefore that honour, which thou so moche desirest to get, and with so great 
●ain honour dependeth vpō●an.  peril to purchase, is but a fame of the people, whose inheritance in succession, is most pernicious, because it standeth and decayeth, at the Princes will. For if he begin once to cast his countenance frowningly upon thee, it is wonderful to mark, how other will incontinent espy it, and when thou art a little out of favour, labour utterly to disgrace thee. But a wiseman endeavoureth by his virtue, to join honour unto dignity, and not by dignity to seek honour. Therefore Socrates said well, that such men got true honour, 
True honour.  whose labour was to be in deed, soche as they would seem to be. For that is the true honour, and constant in itself, which when the high fame of dignity decayeth, remaineth unstained, and followeth the party.  
Likewise the riches, whereat thou gapest so much 
Worldly wealth is but vanity.  be vain, and shall be thy destruction, neither shalt thou be suffered to use them, neither to set thyself at liberty when thou listest. Specially considering, the covetous man aswell lacketh that he hath, as that he hath not. So that Epimenides the Candian Philosopher, 
Money.  seemed well to have called money, a punishment to the covetous, an ornament to the liberal, and a murderer to the Traitor. And the wise Solomon saith: he 
Eccle. xxxi  that loveth gold, shall not be justified. Soche a man is he, which unjustly sueth or accuseth the poor, to 
Prou. xxii.  enlarge his riches, which he shall give to a richer, and himself stand in need. Woe be to them that seek after gold, seeing every unwiseman shall therein perish.  
But there be other more discommodities, which do light upon these raging raveners, and greedy Griffons. For princes sometime wink, till this glo●o●ous desire be filled, & sometime stand as lookers on, although not without great spoiling, and robbery of their subjects, until such have persuaded them selves, that the harvest is ripe, and the barn full (for no sudden felicity, is of long continuance) and then they use to open their iyes, and to gather up their feathers, declaring in deed that to be true, which in words is much bruited: that a Prince is like unto a young 
A prince●●●● pleasure compated to a bears c●●●ltie.  Bear, which at the first, useth to suffer his plaifelow so long as he pincheth him not hardly, but at the last being provoked never so little, he falleth to good earnest, and teareth him with his paws, & declareth himself to be a cruel beast in deed: as though God warned us to take heed, lest that counterfeit patience, be turned into revengement. And in deed the benefits of Princes have been wont to be very rashly employed, & at adventure. For the more they be affectionate toward any man, & that either because they have been brought up together, and one privy to an others missedoing, or that flatterers have commended him to them, so that there happeneth, like lips, like Let●ise, or because he hath devised some new policy, whereby the kings Treasure may be enriched, although to the great harm of the commonalty: So much the more they use, even to load such a man with gifts and promotions. Otherwise, if any good luck happen unto him, it is but the very dallying of fortune, which is as ready to take away that, which she hath given, as she is to bestow a good turn upon a man. Herein we may take for ensample, the act of the most sage Prince Sigismunde, which, when a 
A witty device of Sigismon●  certain Courtier did upbraied him, for that he bestowed moche upon an other, and his companion, but gave him nothing, said: that he should account it, to be his ill luck, and none otherwise. For the trial 
Some writ (two Cas●●●s.)  whereof, he commanded two small guns to be filled, the one with gold, the other with stones, and bad him that he should choose, whether he would. Which thing, although it were done deliberately, yet it profited him nothing: for it fortuned him to choose that which was filled with stones. Which thing may be a certain argument, to impute princes benefits rather to fortune, than any great affection or judgement.  
But because both the rising and fall of courtiers, be for the most part in danger of fickle and blind fortune (whom a certain writer, likeneth to a casting 
Courtiers be likened to casting counters  counter, which placed out somewhat at length, standeth for a thousand, and again pulled back, standeth scarce for one) goods which they have gathered by right or wrong, be as easily plucked from them, as they were lightly gotten. For I am able to recount many unto you, which being thus fattened, were despoiled, not only of all their goods, but also their lives. Whereby we be warned, so to pursue honour, and matters in court, that when honour shall be taken from thee, the true ornament of honesty, and goods of the mind, may follow thee, which, if thou suffereste Shipwreck, will swim out with thee, being even naked, and will follow thee, step by step, and provide thee again of furniture for thy journey. Otherwise, as it is a plausible and an honourable thing to be in favour among princes, so it is full of dangers. For they be men, and subject to affections, whom he trusteth well, that is guilty in conscience of nothing, whereby he ought to fear them, whereas they be for the most part, as ready to hurt, as to do good. Which ovid in these six verses, finely expressed.  

If aught thou wilt believe thy friend, that is by trial taught:  
Live to thyself and titles high, of honour set at nought.  
Live to thyself, and see thou f●●e, the pomp of haughty fame,  
From height descends the thunder clap, and fulgent flash of flame.  
The mighty men though most they may, and only help at need,  
Yet wo●t they more to hurt then help: such fruit doth honour breed.   
Which must be ascribed to them, that be not endued with the discipline of godliness, but think it lawful that liketh them, naturally fierce, although they fain themselves gentle. Soche noughty princes, would to God might only light upon such raveners as I spoke of before, that they might have a worthy scourge, for their covetousness, and not also upon good men, which deserving well of the common weal as soon as they begin to warn their prince of his duty, then perceiving him somewhat impatient, thereby do incontinent learn, that he which will hold a foolish Prince's favour, must follow his will, and pleasantly frame himself to his affections: and contrariwise, he that will keep a wise Princes good will, must do it by counselling him to do that which is convenient.    

THE third Book, concerning the good ordering of a common weal.  

The argument of the first Chapter.  
Of such as be put in trust by rulers, and how it is much for the common commodity that they be sincere and lovers of Godliness.  
I Have somewhat declared how expedient a thing it is, that such as he about princes be good and Godly, where at they may take the rule of their life (which all men use to mark none otherwise, than they behold their face in a looking Glass,) that thereby through example of their daily conversation, they may learn and understand to do that is best, and to eschew that is contrary. For with the good thou shalt be good, & with the noughty thou shalt be naughty, which is so true, that it behoveth even their very words to be honest and chaste, lest the mind consent thereunto, and so be enfected: for evil talk useth to corrupt good manners, as Menander saith. Which thing saint Paul also reciteth thus: Ill conversation 
i Cor. xv.  hurteth good manners. And like man like talk: and that not without a cause, seeing talk is a signification 
Speech is a representation of the mind.  of the mind. Therefore Socrates whom they report to have called Philosophy, & the discipline of manners, even out of heaven: said unto a young man, whose towardness he was requested to learn: Speak that I may see thee: meaning hereby that man's mind might rather be known by his communication, then by any view of his countenance.  
But for so much as kingdoms and dominions be given to kings & potentates, over which they have rule, neither can they alone rule all, neither be present order, they must needs do that by putting other in trust: for it is better to do a thing by a deputy, than 
Officers.  quite to leave it undone, or to attempt it out of time, and so give occasion of some unrecoverable harm. And hereby is it meant when we do say, that kings have many eyes, and long hands. From whence it doth not much disagree, that is in the common proverb so much bruited, A great bird, must have a wide nest. But these must also be of good conversation, and love honesty, that they both may in their offices do their Prince's honour, and also be nothing heavy to the subjects. For an Official, or one that beareth office, 
Officialis.  is called so of (Officium) which the Greeks do call (To cathecon) as who say, that belongeth to us to do. 
3. de finibus bo. & mal.  And that doth Marcus Tullius call duty, which when it is done, we may give a good reason why it is done, and this kind of duty hath place in the common weal. Therefore whatsoever is done by officials or deputies in the whole kingdom and dominion, that must be uprightly and well done, so that it do agree with place, time, the thing which ought to be done, the subjects, the deputies office, and the honour of the high magistrate. Whereby it shallbe occasioned, that such things as be due to the officer, shall be well preserved, and the subjects shall with all officiousness perform and do that is their duty, so acknowledging the majesty of him that is in office, that they shall reverence even a staff if he do set it up before them. Whereof take this as an example: Amasis the king of 
Amasis' the king of the Egyptians.  the Egyptians, which neither came of royal blood, ne yet had any memorial of his ancestors, but being of a base degree was elected to the kingdom: For which things when as sundry men did contemn him, he bethought himself how he might cover this belmish and wittily bring himself in reputation among the rude people. There was amongst the kings plate a Basin of gold, wherein after his country fashion, he and his guests after meat were wont to wash their feet, which he also sometime used in place of a chamber pot, as some have used emerald bowls for the same purpose. This Basin did he break, and of it made an Image of an idol, and set it up in the midst of the market place to be worshipped of the Egyptians, which they did very reverently. Which thing when it was reported unto the king, he assembled all the people together, and told them the whole matter how it was, that this image which they so highly honoured, was made of that Basin wherein he was wont to wash his feet, piss, and vomit, and to put it to such like kind of uncleanly uses. And so should they think of him, who although he was but of base birth, yet he was their king, and worthy to be reverenced with due honour.  
They that be under Officers, deputies, or have the administration of some other officer, must be circumspect, that they fail not in their duties, nor do any thing wrongfully. But they must especially take heed that they do neither take bribes, ne yet suffer them selves to be seduced by corruption of ambition. For the room that they supply is not man's, but Gods committed unto the administration of man, and their estate is so much the straighter, because they be not only compelled to give an account of their stewardship to god, but also to the prince or magistrate, under whom they be appointed to bear office, which shall also answer 
Prince's ought to be circumspect in the appoincting of officers.  for that which is done evil, because he did not appoint a convenient man to be his deputy, and suffered his people to take harm, specially by him whom he knew to be an hireling, and reatchles in the office of feeding. It is like, as if a shepherd, when he hath sheep committed to his charge, while he gathereth nuts, or otherwise spendeth the time idly.) doth put them over to an others keeping, and they in the mean while be ill fed and fall away, or negligently kept, the Wolf bursteth in amongst them. What shall stay the Lord of these sheep, but that he may examine therefore both the hireling, and the shepherd himself, and call them both to account for the loss he hath sustained, that if th'one can not make amends, the other shall make it good, and abye for his negligence, as reason and justice requireth.  
There be also sundry other things, which may warn them of their duties, and cause them that they do not go astray, seeing they be appointed over a whole people, and many: of whom they can not deserve all in like, as among whom there are so many minds as heads. And unless they have before their eyes the perfect rule of administration, I mean the law, temperance, 
It is a dangerous thing that officers should be fauty.  justice, and equity, after which they may direct all the order of their govornement, whereby they shall not only be delivered from the stain of error, iniquity, & naughtiness, but also shall be without suspicion thereof, there will alway be some, that shall find fault with their doings be they never so honest, never so upright, & unknowing to them, accuse them to the head officer, and thereby bring them out of favour. For Princes be men, and easily will be brought to suspect other men's doings, for so much as they be very desirous thereof, and think in a great glory to cloak their own fault by the calamity of others, and will not stick at the complaint of one that hath been evil handled to put a man from his office, and to wipe him clean of all his goods.  
Which thing deputies and under officers in our time do not weigh, which neither knowing man's nor yet God's law, do neither consider any parcel of equity, ne yet of Godliness, but only seek how to cirumvent the poor commonalty, how to overlay them with Subsidies, how to compass all their attempts, be it by right, be it by wrong, thinking so to gratify their Lords, if they can torcioully levy a great substance of money from their subjects, and thereby augment 
Officers grow quickly to great wealth.  their accounts. In the mean time, not forgetting themselves, for they handle things so finely and so craftily, that they will have store of riches, as it were out of an horn of plenty, and after the fashion of a flowing water, make them come unto them faster and faster, till they be swelling ripe, like lean flies, which in the Summer season, sitting upon a scabbed horse, do soon fill themselves so full, that either they do fall of, or else sometimes burst in fonder.  
The Romans (whose common weal far excelled 
The magistrates of Rome continued not long in one office.  all others) purposing to remedy this sore appointed their officers, but of short time, which thing Aristotle in his Politics doth not moche discommend. Some were for a month, some for half a year, some for a twelvemonth as they had laws, for requirings again such money, as any officer, ruler, or other put in trust with the common affairs, did against the worship of their authority, take for false judgement, in the way of bribery, or otherwise. Which (if he had been found guilty) he was compelled to restore, no less 
●●stit●cion.  then if he had stolen the same. And such laws be those that were made▪ and bare the names of their makers, Calphurnius, Eecilius, Servilius, A●ilius, and julius, which all were laws, touching the restitution of money▪ Of which you may read moche in Marcus Tullius Cicero▪ and other writers of the Roman Histories.   

The argument of the second Chapter.  
That officers▪ although they do not all se● to one thing, yet their whole drift must be all to one end, that is, the ornaments of the common 〈…〉.  
NEither be they all of one sort, or all of one kind of function, which be put in trust to govern the common affairs in shires. Yet not withstanding the mark, whereat they must all shoot, is that the body of the whole common weal, be preserved and saved, which is but one, be the dominion or power never so great, and so named but one, as the governor or head thereof 
Aristot▪ in. 3 Polit.  is but one. And like as in every house, all the implements thereof, be put to their proper uses, and yet be directed and have respect unto the common commodity of the whole family: so I do grant in every city, town, and shire, a private kind of government, one not answering to an other. For the diversity of the place, of the traffic, of the people, and of living, causeth & receiveth some variety: but such as it doth join in one, for the profit of the whole Country, which therefore is one, because it hath respect unto one prince, as one head, of whom it receiveth, laws, ordinances, injunctions, and all such things, as apparteine to the wealth and dignity thereof.  
And this is the cause wherefore in this earthly city we be prepared toward that which is in heaven, wherein we acknowledge Christ our head, which must be the goal of our race, that after the ceasing of that which is mortal, and shall shortly decay, we may come to that which is everlasting, the only reward of the life past. Even so, every particular assemble hath his church, but ruled after the image of that which we call general or catholic, wherein is the holy communion of saints, after which as a leader all other be straightened, and receive their stay.  
Again, the higher officers in every City, town, shire, and politic governaunie, have other which be also under them, according unto the diversity of their offices. The chief of those be the Sheriffs, or such as stand in room of the praetor among the romans, whose office is to see that judgements be upright and sincere, and that every man according to the rule of justice have his own. For the administration 
The administration of ●u 〈…〉 ce.  of justice is so necessary, that no kingdom, no city, no assemble of men, can either be begun, or continued without it: which is not only an ornament to the common weal, as a garland to a maid, but layeth the foundation and sure groundwork of the same. And hereupon th'execution of judgement is called the kings handmaid, without which he ought not to come abroad or think himself a king.  
They therefore to whom th'execution of judgement is committed, aught to do their endeavour by all means, lest their duty neglected, they either persuade themselves a certain r●tchlesnesse, and security, or being with bribes corrupted, or alured by partiality, do despise the outcry of the people, and do not judge uprightly. For it is no small burden, that such a man hath undertaken and laid upon his shoulders, but the very charge of God, whereof he shall not escape, but give a sure account in the great day of the Lord, although by some collusion, conveyance, or other pretenced lie, he hath escaped the hands of his Prince, when he hath done evil. For judgement is the lords, as isaiah saith. This is the way, walk in it, neither 
Esa●. thirty.  do ye decline either on the right or lift hand. And josophat appointed judges of the land, in the cities of juda, fortified in every place, and commanded the 
2. Para. nineteen.  judges, saying: look what ye do: For you do not exercise the judgement of man, but of God. And what soever ye shall judge, it shall return upon yourself. Moreover the profane powers, & such as have been stained with impiety, would that judgements should be undefiled. In consideration whereof, Cambyses the Porsian king, commanded the judge, whom he had perceived to have judged unjustly, to be slain, and flain 
A judge slain for giving corrupt iudgemen  quick, and his skin to be hanged up, before the judgement seat, whereby his son was enforced, uprightly to give right judgement. Alexander Severus 
Lampridius in vita Aleandri.  likened such men to thieves, affirming, that if any came to meet him, he was ready with his finger, to pluck out his iyes. But to the intent my talk may drive to some end, and that I may not seem, as it were to tell a tale to a deaf man, I must proceed to other matters, since that this thing is so much bewailed of many, that it cannot easily be amended.  
But the estate of the judges officers, is so much the more to be borne with all, because they do not themselves pronounce sentence, but give judgement, which they do take of other, but yet of their fellows in commission, they be not to be reproved, specially if they had any knowledge in the law, and were not led with affections. Albeit there be among them, some of singular uprightness, which never refuse to follow equity, whereunto they be naturally moved, and would judge that, which were good and upright, if they had knowledge accordynglie. But what would you have them 
●●learned commissioners.  to do, which never tasted, what was either upright, or just? Which (if a thing do appear unto them, to lean upon any reason) do hold it as a law, as just and upright, although it be wicked, and dissonaunt above all measure from justice. But yet the worthier they be of excuse, the more ready they be to judge justly, if they had any certain knowledge of right and equity. Yet they ●e not without fault, because they do meddle in a thing, which the● never learned, neither can practise without great annoyance, and endamaging of others. And truly I know not, whether in any point I may call a Country more unhappy, then in that it must abide those blind judgements, and which for the most part, be unjustly pronounced through bribable, partiality, and all kind of wicked corruption, and that specially in these days: wherein so increaseth the civil discipline among the Germans, and men's iyes are so opened, as never the like before: And that they I say, do less regard the old simplicity of our predecessors, then when the exercise of judgements was rude, and finished by the only virtue of an oath. But now the desire of Lawing is so great, that a man would rather be content with one iye, than one verdict, were it never so justly and righteously pronounced.  
Amongst such as be under officers to princes, we 
〈◊〉.  appoint an other place to Receivers, whom some term Purueiars, because of their provision, I do mean such as use to gather the Prince's revenues, and afterward give an account into the Eschequier of their receipts and expenses, herein necessary for that they have charge over those things, without which the high Magistrate, can neither be maintained, ne yet be able to govern: to whom we therefore do own as due, rents, tributes, and such like subsidies, that thereby he may do his duty, and as the scripture saith: Cesar may have, that is due unto Cesar, which thing Paul doth also warn, saying: 
Roma. xv.  pay you to all, that is due to all, to him, to whom tax is due, tax, to whom custom, custom, to whom fear▪ fear, to whom honour, honour. These Receivers or Treasurers have an honest and profitable Office, and appertaining to the common weal. Moreover, money is the strength, or as it were s●n●wes of the common weal, the more needful to him, whose office requireth larger administration. Where as if you set before your iyes, the d●●●ly riot of the court, ●●●yng, diversity of dainty dishes, the unprofitable number of 
●●●●ssiue spoil 〈…〉 ces 〈…〉 es.  retainers, unmeasurable expenses, and as it were the outrageous waste of all things, ye shall not but marvel, whence provision is had, for those great spoilinges: a kind of life therefore the happier, because it hath ●● bottom, or stint, wherein it is commanded to spare, 
Sera in ●undo parsimo●●a.  which in others is said, to be to late, unless they spare before all be spent. Wherefore he spoke not vn●●tly, 
The 〈◊〉 ●●mpa●ed to the spleen.  which likened the Exchequier to the spleen, as which will never be satisfied.  
Howbeit our receivers be not only charged with 
〈◊〉 of Receivers.  gathering of the common money, but have also thereunto annexed power of punishment, authority of administration, and execution of law, specially in such things as do appertain unto such levying of rents and revenues. Wherein as the good do much good, so the evil, and such as be given to covetousness and naughtiness, do wondrous much harm, specially when honest dealing set a part, they begin with new inventions to burden the people, to increase their account, and to get better allowance in the court. For such as do not much trust to the favour of princes or desire without their lords knowledge to get wealth by the poor men's sweat, do take such an order, that besides the yearly revenues, they will bring into the treasury some sum of money, scraped up by right or wrong, whereby they may bewitch the Prince's eyes, and cloak their own covetousness: which thing is detestable two ways. First, because they 
〈◊〉▪ 〈◊〉.  deceive the magistrate, shaving high 〈…〉 that they do pill his ●ubicaes, whereas it is the prince's commodity to have his subjects wealthy. Secondly, because under this colour, they practise a shameful buying and selling of things, so that that saying may seem true, that there is no office so small, but a man may so behave himself in it, that he may deserve hanging.  
There be moreover diverse other, whose aid men of power do use in their offices, sometime for their revenues & money of state, sometime for other affairs, as be the overseers of Parks and Woods, which 
W●dwar●s ● 〈◊〉 〈◊〉.  therefore we may call Fosters, raungers, or woodewardes, being necessary for the provision of wood, which men by no mean may want. For if woods be cut down or despoiled, neither can buildings be maintained, ne yet fuel had for fire.  
It is not apperteining to my purpose to touch other 
Hunting.  as be the masters of the Buckhoundes, sergeants of the lease, Rangers, and such like officers, nor yet Falconers, which have charge of falcones, sparrow 
H●●ky●g●.  hawks, and such kind of ravening birds, whereupon ariseth the pleasure of hawking. Nor I will not speak of such as be overseers of fishepondes, custom money, salt pits, havens, and such sorts of common avails. All profitable, if you take away the abuse, which causeth that to be hurtful to the country, and a great charge, that otherwise is necessary, and for the common commoditte.   

The argument of the iii Chapter.  
That the manner of governing comen weals, doth not always belong to one estate, but yet hath always respect to one end.  
THe examples both of old and late may declare that there be divers manners of governements in common weals, and specially of the city of Rome, which because it was of so great power, could not have thestate of her common weal with out change, but oftentimes fell into divers kinds of rule, and thereby could not continue in the dignity 
The Roman 〈◊〉 was won b● force of arms.  and majesty of her predecessors. But as that empire was gotten by force of Arms, and by wrong done to others: so i● must needs be by force of Arms overthrown, and fall by reason of her own hugeness, the occasion hereupon taken, for that the people began to alter the old ordinances of their Predecessors, and to change into an other form of r●lynge their common weal, whereas it is not good to alter thestate of well a appointed common weal. And therefore Augustus said well, who so willeth not the present estate of the common weal to be altered, is both a good Citezin, and also a good man. And this is that which Aristotle 
In. 2. polit.  so earnestly defendeth, that the laws of a city be not to be altered. As by whose change, it must needs ensue, that the state whereof they be the ground and foundation shall shrink, which the Athenians did full well observe, appointing certain lawkepers, which in all comen counsels and assembles did sit crowned with white wreaths before the head magistrates, & encountered all attempts against the laws all ready established. At Locrus a notable city of the 
Strabo in. 6 geography lib.  Epizephirians, which first (as Strabo writeth) used certain written laws, there was an order taken, that none should be suffered to attempt renewing of any law, contrary to the ancient ordinances, unless he would venture his neck in a halter, to the end that if it might seem commodious to the common weal, he might escape: if not, he should straightway be stranguled with the same halter, the loop thereof being hard pulled together.  
Therefore the firm and uniform order of governance maketh the estate to continue unchanged, which is the best and surest in the best kind of rule, as most common weals do evidently declare. Although as men be now a days minded, it be hard to keep the same, because of the troubles of sedition, and intemperancy 
Change ●● dangerous.  of the people. Wherefore in default of a governor, some free cities use to take th'emperor or some other king or foreign prince for their defender, whereby both the people may be kept in awe, and they themselves preserved. Moreover, in some common weals it hath been an ancient custom, that certain of the base people, and brotherhodes of artificers should be as assistants to the counsellors, to so that nothing be called contrary to the common profit of the Citezines, and laws of the country, unknowing to the people, as the Tribunes were wont to do among the romans. And as it marvelously furthereth concord and quietness in a City, and as it were nourisheth the same, that the common money, (so far as belongeth to receipt, and expenses) be noted to the commonalty: so where a few, were they never of so great estimation, and deserved never so well of their country do the same after their own wills, it stirreth great troubles, and hath been the utter undoing to sundry that peradventure never offended. Therefore the wittiest counsel that I can find, is (for so much as according to Tirence saying: sundry diet causeth sundry usage, and each day hath enough for her own evil,) for a season to defer those things, which without great disturbance can not be suddenly altered.  
Therefore the administrations of common weals, 
Three kinds of government  as they be now adays appointed, seem to be mixed with the three kinds of government, that is to say: Monarchy, the best men's rule, and the people's guiding. For so as it were one hand washeth an other, and one man aideth an other, specially in such things as ought not to be hid. For there be many privy things in Cities, and profitable in common, which must be committed but to few, which in this point so much commendeth and approveth the faithfulness, dignity, and honest behaviour of the officers, that they 
〈◊〉 finders.  be thereby void of suspicion. Albeit no man ever yet so ruled in the world, but he found certain felowmates, which would misconstre and find fault with his doings, whom, the clearer a man's conscience is, 
The nature of good and ill reporters.  the sooner he will despise. As for good men's report, he never needeth to cast any such fear. For good men always take good things in good part, and as Tully saith: The better a man is, the less doth he suspect other to be evil. Contrariwise, he that is evil, can not speak well of other, but measureth all men by himself. And then said Alexander the Macedonian, playest thou the king in deed when doing well, thou art misreported: neither yet ceaseth God to preserve his magistrate or minister, even in the midst of all his trouble.  
Neither is it to be thought that it can naturally come to pass that one common weal can abide the three estates, (I mean of one alone, of the best, and of the people's government,) as to have so many particular heads in it, whereof each shall have the authority: but a measure must be had, and each regard his own private charge. Of which thing we may take an example at this universal frame of the world, wherein the Philosophers by all their search, could not find 
Aristo. in. ●. Metaphys. In. 11. de Civitate Dei. Capi. 25. an example taken of B●es.  any more, but one Lord and king. And as saint Austen saith: Plato did not think that there was any more Gods but one, the author of all natures. Which thing a man may also see in Bees, which will have no more kings in their swarm but one, about whom they cluster, whom they compass in, and reverence, (as Pliny full well teacheth in hid natural history.) Although Aristotle led by some greater experience, thinketh that sometime they do follow divers guides, which being altogether, do make the number of one swarm, which thing the Bee keepers, as I myself have heard them oft times say, do grant: if so be that the hives be able to receive divers swarms.  
Therefore how diverse so ever the estates of governors be, which rule in one common weal, yet their eyes must look upon one as chief in authority, to whom in weighty affairs they must have a recourse as unto a Moses. So that in every well governed city, none other thing is to be looked for, but that we with most quietness that can be, being obedient to our ruler, (because he is ordained by God) do seek the common wealth, and the only glory of God, whether the rule be, governed by one as a king, by the better fort, by the mightier power, or joined with divers and sundry. Which neither Aristotle himself doth in all 
In. 3. polit.  points disallow, but reasoneth as though after a sort it may be accounted as one of the best rules in a common weal. For there is nothing so perilous, but if a man use it well, it may be both quiet and safe: and contrariwise, there is nothing so good, but it shall have wonderful evil hap, if you do not cease to abuse it. Wherefore it lieth in us to employ government (although 
Abuse.  it be a difficult thing,) either to a good or an evil end.   

The argument of the fourth book.  
That in a common weal it behoveth magistrates to pass other in uprightness of life and manners, and to be favourers of the advancement of the common profit.  
THe worthy Plato; (whose companion 
Plato. 8. de Repub.  Tully professeth himself to be, in his books which he wrote touching a common weal, as Pliny reporteth in his preface to Vespasian,) seemeth well to have said: that common weals be distinguished according unto the nature of men; the decent order whereof we do measure by the magistrate that ruleth. Which if he be 
A magistrate profiteth much by good example of living.  good, it can not otherwise be, but that the City shall appear to be very well ordered. But if he be unprofitable and dissolute, it straightways lighteth upon the Citizens, whom he infecteth and maketh much worse, for so much as a naughty Raven can not but lay a naughty egg. Neither was there ever schoolmaster that made good scholars, who was himself untemperate, and negligent in teaching. Wherefore not every one of base condition must be admitted to bear office, but must be chosen amongst such as have well governed their own household. Like unto him that will be a superintendant of a church, which must be unreprovable, desirous of good things, one that hath well ruled his own house, hath obedient children with all reverence. So saith the apostle Paul. A Bishop must be without fault, one that hath well governed 
i. Timon ●●.  his own house, having his children in obedience with all reverence. But if a man can not tell how to rule his own house, how shall he rule the church of God? Moreover, as a bishop must teach not only with his mouth, but also with his holiness in life: so a magistrate ought not only to ordain and appoint, but also in deed to perform that which is for the common profit. For it is a thing to be despised and uncomely, to reason of the discipline of good manners, or to appoint a rule of good life, if a man be himself naughty, and of a vicious living. Whom Diogenes Cinicus likeneth unto a Lute, which delighteth other with the sweetness of her strings, but itself heareth nothing. But th'apostle termeth them a sounding brass, 
i Cor. xiii.  or a tinckeling Cymbal.  
Neither can it be but that city shallbe kept in very good order, wherein the officer letteth nothing pass which may appertain to the honesty of manners, or 
Magistrated must have deligent respect to the people's behaviour.  emplanting of virtue. Where he is not only content generally to decree any thing, or to take any thing in hand that appertaineth to a civil life, but is careful for every particular citizen, and noteth their trade of life, to the end he may appoint a reward to the 
Arist. 5 pol.  good, and set them forth to all men for the ornament of their virtue: and dehort, drive, & bring the noughty from their wickedness, to uprightness of manners, and as a master of life may show to them both the communicating of virtues, and true use of man's society.  
And this it is whereof Marcus Tullius putteth us 
D● officiis. Lib. 1.  in mind: universally they that will bear rule in the common weal, must observe two precepts of Plato. One, that they so look unto the profit of the citizens, that they refer all their doings thereunto, forgetting their own commodities. The other, to see to the whole body of the common weal, that while they look to one part, they do not overlook the rest. And therefore it is the proper duty of a magistrate to understand that he representeth the state of the whole city, whose dignity and worship he ought to sustain, keep laws, appoint ordinances, and remember that they be committed unto his charge.  
Moreover, a common weal, wherein the magistrate doth as it were from a watch tower behold the citizens manners, and doth not neglect well to frame the same, shall keep every point that is required in the principal common weal, that as Lacedaemon was wont, so it may be called a reverent assemble, and repair of good men, the shop and mart of all virtues, whereunto all the Philosopher's disputations of virtues, of the discipline of manners, offices, and other profane treatises must be referred, as it hath been by a marvelous good reason allowed, although left in a shadow, and in schools: yet a tradition worthy to be uttered abroad, and to show unto men the use of the felicity which it promiseth.   

The argument of the fift Chapter.  
That it is the part of a wise magistrate conveniently to provide such things as be needful for the citizens to live by, without any wrong done to others.  
ALexander surnamed the great, when he had well near brought the whole world under his subjection, led forth his army, and being desirous of immortality, purposed to build a City, named after his own name, and to furnish the same with inhabitants. Whom Dynocrates a cunning builder of Macedonia 
vitrvuius de architectura.  following, when he had fashioned the mount Athos after the proportion of a man, in whose left hand he figured the walls of a large city, and in the right a cup to receive the water issuing out of all the rivers of that Hill, and so to conduct them from it into the Sea: Alexander delighted in the fairness of this portraiture, by and by inquired, whether there were any ground about to furnish it with store of corn: and finding that it could not be maintained, but by carriage from beyond the seas, said: I do well mark (Dynocrates) the fine drawing forth of the plat, and am delighted therewith, but this do I withal mark, that if a man would plant any company of men in such a place city wise: the devise will not be liked. For as a young infant can not be nourished without his nurses milk: so neither can a city, be it never so fair, increase and maintain any number of people, without grounds lying thereunto for the bringing forth of fruits, yielding plenteous provision for the sustenance of the inhabitants. And as I allow the platteforme, so do I disallow the place. And so leaving this work undone, he followed the king into Egypt, which there perceiving an haven naturally fortified, a goodly mart place, the fields throughout all Egipte to be of a batfull soil, and the manifold commodities of the great river Nilus, he commanded 
Alexandria a city in Egypt  Dynocrates to build a city there, named Alexandria after his own name.  
Whereby it is evident, that such as builded towns did not only rest upon the fairness of walls, and houses: but provided also, that they might be set in such a fertile place, whereas they should have plenty of corn, abundance of victual, the benefit of water, and all such things, wherewith a city should be maintained. Likewise, who seeth not that his judgement, is to be misseliked, who so therefore thinketh a city to stand well, because it is environed with walls and trench, garnished with goodly buildings, and situate in such a place, whereas nothing wanteth, that can appertain unto the health of the people: if it be not also institute, framed and governed by such laws, such discipline of manners, such a kind of rule, and that continually, that there may be the mutual pleasuring of one an other, the society of life, the use of virtue, and that for whose cause the city is builded, I mean the attaining of blessedness, without which, you shall do as they, 
A fair city ill ordered to like a painted tomb  which do paint a tomb, wherewith the lookers on, do delight their iyes, whereas within is none other thing, but a stinking carcase.  
In which thing, I appointed the magistrates office 
Magistrate's office.  to be, that he tender not only, the flourishing state of the whole city, but also the private wealth of every man, and the very whole honour of the common weal, to be committed unto him, as by whom it ought to be supported and stayed. Therefore two things he shall observe: that whatsoever appertaineth unto the furniture of meat. drink, and clothen, or them necessary passing over of life, that may be easily gotten: Secondly that it be well bestowed, and employed to the glory of God. This must be the whole sum and effect of good government, uless as the Magistrate must travail among the citizens, none otherwise, then among his own childrenn, as whose wealth he must prefer, before his own, and declare himself, to be a father of his country. Which name none ever obtained amongst the Romans, unless he had marueslously well deserved 
Pater patriae  of the common weal. For Cicero was so named, and so was Augustus Cesar, which is reported to have been so delighted therewith, that when Valerius Messala, by the counsel and people of Rome's commandment, called him father of his country, weeping for very joy, he answered: Sens that, my Lords, I have obtained my desire, what other thing have I to request at God's hands, but that I may deserve, that this your consent may continue, until my last end.  
With such a mind therefore every man must take upon him the charge of the common weal, that he do his endeavour, to prefer the public affairs, before private, & alway to have that before his iyes, and to watch alone, when other do sleep. But more 
Provision of necessaries. etc.  diligently to repeat my former treatise, concerning things privately necessary, there is no hope that the common weal can have any prosperous success, without the supportation of private things, which hath as it were, the form of a ground whereupon the other must be established. For what kind of society should that be, wherein one should be compelled to be hungry, and he and his children, as it were, to starve for famine (which is a wonderful piteous case) either for want of things, wherewith the life should be maintained, or that because of great dearth, they cannot be relieved: and an other having his barns full, should live at riot, or alone, as one having quick utterance of wares, should stick upon to much gain, oppress the needy, and seek his own commodity, to the undoing of other, contrary to the very course of nature? In such case is this common weal, as that household, which will never thrive, so long as one daily swilleth, and keepeth revel, an other pineth for lack of food: the good man of the house in the mean while either fallen as it were, into a slumber, or negligently looking to his family. And although the common saying be, that he which entereth into an other man's house, should be both dumb and deaf, yet no honest man could well bear with this inequality.  
Neither is there one only way, to attain unto the knowledge how a city must be furnished with all necessaries, but good advisement must be used in all, according to the consideration of the place, the men, the time, the year. Because thus there is foresight had, to the citizens commodity, neither yet be the sellers endamaged. For no city can stand, without mutual traffic, no company of men be maintained, without provision, without open market for sale of things, without the Shambles, and corn market, in which 
Things must be sold at a reasonable price.  point, if such order be taken, that Merchants or Fermours, be compelled to sell things, which they bring in, better cheap than reason is, and oft-times for less than they cost them, that is to be eschewed for two causes: first, because the sellers forsaking the city, shall seek an other market, where they may utter their wares, to their greater commodity: Secondly, because that when things, for the daily use of cities, be not brought in, the citizens in the mean while, be compelled to stand in need, whereupon occasion is oftimes ministered to rebellion. Therefore it were better to overbuy things, that we must needs have, then to be altogether without them. And therefore, for the sale and prices of things, such order and rate must be used, that it may be to each part of the city profitable, so shall it not harm other, but stay upon a conscionable dealing, that in buying and selling, there may be on all sides some equality, and uprightness. Which none but a wiseman, can both ordain, and see put in prartise: and soche a one as in governing a city, only hath respect to that, which swerveth not from the rule of equity. But that as it is presently profitable, so in continuance, it will not be unprofitable. For by long experience, such a man hath tried, that the falling out of things (which is the schoolmaster to fools) is not to be looked at: but that things must be so foreseen, that although they be to come, yet by forecast and counsel, they may grow to good effect.  
Moreover) which thing must principally be considered) there is not one kind only, nor one trade of living in all cities. For some stand upon the sea coasts, 
divers cities have divers means of provision.  which be most maintained, by carriage in Ships. Some stand upon fresh rivers, which yet be able to bear great vessels, and be famous, by reason of some notable haven. Some have some great mart, and be enriched, by reason of merchandise. Other some be wealthy by corn ground, or vineyards. Besides these, some stand by handy crafts men, which by other means provide themselves of corn: in this point not in very ill ●ase, because their gain is gotten by sitting travail, whereby they get money, wherewith all things that be necessary be bought, and therewith may the more easily buy what they will, then if they should with more toil, pluck it forth of the ground.  
Whereas there be sundry kinds of trades, whereby cities be supported, I have expressed but a few of set purpose, not touching the rest, because my mind is only to declare him to do very unwisely, that shall appoint one kind of living to all these, whereby they shall live all after one sort: seeing that they, neither have all one kind of life, neither yet one way in getting their livings, but in every city, consideration must be had of the life, condition, manners, way of getting, and such like: and according as every thing shall require, so must order be taken, and a civil appointment established. So Serbidius Scevola warneth us, to apply laws unto the nature of things, not things to the Laws, which thing plutarch writeth, that Solon observed in the Atheniane common weal.   

The argument of the. vi. Chapter.  
Concerning the shambles, provision of eats, and victualling houses for the common use of the people, how they ought specially to be looked unto.  
NOw it is most expedient, that those things, which we cannot lack▪ for the maintenance of our life, should be brought to the market, & be to be▪ had in a city, where a number of people is: which is the occasion, that the civil society may be knit together, and the dignity of the common weal, increase and continue: besides that the people, when they be full, be more desirous of quietness, then if they do not find whereby to have provision, and help for their nourishment. So Aurelian the Emperor writeth unto Arabian his Purneigher, that the people of Rome be merriest, when they be fullest. Wherefore those things, must principally be cared for, which serve for the daily use of meat, and drink: as for other things, which appertain unto the riot of idle men, and their inordinate lavishing, there needeth no like provision, as without which, the people may be nourished, and the city well enough maintained. Wherefore, Socrates, when his friend complained, that all things were dear at Athens, as Purple silks, pearls, venison, and all kinds of novelties, answered wisely: there is no dearth, so long as meal and oil, necessary provision for ●●●●●ining of life, may he had good cheap  
Who so therefore thinketh to rule the common weal profitably, let him be careful for the furniture of meats and drinks, and see that they be easily to be had, by means of corn, meal, flesh, wine, ale, hucsterie ware, & other victuals, needful for man's life.  
But first of all, respect must he had for provision of 
Provision of corn.  corn, that the inhabitants be not for lack thereof compelled either to stand in distress, or to change their soil. And therefore common weals whose number is great, use to have store houses, wherein they be accustomed to lay up corn bought with the common money, and thence when need shall be, to sell it good cheap, after the Roman usage, whereby two laws touching corn made by Sempronius, and Saturninus, corn was sold to the people after the rate of. vi. pence, and a great a bushel, until that Publius 
Laws for corn.  Clodius made a law in his Tribuneship▪ that the people should have corn given them freely. The which as hurtful to the Treasury, Marcus Octavius son to Cneius, did abrogate, because it seemed that by giving the people food plentifully, and that without any travail, it might withdraw them from honest labour unto idleness, as Marcus Tullius witnesseth. 
Cicero. in orat pro P. Sestio & li. 2. de officiis.  What a marvelous charge this division of Corn was, which the Romans used to distribute monthly in every ward (and thereupon termed it Menstruum) as well the quantity thereof, as the number of men which did receive the same, will declare. For Plutarch in Caesar's life writeth, that the corn which monthly was divided amongst the common people, cost. v. 
Charge for provision of corn among the Romans.  hundred and fifty millions of their coin. Which by computation after our reckoning (as many do witness) amounteth to five hundred and fifty thousand crowns. What a number it was to whom the division was made, Suctonius tranquillus in Caesar's life by these words declareth. He made recoumpte of the people, neither after the accustomed manner, nor place, but street by street, by the householders. And whereas there were wont to be three hundred and twenty. M. which had corn of the common provision, he brought them to one hundred and fifty thousand. Which I therefore have mentioned that we should take this as a precedent of a well appointed City, to the end we may the better know the benefit of God, which gave sustenance to so great a number of people: yea, and that in a city given to the serving of idols.  
As touching this matter, less care is had for provision, when as out of the country near adjoining being fruitful, pure flower, meal, wheat, ry●, peason, barley, oats, & all such kind of grain, is weakly brought in and sold to the citizens after a reasonable price, as the time of the year serveth. For expedition 
It to profitable that Come be brought into the Math●●●●.  whereof, there is no better way that can be found, then to carry it into the corn market, whereas a just price shall be set upon it, as it were by the whole consent of all the buyers, otherwise then if it were forestalled every where in the streets, and private places, 
Forestallers & regrators.  at the prising of every private person, which for the most part is inconvenient. Wherefore there ought to be punishment executed upon such regraters as buy corn at a low price, and sell it dearer to the base sort, practising thereby a kind of gainful traffic, forbidden both by God and man's law, and in this point the worse, because they use ●● deceive men by false measure. Therefore order must be taken, 
Aediles cereales.  that their measure be not false and unjust, which office among the Romans belonged unto the Aediles, whom Pomponius the Lawyer called Cereales, as it were overseers of the Corn, first ordained by julius Cesar.  
And when provision is had for corn, there must 
Provision of Meal. etc.  foresight be had for meal, that there be no deceit used in mills and grinding houses. Then that they fell no bread but of just weight, which shall easily be esteemed after the forwardness of the year, which itself will prescribe the order for the assize of bread: and this aught to be considered so much the more circumspectly, the more marvelously the heavenly father feedeth all mankind with a small deal of corn, and that gathered by a few. Which benefit of God, if we should go about to diminish, and deceiptfullye to abuse his blessing, it were a most wicked point.  
And we must be careful for the shambles▪ left if it 
The shambles  be not foreseen, it do bring in a dearth and scarcity of victuales. By the name of the shambles, I mean all that which serveth to our sustenance, saving bread and wine, and such other things as be properly moist and serve for drink. For to what end serves beef, pork, veal, lamb, kid, fish, and other such kind of cates, which we provide to be dressed for us: if that vitaillours, bouchers, and hucksters, may at their pleasure enhance the prices, and so annoy other. Which incommodity may thus be remedied, if that the flesh be sold proporcionablye according to the price whereat sheep, oxen, hogs, calves, and such other cattle be sold, & that some even measure had, both the vittailour may not lose his labour, neither the citizens be unprovided of things necessary to be sold in the shambles.  
After these follow other meats and drinks which do appertain to the provision of victuals, whereof we have need for the sustenance of our life, as be delicate meats, venison, wildfowl, waterfoule, wild 
dainty dishes  beasts▪ hens, capons, and all such kind of dainty dishes: also wine, Ale, Beer, and such other things as we do set out of Taverns, provided by a civil order. Which things be all so much the better cheap, the more discreetly they be ordered and commanded to be sold. And in this part there must needs some order be taken for wine in Taverns (especially where much wine 
〈…〉.  is uttered be it never so dear) or else, besides that the worst by that means is sold at as high a price as the best, it may be reckoned as a great inconvenience that might arise unto the city, that one or two Vintner's should become wealthier than the rest.  
Of many I thought it best to recount the chiefest things which do belong to meats and drinks, for the purneiing whereof a magistrate must be marvelous careful, lest in the city either such necessaries can not be had, or at the least not at a reasonable price, which thing according to the necessity and state of the place, each man shall best by convenient order in his own City establish. For it is profitable to the common weal, that none do use deceitful practices against the common provision of victuals, without which we can neither live commodiously, ne yet civilly.  
And therefore in Rome, a penalty was appointed for those by law, which did any thing, for the cu●pairyng of their Corn, or conspired together, to make a dearth: and for them likewise who stayed, or by any deceit, caused to be stayed, any Mariner or vessel, appointed for victuals, whom the law nameth (Dardanari●) that is, regrators and forstallours of the markets. 
regrators and 〈…〉  And amongst other Laws, which the Romans made for Corn, one is specially called, after the maker, julia Lex.  
Here I do not stick at slew dishes, or such as do 
Delicate far a noi●th the common weal.  appertain only to diliciousnesse, and mere riot, which if things were well weighed, ought not to be suffered in a well appointed city. And yet not so much to be disallowed, if only rich men use them, and not also such as have scarce enough to eschew very starving for hunger. Which is a mean to bring the common weal to utter decay. And therefore Socrates said wisely (as he did always) that he wondered how a city could stand, wherein a fish was dearer sold, than an ox. Which thing Lycurgus perceiving to be used in Athens, commanded such laws as were made for victuals, to be registered in writing: whereby a mean was appointed for banqueting and feasting. Which the Romans, as Ammianus Marcellinus 
Libr. xvi. perun ge●tarū  writeth, did alter, endeavouring by ordinance of laws (which they called laws for expenses) to bring up again the old partiality, & frugality of the city of Rome: whereas the law called Orchia, brought their 
Ten plates of the Romans coin called Asses, were in value our sterling ●ro●●.  feasts to a certain number: the law called Khamnia commanded, that no man should spend above an hundred pieces of coin, called (Asses) at any banquet, and not that neither, but upon solemn and appointed days: and as Pliny writeth; that no foul should 
Plinius lib. 10. capt. 50.  be set on the table, but one Hen, and that not very fat fed. Then came the law called Licinia, which granted that at a marriage feast, there should be spent two hundredth of the same pieces called (Asses) and at solemn 
Laws for the ●●str●●ute o● s●pt●ous ●●●●.  suppers, one hundredth, besides such fruits as grew naturally out of the earth. Whereupon Festus saith, that those suppers were called (centenary). Then Marcus Emilius Scaurus made a law, whereby he restrained them, from the eating of field Miso, shell fishes, and all birds brought in, forth of foreign countries. Afterward Augustus made a law, to gratify Cesar, which he named julia, and that also appertaining to expenses, whereby he granted for work▪ days, two hundred pence sterling, for holy days, three hundred, for marriages, and feastings after the wedding days, a thousand. Whereof Tully, Gellius, Macrobius, and Asconius Pedianus, one that most diligently observed antiquities, have made mention, Which we therefore must mark, to learn with how great labour, with how great charines, old ancients, have laboured to bridle riot, and to bring men to a sober diet. Whereby we following their steps, may be stirred forward, to bring our common weals, to a moderate frugality.   

The argument of the▪ seven Chapter.  
That such laws, as a city must be governed by, aught to be kept by all men, and that it is a thing that giveth an hurtful presidente, if Magistrates do offend against the same.  
TO the end therefore, the common weal may be firm, and not altered nor transposed, according to every man's fancy: there must be some order; for the goverenment thereof, appointed by laws. Whereunto we must have recourse, as to our most sure rule, or touch stone. Whereby we may readily learn, whether a city be well and seemly adorned or not. Therefore Demosthenes (as Marcian is author) saith, that the Law is a common ordinance of a city, after which it behoveth all them to live, which be in the city, which Papinian calleth the common assurance of the city.  
It furthereth moche, saith Tully, the wealth of 
Libr. ●. de Legibus.  citizens, the safety of cities, and the quietness and happiness of man's life, to have the same established by laws. Whose virtues be, to command, to keep under, to bid, to forbid. For it is the law only, which commandeth things that must be done, and forbiddeth, that is not to be doen. Thus the law, is the rule and leader of a Civil life, whom the 
The Law.  Greeks do call (nomos) for that it assigneth to every man his own, as who say, a distributer. The Latins call it (Lex) which is as much to say, as a choice, because it is chosen and confirmed, by wisemennes' consent, as profitable in common.  
Whereby it doth appear, that the society of men 
The cause of making laws  was the first cause, why laws were made, which being once begun among men, must needs be still preserved by reason, as naturally engrafted in man, so appointed by wise heads. Then afterward, for that, mine, and thine, began to breed unquietness amongst men, question began to be moved, concerning signiories, and dominions of things, which for the maintaining of uprightness, and quietness of a city, must needs be ordered by the rule of justice and equity, so that thereby a great part of the law, became proper to the Courts, the residue, which appertaineth to the beautifying of good manners, and framing of the common weal, was left in the city, and schools of Philosophy.  
Now if this law be a thing made by the common consent of a city, whereby right and wrong be distinguished, it must needs be applied to things accordingly: 
laws must● be applied to the time, place, and people.  and therefore Aristotle compareth it, to the Lesbiane rule, pliable to all measures, which thing lieth most upon them, to whom the government of the common weal is committed: which therefore must have the state of the time, the place, and men, set before their iyes, that nothing be done, by pretence of law against equity, which the Greeks call (Epiichia) naturally engrafted in us. And so it is in common affairs, as in sore iyes, which must not have all one medicine, but according unto the divers kinds of men and matters, a divers kind of temperature must be applied. For to much fretting of a sore, rankeleth it, and provoketh it to bleeding: which Art they ought only to exercise, that excel in wisdom, equity, justice, and godliness, and prefer the common, alway before the private profit, which thing as Plato saith, linketh the common weal together. For they know, what may be most profitably done in each city, for most advantage, and that one Shoe is not meet for every man's foot. Which is the only cause, that every where they use no written laws, but in stead thereof 
cities be tuled by unwritten laws.  in very extremity of things (the rigour of the law set apart) they have customs of boroughs, brought in by old manners, usages, and statutes, most profitable for the government of the common weal, the punishment of offenders, and defence of good men: and of no less authority, than the written Law is, and that which is common to all men. And here upon saith the Philosopher, that every city is maintained by nature, manners, and reason.  
But for so much as a common weal is a certain mean to join men together in honesty of living, grounded upon laws, which ought to touch the profit of all, and the common advancement: not the subjects only ought to obey the same, but also the magistrates, who have no prerogative, but such as is honest, of itself, and profitable to all, whereby each man hath his own given unto him, and others be not har med: As to whom thou art not permitted to do, that thou wilt not have done to thyself. And therefore Plato 
The Magisrate is in subjection to the law.  did well say, that such a common weal must needs decay, whereas the magistrate ruleth the law, and not the law the magistrate. So Theodosius and Valentinian the emperors in their decrees use a saying, worthy the majesty of a governor, that they confess a prince bound to the laws, and that it was a greater thing to submit selgniourie to law, then to be a ruler. Then is not that true which certain light and fond flatterers do beat into princes heads, that Domitius Vlpianus setteth a prince at such liberty from laws, as though he were not bound to live according to their appointment. Whereas he used to counsel Alexander Severus, one that was as it were a keeper of records of laws, far otherwise. This it is that Claudianus counseleth, and very properly writeth unto Theodosius in these verses.  

Thou representeth a Citizin, and parent of each one:  
See thou provide for each estate, and not for thee alone.  
Let not thine own desires thee move, each thing to take in hand,  
Respect in all the wealth of all, and profit of thy land.  
If aught thou wilt proclaim abroad, that subjects should fulfil,  
Submittethy self to thy behests, and first observe thy will.  
For then the people nought repines, but seeks the rightful way,  
When they the author see of right, in right himself obey.  
The kings example frames the woride, the laws be not so rife,  
To wrist and wind their wills so well as is the ruler's life.  
Unconstant are the commonsorte and wavering as the wind,  
And with the prince to walk awry the rest are soon inclined.   
And this is that point wherein Aristotle holdeth opinion, that in effect and substance, it is one kind 
The Magistrate and subject be both one in some respect.  of discipline which the magistrate observeth in gover ning, and the subiectcs in obeying, but in manner and four me divers, For the one thereby learneth to obey, to do such things as he is commanded, and to frame his life to a virtuous conversation: the other by appointment thereof, is taught to govern other, to be an example of good life, to direct all his endeavour and labour to the common avail. And thereby cometh it to pass that both the people do their duty in obedience, and the magistrate executeth his office with a godly carefulness, and by his urightnesse of his, showeth the right path of virtue, where upon ariseth that joining of profits which doth best support a city.  
From which appointment they shamefully if warn which persuade themselves that the office of magistrates 
The charge of Magistrates.  is a name of dignity anely, not marking their continual travail, then weighty charge, the present danger, the reckoning: requited for their doings, and Gods revengemerit which can not be eschewed for such things as be neglected, which things be comprehended under the name of a magistrate. Whereas neither ignorance, nor any necessity of private affairs; nor men's vicious allurements, nor any other pretence can excuse them. For this office is a common office, and it ought to suffer no delays, but by giving to much liberty it corrupteth the people, which in deed shall pearish for their iniquity: but God in his great day shall require the destruction which lighteth upon them at the magistrates hands, by whose means they be so cast away. Then oughtest not thou to think thyself to be therefore advanced, and lifted up into a place of dignitic and preferment, to occupy the highest seat, that others should make thee room, and crouch unto thee, but to look to thy charge, with carefulness, wisdom, earnest travel, studic for the common profit, with a fatherly zeal to ward the citizens of whom thou must make account, as of thine own children, and by all endeavour to she we thyself worthy that office. Which thing because it is not well considered in our common weals, all things be impaired and fall to decay. The magistrate careth not 
A vicious Magistrate, corrupteth the people by his naughty ensample.  much for the common weal, and by his vicious life causeth corrupt manners totake rote also in the people: so that thereby that cometh to pass which is greatly to be lamented: that is, we must seek honesty of living in them where it is not to be found. None other wise than did the old Diogenes, which with a light Candle in a greats assemble of people (even at noon days) sought for a man. For of all them that be made governors, how many be there that from their heart wish the common wealth well? Which do not more esteem their own gain, than the common profit: which will appoint such laws & ordinances as shall take place? far otherwise then Lycurgus did, which indented with the Athenians, that unless he himself revoked his laws, they should continue for ever. And for the eschewing of persuasion to break them, he willingly banished himself, and so strengthened his laws. But men of our time do far contrary, which although they take in hand to establish the common weal by laws, yet either they do bring them to no effect, or be the first that break them, and geue other occasion to traunsgresse the same, whom they be ashamed to punish, because they first offended themselves, and stick in the same mire. For we know that in the most part of cities, and most dominions ere this, there have been most wholesome laws published against adulterers, drunkards, blasphemers, whorehunters, usurers, and other offenders, which be so common, that even they of the church wink at them, and will not see them punished, which perchance have pinched one or two of the base sort, but if the execution of them at any time hath fallen upon them of the nobility, all is hushed, and they as hornets through the Spider's 
hornets.  web pass their ways, and scape free: and such have been the occasion why they have not likewise taken place in other, to the grease decay of the common weal.   

The argument of the. viii. Chapter.  
That it were profitable that no aldermen of cities, aldermennes deputies, wardens or other such officers should be chosen out of their own craftesmens' balls, because they being easily led with affections, do use to be to partial towards them that be of their own companies.  
HE that hath rule over other, must not only be without fault, but also without suspicion of evil, which he easily incurreth, if he be driven to ordain any thing touching them, to whom he is knit by order of brotherhood, or whom at the lest he tendereth, because of the likeness of their trade, and savour of gain, which were better to be exempt from this charge, then to intermeddle themselves therewith, to the hinderanuce of the common weal. Where as he is very unmeet to attempt the thing, which cannot by his means be sincerely practised. As Xenocrates 
Xenocrates.  the Chalcedonian, a Platoniste, which as Laercius writeth, succeeded Speusippus in his school, said to a certain untowardly fellow, and▪ one of a blockish nature, and of a simple understanding, which came to hear him: Get thee hence, thou hast not the handle of Philosophy: as though no man should be admitted to any business, which he may not seem fit to accomplish accordingly.  
Soche way they seem to be, which be elected Aldermennes deputies, or head officers out of the companies of crafts men, and artificers. From amongst which although I do not deny, but that there he chosen certain singular honest men, which tender both godliness, and the common weal (for in deed to judge of other, and chief of such as be alive, I have learned that it is an hard thing, moche less than ought we to pronounce of their life.) Yet nevertheless, as men be now a days, there be many things, which use to drive them a wrong way, and to make the executing of their office, to be had in suspicion. Because that neither Philosophy can take away, ne yet we altogether 
Affections  suppress the affections, which we bear to private advantage, and to those persons, to whom we be boundè by the bond of society. So by nature, whereby we be inclined to naughtiness, and labour to do that which is forbid us, we be very desirous of that which is private, & reckon that our coa●e sitteth nigher unto us, than our cloak, whereupon it cometh to pass, that the Dog, as Luciane saith in his dialogue against an unlearned man, is not easily driven from the skin or hide, which he hath begun to gnaw, and whereof he hath ones tasted.  
Neither is there any man so unskilful, but he knoweth with how great wisdom the law maker endeavoureth to bring to an order, and to reform the practices of engrossers, unlawful resorting places, 
De●cipt in bu●ing and selling 〈◊〉.  Tavern, keepers▪ such trades of Marchaundile, as be hurtful to the common weal and all kind of traffic that doth annoy man's society, to the intent such things may the more easily be obtained, as be needful for the daily use of our life, and maintenance of a common weal. Which things can not be so provided for, by the common Law, but that privily, and by little and little deceipts creep in, and by reason of a rooted covetousness do lie in wait, seeking to colour things, as though the law permitted the same. For there is no law of such penalty, none so surely established, but assoon as it is made, there is one collusion or other found against it. There must therefore some be appointed as oversecrs, for the accomplishing of laws, whose charge must be to see that the laws be kept, which is the duty of counsellors, or Magistrates, whom I therefore call a living Law. For in deed the Law is dead, which is not put in 
A magistrateis called a living law.  execution. Therefore to stop all starting corners, for such ●●chers and booty brokers of cities, the ancient laws must be helped, by new ordinances, according to the quality of the place, the things, and the people, lest under the pretence of that, which is lawful, that be committed, which is unlawful: whereby the common weal may be endamaged. Now if the Magistrates, be of the same occupation or trade, with those that must be reform, the matter shall go forward so much the slacker. So many means seek they out, the no point of their profit be diminished. For according to the latin proverb: one Ass useth to rub an other, and a Dog will eat no Dogs flesh.  
But in wine Taverns, some reformation must needs be had, because bad wines be sold for the best, of equal price, or above a reasonable rate: and corrupt wines be uttered for pure, brewed for natural, dreggishe for well settled, sour for sweet. In Bakehouses 
Bakers, borchers, vintner's, and other occupiers▪ practice de●●y●e in their 〈…〉.  likewise be crafts used: the bread is not well baked, it is not clean, it is ill leavened, or to dear, considering the time of the year, and not answering accordingly to the price of corn. The Shambles also is moche out of frame, which seeketh only for private gain, so much more hurtful to the common weal, the less we can be without it, forsomuch as all that we buy there, is valued, and sold unreasonable dear: rotten or carrien cattle is killed: the flesh is musty and stinking, the veal is not old enough, but unwholesome: the weights be false: the rich have that is best, the base and common people the worst, and all at one price.  
As for Merchaundries and selling of wares, what collusion is daily therein used, he only seeth not, that can not see at all. For look what ware is bought for one shilling, that use they to sell again for two: besides that their wares be nought, and the counterfeit, be uttered in stead of perfect. If ye purpose to redress the market, be it the beast market, the Wine market, the Fish market, the Pultrie, the Hucsterie, or the Corn market, ye shall ever find things, worthy of reformation. Other faults be better known, then needful to be rehearsed in this place, which must also be brought to better frame, by discrete deliberation.  
But if the Mayor, or he, to whom the charge on this behalf is committed, be a Baker, Boutcher, Vintner, Merchant, Mercer, Trafficquer, or a follower of the markets, it can not be told what consultation is 
A Magistrate that studieth for his own private gain can never ordain things 〈…〉.  had, how many by-ways be sought for, until that be decreed, which less hurteth the private profit, although the common people in the mean while, be never so much endamaged, and forced even for very need to starve. And what soever is so ordeigned, it can not but more avail the private, than the common estate in all points: how so ever it be construed, to this effect will it grow. But there is a cercain pretenced face of counterfeit administration, which when those affections, and desire of private gain, will not suffer willingly and wholly to take place, yet by means of this cloaked colour, they cast a mist before men's iyes, persuading them, that they tender their commodities.  
Which enormity may in such places more easily be remedied, where there is so great a number of men, as beside, craftsmen, retailers, the retainers and fellows of companies, the best men, and the best known for their wisdom, soberness, and uprightness of living may be had, to be put in these high offices, and charge of doing things, whom the innocency of life defendeth not only from desire of private commodity, but also from suspicion. But if the common weal be not populous, so that for scarcity of people, such men can not be had (as it happeneth for the most part in these days) then seeing it can not be amended, it must be patiently borne withal, and that must be holden a virtue, which necessity, that hath no law, commandeth to be done, seeing we do commonly choose good officers, even from among the 
In places not much replenished with people, the● of the base sort be chosen officers,  base meany, as artificers, handicraftsmen, keepers of hot houses, Barbers, and such other, which will so see to things, as they may, and as time doth permit. Whose duty is no less (all affections set apart) to prefer the public, before the private profit, and to remember that the thing committed to their charge, is not their own but the whole bodies: than it is hurtful and detestable, for their own profits sakes, either to neglect, or to violate the same.    

THE Fowerth Book, concerning the good ordering of a common weal.  

The argument of the first Chapter.  
¶ That such as have no office of dignity but be of a private order, do belong unto the body of the common weal, and then how they must be profitable in common.  
IT hath been declared, although but slightly, by whose care, diligence, and labour we do so uphold this felowlie life of man, that one may by lawful means, receive commodity by an other, and the common weal have her form, to whom we adnered those, that be of a private order, and the basest in a city: yet appointing the number of them greater, for whose behoof we be constrained to take the more pains. For it is God's people, whom we ought so to feed, and keep in doing their duties. isaiah saith: 
isaiah, xliii,  This people have I framed for myself, this people shall show forth my praise: which saint Peter calleth 
i. Peter. two,  the holy nation, and gained people, which were not once, but now be the people of God. But because Socrates in Plato, now and then warneth us, that things of themselves commendable, may be oft times repeated. I do intend to rehearse these things somewhat more at large.  
First, it was expedient to appoint out a city, after the form of a little world, or a man well proportioned, 
Vitru lib. 3. de Architec  in whom there is an head, and many limbs: whereof the whole is perfected, and one part uniformly agreeth with an other, out of the which issueth a perfect proportion, and comely frame, which is a singular argument of man's quietness, and love towards God and his neighbour. Neither be all these membres, which make this one goodly body, of one kind of working, but they travail in divers Offices, that the whole may be preserved by his parts. So there is none that is idle and superfluous, but even those parts, that be of least service, nature hath provided to profit, and to do that belongeth to them, as Galene learnedly declareth. 
Galeus in li. de●uuamen ●● membro rum.   
So in common government, it is a kings duty that those which be his deputies rule well. Then they that be ministers of God's word, and of the church, be not exempt from the enfield parting of commodities, how holy soever they hold their profession, accounting it almost above the estate of man. To whom we join them of the nobility, knights and gentlemen, and assign them the second place in the common 
Subiect● must be obedient.  weal. Last of all, follow commoners and base people, whose part is to obey and to do that which is commanded them, with others that be not called unto any common vocation. So saith Saint Peter. Be 
i. Peter. two.  ye obedient to all ordinances of man for the lords sake. Whether it be king as the chief, or rulers, as sent by him for the punishment of ill doers, because 
Roma. xiii.  this is the will of God. By which words we be commanded to obey not only the king and officers sent from him, but also every creature for the lords sake, whom we ought to serve, and to become all in all, & that all men alured by our christian conversation, which ought to be unreprovable, may be converted & saved. Which must not so be understanded, as though such as bear no office ought to do nothing, but rest in continual idleness, and apply only their private affairs, for this were a mean in deed to rote men in slothfulness, and not to provoke them to occupy them selves in their life time with some worthy travail, and to aid others: whereas we ought never to be less idle, as Scipio Africanus was wont to say of himself, then when we he most of all idle. For there be in a common weal many kinds of works whereby we may with 
The● are also bound to travail that bear no office in the common weal  bearing office deserve well of men, and edify them to the glory of God, with travail oftimes no less acceptable, then if we were occupied even in the midst of the comen offices. For we being many, are but one body in Christ, but privately one an others body and limbs, whereby we be one by an other supported and helped, in that one beareth another's burden, having diverse gifts according unto the diversity of grace given to every man. As let him to whom learning is given, teach: to whom substance, let him bestow it: to whom the gift of exhortation, let him exhort delighting in hospitality, rendering to none evil for evil: but we be commanded to feed our enemy if he be hungry, to give him drink if he be thirsty, that so we may heap hot coals upon his head, and provoke him to the like well doing. Hear the apostle. Let each of you care for other, having divers gifts according 
Roma. xii.  to the grace that is given you. If any man have the gifts of prophecy, let him have it that it be agreeing to the faith. Let him that hath an office, wait on his office. Let him that teacheth, take heed to his doctrine. Let him that exhorteth, exhort well: if he do bestow any thing, let it be done with simplicity, if he rule, let him do it with carefulness: if he have mercy, let it be done with cheerfulness.  
You see how a man being but of a private estate, is not excused but must help others, and eat bread in the sweat of his face, and bestow that his talent according to the grace given unto him, and restore it with gain. For it is a detestable thing to be idle. 
Eze●hi. xvi.  Ezechiel. Behold this was the iniquity of Sodoma thy sister, pride, fullness of bread, and abundance, the idleness of herself and her daughters, they stretched not out their hands to the poor and needy, but they were puffed with pride, and did abomination before men, and I took them away as thou sawest. Let every man therefore in idle times seek for himself an honest kind of idleness, and not fitting upon stalls or common benches bestow good hours unfrutefullye, and be called upon a sudden to render an account for every idle word: for occasion to do well ever offereth itself.  
The husband man applieth the Tillage of the 
The husband man.  ground, and followeth his plough: if he thank God for this his doing, and look for his blessing, count nothing profitable unless it be honest, deceive no man, help the needy, and bestow that his sweat to the glory of God, he shall do much better than a religious father, which buried in deep contemplation, is fattened to himself, and seeketh out a void place in the Raleuder wherein is no saints day appointed, that he good happy body may therein be canonised. The S●●●he 
The S 〈…〉.  in his armoury and shop doth his work, getteth his living without any wrong or detriment to others, such gain he seeketh as shall not annoy any others, that is, that neither he may seem to have laboured in vain, nor be driven to sell his work to his neighbour at an unreasonable price. Let not the merchant set 
The Marchau●  his faculty forth for gain, in such sort, that he ever gape only for commodity: yea, and that not honest: but so exercise it, that he in consideration of his travail, be recompensed with a reasonable gain and necessary furniture, with an intent sincerely, and without any collusion to benefit the common weal, which can not conveniently be without those marchaundries and wares as be gotten by chapmanshippe and traffieque. The Baulmeseller must so furnish his shop with 
a Apothecary  sweet oils, that there be no deceit therein. If he be an Apothecary, or a confectour of soot ointemeates be shall do nothing worthy of discommendation, or contrary to the common profit. Likewise the Shepherd or swine 
The shepherd  herd doth good service, which lieth all abroad under the open sky, and keeping his flock, beholdeth the firmament, and considereth the benefit of God, not only by this huge frame of the world: but also by boughs, grass, herbs, and other little things of that sort, to the intent he may glorify him by whom all things were created, for whose praise yet in the mean while he must continue in this his vocation of feeding cattle to serve the world.  
An housekeper must well see to his house, bring up 
The housekeper.  his children and family in Godliness, and govern them in decent order. He must speak nothing that is filthy, much less do the same. He must chasten his children at home whom he bringeth up to profit the common weal: whereby they may furnish themselves of such provision wherewith they shall be able to find their needy parents their living. Which thing the ancient men did not only hold as a Godly work, but as needful.  
Whereupon the Lacedæmonians by law ordained 
Parents that provide not for their children are unworthy to be relieved by them if they fall into poverty.  that those parents which neglected the education and bringing up of their children after such sort, as they might not have a competent living: should be constrained to keep both their sons and their wives. But it is also a Godly thing that children help to relieve their parents when they be oppressed with poverty. Certainly Alexis the Poet saith, that the Athenians were to be commended, because they had provided by law, that children should not be bound to find such Parents as did not provide that they were taught some honest art, whereby they might honestly get their living. But to suffer them to pine for hunger it were both a wicked and a shameful deed, and without all doubt after the same measure their children shall measure them, and when they be pinched with poverty themselves, then shall they utterly forsake them, and let them even consume away with famine.  
Whereof Isocrates the great master of manners doth put us in remembrance, saying: do thou so use thy parents, as thou wilt have thy children afterward use thee. The good wives of houses also have 
The good ●●●● of the house.  something to do for their parts, which may well be imputed unto them, and benefit the common weal: that is, that when they have brought forth their children, and brought them up well, they help to replenish the city, and to multiply it with their issue. Therefore if they refer to God's honour (whose will they fulfil) the pains suffered in the time of Birth, the crying of their infants, the sorrow and care which they bestow upon the bringing up of their children: they shallbe in heaven nothing else, but as frankincense, and a most pleasant odour. Yea, servants also may profit the common weal, by imploiing their labour in their 
Servants.  masters service, without which, neither house, nor wife, nor children can conveniently be maintained, in this praise worthy, that they know themselves to be at commandment of their masters. The Apostle saith. 
Collo. iii.  Ye Servants, obey in all points such as be your masters after the flesh, not with service showed outwardly to the eye, as studying to please men, but with simplicity of heart, fearing God, and whatsoever ye do, do it from your heart, as to the Lord, not to men: Knowing that of the Lord, ye shall receive the reward of inheritance, for ye serve the Lord 
i Pet. two.  Christ. And the Apostle Peter saith. Servants, obey your masters in all fear, not only if they be good & courteous, but also if they be froward. After this sort if we list to search out every particular estate, and private person, there shall none be found which can not bring something into this Treasury of the common weal, that shall be profitable not only privately, but also in common, and to edification, that all malice, all deceit, all dissimulation, and all enmity set aside, one man may not stick (yea, with the loss of his own goods) to do that to an other, which he would be content should be done to himself, that so every man in this politic life may prepare himself to the true felicity, and purchase a blessed life.   

The argument of the second Chapter.  
That learned men be as it were the fence of a common weal, as without whom it can neither happily be appointed, ne yet be well governed.  
Theophrastus' Eresius, a Philosopher of singular wisdom and great 
vitrvuius in. 6. de Architect.  study, who was entertained into Aristotle's school when he went into Chalcis, with so great delight of his Audience, that two thousand Scholars resorted to hear him, amongst 
A learned man ma● find friends every where.  other many excellent sayings which he set forth, had this: that he affirmed a learned man alone of all other, neither to be a stranger in strange places, neither to be neady of friends, when he had lost his acquaintance and familiars, but to be a citizen in every city, and such a man as without fear may despise all hard chances of fortune. For in no kind of thing is there a better policy to overcome the iniquity of fortune, then in the excellent studies of humanity, seeing that fortune, although she can take from us all other things, yet she leaveth the ability to take good advisement in safety for all adversity. And therefore there is no City wherein there ought not to be great use of learning, in so much that by the steps of Art, as it were, we judge that there is in it an assembly of men. So Aristippus when he had suffered ship wrack, & was cast out upon the shore at Rhodes, and perceived certain figures of Geometry drawn in the sand, is reported to have cried to his fellows: 
The steps of men.  be of good courage, for I see the steps of men. And strait way he entered into the city of Rhodes, and went to the school, and there reasoning of Philosophy, he was presented with rewards, so that he did not only furnish himself, but provided clothing and all other necessaries for them that were with him. But when his companions were minded to return into their country, and asked him whether he would have any thing conveyed home, he willed them to report this, as vitrvuius rehearseth: That they ought to prepare such possessions, and such provision for their children, as if they suffered shippewrake, might swim to the shore with them. For they be the true stays of our life, which neither the storms of fortune, neither 
True riches.  the change of common weals, ne yet the iniquity of war, can harm.  
But how much the studies of humanity have alway 
The studies of humanity.  from the beginning helped common weals, hereby we may perceive, because no man can more perfitly reason and decide of the virtue and happiness which we seek in the society of men, than he that hath the knowledge of such things as belong to god and man. By the guiding whereof he perceiveth what is right, what conscionable, what just, what it is to help one another, and what is required to advance the common weal: whereby not only good government is fortified, but also laws, & the whole frame of keeping a civil order, is established. For no man ever well adorned any City, that hath not had the knowledge of these things. So that he seemed to have answered very wisely, which said that this was the principal praise of Philosophers, that they could write laws, and build cities. Such a man was Zaleucus at Locrus, Charondas among the Catinians, 
Law makers.  Philolaus among the Thebans, Plato to the Magnesians, Draco and Solon to the Athenians, Pittacus to the Prienians, Androdamas to the Tracians, and other law makers in other places as Aristotle hath left in writing. Moreover Horace testifieth, that the poets were wont to call men into towns from their wild and savage life, and to show them a trade of good living, in these verses:  

The sacred prophet of the Gods 
Horat. de arte poetica.   
sometime that Orpheus hight:  
The ugly shapen wild wood men,  
subdued and put to flight.  
Thereof up sprung the fable first  
that he the Tigers tamed,  
And ramping Lions had by notes  
of civil music framed.  
Amphion ehe that Thebes built,  
by sound of harp was said,  
To have removed the senseless stones,  
and where he would, them laid.  
The former wisdom taught, from private,  
public things to dame:  
And how we should before profane,  
the sacred things esteem.  
From wandering lust eke to abstain,  
and bridebed laws to have  
To build up towns for our defence  
and Laws in wood to grave.  
Thus sprung up honour first to men  
and high renovumed name,  
Thus first increased the prophets praise,  
and eke the Póétes fame.   
For this is the study, for the zeal whereof good men have not only forsaken their riches, but also them selves, seeking that which was for the common profit, and might link men together by law, this do they call Philosophy, unto whom Tully doth speak on 
Tulli. in. ●. Tusc. quest. The commeadation of Philosophy.  this wise: O Philosophy, the leader of our life, the emplantour of virtue, the weeder out of vices, what should either I or the whole life of man be, without thee. Thou hast brought forth Cities, thou hast assembled men before dispersed, into a society of life, thou joinest them first in houses, then in marriages, last of all in the community of learning and languages. Thou hast been the founder of laws, thou, the masters of manners and discipline. Hereupon sayeth Plato that that common weal is happy, where either Philosopher's reign, or the kings and rulers be studious of Philosophy. Moreover, unless there be practised in the common weal the doctrine of true religion and Godliness, the discipline of good behaviour, and the balance of justice, what shall it be else but a convocation of wicked men, wherein riot, licentiousness, filthiness, beastliness, intemperancy, ungodliness, and all kind of viciousness for virtues, take place and bear sway, which nevertheless men of excellent learning and cleanness of life, may by convenient means rote out, and by opening the right way of virtue, bring men to civility and nurture. As be 
Divines.  the professors of divinity, whose vocation is to set forth God's word: Lawyers, which decide what 
Lawyers.  is agreeable to reason and conscience, which show what is right and what wrong, and foresee that men be not more senseless and savage than brute Beasts. For the ways of men in this point do differ from the dens, caves, coverts, & filthiness of other living Creatures, because they ought to be strengthened by reason only, and so to pass forth unto the degrees of humanity. But imagine a city to be well peopled, fortified, fair builded, but yet given to idolatry and wickedness, as Cayrum, and (the more is the pity) Constantinople, and many other kingdoms, signiories, and subject to the Turks tyranny. Such be preserved, and for the most part do most flourish, not only by the kings power and sword, but more by the instinct of nature, which reason frameth and moveth to the society of life, that is, by ordinance of laws, whereby every man is commanded to live, and to obey higher powers. For the Turk, although he 
Even the Turk him sel●● conreinneth not laws.  hath forbidden his subjects all other kind of learning, yet he suffereth (as they say) houses of law, that thereby the people may be provoked to civility, and be kept in doing their duty.  
And surely unless the zeal of furthering one another, and the wealth and worship of the common weal, had been by common consent of all men established through the setting on of such as be studious of wisdom, justice, and humanity, neither Carthage, neither Athenes, ne yet Rome the Lady of the whole world, nor other notable common weals could have common unto so great famousness. To the which learned men did not only prescribe laws, and the rule of living well, but also governed the same with great honour. Neither were they therewith content but set forth books, wherein they wrote precepts of living not 
They that travail to further their posterity are worthy to be rewarded.  only to their own citizens, but to the profiting of all countries, and their whole posterity, enfourming them with like trains of learning: men worthy to receive the reward of their travails and writings, to be well spoken of amongst good men, & to be reported to have far passed all other. For the learned saith Daniel shall shine like the brightness of the firmament, 
Dani. xii.  and they that instruct many to righteousness, as stars for ever.  
Moreover, wisdom wherewith the multitude of people is knit together and ruled, is helped by the experience of many things, men's natures, and worldly affairs, which they shall the readier attain unto, who have travailed in reading of histories and chronicles, which God would have to be set before us, as 
Reading of histories.  an ensample of life, whereby we might understand his goodness, his love toward mankind, some taste of virtue, and order of government, to the intent we might learn, to receive such things as do prepare us to blessedness, and to eschew such things as be dishonest, and unseemly for a civil liver. But there be certain Touneshippes and Villages, where none dwell but such as be unlearned, and unskilful: yet they because they be not so full of people, neither occupied with many and intricate affairs, may the better be borne withal. But things of greater importance and such as must be weighed by the balance of justice and equity, must be referred to the wiser sort, that they may be done by advisement, and every man by right, may have that is due unto him. There is no company of men so small, and few in namber, but they need the labour of learned men, and of good instruction, for the obtaining of that kind of life, whereby the true society, and mutual benefiting of one an other, is preserved.  
Whereunto belong all the traditious of liberal sciences, which by the whole discourse of learning, absolutely be received, and be as it were handmaidens to 
●outh must be brought up in learning.  all disciplines: For in them youth is trained up, and prepared to greater things whereby they may not so much profit themselves, as their parents, and sometimes their country. And Socrates judgeth him more profitable to a common weal, which maketh many fit to rule, than he that can well rule himself. Therefore they do not well provide for the common weal, which (like shameless and beastlike men) neither will that learned men be called to government, neither be careful for the training up and teaching of others, that may well order thesame.   

The argument of the third Chapter.  
¶ That the professors of divinity, a● they be profitable so they be needful, and that they neglecting their vocation be a great slander to their profession.  
Romulus' the builder of Rome, amongst other Laws, published this▪ the power of all the divine service, let it be under the kings. Also let the fathers keep all Ceremonies, which the ten interpreters, in 
Certain laws of the twelve tables among the romans.  the twelve tables, more at large declare. Go to the Gods ●hastile, and therein dse Godliness. Also let there be two kinds of Priests: One, that ma●e see to diulne-seruice and Ceremonies, an other to expound the dark answers, of Soothsayers and Prophets, such as the counsel and people shall allow: Let them defer strange signs and tokens, if the counsel so command, to the tuscans, and Soothsayers. Which Law Tully saith, doth not only appertain to religion, but also to the slate of a city. So sateth Valerius Maximus: Our ancestors would that customable and solemn Ceremonies, should be expounded by the bishops knowledge, by the authority of things well done, by the observation of Soothsayers, by Apollo's propheciing, by the 
The answers of soothsayers.  prophets books, by destroying of prodigious monsters, and by the cunning of the tuscans. So great an opinion hath it been, that the wealth of the common estate, is preserved by the customable service and Ceremonies, wherein if any thing had been misdoens, there were certain means of cleansing, to purge the stain thereof. As we see the fashion of processions and other rites, used of old time, for corn and grain, which custom hath partly been in use, even in our days. Aristotle also permitteth his Bishops, priests 
●▪ Polit.  and church men, touching some part of their calling, to be holden as part of the city, that nothing ●e wanting, that may further the profiting thereof.  
But such things be to be considered, among the ethnics, who lurked as it were, under the shadow of this blessedness of man, and could not come to that perfection of life, which they persuaded them sclues. But we to whom the true worshipping of God is revealed, do admit no counterfaicting of things, but do so adorn this our city, that by it we may conceive the hope of the blessed life in heaven: In the communion whereof. I do contain all such, as be conversant therein, not considering whether they be lay men, or of the clergy, sense that we be all but the 
Christ is out head.  members of one body, acknowledging one head, which is Christ, whom we obey as our lord, in that we do obedience to Magistrates: for ensample whereof, I used Moses. Neither is that far out of use, which hath been observed, aswell in the Greek, as the Roman 
The author divides nothing touching the Ecclesiastical power.  Empire. In this place I do decide nothing concerning the Ecclesiastical weal, and her prerogative power, but appo●ct the civil, according unto the image of the heavenly, whose steps we in the mean while seek and follow.  
For we be all the chosen sort, the princely priesthood, 
i. Petri two. Roma. xiii.  the holy people, the gained flock, which once were no people, but now be the people of God. Therefore must we be subject to every lawful ordinance of man, for the Lord: be he king, as passing the rest, or be they his lieutenants sent from him, to revenge evil doers, and to the praise of such as do well. Wherso with our heart. For this is the psaltery, this is the tenstringed Harp, which is pleasant & acceptable to God. And therefore it is convenicut that virtuous men, and such as have given themselves wholly to God, be overseers and guides of this congregation, which may praof that harmony ariseth, which Nicholas Cusan, a famous Cardinal, calleth the catholic concordaunce and highly commendeth it unto us, as the peace of the christians. For in our government we do not only seek prosperous success in things, and a certain colour of felicity, but that which is heavenly, and therefore we must call upon God in it, and in our spirit say: Abba father. Whereupon we must also agree, and continue in prayer, giving thanks to the lord of heaven, and our redeemer, not with our mouth alone, but alley for the people, and bear their sin before the Lord, that it may be remitted, by our propitiatour jesus Christ: upon whom that we may fire an hole and firm faith, which is the sure foundation of blessed hope, there must needs be some of them, to preach unto us that everlasting word, open to us our iniquities, and declare unto us by whose mediation they must be forgiven, that being well instructed to Godward, we may departed forth of this Civil life, unto that communion, which the saints enjoy, and attain the heavenly, which is the only blessedness, the only felicity.  
Which vocation of preaching, is well committed 
Commendations of the preachers of God's word.  to them that be expounders, and professors of the Prophecies of GOD, and his holy Gospel, which be so much the more requisite in a common weal, the more that the soul excelleth the body, and the heavenly life. this earthly. Of whom isaiah the Prophet saith: 
isaiah. l●i.  How fair and beautiful above the mountains, be the feet of such as tell and preach peace, of such as report goodness, soche as preach health, saying: Zion thy God shall reign. The voice of the espials, they have lift up their voices, and shall also give praise, because they shall see eye to eye, when the lord shall convert Zion. And the blessed Apostle Paul, commendeth Luke to the Corinthiana, ●icause of the Gospel, 
li. Cor. viii.  wherein stood his praise: we sent with him also our brother, whose praise is, because of the Gospel in all churches. And soche be then moste to be reverenzed when they profess the doctrine of the Gospel truly, and so teach it, living also in such sort, that their life can not be reprehended. For so shall it come to pass, that the whole congregation well instructed, all shall be taught in GOD, and love virtue. With so great faith doth he teach, that doth the same, and by innocency of life, lighteneth his own doctrine. For it is a marvel to see, how the virtuous conversation and uprightness of life in the preacher, doth move the hearers, and provoke them to embrace godliness.  
Here a man may note that, which befell to Innocentius the fowerth bishop of Rome, which by Ambassadors, moved the great Prince of Tartary, named Batus, to cease from the cruel persecution of christians, to acknowledge God the creator of all things, and to receive the christian religion. Then the Tartarian, as they say, when he had dismissed the bishops Ambassadors, sent his own to Rome, and other cities of Italy, to search the form of their belief, the manners and conversation of the christians. Which at their return brought him word, that they were an idle people, wicked in life, and worshipped they knew not what Images, so much disagreeing from the doctrine they did profess, that they appeared rather to be a flocking together of beasts, than an assembly of men. At which report, the Tartarian straight way 
The vicious living of christians, offendeth even the very Heathen people.  received the Saracenes, which easily persuaded him to neglect Christ, and to receive into his dominions, the abominable religion of Mahomete, as a mistress of manners, a provoker to war, and full of profit and pleasure.  
Truly, as the office of a preacher in the church, is great and commendable: so doth he heinously offend, 
Lewd preachers.  which executeth it not purely and ●inceresie, but setteth light t● neglect the sh●●e, which he hath undertaken to feed, and leaveth them to the Wolf, or rather the devil, which goeth about alway seeking subtly, whom he may devour. Soche be the●, which 
unpreaching Prelates.  knowing the truth, hide it, which being blinded in their own conceits, do prefer vain fables, and Philosophy, and the inventions of men, before the lively word of God. Which flatter the ears of the superior powers, and do not rebuke their vices, which do not lift up their voice, against flesh and blood, which seek by all means to please men, perverting the kingdom of God, for their own bellies sake: Which if they fortune to press God's word truly, yet in living they be so vicious, so wicked, and give so pernicious an ensample, that they do not only nothing edify, but so behave themselves, that good men be therewith greatly offended. And such as lightly fall into this perversity, be either they, which have not attained unto the true knowledge of God's word, or the● that stick in Philosophy, entangled with dreams of men, neither glorifying ne yet fearing GOD, whom they know by his creatures.  
To these may be added such as even from their cradles in a manner be not only admitted to holy administration, but even as it were thrust themselves in amongst preachers, which be so far from showing any trial of their manners, that they know not what the name thereof doth import. For they never had any charge on their hand neither privately, nor in the common weal, neither had they house nor children whom they might well govern, and show any good hope what ministers they were like to be, wherefore the church might allow them.  
These young professed churchmen have many occasions to swarm & decline from their function, which they should with all holiness perform, as in whom 
Notorious vi●es in young Ministers.  there is slipperness of age, inconstancy of life disdain of virtue, contempt of good manners, lack of experience in things, pride, lack of years, lack of wisdom (which we call daughter of time) and finally, a mind prone to drunkenness, and all kind of vice: so that of many, there is scarce one which can so purge himself, that he do not only offend the church, but with most filthy means slain the same. And therefore the Apostle would not in any wise that an youngling▪ and one lately admitted into the christian religion should be a minister in the church, lest he being puffed up with pride, fall into condemnation of the devil, but such a one as is sober and modest, and will keep hospitality, no drunkard, apt to teach, and one that hath a good report of his behaviour, even of Strangers.  
For how can he ●diste the church of Christ●▪ which is naughty of himself, which leadeth a slanderous life, is suspect of ill ●●●●anour, and noted for a vicious liver, even in the face of the world: which either hath not the pure doctrine, or doth pollute it with naughtiness of manners, and maketh it serve for no purpose, only feeding his ●●●ly, which neglecting his flock, he either preferreth before the T●●eth, or maketh his God, not marking how dangerous a thing it is in this vocation to offend, and to stumble at that stone which is la●ed for the fall of many, but chiefly for preachers and pastors of the church: for 
hirelings.  they ●e but hirelings, and as soon as they hear but of a little broil of persecution▪ they strait turn their backs, and the flocks which have most need of comfort, and the ministery of the word of God, to be there with armed against the invasion of their enemy, they drive from their pasture, th●ustinge them into the wolves ●awes: they in the mean while feeding the sel●●● and that deinte●●, rejecting the cross, and being 〈◊〉 ●● feeding y● flo●● committed to their charge, but not without punishment. For th● souls which they neglect shall pearish, but the Lord of revengement shall require this blood and death at their hands. For t●ey have charge of souls, whose loss i● so much the greater, the better that life is then death, whom ezechiel the Prophet alone might put in mind of their duty, crying thus: Woe be unto the Pastors of Israel which ●eade themselves: be not the flocks fed by their herds? Ye eat up their milk, ye were clad with their woule, ye slew that was fat, but ye did not feed my flock that was feeble, ye did not strengthen that was weak, ye did not heal that was sick, ye did not bind that was broken, ye brought not again that was cast of, ye returned not home that went astray, ye sought not that was lost.  
Also, Thou shalt hear a word of my mouth, and thou shal● tell it from me. If when I say to the wicked man thou shal● die the death, and thou dost not tell it him, neither speakest unto him, that he may turn from his wicked way and live: the wicked man shall die in his iniquity, but I will require his blood at thy hand. But if thou tell the wicked man, and he do not turn from his iniquity, and from his wicked way, he shall die in his wickedness, and thou haste delivered thy Soul.  
You understand how well they deserve of the common weal, which do preach the holy word of God therein, show the way of truth to heaven, & teach men in this transitory life, to seek life everlasting. And contrariwise, how sore they offend, which 
Preachers can make no excuse in the date of judgement.  serve from this way, and do not feed the flock, but leave them that the wolf may devour them, never setting before their iyes the revengement of the great day of the Lord, from which no man can deliver them, whereof ●ur only saviour Christ putteth us in mind saying▪ ●e must keep and ●●●e all that they tell you, which do sit in Moses' chair, but do not after their works▪ For that must be understanded of the Phariseis, which yet sit in Moses' chair, and 〈◊〉 the law, and put great burdens upon men's shoulders, which they w●●l neither 〈◊〉 themselves, nor ●n●e touch with their finger. To whom it is s●●ed: Woe be unto you ye Scribes and pharisees, ye hypocrites. And yet christians do not strain courtesy to sit in the chair of Pestilence: In the mean while either flattering men of power, or disperpling and sowing abroad the traditions of men, neglecting the word of truth, that although the verity be uttered, yet they dar●ken the same, both with uncleanness of life, and contempt of the true doctrine, and suffer it not to edify. A magistrate therefore (which is also commanded to feed,) must see that there be men to inform the city well appointed, with God's word, and to show the way of a blessed life, which is, as it were, the only foreship and stern of the common weal.   

The argument of the forth Chapter.  
That the common weal can neither be beautified ne governed without the knowledge of the law, which such men shall best practise as be learned therein, and favour Godliness and justice.  
PIndarus the chief of those poets which were called Lirici, saith: 
The ●●lles of justice.  that the walls of justice ●e high, (as Plato reporteth in the second book of his common wea●e,) which (justice I mean) being alway in the presence of jupiter the precedent of Hospitality, is exercised about the preservation of man, for so much as we must needs use the ordinance of the everlasting Gods for the further understanding of the multitude and variety of things. For in his odes which he made upon those that won the prices in the games at Olympus he writeth thus: Where justice the preserver and assistour to Iupit●r the precedent of Hospitality, is practised far above the excellency of man, because the variety of things is such, that to judge them righteously, and as the time shall require, it is hard, and a special ordinance of the everlasting Gods.  
Surely the climbing of these walls, and maintening of justice in a city, is only peculiar to such as have the knowledge both of God and man's law. To the sacred vocation whereof, who so have yelden themselves, do profess the art of the execution of justice, without which there is neither band of man's life, ne yet participation of any commodity. Whereupon 
interpreters ●● the law.  Cicero calleth them the expounders of the law, whom who so disalloweth, if he so do because they be unskilful, he abaseth the men, and not the Law. But if he grant them to be learned, and yet nevertheless not to be obeyed: he hurteth not the men, but weakeneth the laws and ordinances, and misconstrueth the meaning of a perfit common weal.  
And like as the common weal can neither be appointed, ne yet maintained without the fence of good ordinances: so can it not be governed without assistance of learned Lawyers. For who can (as Socrates warneth us in Plato) govern better than he, which sometime hath obeyed government, and knoweth what doth belong unto government? Who can better discern that is right from that is wrong, that is equal from that is unequal, that is good, from that is evil, than he which hath learned to examine all things according to the rule of honesty and law? for unpossible is it for a man to practise that art wherein he hath no skill. But suppose there be in a common weal some, that be moved naturally to that which beareth the face of honesty, and have learned some what by experience how to order the government of things: but yet without any knowledge of law (and yet who be now commonly rulers in cities and countries but such?) which in deed ye may after a sort admit, if the number of the people be not so great, neither the affairs so divers, that they require any exquisite government, but if the multitude be great, the variety of things causeth much variety of affairs, the discerning whereof is a very hard point, and requireth such a perfect trial, as is fetched as it were out of the bowels of the laws, to open the form of justice and equity, directed according unto uprightness. But in some points which concern the market, provision of victuals, chapmanship, the shambles, corn, daily charge and forcast, it may so happen, that a city be so of ordinary appointed, that it need not much the lawyers help. But I pray you when judicial sentences must be pronounced, when offenders must 
Iudgemente● and punish▪ ●ent●●●● ex●●cised by the Law.  be punished according unto laws, when brotherhods must be established, that the establishment be not contrary to laws, when statutes must be ordained without the injury or detriment of others: Shall they do this well, which know not what by law is forbidden, and what permitted? For according to the laws must we examine all our doings and attempts in the common weal, no less than gold is tried by the touch stone. For surely to this end be judgements devised, that every man may come by his own, and that that is right may be obtained in our civil course of living. Whereof I do appoint two kinds, one, 
Laws ordained for two special caus●●.  whereby controversies are determined: another whereby offenders be punished.  
If thaction be but even for the value of. three halfpennies if thou judgest it wrongfully, thou offendest as sore against the law, as if it were a weightier thing, especially if it be a poor man's plea, which lightly is but for some small matter. For it is not the quality of the thing, which maketh the judges sentence right or wrong, but the rule of equity and law which must be had at their hands that have obtained the knowledge thereof, and have bestowed their diligence and endeavour to save the civil society, and to defend the honour of the common weal.  
For the lawyers house (as Lucius Crassus saith in Tully, a man well studied in the laws touching 
●●●. de oratore. The lawyers house.  both divine and humane things,) is as it were the oracle of the whole City: for a witness whereof we may allege Quintus Mutius Scevola, one that as he was the eloquentest of Lawyers, so he was the best lawyer of all Orators, whose gate was daily haunted by a great number of Citizens and worthy personages, although he himself was both vexed with sickness, and also far strucken in age. Cneius Scipio Nasica, whom the counsel for honour's sake surnamed the Best, had an house given him by the whole city situate in the street called the holy way, to the intent, as Pomponius the Lawyer writeth, the access unto him for counsel might be the readier. Therefore for the singularity of counsel, and excellent knowledge of things, that saying of Apollo, which Ennius reporteth was worthily applied to Lawyers.  

If ought men doubt in their affairs  
What shifts were best to make,  
I counsel them, I them assure,  
What way were best to take.  
By law, by travail such I help,  
and oft them warn of this,  
That wilfully they do attempt,  
nothing that wrongefull is.   
Ye have moreover testimonies of ancient writers, ye have the daily experience of things, ye have man's society, whereby the study of law is commended unto us: without the aid whereof experience teacheth us that the common weal is as it were maimed, which then flourisheth if it be executed and practised by such men as be honest and furtherers of justice and Godliness. Concerning which matter Marcus Tullins properly writeth in these words: A thing 
Pro A. Ce●inna.  it is which we must needs remember, that in the city nothing is so much to be maintained, as the study of the civil law. For if ye take it away, no man can know any certainty what is his own, what is another man's. There is nothing that can be indifferent to all, which extendeth generally to all. But the law of itself is dumb, of itself without operation, unless there be men that may open it to others, and make it show her lively strength: to whom in doubtful cases recourse must be had, and such be as it were a sanctuary of counsel. Howbeit they must needs be studious of virtue and Godliness, to whom this function so holy & so profitable in common must be committed, which the lawyer by his profession and worthiness maketh to be more commendable and famous: as a thing that can not be achieved without holiness, soberness, faithfulness, and temperance. For when holy things be committed unto our charge, we must do them with holiness, lest that which falleth amiss by the behaviour of the person, be imputed unto the thing. But they ought to bear in remembrasice that they by their wisdom and watchfulness must so establish the city by truth in judgements, that neither an offender may lack an enemy, neither an innocent have any harm. As in which Actius and Titius, 
There aught to be no respect of persons ●● matters of justice.  as they say, shallbe both one, for that justice which Aristotle calleth more bright and beautiful than the evening star, is in like executed upon all men.  
But in this point there is grown a great abuse that there be among the students of law, some that stand to much upon their reputation, and stick to stiff in their own conceits, caring for nothing less 
Practitioners o● the law abuse thei● profession.  than to be the true executors of equity and justice, but only make a mart to their own advantage of that discipline, which was first ordained for the common wealth and preservation of all men, which so much the more heinously offend, the worthier the profession is, which they be not ashamed to stain and put to open sale. Whose intemperance, covetousness, unquietness of mind, and study fixed upon the general calamity and sacking of all men, causeth that that profession which was given from God for the defence and preservation both of private and common affairs, is compelled to serve the lust, desire, and insolency of a great number and by this means they have a pretence and colour to work much mischief, in that they abuse that knowledge, whereby kings ought to rule, whereby mankind ought lawfully to be coupled together, which containeth all wisdom, all the rules of Philosophy. Let them all (saith Lullie) say what 
Cicero. i. de oratore.  they list, I will speak my fancy: the one book of our twelve Tables, if a man will search out the original and very grounds of the laws, seemeth to me in weight of authority and plentifulness of profit, to exceed all the Philosopher's libraries.  
Ye have heard a worthy commendation of the Civil 
The end of the Law.  law, whose end must be, the conservation of a lawful and accustomable equality in men's affairs and causes: which if it be used as a thing saleable, and be turned to the annoyance of mankind, under the pretence of that profession which ought only to be employed to man's behoof, it is a great abuse, and yet many do not stick to slain their honesties in like attempts. Albeit the Lawyer, is therefore matched with the Aldermen, and numbered among the chief officers, upon this consideration, that by his counsel and authority, the city may be well governed, ordinances made according to equity and justice, every man might know what belonged to himself, what to others, one should not do to an other, otherwise than he would be done unto himself, and that such respect should be had unto private profit, that all men should no less tender the public commodity and dignity, than their own, and direct their whole drift and endeavour, to the attaining of true virtue, which is no small part of their charge, that be elected to be rulers 
Learned Lawyers must be a presidence to others, of virtuous living.  over others, whose duty is to decide what things be righteous, profitable, honest, agreeable to laws, and such as train men up to a godly living: which measure all things by the rule of equity and justice: so that nothing is thought to agree with the good government and wealth of the citizens, which is not fetched forth of the Law: and Lullies saying may well be used, that the law is a dumb Magistrate, and the Magistrate, a speaking Law. And of all other, he is most bounden to give best admonition, upon whom as one that hath gotten this knowledge of law, equity, and justice, all men's iyes be cast, and in whom every man conceiveth a good opinion. But if he fortune to stray from the path of justice, it turneth to the endamaging of a great meany. Now if they that have the public government be unlearned, and not seen in the laws, than they stay upon the Lawyers, whom they have associated unto them: of whom, because it is a shame for them, traveling in law, not to know what is Law, they seek and learn what may stand 
Corrupt Lawyers.  with Law. Of whom if they be craftily handled, which is, when they persuade their clientes things unjust as just, unequal as indifferent, filthy as honest unlawful as lawful, they are to be reproved for many considerations. First, for that those men, which of themselves, if they had been well instructed, would have gone the right way, & would have swerved neither on the right, ne yet on the left hand, they seduce, and cause them to do and offend contrary to their allegiance. secondly they defile and deface the whole City. thirdly, they cast themselves into marvelous dangers, not only because they be enforced to fear the danger of revengement by the civil sword, but also at God's hand, and shall be condingly punished for neglecting their duty, so much the more grievously the higher the office was wherein they misused them selves, and the more faithful they ought to have declared themselves towards all men. For if through ignorance their offence be committed, it is a great shame, seeing they ought not to intermeddle in that charge, which because it is for the common profit, can not be either neglected, or not faithfully administered without great harm that must of necessity redound to all the commoners of the same. But if that through covetousness, greedy desire, of set purpose, for private advantage, or maliciousness of mind, they be moved to corrupt the common estate, wickedly to buy and sell it, and by driving out justice the only sense of the common weal to dissolve the same, which they should rather save, edify, and adorn with the comely beauty of honour and virtue: How devilish a thing that is, and what an evil precedent, only he knoweth not which hath no knowledge at all, neither of right, nor honesty, nor any conscionable dealing.  
Therefore they that have gotten this gift of knowledge 
The kowledge of the Law ought to be well bestowed.  in the laws, must be remembered well to bestow the same. For God hath not for nought so plentifully poured his grace upon them, but to the end they should serve mankind faithfully and fearfully, profit the same, and direct all the dispensation and ministry of the law, and charge taken upon them, to the profit of their neighbour, and glory of almighty God. Who so doth this, may wall be called an expounder of right and Laws, and he made governor over common weals, as one that ceaseth not to plant justice, to appoint the limits of private and public things, help the good, punish the evil, & bestow well the profession of equity & justice, which be hath taken upon him.   

The argument of the fift Chapter.  
That judges, justices, sergeants at the Law, and other counsellors be profitable in the common weal, who ought to be fatherly favourers of civility, justice, and conscionable dealing.  
NEither do they laobur in vain, or unprofitably bestow their travail in the common weal which uprightly and honestly take upon them the pleading and pursuing of other men's causes. Of whom the chief justices which do decide the 
Lawyers likened to soldiers  doubts of matters in controversy, which by the force of their defence do oftentimes both in private and common cases erect things that be in danger to fall, and restore things that be in hazard to be lost, do no less advance the common commodity of man, then if they should by battle and wounds rescue their country and parents from the brunt of enemies. For the patrons of actions in deed be as soldiers, which trusting as it were unto the artillery of their eloquent utterance, do defend the hoop, life, and posterity or their clientes. hereupon Anastasius the Emperor calleth the office of a judge a thing praise worthy, and needful for the 
judges. Seargeauntes  life of man. such do I call Sergeants and advocates which do not employ their travail wholly in the administration of the common weal, but take upon them the pleading and determining of other men's suits and actions for an ordinary fee, which the Greakes call Pragmatici, as if they should say, court pleaders, whom lully in his first book of his Orator calleth the expounders of law, & ministers to the Orator in judgements. We also call them utter Barresters, which 
Utter Barresters.  the Greeks call Dicheologi, such as stand at the bar pleading in their Elientes quarrel. We call them 
Proctors,  Proctors or attorneys (as Vlpiane is author) which at the instance of their Elientes do pursue and follow their suits in the courts. And therefore in the common weal their vocations be divers. For in deed such be properly called Advocates, which do inform the Pleaders, Proctors, or attorneys what the law is, and instruct them how to form their actions. Yet those which I before named Pragmatici, be more nigh unto these in their practice, all which be both profitable and needful in a common weal. For all men can not attain unto the knowledge of the law, which may be compared to a place called Corinth, whereupon 
Corinthe is a city in scaia.  it is proverbially said: that every man can not go to Corinthe, and therefore we be constrained of necessity to use the help of others. As for example: A man is fully persuaded that there is something due unto him, or else it is so that a man's adversary driveth him to defend himself by law. As for the matter whereupon he groundeth his suit, he seemeth to stand upon right, and therefore to have the more possibility of compassing his purpose, for that his matter appeareth right. But because there be many points which make the suit to seem injurious, so that the defendant may have some rescue for himself, it shallbe the duty of a counsellor to search out all things by circumstances, and to warn his Client that he do not rashly attempt his suit, for fear of leasing both his labour and damages. On the other side, the matter falleth so out, that either the one must take the foil, or defend himself by law. Wherein it must be advisedly considered whether the form and manner of defence be just or no. Which hazards he must adventure upon by the advise of his learned counsel: lest that when he hath once entered his suit, he seek to be dismissed, and ask counsel to late, when he shall be enforced to proceed according to order of law. Which vocation, because that it doth not only tender the private commodity, but also the honour of the common weal, as by mean whereof every man getteth his own, and quietness is preserved amongst men, with using indifferency to each party, It is not for every 
The property of a good lawyer.  lewd fellow, and misdemeanoured person to be planted in that room: but only such a one as is 
The properties of a good Lawyer.  civil, of honest life, not contentious, sober, a favourer of justice and equity, nothing desirous of filthy gain which can discern right from wrong, and lawful things from unlawful, which content with his ordinary fee doth not overcharge his clientes with bribery, and so drive them to beggary. Such be they which do not move debate, which procure no unjust quarrels to be attempted for their own lucre sake, which use not to prolong judgements, and to prorogue Pleas, even until latter Lammas as they say, that thereby in fine they weary both the plaintiff and defendant: but do employ all their endeavour to finish just quarrels, wherein they ought to set their whole delight, to bestow their whole travel. Besides this, they defend the orphan and widow, the poor and rich, and pronounce the law without any respect of person: very far differing from such 
Unlearned and crafty lawyer ●  unlearned and shameless practitioners as daielye in the common weal offer themselves even unsought for, which have in them neither knowledge of law, nor honesty of life, ne yet truth in their counsel: but a notable conveyance to fill their pouches, to work wiles, and by their prattling and vain talk gotten by crafty practices, they can so handle the matter that any man which is ignorant of their subtle devices would take what so ever they say, what so ever they go about to persuade their simple Clientes, to be some of Apollo's Oracles, and to be even as true as the Gospel. So easy a thing is it to stain this holy discipline, 
The Law abused.  and from her true use, which was first brought in forth safeguard and wealth of men, to turn it unto a shop as it were of detestable covetousness, to paint it with the cankered colour of copemanshippe, to make it a goodly Gardrobe of wickedness, and a plain profession of mockery.  
And therefore many good men think that common weal to be best at ease, where there be fewest Lawyers. 
Many lawyers ●●use marry 〈…〉.  Because many of them can not be maintained without breeding many suits. For as the number of Physicians argue that there is much sickness: So it proveth that the people be molested with lawing and quarreling, where the number of Lawyers do swarm and flock together.  
In which point Roderike the bishop of Zamor in Castille highly commended Germany, because that their populous common weals were not many years ago ruled and governed only by honest and discrete men, as the laws of their country, and old received customs did lead them, dispatching all their matters in suit without trouble of court, or retaining of lawyers. Which thing we see practised in many places even at this day, where such patrons either be not entertained, or at the least for scarcity of matters in law, can not be able to feed finely, and maintain their port. There be divers that affirm that certain lawyers were coveied into Hongarie in the company of Beatrice daughter to Ferdinando king of Naples, when she was brought to marry with Mathias the king there: which, while they pretended the clearing of the Courts from their old simplicity and barbarous rudeness, the appointing of forms in pleadings, the driving of all things to suit, and entrapping the inhabitants with their lawlike eloquence: did so handle the matter, that every court, every private man's house was in a great stir and tumult by dissentious suits which those crafty merchants flirred up, where there was never the like seen: so that where before the name of pleading was unknown, now even every boy could prate thereof. Which thing so moved the Prince, that he was constrained 
Lawyers were driven out of Hungary.  to drive away those new dissension sowers, and for the calming of such stormpe tempests as rose thereon, he revoked the ancient orders and customs of his country which had been used before. And in deed who is so insensible, which doth not think it a great deal more commodious to the common weal, without such Pleaders to end their matters after their country manner, or by any other reasonable means, and to get somewhat, or rather to lose a piece of their own, without the abiding of such anoyaunces, with out soche great charges and expenses: then to set their minds to compass matters of great weight, to retain to their great charge a number of counsellors, and when a man hath spent all his thrift, and is brought even to very extreme beggary by following 
It were exp●●ent that matters in variā● should be ended with expedi●●●  the law, then at the last either for length of his suit to give over for very weariness: or not to have such expedition therein, as he expected: Seeing that things be used contrary to the order of law, that the special fruit that groweth of our pleading consisteth in the maintenance of unquietness among the subjects. And yet they that know even as perfectly as they can number their own fingers, that the matter which they attempt to follow by suit is extreme wrong, can not be either by threatening enforced, or reason persuaded, to mitigate their expenses, not to travail to get other men's goods contrary to all conscience, not to work that against others, that they would not have done to themselves: but they be so far passed shame, so maliciously and mischievously bend, that they would spend in manner all that ever they are able to make, that they might give another an overthrow, and drive him to yield by rigorous extremity: Specially 
Some practi●● overs procute delays in their Cliented matters.  when they be pricked forward by the suggestion of one, that is both practised in pleading, and richly clothed (as Apher the Orator said, when he espied a Lawyer more finely apparelled, then profoundly learned,) this proudeling promiseth a great victory, or rather (as it is more commonly seen,) he bringeth the matter to a demurrer in law, and so prolongeth it, that it can not be determined in many years suit.  
In which extreme inconneniences it should stand with the Prince's honour and his officers to provide, that such crafty raveners should not so greatly annoy the common weal, and without punishment delude justice: that both quarrelous subjects might be bridled from their will one to trouble and impoverish an other, and honest men might live in rest and tranquillity. For what matter made it if such a disqu●etour 
Quar●●iours deserve punishment.  which neither regardeth justice nor equity, but by bringing his wife and children to beggary, haunteth and troubleth every Court, without any consideration of himself, to doo● his neighbour a displeasure, (such a wicked desire he hath) were cast in prison, and taught to stand to the verdict and award of good indifferent and discrete men, and so to make a end of any further ve●inge or pursuing the Law. Which enormity we see most commonly happeneth where the word of God is preached, at the hearing whereof all men should frame themselves to an uprightness of living, much less ought they to employ 
It is not the pa●●e of a christian to prolong ●●●es.  their time about such quarrelling and suits in the law which doth not become a christian man, but such, in whom there is neither Godliness nor goodness. Wherefore such as mind the preservation of the common weal, must warily take heed, that only those be preferred to the state of counsellors in matters in law, which be constant, civil, Godly, and furtherers of the common profit: and not such as gape for gain, make a mart to utter their merchandise, ●owe dissension, stir naughty persons to unquietness, seek their own private avail, but be unable to help their Clientes with any wholesome counsel. And although it is common even in every Child's mo●the, that evil counsel is worst for the consellor, yet in the mean while they that follow the law abide the smart, their house is on fire, they wa●e wise when they have bought their wit to dear, and they learn that in th'end the trial of things is the school master of fools.   

The argument of the sixth Chapter.  
That Physic is marvelous necessary, and so much the sooner restoreth health, the more sincerely it is practised.  
ALthough there be no kind of creature without imperfection, diseases, and danger of sickness, yet man alone, whom Marcus Varro 
Mann●● life, although it ●ee but ●●o●●, yet ●o su●●●●● to many disease's.  calleth a waterboble, is for weakness of body feablest of all other, and most subject to infirmities, so that shortness of life may seem the best benefit that nature hath bestowed upon man, although that in i●le times of sleep, eating, drinking, and play, more than half the life is spent, besides the co●mptyng▪ of the years of our infancy, wherein we do lack understanding, besides our old age, wherein we wa●e impotent, because then the limbs grow out of frame, the senses be dull, the sight, hearing, and going fail us before death come, the teeth, which be the instruments of feeding, fall out, not to speak of so many kinds of sicknesses, so many doubtful dangers, so many fears, so many cares, by occasion whereof, we be sometime so sore vexed, that even we wish for our deaths day.  
By which misery and calamity, we be necessarily enforced, so long as the breath is in our bodies, as it were continually to wrestle and wage a mortal war with the very diseases and infirmities of the body. But he that chargeth us with this weakness, to the end we should the better remember our mortality, and willingly bear the cross, to the honour of our redeemer, hath showed us also an art, whereby knowledge is had, either quite to dispatch those diseases, or at the least, to abridge the malady thereof, which we therefore call Physic, the mestres of health. Whose 
〈◊〉 was 〈◊〉 for 〈…〉.  excellency to express is needless, as a thing, which nature upon whom she waiteth, doth commend unto us, and also the ancient beginning thereof, the daily curing of diseases, and restoring the body to health, do declare thesame. Which things if they were not of sufficient force to make us reverence Physic, the authority of this one place, were enough to move us there unto: for the wi●eman saith: Honour 
Eccle. 38.  the Physician for necessity sake, for the highest hath created him. For all health proceedeth from God, and of the king he shall receive his reward: the knowledge of the Physician shall exalt him, and he shall be honourably taken in the sight of the great men of this world. The highest hath created medicines out of the earth, and the wisemanne shall not abhors the same. And to the foorther commendation thereof▪ Constantine the Emperor commanded, that Physicians should have salaries and certain livings appointed them, that they might apply their study, and thereby cure the more pacientes. Albeit, Princes have ever reverenced 
When seven 〈◊〉 english 〈◊〉 ●n o●nce ●●●● was S●●●●rt●●s out english pe●●●.  them, and rewarded them very largely. So Quintus Stertinius reputed i● the Prince's liberality, that he had allowed him for a yearly fee, five hundred pieces of coin called Sestert●. Plato in his third book of his common weal saith, that the profession of Physic is needful for mankind, as a thing invented for health, not riot of living: whereof there ●e sundry kinds: for one called in Greek, Methodichi 
divers 〈◊〉 of 〈◊〉  searcheth out the causes of diseases, and leaneth upon such grounds and principles, as nature, and long experience of things, hath tried to be true. An other, Clinichi, which in Latin is termed Lectu●ria, as one should say, bed Physic, which they do practise that visit their pacientes, lying in their beds, and by observation of the state of their bodies, learn the original of the disease: which all they do, that follow the practice and exercise of the art, which be not men 
〈◊〉 of 〈◊〉.  of the meanest reputation. another kind there is, called Hiatriliptichi, as it were oynting Physic, which consisteth in annoincting and chase the body, very needful in sundry kinds of diseases. The last of all, Empirichi, which standeth only upon experience, the more dangerous and uncertain, because (as the Proverb goeth) it useth without any searching of the cause, one salve for all sores, one plaster for all impostumes.  
And we stand in need of all these parts of Physic in the common weal, and each of them hath o●e commendation, so that they be used accordingly, and not converted to gain only. For what is more worthy 
Every part of 〈◊〉 necessaire in the common weal.  in a city, than that art, which all men, be they never so unskilful, do desire? For it is nature, which moveth us to prevent diseases, to keep our body, as the mansion house of our soul, in safety, that we may the better execute that part of our duty, which is due to the common weal. So ought we earnestly to pray, that we may have an whole mind, in an whole body. But there be sundry things which do anoie this feeble body of ours, being so moche subject to infirmities: sometime an Ague troubleth us, sometime Cholere, sometime Melancholy: I omit the extremity of fear, and that some, even upon report of merry tidings, have ended their lives, and a thousand other kinds of death, wherewith a man is overthrown, and yet he desireth by art and nature to be saved and restored to health from the same. Moreover, there be impostumes, rotten isshewes, lancing of the flesh in searching the wounds, & a number of like inconveniences, which needs must have the help of Surgeons, 
Surg●●●●.  whom we see that both princes, and the people do highly esteem. Soche a man was Archagatus, of whom Pliny maketh mention, which was the first of that sort of Physicians for healing wounds that came to Rome, to whom his enfranchisement was given, and a shop purchased by the Chamber of the city, in Acilius street, at the first very welcome to the city, although after for his extremity in lancing and searing, he was commonly called a tyrannous tormentor, and his profession became odious.  
But it can not be contraried, but that this art (as 
Physic and Surgery be much abused.  there is nothing faultless, and without shameful misusage in things found out for the safety of man) is very deceitfully used, so that it appeareth rather to be a colour for crafty conveyances, than an help for man's health. Whereby every old Witch, every cutthroat and catchepole, every unthrifty rioter (to overpass other rascals and slavish surgeons) seek to cloak their prowling practices. To whom if you join the jews and other strange travelers, which use to minister but one herb, or one drink for all kind of diseases, be they never of so sundry natures, and therein do promise help for every sore: than it may evidently appear in how great danger a man of to light credit is, how readily he may be reft of his life under the pretenced name of art, how freely a man may be murdered. To this number ye may associate another sort, which purchasing their grace for money, ruffle in their rings, and by fair promises only, deceive such as resort unto them: bragging upon such knowledge of Physic, as they never in any 
Unlearned Physicians.  part could any thing like attain unto, as though that death had hired them to lie in wait for men's lives, and to send more to their graves to fulfil the measure of mortality: profitable to none but to such, which also wish in like for a great plague, as by digging of pits in Church yards, and other such like business about burials, do get their livings: But wondrous pernicious to the common weal, which they do for gain sake, & to come in credit, as Marcus Cato saith, & at unwares to cast away their pacientes. Concerning such fellows, let us hear what Pliny 
Plin. lib. 29 nat. histo. capi. i.  remembreth, which seemeth to touch them some what nearer the quick. In this only art (saith he) doth it come to pass, that who so once professeth himself to be a Physician, he is incontinent had in credit, whereas there is no like danger in any other false profession, yet we do not consider that every man thinketh that life is sweet. And there is no law to punish such ignorant mansleaers, through whom so many be brought to their graves, there is no example of revengement executed upon them. They learn by our dangers and by experiments to play deaths part with us, only the Physician is unpunished for murder. Moreover they play the railers, and blame their pacientes for intemperate diet, and begin to check them, when they be choked with death already. And the more they be, the more harm they work, when they be not all of one judgement, but one counseleth one way, and an other an other, to the great discomfort and destruction of their pacientes. Which thing as it certainly hurt the Emperor Adrian, so these words afterward engraven upon his tomb declared the same: The rabble of Physicians slew the Emperor. For how can he profess that art, or by it discern well of mankind, which for lack of knowledge can neither attain to any taste of perfection, ne yet use thereof. In whose handling I would neither come the first, ne yet the second, that he should take any experiment of his rashness upon my flesh, and (as the Proverb saith,) should hurl at a Raven, and kill her upon my carcase. For the art of itself is no less divers than nature, whose servant and handmaid it is well called.  
Which no man could ever attain unto without exquisite study and knowledge of natural Philosophy the use whereof it doth above others show and open unto men. It is not unproperly spoken which is commonly 
The Physician beginneth where the Philosopher endeth  said: where the Philosopher endeth, there the Physician beginneth. As though the profession of any science were in vain attempted, whose foundation is not laid upon the very principles of nature. Therefore janus Cornarius a man well seen in both the tongues, calleth himself a natural Phisiition, as others do, which have searched the secrets of nature by Philosophy, holding this opinion, that the perfection of this art is compassed and gotten by the contemplation of naturality, and that with reason, as it were putting a difference between the true Physicians, and those that take upon them the name of art, lacking the principles grounded upon causes & certainty of reason, which can never absolutely, and without man's great destruction practise their faculty. Neither is it convenient that upon consideration had of any one thing, any man should take a cure in hand, and as it were with the trip of a die hazard a man's life. But first he must understand what the disease is, and the circumstances thereof: then the disposition of 
Observations of Physicians.  the patient, & the part wherein the disease began first to grow: the the cause, which being taken away, the disease being but an imperfection of nature, is easily cured. afterward must he take deliberation in appointing his medicine, that it so answer in all points, that it delay, not nourish the sickness, which requireth much diligence. For the earth bringeth forth the medicine: but it is our part to consider what the nature and strength of each thing is, how each must be applied to each disease. Which thing requireth no rash judgement, but exquisite knowledge fet from very nature herself, which hath taught even brute beasts to show us what herbs be good to drive away 
Brute beasts teach us the nature of herbs.  certain diseases, that therein they pass the skill of man, which yet excelleth them in reason. As Pliny writeth, the dear showed first how that the Herb 
Plin. li. ●. ca▪ 2●.  Dictamus was good against the shoot of an arrow, because that when they were stricken, they would eat that herb, & then the arrow would fall out. The Tortoise recovereth her strength by the eating of Maioram (which is in Latin called Bubula) after the sting of a serpent. The weasel healeth herself with ●ue, when she fighteth against mice. Boars when they sele them grieved, help themselves with ivy. swallows taught us that Selandine is very wholesome for the sight, in that they use to heal their young ones eyes there with. dogs also by eating an herb which they know will ease them when they have ravened any thing that brooketh not well with them, do provoke vomit, and so find remedy. Which all drive to this end, to prove that things medicionable grow not in vain out of th'earth, but for the health of man, which so far forth as our reason may reach, and as we may understand by the course of nature, we must search, and through all parts learn how to cure there with, and to find out the causes how to apply them accordingly, lest while we purpose to drive away the disease, we daily more and more nourish and increase the same. And therefore it were good that storehouses, and ointment sellers shops were well looked unto, lest the confections of their medicines be old, strange, or counterfeit, and of things of little efficacy, not answering the disease, whereas nothing doth so much harm, neither so soon deceive the Physician, as a medicine either disagreeable to the disease, or else of no perfect operation.  
seeing therefore it is not only for the private, but also the common profit to have in a City such as by 
The charge ●● Physicians.  their wisdom, learning, and faithfulness, shall be able to procure by their travail that the people be kept safe and sound from sickness, they to whom the government is committed must look about them, that men learned, good, Godly, modest, and not given to covetousness be admitted to that charge, which will faithfully bestow their labour upon as well poor as rich, not eieing lucre, but the health of the people which will remember that they be not borne for themselves alone, but are also bound to tender the commodity of their country, wherefore they have received the gift of knowledge, which they ought so to employ that they may seem not only to have lived, but also to have done some excellent service to the advancement of the common weal. Whereby we may be in a readiness to yield an account of those things, which have been committed to our charge, and which we have done here on earth in our life time.   

The argument of the seventh Chapter.  
That it is necessary in a common weal that children be virtuously trained up, that by their good education they may be the better able to bear rule in the common weal, and then under what Schoolmasters.  
WHO so considereth well the old common weals, and chiefly of the Greakes, amongst other things which they both wisely and worthily ordained, shall find this very commendable, that they thought it best that young men should be trained up, taught, and prepared to the profiting of the common weal. For they knew that man's life with out knowledge was not like a life, and that the passage to virtue, so troubled with brambles and briars, so hard to climb, could not easily be found out and passed. Which thing many men hold to be signified by the notable herb Molie, which Homer so highly praiseth: Which had that name given it by the Gods, and was delivered to Ulysses by Mercury, whose roots grew so deep into the ground, that they could not 
Quid. 14. Metamopho.  be plucked up: as who say, Virtue can not be achieved without great labour. Therefore good instruction is needful, whereby man is framed to that excellency which he must show in his living, for so much as he is not bred for himself alone. For although there he certain seeds laid in us by nature, whereby we be moved to virtue and equity, yet they stand us in no stead, but lie hid fruitless, unless by the provocation of singular study, they be fashioned after reason, and show forth amongst men some token of learning. For the obteininge whereof, discipline and exercise are necessary, lest man, if those primative 
Art and exercise ●e means to affai●● t● virtue.  motions be once suppressed, become brutish, & without any fruit of life, like unto other unreasonable creatures. For man's life is like unto iron, as Marcus Cato saith, which weareth by little and little if it be occupied, but if not, it is consumed with rustiness, and pearisheth without any profit had thereof.  
There is nothing then more evident than this, that cities be both brought into order of society, and also governed by counsel, travail and labour of virtuous & wisemen: which estate Plato so oft calleth happy, when either the governor is a Philosopher, or a Philosopher the Governor, which ceaseth not to follow the study of wisdom. Moreover it behoveth the whole number to be so instructed, that they may understand how to obey, how to observe the ordinances of civility, and how to embrace virtue. And to this 
Discipline.  end did I say that Discipline served, which is not borne with us, but is learned by teaching. Thereupon who so ever minded to deserve well of man's life, 
Learning to very expedient in every common weal.  have alway had an especial care to bring up their children virtuously, and to instruct them with good and liberal Sciences, that thereby access might be had to the attaining of virtue. So Lycurgus when a child was borne at Lacedaemon, would not leave it to the father's bringing up, but commannded that it should be conveyed into a certain place named Lesche, where such as were the best of the child's alliance, should try out his to wardness, and if they had perceived the infant to be well featured, and in limbs well proportioned, they then with charge committed him to his parents, that they should diligently and carefully, tender his education. And hereupon although Plutarch 
Plutarch in vita Licurgi.  doth commend the common weal ordained by Numa Pompilius, yet he doth far prefer Lycurgus, for the training up and instructing of youth, which brought Sparta to such a decente order, that men might look thereon none otherwise, then as it were upon a Schoolmaster, or teacher of honest life, perfit discipline, and a dwelling place and mart of all kind of virtue and honesty, in so much that he checked a young man, because he knew the way to (Pylea) as if he should have said, no man ought to degenerate fronthordinaunces of his country. Solon likewise charged the judges called Areopagites at Athens, that they should punish loiterers and vagabonds, thereby meaning that youth should not only be well brought up, but that order and foresight should be had, that when they had learned their faculty, they should neither lose the same, ne yet misspend their time in idleness. Aristotle writeth, that in the Greeks cities, there were appointed certain named Paedonomis, whose charge was only to see that children were well trained up.  
No man is in this point more careful than Plato, which then hopeth that his common weal shall have 
Plato in. 4. 6. & 7. dial. de Republi.  good success, if young men well trained up, be brought by sound doctrine and discipline, unto the mart of good literature, the discipline of manners, the love and study of Philosophy, and finally to humanity itself, whereby they may become fit members of a common 
8. Polit.  weal. Which point Aristotle the great master of the Peripateciane sect, one that as he was best learned among all the Philosophers, so was he the best Philosopher among all the learned, in his common weal doth principally appoint, that in every city there should ●ee such a School for learning, whereby the true use thereof might be obtained: whence such men might isshewe, as should be able well to govern the common weal, and by doing their duty, keep it in one estate of honour. Cicero also, although he confess 
Pro Archi● poeta.  that there have been many worthy men of excellent spirit and prows, without any knowledge of learning (as were Scipio the African conqueror, Lelius, Furius, and the old Cato the best learned in his time) yet he thus moche affirmeth, that if learning light upon an excellent natural wit, than there is like to ensue a worthy piece of work. And whereas other things be not common to all times, ages, and places 
●●● comm●● d 〈…〉 of 〈…〉 ning.  these studies do nourish youth, delight old age, adorn prosperity, be a comfort and solace to them that be in adversity, be recreative at home, be no hindrance abroad, continue with us all night, go into strange lands with us, dwell with us in the country. Besides this all books, all wisemennes talk, and all old histories be full of good ensamples: which should all lie hid in darkness, if the light of learning did not reveal the same.  
For the attaining of this aid of learning, so profitable to a common weal, it is most needful that such wits be cherished, to whom the charge thereof must be committed. Which first of all is done by education, which wise men would have so simple, so well appointed, so upright, that they do not allow, that the child should receive any milk, but of his own 
Mother's milk is mosterpedient for a child, Noct, A●●. lib. 1●. ca 1.  natural mother. Which thing Phavorine the Philosopher reasoneth finely in Aulus Gellius, because it is an heavy part, to deprive the child of the food of blood, which is so near to his own, already brought in to this world, already requiring the duty of his mother, whom she nourished in her womb, when she did not see it, and to put him to such a nurse as also is both of an other kind of blood and milk, considering that the nurses disposition and nature of her Milk, beareth great sway in establishing the manners of the child▪ which thing Virgile imitating Homer did lively express, where Dido in her extreme anguish for Aeneas his departure, speaketh unto him 
kleidon. 4.  these words.  

Thy mother neither Goddess was,  
(Thou traitor to thy brood)  
Nor Dardan author of thy kin:  
nor parent of thy blood  
But in the mount of Caucasus,  
thou waste begot and bred:  
And in the ragged rocks thereof,  
the Tiger's wild thee fed,   
As though nature had given women their paps, for a certain comely ornament, and a setting for the of their breasts only, & not for the nourishing of their children. Then it is not convenient, that children should be nursed with every kind of unnatural and unclean milk, and yet of the better race that the child is borne, the more is he used to be set forth to a strange nurse, so that it is no marvel though such o●spring grow out of kind.  
Moreover, the child must be so brought up, that he see none evil behaviour, neither in his mother, ●e yet in his nurse (whom Chris●ppus wished to be a wise woman) neither yet hear or utter any naughty talk himself. For look what liquor a vessel is fir●●e seasoned 
Horat.  withal, and that it will keep long: but let him incontinent learn the ready way to virtue, and set before him the pattern of his life to come, let him stir up those sparkles which nature hath lated in him, as the foundation of reason. Then as Socrates 
6. de Rep.  teacheth us in Plato, when children be waned from the teat, they must enure themselves to stronger meats, embrace the discipline of manners, & study of wisdom, 
Children must be vertuoully trained up.  that thereby they ma●e be prepared toward the government of the common weal, and Civil life, wherein they must afterward travail, that so in process of time, the exercises wherein they spend the day, may increase, and they themselves understand, that they be not borne only for thei● selves: for the perfiting whereof▪ it is very necessary that liberal sciences be taught them, as Grammar, Kethoricke, Music, and Logic which (I say Logic) Plato would 
Logic●●  not should be meddled withal, till a man were passed thirty years of age, yea, and then not to be over busy therewith▪ because it consisteth in subtle reasoning and arguments, even of such things, which be in deed both godly and honest. Aristotle addeth also to the said Sciences, the arts of Poetry and Painting, I would wish that the whole body of liberal Sciences should be taught, which do lay and establish the foundation to the excellency of these arts, which help (as I have before declared) the building of cities, the assemble of men, and preservation of the public honour.  
For the which vocation of teaching, it is requsite 
●ec●● schoolmasters.  to have such, as can descretly handle and well instruct the child, even as soon as he can creep out of his mother's lap, and is able to receive any learning: least the ill demeanour and ignorant of Schoolmasters, corrupt and hinder their pupils. For Leonidas (as 
Lib. i.  Diogenes the Babylonian wrote, by Quintilians' report) did plant in Alexander certain naughty conditions▪ which Aristotle could not root out of him, but from his first training up in his infancy, they continued still with him, even when he was grown a s●●ute and mighty prince. Schoolmasters therefore, must be men of a good zeal, and such as stand not to much in their own concept▪ ●halonging themselves a glorious name of profound ●earning: but they must be ●earned in deed, of honest conne●sacion, favourers of vertuo, and such as can take their scholars as their children, whom the scholars must s● much the more reverence, because they receive the beginning of their living of their parents, but of living well, of their schoolmasters. Now in what sort they ought to be trained up, in what tongues & authors, it is no part of my purpose to discourse, but Quintiliane doth ●●th largely and learnedly, show us an order in that point. To whom if ye do join, I●annes Ludovicus vives, it were 
In libr. de tradendis disciplinis.  both necessary and profitable. But special heed must be taken, that no child be set to any thing, wherewith his wit and nature can not agree, but we must chief follow that, which Tully full well calleth, a continual and earnest occupying of the mind, when it doth 
Learning with delight.  apply itself to any thing, with delight therein. This also must be seen to, that there be no writers taught, 
filthy antours  which be filthy, unclean, ungodly, and little helping the honesty of life. For it is very c●pediente to consider, in what kind of arts, and what kind of manners, young children be nuzzled from their tender years, which I would rather have (if I should needs be put to choose) honest without any learning, then with out honesty, highl●e learned. For honesty by the excellency and worthiness of itself, is able to adorn 
honesty excelleth learning.  and set forth a man●es living, but the other although it have never so excellent learning, with misdemeanour it is shadowed, & as it were ●●● utterly darkened.  
And for as much as in the School of Christians, no kind of study should be permitted, unless it bear 
Such profane▪ authors must be red as disages not with true religion.  the cognisance of godliness: Profane writers must be so taught, that they may draw as nigh as can be to our religion, neither by any kind of construing, swar●e one jot from it. For so shall it fall out, that good education and godliness joined together, shall so prepare youth to the common weal and civil life, and so instruct them, that they shall neither repent them of their labour and travail, n● yet their parents of their expenses. Thus it appeareth that it skilleth moche under what masters tuition, how, and in what order the child be brought up, what creansers, what governors he hath, what companions he useth, as Tully putteth us in mind, and with what kind of men he delighteth to be conversant. Otherwise although he be learned, and eloquent in words, and yet lack the ornament of godliness, you may well (as Zeno Citticus the Philosopher did) compare him unto the come 
Come of Alexandria.  of Alexandria, fair to the iye, but dross in deed: as one which will delight thine ears, but make th●● never the ●onester in the end.  
Therefore the governors of common weals, must understand that it is very expedient, that both Magistrates and other subjects, ●e● first well instruct, both in good learning, and honesty of manners, from whom good laws, the band of man's society may proceed, and the common weal be supported and s●aied. Which thing who so despiseth, and unadvisedly neglecteth, striveth ●urelye with nature, mocketh the ordinance of God, and in the mean while, desireth that the society of man, which is linked both with Gods and man's law, should be dissolved.  
Now concerning the erection and maintenance of 
Erection ●● schools.  Schools, as it is a thing very necessary, so to touch it in long discourse, it is no part of my enterprise, which intend not to stand in the reformation of every enormity, but only generally, and as it were through a lattice to show, whereby the society of man may be united together, and the honour of the common weal preserved. Seing that many well learned men, have sufficiently entreated of the founding & repairing of schools, whose judgement neither I will, ne yet can, reprove.    

THE Fifth Book, concerning the good ordering of a common weal.  

The argument of the first Chapter.  
That bandieraft accupations, and workemanships, which are exercised by the band, and policy of wit, be a portion of the common weal, and of what parts they do consist.  
EPicurus the Athenian Philosopher very wittily said: 
Epicuru●.  that one man is a sufficient spectacle to another. For there is ever some thing, which one man looketh for, at an others 
One man helpeth another.  hand, as needful, and profitable unto them. And Tully teacheth us, that men be borne for men's sakes, that they make profit one an other, which doth not only chance in that free leisure, which we as in vacation do bestow upon learning: but also in other occupations, which be practised by hand, not without 
Handy crafts b● so called because of their invention.  the help of wit, which be called Mechanica, of the Greek work Michani, that is, invention. For there must be a quickness of wit employed, that these arts may be well and cunningly practised: and hereupon cometh it to pass, that man is never content with his old inventions, but still beateth upon new devices: for ensample whereof, we mais take the present estate of the world that now is, wherein those arts be grown to such singular fineness, that it shall be hard judging, whether we ought more to marvel at nature herself, which doth not suffer man alway to be in one estate, or rather the wit of man, nothing helped with any knowledge of learning, but exercised with only practice, and stirred thereunto by subtle inventions. Therefore we must not, as Alpharabius and the Saphistes do, condemn 
Cicero● of.  these arts, as either dishonest, or reprovable, unless (As Tully faith) they be converted to unlawful and unsatiable seeking of gain.  
Philosopher's also, and such as studied for wisdom, thought alway these handicrafts worthy of so much commendation, that some when they were quietly set at their study, took upon them the practice of these faculties, and so thought to occupy themselves with praise. So Hippias (whom Socrates in Plato noteth in two Diologues, the one named Hippias the elder, 
Hippias the Philosopher made all his own garments himself.  the other Hippias the younger, who was both a Sophister, and a man given to an excessive bravery) once on a time when games were kept upon the hill of Olympus, came unto Pisa an Acha●an city, not so much gazed at for his apparel, as for the strange workmanship thereof. Of whom Apuleius a Platonist 
Apuleius in li▪ ●loridorum  writeth thus: He bought not any thing of that which he had about him, but made all with his own hands, both his clothes which he ware on, and the shoes wherewith he was shod, and all his other vestures, whereby he was very much wondered at. He had upon him as clothing for his body, a coat, and a petticoat, which he himself had before knit at home. He was girded with a sword girdle diversly coloured after the kind of the work of Babylon, neither in this work had any man helped him. He had also a white cloak, which he cast over his other garments, which also he wrought himself. Moreover, he made his own slippers, and a golden ring with a precious stone of a singular virtue in the signet, which he ware on a finger of his lift hand. He both cast the compass of the ring, and closed up the cressance for the stone, and set the same in the collet himself. I have not yet rehearsed all that he had, neither shall it grieve me to recount that whereof he was not ashamed to vaunt himself, who very boldly reported that he had made himself an oil bottel●, which he carried about him in form like to a Chrismatorie, round in circuit after the manner of a proportionate vessel, small toward the top steeple wise, having a spout turning up and down with a vice, that the same served both for an handle to hold by, and also a spout, whereby the oil might have his issue: Who can but commend this man so skilful in so many seats, so erporte in so many devices, so cunning in so many faculties? Thus much writeth. Apuleius. But what need I to seek foreign examples, considering there be nearer home so many, whereby we be moved to be affectionate toward these handicraft occupations: seeing by God's 
〈…〉 commenbeth the labour of the hands.  commandment we be bid to eat our bread in the sweat of our face. So earnestly doth the very spirit of God, move us to forsake the vain and idle spending of our time, and to travail with our hands, which the Apostle Paul ceaseth not to preach, who 
●. Corin. iiii. ●i. Cor. xii  because he would not be troublesome to the Corinthians, chose rather to travail with his hands, and so to get his living, whereby it was evident that the very school master of life did not seek for that which was for the bailie, but for the spirit by these words: I will come unto you, but I will not molest you, for I seek not your goods but yourselves. Also we travail and be overwearied working with our own hands. And not without cause this work by hand hath his commendation, sense that every man's art is as it were his passport and furniture in his old age, and the Proverb saith, that a craftsman never dieth a beggar, but hath always a competent living. But it 
Causes of so ●●●● learned 〈◊〉.  is not given to all men to bestow their time upon liberal studies, some want towardness of wit, some diligence of mind, and good will: Some be hindered by negligence of their parents and friends, some tar●e at home because they lack exhibition to maintain them at study: as merchants can ill buy wares in a mart, when they have no money to drive their bargain withal. Nevertheless, every man must endeavour to enter such a kind of life, whereby he may have meat, drink, and cloth, to cherish him when he draweth to his old days.  
Neither would the providance of Nature have so effectually showed us divers ways how to labour for the maintenance of ourselves, ●● they had not been profitable and necessary, and meet to have been employed 
Every man●●● must choose that trade of life, wherewith ●●● nature best agreeth.  upon some honest purpose. Yet in these there must be election had, that every man choose himself that faculty wherewith his nature doth best agree, lest if he striu● against Nature, he do find nothing but travail, and never attain his purposed faculty, because his wit is inclined an other way. So great success in things shall a man have, which thoroughly weigheth his own capacity and natural inclination, & in no case forceth nature. Learned men divide these handy crafts into. seven. parts: that is, husbandry, 
Handy crafts divided into seven parts.  woule working, carpenters craft, labouring on y● water, hunting, surgery, & stagoplaiing. Under which they comprehend an infinite number more, which yet be so divers and variable, that it is very hard to understand from whence some of them derive their names and faculties. So husbandry containeth whatsoever 
Husbandry.  belongeth to the tillage of the ground. For thence we seek things necessary for man's life, not concerning meat and drink alone, but also clothing, and the romans call it (res Rustica) whose principles Marcus Varro defineth to be such as Ennius appointeth 
Varro. i. de Rerust. ca 4.  to the whole world: that is, water, earth, air, and sun, which do●e all tend to two ends, profit, and pleasure. Hereunto appertemetly ploughing of th'earth, dressing of gardens, woods, vines, trees, keeping of Oxen, sheep, horses, and other things which we stead for and use, and to conclude, what thing so ever groweth out of the earth, and belongeth to the tillage thereof. Woule working containeth spinning, weaving, 
Woule working.  sewing, and all things that be made, of flare, woule, silk, silles, here, osier, rush, and such other stuff, by needle, hand, spindle, frame, whole, and other such instruments convenient for such kind of work. Carpenter's craft which some men call the 
Carpenter's craft.  art, of occupying of tools or instruments, because it is exercised therewith, and useth to make the same, comprehendeth all manner of work that is made of gold, silver, tin, lead, brass, precious stone, iron, steel, stone, wood, plaster, and such other. Hereunto belongeth Smiths craft, founder's craft, engravinge, making of glass, plastering. But especially the art of building and masenrie, not only for the subtility of devices to be marveled at, but also for the seemliness of the work to be commended, which consisteth in working in stone and timber. I would have joined painting unto these, were it not that I see Aristotle, and other of the ancient sort of writers place it among the liberal Sciences, as one of that number, of the which I will particularly entreat in due place. traveling on the water, containeth all 
〈…〉.  Traffic, touching buying and selling of wares, which be brought in Ships, or other vessels, either by Sea or River, Whereunto Aristotle joineth Merchaundrie, which▪ I purpose to sprake of, by itself. Hunting also hath her several kinds: one is hunting 
Hunting.  with dog or net, for wild beasts that be bred in Woods, forests, parks, or Chases: an other is angling and fishing for freshewater ●●●●e, and s●●●●sh● the third is, hawking and fouling. Same refer ●●ther, Cooks, Vitaillers. Vintner's, and all such things as do appertain unto delicate fare, and sumptuousness in meats and drinks, because they chief are provided by hunting, and fouling. Physic, specially that part which standeth in practice and open ration, the old writers comprehend under the handy crafts, whose principal office is, to search and cure wounds: named Surgery. But I do nominate 
Surgery  it among the liberal Sciences, as one of the chiefest of them. For there is no one of them, which by the guiding of Philosophy, attaineth nigher unto the contemplation of nature, no one that requireth more deliberation, wit, and study. For, as it is said that Affricque bringeth soorthe always some new thing, so nature worketh still either some new kind of malady, or showeth some better kind of medicine for sickness, whereunto it is necessary always to have a new policy, for the understanding and applying of the same. For testimony whereof we may allege, that pestilent 
The French pocks. The English sweat.  grief, which they call the French pocks, and the English sweat, which is no very dangerous disease in deed, but yet the occasion of moche mortality, ere the cure for it was known. How many kinds of mourrens also have these wars engendered, so strange and so diverse, that they would deceive, even Hypocrates himself (if he were alive) or the cunningest Physician of them all, ere they should find a remedy convenient for the grief, according to the original cause of the disease? And yet the use of Physic requireth practise by hand, in making confections, receiving them into the body, applying them to the disease, & he that exerciseth this with his hand, may well enough be reckoned among handy crafts men. In this order we place, Apothecaries, Oinctmentsellers, Painting sellers, soot oinctmentmakers, Surgeons, Bainers, Barbers, gatherers of herbs and simples for Physicians, and such other.  
The last of all is, the exercise of Stage playing, 
Stage●y●.  where the people use to repair to behold plays, as well private as public, which be set forth, partly to delight, partly to move us to embrace ensamples of virtue and goodness, and to eschew vice and filthy living. And to this part we may refer, the recital of Comedies, Tragedies, pronouncing of verses, and other kinds of rehersalles and pastimes, wherein the people in old time, received very great pleasure.   

The argument of the second Chapter.  
¶ That husbandry doth yield an happy gain unto men, without which we can not be nourished.  
I Have superficially declared which be the occupations practised by hand, that be needful in a common weal, as things yet but generally proponed. But because they avail moche, both in private and public affairs, I thought it good to treat thereof somewhat more at large. Of 
Tillage.  which, Tillage, or as they term it by a worthier name, husbandry, is numbered in the first place, without which, we can neither be able to maintain ourselves, neither any commodity can grow for the preservation of the public honour. This fruitful trade is worthy very high commendation, not only by reason of the antiquity thereof, but because both holy men, and such as have been renowned in the common weal, have not disdained to exercise themselves therein. And first of all Adam whom God first created, was sent out of Paradise to till and work upon the earth, from whence he had his beginning. Cain, Abel, Enoche, Lameche, and Noah, whom some call Ogyges (as Marcus Varro in his third book of husbandry reporteth) and think that he was the double 
Noble men of Romepractised Tillage.  faced janus, whom some think was four faced, were also tilers of the ground. Among the Romans divers and sundry noble and notable men applied tillage, as it appeareth in chronicles, not only for wealth sake, but because the old fathers held Tillage, as an holy kind of life. So Pliny saith: The earth was 
Plini. lib. ●. capit. ●●.  tilled with the chief captains hands, as though (if a man may so safe) the earth rejoiced in a plough adoverned with Laurel, and a tiler which had triumphed in his time, or else because they as carefully sowed their corn, as they used to wage battle, and with like diligence ordered their fields, as their Camps, or because all things prosper better under honest tandes, for that they be the more circumspectly docen. They which called Serranus to bear an honourable 
Serranus, a serendo.  office in Rome, found him so wing, whereupon he got that surname. As Cincinnatus was in manner naked at his work, and his face all soiled with dust, as Norbane writeth, a pursuivant brought him news that he was made Dictator, and said: cover thy body, that I may accomplish the commandment of the counsel and Senate of Rome. Soche were the 
Pursivauntes.  Pursivauntes in those dates, and thereby got their names, because they called the Senate and captains eftsoons out of the country. And Marcus Cato saith: 
Cato de Reiust.  But valiant Captains, and active soldiers are made of house bandmen, and chief from them proceedeth the most godly and surest gain, without any kind of enemy.  
And that no great company of men can be sustained, without the use of it, the histories aswell of princes, as of many other worthy men, be evident witnesses. 
House 〈…〉 is necessary.  And as Columella writeth: in old time, men lived happily, and so shall they also in time to come, without any practice of plays and interludes, or pleading in law, but it is manifest that men can neither live, no yet be nourished, without such as till the earth. Wherefore it were a marvelous strange thing, if that this trade of enlarging and keeping livelihood should be despised which is a faultless faculty: forsomuch as Cato writeth, that such men as be herein occupied do think lest harm, which is next to wisdom, and furthest unacquainted with old age, ever flourishing, ever healthful, and serveth both for profit and pleasure. Concerning which matter Marcus Varro is author that more than fifty Grecians have written whole volumes, amongst whom he reakeneth 
●●●ers of husbandry.  Hiero the Sicilian, Hesi●de the A●●rean, Democritus the natural Philosopher, Xenophon scholar to Socrates, Aristotle, Theophraste, and other famous men: also Mago the Carthaginian, a man of high parentage, which brought scattered matters in his own natural language into. xxviij. books, which Cassius Dionysius turned into Greek, and finally, Decius silanus translated them into the latin tongue by the counsels commandment. Yea, the latins also did not omit the precepts of husbandry: as Marcus Cato the Censo●re, two Sasernes, the father and the son, S●rof● Tremellius, which wrote eloquently of that argument, as Columella doth report: Mar●us Terentius Varro, which in his extreme old age, I mean being past ●ours●ore years attempted to publish books touching the same. Virgil, which garnished it in verse, Collumella, Palladius, Rutilius Taurus, which added thereunto pretty notes concerning monthly traveling about husbandry, applied to the observation of the times. And Pliny the second in his natural history hath learn●dlye compacted their precepts together. As for example: the masters eye, best 
Precepts of husbandry.  husbandeth the ground. Nothing is less expedient, then to till your ground exceadingly well: well to till it is good, but exceedingly well is hurtful: as who should sa●e, there must be a mean used in all things. The Bailiff of a farm should be the first up, and the last in bed. And hereupon it is said, that an husbandman should be a great seller, but no great b●ier, and should get plentiful gain of that which he looketh for out of the ground: which fruit. S. james writing to the. xij. tribes that were dispersed, calleth precious, saying thus: Behold, the husbandman looketh 
●aco. ca ●l●.  for the precious fruit of the earth.  
For as Cato saith in Tully, those be the profits, those be the pleasures of husbandmen, which neither be hindered by old age, and approach ●ighest unto the life of a wise man. For they have to do with the earth which never refuseth to be subject to man's commandment, neither yieldeth that again which she receiveth without increase, sometime more, sometime less: whereunto if you add the virtue of things that 
The commodit●●s of husbandry.  come forth of the earth, nothing is more profitable, nothing more sovereign, sense that we see that of so little a grain of a ●●gge, or kernel of a grape, and the very small sedes of other kinds of fruits and trees, there grow so great stocks and boughs: sense that the store houses of a diligent and painful husband man be always furnished with great plenty of wine, oil, honey, victuals, and to be short, every corner of his farm place is well ●●uffed. For he hath good store of pork, lamb, kid, Oxen, vea●e, hen, goose, chicken, and other fat Pultrie, milk, cheese, butter, honey, apples, ●eares, and all other commodities that arise of husbandry multiplied by the blessing of God, and coming forth in due season for men's beho●●. To whom therefore commission was given that they should make the earth subject unto them, that they should rule over the birds of the air, the fishes of 
God must be glorified ●● his gi●●es.  the sea, and all other creatures which are moved upon the earth, acknowledging and glorifying him that both created them, and all other things.  
Thou must not therefore in any wise think that God hath bestowed upon thee so great blessings out of the earth, water, and air, to use them as instruments of riot, but rather in the way of honesty, holiness and sobriety. And if it fortune that thou dost unthankfully and lewdly misuse the same, there shall not be so much as one chicken which thou hast so riotously eaten, and superfluously consumed for thy lusts sake, 
By 〈◊〉, good things g●●w●●ll.  whereof thou shalt not be compelled to give an account. For there is nothing so good, nothing so harmless, but by misusing, it may become hurtful. Moreover, how necessary and healthful a gift of the earth wine 
Wine.  is, it appeareth by the Apostle, which commandeth Timothe to drink moderately thereof for the strengthening of his stomach.  
So that it may well be said that nothing is more necessary for the bodily strength than wine, if it be moderately taken, nothing more pernicious if it be used immoderately, although it seem to please the appetite. And therefore Androcides a very wise man writing to Alexander the great, and by the way touching his intemperancy, said: O king, when thou 
P●●ni. li 14. cap▪ v. Wine is the 〈◊〉 ●● the earth.  drinkest wine, remember thou drinkest the blood of the earth. For as Hemlock is poison to man, so is wine poison to Hemlock.  
Therefore ●illag● of the ground is not so profitable as needful, the travail whereof Marcus Tullius witnesseth to be the most blessed, and most honest of all others. Which besides the commendation that he gave to housebandrye in his book that he wrote concerning old age, called Cato Mayor, in the first of his offices he writeth in this manner: but of all things whereby any thing is gotten, nothing is better, nothing more plentiful, nothing sweeter, nothing worthier a free man, then ●●llynge of the ground. Which reasons moved m●n among those arts which 
Hou●●bandrie ●● 〈◊〉 〈◊〉 ●● all other ha●●● 〈◊〉.  be exercised with hand, first to place husbandry, which is so highly esteemed not only by the labour of men of most famous renown: but hath also been used of sundry holy men, with a great deal better reason the Aristotle and divers others repute it, which therefore (in God's name) do sequester it from the number of liberal sciences, because it keepeth the husbandman occupied only in traveiling, not permitting him to have any leisure which he may bestow in seeking of true felicity, whereas in deed all his endeavour is to help man with the plentifulness of his travail, and to put to his helping hand, that the prosperous state of the common weal may be still maintained.   

The argument of the third Chapter.  
Concerning working of woule▪ and the parts belonging thereto, which appertain to our garments, and other like furniture of life.  
NAture the mother of all things was not only contented to yield us such necessaries whereby our bodies might be relieved, & our lives sustained: but also bequeathed us such artificial knowledge, as whereby we might lead over the residue of our life without any either discommodity or danger. Which although in many things she may s●me a stepdame towards man, yet in this part she is a very good and gracious mother, because she daily bringeth forth those things which be not only profitable, but also necessary for all men, as it is evidently seen in cloth●makyng and dressing of woule, which in handicrafts I have placed next unto tillage, because the commodity thereof is according. For although there ●ee no want of 
The necessity of garments.  food, although the earth bring forth things most plentifully, yet to go naked, and like brute beasts, to discover those parts which nature would have covered, it standeth nether with nature, ne yet with reason. For there be two things, which for leading of this their life, men do most desire, they be so careful, they so earnestly travail, they take so great ●ar●e, they use so mani● occupations, and to be short●, spend their lives in extreme toil and drudgery, and even like very 
All things in this li●e besides meat drink and cloth, be in manner superfluous.  Galeyslaves: that is, that this their body, the house of their soul, may be both fed and ●●adde. Other things do rather appertain to riot and superfluity, which is the provocation of coueteo●●●es: for that we came naked into the world, and thence we must return also naked. And in deed as. S. Paul saith, Godliness and a mind content with his own estate is a great gain, for into this world nothing we brought with us, neither can we carry any thing thence away with us, but if we have meat, drink, and cloth, therewith we must be content. For thus saith the Apostle: Godliness, and a mind content with 
●. T●●●. v.  his estate, is a great gain. For it is plain that as we brought nothing with us into this world: so we shall carry nothing away with us, but if we be fed and clad, therewith we must be content. Which saying if it were oftener before our iyes, we should not so greedily desire worldly wealth, but should say as Diogenes did, that nature is content with very few things, as bread, water, and clothes, although they be but simple.  
Under clothemaking I do comprehend not only such things as be made of woule, but also the working thereof, and all clothing so much as belongeth to the furniture of man in that behalf. For where as according to Pliny's saying: All other living creatures 
Nature cou●●eth all living creatures sa●●ng m● only.  have naturally coverings for their bodies, as shells, barks, skins, prickles, hairs, bristles, feathers, quills, scales, fleces: stocks & tr●es▪ also by her provision be oftentimes fenced with double bark, from heat and cold: She covereth only man & setteth him forth, with borrowing the benefit of others. And therefore it stood him in hand to devise such a way, as whereby clothing and other furniture of living might be provided. As is the craft of weaving, spinning, Carding, and Sewing, and such as be practised by spindle, needle, wheel, card, and such like instruments, whether it be of Woulle, Flare, S●●ke, Skins, Pearls, silver or gold, lace, or such other like things. Also Fuller's occupation may b●e numbered 
●●llers 〈◊〉.  amongst these, which teacheth the way of dressing and scouring of Clothes with hot water, the use whereof, man's life not content with any kind of array, doth more evidently open, then is needful here to b●● disclosed by me that purpose not to teach the making, invention, and sorts of every particular thing, but that the commodity thereof both profitable and needful, may be well used, both privately and in common.  
Now if I should take upon me to show the causes, why we ought so much to esteem the working of Wool, I would ground some of them upon necessity, some upon Civility. Moreover, the knowledge of clothmakyng in no point can we lack, because that thereby we cover this our body, which ought in deed in most parts to be hid, which otherwise should be naked: yea, and also fence and save the same, from the injury of Snow, frost, tempestuous storms, cold, and intemperatnes of air, and heat of the sun. As for the other reasons, they do particularly concern apparel, which should be used in a certain measure, 
●●ery man●● ought to 〈◊〉 apparel 〈◊〉 for ●●● de●ree.  that it be honest, and comely for the estate of the person, not in like to all, but that every man be appareled according unto the degree whereunto he is called, which thing it were expedient, should be specially looked unto and observed. For what is more unseemly, then that a base parsonage should go arra●●d 
(Chamblet.)  in silks, Damasks, embroidered work with gold or silver: or have his house garnished and set forth, with cloth of Arras, and Tapestry of such like estate nothing becoming so mean a man as he is, as though he were some King, Prince, some p●●r● of a Realm, or some great officer, as one that were of an honourable house, race, or parentage? Whom it should become to use such garments, apparel, & other ornaments, as did answer unto his worthiness, degree, & estimation. So we allow in princes their purple robes, 
〈◊〉 ●● apparell.  in courtiers silks, in a head officer an honest garment, in a commoner cleanly apparel: in women, long, according to the difference of their kind, in an uplandish and husband man, that is commonly used, and so in each man, according unto the difference of their degree convenient, and answerable to the estate of their vocation: and this is the apparelling and clothing▪ which Xenophon also allowed.  
In all things therefore I do utterly condem●●●, 
Sumptuous ●ermentes.  sumptuous and outrageous excess, as a thing that respecteth not the maintenance of life, but the lightness of mind, and a vain brag: wherein an honest and grave man would be loath to be reproved. For it is not possible, that he should use the benefit of things well, which useth them otherwise then to th'end wherefore they were ordained: Specially considering, 
Lightness in apparel.  that man's mind lightly altereth, with the alteration of apparel, and chief if it be strange, and smelleth of some new trick, and outlandish guise, which thing Diogenes being a Philosopher, and (as it were) a preacher of nature, perceived: for he one's espying a young man, which was strangely and unseemly disguised, said unto him: art thou not ashamed to will thyself worse than nature hath done? For she hath made thee a man, and thou disguisest thyself like a woman. And that the old Romans did ●ore punish this lightness of living, their Censors may be a sufficient proof, but yet they were not able to break them from it. Hereupon Augustus Cesar, seeing many in Rome wearing Cloaks after the guise of the Greeks, said unto them in mockage: behold the Romans, Lords of the world, and the nation whose upper garments should be gounes (alluding to Virgites verse) how much they be altered: As though it were a dishonour for the peers of the world, and such as should surmount other in constancy and uprightness of life, to receive & embrace soche a marvelous lightness in apparel, and to be so wondrous wavering in strange conditions, which thing, he that will thoroughly mark the trade of Germany, shall well say, and truly affirm: where it is a wonder to see, the daily change of apparelle, the great delight they have in strange to●●s, & new fangleness: in so much that if even the very ●●a●es, either of Italy, Spain, France, or Turkey invent any new devise, that (as it were in a common ●●●ke) settleth in Germany, and bringeth in with the strange fashions of apparel, vices 
Change of apparelle, causeth change of conditions.  of greater enormity, as be, inconstancy, intemperancy, and lightness of mind. Whereas if a man would call to his remembrance our ancestors, he should not only praise them, but also wonder at them for their fortitude, constancy, justice, fidelity, upright simplicity in their conditions, and love of virtue. But now, sense they have lightly changed their good manners, into strangeness of apparel and attire, have learned a strange language, and have loved an outlandish kind of living, all things fall out otherwise: for there is so great inconstancy, so great untruth, so great mistrust, so great corruption of manners, so great injustice, so great a desire one to ano●● an other: that a man may long seek for a very german in Germany, ere that perchance he can find any.  
amend therefore ye noble and worthy men, remember that ye should be very Germans, to whom it were a great shame, to degenerate from virtuous living, into foreign fashions, and such as nothing resemble the integrity of your predecessors, to the utter defacing and darkening of the worthy acts of your ancestors, by your own lightness in life: it is no evil lesson that is taught us, that we should keep 
●ld● fashions 〈…〉 d.  such customs still, as our forefathers in times passed have used, for that changes of estates (because of a certain new diet) be holden as suspected, and going out of kind. And therefore Lycurgus would not that the Lacedæmonians should be great travailers into foreign lands, for fear lest if they should so do, they should be nuzzled and infected with strange fashions, and decline from their former integrity of living.  
Surely it is wonderful to see, how we alway bend toward that, which is forbidden us, and how we fall in love with new conceits, specially such as touch intemperancy of living: which enormity is no less perceived by the alteration of apparel, then by our pace. For even as our mind changeth in us, and is oftentimes moved, not resting in any one place: so an unset and unseemly pace is not manlike, but a certain resemblance and an unfallible argument of the like 
A comely pace is commendable  unsteadfastness and wavering of wit. And therefore wise Chilo the Lacedemoniane, among divers other witty satynges, did right well counsel us, not to be over hasty in our gate.  
And me seemeth, nothing doth less become a man, then to reject the virtuous demeanour of his predecessors, and to decline into new tanglenesse, resembling strange gestures, and light conditions: not only counterfaicting a strangeness of language after a sort, but also fondite framing a form of his whole body, like a common jester: wherewith he may peradventure for a time, set a to the countenance on the matter, but in the end he shall be laughed to scorn, for his vain brag. For an Ape, will be but an Ape still (saith Luciane) although she wear a golden coat. Therefore it standeth such in hand, as be in authority, 
Reformation to requisite.  to restrain this riotous ruffeling, which men so much affectate, to the great offence of others, in strange disguising themselves, and often altering their apparel, thereby arguing a certain lightness, and unconstancy of their manners, and to see that every man use his apparelle and vesture, according unto his calling and estate: for so shall they of the Clergy be reverenced in their weeds, so shall the noble man use garments, according to his estate, so shall the citizen, so shall the plain country man be known by his coat. And this shall not only avail, to discern 
The commodity that 〈…〉 weth by 〈…〉 ment 〈…〉  one estate from an other, which thing by nature we be bound to observe, and that there be no confuse medley in things, as they go about which I cannot tell how licentiously endeavour, that nothing be like itself, but all things altered with change and extreme headiness, pretending thereby a liberty of life, which they themselves are not able to attain: but also it furthereth that we may have some taste of honesty, and that such light gentlemen may once be brought, from their intemperancy, to the decente order of their elders, and constancy of life, Wherefore it is not mough to provide for clothing and wool working in a common weal: unless it be well used, and in such sort, as it serveth the necessity of man, and was found out very profitably for man's society, and the great advancement of the common weal.   

The argument of the. iiij. Chapter.  
Of the crafts of Carpenters, Smiths, joigners, and such like, and into how many sorts they be divided. whereunto I do annex also painting and building.  
MAximus Tyrius a Philosopher of Plato's sect, in his book, wherein he treateth of the active kind of life, sateth: that it is a point of as great wit, to find out a perfect trade of living, as it is to find a perfit man. For we like no one thing continually, but our nature is alway ready to complain, 
Man is naturally bend to invent new devices.  and therefore hard to please, and not content with her own estate: for that man never resteth upon such things as he hath already found out, but alway setteth his mind upon new inventions. Whereupon riseth the desire of emulation, which giveth the 
Emulation.  occasion why certainprincipal arts have been found: which being dispurpled among men, cause those things to appear very needful, which might seam to have grown upon pleasure, for that nothing seemeth so much travailed for amongst all men, as artificial cunning, which we do follow, till we be envied at for our skille, thinking that most perfect, wherein fewest things be lacking. For the desire of new and subtle devices, being stirred up by nature, the masters of art, suffereth us not to achieve to that which is perfect, and in all points absolute. Which he shall well understand, that considereth the diversity of artificious sciences among men, which without controversy, were in the beginning very rude, and such as well declared the simplicity of their invention as evidently appeareth in old arms, pictures, engravynges, apparelle, carpets, hangings, buildings, and such other artificial points of frame. For if a man list to compare them, with the workmanship 
Our new artificers far pass the old in excellency of work.  of our time, which in deed far excelleth them in subtility of invention, although he must needs give a dew reverence thereunto, considering the ancientness of the time, and thank the old fathers for their invention, yet he shall be more ravished with the workmanship of our time, both for singularity of cunning, and fineness of the same, yielding to them wonder, but to these beauty, and as it were perfectness of their work. Gyges' the Lydian (as writers do record) first showed the art of Painting, but if you should compare with his wit, the works of Apelles, Parrhasius, Albertus Durerus, Adrianus Hollandus, and other finer workmen of our time, you 
Diversity a● wits have invented variety of arts.  should not choose but confess, that many things be added thereunto, which were unknown unto the first inventors. One Chorebus an Atheniane, is reported first to have invented Potter's craft. Minerva, otherwise called Pallas, first devised making of cloth, the way to work by Lome and needle: Arachue, linen, Closter her son, carpets and hangings: Beotius Shoemakers craft: Velvets and Silks (the only nourishment of all riot) Seres a Scithiane people: and so forth diverse men invented divers arts, to the use of man: with whose works if you should compare the earthen vessel of our time, so many ways trimly devised, rich cloth, weaving of Linen (which would hold a man's iyes in a gaze, to behold in it hawking, a kennel of hounds following the chase, the Hunters, the fairness of Imageric) hangings wrought with gold and silver, richly beset as it were with precious stones, and set forth with lively colours, Velvets, Tisshewes, Silk, and all sumptuous vestures (even passing the Phrigiane pomp) the lightness and vanity in making shoes, which be trod in the mire, sometime becked, sometime double horned, sometime round, sometime plain, dressed with I cannot tell how many diversities of colours: you should incontinent perceive how hard a thing it is, to please man's wit, how it is only set upon new inventions, in so much that despising the necessary use of things, by reason of unsteadfastness in itself, it is ravished into riot and mere vanities. All sciences seem to become servants of pleasure, opening the window whereat vice may enter, and despising the perfect profit, be altogether set upon a bragging bravery.  
Yet for all that, we may not find fault, with all 
S 〈…〉 grow incontempt ●y abusing them.  kinds of workemanships. For they be good things, found out for the use of man, and of their own nature very necessary, only degenerating through the intemperancy of such, as do abuse thesame, so that thereby they endamage such, to whom they should serve for our commodity. I blame not a garment, which is cleanly, and well becometh a man's wearing: but because the pride and arrogancy of the mind, is thereby bewrayed, it is found fault withal, and holden as uncomely, moche less decent in a civil order. A sword how so ever it is made, if a man use it for his defence, of all armour it is one of the best: for it is turned to y● use, which nature permitteth to other creatures. But if a robber, a thief, or cutthroat take it in handling, nothing 
Abuse changeth good thin ●●● to evil.  now is worse than it, nothing doth breed more unquietness among men. Thus you see that nothing is so good, but by the abuse thereof it may become ill: not of his own nature, but by the perversity and untowardness of the abuser.  
Mine intent is to fashion a kind of common weal, which, forsomuch as it dependeth upon divers kinds, both of men and orders, must needs have artificers, and specially such as cannot be spared, and without which it is not sufficiently furnished. We must needs 
Necessary handicrafts men.  herein allow Bakers, Butchers, Clothiers, Linen Drapers, Millers, Smiths, Carpentars', Wheelewrightes, Braziers, Slaughtermen, Saddlers, Tailors, Weavers, Shoemakers, Cor●a●es, Coupers, glovers, Masons, Tinkers, Daubers, Bowyers, Goldsmiths, apothecaries, tilers, Girdlers, Barber's White tawers, Dyer's, Builders, Painters, Balm solers, and all such artificers, by whose diligence and travail, the body and whole preservation of the common weal is established: whose continuance in labour, is both very commodious and necessary, and whom it doth become to help the civil society, and not to live in any wise idly. For hereupon ariseth the civil harmony and consent, wherein not only the nobility, but also base artificers, and all other that be without any Corporation, or Mansion house (as they say) yea, the slavishest kind of people that is, must agree and do their ductie in endeavouring themselves, that the whole body be not dissolved.  
Whereupon it evidently appeareth among an infinite, which be the most necessary parts, contained under the name of this science, of framing or ioigning without which we can neither have food, clothing, housing, nor city to dwell in: the whole treaty where 
Magistrates must see a ●●dresse in thilges abused.  of, although I were therein skilful, yet it were not needful here to meddle withal: but in this point Magistrates must be circumspect, that they be not both converted to gain privately, and also do harm in general. For to this end they use to ordain, and appoint them hauls and companies: although it were nothing 
●●●les and Companies.  available to the common wealth, to foresee every thing that might fall to their own companies, and to neglect the common commodity. Because forsooth the coat sitteth nigher to a man, than his cloak, and every man studieth how to help himself (such is his unsatiable desire) to the great endamaging, and utter undoing of other. This conceit of ours, and blind love of ourselves, causeth us for our own commodities sake, to break the laws of man's society. For so moche as every man by nature, is most friendly to himself, and wisheth better to none other, then to himself. Plato saith: this is it that they say, how that every man is friend to himself naturally, and that not with out great reason. Which we see doth most of all come to pass, where such haules bear sweie, and by might countervail the Magistrate, or do hinder and let that to be ordained, which respecteth a common commodity. Neither be the multitude and common sort of artificers, wounte so moche to profit the citizens: but if they so communicate their labour, that both 
The 〈…〉 ●●● of 〈…〉.  it may be imparted among their fellow citizens, yea and upon a reasonable price: that both the artificer may be contented for his pains, and the commoner which needeth it, may have it for a convenient somme of money, then do they well serve the common weal.  
Also the old builders of cities perceived, that artificers were needful, but they did not in like esteem them all. As Phaleas the Carthaginian, which would 
〈…〉 un 〈…〉  that they should be servants of the city. As Hippodamus the Melistane, which appointed his city to stand of ten thousand men, and exempted artificers from both possessions and honours. As Diophantus which so little esteemed them, that he would not have them to be holden as citizens, but to work in common. Whose opinions Aristotle (which according unto Socrates' mind useth in all his doings, to prefer the truth before the man) doth finely confute and overthrow. For that it were an unseemly point, to bar them from the benefit of possessions, and the fellowship of citizens, to forbid them the use of all goods, to drive them as slaves to common workmanship, whose art ought to be their purveyance, and they themselves represent a great part of the city, a great deal more profitable, then such as lie as it were buried in sluggish idleness, living alone to themselves, and nothing profiting others. Moreover none of these useth his handy craft so, but it turneth to the commodity of others, and wealth of the city, and by respect had unto godliness, turneth to the glory of God, to whom they yield thanks, in all for all. No jesse then if they were idle, and devised a certain kind of felicity, praising the contemplative life. Whom if I should say, did only live virtuously, that should be to be spoken as perilous, as to others in deed prejudicial.  
Among handicrafts do I place Painting, although 
Painting is nambred emō● the liberal sciences.  the old writers reputed it among liberal sciences, as Aristotle in his politics, appointeth. ii●j. kinds of liberal sciences, wherein he would have young men trained up, amongst which he numbereth Painting. A famous science it is, and greatly desired, both of kings and other people, whose worthiness is still preserved, through the finesse of goodly Tables, and curious purtreitures set forth in gold. Neither is it only marvelous in variety of colours, but also in working with one colour, it so resembleth nature, that nothing is more wonderful. Soche works the Greeks call Monocromata, that is wrought all with one colour. In Pliny and Quintiliane, be rehearsed 
Plini. lib. 35. Capi. 8. Quint. li. 12 Cap. 10.  certain kinds of work, wherein Polignotus and Aglaophon were very notable, which be called in Greek Catagrapha, which they say that Cimo Cleoneus first invented, when the Images were so pictured, and their faces so fashioned, that they would seem to look every way: as they say, the picture of the virgin Marie is, 
〈…〉.  which saint Luke, being a Physician by profession drew out: after which there be now a days many made like. There be divers things, which commend Painting unto us, as an excellent and worthy faculty, so in old time received among liberal Sciences, that gentlemen and worthy personages, always exercised thesame, and all servants were barred from the practice thereof, by a special act. And whereas Painting and Poetry, proceed both of nature, a Painter and a Poet, be both so borne, and both the one and the other, mislike moche curiosity, being content with the only state, which nature hath endowed the party withal, seeking no further ornament then the influence of nature. So plutarch writeth, that Poetry is a speaking picture, & a picture a dumb Poetry. Whereupon when Apelles wondered much 
Apelles and Protogenes were excellent Painters.  at a piece of work, made by Protogenes, wrought with great labour and diligence: said, that they were in all points, in manner of like cunning, but in this thing do I far (said Apelles (excel Protogenes, that he cannot let his work alone when it is well: declaring that to much curiosity, oft-times doth harm, as Pliny also witnesseth. In which science it is hard to judge, whether you may more wonder at the excellency and gifts of wit, or the sleightenesse and running of the hand, whereby Apelles was known to Protogenes, who was then at Rhodes, by a marvelous subtle line, which he drew in his table, taking his pencil. And it was holden no less worthiness, to be painted by a cunning workman, then to be had in eternal memory, by verse or other writing. And therefore Alexander commanded, as it is commonly known, that none should paint his Image 
Plini. lib. 7. cap. xxxvij.  but Apelles, none carve it, but Pyrgoteles, none engrave it in brass, but Lyfippus. There be a great number of ensamples, whereby this faculty hath got immortal fame, not by excellent works only, but also by books written of the same. For Apelles, Antigonus, and Xenocrates, published this art in writing: and of the Germans, Albert Durer of Nuremberge a famous Painter wrote four books of the institutions of Geometry, very profitable to Painters, Imagemakers, Masons, Braziers, Carpenters, and all such as will try their work by Compass, Rule, Line or any other certain measure, or cunningly handle lines, utter faces of works, or whole and massy bodies, which books be also turned into Latin.  
After this followeth the art of Building, which 
Building.  he shall best achieve, that is of a ready wit, earnest study, excellent learning, and great experience. But this builder, whom we must have in so high admiration, must be grave, and of a perfect judgement, and very prompt in devise. A science wonderful necessary, as without which there can neither towns, houses, nor any other frame, be erected nor edified. For 
Libri. 1. Architecture. ● Capi. i.  this feat of building (as Marcus Vitrivius writeth) is a science garnished with divers disciplines, and points of learning, by the judgement whereof, all those works be perfected, which other sciences bring forth: which hath two grounds: the frame, and devise. 
Building is divided into two parts: frame, and device.  The frame we call that, which is made by hand, a continued and frequented conceit of practice. Devise is that, which by cunning and reason of proportion, can descrive and open the things framed. So hereby it moste evidently appeareth, that neither a man can be a cunning builder, without knowledge of learning by only experience, neither by only devise and learning, without experience. But who so knitteth both these points together as a man, both learned by practice, and practised by learning, shall bear the price, and have his knowledge by authority allowed. As for learning in this point, a man is then to be thought sufficiently instructed therein, if he be skilful in painting, seen in Geometry not ignorant in the perspectives, learned in Arithmetic, rife in histories, and well studied in Philosophy. As for painting, he shall thereby 
Painting.  be able by picture, to descrive unto you the plot of any piece of work. Geometry; showeth the use of the 
Geometry.  rule and compass. The perspectives teach him in 
The perspectives.  building, to cast his work after this or that aspect of the heaven. By the knowledge of Arithmetic, he shall 
Arithmetic.  readily cast, what charges his building will stand him in, how by measure to declare his reason, and finally, all the most difficult questions of proportions. It is moreover manifest, that histories do declare many ways, how to garnish the workmanship of building, whereby through diligence, the cause of every thing may readily be opened. Which thing every man confesseth, may more evidently be showed by Philosophy. There be divers other sciences, as Mustcke, Physic, Law, and Astronomy, which vitrvuius saith, and that very well, are sometime to be required in a builder, but Leo baptist a Florentine, 
Li. iii de reaedificatoria  holdeth them not to be so necessary, because a singular good builder, may well enough be without them.  
Now this knowledge of building, is therefore to be had in estimation, lest the citizens through naughty 
The com●●●itie of building.  building of their houses & manors, be enforced to sustain great charges: because it is not so privately, as commonly hurtful to the comely view of a city, by means of ruinous and unperfect buildings, desaced, which thing the civil law doth prohibit utterly: so much material it is for citizens, well ma●cred both in life and conditions, to be planted in a fair builded city: where houses be both artificially builded, and in ranks proportionably matched. For there is a wise saying: that a commodious dwelling place, is half a man's living, so that it be not builded for a fond bravery, but for that end, which the use of man's life, and the order of the art itself requireth. And here upon we reprove Deioces the king of the Medes, which environed his city Ecbatana with seven walls, and so painted it with colours, that some were Purple, some Greie, some of Silver hew, some of Gold.  
All the buildings that Nero made, were covered 
Outrageous pomp in building.  with gold, and trimmed with precious stones. Caligula made a stable for his horses of Marble, & a manger of ivory. But Heliogabalus surmounted all the residue in rage of riot, which paved his floors with gold, and was sorry that he could not do the same with Amber. And besides these if ye list to consider, the buildings of certain base men, as merchants, which by their trade of traffic, have gotten great riches 
merchant ●●nes houses.  into their hands, what excessive expenses they bestow in making them fair houses, you shall incontinente perceive, that this faculty of building, being first invented for a good end, and the necessary use of man, doth not now rest within her bounds, but with many is turned into mere fantasies and voluptuousness, to the endamaging and perhaps utter undoing of many more, if the scarcity of money (the only strength of building) were not the occasion of the contrary.   

The argument of the v. Chapter.  
That the trade of traveling by water, is very profitable, both in private and public, for sundry good considerations.  
MArcus Cato surnamed th'elder, was wont to say, that he repented himself of three things: first, if ever he committed any secret counsel to a woman: secondly if he traivailed any whither by water, whereas he might have gone by land: thirdly and last, if he suffered any day pass away without profit. And to say the truth he doth wisely, which doth not commit himself to the water, when he may 
Travailing by water as ●● is profitable, so it is perilous.  travail on the land in more safety. For traveling by water, is no less dangerous, and no less hazardeth our life, than it is profitable. But for as much as there be many commodities that ensue of it, a man must compare the peril and profit together, and count necessity, a virtue. And although the use of sailing be in this point great, because that thereby men have intercourse from Europe to afric and Asia, & in general from one country to an other, yet besides that, we may pass into Islands of the Sea, emporte so many kinds of merchandise, where with many are enriched, and be carried, and travail whither we list by water: Which commodity is not to be despised: yet her chief commendation is, because that it was the first mean to save mankind from destruction.  
For when man began more and more daily to follow 
noah's Ark. Gene. 6. 7. 8. joseph. lib. 1 antiquitatum Capi. v.  malicious dealing (for that therewer on the earth Giants, which despised both God, justice, and all manner of virtue) God almighty purposed by water, to destroy man. But because Noah was a worthy, godly, and upright man, and one that feared God, to the end he and his might escape the danger of the flood, he was commanded to make himself a ship, or an house of wood, which he named an Ark, as by which so enclosed, the water was barred that it could not enter. This ship made he, so that it had in it four chambers, and it was three hundredth cubits long, fifty Cubits broad, thirty in height, into the which Noah, his wife, children, and their wives entered, taking in with them of every kind of living creatures a match, that is male and female, besides necessary victuals to eat and drink. This Ark until the seventh month rolled upon the water: and at the last was driven into Armenia, and there stayed upon a mountain, which Damascene reporteth out of josephus, to be called Baris Maneseae, where the rem●nauntes thereof were seen many a year after. Wherein two things, may by the way be noted. First, that No was the first that invented ship. secondly, that the cause why it was found out, was the prescruation of man. Wherefore the Greeks, and all that do agree with them are far deceived, which attribute the first devise of ship to their country men. But imagine that in sundry coasts sundry men first opened the way of Shipping, yet this is certain, that No was the first inventor thereof. So the saying is, that Neptune, when 
Noah made the first Ship.  he had first rigged & furnished his navy with tackling, was Lord over the Seas: that Erithras a king, after whom the red sea hath her name (because Erythri, in Greek signifieth red) first innented Ships, and sailed from Island to Island: that Danus first brought ship into Grece forth of Egypt: and so in Strabo and Pliny in his natural history, the invention of Ships, is ascribed to sundry men.  
afterward because man's wit is always desirous of new inventions, there were many other things further devised concerning shipping, as either the more convenient making of way, or danger 
Plini. lib 7. Capit. 56.  of stormy weather, caused men to seek new policies. And thereupon Philostephanus (as Pliny reporteth) writeth, that jason the general of the journey 
divers ●●nne devised divers kinds of vessels.  taken for the golden fleece into Colthos, first invented the long ship which is called an Argosee. divers men devised divers kinds of vessels. The inhabitants about the red Sea, devised the vessel with two ranks of Dares. Amocles of Corinthe the Galley with three ranks. The Copians first found the oar. The Salaminians (as Festus judgeth) first invented the Carickes, wherein horses be carried. The Luscanes the anchor. One Eupalamius the grapple or harping iron: to omit divers other means, whereby this trade is both become the more artificial and usual. As for the use and commodity thereof, we may 
The commodities o● travailing by water.  many ways perceive it. For no City, no resort of men, can be knit and united together without the trades of merchandise, which lightly by sea be brought out of foreign countries, as spices, precious stones, all kind of cloth, and whatsoever is necessary for man's life. Like conveyance is had by fresh rivers, for that things may sooner be traunsported by water, then by land. And to pass over other commodities, it is profitable for passengers, and carrying of men from one place to an other. Besides that many islands should have been without both civility & good religion, were it not that by sailing into them, they came to the knowledge thereof, and so learned to know what was civility of life, and also trueness of religion, and grew thereby more disciplinable in the doctrine of GOD. Yea, furthermore many kingdoms, provinces, and common weals which lie upon the water sides, were not able to save themselves & their goods from Pirates & rovers which lie in wait for spoil and pray, even in the midst of the Sea, were they not provided of a navy, which they must bring forth by water, as an army by land, against such spoiling raveners.  
Thus ye see how that the knowledge of sailing is profitable and needful, not only for the first appointing, but also for the safe maintaining of a city, placed among the handicraft occupations, howbeit so much the better, the more it is practised for the behoof of man, and not made an instrument for covetousness greadines, and riot.  
For what number do you take to be of them, which are not content with that wealth which the earth a sure element and subject to man useth to bring 
The abuse of Shipmennes ●●a●●●.  forth, as it were even wealth at will, and abundance of plenty, but by adventuring cease not still to hazard by sea, to the great emperelling of their life, and bewraying of their own greedy desire, that it may seem to some that it had have better that shipping had never been found, then to have been used as a provocation and stirring of men to greedy gain, and unsatiable covetousness, concerning which matter Horace writeth thus.  

When first Goddess prudence parted lands 
Horatius in i carminun.   
with Seas, for nought it was,  
If yet our wicked ships approve,  
the foreign fords to pass.  
Thus boldly man each thing presumes,  
and headlong falleth still,  
To mischief more, and most desires  
The most forbidden ill.   
Aurelius Propertius in a witty Elegy complaineth 
Propertius Libr. iii. Elegiarum.  for the death of one Petus, which was drowned in the sea for his own covetousness, on this manner:  

COIN, cankered cause of careful cark, 
Money.   
that workest weary woe,  
For thee our swiftened race we haste,  
to headlong death we go.  
Thou art the root that yeldst the sap,  
and fostrest faults with food:  
The seed of all our heavy hap,  
it springeth of thy brood.  
The bended beams to ships weframe,  
to build our bane thereby,  
Our hand for thee it drives our death,  
in drenching seas to die.  
For slender seemed to us the gain,  
that we by land might find:  
Except we should approve with pain,  
to pass the waves with wind.  
Thus we the doubtful steps of chance,  
by art increase: much like,  
As one in rage that seeks for wealth,  
the push upon the pike.  
Hast thou thy fast affiance fixed,  
in ship or anchors stay:  
And whom thy house Gods could not hold,  
thinkest thou the gable may?  
What's his desert that thinks his land,  
to little for his toil?  
Of all thy gathered goods by seas,  
the winds divide the spoil.  
Was never bark of haughty top,  
and ribs so strongly laid,  
But ere the race of many years,  
by storm it hath decayed.  
The haven itself that safest seems,  
sometime thy vessel shakes,  
And oft the Mariner at shore,  
unfeared shipwreck makes.  
Dame nature seemed her trains to lay,  
and set the Seas for wile,  
When first she showed to fools that way,  
the covetous to beguile   
From which saying the wise man using these words, doth not moche disagree: again, one purposing to sail, & beginning to take his journey, through the raging sea, calleth for help unto a stock, that is far weaker than the tree that feareth him. For as for it, the covetousness of money hath found it out. And to say the truth he is to bold, which having no need, committeth his life to a piece of timber: who sometime is in danger of shipwreck, in a stormy wether: sometime in perist of some extreme sickness, by vomiting and weakness of stomach, sometime by pirates is murdered and slain out right: as if the earth, which God gave the children of men in possession, were not sufficient to satisfy this greedy desire: unless the sea, which is assigned to the fishes, were attempted, and enforced to minister occasion of gain.  
But for so moche as that, which by appointment at the beginning, is good and commendable, because of the commodity, which thereupon ensueth to man's life, although by the natural covetousness of man, 
Ship men's craft must be employed to a good end.  it be turned into an inordinate trade, may not therefore of itself be called evil: it behoveth men to do their endeavour in the common weal, that both this trade of traveling by water be well used, and so exercised and imparted in this community, that it may be profitable both in private and in common affairs: and those cares, travails, watchings, and dangers so employed, that it may appear, that they do not lean to a private lucre only, but that the common estate may be thereby advanced: so that by such means, the dignity of the common weal established, by lawful commoning of profits, may be preserved.   

The argument of the. vj. Chapter.  
That as the trade of merchandise is necessary, so it is a great cherishement of filthy lucre.  
divers men join to this art of traveling by water, the trade of merchandise, which doth also furnish 
The commodity of the trade o● Merchandise  the life of man with sundry commodities. For neither can any company of men, either be associate together, or be nourished, without buying and selling of such things as be needful for the maintenance of their life: neither yet each apply his art and business, without those things, which their traffic, not only from nigh, but also far countries, by passage over the seas, doth minister and make easy to be provided. Although men of old time, thought merchandise to be a thing marvelous needful for a common weal, yet they never held thesame, as a part thereof: because that merchants were in deed, more bend to seek outward goods, then that they would bestow any time in following virtue, whereby they might attain unto the first degree of happiness in this life, which consisteth in quietness, and want of trouble, as Aristotle wittily gathereth. But they which dwell in a city, do not so embrace virtue, that they can presume upon such quietness: forsomuch as one followeth the anvil, an other the Loam, an other, an other trade to get his living, so that they may not so conveniently attend upon that Philosophical contemplation. Yea, moreover the very course of thinness teacheth us, that no city can either be builded, or yet maintained, by only quiet and contemplative persons. For the wealth whereof, the Merchant carried even in the middle of the waves, shall do as much good, as if he tarrying at home, should only debate with himself felicities, and conceive in his mind, a 
Soche as occupy them selves in worldly affairs, d●●lso please ●●●d in their labour  certain kind of sitting quietness. For happy and holy is that labour wherein thou travailest, that it may help thy neighbour, further the common profit, and redound to the glory of God: by the fruit whereof, be we never so busy, yet we shall live in quiet, and become scholars to God, and be prepared to a blessed life. And this is the meaning of that saying, whereby we be commanded, to eat our bread in the sweat of our brows, and happily to use the blessing of that our labour.  
Let not the Philosophers therefore, and their contemplative life trouble us, which in this worldly estate they may well seek, but shall never find: for so moche as it hath an other mark, whereat we do not shoot with our fleshly, but spiritual iyes, which are hid from the wise of this world: So that it maketh no matter, whether he be a merchant at home, or abroad, idle, or busied: So that he bear a good and upright mind toward the common weal, which without any deceit, any guile, or unreasonable enhaunsing the price of things, he purposeth sincerely & godlily to help, & by honest means to provide for his living.  
And as all other occupations were, so was this use of merchandise found out, for a mean to get things necessary for man's living, which by quickness of wit gathered force, and so increased beyond measure: wherein the most part of men, rather seek for their own gain (the smell whereof is sweet, from whence so ever it cometh) then that they pass upon the aiding and relieving of other men's necessities. Therefore all merchants be had in a suspicion, for 
Lest occupiers be most suspected.  to much desire of gain, and chief such as be the least occupiers. For he that occupieth but a small quantity of wares, must needs thereupon be maintained, having none other trade to live by: and of that little, must he needs gather so moche, as will bear him out, and keep his whole household: Yea, and so much as he could not get (taking an indifferent and reasonable gain) although he should occupy a great deal more. And hereupon it appeareth why. Tully disproveth 
Li. i. de offi.  base merchandry as vile, because it is not satisfied with a mean advantage, when he saith: merchandry if it be small, is to be reckoned as filthy: but if it be great and wealthy, bringing in moche on every side, and imparting to many without lying, it is not much to be blamed. Yea further, if it be satiate with competent lucre, or rather content, that, as from the main sea, oft-times it landeth in the haven, so like wise from the haven, it grow to lands and hereditamentes, it seemeth by good right to deserve praise. Neither is that merchant commended without a cause which forbeareth no manner of travail, whom no cold, no heat, no danger of life doth state, but that by an allowed and commendable mean, he will apply his business, and enlarge the common profit, and deliver himself and his, from poverty and famine. Which matter. Horace a famous master, both in Philosophy and manners, declareth in these two verses:  

The Merchant swift to farthest coast of Ind, for wealth he runs:  
His poverty by fires, by rocks, by seas, by shelves, he shonnes.   
And therefore Marcus Cato termeth a Merchant 
Cato calleth a merchant Active.  active, as one that will not be wearied, but watchful and diligent to work for wealth, by these words: I take a merchant to be very active in providing substance, but subject to many dangers, and full of miseries. Whom the Romans reputed so profitable and necessary a member of their common weal, that if he chanced to be harmed, they would be strait ways armed, and ready to revenge his quarrel: whereof Tully putteth us in mind, saying: Your elders ofttimes, if their merchants or mariners had been injuriously handled, would have waged war for their sakes. How ought you then to be moved in your minds, seeing so many thousand of your Citizens be by the report of one messenger, & at one very time, so shamefully slain? You must not therefore think Marchandrye to be as a thing not necessary, which the former times have esteemed so highly, the trade whereof is more divers, and more politickelye practised, then that it can be certainly known or descriu●d by any art. Before the battle of Troy there were exchanges 
eschaunge used in stead o● bu●yng and selling fo● mo●●y  used, when also things were valued at a price, as Sabinus and Cassius do suppose, leaning unto Ho●ers authority, which writeth, that the Greakes bought them wine for Brass, iron, Skins, and other exchange of things.  
Thence (saith Homer●) the plumed Greakes ●et●e 
Iliad. 6.  their vintage, some for Brass, some for bright steel, some for fells, some for oxen, and other s●me for bondmen. But Ner●a and Pr●culus masters of an other school (as Paulus the lawyer affirmeth) hold this opinion, that the price was made by payment of money, 
exchanging and bu●yng be ●●●ers things.  as by covenant, whereup●̄ both buying and selling were supported, and that both these kinds of contracts were several. Which their opinion they do ground upon certain verses in the same Iliads, which do contain the unequal exchange of Armour between Diomedes and Glaucus. Here jupiter Saturn's son took away Glaucus his understanding, which changed armour with Diomede●▪ ●ideus son, golden for brazen, worth an hundred o●●n, for the worth of. ix. oxen. Howbeit I will tarry no l●nger upon these points, for be it money, or be it money worth, whereby these matters do pass, all is one, so that it be to the commodity of man's society.  
But herein we ought to be more careful, le●t where as it should be a profitable kind of Traffic, it become a shop of iniquity, and a mar●e of c●●eteonsnesse, not only in the Merchants themselves detestable, 
Engrossynges of ●ar●● and vnl●●●u● hau●●● be prohibited.  but also hurtful unto the common weal. For to what end think you drive these private engrossinge of wares, so disceiptful, and so of● forbidden by the Prince's constitutions. What mean these unlawful Haulles begun for the perpetual undoing of their neighbours, but only privately to feed these raging and inordinate desires, and to wipe men of their money. A most crafty practice, which is maintained with the sweat of the needy, and cloaketh her deceit with lies, as with an instrument of truth. Thus much availeth it thee to take all kind of travail upon thee▪ to leave nothing unassayed, and then to lease thy soul: whereunto if ye will join every present danger, continual carefulness, and disquietness of mind, I can not see what thing can chance more unhappy, and more full of calamity unto man. Thus saith Ambrose. Is it not a vain thing for a merchant to 
Ambro. 2. de o●●ic.  travail on his journey by night and by day, to purchase himself heaps of Treasure, to gather together wares, to be troubled at the price, for fear he sell better cheap than he bought, to learn how the price goeth 
Merchant 〈◊〉 abide many hazard●●.  in every place, and then by much brute of his great occupying, either stir thieves to lie in wait for him, or else for desire of gain, abiding no tarriance, hazard forth upon a storm, and so lease ship and all? Also in an other place. O thou that buiest this world, and winnest hell, why turnest thou the industry of nature into fraud and deceit? Why dost thou desire the dearth of things? Why wisshest thou to the poor, barrenness, that thou mayest have great plenty in thine own house, though it be craftily gotten? for thy gain is the loss of a great meinie.  
I could rehearse a number which most shamefully have converted the gain of merchandise into deceit, ●aine marting, riot, covetousness, and th'abuse of unsatiable desire, so that thereby it hath turned to the disadvantage of the common weal, for the advantage whereof it was first invented. Whereby it hath come to pass, that although many excellent men, as Thales Milesius, Solon, Hypocrates, as Plutarchy reporteth, and also great Princes have used the trade 
S●me will not ●iche to use ●e●●●●y, so that ●her●by th●y ●ay get ● p●n●  of Merchandise▪ yet certain vain men, ●hose only desire and study, is to have, which force neither of forswearing, nor true swearing, to make a man believe that thing to be the best he can get, which in deed is of no value, to th'ent●nt their wares which be little worth, may be uttered the dearer, so highly doth he which will sell his wares, praise the same, according to the poets saying: Such I say have brought it into such a contempt, that it is accomp●ed worthy to be despised, filthy, unlawful, and void of all honesty, in so much that the thebans (as Aristotle witnesseth) decreed, that no merchant should bear any common office, unless ten years before he had abstained from buying and selling, and in that time purged himself of the suspicion grown of his former living. This deceit, fraud, perjury, filthiness, detestable desire of gain, unhonest spending of the time, and a man's earnest pinching, only to seek his own commodity, to the great detriment and hindrance of others, hath brought the name of Merchandise into so shameful an ignominy, that it is a comm●n saying: If a man be not apt to be a catchepol●, or ma●e bearer: then he is ●itte to be a Merchant, or a merchants factor. As though that were a thing of itself ●●ident, and of her own nature showed ●o every man a way how to beguil● other, and a trade of idle living. Which thing may yet be helped, if the magistrate will be watchful, and b●inge these market runners into an order, and prohibit the●● that with such trifling things as they bring to sale, being 
● 〈◊〉 for ●o●●yng in ●t●●●ynge of wares.  sometime counterfeit, sometime to dear, they deceive not such simple Souls, as with those their loud Lies, oaths, and persuasions be alured and driven to believe them: And that they seek not to spoil poor men of that which they have painfully gotten. And the market being thus reformed, the citizens may have the relieve of those things, which otherwise if they were left free for every crafty merchant, to use at his pleasure, might through negligence of the officers, turn to their great hindrance.   

The argument of the seventh Chapter.  
That bunting dotie not only delight, but also profite●h the common weal, and then what parts it ●at●.  
MANY Arguments may induce 
Princes be sometimes ●●●led Gods in scripture.  us to believe that Hunting hath been a thing both of much antiquity, and also found out by the Gods. For the scripture useth to call the mightier sort and princes of the people, Gods, as such as be above the state of man, and be honoured with divine adoration. In the. xx●. of Exodus it is written: Thou shalt not detract from the Gods, neither speak ●uill to the prince of thy people. And because men are vain, a●d without the knowledge of God, th●i could not understand who God was, neither by marking his works, learned who was the workman. Therefore they took the rulers of the w●rlde to be Gods, as the wise man saith: whom they also honoured as 
Sapi▪ xiii.  Gods with divine service, placed them in Heaven as themselves best liked, and replenished it with such a multitude, that those giants had possessed the same themselves alone, had not the ladders been removed, so that now they can come no nearer to heaven, then by l●kynge toward it. But to the purpose. The holy Scripture testifieth that huntynge was in use about noah's time incontinent after the flood. But Nemrode 
Hunting wa● inu●n●●d immediately 〈◊〉 noah's stoude.  the son of chus, cozen to Noah, by whom the kingdom of Babylon is reported to have her beginning, began to be mighty and a strong hunter in the sight of the Lord, so that commonly he was called an hunter. Esau also became a skilful hunter, and a cunning 
Ge● 10. &. 25  husband man, whom Isaac his father therefore preferred before jacob, because he did eat of such things as he killed in huntynge, whereby it might seem that this game grew in use in Syria, after that the countries were divided amongst noah's children: so that hereby it might appear that Eusebius of Caesarea was moved to say, that the knowledge of huntynge 
Eusebius. li. 1. de pre. e●.  and fisshinge began first among the phoenicians, being men of that country. Xenophon whom they call the muse of Athens, a continual follower of Socrates doctrine, in a notable book which he wrote of hunting, holdeth opinion, that it is worthy to be esteemed of all young men, and doth among other reasons praise it for this: that hereby they become both active in the feats of war, and fit for all other attempts, and also learn both to say well, and do weil. The invention whereof he ascribeth unto D●ana and Apollo, and affirmeth that the noblest men that ever were, and greatest justiciers did exercise themselves therein, as Chiron, brother to jupiter himself, but 
Such used hunting as were even counted Gods for worthy acted.  not of the whole blood, because that Saturn begat him of Naiads the Nymph: and his followers, Shafalus, Aesculapius, Nestor, Theseus, Hippolytus, Palamedes, Ulysses, Diomedes, Castor, Pollux, Machaon, Podalyrius, Antilochus, Aeneas, Achilles, which all were men of famous memory, as well for prows in war, as other excellent qualities. To omit an infinite number of like sort: as for example, Marimilian duke of ostrich and emperor of worthy memory, delighted much therein. And our noble Prince Philip the Landgrave of Hessia, doth not yield to any other in that point. Furthermore this exercise of hunting doth not only delight (albeit some 
The commodities of hunting.  think that to be the chief point that is sought there in,) but also it is the cause of many commodities. For it much procureth the good health of our bodies, and by that wholesome exercise men's senses be made the more fresher, and they less fall in age or feablenesse. For the sight is thereby made the clearer, the hearing easier: The senting also doth declare great cunning herein, that by the dung the hunters sometime may perceive where the Beast is, sometime the pursuit, and so then hallow in the hounds the better to the chase. Besides this, hunting is expedient for such as purpose to be warriors. For it so enureth them that they will not faint under harness, be the journey never so long and tedious, when as they are able to endure the continual toiling which they abide in following the game. They can the better lie 
By much e 〈…〉 ●i●e ●● hunting a man may learn to be 〈◊〉 expert 〈◊〉 〈◊〉  upon the ground, they be the readier at the general or captain's commandment, in encountering their enemies, they do that which is bid them manfully, and if they be compelled to recoil, and to turn their backs upon their enemies, they can with a number of their fellow soldiers hide themselves in woods, brakes, and buy places, which they learned by means of hunting: and lying there in wait for their enemies that pursue them and know not the country, do stoutly set upon them, and they ofttimes put them to the worse, and win the field. Which commodity the old fathers perceiving, caused young men to accustom themselves thereunto. And although there were great penury and dearth of corn in the country, yet they thought it good to spare the fruits of the earth till they were full ripe, but for all that they did not forbid hunters to refresh themselves therewith, as men that neither hindered their work, nor yet laid in wait for any thing that the earth brought forth of her own nature. And (to be brief) huntynge, as it were, openeth the entry to valiantness, strength of body, endurance of travail, temperance, modesty, continence, and all princely virtues. This kind of exercise was at the first comen, and almost permitted to every man. For wild beasts by the law of nature 
Wild beasts by the law of Nature be 〈◊〉 that first ●att● them  be his that can first lay hands on them. So that it was lawful for every man to hunt them, as a thing which served for the greatest part of their victual and common meat. Hereupon Xenophon allowing Lycurgus his ordinance, would that both horses and dogs should be common, which usage in certain common weals is as yet of ancient time kept, where wild beasts great or small may be taken by the inhabitants of the country: but the Gentlemen do 
Some gentle 〈…〉 nne usurp the liberty of hunting.  usurp that point now adays as a prerogative, each one in the precinct of his lordship, and do not suffer the people commonly to frequent the same. But they be so precise therein, that sometime it is counted less offence to hurt a husbandman of the country, than any of the gentlemennes game, the only cause why, is, for that the noble men have a delight therein. Nevertheless, this pastime of hunting keepeth still her dignity, as not only Princes and noble men do know, but also such as may lawfully use this game, and such as be under them, and officers of the game.  
This art do not I intend at this time to teach, considering it is so divers and so witty, as there be divers kinds of wild beasts, which men do use to 
divers ways 〈◊〉 to 〈◊〉 divers kinds of beasts.  hunt: as there is one way used to hunt the Bear, an other the Buck, an other the Boar, an other the Eliphaunt, an other the Lion, an other the Leopard, an other the Wolf, an other the Panther, an other the roe, an other the Do, an other the hare: & other kinds of beasts, which as they be diuers●ie caught, so they 
Snares and ●ay●s.  must have divers kinds of entrapmentes accordingly applied to each of them. But my meaning tendeth to this end, that hunting may be honest, for the common profit, and sought for to that end, wherefore it was first invented: that Princes and noble men, may thereby be taught and strengthened, that they may learn how to defend their own, how to repel their enemies, to advance justice, in all things to set virtue before their eyes, and to agree upon the worship and ornament of the common weal.  
And how much the more commendable the use of hunting is, so much the more detestable is the abu●e thereof, specially in a noble man: whom to go out of kind, and stray from that which doth most beshame him, is 
The abuse of hunting.  very pernicious even by giving the very ensample. Moreover if a king, prince, or magistrate, do delight daily to be on hunting, and ranging among the woods, in the mean time either neglecting his office of administration, or leaving his people to be fle●sed by other, that is a detestable act, and such as will hardly be forgiven: for although in deed this game be both profitable and healthful, yet so great an offence, as the neglecting of the people, ought not for it to be committed. Therefore such noble men, as delight in this goodly kind of exercise, so much that they seek only pleasure and pastime therein, must take this for a lesson, least forgetting their commodities, withal they neglect that, which can not be negligently overseen, without danger of the soul. Every man upon any motion to pleasure, what soever it be, is fully bent and ready that way, but it is a thing of great labour and travail for a man to leave that, which he hath ones enured himself unto, and to reclaim virtue, if she once have taken her flight.  
The learned men of our time do ioigne fishing and fouling unto hunting, and appoint them as a 
Fisshinge and Fouling.  part thereof. Which thing although it doth not seem in name altogether correspondent, yet if ye have regard to the very substance of them, there is no great strangeness therein, forsomoche as, aswell the birds of the air, as the fishes of the sea, be subiccte to man, which by cunning must be caught. Which who so exerciseth for the profit of men, doth not altoge▪ together follow an evil thing, but the more commodious, because it belongeth to the nourishing of the people.   

The argument of the. viii. Chapter.  
Concerning the Scaffolds and pageants of divers games and plays, and how far they be to be allowed, and set forth in a city.  
FOrsomoche as mine enterprise is to declare the form of a common weal I must needs touch those things, the ensamples whereof may turn, either to the commodity, or corruption and perishment of the same: as chief be Plays, set forth either upon stages, or in open M●rket places, or else where, for men to behold. Which, as they do sometime profit, so likewise they turn to great harm, if they be not used in such sort, as is both civil and seemly 
Played should show no ensample of filthiness and dishonesty  in a city, which we do abuse, when any thing is set forth openly, that is unclean, unchaste, shameful, cruel, wicked, and not standing with honesty. For seeing we be naturally inclined to evil, and soon corrupt with naughty ensamples and talk, it is marvelous to consider, how that gesturing, which Tully elegantly termeth, the eloquence of the body, is able to move any man, and to prepare him to that which is evil, considering that such things be both disclosed to the iye and ear, as might a great deal more godlily be kept close, & to the greater benefit of the audience. Whereby a double offence is committed. first, by those dissolute players, which without any respect of innocency, without any regard of honesty, be nothing ashamed to exhibit the filthiest matters that they can devise: Secondly by the hearers, which vouchsafe to hear and behold such things, as only minister occasion of voluptuous, to the great loss both of themselves, and time. To whom that may well be applied, that Diogenes said to a young man, that made haste to come to a banquet: Tarry (quam he) for thou shalt return worse: for banquets and feasts, be full of riot and drunkenness. And these scaffold plays and pageants, were in times passed diversely set forth, upon sundry considerations, as they took their beginning. For sometime they were exhibited in the honour of some GOD: As those that a Pisa, and Elis, two cities of Grece, were every 
Olympia.  fift year solemnized, with games of exercise in the honour of jupiter, worshipped on the hill Olympus, first devised by Hercules. Plutarch also writeth, that Theseus ordained in like manner in the straights of 
Isthmia.  Corinthe, games, solempnlie to be kept every fifth year, in the honour of Neptune. Sometime in remembrance of some notable art, which had been done. As Apollo, after that he had vainquished the foul serpent 
Pithii ludi.  Pytho, did not only take upon him the name of Pythius, but also ordained the Pythiane games, for the foot, hand, and wheel, to the intent the memorial of his doings, might never decay: whereof ovid writeth on this wise:  

And lest in time that all devours, 
ovid. li. 1. metamorpli   
the fame thereof might flake,  
He then appointed sacred plays,  
and pastimes there to make.  
Which in remembrance of his work,  
than (Pythya) named were,  
agreeing to the Serpent's name,  
that he had vanquished there.  
By force of hand, or swiftest foot,  
or wheel: this was the game,  
Who won, a garland had of bows,  
Reward of worthy fame.   
The Grecians also, as Strabo writeth, solempnelie 
Nemaei ludi  kept the Nemeane games, in the honour of Hercules, which slew a wild Lion in a chase of that name. There were also games exhibited, in the remembrance of those that be dead, called Funeral games, first exercised 
Ludi funebres.  by Acastus in jotchus, and afterward by Theseus, in the straighter of Corinthe, according to Pliny's 
Li. 8.  writing. S●che as Caius Curio is reported to have set forth at the burying of his father, a solemn spectacle of fensoplaiers, upon two stages of wood, erected for that purpose. The rest of these spectacles, are to be seen in jultus Pollux. Sometimes also games were devised for exercising the body, that thereby men might be the stronger, and more fit for the wars: such did Pyrrhus son of Achilles, the king of the Epirotes first practice, wherein young men danced, all in complete harness, to th'end they might be the nimbler, which upon this cause, they call the Pyrricall dance, although Strabo and Dyonisius of Halycarnasse, do father it upon the Candianes.  
At this day also there be sundry games ordained, for the exercise of the body, and preservation of health (of no such dangerous labour as were the wrestlers, 
Modetate exercises.  Champions, or sword players, which contended for life and death) as be the quoites, tenesse, tops, wheels, shooting, Iueg● de Cano, bouling, and a great meany more, all for solace to drive away the time, and to keep us from sitting and sleeping. Whereof the bowl 
Bowling commended.  is commended singularelie unto us by Galene, in a book written thereof for the same purpose, Whereof julius Pollux in his ninth book writeth thus: this game is called the strong, youthful, & common game. The play is this: certain are appointed to take parts on each side, one against an other standing a sunder, and then they draw a middle line, which they call Scyros, at the which they hurl their Bowls. etc. The profit of these plays doth appear herein, because that such as use them, have less pleasure, and more exercise, yea so moderate, that it keepeth the body in health, and chief for that thereby, we avoid excessive and riotous feastings, and other allurements to vicious living.  
I will not here recoumpt all the spectacles, which the glorious Greeks invented, either in honour of their gods, or for the memorial of their benefactors, and cause of their preservation and safety, which the Romans 
The Romans bestowed much cost upon pageants and spectacles.  labouring to excel, both in famousness of name, and fineness of matter, did bestow so great expenses, so great substance upon Theatres, Amphitheatres, coverts, Dancing courts, plots in the ground, garnishinge, players apparel, ranges, and Galaries, and finally, the very games themselves, whose exhibiting was committed to the Aediles charge, that a man would wonder that those men, whose ancestors were so thrifty, & so peerless for wit, did so dearly buy pleasure. Whence proceeded the Lupercales 
Lupercalia. Saturnalia. Circences ludi.  in the honour of Pan, the Saturnales in the honour of Saturn, the game of fight with fists & running with horses, the Fenseplaiers, and a thousand more devices, not for pleasure only, but also outrageous cruelty, as wherein men were constrained, one to run upon an other, and one to stea an other, with deadly wounds: yea, further to encounter with wild 
Beastlike exercises.  beasts, and so to look for present death. A thing so cruel, so abominable, and so beastlike, that the ear abhorreth the hearing: and the iye detesteth the sight thereof.  
But for my purpose at this present, these games, whether they be on stage, or on the ground, they ought to be among us Christians cleane, chasie, civil, and specially to be set forth by such as mean both to delight, and profit. For the most part of men, that be either of authority or learning, do hold such persons as infamous, which do either play on stages, or exhibit other games, for lucre sake. And yet two among the Romans, ●lesopus and Roscius (men 
Histriones.  wonderful cunning on the stage) do evidently declare, what wealth and substance, those kind of players used to gain. This Roscius although Tully judged that he ought not to have died, because of his excellency in his art, yet it is well known, that he practised this unhonest trade of gain. And yet this was a great deal more tolerable in him, being a man of great eloquence, then that now a days a great number of bungling borders, should be maintained therewith, which be so far unlike to the old Roscius, that they be not worthy to be followed of any.  
Soche pastimes therefore must be set forth in a common weal, as do minister unto us good ensamples, wherein delight and profit be matched together: moche less than ought we to give ear to mocking plays, or unhonest games, so mispending our time, 
Plays must be set forth to show some good example of living.  and learning those things, that corrupt good manners, causing the audience to depart worse from than, than they came to them. Albeit it is a commendable and lawful thing to be at plays, but at such times as when we be unoccupied with grave and severe affairs, not only for our pleasure and mind sake, but that having little to do, we may learn that, which shall be our furtherance in virtue. So when you hear how Pamphilus is ravished with Gliceries love, and the old Cremes vexed, because his daughter was disdained, you must incontinent think with yourself, what a shameful reproach it is to be tied with Venus' bands, and to trouble your parents. When you hear 
How we may learn virtuous rules in hearing of comedies and Tragedies.  the vaunting Pyrgopolynices, which with one stroke of his sword, slew so many men, you must strait conceive, how undecent a thing it is, to be puffed up with a vain pride, in bragging of those things, which will sonnet prove a man a liar, then that he may seem able to perform any part thereof. The raging Hercules, which violently murdered both his wife and children, may serve for a lesson, how heinous an offence it is to displease God, and to move him to indignation. When you see Phedra, which being moved with the furious sting of Stepmothers love, first caused Hippolytus to be plucked in pieces with his own horses, and afterward sore be wailed the same, and slew herself over his body: call to remembrance, that a man privy to his own mischievous doings, is unquiet, and oftimes seeketh revengement upon himself. When Clytaemnestra for the love of Aegistus, killed her husband Agamemnone, after his return from the siege of Troy (as the tragical poets do write) you may use it for an argument, that the love of an adulteress is so unpatient and mad, that she will not spare, neither her own husband, nor friends, to ease her stomach.  
Following this order, there shall be no Tragedy, no Comedy, nor any other kind of play, but it may increase the discipline of good manners, if by the help of reason and zeal of honesty, it be well employed. Which then is done, when, if thou either hearest, or seest any thing committed that is evil, cruel, villainous, and unseemly for a good man, thou learnest thereby to beware, and understandest that it is not only a shame to commit any such thing, but also that it shall be revenged with everlasting death. Contrariwise, if thou dost espy any thing done or said well, manfully, temperately, soberly, justly, godlily, & virtuously, thou shalt diligently bear that away, as a president for the adourning thine own life, that thou mayest labour to do that thyself, which thou likest in an other. After this sort every honest and well 
We must learn to good, and leave the evil.  disposed person, well bestoweth such time as he hath to spare, and by such pleasant pastimes, learneth how to lead a virtuous life, by ensuing the good, and ●schewyng the evil: not resting in allurements of pleasure, but alway tending to virtue, and to the ornament of the mind, wherein he declareth himself to excel brute beasts, and to be a man partaker of reason and civility. Concerning which matter, Tully putteth us in mind by these words: But it is available in all questions of duty, to have alway in mind, how moche the nature of man exceedeth dumb cattle, and other brute beasts. For they perceive nothing but pleasure, whereunto their natural instinct wholly leadeth them. But the mind of man is nourished by learning, and in thought either inquireth, or doth something, and is alured with the delight of hearing and seeing.  
And if any one be somewhat more than the rest, inclined to virtue, although he be sometime moved with pleasure, yet for shamefastness he hideth and dissembleth his affection.  
With which discretion, who so beholdeth Tragedies, Comedies, Games of running or exercise, wrestling, plays of histories, holy or prephane, or any pageant, on stage or on ground, shall not misspend his time. But like as a Bee of divers flowers, that be 
An example of the Bee.  of their own nature of small use, gathereth the sweetness of her honey: so thence gathereth he that which is commodious for the trade of his life, joineth it with his painful travail, and declareth that such histories and exercises, be the eloquence of the body.    

THE sixth Book, concerning the good ordering of a common weal.  

The argument of the first Chapter.  
¶ That honesty ought to be the measurer of our profits, whereunto our whole desire of getting worldly wealth, aught to be referred.  
Private wealth, as Tully 
Li. 2. offi.  teacheth be, ought to be gotten by such means, where in appeareth no dishonesty, to be kept by diligence, and moderate expenses, and thereby likewise to be increased. Which way is one of the certainesse to keep any city in safety, which Socrates an incomparable Schoolmaster of living saith wisely, was then well preserved, when a man could say: this is mine, this is not mine. For what greater quietness, or commodity can there be in any assemble of men, 
Every man ought to be content with his own estate.  then when every man being content with his own, can suffer his fellow to use that, which is his own, without any annoyance, when nothing is done, that is either unhonest, or uncivil, when there is no inordinate desire of wealth: but each so intendeth the getting, keeping, and enlarging of his own, that he doth no injury to other, but hath only respect to equity and justice, and every man thinketh, that he may do so much as the authority of the Law permitteth, which is as it were, entrenched with the enclosure of honesty, whereby we measure all profits, never swerving from righteousness. So we see that it is a peculiar property in a righteous man, not to harm an other, which alone while he liveth in this world, so behaveth himself, that he will leave a worthy memorial to his posterity, that after his death, he shall no less be desired, then in his life time, he was reverenced.  
Howbeit for so much as by reason of the corrupt nature and frowardness in man, many stumbling blocks lie in our way, that we can not in all points work that which we hold as perfit honest in word and deed, among which these most anoie us, intemperance of mind, desire of worldly riches, private profit, 
●ycco withdraw us from virtues.  contempt of comen wealth, coldness of brotherly love, despising of justice and equity, loathing of godliness, and such other vices (as there be an infinite number) which lead us out of the right path of virtue, into the crooked way of wickedness: We must therefore be watchful, and take good heed that we yield nothing to affection, neither while we apply our minds only to gain, we gather such wealth by the wicked & wrongful getting whereof, we shall never attain the taste of that blessedness which we ought only to desire, but run in an uncertain race, as men which only pursuing the heaping up of riches and cherishing of riot, do not direct our endeavours to thattaining of the reward for our good life, and that not without great danger of our souls, which we may not then escape when we begin to repent ourselves, but in vain, because that then it is to late to fall to amendment. For we have the apostles, we have the Prophets, we have our Saviour the master of all life and truth, which do instruct us, and dissuade us from filthiness of life unto Godliness and cleanness, to whom we appeal to late when death doth prevent the convenient time of repentance.  
Books therefore, aswell of holy scripture, as of profane writers be full of examples, whereby we be moved to sobriety, frugality, temperance, the study of virtue, justice, and equity, to the intent we so should follow our commodity, that it be not sequestered from 
〈…〉 had alway●e a respect to the honest getting of goo●●●  virtue. For all those which have appointed laws for the government of cities, have sought such an use of goods, as hath not been contrary to honesty, by the guiding whereof we must also be led, when soever we purpose to get any thing. For under the name of goods, they contain all those things which they would have to be received among men, be they belonging to the body, soul, or pleasure. Moreover although the Philosophers do not agree in those points which appertain unto felicity, and the consideration of good things, yet there hath been none solewde, as to place this felicity, otherwise then in that which he thought to be good, so that they seem to have given just occasion to the common saying: that man's will, is his blessedness: because no man desireth 
Man counteth his will to be his felicity.  any thing, but he thinketh in his own conceit, that it is both good and honest.  
Hereunto we may refer that, which Epicurus 
Cicero in. ●. de finibus.  a notable Philosopher (by whom, not only Italy and Grece, but also all Barbary, and the rude countries be moved) ●●eth deny, that is to say: that there is no honesty, where there is no pleasure. For according unto the customable saying, that doth he alone hold as honest, which is most esteemed amongst the common people: which is the more pleasant, because it is desired for pleasure sake: as though that were dishonest, which were not praised of the common sort. Which opinion is certainly plausible and pleasant, but neither grounded upon any gravity, neither any thing fit for the attaining of the civil felicity.  
Therefore Aristotle, after that he had received all 
In. ●. po●●●. ●  the Philosophers, and Lawemakers opinions before his time, as the opinion of Socrates and Plato, because they would that not only their goods, but also their women should be common: of Phaleas the Cartheginiane, because that he would that all the citizens goods were equal: of Hippodamus Milesius, because he exempted artificers from possessions, arms, honours, and other commodities: doth moreover among sundry other inconveniences, also reprehend the Lacedemonsane common weal, for their feasts and banquets, notwithstanding they were both frugal, 
〈…〉.  and solemnized in common: whereunto who so ever came, was commanded to bring a bushel of meal, eight gallones of wine, five pounds of cheese, five pounds and an half of Figs, and if any for want of wealth, were not able so to do, he was not adjudged able to bear any office. He also alleged that the Candianes did not well, in appoincting their Magistrate, whom they call (Cosmos) continualle, and to give judgement after his own liking: whereof the one openeth the ready way to tyranny, the other to all wickedness. To let pass other cities, whose customs and ordinances did not seam to him altogether to be liked: after which discourse, he finally addeth, that the end of the civil safety is to live well, both in private 
The end of a 〈…〉 life.  and in common, which the communicating of profits most of all causeth, as a thing thereupon chief arising, because the use of things is, according unto the authority of Law, and is maintained by honest and lawful means.  
And this is very perfectly and profoundly declared in the 〈…〉 laws, which (all occasions of injustice taken away) do ●●ache us this one point: of what things, and after what sort, we ma●e get the 
Honest ways to se●e wealth.  possession, and what we be prohibited to meddle withal. Whereby we learn how that we must abstain from divine, religious, and holy things: How all living 
Instinian li. ●. Institu.  creatures, which be bred in the sea, air, and g●arth, do naturally belong unto such as can take them, and so in use be common. How fresh Rivers, the Sea coasts, and water Banks, be of common right, and appertain to the avail of the Prince, and of the common weal: how stages, Gild hauls, Tilt yards, and other common places of a city, belong to the whole body, and be not proper to any one man. Hereby we learn how to get those things, which may he both in our own possession, and also in the tenure of every particular person, and sometime by the Law of nature, sometime by the common Law, and sometime by the Law civil, which had then her beginning, when cities were first founded, Magistrates chosen, and Laws written. And amongst other Laws, this is one: that if my corn fortune to be mired with yours, that it is not now common, no more than if my cattle be strayed amongst yours, so long as 
The law in certain cases.  the substance of each part remaineth. But if all the corn be detained by either of us, it was then agreed for Law, that for the thing, there lieth an action, according unto the quantity of the Corn, and that an indifferent man shall adjudge, how moche corn appertaineth to either party. And therefore who so wittingly buildeth upon an other man's ground, he that is Lord of the soil, may claim the building: as if my plauntes have taken root in an other man's ground, they shall belong to the owner of the ground. Contrariwise, if any man without suspicion of deceitful dealing, hath with his pencil drawn a picture in an other man's Table: the better opinion of Lawyers is, that the table shall yield to the painting, the owner of the table being paid for the same. For it seemed a foolish reason (saith Caius the Lawyer) that a picture of fine workmanship, drawn by Apelles, or Parrhasius, should give place to a vile board. An inst●i●e number of like cases, which differ as much in form, as in Law, may a man find in the Law, which although they be common, and at the 〈…〉 face seam to have no doubt in them, yet nevertheless in search, and opening the case in law, you shall incontinente perceive, how great a business it is, to examine all difficulties by law, and so to travail in getting and keeping things, that you incur no point, neither of absurdity, nor yet dishonesty, which things we measure all by justice, and adorn by equity.  
Then can not we sequestrate justice from honesty, nor honesty from justice: but contrary to the common 
That which is honest, is also ●ust, & contra●●●●s●. etc.  custom of the people, which strayeth for the moo●te part forth of the right wa●e, I do agree with Tully appoinctinge nothing honest, that is not just, nor yet just that is not honest. For only justice causeth honesty to be esteemed in a common weal, without which all things be accounted filthy, wicked and 
●ustice is the foundation of the common weal.  unlawful, considering that justice alone is the groundwork, and foundation of the common weal.  
Wherefore, sense that assembles of men can not be united, unless they impart commodities one to an other, (for that bond is knit both by the Law of God and man) th●se commodities must be examined by justice▪ as by a touch stone, for by it they become all honest. Which unless it be true, they have no point of true civility and profit in them, but deserve a name and a ●ame only, by the common opinion of the people, so 
The opinion of the people is glorious, but yet p●●nicious  far from profit, as black is from white. For how can you call that profitable unto you, which is extreme pernicious? The serpent's poison which Cleopa●ra the Queen of Egipte laid unto her ●eates, that she might not come into the Emperor Augustus his hands, was no more profitable unto her: Neither was Nero's sword, wherewith he ●●●e himself, to the intent he might escape the just punishment which he had so long deserved, counted profitable, because his act was not honest. We must therefore ●et some difference between that, which is civilly profitable, and is allowed only of a good man: and that which we imagine, and falsely s●r●ise to be profitable, a thing as it is dissonaunt from all honesty, so it is embraced of such only as be wicked men, and given to all uncleanness of living. To be short, I join profit and honesty so nigh together, that although the subtility of the law, would suffer any thing to be doorn, yet if it were not honest, it should not be just, seeing that extreme justice is ●niurie, and all that is lawful, is not honest, as Paul the Lawyer affirmeth.  
You understand, how it behooveth us to get our goods, by authority of law and the rule of honesty, that we may define that only to be good, which is profitable in part, and in the whole. Whence that godly imparting and civil communicating of things, doth proceed, which preserveth the wealth and worship 
●●● means to get wealth.  of a common weal. There be two kinds of ways of getting richesses: for either they be left unto us by our parents and friends, without our travail, which the Philosophers reckon as more blessed, because there by we may the easilier spend our time in quietness: So writeth one to Martiale.  

Friend Martiale, these are the things, that happy life attain:  
The goods and treasure to us left, that are not got with pain:   
Or else we provide them by our own industry, labour, and carefulness of mind. Which Plato wisely proveth to be the sweteste and pleasaunteste of all, for those be our own, and everlasting▪ witnesses of 
Things pa●●▪ fully gotten ●● most pleasant to the possessor  our own sweat. For as a man rejoiceth to remember dangers that he hath escaped: so when he hath gotten things to be witnesses of his labour, watch, and travail, they be to him wonderful pleasant. For how oft do you see a man, which for his prowess and manhood, showed either in the common weal to 
Good service well reco●●●s●●.  his Prince, or in the feats of arms, is rewarded with a cup of gold, or other jewel or ornament, in recompense of his good service, which do●th not declare thesame to every man that he meaneth: as though a man by receiving such rewards, should no less be known for his well doing, than a Lion by his ●awes.  
Neither is it a less virtue to keep that, which a man hath gotten, then to travail to get more. For this is also allowed as a point of virtue, to defend our goods, which we have gotten, that if any man will wrongfully go about to take them from us, we may withstand him, and de●eact● him thereof, which ●e could not challenge by any right: For herein is the rule of justice broken, which is no less favourable to the plaintiff, then to the defendant. Then oughtest thou not under pretence of honesty or justice, to detain that from an other, which thy conscience witnesseth to be his own. Thou mayest herein have the help of exceptions, emparlā●es, demurrers, and other dilatory means, and so mayest stay thy adu●rsarie, which so earnestly calleth upon the justice of the Law, and mayest contrary to the laws, both of God and man, detain that, which doth not appertain unto thee: yet ●t the last, all pretenced colours set apart, thou shalt stand naked, and in hell shalt suffer perpetual torments, for the violating of justice.  
Who soever therefore will live w●ll amongst good men, and thoroughly persuadeth himself that he must yield an account of his living, he must so bestow his time in getting and keeping goods, that he examen 
●e must moderate all things a●●●● justice & honesty  and temper all things after the rule of justice and honesty: having respect to the which, he admitteth nothing, he accounteth nothing profitable unto himself that is not honest, that is to say, not agreeable with right and equity. Whereunto what so is done contrary, is wicked, uncivil, and against the very duty of an honest man. Against which enormity, many Philosopher's decrees, many statutes and Laws have been made & published, but through covetousness, and the unsatiable desire of men, which as well lack that which they have, as that which they have not, there is seen small reformation. But the more the filthiness there of is opened, the deeper root it taketh, and spreadeth further. Whereby we may certainly learn that justice, temperance, all virtue, and all zeal of honesty is cold amongst men, whereof it ensueth, that our common weals for the most part, be rather assembles of men congregated together to follow their own lusts, then for any form of virtue, or uprightness of life, whereby we may hope to attain the true felicity. For the amendment whereof, it behooveth such men to travail, to whose charge the governance of men, and discipline of a better life, is committed.   

The argument of the second Chapter.  
That it is an uncivil thing and contrary to nature for a man to seek his own avail with the hindrance of an other, and continually to labour only to r●ke riches together, howsoever he come by them.  
PLATO ofttimes warneth us that 
Good things are worthy to be often ●●●ea●▪ s●●.  good lessons be hard to be learned, and therefore they ought to be often repeated. Which thing even happeneth to me in handling this argument, that nothing is profitable, unless it be both just and honest. And that honesty ought to be embraced amongst all estates of the common weal, he may forthwith see, that setteth the worthiness thereof before his eyes, and with good heart, des●ereth that all men's travails may have prosperous success.  
I have already a●●e● a ●orte declared how that the consideration of honesty standeth upon justice, equitieand conscionable dealing, whereby we measure also such things as be profitable. The knowledge whereof hath no great commodity, without use and practise, whereby as by a perfit guide and cunning schoolmaster, it obtaineth full force and effect. As if Parrhasius should conceive the form of a notable picture in his mind, and yet not draw the same in a table, be might well inwardly please himself, but surely he should not delight other men's eyes, much less than deserve any commendation for his work.  
This rule of following the true use of profit he best observeth, which so seeketh to further himself, that he hinder not an other: which so regardeth his private lucre, that he will not seam to have his mind only fixed therein, but to be wary and thrifty, that this his labour may be profitable universally, and an help to maintain the common worship. This is he alone, which may gather great riches, and seek gain by order of Law permitted: as one that night and day, without harm to any man, honestly setteth his hands to work with his wife, children, and family: upon whom the blessing of God being bestowed, suffereth not his brows to sweat in vain: But giveth him increase so abundant▪ that he doth not only marvel at his great wealth and prosperity, but also ceaseth not to render thanks to GOD, which hath 
God blesseth honest labour  vouchsafed to bless his labour. This is it that we be commanded, to eat our bread with the sweat of our brows, which the heavenlic father ever enlargeth, and plentifully increaseth to his glory. So it is faled to those that keep the commandments of God▪ and the Lord thy God shall bless thee in all thy fruits, 
duty. xvi.  and in all the works of thy hands, and thou shalt be in gladness. Hereupon do we call labour holy, but not every kind of labour, but only that wherein we travail, not with thanks giving that is feigned, but that issheweth from the pureness of heart, and worshippeth God truly, whereupon that came to pass, that the Lord looked upon Abel and his offerings, but upon Cain and his offerings he looked not. And while Cain was very angry, and his countenance abated, for that he despised to lift up his face to heaven, and choosed rather to look down upon the earth, the Lord said unto him: why art thou angry, and why is thy countenance abated? if thou doest well, shall there not be a promotion: and if thou doest evil, shall not thy sin be straight way at the doors?  
You understand how it behoveth him to be minded that will live well amongst good men, and will honestly 
e'en. 〈…〉.  seek gain, that is, that if he cannot openly further an other man, yet he do not hinder him, but procure as much as lieth in him, that profit may be received from one to an other. And in this sense he that harmeth not, seemeth to profit, remembering that saying, which Adrian the Emperor would have to be written in golden letters, and to be set before every man's iyes: do not that to an other, which thou wouldst not have done to thyself: whereupon, that both the law of God and man doth depend, the only defender of all truth, witnesseth.  
And this is also that, which the Civil society requireth, wherein profits be imparted from one to an other, that there be no Lionishe practice, wherein one alone shall bear away all the gain, and an other bear only the name of a partner. Wherefore the Apostle saint Paul, teacheth the Corinthians full well that they must be conversant one with an other, honestly and orderly: which precept no man doubteth, but it is given to all Christians, and to such as do their endeavour to do well. Let all things (saith he) be done amongst you decently, and in good order. And what is it else, that a thing be done in good order, then according to law, that is, justly and without harm done unto others?  
This matter you shall by this ensample, evidently perceive: It fortuneth so that corn hath been dearer in times passed, than it ought to be this year, considering the seasonable weather, and the fertility of the 
How the price of things ought to be rated.  earth: if the husband man sell it good cheap, he doth honestly, both because he hath a price worth his labour, and also for that the buyer hath a part of the commodity, which the earth so plentifully bringeth forth: and so either easeth other. The shambles likewise followeth the price of cattle, wherein if Veal, Beef, Lamb, Kid, or Pork, be sold at a reasonable price, which is assessed after the common value thereof, it is both honest and profitable. The like order shall be taken for Bakehouses, which if they be measured after the price of corn, it is a thing to be allowed in a city.  
handicrafts men also, when they sell their works to other no dearer than they may well afoorth, both for their own sustenance, and the exercising of their occupation, they do it in order. Which case holdeth likewise in merchants, Retailours, and other trafficquers, when they sell their wares at such a price, as is reasonable and convenient, in consideration of the time, country, mart, and journey. And so in like case, like judgement: for universally there must a certain equality be kept. For it is a thing not to be allowed that the seller should praise his own wares, or solempnelie swear that his merchandise stood him in so much money. For this is only fa●re language, & mere fraud, wherewith the buyers are deluded, craftily caught, & miserably deceived. I would all things were so done on every side, with such faithfulness, sincerity, & constancy of mind, that one might deserve assured credit 
〈…〉 ed merchants.  of an other, without any falsehood, guile, or countersaict colouring, using this temperature, that profits may be imparted from one to an other, & that men may receive one of an other, the commodity of this civil life.  
Contrariwise, soche as do not set this honesty before their iyes, but mind only lucre, how villainously, shamefully, unhonestly, and wickedly so ever they do it (as though the smell of gain were sweet in every thing, according to the saying of Domicianus) such I say, do not stick to gather goods by hook or crook, to break credit, to deceive their neighbour, to set light an other man's harm, and finally to leave no policy unattempted, how they may like vile money thirsters, satisfy their greedy desire, consuming 
〈…〉.  and as it were, sucking up other men's thrift, they themselves in the mean time, living like gentlemen at their pleasure. Which thing sundry ways falleth 
〈…〉.  out, as by putting money to usury, a practice of such subtlety, that unless you look well about you, it will work wiles with you, and catch you in a snare: by overprizing of wares, by selling of cor●e at an higher price, or buying it when it is better cheap, to th'end to sell it dearer when the extremity of the time requireth. Of whom Solomon saith: he that hideth grain, 
prover. x●  shall be accursed among the people: and blessing be upon the head of the sellers. And the Prophet Amos: 
Amos. viii.  Here ye this that oppress the poor, and cause the needy of the earth to faint, saying: when will the new month be gone, that we may sell victaile, and the Saboth, that we may have scarceness of corn, to make the bushel less, and the sickle greater? We shall set up false weights, that we may get the poor under us, with their money, and the needy also for shoes: Yea, let us sell the chaff for corn. By which words, the Prophet so plainly descriveth the deceit of usurers and money mongers, the common pestilence that infecteth all men, as though he had dwelled amongst us even in this our tyme. Yea, further these handicarfte occupations much hinder the Common wealth, when by courts kept in their hauls, they do declare that things shall be no cheaper sold (and therefore such Haules be the less to be allowed) to the intent things may be dear still, and untolerable unto the commons, yet this devise do not they alway use, for to be the more enriched therewith, but by the dear uttering 
craftsmen do craftily maintain their drinking and dicing, by enhaū●r●ge their 〈◊〉.  of their work, to get that again, which they have unthriftily spent at drinking, Dicing, whore hunting, riot, and by other inordinate means. Which things how pernicious, filthy, wicked, and unmeet they are for an honest man, he doth only perceive, which lamenteth that such good things as be provided for the sustentation of man, are by certain villains and ribaudes, converted to his damage and undoing. To whom it may be well applied, which Bias Prieneus sa●ed unto one, which being himself a wicked man, demanded of him what godliness was: I will not tell thee (quam Bias) because thou inquirest of a thing, which agreeth not with thee. As though that he, which as it were being choked with covetousness, gapeth only after his own gain, with the endamaging of others, yea, and emploieth himself wholly thereunto, had nothing to do with godliness: a man in the more calamity, because neither he, ne yet his heirs shall enjoy his ill gotten goods: but as they came, so shall they decay: and speedily convey the owner thereof, despoiled of all, to Pluto his God, and to everlasting punishment. Hereby groweth the dearth of all things, which daily so encroacheth upon men, that if there be any worse world than the iron world, 
The 〈◊〉 world.  which hesiod descriveth, it may well seem to have light upon us, for there is no honesty, justice, piety, nor faithfulness amongst men: considering every man thinketh with himself, and as it were openly speaketh, that saying of Horace:  

O people seek for money first, and then to virtue fall:  
This lesson teach both high and low, both young, and old, and all.   

And of thy goods no man doth ask, from whence or how they come:  
It forceth not which way thou have: but needs thou must have some.   
Which intemperancy and disorder, so groweth amongst men, that they fear not in many places, to rob and reave one from an other, under the pretence of law: and be so affected towards foreigners, that if they could pluck even the very skin of their backs, they would conceive a great pleasure therein, and count it a politic practice. Which thing the higher powers, 
The negligence of magistrate's hurteth the commons.  and such as be Magistrates do not prohibit, but negligently letting things pass unredressed, seek a time to stuff their own bags. And it is a wonder to see, what occasions they find to despoil them also again, so that the wisemannes saying, may be well applied to them: we be consumed in our own malice: and the common saying also: consume that you may be consumed. Which enormity the governors and pastors then 
Sap●en. v.  selves would reform (for it can not be, that soche gripping griefs should be hid from them) were it not that they themselves be in the same prodicament, and that which they ought to amend and reform in other, would redound upon themselves, as the chief workers thereof. But we, as Domitian's Daw, which in the capitol used to say, all shall be well (which voice one interpreted thus:  

(The Daw that sat on Tarp●y top▪ but late this did she tell,  
She could not say, that yet it is, She said: IT shallBE WELL)   
hope for better hap, that is, that good and godly governors, will see such order taken in the common weal, that every man seek for gain, with regard of his neighbour, not hindering his commodity, but somedeal furthering the same.  
But the Merchant must sell his merchandise to the handicrafts man, at such a price as he may utter his work likewise good cheap. And thus every man doing his duty, one may be willing to secure an other, and turn these commodities to anaile not privately alone, but likewise in common: that thereby the honour of the common weal may be supported and maintained: which if in our mutual life, we do not observe, it shall be uncivil and as it were a sink of moche mischief, whence it will be hard to depart, and to make our passage towards that common weal, whereof this must be but a resemblance & preparation.   

The argument of the third Chapter.  
That riches if they be well gotten, be not to be contemned, and how that if a man have excessive wealth he is subject to many dangers.  
HE that could pluck the pleasure of covetousness out of men's minds, might easily appoint a mean in gathering substance, & would say that he were wealthy, not that 
He i● rich that desireth little.  hath much in possession, but he that desireth little. For nature (even by the confession of Epicurus) is content with a mean estate. After whose rule who so liveth, shall not be lightly poor. Contrariwise, if we fall to covetousness, we shall never be rich. For the covetous man is unsatiable, not content when he hath that he desireth, as one that as well doth lack that he hath, as that he hath not. But because▪ we can not be maintained without the help of riches, although who so hath them, is never without care and anguish: some means must be found how to come honestly by them, and to employ them to the commodity of many. That we as it were failing in a sure haven, may safely escape the storm which they manac● and threaten, and so counterplace profit against the present danger. For it is a greater Virtue when you have gotten a thing, well to use it, then to seek for a new. I have also by principles of nature declared how that nothing is profitable, unless it be honest, and without harm or injury done to other●, which only is civil, and becometh a good man, and also how that gain may be gotten abundantly, and yet not without commendation. Here I do not meddle with 
It behoveth kings to be wealthy.  the treasure of Kings, princes, and other potentates, which although they abound in wealth, yet all is little enough, much less can it be said that they have to much. Moreover, he that shall weigh the administration of so many signiories, the accomplishment of so many offices of charge, the great number of retinue, the large expenses in the court, and besides this, the extraordivarye waste, shall perceive that it is not absurdly said, that a great bird hath need of a wide nest: and that under great wealth ofttimes ●urketh scarcity, in so much that the whole commodity of the country may scant be sufficient.  
The scripture commendeth Solomon, not only for 
3. re. 3. &. 10  wit, but also for wealth. For the Lord saith thus: 
Solomon 〈◊〉 ●oth● 〈◊〉 an● uvea 〈…〉.  Besides this, I have given thee riches and honour which thou hast not required, so that there was never king yet in all the times passed like unto thee. Also. Thus Solomon was magnified above all Princes of the earth for wealth and wisdom. And that king David the Psalmist his father had great abundance of riches▪ this may be an argument, because a great treasure was hid in his Sepulchre in privy chests, out 
David's wealth.  of one of the which a thousand and three hundred year after, Hircanus then Bishop (as josephus writeth) took three thousand talents of gold to deliver the city from the siege of Antiochus: which proveth that it doth stand with the estate of kings to have treasure, as without which, they can neither be kings, neither govern and defend their subjects. Yet they must be well advised, that they do not upon light considerations either take poor men's goods gotten by their travail, or riotously consume the same, but rather show themselves upright in all this wealth, and remember that so much they may do, as the law permitteth.  
I do here speak of those also that sit not in the throne of majesty, and yet be commended for their great riches & substance. So the scripture witnesseth of Abraham, that he was very rich in possession of gold & 
Gene. xiii.  silver. And Loath also which was in Abraham's time, 
Abraham was very rich.  had herds of sheep, droves of cattle, and tabernacles, neither could the land receive them that they might dwell together. And jacob advanceth the wealth of Laban his father in law▪ which he had gotten by his diligence. A little hadst thou, said he, before I came unto thee, and now thou art become wealthy, and the Lord hath ●lessed thee sense my coming unto thee. Daniel also the prophet commendeth joachim 
Daniel. Susann●.  Susannaes' husband for his possessions and wealth, by these words: joachim was very substantial, and had an Orcheyarde near unto his house, and unto 
joachim Susan's husband was ● man of great possessions.  him resorted the jews, because he was more honourable than the rest. I were able to recount ● number of examples to prove that riches be no evil things, but the blessing of God, I mean such as be by honest means gotten, and this can not be unprofitable.  
Thus you see that riches be not disallowed▪ but when they be abused. But he which intendeth to live honestly amongst honest men, gathereth nothing into his hands that may turn to the injury and disadvantage 
How we ough●●othe ●● g●● and ●●●●oy riches.  of an other, but setteth the necessity of his neighbour before his ●ies, in so much, that albeit he could make a great hand by forestall or buiing up things in gross, yet if he see his neighbour needful thereof, he forbeareth, and giveth place to the needy, or if he should bu●e it, he would sell it again for the same price, or after the same rate that he bought it. Therefore his work, his wares, his wealth, he reckoneth so to be his own, that he will not withdraw any deal thereof from his ●edie brother: but will impart ●he same to other in necessity, and likewise to receive mutually again. Therefore useth he to watch, to take pains, to apply his work, to pray, and to glorify God (as job did, saying: The Lord gave, the Lord took away, the lords name be blessed) wh● because of the lowliness of his mind, blesseth his labour, and commandeth it to take increase, that the more he giveth to the poor, the more he gaineth to himself, and for a small pittance of bread and ●●she, he gathereth whole baske●tes full. For these in deed be the true riches, whereunto we do not we● our heart, which be ready for our neighbour at his need, and so accounted upon of us, as though we had them no●▪ whereby we seek not our own glo●ie, nor an inordinate abuse, but only apply them to that use, wherefore they were bestowed upon us, that is to enrich agreate number, that having nothing, we may seam to have all, according to the saying of saint Paule● 
two. Cor. vi.  Behold, we live as poor men, but enriching many, having nothing, and yet possessing all.  
Wisely doth he therefore, that counteth such ● one rich or poor, not that hath moche or little: but that can be content with sufficient. For hereby it may so fall out that he which hath great wealth, yea, more than ever ha● Croesus, may be poorer than Co●r●s, & a very beggar: and he that neither hath penny nor pennyworth, the wealthiest of al. So at Lacedaemon, neither the use, nor the brag, nor the fruit, nor the face of riches, was any deal esteemed: but in that city 
The God of richesse.  ●●●ne of all other, was the God of riches kept, which was both blind, lying, like a ●eade picture, and unremovable. There the ●oore and the rich were placed both in one ro●me: as wherein was considered not the abundance of goods, but the desire of goodness, and a good heart: as all the stoics accounted ●oche men rich, which although they have no earthly wealth, yet can ●nio●● the benefit, both of heaven and earth. So Dioge●es Cinicus, was wont to vaunt how far he himself surmounted the king of Persia, both in life and goods. For the king would never have enough, but yet he desired not the kings pleasures, wherewith he could never be satisfied: but the king could by no mean compass to get Diogenes his pleasures. These were the Philosopher's opinions, which were not altogether absurd, for that they thought that wealth did not stand in worldly possessions, but only in the qualities of the mind, meaning thereby rather so to glorify them s●lues, then to give glory to God, and to help the needy: and therefore their glory was ●ourned into ignominy.  
Moreover all the Philosophers, of what sect soever 
Tuscul. quae. Libr. v.  they were, as T●llie declareth, in this point agreed, unless it were such▪ as a naughty nature aliened from wisdom and understanding. Socrates seeing in a 
Philosoph●●s ●●●●ned riches ●●● vanities.  solemn triumph a very great sum of gold and silver carried, good Lord, quam he, how many things be there that I lack not? Diogenes spoke more freely unto Alexander, when he bade him tell him, what he lacked? Nothing (quam he) but that you would stand a little way out of the Sun▪ for he shadowed him as he sat a sunning of him. Anachar●is the Scythian did not only re●use Hannoes' presents sent unto him, but wrote also this, in a vaunt of his frugality▪ a Scythian rug is my garment, the hardness of my feet, my shoes, the earth my couch, hunger my dainties: I eat milk, cheese, and flesh: Therefore if you come to me, you shall find me quiet. But as for these your presents, you may either bestow them upon your citizens, or give them to your Gods. Therefore Aristotle 
i. Pol●●.  the Prince of all the Philosophers (except Plato) said, that Philosophers might have been rich, but would not, ●e●●e being thereby enforced to meddle in worldly affairs, they should have lost the benefit of their quietness and contemplation. Whereupon I may conclude, that those riches alone be moderate, both by lawful and natural possession, which we get honestly, which if Plato do so mean in his common weal, he meaneth well: and those again immoderate 
Immoderate riches be unhonesty.  which we cleave unto in heart, be they never so little. By which reason, a beggar in his poor and ragged coat, in that he seeketh to be praised ●mong men for his poverty, and to be accounted the happier, may b●e prouder than he that is clad in purple, and accounteth his riches, as though he had none, despising no man, imparting to the needy, and thanking God for all.  
Now if these riches be converted from their true use, how pernicious they ●e, and subject to many dangers, 
Inconveniences that gro●● by riches.  many reasons there be to prove. First of all, they lead a covetous man as a bugle or an Ox is led with a cord, draw●n through his nostrils: whereupon Themistocles sa●ed, that he had rather have a man without money, than money without a man. And Horace eligantly writeth thus, to one Fuscus Ari●●ius:  

Great store of coin doth rule each man, or else to him obey,  
More meet it follow man's behest, then that it lead● the ●●ai●▪   
secondly, they open the window to pleasures and riot, and make the neagle to be despised, to whom those goods do properly app●●teine. Hitherto belongeth the Parable of the rich man, which was apparelled 
Lucae. xv●.  in purple and silk, and da●●●e fed with delicious ●●ates, not v●●chsaiyng the poor La●arus, which lay at his gate, to eat the crumbs which fell from his Table: But finally, he being buried in hell himself, saw Lazarus in the midst of his torments, received into Abraham's bosom. Besides these there are s●nd●ie occasions, to lead a rich man to unrighteousness, and to put him in danger: as chief 
〈◊〉 ●e hurt ●●● many ways  be, bodily pleasures, the love of wealth, the provocations of the devil, the deliciousness of the world, impiety, contempt of honesty, hate of virtue, and the neglecting of justice, which when they have once rooted themselves in the mind of a man, they breed a great misery, and a thing that is most unworthy an honest man: that the deeper he is drowned in desire, greadinesse, and such filthiness: the harder he shall fall to amendment, and employ his goods to their true use. Which thing that you may not think, that it is vain, and of light credit, our master Christ, 
Math▪ nineteen. Marc. x.  the only assurer of life and health, witnesseth the same, to truly to a great number: saying, verily I say unto you, it is hard for a rich man, to enter into the kingdom of heaven. And again, I say unto you, it is more easy for a Camel, to go through the iye of a needle, then for a rich man to enter into the kingdom of heaven. For although he hear the word of life, yet it is so choked with worldly cares, riches, and pleasures, that it can bring forth no fruit.  
You understand how near a way riches can bring a man to the Devil, which lest he unwarely come upon us, let him that hath ears to hear, hear, and learn to say with David: Do you not trust in 
Psalm. lxi.  iniquity, and do not desire ravine. If you have abundance of Riches, let them not enter into your heart. And with Solomon: Better is a poor man which walketh in his simplicity, than a rich man in his wicked ways. Thus we ought not to call such things as do not bless us, but trail us into Hell, goods, neither such, riches, which make us no▪ richer, but to our great misery, work that in us, which the Philosophers and other Gentile writers do lament in the estate of man: and chiefly Pliny the second in his 
Lib. 7. ca 4. ●t. li. 33. ca ●.  natural history. How many (saith he) have riches destroyed, and brought into extreme calamity? What say you, that good things be not able to match evils, although they be like in number? What madness is it (with a mischief) to desire that, which either hath chanced to very Slaves, or hath found no end in Princes? What did it avail Marcus Crassus, which did account no man rich, unless he were able with his yearly revenues to maintain an army? What did it profit Pithius the Bithiniane, which gave to king Darius a plane tree of gold, and a vine very famous, and much spoken of, and banqueted ●erres whole army, which amounted to the number of seven hundred fourscore and eight thousand men? were not they consumed like straw, and cast into perpetual torments? For our ensample truly, that we should seek a moderate use of things, and such as is honest and Godly, profitable in private and common, and available toward true felicity.   

The argument of the. iiij. Chapter.  
¶ That the honest emploiing of our goods consisteth in communicating of profits, whether we live by lands, handicrafts, or daily wages. secondly▪ that we ought one to aid and relieve an other.  
FOR as much as a common weal is an unperfit and deformed thing, wherein echeman traveleth to profit himself only, not respecting his neighbour: to the intent a civil society may be known when it is perfit: We must understand, that the chief thing that is required therein, is the empartinge of commodities between man and man, which I appoint then to come to pass, when things are honestly used. Which argument the Philosophers did scarce superficially touch, applying this place (that we be born not for ourselves, but that our friends and country do challenge part of our being) rather unto their quiet life in learning and study, then unto the profiting of one another, thinking this to be the only felicity, to wonder at the work of nature, to live a contemplative life, wherein the life being disburdened of all thought & care, might behold the beauty of things, & live in a certain kind of contented quietness. It may in deed come so 
Apathia.  to pass, that by means of this quietness they may the more commodiously apply their study, but I do not see how it is possible to attain to that their tranquillity, while they be thus emprisonned with flesh and blood, where only affections rule, only vanity taketh place, as a thing passing the nature of man. Wherefore lurk they may, but profit they can not, unless it be by teaching other, and making them fit to screw in the common weal, by the precepts of Philosophy, and discipline of manners, so far as nature helpeth them: herein resembling the whetstone which being itself blunt, yet sharpeneth a knife. And how many think you are there at this day, which professing a monkish and solitary life, do 
Daun●●rs of a contemplative life.  no worthy act therein, neither any thing that is profitable to other, but only live to themselves, borne to spend victuals, whose belly is their God: and yet I know not how, but they brag of a contemplative life, as though any regard were to be had to such a contemplative life, wherein they take more care to frank and fatten themselves, and to nourish affections, then to be rapt into the company of Angels, and to learn that, which may redound to the edifying of man, and ornament of the church. Whose vanity, I hold as lewd as the Philosophers, considering they themselves confess, that man is borne for man's behoof, that one may profit an other, as Tully saith. Whereby I can not see how that this saying can be true: he that hath lurked well, hath lived well, unless we do mean, that for the most part it is a very profitable thing, not to be conversant in Princes courts, nor to delight in vain nobility. Otherwise to seek a solitary life, to fly from the society of man, to bestow no labour upon the common weal, not to impart commodities, not to inform other, and so to give an account of his idle time, is the property of a swine, which alway walloweth in the ●ir●, not of a man, which ought to let no day pass, without doing some good thing. Moche more than ought he not to lease his time, which will not be recovered, but rather to restore with overplus, or not altogether to lose that weight, which God the great steward, hath measured unto him. Soche use of things therefore, must be in a common weal, such communicating of profits, that one may help an other, one bear an others burden, and every man follow that kind of life, wherein honestly he may profit himself, and endamage no man: for we allow nothing in a common weal, unless it be both honest and profitable. Wherefore the gain that groweth by usury, the excessive enhaunsing of prices in merchandise, the pinching practices of artificers, although they seam profitable to such ravenous rakehells as gape for such 
●nsa●iable 〈◊〉.  gain, yet because they be unlawfully gotten, they be neither honest nor profitable. For how can that be profitable, which maketh the author nought and 
We must with all our heart wish our neighbour's wealth.  unhonest? For those only as citizens and partakers of man's society, be received for honest, which reverence justice, set conscionable dealing before their iyes, favour honesty, and which so get and keep their own, that they do not only not harm their neighbour, but tender his commodity, and with all their heart wish his furtherance. Such a one is he as putteth not out his money to usury, but helpeth the needy: which buyeth not his wares to the hindrance of his neighbour, to sell them dearer than reason requireth, which doth not hide corn and grain the blessing of the earth, nether forstaulleth the market, to the grease of a great number, that it may be at an higher price: which doth not so value his own work, that it shall profit himself only, and harm others: which useth the propriety of things with such modesty, that he will not withdraw the same from the ●●adie, but in extremities be content they shall be common, which in all his affairs, practices, and trades of living, more esteameth the common, than the private profit. Which is one part of honesty, originally rising of justice, which we ought not only to esteem above our commodity, but also above our life. So we love our neighbour as ourselves, so we use other, as we would be used ourselves, and restore things committed unto us with honest increase. But now these 
Fow●● m●●er of wa●●● to maintain our ●●yng.  riches wherewith we be supported, be not all of one sort. For some live upon their lands and possessions, some be maintained by arts & crafts, some by traffic, and some by daily labour. The gain that riseth of lands is the most honest of all. For th'earth tilled with hand doth yield the same: and it consisteth in earable ground, meadows, pastures, orchards, and other soil, whereof the old fathers gathered all their substance. And therefore they were called Locupletes in latin, as who say, Pleniloci & agri, that is, 
Locupletes.  wealthy because they had plenty of place and land. And therefore ill tillage of the ground was thought among the Romans a fault under the censors correction: as Pliny writeth: and as Cato saith, it was 
Plini. lib. 18. Capit iii.  thought the highest name of praise to be called a good husbandman. And yet it was thought expedient that riches should be moderate and not to excessive: whereupon Manius Curius said in an assemble of people, that he was a corrupt citizen which could not content himself with seven furlongs of land: thinking it a matter meet for the worthiness of the common weal, if every man so seek his own advantage, that other be not enforced thereby to stand in necessity, & to want ground to work upon, because other have to much in their own hands and occupation. secondly we mentayne ourselves by practicing of arts and faculties, which we use as our supporters and stays of our old age, so much thonester, the nearer they draw to the rule of good and conscionable dealing, and be exercised not for lucre only, but that our neighbour thereby may be relieved, and the common estate furthered. After these come trafficques of merchants, Mercers, Vintners, and such other which nature garnished with reason, devised for the necessity of man, & so helped this fellowlie life. Last of all be hirelings the base sort of people, which find themselves by their daily travail, no less profitable than necessary, as without whom we can nether till land, plant vines, nor dress gardens. Now if you will compare every kind of trade together, and match labour with labour, and living with living, you shall understand that the ground cannot be tilled with out the smiths help. For the husband man must have his 
How one man doth help another.  plough, his rake, his fork, his coultre, and other instruments concerning tillage. The smith also needeth the husband man's help: for without corn and grain he can neither maintain himself, nor apply his occupation: by him both the shambles be furnished, and household victuals provided. And there be many things wherein we have need of the labourer, who for his hire helpeth from day to day, aswell the ploughman as thartificer, and so getteth himself a living. But also the traffic of merchants is no less profitable than these, which bring out of foreign countries such necessary things as cannot be had at home whereby they themselves also gain largely.  
Of an infinite number of trades whereby we may mentayne our livings, I have rehearsed a few, that by the conference with these, a man may learn the profit of others: and so you shall perceive that every city must consist of sundry things and sundry kinds of men: wherein none must be idle, but every man must apply himself in his vocation, and seek his own, and that in order decently and honestly: whereby men's offices & labours must be so employed, that both our neighbours may be eased, and none other overcharged,   

The argument of the fift Chapter.  
That for the provision and enrichinge of a city there ought respect to be bad to three things: the inhabitants, the situation, and the borderers.  
MI purpose is not to draw forth the plot of a City, to frame houses, to erect walls, to fence it with bulwark, and to show an art how to build it from the beginning, but that I leave to the workemaisters, whose diligence extendeth to see that the fields about it be wholesome, large, fair, fertile, fruitful, full of springs: that it be so frontiered, that the enemy may not easily inunde and over throw it▪ that it may have as much commodity, with as little discommodity as may be. But this is my meaning: when a City is once builded, then to take some order whereby the inhabitants may by honest means be nourished, one help another, to defend and protect the face of the common weak, which is the true form 
A perfect plot ●● a city.  of a city, standing not upon Stones and timber, but established with laws made in such sort, that they do not only respect the commodity of the people, but also harm and endamage none other.  
But as for the situation and place, it forceth much that the city be so set, that of every thing necessary it may serve itself, without any bringing in of foreign wares: and that it be not so barren and gravely, that it can not maintain the inhabitants, but needeth the provision and furniture of other. For a fruitful ground by the benefit of nature, easily yieldeth fruit to the sustenance of the people, neither needeth it many precepts to receive commodity thereof, so that it be diligently and seasonably tilled, which thing the Romans highly esteemed, in so much that the censors punished them that did not well till their ground, a thing of such honest reputation, that sundry noble men were thereof surnamed. As Pisones were so called, because they did employ themselves to the sowing of Pease. Cicerones, of a pulse called Cicer. Fabii, a fabis, that is, beans. And Stolones were 
Libr. i. de re rust. capt. 11.  so called (with which name Licinius was first surnamed in Varro) because there could no stumps of trees be found in his ground, for that he digged up the roots about the Trees, which did springe forth of the ground, which in Latin 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, derived their names of this, because they gave pestilles to the Backehouses, wherewith Grain is brayed in mortares. Besides this, they would that corn gotten by the plough, should be saved from spoiling. For if any of full age had either put his cattle to graze on it in the night time, or cut it down, it was judged felony by the law of the twelve Tables, and that if he 
Ceres' the goddess of corn  had been convicted thereof, he was hanged up before Ceres, against whom thessence was committed, and he was as sharply punished, as if he had been cast for murder. If he had been under age, he should have 
Penalties for spoiling of corn.  been whipped, or should have recompensed the damage single or double, according to the arbitrement of the head officer. The words of the law be these: If one of full age do by stealth eat up or cut down corn gotten by the plough, by night, let him be hanged up before Ceres: if he be under age, let him be beaten, or recompense the fault single, or else double it. Neither doth the civil law spare such as spoil corn even by negligence, although they mean no harm, which is as much in effect as the offence itself.  
And therefore Paul the Civiliane saith: If any man set fire in his own stubble or brambles, to the intent to burn them, and it grow further, and burn up an other man's corn, although he did it by negligence, yet if it were on a windy day, he is culpable, and by the law which Aquilius made, is bound to satisfy the party: and good reason, for he that giveth occasion of harm, seemeth to do the harm. Secondly, 
How Quietness may be kept amongst houshandemen.  provision must be had by law, that if controversy▪ arise concerning meres and bounds in grounds, measures may determine the same, so that such meers and bounds be assigned by the arbitrement of certain honest men, whether they he mere stones, stakes, or others, & so every man shall have and possess quietly his own without anoiing of any other. Then that one do not an other injury by grazing, driving, or mowing, & such other injurious means: neither hide any corn, for hope of a dearth and scarcity of things, but let every man use the common benefit of the earth honestly, and let one make an other partaker of his commodity, and not turn the blessing of God into cursing. A man must also mark the condition and state of the people, and the desire which they have to gain things, and accordingly temper his ordinances and laws, which must needs be so made, that they agree conveniently with those things which they concern. But chiefly we must take heed, that cuerie man so apply his own privately, that it be profitable in general. For no man can commodiously exercise two Arts saith Plato. If they be husbandmen, and given to tillage, it hath been declared after what sort they must use themselves.  
But where artificers be, there must he many things provided for their furniture, according to the necessity of every man's faculty. For there be such as live by clothing, which have need of woulle, wadde, chickwede, thistles, and dying colours, of sundry sorts to colour their clothes. The butcher without cattle can not occupy. The Couper without wood, is without work. The joiner must have boards, and the Glover skins, without which, the tawyer also is workelesse. Shoemakers, girdlers, saddlers, and coriers 
Artificers ●●● be furnished with such ●●●● g●● as appertain to their faculties.  must have hides. Cutlers, sawmakers, Sithsmithes, Platemakers, and Armourers, use iron & steel. The linen weavers, tailors, woollen weavers, dyers, and such kind of artificers, work upon woulle, and linen, and threads of woullen and linen, and sometime upon silk. And so likewise of all other artificers, which use each in his faculty, some one thing, some an other, as a trade to travail in for his living.  
Neither is it enough to se● that the city be commodiously served of these things, unless order be also taken, that they may be profitable to all, and prejudicial to no man. Which may so be well provided for, if they do agree upon nothing privately, that doth not profit in common. For the corruption of nature maketh every man wish better to himself, then to an other, and to think that most peculiar to himself, that bringeth most profit. Hereupon in their corporations 
Unlawful orders be agreed upon in hauls of companies  and hauls, they do ordain and appoint that which profiteth privately, altogether against the common commodity, as a thing which might hurt their companies. Hereupon Bakers in ill governed common weals, agree among themselves; that one do sell no bread so long as another hath any left. Shoemakers, tailors, and linen weavers, appoint that there be an ordinary number of apprentices. Among the clothiers order is taken, that none make any cloth above ordinary every year. Which incommodities do thereupon arise, because in such corporations for the most part the greater number is such, that either know not their occupations, and be ill workmen, or else spend that they get in gamening, riotting, and tippling: the lesser part be such as travail and take great pains to get their livings, and to encraase the same by their occupations. Among whom the greater number lightly prevaileth, and so private gain is preferred before the common profit. Albeit these base merchants do not consider in any wise what is profit, and when they can not help themselves, they envy at other that be willing to thrive. And by such means they do not only molest other and procure a common damage, but also pervert that that is peculiar. Whereupon many of those corporations, besides that they be accounted unlawful, by reason of corrupt and dishonest orders, be also pernicious to many cities & towneships. The more must be the magistrates charge, to prevent 
L●●e lips, 〈…〉.  this mischief, which were an easy matter, if they were not both enfected with a like disease.  
merchants also, mercers, adventurers, vintner's 
Soche as furnish us with necessary wares must be favoured.  apothecary's, and so many as in a city do profit by their good policies & forecasts without hand labour, must be preferred and helped in buying & selling their wares. For Tully writeth that the Romans would not stick to revenge an injury done to their merchants, even with the sword. But for as much as discciptfull wares be oftentimes fet from beyond the seas, we must foresee as near as we may, that nothing be sold at home in our country, that is counterfeit, but that every thing be truly and without all fraud or guile uttered.  
And touching other, and them of the wealthier sort, which maintain themselves upon the revenues and commodities of their lands quietly, and without any either occupation, or marchandrye, there is no such great business, because they be bound by the common law, whether they live privately or in office, whose inheritance must be civilly used. And if any subsidy be granted, that then all the burden be not laiod upon their backs, that it may not seem better to be a poor man then a rich in a City. For there be some that live more wealthily by their occupations, than many do by their lands and large possessions. Which commodity of wealth, seeing it cometh 
Occupie●●●●● richet then gentlemen.  by mean of good ordering in the common weal, it is also requisite, that part thereof be employed and imparted in a common necessity.  
Finally respect must be had to the country about the city, whether it be as a garner, from whence corn is conveyed to serve the city: or whether it depend upon the aid of the city: so that if the countrymen bring in any thing, they must needs again furnish themselves of necessaries, out of the city, as shoes, apparel, wine, ale, iron, implements of how should, spices, vinegar, flesh, and other things: which be very necessary for men of the country, aswell for such as be buyers as sellers. And in this behalf laws and ordinances of cities ought so to be tempered, that they do not seem profitable to the citizens only, and hurtful to others that be forrenners, which were a point of small honesty, albeit of many much practised: for justice is the foundation of every common weal, without which we cannot appoint this or that to be honest or profitable. For justice the queen of all virtues doth not 
justice.  regard the law maker only, or any private man's commodity, but every man's in general: according unto whose rule all laws, all ordinances be directed. Here upon we see in many towns that victuals which men of the country bring in, be so sore pinched and straightly ordered, that unless they sell them at a certain assessed price, they shall neither be permitted to sell, ne yet to carry forth any thing: But on the other 
Abusc● in be●e●ng of wa●es.  side, if they stand in need of shoes, caps, clothes, vinegar, pepper, girdles, knives, weights, axes, nails, and such like wares, now it is a marvel to see how the price shallbe enhanced, how all shall be driven to gain: That it cannot be said that this buying and selling is between man and man, and specially whom neighbourhood and religion ought to make equally minded one to another, but even among wild beasts and very Turks, which yet do not so lay one in wait of another, and use so shameful a kind of winning and trade of living. Whereupon it evidently appeareth, that the chiefest thing in a common weal is to use an honest mean in gaining-whiche will then come to pass, when we have respect to the citizens, the place, the occupation, and trade of life that each man useth. For one kind of laws agreeth to such cities as be maintained by lands and possessions: another to such as stand upon the sea coasts, or upon rivers, by which all things necessary be conveyed unto them: another to such as stand upon no such like commodities, but be maintained by occupiers and artificers. And Plato said well, that diverse citizens served for diverse common weals. Then according unto the different estate of the inhabitants, an order and mean must be used, how far their gain ought to extend, that no injury nor dishonesty be practised. Finally we may not for our lucre and 
●ustice & Charity be ●oūda●●●e of the 〈…〉 ●●●●●e.  commodities sake hinder either our neighbours or forrennours, but always set before our eyes justice and charity, considering we be Christian men: for charity envieth not, doth nothing frowardly, seeketh not her own, thinketh none evil, rejoiceth not in iniquity, endureth all things, suffereth all things, doth nothing to an other, that she would not have done to herself. By whose ensample if we direct and rule not all our doings, let us never look for any fruit or ornament of our common weal, but we shall be taken as the Gentiles: yea and in an estate more miserable, because a servant which knoweth his masters will and doth it not, shallbe sharply scourged, and condinglie punished. Then must we not include our common weal within the compass of the Philosophical traditions: but pass those straits, & walk in the liberty of the spirit, opening the way to the everlasting common weal which shall never decay.   

The argument of the sixth Chapter.  
As it is most convenient that there be a propriety in things: so is it a wondrous absurdity, to appoint an equality.  
WHo so will handle this kind of argument shall find many things 
Many be of opinion that it were expedient to have a● things common.  on both sides which may make him doubtful, being moved aswell with a zeal of godly living, as also considering the estate of mankind. And we do not read truly that our saviour Christ had either proprieties, or possessions, and his doings must be our instructions, which said unto the man that told him that he had kept the commandments of god from his youth: yet thou lackest one thing, sell all that thou hast, and distribute it to the poor and thou shalt have treasure in heaven. Which the faithful of the primative Church did, as Saint Luke testifieth. For there was not one poor amongst 
Act. iiii.  them: for that they sold their lands, houses, and other goods, & laid the value thereof at the Apostles feet, which distributed to every man according unto his necesiitie. Saint Luke's words be these: for there was not one needy among them. For so many as were possessors of lands or houses selling the same, brought the prices of that they had sold, and laid them at the apostles fe●te, which distributed to every man according as he had need. We do also understand many ways, that the Philosopher's neglected goods and possessions. And therefore Socrates (whose opinio Plato throughlie alloweth) would in his common weal, that lands and goods were common, which he saith shall then be, when there may be said, this is mine, and this not mine, and all things common amongst friends. Which seeing is become a proverb: 
All things be common amongst friends.  that all things be common amongst friends: but it had his original of Pythagoras as Laertius reporteth out of Timeus. But because it is dangerous so to addict a man unto an others opinion, that he shall hold this a sufficient reason, to allege that 
We must not lean to much to other men's opinions.  such a one said so: meet it is therefore that truth take place before the person, that that may be chose which is more probable and more agreeable with the society of man (for although Plato be my friend, & Socrates be my friend, yet the truth is more my friend) therefore Aristotle doth full well confute this opinion of Socrates concerning the community of things, whereby not unquietness only, but also many absurdities might arise among men, specially as the world now, goeth, wherein it is hard so to keep a man's own ground, that another do not encroach upon him, and with his plough pair away some part thereof. Certainly such a community would be hurtful 
Discommodities that woldgrow of all things were common.  doth to she gods, and men: by occasion of disagreement both of tillage and chiefly of parting the fruits of the earth. For who would be willing first to set plough to the ground, if an other that should come last, should reap as much as he, & chiefly of y● ground for the tillage whereof he made none account: So goods unregarded should profit none: & the proverb should be fulfilled: that which is common to all, shall at length be no bodies. Well then grant the ground were quietly ploughed: yet the fruit would not be divided with out great trouble and dissension: which as it would grow yearly, so it would be occasion of greater debate. Besides this the needy should bear the burden, and the rich would take the profit.  
Therefore it were most convenient, this opinion 
A propriety is things is most allowed.  rejected, that every man knew his own, that so the dominion of things might be distinguished among men, that every man might know what were his own, what were not, that goods might not hang in any uncertainty. Whereupon justinian ordained many Laws for the eschewing of injury, for the getting of the dominion of things, that the common weal fenced thereby, might stand in quiet, and every man with regard to the law, should be content with his own. And certainly there be many reasons to prove that the private dominion of things is very necessary. first because they be more diligently seen to: for every man is more affectionate toward his own, then to that which is another man's, specially when we know that it shall descend to our heirs and posterity, which was the causes, why Themperor made a constitution that vassals goods, which escheated by death of the tenant, should be enheritable to the posterity, that is, Children, Cousins, and heirs males. So greatly do we delight in things that shall continue with us, and desire that they may be preserved. secondly we be taught by nature to requite such as have deserved well of us, which by our goods may best be done. For it is not accepted to win a friend with other men's goods. For there were no liberality in that, according unto the Proverb: A man may cut large thongs of an other man's leather. There be besides these many reasonable causes to prove that there ought to be a private dominion of things: which even experience teacheth us, & there was never wise man that disproved the same. Yea the histories are full of ensamples of holy fathers whereof every one had his own in severalle. For Abraham and Loth had several flocks, in so much that when their heard men could not agree (because they did strive who should seed their cattail best) and the land could not suffice them to dwell together: Loath removed to the country about jordane.  
Yea, further this propriety seineth to prcede of very necessity, which (as they say) hath no law. And it is a civil point to relieve the needy, & to count our goods as though they were not ours. Besides this, we must not 
We must so use our goods as though they ●●●● not ours.  fix our hearts upon them, but all affections and covetousness set a part, only direct our minds towards that mark at the which we may run to winue an heavenvly reward. Which thing if the rich man could have done, he would not so sadly have departed▪ leaving the ben●●●te of salvations for our instruction that it is marvelous hard for a rich man to enter into the kingdom of heaven. And therefore in the primitive church such as were converted to the faith, would rather sell their goods, and be without themselves, then give occasion that others should lack. Which might also have been moved with this, because the goods of the faithful were openly sold, and by Tyrants despoiled, which they thought more profitable to convert unto the common and true use, that is to the cherishement of the poor. Thus we see by presidents of Godly men▪ that we may have proprieties of things, but so that we do not abuse them, but rather use them as though they were none of ours. There may also order be taken by common consent, that some things may be common in a city, sometime universally, sometime amongst a certain number. Which conventions because they be private▪ do not prejudice the common law, neither dispense with the proprietaries. As for example: Xenophon reporteth that Lycurgus in the Lacedaemonian common weal, ordained that the use of horses and hounds should be common.  
But when a propriety was once permitted, it could not long continue unabused, because man's nature is easily corrupted, and will not stand still in one stay, but every man is led after his own fantasy, yet so much the more to be borne withal, the less he hindereth the common commodity. For Phaleas the Carthaginian would that lands and possessions should be so divided, that every Citizen should have like portion, which opinion Aristotle reselleth, and by many pithy arguments proveth it to be a mere absurdity. For that is very uncertain, which is comprehended under a general law, especially, touching such things as must be severed. Moreover, in a common weal there be divers sorts of Citizens, some keep great families, some mean: some spare and spend 
Prod 〈…〉.  their goods honestly, some care for nothing so little as goods, but lavish and waste wilfully: which be the most wretched sort of all, although they be as rich as Croesus. For the more they have, the more they devise to consume. Unworthy men to live, much less to be among good Citizens, and to be sustained with other men's goods, as such that will both beggar themselves and others. For if it be disallowed that a 
covetousness.  covetous man should suffer one that is prodigal, evil to spend that which he hath evil gotten, it were then against reason, to let things well gotten, to come into such a ryottou●s hands, and to cast a precious stone before a Swine, begiling good husbands, and such as would thrive, of their commodities. Moreover, if this unequal equality were kept, it would follow, that when all were spent at Dice and bealye cheer, all the citizens should be driven to such beggary, that they should neither be able to sustain themselves, ne yet to maintain the dignity of the common weal. Therefore it were no reason to establish any such equality of things, whereupon so many inconveniences might ensue. And therefore a lawmaker must be very circumspect that he consider the circumstances of the persons, and of things convenient, and so constitute that which is probable, and hath some reason why it should be ordained. For as the law must be grounded upon justice and honesty: so it 
Decrees ought to stand with ●eason.  is not lawful to make that a Law, which is unprofitable. Wherefore if this equality mentioned by Phaleas, had had relation to the state of things and persons, that every man according unto his dignity and calling, should have had his portion of goods, as he to have the more which had a public office, which could not for appliing the public affairs, intend his private commodity: or he that had a great family, or that occupied some trade of greater charge (which is the very equality of goods by lawful proportion distributed, not by quantity, but by equity: and so saith Plato in the sixth book of his laws: there is an old true saying: that equality causeth 
Equality causeth friendship.  friendship) If Phaleas I say had taken this order, these lavisshers had either nothings, or else it had been put into their overseers hands, which should have employed it upon their wives and children, according to their necessities. Solon devised a far better mean, which intending to take away the occasion of covetousness, and unsatiable desire, ordained that no man should have no more land than the law permitted. Which the old Romans following in their ancient frugality, at the demand of Licinius Stolo, moved that there should be some order taken, how much every man should have in possession, that was fifty furlongs, which was the measure used in the common weal when it began to flourish, as Pliny and Gellius do write.  
Also among the people of Locrus, where Minos (of 
Plin. lib. 18. Capi. iii. Gellius lib. 7. Capi. 〈◊〉  whom Plato doth alway make good report) is said to have made Laws, it was provided that no man should alien his inheritance, unless he were able to declare some evident cause of his brgent & extreme necessity, and that to the end that the families should not pearish or decay by conveyance made to defeat 
No man ought to 〈◊〉 〈◊〉 inheritance.  the right heirs. Therefore it is declared in the holy scripture, that if any man for very poverty had sold his possessions, it was ordained that for the same value (the fruits reserved) he might recover his lands 
Levit, xxv.  again, or else tarry until the fiftieth year, which they call the year of jubilee, when every possession should revert to the owner, and former possessor.  
Thus we must embrace only that in a common weal which is honest and profitable, established according unto the condition of the place, thing, and person, and this standeth with reason, wherewith this pernicious equality of goods can by no means agree: as a thing that doth not only impoverish Cities, but also openeth the window to all sedition and dissension. Whereof I could recite many horrible examples, were it not that they be so well known that they need not to be rehearsed in this place. Yet I can not forget one thing which wonderfully disquieted not the common weal of Rome only, but also all Italy, which broil the laws for division of lands did breed: sometime appointing a certain measure of lands, sometime a division▪ or other like, which concerned the people. As were the Laws made by Spurius Cassius, Quintius Flaminius▪ S●pronius 
〈…〉 rs for the 〈◊〉 su●●ment● of lands.  Tiberius, and Ca●● Gracchi, Spurius Thorius▪ Philippus Tribunus, Cornelius Silla, Sextus Titius, Flavius Canul●●us, julius Cesar, and other which delighted to ●awne upon the people, as appeareth in tully, Livy, Gellius, Valerius Marimus, Dionysius Halicarnaseus, and other latin writers. But Phaleas and his followers did most fondly of all others in dreaming upon this equality of goods and lands, which he could never have persuaded, unless he would have had relation unto a certain proportion, and to the condition of each man's estate, that so the distribution might be made, as is before mentioned. Whereupon this proporcionable equality, as a maintainer of quietness, might have risen: but if goods be divided by quantity, it will never so come to pass.   

The argument of the seventh chapter▪  
That goods must be civilly used, and that the needy aught to be partakers thereof.  
MArcus Varro saith well that goods 
Goods.  have that name, because they use to comfort a man, or to make him happy. But how this may be, it hath been diversly heretofore reasoned. For Speusippus the Philosopher 
felicity.  defineth felicity to be a good thing, plentifully increased with all goodness, a power in itself sufficing to live well, a perfection in all virtue, and a competency of living wherein nothing is 
Goods external and internally.  wanting, which they term happiness. Whereunto what thing soever in any point helpeth, it is called good. For that is good which every man desireth, not of itself, but as a furtherer to blessedness, which some appoint in goods of the body, some in the mind, and some in riches and wealth, as hath been before declared. And as the Philosopher's nature is, they define their blessedness to be sometime the pleasure of the body, sometime the delectation of the mind, and at length they pitch their opinions upon quietness and contemplation, which is the fruit of the life spent always in study to search out the truth, to instruct the mind, and to practise honesty. So Maximus 
Sermone. 6.  Tyrius judgeth that the wealth of the common estate standeth in the well appointed customs, and comely government of the city, which can not be without help of good laws, which be preserved by the godly conversation of the subjects, which riseth upon reason: and reason, which truth maketh porfite, is strengthened by exercise, and truth is learned by contemplation and study, which we employ in the searching out thereof. Whereby it cometh to pass, that such things as we learn, we keep▪ them surely in memory, and being so kept, we use them well.  
The wise men therefore of the World place their 
Worldly ●●● men.  felicity in goods, which every man desireth, by which name we term every thing that is created in this world for man's behoove. For GOD saw all things that he had created, and they were very good. But the only perversity of the abusers maketh 
Goods of themselves be good  them evil and pernicious, which of themselves be good. For they also cause, that although a man hear the word of life, yet it seemeth to be thrown among thorns, where being choked as it were with wealth and worldly pleasures, it bringeth forth no fruit. Wherefore we ought all to endeavour, that we do not corrupt that which naturally is good, and cause meat to be poison, and life to be death everlasting. Which then we shall eschus, if we use our goods well (for as we use them, so they be either good or evil) and permit them not to become evil. Considering the Philosophers plant the use thereof in a contemplative quietness, which thereby beareth a face of blessedness, howbeit, it is but a vain ostentation, and a thing esteemed of worldings only, neither yielding hope of any blessed life, nor yet honour to God. Therefore their contemplation is mere vanity, as a sounding brass or tinkeling Cimbale, whereof the Apostle 
two. Cor. two.  maketh mention.  
But we which as near as we may frame a common weal in a perfect order, must lift up our minds higher, and know that we be men, and borne to profit man, whom we be commanded no less to love then ourselves, which is, when we help him not only with counsel, and comfort him in visitation, but also relove him with our goods: which we ought to use in such sort, that they may appear to be both honestly, profitably, and civilly employed. For it can not be, but that he which is modest, pitiful, benevolent, and a favourer of the whole body politic, shall be natural and tender hearted, and priest to profit every man, and to hurt no body. Neither doth this natural civility, more beseem any man then a christian, which ought to regard nothing in the world more than the furtheringe of his neighbour. For if in old time it were rea●ened a virtue for one man to deserve well of an other (whereupon they placed such in heaven, and named them Gods, that had advanced their country by th●● prows and worthy acts, Whereupon also the proverb had his beginning: Man is a God to man.) Surely it standeth with more 
Ciu●●● behaviour becometh a christian.  reason, that he which hath the knowledge of the truth should so do, and declare himself to be a man of civil behaviour by his liberality, and by giving good counsel, which he ought to employ upon such as he knoweth not to be his friends, as well as upon them, at whose hands he findeth great friendship, to gratify the one, and to win the other, and to move them both to a like gentleness.  
Therefore Pythagoras spoke not unproperly when he said: All things are common amongst friends: and yet this saying was more received among the Philosophers in their schools, then among men in their livings. Also he said, that a friend is an other myself. Howbeit, for the profiting of a common weal, this is not enough, to have all things common amongst friends, but also amongst enemies, so that not my friend only, but also mine enemy shall be another myself, without any colouring. Otherwise the saying of Martiale to one Candidus, will be laid against us:  

The goods of friends my friend thou sayest,  
to friends they common are:  
This boasting brag both night and day,  
to speak thou dost not spare.  
But to thy friend thou geust no whit,  
and yet still sayest thou this:  
My friend each thing that friends possess,  
with friends in common is.   
For he with whom we have to do searcheth the heart, requireth the heart, and not a counterfeit countenance. And therefore we must learn our rule to live by, not out of the Philosophers writings, but out of the word of truth. So in the fifth of Matthew: ye have 
We must love our enemies.  heard that it is said, thou shalt love thy neighbour & hate thine enemy: But I say unto you, love your enemies, wish well to them that curse you, do well to them that hate you, pray for them that hurt and accuse you, that you may be the sons of your father which suffereth the sun to rise upon the good and evil, and sendeth rain upon the just and unjust. For if you love them that love you, what reward shall you have? do not the Publicans so? Which saint Paul 
Roma. xii.  opening biddeth us seed our enemy, if he be hungry, and give him drink, if he be thirsty: for so we shall heap coals of fire upon his head: these be his words: if thine enemy be hungry, give him meat, if he be thirsty, give him drink, for so shalt thou heap coals of fire upon his head. You here that word which nether the Philosopher could understand, nor he which bought the farm, nor he that married the wife, nor he that had gotten the five yoke of oxen, so that these when they were bidden to that great supper, could not go. But the Fisher men here it, and they that be poor in spirit, merciful, gentle, peace makers, lowly in heart, such as thirst for justice: because theirs is the kingdom of heaven.  
Which things admit no dissimulation, but belong only to perfect men, and we must not think that a man may be a true christian, although he suffer his enemy to die for hunger and thirst, as they would beat into our heads which nether be themselves partakers of the heavenly kingdom, neither suffer other to enter into it: for it is the word of truth whereof no jot shall pass unfulfilled. Therefore if thou dost not feed thine enemy with meat and refresh him with drink, thou seemest to be a manquellour, offending against the laws, and if thou be found guilty in one, thou shalt be guilty in all. Which although they be hard to the world, strange and unknown to the Philosophers: yet they be pleasant unto our heavenvly father, which putteth upon us a light and sweet yoke, which who so taketh upon him (as no man ought to refuse) his goods be not only common to his friends, but also to his enemies. For this is to deserve well of man, this is to keep the commandment of the lord, 
Our goods must be comen to the needy  and well to use that which is well gotten, and to impart the same to such as be in necessity: which reckon thou as true as Sybilles' oracle, and let it not fall out of thy mind, for the scripture sayeth: thou shalt not 
Deut. xv.  lack poor folk in the land of thine habitation: and therefore ●ooe I command the that thou open thine hand to thy needy and poor brother which dwelleth with the in the Laud. And ezechiel the Prophet 
Ezech. xvi.  saith: Behold this was the iniquity of thy sister Sodonia, pride, fullness of meat, abundance, idleness in her and in her daughters, they did not stretch their haundes to the poor and needy: and they were high minded and did abhominaciones before me, and I destroyed them as thou sawest.  
Moreover Ambrose saith: Consider o man whence thou hadst thy name, surely from the earth, which taketh nothing away from any man, but giveth all to all, and ministereth diverse fruits to diverse uses of 
Humanitas ab humo.  all living creatures. Thereupon it is called, humanity, a special and peculiar virtue to man, whereby one helpeth an other, etc. All we therefore be but one body, and diverse parts, but altogether to this one body necessary. This is the law of nature which bindeth us to all humanity, that one should help another as parts all of one body, whereby you may easily perceive the form of that common weal which is grounded upon Christ, wherein there is justice, gentleness, mercy, modesty, humility, patience, long suffering, truth, steadfastness, faith, and charity, wherein things are used according to a civil and honest moderation.   

The argument of the. viii. Chapter.  
That the invention of money is very commodious, the occupying whereof is then most allowable, when it standeth most upon honest dealing.  
MOney even ymediatlie after that it was first coigned began to be such a nourishment of riot and covetousness, that it may be had in question, whether it were better that it never had been invented, or that with so great toil & trouble the commodity thereof should have been received And surely that is dear enough bought, for the obtaining whereof we endanger our lives. It was not enough for man by natural corruption to have been so much seduced, unless this other pestilent poison, the cankered cark of money, 
Aurisacra fames.  had ensued: for the muckering up whereof, we try the mines, we search the veins of every mountain, we cross the seas, we assault heaven: And we hold all the world, be it never so wide, but small, and attempt to seek out an other world among the Antipodes, which if we could find, yet it would not satisfy our greedy desires. And that money is the only cause of this evil, the unsatiable appetite thereof is a sufficient argument: for have we never so much, yet still we seek more, and be never contented. Which the Philosophers perceiving, either esteemed not money beholding the secrets of nature, or else clean waned themselves from the use of it, thinking that wealth consisted only in this: to desire nothing. And therefore Diogenes Cinicus a wonder of nature, used to say that he passed the King of Persia both in living and goods: because he never lacked any thing, but the King had never enough. And Crates the Theban 
Crates hueled gold into the Sea.  when he first entered into the study of Philosophy, is reported to have cast a great quantity of gold into the Sea, saying: hence ye filthy affections, I will drown you, for fear lest ye would drown me. Which be ensamples truly whereby we may learn that it is better to be altogether moneyless, and to keep an uprightness in mind, then with wealth to perish, and to be cast into the deep pit of hell.  
Which seemeth to be no new evil, but to have begun straight upon man's transgression. For josephus writeth that Cain which slew his Brother, the 
The antiquity of the use of money.  son of Adam the first man, filled his house with money that he had gotten by ravin and robbery: whereby a man may gather the antiquity not only of money, but also of covetousness. But that which was profitably brought in, must not be blamed because of our lust & intemperateness of mind: as men that procure this enormity, and convert a good invention, to a shameful abuse. Which I purpose not to pursue, but to commend the true use thereof, and to bring it unto some honest mean, and by such reasons as may appear that the profit of money doth not only countervail, but also far pass the disprofit thereof.  
And therefore as for this matter, many things do evidently declare, that men at the first when they led a savage and rude life, did rather purchase things by exchange, then by Traffic of buying and selling, which tofore I have gathered forth of Homer. But because things could not be always matched, money by law, and will of the mightier sort, was devised, by whose value applied to proportion, all things might be bought. And surely it is erpedient, that the value of money be in certain, which when it 
Coin iu●●●ted.  began to alter among the Romans, so that no man knew what he had, Marius Gratidianus then Praetor (whether it were by a special act, or by Proclamation I know not) provided that there was no such alteration of coin any more, but that the certainty thereof might be appointed, that every man might know what he was worth. Which law was so grateful unto the people, that they set altars up unto Marius in every street, and prayed unto him with frankincense and Tapers, as if he had been a God, as Tully writeth, and Seneca also in his books entitled De Ira, witnesseth.  
Money at the first was all of Brass, and as some 
The first ●●sgn●● of money  hold opinion, first stamped by servius king of the Romans, and called (Pecunia) because it was signed with the image of a beast. For all the wealth of Rome, yea, of all Italy stood in Oxen, and therefore italy hath her name of an Ox, as Varro writeth. Secondly it was made of silver, and last of all, of gold. Some writ that janus first coined, on the one side, his own image which had two faces, on tother side, a ship in remembrance of Saturn, which coming thither, first told him the manner of tillage, being receive a geastwise into his house. Which thing ovid testifieth, saying:  

Much have I learned, but yet 
ovidius in ●●●storum.   
of money this I never spied,  
Why double shapen head it bears,  
and ship on tother side.  
In ancient time they used for coin,  
a ship engraude in brass,  
To testify the God's receipt,  
that so received was.   
The coyninge of money is of common right depending only upon the Prince's authority, which we call commonly currant, because that it being received by course of law, is commonly given and received, not only because the metal whereupon it is made is good and of the same value, but because the common authority so alloweth it, which maketh it to be lawfully currant, & in buying and selling holden after that rate. Whereupon necessity in time of war hath sometime 
In necessity of war, Leather and brass have been coigned.  enforced leather or fine brass to be stamped, which was paid as the coin, or the magistrates sign, sometime for gold, sometime for silver, and in th'end of the wars, when wealth began to grow again, so much sterling money was repaid for the same. Which thing was done at Madeburge, a noble 
Anno dni M. D. Li.  town in the duchy of saxony, which in our time the emperors power did besiege more than a year, with many fierce assaults: that I may not rehearse other ensamples. Now money coming abroad, laws for contracts in buying and selling were in the common weal devised, as a thing that can not stand without the agreement for the price, which must be done by ready money. Therefore be ware that that which is sold, be not corrupt or faulty, or otherwise not answering the promiss made upon it: for faithfully & without covin, or any suspicion thereof, ought on● to deal with another. Neither ought we only to use upright dealing in getting things, but also in paying the price for the same. Therefore there can be no greater inconvenience in a common weal, then either to stamp, pay out, or to put to any man, false or counterfeit money, for besides the infamy, he that so doth, is worthy to lose his life. Those must also be restrained which lay in wait for money, and gather 
Money mongers.  up the good coin, and by little and littlle bring in the naughty, which ere the falsehood he known, doth pass through many men's hands, and yieldeth a shameful gain to the utterer. And those also which have found a kind of lucre in the converting and turning of their money to some private use. For that which hath more Silver or better metal in it, they bestow upon corn and grain, which they will utter dearer in an other place than they bought it. By which fraud and deceit every city, every common weal, is despoiled of her money, and that brought in, which is very base, and resembleth the exchange that Glaucus made with Diomedes. I had almost forgotten another sort, which impair and clip gold and silver with a file, a pair of pincers, or wasting water, and by abating the weight, diminish the value, whose offences are the greater, the more thereby they do endamage. But because money was first invented for the common profit, heed would be taken that it were not misused, and that those coigners sought not their own filthy gain, to the hindrance of the whole multitude, lest the old saying of Solomon be found true, that all things do obey money, and that 
All things be subject to money.  every man serveth under her standard. So many be there which be at her commandment, or else do wink at and bear with those that delight in practising this money traffic, and thereby do gain unmeasurably, which was first devised, that every man might for selling his ware, be recompensed for so much in value. Wherefore the chief magistrates must be very circumspect, that this money marting pass not the limits of honesty, and become the groundwork of iniquity, not without further trouble and great enormity: considering in nothing else there is more allurement to covetousness, in none more occasions of plague and perdition, then in money. But let some means be found that the canker of this covin and deceit do creep no further, that so every man may seek the true use of this so profitable an invention.   

The argument of the ninth Chapter.  
That usury is for many considerations pestilent in a common weal, and that he is the less honest man, which practiseth it most.  
WHat a mischief, what a plague, usury is, where so ever it rooteth, every House, every city, can well declare. Which at the very beginning entered into the Roman common weal, making the Citizens when they had been sacked of all their money, to stand bound nevertheless for the yielding of usury, with so great a licentiousness, that they were glad to restrain it by law. Whereupon it was decreed 
Foenus unciarium et centesimun.  by the law of the twelve tables, as Tacitus thinketh (or rather as Livy judgeth) by a law made by Marcus Duellius & Lucius Menenius tribunes, that th'interest should be but an ounce, and the tweuth part in the hundred: which afterward was made but half an ounce. There was also an other kind of usury named the hundred, because the surplusage amounted to asmuch as the principal sumnie, every hundredth month: for the interest was wound to run from month to month. But when this Vncelawe was made, covetousness cavelled and said, that this was only provided for Citizens, that so she might oppress the fellows more and more, and that usury which th●se close raveners for feat of law might not practise upon the Citizens, without all dread they 
The Roma●nes called the f●llowes, which were the●● friends end confederates  erercised freely upon the Latins and the fellows. For the amendment of which mischief, Marcus Sempronius tribune of the people, made an ordinance that the same law should extend to all the Latins and Roman fellows, to whom any money should be credited. But when this kind of usury wrought continually many inconveniences, julius Cesar, after he had recovered the City, for all that he held with the people, did not take away the usurers tables and obligations as it was expected, but proniding aswell for debttours as creditors, decreed that the creditors should be satisfied, but after the value and rate of their possessions which they had before the civil war; deducting all way that which was payeable & agreed upon in respect of the lone money, and so no man could have any more in credit, then could be raised upon 
Lib. 5. history Augustae  his goods: as Cornelius Tacitus writeth. Where upon also they say that the benefit of yielding up all the goods that a man had, granted unto the debtors by Cesar, had his beginning: which in the civil laws 
Cessionis beneficium,  is more at large treated of.  
And would to god this detestable evil had rested among the Romans, a people which could never be satisfied, neither with kingdoms nor wealth, and among the Ethnycks, and had not entered among Christians, yea & that into the Church itself. Where it so reigneth, that it is almost counted a virtue, to be 
●surie is p●●●ised throughout christend●.  enriched by usury. In so much that the great gain which the jews used, seemeth tolerable, in comparison of that which the Christians & feigned professors be not ashamed to practise, from whence, as by a conduit, it is conveyed into the laity. Which be so much the sooner alured by their pernicious ensample, the more present occasion they have to nourish their desires. I have declared all ready, how that in old time they used a kind of gain by the ounce, half ounce, hundred, and such like as occasion served through the negligence of princes, so that every twentieth year the interest grew to as much as the stock. But in our time the excessiveness of usury is so great, that the usurers may almost choose (be their stock never so little) what interest they will take for it. Which thing is also practised by them that of right aught to see it reform. So that none will ask how ye come by it, but have it ye must. So many ways, so many conveyances be used herein, that if you would cut of one, there would an hundred more grow out of it, as it were out of Hydra's head. whereupon would ense we not only the great ●mp●●irishment of Cities, but also danger of their utter decay: which Cato surnamed the elder understanding, and knowing further that the wealth of the old Romans stood by husbandry, therefore answered (as Tully reporteth) unto one that asked him what was the best point of husbandry: to feed well quamme: what the second? To feed sufficiently well: what the third▪ To cloth well▪ 
Cicero in. 2. de offi.  what the fourth? To Plough. And when as he that moved these questions asked him further, what it was to put money forth to usury? What is it (quam C●●o) to kill a man?  
If so be that no shame, no regard of honesty, ●● love of godliness, could dis●●ad● these ●●y●ie and ●●le thieves from their greedy ●age, y●t●the fear of laws should do it, especially considering that usury is forbidden 
Usury is forbidden by all ●●wes. Gene. xxii. Deu. xxviii  both by the law of God, nature, and man. S● it is written in god's Law: if th●u l●●dest any Money to my poor people that▪ dwelleth with thee, thou shalt not press them as an extortioner▪ nor oppress them as an usurer. Again 〈…〉 thou shalt take no interest 
Ezec. xviii.  of any. Also ezechiel saith: and that man which shall l●nde nothing upon usury, neither receyne any surplusage, which shall tu●●e away his hand from iniquity▪ & dealeth truly, shall be holden as i●st▪  
All which sayings, one precept of our Saviour 
Lucae. vi.  Christ knitteth up, which is: do ye lend, trusting to gain nothing thereby. We be also prohibited by nature to enrich ourselves with the endamaging of others. whereupon the civil law also is grounded, and prescribeth such a mean to get things as is just, equal, and honest, whereby every man may get to serve himself without harming any other, neither abuse the same when he hath gotten it: but so temper that which appertaineth to every man upon this lone, that if any thing be dew either by law (which is all ways grounded upon reason) orels above the stock, he may both obt●ine the same, and that also which accrewyth unto him either by the name of interest or surplusage: not in consideration of usury, but that one may not be permitted to endamage an other by naughty delays, contrary to his credit or agreement in covenant, which do originally proceed of nature: as though a sharp saul●● were ●●●test for a sharp● sore. Wherefore they are in a marvelous error which seeking for some cloaked pretence for their usury and detestable gain, deny that the civil law doth forbid it: which in deed mentaineth no wrong, no dishonesty, no absurdity, as a thing provided for the beautifying of honest life.  
Who so ever therefore well live well among good m●n, let him beware of this pestilent usury, which 
A good li●●●, must be no usurer.  consumeth poor men's goods, destroyeth souls▪ and worketh all kind of misery amongst men. And although he escape the punishment of laws, yet he shall receive the judgement which he can not eschew in that great day, when stealth, r●●●erie, gain gotten by usury, and what so ever we have done in this our body, shall be set before our eyes and rewarded accordingly. And for the better understanding of the word, I call that usury, what so ever a●oūteth above 
Usury what it is.  the stock, and that which is de●e: neither doth it consist in lending of money only (as some by that means willing to colour their filthy gain do allege) but in all things that be needful to man's life, as Corn, Wine, Butter, Milk, Cheese, Fruits, living creatures, whether they be bred on the Earth, Air, or water, which for the nourishing of man's gluttonous appetite, use to be demanded and delivered above the dew, wherewith the poor man is sorer charged, then if he should redeem the usury with money. Nether thereby do I deny but that money opened the way to covetousness as Pliny writeth, whose words be these: but money was the first cause of covetousness, 
Plini lib. 33. Capit. iii.  by devise of usury, an idle kind of trade and gain. This by little enkendled more and more, now not covetousness, but a greedy hunger of gold. Whereupon king Mithridates when he had taken Aquilius a Captain 
Aquilius was choked with gold.  of an unsatiable covetousness, powered Gold into his mouth, that he might at his death be filled with gold, wherewith he could never be satisfied in his life time.  
But because we measure not avarice, and gain of usury, by the thing, but by the inordinate desire and greadinesse of mind, by what means or way soever one layeth in wait for another's goods, because that gain is filthy, unhonest, and prohibited by all laws, it is usury, and unworthy an honest man. Ambrose: meat is usury, apparel is usury, and what name so ever ye give it, yet it is usury in deed. For these be those means whereby the poor and neadie be beggared, whereupon these glottonous Cormerantes, and privy pickepurses use to feed, but not to satisfy their greedy appetites. For how can it be that where as thou art permitted after a sort by custom (but yet by no law) to take for twenty shillings one, in the name of interest, thou shalt covenant with a poor man for so moche wheat, rye, oats, or other corn as will double thy money twice or thrice above the due? How cannest thou practise this usury, which as it is forbidden, so it is detestable? dost thou not heinously transgress the laws both natural and civil? Go now and seek for some thing to hide th●● secret parts. For thou canst not come naked with a safe conscience (if thou hast any) into the presence of the Lord. Although thou haste a thousand means to colour the desire of thy mind, to cover with other men's feathers, thy most horrible Usury, and to make it seem goodly in the sight of the world: here, her●▪ it will not avail thee. God is the searcher of the mind, which entereth into the secrets of▪ the heart, which is not satisfied with trifles and vanities, but pacified with an upright and simple mind, that embraceth both godliness and honesty, and that is clean and unspotted. For do not thou think that thou canst well serve two masters.  
Wherefore thou must forbear, thou must restore 
Soche things as be tak●●● wa●e of usury, ●●ght to be restored.  that thou haste taken away, and be reconciled if thou hast beguiled any man, moche less than shalt thou be allowed to allege any false pretenced excuse, and thereby vainly to delude the almighty. For he will not be mocked without revengement, that beholdeth us from Heaven, and searcheth every man's heart, whom thou must therefore the more set before thine eyes, because that unless thou dost worship him which a penitent & clean heart, he will not forget thine offences, but in time will lay them before thee: and the longer he forbeareth, the sorer he punisheth. Wherefore thou must show forth fruit worthy repentance, which in this crime cannot be done, unless thou restorest that, which thou hast disc●itfully gained. For the fault is not forgiven, unless that which is taken away, be restored. Otherwise usury and deceit gnaw his Conscience in the very streets where he walketh, and whither so ever he turneth himself, he seeth the face of his own villainy, remembering the saying of the Psalmist: 
Psalm. x●iii.  Lord who shall dwell in thy Tabernacle, or rest in thy holy hill? He which entereth without spot, and doth justice, which sweareth to his neighbour and deceiveth him not, which hath not given his money to usuric, and hath not received gifts against the innocent: He that doth these things, shall not be moved for ever.  
Neither will it prevail for the purging of this 
Evil gotten goods be in ●ame bestowed upon church's an● godly uses  soul blemish (as almost every man that hath no good hope in his evil gotten goods, useth for a cloak of his wickedness) to say that he hath given to Churches, relieved the poor, and employed upon holy places (as they say) a great parts of this usury that he hath by robbing and stealing gathered. For that were a very lewd excuse many wales. For it is none of thine wherewith thou doest purpose to climb up into heaven, and so to colour thy naughtiness, but it appertaineth to an other, to whom testitution must be made. Neither doth it become thee to spoil the poor, the orphan, and the widow, neither to pull down one altar to set up and enrich an other. But let us 
Esai●. i.  hear what the Prophet isaiah saith: why do ye offer to me all these Sacrifices saith the Lord. I am full. Do not offer any Sacrifice to me from henceforth in vain. Your assembles be wicked, your hands be full of blood, wash yourselves and be clean, and take away the naughtiness of your thoughts from mine eyes, cease from doing ill, learn to do well, learn judgement, relieve the oppressed. Ye see how his offering is in vain, whose hands are full of blood, and filthy lucre. Ye see he we that we had need in time to amend. to do well, and to denarie from our einll thoughts. For this is she only true and commendable Sacrifice, wherewith we appease God's anger, and cause him to accept our presents. Now this is an unprofitable meaning, to give those things which when thou art dead and buried, peradventure in hell, can not avail thee: and it is not so hard to offer that to another, which thou art not allowed to hold in thine own possession. But thou in thus doing causest the churches to be in danger of losing that which thou hast given to them, and the hospitals and other places appointed to Godly uses, to be maintained and enriched of that whereof thou hast spoiled the poor by unlawful practices. For y● place where naughty gotten goods be laid up, useth not lightly to be fortunate, and daily there ariseth disturbers of the same, so that the proverb seemeth true: an evil raven, an evil egg.  
Finally, although these dsurers' chance to convey their goods thus naughtily gotten unto their heirs, 
The heirs are bounden to make restitution of such things as their ancestors have wrongfully gotten.  yet they be never the better, but are bound to make restitution, unless they will abide the adventure and danger that may ensue of them. For it doth not lightly happ●, that the third insuccession enjoyeth such wicked wealth gotten by theuerye and ravine. For so much as we by divers experiments have found this saying most true, as though Apollo himself had pronounced it: That the third heir shall not enjoy ill gotten goods, but that which is ill gotten, is commonly 
Who so ever had any part o● the Gold that was taken out of the temples of the city o● Tolosa, came to a miserable end.  ill spent, as Plautus saith. It is also an unlucky thing to have in possession ill gotten goods, although a man do not know it. For they be even as pernicious to keep, as the gold of Tolosa, which was the cause of much calamity.  
Mine intent was only to declare how execrable a thing it is, and pernicious to a common weal, to practise usury, wherewith a man of conscionable dealing will never defame himself. But by how many sorts, by what covin and deceits it is practised, the books of the ctuill law do evidently declare (⸫)    

THE Seventh Book, concerning the good ordering of a common weal.  

The argument of the first Chapter.  
It is not enough for a City to be populous and weal thy, unless it bear itself upon good order and Law▪ and that nether ill language, ne yet drunkenness be suffered with in it.  
THales the Milesiane, unto whom after long contention, aswell the Coianes as his own country men, gave the Golden treifoote 
A golden t●i●foote was offered to Thales the philosopher  which the fishermen had drawn up, as to a man of most wisdom, said: that the world was a thing of most excellent beauty, because God had made it. Such a builder he meaned, as without any assistance of counsel once made all things perfectly and in best manner. After the proportion whereof a city ought to be framed, not only furnished with in habitauntes and wealth, but also beautified with good orders & virtues. They therefore to whom the charge of governing god's people is committed, must do their endeavour, to bring their City into a commendable form, that it do not 〈…〉 by the number of inhabitants and rit●●●● (for that were to build upon 
We must enure ourselves to a virtuous 〈…〉.  sands) But they must more deeply weigh the matter, & minister such in ward nourishment, whereby the Citizens minds may be nurtured up to virtue: which is the chief reason, wherefore we desire the company of men: to the intent the congregation and assembly may be honest and reverent, wherein we shoot at honesty and goodness, as it were at a mark, with all attentiveness of mind.  
I have already spoken of most of those things which I thought convenient for & City, that is well appointed of inhabitants, wealth, and commodities, that account the nothing profitable, unless it be honest: not therein to do any thing, which we would not have done again to ourselves, nether in our doings to commit any point of dishonesty, Which to say the truth, falleth best out, when the common weal is in quiet & peace. For such as he of naughty and lewd living, will not suffer good men to do well, but will procure many hindrances to stay the good success of virtue. For because they themselves care not for well doing, they delight to show their envy and spite upon such as do the contrary, h● wheit they 
Horat.  do not escape scotfree. For they thereby see virtue, and in seeing it, even pine away. Which grudge of conscience they do inwardly feel, but become nothing the better thereby: wherefore the common weal must be rid of such noughty persons, that there be no such present occasion and open liberty given to offend and to live viciouslie. For as Terence sayeth: to much liberty maketh us all worse: and the nature of vice is like to a leprosy, for it infecteth, and allureth other to do the like: and so the cockle doth not only hinder the good wheat it his growing, but spreadeth itself over all the ground where it groweth, and so choketh it.  
We must not therefore bear with any such vices as do cause us to decline from honesty, as be advolutrie, whoredom, manslaughter, spoil, usury, bawdry▪ 
Notable vices that reign in this out ●●●●.  banqueting, gluttony, drunkenness, idleness, deceit, perjury, double dealing, covetousness, and other like enormities, which do so increase, that it is holden in manner as a virtue, in some one of them to be notable. For who is he at this day, which doth not think it natural to stain, and pollute his bed with whoredom, and bawdry? which doth not in jest, account spoil, usury, and deceit, as things gotten by dew loan. Which esteemeth not belly cheer, continual gluttony, drunkenness, and the unreconuerable loss of time, as a refreshing to his body, and one part of man's felicity? nothing considering the saying of saint Paul, that the wicked shall not possess the 
●. Cor. vi. ●ph●. v.  kingdom of god: likewise, adulterers, fornicators, thieves, drunkards, covetous men, raveners, backebiters, and idolaters, shall not inherit the kingdom of heaven: for thus he saith: do ye not know, that the unjust shall not inherit the kingdom of God? Be not deceived: for nether adulterers, idolaters, fornicators, weaklings, buggers, thieves, covetous persons, drunkards, backbiters, nor pillars, shall inherit the kingdom of God. Upon, which saying if we would earnestly fix our eyes and minds, we should not be so prone and ready to all kind of iniquity, and there should be no less godly zeal, then natural love among Christians. He that is in heaven will admit no cloak nor colour, he will not be mocked, but as a rightwise judge searcheth & judgeth the hearts. And therefore, all dissimulation, all falsehood, all forged pretences set a part, he that hath stolen, let him steal no more: he that hath been a fornicator, let him flee fornication: he that hath been an adnouterour, let him abstain from advoultrie, and bring forth fruits worthy of repentance: otherwise he can have no part of inheritance in heaven: for it is not enough to turn from evil, and to renown the sin of the body, unless we heartily do that is good, and bring forth the fruit of light in goodness, justice, and truth. Thus we see that no man ought either to deceive or to oppress his neighbour or any other in any kind of conference or worldly affairs. For God is he that taketh revengement of all these things.  
When a City is thus cleansed of corrupt customs, let justice (which containeth all virtues) take place, the ground whereof I myself do take as Tully also doth, to be a civil kind of credit and faiethfulnesse, in latin called (Fides) because that is in deed performed, 
Faithful promises ought to be performed.  which was in words agreed upon: such truth, such constaneye, aught to be kept in promises and covenants. Neither doth the common weal rest in any one thing more, then in keeping of faithful promise. Which word (as Cato reporteth) Quintus Scevola the high bishop did think to be taken very largely, and to extend to many things, as to 
How far the making of faithful promises extendeth.  wardshippes of children in their nonage, to societies, assurances, commissions, buying and selling, all things hired, let, set, or betrusted, and also to all other doings, wherein the society of our life consisteth: which who so breaketh, doth offend as much as if 
Wards are bound to heap promise.  he should violate his oath: a mischievous deed, which the Greeks judged worthy to be persecuted even with the very torments of hell. We do certainly know that God himself doth revenge perjury, & breach of fidelity. This virtue the Romans as it should seem, 
Fides.  esteemed highly, for that they did place (Fides) that is faiethfulnesse, in their capitol, as neighbour unto their great and mighty God jupiter. This, whether it were private or public, they of old time did ordain by civil laws that it should be religiously kept, yea, even to the very enemy. Which I could set forth by divers examples, if this present treaty would so suffer me. Howbeit it shall not be moche amiss to rehearse one or two, whereby it may appear in how great reverence all good men have ever had thesame. 
Valeri. li. ●.   
It fortuned in the second Carthaginiane war that Scipio Africanus the elder, after he had subdued 
Ensamples of faithfulness to be kept in promises.  both the Spain's, did take a ship laden with many of the chiefest and valeantest men of Carthage, which nevertheless he let depart with his safe conduit, because they said that they were sense unto him in Ambassade. Albeit there did appear many reasons, which might evidently declare, that they for eschewing the present danger, feigned themselves to be Ambassadors. But Scipio would rather seem to us deceived, then unfaithful, rather to be deiuded, when he trusted, then hard to be entreated, when he was requested. Of joseph also jacob's son the holy scripture 
Gene. 39  witnesseth how faithful y● he did behave himself toward his master Pu●ipher, how that he did those rather to lie in prison in chains, then after sundry 
joseph. libr. Antiquitatum. 2. cap. 3  attempes and allucementes of his maistris, ●o pollute his masters house with adultery. I need not is enlarge the steadfast stomach of Marcus Attilius Regulus, 
Regulus.  which being taken by treason of Hasorubalt a Carthaginian, and sent home to Rome that for him many other prisoners should be restored, which were lusty young men, gave counsel to the contrary, and so returned to his most deadly enemy, and most terrible torments. His reason was, rather to abide a most pitiful death, than not to keep his promise.  
I could recount unto you a number of ensamples, which are warnings to us that we perform our promises, & stand to that in deed, which in word we have under taken. For God among the very Gentiles hath alway raised up some, which justice and fidelity even by the guiding of nature have ever taught to follow honesty, comeliness, civility, and all that to a good man is convenient. Therefore justice is there well maintained, where promises and covenants be constantly kept: which thing springeth out of faiethfulnes, the breach whereof is as moche, as the breach of an oath. As though faiethfulnesse and credit were to be kept no less assured●●e, than an oath that is taken most religiously. Hereupon Tully in his oration for the defence of Roscius, declareth that thesame punishment is by God appointed for him that is peti●red, that is ordained for him that is a Liar. Whereof out 
Math. v.  great master, which only rolleth the truth, putteth us in mind, saying: Again ye have heard what hath been said to them of old time: Thou shalt not break thine oath, but shalt perform that thou haste sworn unto the Lord. But I say unto you, do ye not swear at all, neither by heaven, for it is God's throne, neither by the earth, for it is his fo●estole, neither 
Swea●ing forbidden.  by jerusalem, for it is the city of the great king: neither shalt thou swear by thine own head, because thou canst not make any one here black or white. 
Our talk must be, yea, yea, nay, nay.  But your communication must be yea, yea, nay, nay. Whatsoever is more than that, it cometh of evil.  
Ye understand therefore that credit standeth not upon the rashness of an oath, but upon true keeping the same, without which, neither can any City nor 
We ought to keep promiss without swearing.  civil society continue. Without any other swearing we ought to stand unto our promises, for that we be commanded not to swear, but that it be, yea, yea, nay, nay. Nevertheless such kind of oaths as by the laws be permitted, are not hereby disallowed, for so moche as they be so needful in a common weal, that no traffic, nor other civil affairs, can pass without 
Rash swearest  them, only the rashness of such as will swear for every trifle, or require the same of others, is hereby reproved. Howbeit it were rather to be wished, that things might be done only upon trust and confidence without any kind of oath, considering there is a great number so ungodly minded, that they do account it a lighter thing to take a solemn oath, and to protest before God and their conscience, then to dig up roots out of the ground, wherein they are constrained to thrust their fingers, which in taking upon them an 
Some think it less to defile their minds, than their finger's.  oath, they do not foul, but hold them upright, and yet for all that, they do defile their minds in so doing. Which misebiefe, the civil law intending to prevent, ordained that no man should be admitted to receive an oath without the detree of the magistrate, or else of some judge, whose duty is to weigh the person, the thing, the circumstance, and all other ordinary considerations, that without special need, and in weighty causes of judgement, no man be compelled to swear, and thereby oft times constrained to for swear himself. Wherein the magistrate ought to be deryt circumspect in taking heed to such oaths, that they be religiously and without any rashness taken, otherwise he doth no less offend, then if he had committed the persurie himself. A thing so much the more untolerable, because God himself will not fail but revenge this sin of perjury, and so much the sharper, because th'offence is done against himself in so tempting him. Neither can it be otherwise but that there must needs be much perjury, where there is much swearing. The ten law makers at Rome decrced thus of this matter: The punishment of perjury towards God, is an evil end and destruction, towards man, utter shame and confusion.  
They therefore do heinously offend against that saying, let your communication be yea, yea, nay, nay, which in every light talk upon every small occasion, 
Abominable blasyhemers.  do swear continually not only by heaven, but also by God himself, and the very blessed wounds of our saviour Christ, beside those that they use, by the elements, by every creature, by the most holy Saints: hereunto do they join filthy talk, and give themselves to the devil, and accurse themselves wittingly, being enured by custom, not only to abuse, but also to slander the name of the living God, whom all men ought to reverence, whose praise every tongue ought to magnify. Which detestable blasphemy, although most men do impute to those Ruffians and unshamefast Villains, which follow the camps, as 
Children learn to swear of their parents and ●u●●es.  a special fruit of war, yet it is certain that children which can scarcely speak do hear such oaths of their mothers, nurses, and parents, and so learn that while they be young (as our nature is bend to all evil) wherein they being once nuzzled, can not easily be broken from it, to the great calamity of all christendom: which by the negligence of their elders do so degenerate, that they be glad to wink at and to bear with such horrible blasphemy, such ertreme villainy, and to hold it as a virtue: a great deal worse than any idolaters, 
Blasphem●●● worse then ● dolaters.  which did not without punishment suffer a man to utter any idle word against those their dead lineages, much lest would they see them despised.  
And we do perceive by very experience, that monstrous 
Drunkenness breedeth occasion of ●●●●aring.  and inordinate drunkenness hath been a mother unto this mischief: so that if it were not for other discommodities, this alone were enough to cause it to be abandoned of all honest company for ever. If we will but a little consider the countenance, nature, and effect thereof, who shall not incontinent perceive, that it is the most filthy of all other, in so much that y● brute beasts do not use it, but abhor it as most contrary to their nature. The ass of all four footed beasts the dullest, when he thirsteth, of his own accord draweth to the water, but when he hath once drunk enough, no stripes can drive him again to drink any more. Only man is so mad and outrageous, that when he hath water, the liquor which to nature seemeth to be most wholesome, offered him to drink, he rejecteth it, & doth not only riottouslie misuse wine, which nature hath given as a special medicine for man most healthful to his body, but also contrary to nature swilleth up the same, and therein taketh a meruellouse delight: And being thus drowned in drunkenness and bereyft of reason, of all other beasts he is 
Drun 〈…〉 compared 〈…〉.  most like to a swine wallowing in the mire, and becoming a very mocking stock even to little children. This was the cause why the Lacedemoniane magistrates used to make the basest of their slaves, whom they called Elotae, to be made drunken, and so to be 
The Lacedaemonian slaves were made drunk to be ensample of deformity to others. Plutar. in vita Licurgi ●eleucus.  brought among young men of their City, where they did sit in banquets, to th'end they so might declare the deformity of drunkards, that thereby the youth might abhor the vice, and be more and more provoked to sobriety. Zeleucus looked much nearer unto this enormity: for in the Locriane common weal he ordained that whoso used to drink wine, should die for it: yet some what in so doing to be disallowed, because he utterly forbade those of that thing, which in 
Anacharsis.  deed is of itself most healthful. For Anacharsis the Philosopher said that the vine bringeth forth three 
Three properties in wine.  grapes, one for thirst, an other for mirth, the third for madness. So the use of wine ought to be, to drive away thirst, to help the stomach, and (if the time do serve) to make a man's heart marry. Wherein if thou dost pass measure, that shall turn the to madness, and become unto th●e, not wine, but hemelocke. So that Seneca may seem to have full well said, that 
Seneca.  drunkenness is nothing else but a wilful madness.  
Now who so will consider the multitude of mischiefs that grow of this furious drunkenness, shall incontinent understand that it is anevill most disagreeable with the good estate of a common weal, and that it is not worthy to be calle● a City, where drunkenness beareth free sway, and bridleth not aswell the common sort, as also the governors: whose duty, were to be as pastors, to correct offenders, and to punish such as with wine overcharge their stomachs. 
The inconveniences that proceed of drunkenness.  Not to touch the inconveniences which it breedeth in our bodies, as paleness, hanging cheeks, watery eyes, the palsy, raving in sleep, unquietness in the night, theheate of inordinate and filthy lust, stinking breath, decay of memory▪ forgetfulness, and diverse other discommodities which Pliny reverseth. 
Libri. xiiii. Capit. xxii.  But those cankered diseases ought to be a greater terror unto us, wherewith the soul is infected, and brought to destruction: as be murder, adultery, incest, manslaughter, blasphemy, cursing, slander, seditione, and such other enormities which we do most certainly know to arise of drunkenness. And therefore the Romans would not admit to an office any such, as were much given to drinking of wine, thinking them unfit for consultations, which had the dregs of the foredaies' drunkenness in their heads, and in a manner knew not themselves to be men. Which ordre if it were put in execution in our common weals, there would be in many of them but a slender Senate.  
What other thing could Bonosus in all his high 
Bonosus ●●●led Bibosus.  estate have done, which was borne to be a very swilpotte, and thereupon was surnamed Bibosus? This man for very weariness of life hanged himself, than did every man ●ate to his reproach: the Ton is hanged. 
Tiberius Nero named Biberius Mero.  I will not here make mention of Tiberius Nero, which because of his continual drunkenness, was surnamed Biberius Mero, because he drunk two whole days and so many nights with Piso, whom he had made his lieutenant of the city of Rome: neither of any other like monstrous men, seeing it is evidently known that the very Ethenickes did abhor the san●e. For eschewing whereof Romulus by law forbade women that they should drink wine. Likewise Plato thought that wine was to be prohibited in a common weal, as a thing which perisheth the mind. But our men (I mean the true worshippers of God) 
Osee iiii.  do speak far better touching this matter: for the Prophet saith thus: Fornication, wine, and drunkenness, 
Prou. xxxi.  take away a man's understanding. Also drunkenness is a riotous thing, and wine is full of tumult, who so taketh delight therein, shall not be wise. Wherefore the apostle full well commandeth us not 
Roma. xiii. Galla. v.  to live in excessive eating and drinking, seeing the works of the flesh be manifest to be, murder, drunkenness, contention, sedition: For they that ● do, 
Luc●. xxi,  shall never attain unto the kingdom of heaven. And above all other, our master Christ the only teacher of all truth saith: Take heed that your hearts be not overladen with surfeites, drunkenness, and cares of this world: lest while we sleep, the last and great day come suddenly upon us.  
Therefore if we will have any certain hope of that our heavenly country, we must withdraw our selves from the enormity of drunkenness, lest we by our misusage, riotously making waste of wine (the wholesome gift of nature) do consume it away from the sick, thirsty, and our other brethren which might be relieved therewith, and so turn it to our damnation: Which evil the more offensive it is, the more it bindeth the magistrate to reform it. Therefore let the saying of S. Peter be always fixed before our iyes, 
Pet●. iiii.  which is, it is enough for us that in our foretime we fulfilled the will of the gentiles, when we were occupied in wantonness, concupiscence, drunkenness, surfetinge, and wicked worshipping of images.  
Let every man therefore live the rest of his time in this flesh according unto the will of God. Which thing because it happeneth far other wise by means of such manifest misdemeanour, it is evidently to be 
The Magisteate is known by the subjects manners.  since, what magistrates, what counsaillours, what censors they be to whom the stroke of the common weal is committed in government. Soche as do esteem private gain or an accustomed usage, more than the common commodity, which causeth the discipline of good behaviour to be neglected. Yet not without sure revengement, which willbe so much the more rigorous, the more do fall by this incurable licentiousness into Satan's snare, and turn their life, being thus destitute of all honest conversation, into the deep dungeon of death.  
Learn therefore and take heed ye rulers, awake out of this slumber, and understand how great a charge is committed unto your government, that your cities may be trained up with such discipline, with such virtuous usages, that every man may know, that the prosperous success thereof, doth not consist in those outward things, but that they do tend upward to the true blissfulness, and do their endeavour to win the price, for the which they do run.   

The argument of the second Chapter.  
That injuries, which be no small provocation to inward hatred and contention, are not to be borne withal in a common weal, and further how profitable a thing it is to forget old displeasures.  
IEiurie, saith Vlpiane, is so named, because it is done contrary to right, in Latin called (Ius) for generally whatsoever is done otherwise then by right & order of law, is holden as an injury. But that which is done upon despite, beareth a peculiar name, & in Latin is called contumelia, that is to say, a reproach or rebuke. Which Aristotle judgeth 
Arist in 4. polit.  to proceed of an open maliciousness of mind, by these words: They that be exceeding rich, or exceeding mighty & of great power, be for the most part malicious and reproachful: but they that be very poor or base, be harmful. And this is certain, that the great wealthy and mighty men, be lightly vicious and disdainful: and the poor and base, wily and deceitful. Labeo 
Injury is committed two-ways.  saith, that injury is done after two sorts, either by corporal act, when it passeth by violence, or by words, when it is committed by way of reproach and villainy. Injuries, and in general all that is done contrary to right, although they do trouble the quiet estate of a common weal, and bear a certain counteinaunce of violence: yet the further examining thereof, dependeth more upon the civil Laws, then upon this treaty and argument, that I have taken in hand. And therefore I will not meddle any further, then with such injuries as be done, either in fact or words: which because they proceed of a contemptuous mind, they seem to detract somewhat from the liberty which nature hath given us: and to bring such a grief 
W●●pan●●●ll tree up nature.  unto us, as can not otherwise ●e eased and mollified, then by aid of judgement, and dread of punishment.  
There hath not been alway one certain kind of punishment appointed for injuries sense the beginning, as Sertus Cecilius in Aulus Gellius declareth, 
Gellius lib. 20. capi. 1.  upon a law of the twelve tables, thus: If one do an other injury, let him pay therefore for an amercement. xxv. pieces of coin called Asses. But who is so 
Ten pieces of the Roman ●o●gne called. 〈…〉) be in ●alue our sle●●ing gro●●.  needy, that he will refrain from doing of injuries, and may be quitie for such a small recompense? And therefore Q. Labeo misliking that Law, as it doth appear by his books which he wrote upon the. xij. Tables, saith: There was one Lucius Neratius a 
The insolency ●t Neratius.  lewd fellow, and in deed a very ruffian. This roister had a great delight to flap free men on the face with his hand, and had a pursebearer after him, whom he commanded to deliver to the party so beaten. xxv. Asses, according to the ordinance of the twelve Tables Whereupon the Pretoures afterward, thought it best to aholishe this Law: and by decree published, that there should be appointed commissioners thenceforth for the determining of injuries, which in deed esteemed thesame, according to right and reason, and made the crime to be a notorious infamy to the offender.  
Whereupon it appeareth, how careful the builders of cities always have been, to bridle such as delighted to be injurious unto other. Whose malice & naughtiness, is not to be borne with all, for that they do breed debate 
〈…〉 thing ●t 〈…〉 occa 〈…〉 at● 〈…〉. ●.  among the subjects, and make one to fall out with another, to the a●●iaūce of the common tranquillity. For what more pestilent a thing can be stirred in a commonweal, then when inward hatred is by little and little rooted out of men's hearts, to open the window to new grudges and malice, and to make one so to mistrust another, that thereupon seditions and moche tumult ensueth? Therefore for the preservation and peaceable continuance of the common weal, it is needful to take away the occasions of such contentions, and after that those thorns and thistles be plucked forth, to lay the groundeworke of peace and quietness, without which neither imparting of commodities, ne yet the honourable estate of the common weal, can continue. Which may he done two manner of ways: for we appease and determine wrongs either by friendly means, or by order of laws. But for so moche as men be stiff-necked, and desirous of revengement, very few will be content to take wrong, without great stir and clamour. But standing to much upon their reputation, they will seek either by rigorous judgement, or else by corporal punishment, to revenge their quarrel. Howbeit, it were more commendable, to forgive that is trespassed against us, then to weary every court with importunate suits, in seeking of revengement, and in easiing our boiling stomachs.  
The Ath●ntans also like wise men perceived that nothing did so disquiet the common tranquillity, as injuries. Therefore when by order of entreaty they could 
A Law ●● forgetfulness of 〈…〉 'mong 〈…〉 no.  not reconcile their Citizens to a mutual love: they ordained a law, called the law of forgetfulness of wrongs: for that thereby it was commanded that they all should forget injuries passed, and never remember any reproach suffered or done one to another. Which law was for this consideration commendable, for that although the enormity of this evil spread so large, that it could not utterly be rooted out of their minds, yet such order was taken, that neither by unlawful language, ne yet by any presumptions attempt, one should molest another without punishment: Tully maketh mention of this law by these words: My trust 
C●●●ro. Philip. ●.  being once that the common weal and the government thereof were returned into your counsel and authority (my Lords) I purposed to stand as it were in a perpetual watch due unto a Counsailoure, and one that had borne the office of a Consul. I never departed, I never cast mine eyes from the common estate sense the day we were all assembled in the church of Tellus. In which church as much as lay in me, I did lay the foundation of peace, and renewed the old ensample of the Athenians: yea, I used the greek word which they in appeasing of conte●●cions, were wont to use, and thought best to bury all injuries past, in perpetual oblivion.  
It is therefore expedient for a common weal, that as few injuries be in it, as may be, considering they be the seed and cherishment of all inward hatred and privy grudge: or if there be any, to calm and qualify them that they do not wax more raging hot, and be suffered to breed a mortal enmity: Which shall more easily be compassed if they be pacified while the perturbation is but fresh and even newly occasioned: for so they shallbe short and light and soon forgotten. For according to the saying of Tully: those things be 
In primo de offi.  lighter which are done upon a sudden, than those which are thought upon with long deliberation and counsel. But when injury is pretensedlye and advisedly done (as plutarch sayeth) it cometh of a weakness of 
Plutar. in vita Dionis.  mind, either to hurt others, or unlawfully to obtain that a man desireth: the avoiding whereof every man seeth is necessary for a common weal.  
Now for private revengement▪ Christians and Ethnicques use not one kind of practice. For the Ethnicques think it even as unjust a thing not to revenge an injury done unto them, as to do the same. whereupon there ariseth a saying: who so revengeth not a former wrounge, provoketh another. Which driveth all to this end, that we have regard of our honour and liberty, and save our neighbours harmless. Thus saith Tully, there be two sorts of injustice: 
Lib. 1. de off.  one of such 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 unjustly doth make an assault upon any man, either stirred by choler, or any passion, he seemeth as with violence to kill his fellow. And who so defendeth not nor withstandeth injury, if he be able, is as far in fault as if he should forsake his parents, his friends, or his country.  
But christians ought rather to pardon wrongs offered them, then to work any thing that may sound to revengement: which be commanded by their great patience to overcome the Kingdoms of the world: to show gentleness, modesty, mildness, lenity and soberness towards all men: which is no small point of fortitude, that their affections being subdued, they will freely remit injuries received, yea not to be offended with the taking away of their lives: specially if that may redound to the glory of god and edifying of their neighbour: which in this our mortal life we must ever set before our eyes and endeavour to provoke other to do the like by our good conversation: for it is our parts to suffer, and to leau● all revengement unto the pleasure of god. So comm●●ndement is given that when we take a blow o● th'one cheek, we turn the other, by these our saviours words: But I say unto you: do ye no● resist evil: but who so beateth the upon the right cheek, turn also 
Math. v.  unto him the other. Moreover it is charity one to forgive another, as Christ did forgive us to make us inheritors with him of the kingdom of God. So sayeth the Apostle: one bearing with another and forgiving one an other if there be any quarrel amongst you, as Christ did forgive you.  
Thus ought a common weal to be appointed, and to be furnished with such subjects as have a blessed hope, that from this visible City they shall pass unto 
Ad colloss. 3  that which is invisible, and shall everlastingly continue: far unlike in form to that which the Philosophers do imagine: who be of opinion that an injury should be repelled to the shame and reproach of him that committed the same, as though he were an infamous person, and unworthy to bear the name of a man, which regardeth not his worship, the defence of his good name to continue both unto his lives end, yea and afterward to his children, friends, and country. Which yet I do account as no point of modesty so to do, but wish rather that our reproach, folly, and whatsoever villainy is untreulie reported of us, for sufferance and patience sake, may be turned to the ensample of others: whereby they may amend and leave their maliciousness, & be at an atonement with us. This is that which our blessed master and teacher Christ so oft putteth into our remembrance. That 
Rom. 12.  we should bless those that persecute us, that we should bless and not accurse, yea if our enemy be hungry, to give him meat, if he be thirsty, to give him drink: for in so doing we shall heap coals of fire upon his head, that he by our good will alured, may be con●●rted unto uprightness of life, and may begin to love them whom he before persecuted.  
Which doctrine as it is true, so is it necessary, not proceeding ●● Sibyl's oracle, but taught of gods 
The perfect way of putting away injury.  own mouth which we ought with all our hearts to embrace, doing that which beseemeth our profession, and declareth the innocency of our conversation. Wherein we somewhat disagree with the Philosophical precepts: which so far forth as nature did instruct them, thought it to be the part of an honest man to learn sufferance, and not to do any wrong: and that therefore injury was his shame which did it, with such other like sayings of wit and judgement. But our profession is this: not only to suffer and not to provoke injury, but by our gentle sufferance to move him that did us the wrounge, to newness and amendment of life.   

The argument of the third Chapter.  
That sedition, which is the utter decay of all common weals, aught to be foreseen, which hath oft times had her original cause of ambition, private gain, and contempt of discipline and good order.  
TVllie writeth that the nature of sedition is to divide the people, and to 
The fruit o● sedition.  cause them to take parts & to cleave unto several factions: which chanceth sometimes when the people are severed among themselves, sometimes when they do make an uproar against their magistrate, with so great mischief to the common weal, that nothing can be more pestilent, nothing more pernicious. For it doth not only breed greater discord than any malice conceived with in the stomach through inward hatred: but for the most part it causeth a pitiful, and most miserable murder of men. Whereof if we had none other ensample, 
A rebellion moved in germany in the year of our Lord 1525.  that were a sufficient testimony which Germany hath abiden by the rebellious insurrection of the commons, wherein were slain an hundred thousand of the base people, and such as were accused to have been complices of the tumult moved by them.  
Aristotle gathereth many grounds of sedition, but inespecial ambition, and covetousness. For if he that 
Ambition and covetousness be causes of ●●dition.  coveteth a public office once suffer a repulse, as he is disquieted in mind, so he doth his whole endeavour to revenge that injury, and once to confirm the opinion which he hath conceived for the achieving unto to the chief estate of government. This is certain, who so once be desirous of empire, glory, and honour, do quite forget justice, as Tully writeth, alleging 
Lib. 1. de off.  this saying of Ennius:  

There is no trust in kingly state,  
Whose port neglects an equal mate.   
For what thing so ever is of such nature, that many can not therein excel, it breedeth lightly so much contention, that it will be very hard to keep an uncorrupted society. Which thing Caius Caesar's rashness 
The temerity of Caius C●s●●.  doth evidently declare, which overthrew all the estate of the laws both of God and man, for the attaining unto the sovereignty, which he by a fond opinion in himself had conceived. And therefore it is written that he had always these two verses of Euripides in his mouth, taken out of a Tragedy named Phenisse:  

If we from right in aught may serve, for empire's sake it is:  
In other things regard thou right, and dread to work amiss.   
This stout couraged Prince thought that dominion ought to be gotten by force of arms (of which opinion there be many noble men in these our days) but he did not remember, that nothing that is violent, is perpetual, or of any long continuance. And that as kingdoms be gotten by arms, so they be lost by arms, by the just judgement of God, which would have all things to be done justly, and that nothing should be forcibly attempted.  
Furthermore greedy desire of gain provoketh seditions 
Covetousness.  through two kinds of men, the one Scapethriftes, which when they have misspent, and lewdly wasted their goods, ●●ese the poor to enrich themselves again. The other of those that be oppressed, and care not what they do, so that they be set at liberty, and delivered from the heavy yoke of bondage. As the unmeasurable greadinesse of Usurers did not only shake the city of Rome, but also all Italy, and caused an uproar, until that first Menenius Agrippa, then Marcus Sempronius Tribunes of the people, and last of all julius Cesar the dictator, bridled them with laws. Likewise, when Tiberius Gracchus returned 
Lamentable ●● pl〈…〉 to Tiberius Gracchus.  from Numantia, where he had born the office of Questor, every where as he went through Italy, had pitiful complaints, and heavy lamentations of the poor for the same cause. The women all dismayed, and well-nigh dead for hunger, met him in the way, beseeching him to relive their misery, bringing for●he their poor children, which they said that they would rather had never been borne, then so to be consumed away, and to pearish with such a death of all other most miserable. The men also showed their wounds which they had received for the common weals sake, saying, that where as they had well hoped, that after they had taken such pains, and spent so moche of their blood in vanquishing of their enemies, that at the length they should have lived peaceably and quietly at home. Where as now contrariwise, they were enforced to fight with extreme hunger, an enemy as most cruel, so most untolerable. And that the breaking up of the wars which was comfortable to others, as an end of their travails, was to them the beginning of their calamity, and that they had rather have died in the field, or upon those usurers, then to have heard those rueful complaints of their wives and children, so perishing and steruinge for very famine. Where with Gracchus being moved, and having compassion of the people, caused a law to be ordained to this effect: That no man should have above 
Lex agraria  fifty Acres of land, and if any man had a son ●n●ranchised, that then he might emparte unto him the one half thereof. As for the division of the residue, that three men should have commission to distribute it amongst the people. last of all there was a Proviso made, that no man should sell anic such portion, as by the Commissioners was assigned unto them.  
And for so much as the sharp spear wherewith these money mongers and wealthy muckerers pierced 
●●e rebellion of the rychm●n and their complaints.  the poor men's hearts, was by this law wrested forth of their hands, they also began to make an out cry and an hurly-burly, and to stir up a great tumult, alleging that they had great wrong not only to be so deprived of their Lands, but also to lease their manors, houses, and trees builded and planted to their great charge and expenses: Some lamented the burying places, and their elders monuments whereof they by this law should be driven to lack the benefit. Other which had given their lands to their children, or turned their wives douries or other pawns into hereditamentes and lordships, sorowyd for that thus their wives were deprived of their dowries, their children of their father's liberality, and they themselves of their pawns and gauges. Some laboured very earnestly to hold still such inheritance as of ancient liuelyho●e fell unto them by descent of blood. Whereupon there ensued much dissension, for that hereby the city was as it were divided into two factions. So that in conclusion it both cost Gracchus his life, and the law was abrogate by the practices which the rich devised.  
Moreover contempt, fear of punishment, power, excessive wealth and prosperity, and every such like 
Occasions of ●●●●tion.  thing as passeth an honest mediocrity, giveth occasion to seditione: for that man's nature is such that nether it can moderate itself, ne yet well bear with another's well-doing. tyrants also have moved many to rebellion: 
Tyranny.  which were alway so much hated with all men, that in some cities rewards were appointed for those that slew tyrants, whose children the Greckes thought not good to be left alive. Whereof we have 
Plutarch de virtutibus 〈…〉 ●um.  a notable ensample of two daughters of Aris●otimus which was sometime a tyrant of Elis: when their father was slain and they led to death, at the mediation of Megislona wife unto Tunoleon, they were 
An ●●sample of two 〈…〉 es th●● we●e daughters of a 〈…〉 e.  brought back into their chamber and permitted to chewse their death as them best liked: Then the elder sister untied her girdle and made a loop, wherewith she might strangle herself: but the younger requested her sister that she might have the first proof of this end: which granted, she covered her sister's body being dead as womanly as she could, and after turning herself unto Megistona Timoleon's wife, she besought her that after her death she would not suffer her to lie naked dishonestly. This said, she ended her life even as her sister had done before. These maidens saw that they might not continue after their father such a tyrant: and therefore they purposed rather honestly to die, then contrary to womanhood to have been murdered in the executionours' hands.  
Immoderate exactions also and subsidies assessed by the higher powers, have moved no small tumults 
●r●cio 〈…〉 o●●●n 〈…〉 o● rebellion.  even in our days, when as the people at the motion of certain seditious persons have attempted they cared not what, rather then so to have been overcharged: as though what so ever necessitte persuaded them, that were also lawful. Whereof I could rehearse sundry ensamples, were it not that they were both odious and better known, than that the● needed in this place to be touched: yet to this purpose profitable, to put the officers in mind that they doo● not to much abuse the people of God, turning their authority not to the feeding of the flocks committed to their charge, but to the shaving and pilling of them: On the other side, they may instruct the subtectes that it is a shameful villainy to rebel against the superiors, and for lack of obedience madly to go about to amend that which the heavenly Father layeth upon them as a burden for revengement of sin, causing us unpacientlie to suffer that which is appointed us for a remedy, and to turn our medicine, into poison.  
Hereupon also oftentimes through our own sinful and naughty living, such officers rule over us, as be negligent, ungodly, coveteus, insolent, and very tyrants: which neither regard discipline, ne yet any honesty of manners: but be only sent of God for a plague, so to oppress and vex the people that they will attempt Rebellion: but all in vain, for that as their hearts be traitorous, so they have received a vicious governor. For God useth to match like with like, and for so moche as they both have contemned a good form of living, God most justly causeth the one to be the destruction of the other, when as the princes insolently endeavour to fulfil their own appetites. But because they be unsatiable, and like horse leeches, the 
〈…〉.  mo●e blood they suck, the more they desire, the subjects be in no less distress. For while by rebellion they go about to deliver themselves out of this bondage, they either fall into a more miserable state, or else come to a rueful end.  
How be it the insolency and contumacy of man's mind can not alway be so bridled, but that sometime it will burst out, and declare how wickedly it is inclined. Therefore some politic order would be taken, that soche seditious tumults might be pacified without bloodshed, chief of such as neither advisedly, ne yet maliciously, but by seditious persuasions, are thereunto driven, which thing that magistrate may best do, which favoureth the common weal, which beareth authority for his Godliness, and is reverenced for his virtues. Like as Neptune in Virgil, which with his sceptre and three grained maced, it calm 
Aeneidos. 1.  the raging seas, of whom the Poet writeth thus:  

And like as when oft-times amid  
the people springs debate,  
With fury fell their stomachs rage  
and swell with ireful ●●ate.  
And then both brands and stones they ●●ing,  
or what comes next to hand,  
That in their furious fits they find,  
their enemies to withstand.  
If then by chance they see approach,  
a grave and ancient pear,  
They whishe forthwith with ears attended,  
and all him stands to hear.  
As he than rules with words their wills,  
and stays the people's rage,  
And eke their boiling breasts doth s●ake,  
and haughty minds assuage.  
So ceased the murmur of the seas,  
When up this father stood,  
And road in Chariot round about,  
to view and calm the flood.   
In which words the most famous poet declared that tumults and sedition would be pacified by wisdom, gravity, and constancy of mind, lest they creeping further, work moche mischief, and can not be stayed without shedding of moche innocent blood. After this sort was Felix governor of jury stirred up 
Egesippus de excidio Hi● ro●olimae lib. 2. cap. ●.  to end & determine the controversy risen at Caesarea, between the jews and the G●tiles for their possessions, which the jews would have kept wholly, but the Gentiles to the contrary alleged the Romans authority, which if they might not do it by entreaty, they would attempt it by force of arms, as Egesippus writeth.  
Solon made a wonderful law among the Athenians concerning this matter, depriving sooth of their office and dignity, as when any sedition did arise, did cleave to nether side, because good and true dealing men would not refuse to endanger themselves with other their fellow citizens, and to put to their helping hands to set quietness amongst them, rather than being in security, and out of danger themselves, to look for a p●ceable end of such troublesome tumults and furious tragedies, both for that in soch motions they were best able to help such enormities which had not been occasioners thereof, and would use wisdom in pacifying the same: And also for that no man ought to sequestrate himself from the common care and charge, as though he had nothing to do with other men's miseries and unquietness.  
All men ought to forbear rebellions attempts, were it for nothing else, but for the very extremity of the present punishment. For they arise against the magistrate, and against thordinance of God. Besides that, they do break the public peace and tranquillity. 
Sedition, in the end hath been always plagued.  And in very deed they that have stirred such rebellion, were their pretence never so apparent just, yet they ever have borne away the smart. For upon what occasion so ever thou dost rebel, thy attempt is heinous and wicked. Furthermore, who so ever being unharmed is maliciously bend to sedition, worketh a thing very detestable, odious in the sight of God, and to be abhorred of all good men. But who so is either edged by other, or upon some perturbation of mind moved so to do, he can not thereby be excused, because he breaketh the peace; and seeketh revengement, which doth not appertain unto him. Who so therefore taketh the sword, is worthy to die with the sword, and abide just punishment for his desire of revengement.  
All men know what befell at Munster a town in Westphalia, upon a seditious rebellion moved by certain ill dispos persons: were not as well the innocentes as the offenders after extreme famine, either slain with the sword, or brought to extreme misery and calamity? It were neadelesse to rehearse any more Cities, as Venice, Paris, Gaunte, Liege, Hertfurt, Prage, Vienna in ostrich, and many other which have been evident Spectacles of rebellions to all the world, as by their Chronicles it doth appear. Yet one there is which for the horrible vengeance thereon taken, I may not leave untouched. When as Chorah 
Num. 16. et josephus. li. ●iii. Antiq. capit. ●. &. 3. Cora●. Abiron.  an Hebrew borne, a man of great nobility and wealth, Likewise Dathan & Abiron, conspired against Moses and Aaron, as though they did more justly deserve that honour, than the other which were not comparable unto them, neither in wealth ne yet blood and parentage, and cried out that they had brought the people forth of Egypt, where was plenty of milk and honey, to destroy them in the wilderness with famine and hunger: GOD minding to repress this sedition at the first breaking out, sent down fire forth of heaven, which so burned up Chorah with an hundred and fifty 
Chorah, Dath● and Abiron we● destroyed for moving of sedition.  men that took his part, that their bodies were never seen after. Moreover the earth gaping so devoured Dathan, Abiron, & their adherentes, with their tents and all their substance, that they pearished from among the midst of the people, and covered with earth, so went quick into hell.  
Ensamples certainly which God would not in vain have set forth unto us in writing; were it not that thereby we should learn to reverence the magistrates, to submit ourselves unto laws, t● keep peace and quietness, and to bear the burden of the cross with a suffering and patiented mind. Then ought we 
No cause ought to move us is rebellion.  not to make any commotions against our magistrates, be they never so evil, ne yet against any other: but every man being content with that which God hath given him, must do his duty: and think himself to be a part of that body, which God would should be unsevered, and unbroken, whose true head is Christ, in which body if either magistrates or subjects begin to go out of kind, and to annoy them, thou must not either violently or riottouslie go about to amend it, and lewdly to take upon the revengement which is dew only to God. But pursue thou the matter with that armour which the holy word of god giveth thee: that is: thou must advise, counsel, warn, solicit, and earnestly charge them to cease from their enterprise as unhonest, ungodly, and wicked: not to offend god's people: but that they repent and work that which is good and godly. Now if they vouchsafe to hear thy good counsel, thou haste done a Christian man's office, preserving them, which were in the ready passage towards the Devil, so much the readier, because it is so open and plain that a man may go thither even blindfield. But if they shut their ears 
The path way to hell is open ●nd plain.  and refuse to hear thy godly admonitions, thou must not therefore draw thy sword lest thou perish with the swe●rde. But thou must patiently remit the cause unto him, which knoweth the number of the hears of thine head: and punisheth the sorer, the longer he forbeareth.   

The argument of the fourth Chapter.  
That such men are to be received into a city, as will be careful to provide for themselves, without disturbance of the common concord.  
Therefore not all kind of men ought to be admitted into a city, but only 
What men must be received into cities  such as ●e discrete and well mannered. For it forceth much what manner of men they be, whereupon the City doth consist: And therefore Socrates in Plato gathereth that 
Plato. in. 8. ●e Repub.  as one kind of man is fit for one kind of common weal, another for another, so one kind of common weal, is fit for sundry kinds of men. For the diversity of conditions in men, causeth the diversity of common weals, as in hesiod the diversity of ages, was measured by the diversity of men's behaviours. For 
The Golden world.  they in the Golden age lived without sorrow or grief because they were godly, just, temperate, and only given to virtuous life. After ensued the Silver age, 
The Silver world.  wherein by little and little grew injury, pride, impiety, intemperance, and obstinacy. Then came the Brazen age, wherein all mischief burst out. Then 
The B 〈…〉 world.  first began wars, than were the Giants, which despised heaven, who had none other law than stood in arms and violences: so that it was needful to raise up noble men to tender the weak, & to protect them from suffering wrung. Last of all is comen the iron 
The ●ro● world.  world the most accursed of all other, full of labour, misery, carefulness, impiety, injustice, deceit, murder, perjury: and to be short there is scarce any wickedness on the earth which is not holden as a virtue. These men for their iniquity be in danger of many great and terrible mischiefs, in so much that oft times an whole City hath been punished for one trespass: besides that justice sitting by God the heavenly father, continually complaineth upon injustice and injuries of men, until such time as revengement be appointed. So writeth hesiod:  
jupiter which casteth a large view over all, doth sore 
Hesiodus in 1. Georgico.  punish those, which delight in reproaches and naughty works. Oftentimes an hole City fareth the worse for one evil man. And further justice, is a maid and daughter unto jupiter, gracious, and is revenged by all the gods in Heaven. Yea and when as any man with unjust doings doth displease her, she sitteth by jupiter her father and openeth to him the wickedness of man's mind, that he may revenge her.  
As the manners of men varied, so the ages varied, until such time as their iniquity of life came to such extremity that it might be compared even unto iron.  
Then can it not otherwise be but that a City must have in it all sorts of men: whereof some be wardens and governors: some men of occupation and artificers, some men of livelyhoode and possessioners: wherein let every man learn to do his duty, and diligently to execute the office whereunto he is called.  
Ancient writers make soldiers and such as 
Warriors.  follow the wars a portion of their City, as though it were not enough for Citizens to live according unto their desires in peace, unless they had some to defend them at such time as they be provoked with injury, or else constrained to war in their enemy's land. For proof whereof we may bring Rome, Carthage, Numantia, Lacedaemon, Thebes, Athens, Venice, jenua, and all other free Cities, which never acknowledge any foreign Prince, but live always within their own liberties: as you may also understand by Aristotle in his polytiques. And not Emperors 
Lib. 7. polit.  only and Captains do commend unto us the estate of warriors as very necessary, but Tully also himself doth prefer it before the knowledge of the civil law. His words in the oration which he made in the defence of Lucius Mur●na be these: And certainly (for I must needs say as I think) this martial virtue far surmounteth all other: for this hath gotten a name unto the people of Rome, this hath won eternal glory to this City, this hath compelled the whole circuit of the world to obey this our Empire: All these civil matters, all these our excellent studies, all this our courtly and oratorious praise and diligence, do lurk under the warranty and defence of warlie prows. As soon as any suspicion of tumult is noised, all our arts be wished. Then all the authority is committed to them that be best men of war. For all thing belonging to the empire and state of the City are thought by them to be strengthened and fortified.  
Howbeit, governors must in this paincte have a vigilant iye, that their people and citizens be so trained up and enured, that they may know their true allegiance, and be wary in thentertainment of foreigners: receiving none but such as be bend to obedience, and not accustomed to seditious and rebellious attempts. For it is a wonder to see (such is the perversity of our nature) how some one seditious person, is able to infect a whole number. Whereof we may take the city of Sparta for ensample: for so long as 
Plutare in vita Licurgi  there was no idleness, no sluggardie, suffered therein, it showed forth alway, either some excellent precedent of virtue, or else some singular reprehension of vice, & so one might take ensample of an other, which in deed had their overseers alway at hand, to instruct and teach them the trade of honest living, even from their very infancy. Neither were they permitted to stray 
The Spartianes' favoured not foreign customs.  abroad, and to travail into strange countries, for fear of bringing corrupt abuses, and strange customs into their country. Yea, they expelled such as came unto their city, and stood them in no stead: not as Thucydides saith, fearing lest they would not follow the order of their common weal, so well established: but lest they should thewe any le●de example, and ●ee occasion of some seditious enterprise. For needs it must be, that when strange bodies come into a common weal, strange language must also ensue, which bringeth in new judgements: whereupon diverse inconveniences do arise, and every man through dissensions surmises, attempteth to break the common tranquillity and quietness. And for so moche as the greatest part of Discipline, consisteth in so using the people, that they may stand in obedience and awe of their superiors: every thing must be foreseen, that may seam to altere or impair the good estate of a well ordered common weal. And among other mischiefs, idleness (the only loss of precious time) is 
●lenes must not be suffered in a common ●●●●e.  counted one of the chiefest, which even in the middle of the cups, deviseth how to amend, dispose, build, pull down, change round to square, and square to round, things both unneadfull, and that do nothing appertain to the purpose: which they do lightly moste use, which when they have rioiously spent their goods, neither will say well, nor keep silence: but as men only occasioners of trouble, do seek daily some alteration of things, be it never so miserable. Wherefore it standeth with a common weal, to see order taken for such idle loiterers, and either to appoint those wasters of wine, wealth, and victuals, to labour and travail, or else, in the devils name, to beat them, and banish them forth of the country.  
Next to these, be such as under pretence; either of poverty, or of some kind of sickness, beg their almose, 
Loiterers and vagabonds.  loitering from door so door. For oft-times upon consideration of the enormity of their crime, they be commanded to avoid the country: changing the air, but not their minds. Wherefore in their banishment, they will be nothing the better, but wheresoever they come, they be authors of sedicton, and infect others with such villainy, wherein they them selves are most notorious. Which when they come, if thou wilt not relieve them, send them incontinent away, and cause them to depart out at the same door, whereat they entered in, for fear left their abode be hurtful, and lest they leave such a contagious air behind them, as perchance may insist the whole town. For they be naughty vagabonds whither soever they come, being free of such a company, as hath more ready money gathered by very begging, the● many Merchants be able to get by their hole traffic.  
But with such enhabitauntes ought a City to be adorned wherein there is contention who may be most virtues, and vice utterly detested and trodden under foot: where every man with his hole diligence with his hole industry, abideth in that vocation and state whereunto he is called. Nether must other vagabonds be admitted, whiles they can bring a testimony of their former trade of life: which because they be so ill disposed, cannot agree with them that be honestly inclined, nor attain to any civil behaviour: but do onclie devise and wholly set their minds how to disorder and disturb those things which are most commendabile already appointed.   

The argument of the fift Chapter.  
Diligent heed must be taken that their be no beggars maintained that go from door to door, but that our needy neighbours may be relieved it home.  
THen there be two sorts of beggars: one of them which haunt all martes, merkettes, all solemn assemblies, yea well-nigh all the coasts of the world, using a pitiful kind of moan to gather and heap up gobs of money: devising moreover a language of their own, which no man understandeth 
Open begget● be priuytheu●●  but they theimselues, and so mock and deceive men which pity their case as forrennours and strangers: or else do preatilie delude, yea sometime betray 
Beggars compared to drove Bees. Plato. in 8. de republi.  the hearers by their counterfeit speech. These doth Plato call dorres, not flienge dorres, which spoil the bees, but walking dorres, without stings, lurking thieves, robbers by the high way, sacrilegers and authors of all mischief, which ought therefore everywhere to be banished, for that they be common pykers of men's purses, using delusion at home and abroad by subtle means unpunished.  
I will not here make relation how many treasons, how many sackynges and burnings of towns have been committed under the pretence of Beggary, for that the very Forts and strong Holds themselves have been opened to beggars, and the treason so much the less suspected, the more miserable the persons do appear which commit thesame. But yet for all this, 
Strangers must, be cherishe●.  when strangers come unto us and stand in need, we ought not to send them away without aid and relief, for that should be contrary to all humanity, and intercourse of mutual hospitality. For we ourselves be here but strangers, and have no certain nor permanente resting place, which therefore ought to admonish us, more gentlelie and liberally to entertain strangers. So saith the holy lawmaker Moses: 
Exodi. 22.  Thou shalt not make the Stranger sad or heavy, for ye yourselves were strangers in the land of Egypt. 
Esaiae. xiiii.  And Esate saith: Strangers shall clean unto them, and get them to the house of jacob.  
Neither be all they that walk like strangers, in like rich, but the most part require help and secure at other men's hands, which not to bestow upon them, were as much as to make them heavy, and in deed wellnigh to kill them, which is as much contrary to all humanity, as any thing can be.  
The second kind of beggars be those that are our 
O●● owncountrey beggars.  own country men, and do not come out of any other quarter, which nevertheless be not all of one sort, but are severed into two parts. For either idly they beg their alms from door to door, or else by sickness or some other infirmity of body are unfit to labour for their living, and so they are driven to such extreme poverty, that without other men's surrour, they be not able to keep their children. Such as be loitering 
●oths●ll beggars must be ●●nished.  & will take no pains for their living, but trouble every man with their begging, must needs be banished, and cast out as Dorres that profit nothing, that for so moche as they will not travail for their own sustenance, they may not unworthily consume other men's labour. Whose life is therefore the more detestable, because they be a precedent of idleness and sluggardie, and be therefore unworthy to enter into either city, house, or other company of men, but either they should be put to the plough and cart, or else whipped out of the country, that so they may learn not so rashly, perversely, and unprofitably, to consume soche necessary furniture of victuals, as they themselves despised to put to their helping hands to provide.  
They be moche more to be borne withal, which upon some disease, weakness of body, or extreme poverty are constrained to beg, unless they would starve for hunger, which is the miserablest death of all others. Whose estate is therefore the more tolerable, because that not upon any delight of idleness, neither for slothfulness of body, they withdraw them selves 
Impotent and unreined poor beggars, must be relieved.  from labour, but when the occupation whereby they would get their living, faileth them, than they are constrained to make necessity their virtue, and to beg their bread from door to door. Soche one 
Lucae. xvi.  was Lazarus, whose sores the dogs did lick before the rich man's gate, but he could not be relieved with the crumbs that fell from his Table. And the 
Lucae. xviii.  blind man also which fate by the high way side begging and cried: jesus thou son of David have mercy upon me, to whom he said, look up, thy faith hath saved the●: and incontinent he looked up, and followed him glorifying God. Many such ensamples there be to put us in mind to stretch for the our hands upon the poor and needy, wherein we can pretend no excuse, as though we knew not where they ●e, whom we must help, for they meet us, they stand before us, they lie in our way, requiring help and succour at our hands, so that if they want, we stand in danger of impiety, because we withdraw our goods from them, upon whom we should bestow them, and la●e them up to unlawful uses, that is, riot, vanity, and choice of treasure, which the moths and mice gnaw, and at length the devil shall devour both the treasure and treasurer, and drown them both in Hell, and shall in all this wealth make them very beggars. But who so shall cherelie stretch forth his hand upon 
It is a deed of charitieto give to the poor, & a wicked thing ●● withdraw our liberality ●●om them.  the poor, shall receive the blessing of God, and shall have so good success in all his doings, that all men shall understand that he is worthy to be wealthy, which doth acknowledge himself to be as a steward, and not one in whose possession worldly gods should alway continue. Of whom the wise man saith: And retch thine hand to the poor, that thy propitiation and blessing may be perfected. Also: who so giveth to the poor, shall not stand in need, he that despiseth 
Eccle. seven.  the Prayer of the poor, shall sustain poverty. You see how lively both the persons are described, the giver never to want, the withdrawer to be in necessity▪ both of earthly and heavenly things.  
Yet it were more convenient that order were taken that poor men might not go begging from door to door, or in the streets, and that for divers considerations. first for that it is a point of a Godly zeal to be 
Causes why there should be ●● common beggars.  careful over the poor, and to relieve them with some portion of our goods, whereby we may purchase treasure in heaven, as the rich man in. S. Mark is commanded 
Marc. x.  to sell all that he hath, and to provide himself treasure in heaven. And Tobias: Because alms 
Tobiae. xii.  delivereth from death, and ●he it is that purgeth sin▪ and causeth men to find everlasting life. But this ●ur liberality ought to come of itself, and to proceed of a 
two. Corin. ix.  free heart, as the Apostle admonisheth us, saying thus: He that liberally soweth, shall also liberally reap, every 
Roma. xii.  man according to his hearts desire, not in sorrow, ne yet in necessity, for God loveth him that giveth cherily. Also, he that dealeth alms merely. This 
We ought to bestow our alms charitably.  free heart and liberal mind will not suffer us to tarry until such time as the poor come forth to meet us in the way, or to lie at our feet crying out for help, and then deal halfpenny dole in the sight of the world, rather to be praised of others, then for any good will or pitiful heart that he beareth to the impotent. Whereas contrarily, we be commanded to give our alms so darkly, that the right hand may not know what the lift doth, that thereby the heavenly father which seeth thee in the dark, may requite thee in the light. We ought further to relieve the poor at home in their houses, or in spittelles and cottages, or in other places appointed for them to lie in, as common hospitals. So that hereby thou mayest understand, that where there be the more common Beggars, and the more crying out for alms, in that city there is so moche less true Godliness.  
The second cause why it were good to restrain 
Beggary breedeth many inconveniences.  this begging from door to door is, for that they that use it be so enured with idleness, yea, that if they have any business at home to do, they pass not of it: and they do not only encumber their neighbour, but also take a delight to range abroad, and do teach their wives, children, and whole family to be beggars, and to live idly. Whereby upon other men's travail at the last be nourished Bawds, harlots, ruffians, thieves, houseburners, & notorious robbers. It were therefore better that soche poor men were by common charge seen to and kept in hospitals, then to go about a begging, specially considering the commandment of God so biddeth, by these express words: And there 
Deut. xv.  shall not be one needy or beggar among you, that the Lord thy God may bless thee in the land which he geneth thee in possession. Also, there shall not want poor men in the land of thine habitation. Therefore I command thee that thou open thy hand to thy poor and needy brother which is with thee in the land.  
But for so much as severally in sundry places every poor body could not so conveniently he provided for, our predecessors erected hospitals for strangers, 
Hospitals and spittelles.  for sick and diseased persons, for orphans, and for beggars: which were common houses wherein traveilours, and poor and feeble folks, were received, & fatherless children brought up: which houses were so endowed of good men's charity, that by their own rents and revenues they maintained themselves: privileged also by emperors with the liberties and franchises of the church, and that with reason: for the church goods in old time were also the goods of the poor. Therefore in division thancient canonical decrees give the fourth part thereof to the poor. Religious houses also where men were exercised in 
Monasteries.  contemplation, and Monasteries, were ordained for the common commodity, so endowed by good men that they were able to live of themselves: which Eusebius Cesariensis calleth sometimes places of reverence, sometimes repairs of honest men: whence young men were called sometime to the government of the common weal, sometime to be ministers of the Church.  
But because there is not always substance and wealth enough to erect such hospitals for the sick, poor, strangers, and other miserable persons, it were good they were provided for within doors privily, and not permitted to beg abroad openly. But if such convenient order cannot be taken either because of lack of pity and mercy in men, or else because the number of the poor be so great that they can not so commodiously be provided for, necessity then must take place, and that which cannot be amended, must be borne withal. For better it were to suffer the needy to beg, then to drive them to the extremity either to starve for hunger, or to hang themselves: for the belly must be served, though the gallows hang over thee table, as the proverb saith.  
Now there must be heed taken that every one 
An order must be taken for common beggars.  be not permitted to beg so openly and to follow that loitering kind of life. Which through negligence of magistrates is ill over seen in many places, not without a pernicious example to others. For youth of both kinds assoon as they once creep out of their cradles be so enured with idle loitering, that they will not be brought to any honest art, faculty, occupation or trade, whereby they may maintain their old age: but craftily pretending feebleness of health or body, they idly consume that which other men get with sweat of their brows, and so spend the greatest part of the day in ravening, reveling, tippling, and such like goodly exercises. Therefore some certain notice would be had that those might be known, which do herdlie live in sickness, poverty, or other necessity, and be constrained even to fight with famine: lest those unprofitable dorres which be unworthy to live, take away good men's alms, or else hinder those which have need in deed. For it is as good to see that an alms be given where need is, as it is to bestow it. Moreover he that giveth alms, must mark to whom he giveth it, lest while he thinketh to do a good deed, he feed idle bellies, nourishing serpents in his bosom, which afterward also will work much harm in the common weal.   

The argument of the sixth Chapter.  
Concerning the governors or masters of Hospitals for strangers, the poor, and orphans, and how they ought to be ordered.  
IT is not enough to institute a thing well unless there be some to keep it in due order, & faithfully to eversee the same: as it is an unprofitable thing to have a good law, unless there be some to see it put in due execution. And therefore the magistrate is well called a living law. When houses therefore and hospitals, for the poor people and travailers be erected, & with riches accordingly endowed: there must overseers & governors be chosen, which must have charge over them as joticus had, (whom Leo the emperor by his rescript first deputed to that room in the city of Constantinople) an office of as great profit and necessity, as to be a pastor or minister in the church: as a thing whose chief charge was wont to be committed to bishops or superintendentes, as the latin term is, that is such, to whom, 
Superintendentes.  widows, orphans, and poor people were committed. whereupon Jerome saith: it is the glory of a bishop to provide for the relief of the poor. Ambrose also: The church hath no▪ gold to keep, but to lay out, and to help at a need. This also appeareth by S. Paul which so oft willeth a Bushop to keep hospitality, to the intent that in bountifulness and liberality he may surmount all others. Christian princes also when they establish the authority of Bushops, priests, other church men, and also holy churches, and privileges: they oftimes mention the hospitals and the masters thereof, as things not much unlike which the bishops be usually charged with all.  
Surely in the primitive church the goods of the 
Act. 5. &. 6.  faithful were common. For so many of them as had possessions of lands and tenements sold them and brought the price thereof, and laid them before the apostles feet: whereof portions were distributed among them & that by the Apostles themselves, so that there was not one needy among them, but when the number of the disciples was increased, the twelve thought it not good to leave the preaching of the word and to minister at tables: and therefore they did chose seven men of an approved honesty, which because they were 
S●u●n Deacons chosen.  deputed to this kind of ministery, were named Deacons and Ministers: for that under the name of the Apostles they saw to the poor, yea to all the multitude, they attended upon tables, and by great equity and holiness of life, provided that there was no need amongst them. But in our common weals it were a kind of tyranny to use any such community of things: but every man ought to have his own, and to give part thereof to hospitals and other uses, for relieving of the poor: whose governors ought to be circumspect and holy, and to execute their duty godlylie and without reprehension. Whose office must be not only over th● things, but also over the persons: because they be gods stewards whose will is that those goods be converted to those of the poor, I mean such as be thankful and do unfeignedly acknowledge their own necessity: which because it ought not to be done rashly, all the house must by order of discipline be framed to virtue and godliness, that each man take his bread with thanksgeving and glorify God in his gifts. For the bread of the children would not be hurled to the dogs, ne yet precious stones cast out to the swine, nether must you think that these seven on whom the Apostles laid their hands did only serve at tables: but they were men full of the holy ghost and wisdom, which exhorted the people with daily preaching, to virtue, and not so much instructing them in words as in godliness of li●e: besides that they served them in necessaries for their living.  
They therefore which be officers must mark whether those that be appointed to be relieved in such hospitals, be of an honest towardness and like to be Godly and good men, that they do not feed unprofitable membres and serpents which afterward may do much mischief. Wherefore they ought not to be received which have spent away their goods, at vice, hoorehunting, gluttony, drunkenness, and such vicious 
Against such old wretches no glory in their former 〈◊〉.  means, which although the● have not left their old accustomed vices, yet either the remorse of conscience or weakness of body, doth not suffer them so much afterward to offend: so that the sin which they cannot nowin deed practise yet boileth in their breasts, and keepeth still her conceived malice, which oftimes being uttered foolishly in words, bewrayeth itself: not remembering that we must render an account for every idle word: for as it is a pleasant thing to remember evils paste: so dissolute persons (all shamefastness set apart) hold it a gay thing before honest maidens and good men, to declare their former wickedness. But why dost thou brag of thine evil, considering thou haste no virtue nor honesty, wherewith thou mayest recompense and countervail the same.  
And because they be Stewards over the poor, they may do well thoroughly to examine all those that pretend poverty, left they do admit some unworthy persons that have no need. Which thing may be prevented either by some open certificate and denomination, or else by some testimonial, whereby they that are received may be known. For diligent heed must be had that where all poverty cannot be releavid in such public hospitals, then open begging must be permitted, to such as have licence given them to beg: best children enure themselves thereunto, and be so corrupted: or else be hardly withdrawn from that trade through the provocation of such lewd loiterers as cannot live without it: or at the least if they be suffered to beg, shall be never a deal further from misery.  
Here is to be noted that such things as he given to the relief of the poor, be to none other use converted. Then ought they not to the endamaging of the needy, to be let out to usury: yet many think this lawful, and hold it a point of a Godly poli●●● so to enrich hospitals. And in deed upon this consideration in many Cities of Italy, a great sum of money is let forth upon certain pledges and interest to be repaid at a certain day for the behoof of the poor. 
Mons p●etaus.  and this they call, the mount of pity. But for so moche as that money is lente not for hope to receive nothing again according unto the precept of our saviour Christ, but for interest monethlye, besides that, it is said that merchants oftentimes have it to make a good market, and possessioners to bu●e lands, the poor in the mean while clean contemned: Let them consider how holy an hill this is, which usurers may so oft climb and undermine. Further, who so either beguileth the poor of their money, or turneth it to some unlawful use, he is the most detestable of all thieves and robbers.  
Therefore those that be covetous, riotous, usurers, ungodly, and such as study for their own gain, 
Soche must ●● approved honest men, as be appointed governors ●● Hospitals.  may not in any case be made overseers of such hospitals and government or provision for the poor: but men of approved honesty, which have well ruled their own houses, executing their duty not only with diligent superintendence, but also in holiness of life, and sincerity of doctrine, which will not regard usury, ne yet any unlawful gain used by those wicked usurers and greedy Moneymongers, which will not think it well done by naughty wai●s to enrich the poor, but like Godly stewards uprightly to execute the charge committed unto them, which standeth not upon usury, neither robbery, ne yet things unjustly and wickedly gotten. For this is holily to travail in that holy vocation, & rather to adorn those reverent assembles and resorts of honest men to the succour of a great number, and to the glory of God, then shamefully by ill gotten goods to make them houses of maintenance of iniquity.   

The argument of the seventh Chapter.  
That where idleness is used, much unquietness must needs ensue: then that vacant time applied to study, is to be preferred before corporal labour.  
I Have sundry times before declared that a common weal must be quiet, & void of all disorder and contrariety. Which shall then be, if every man be diligent about his business, and no man idle. As touching which matter, although I have not much before spoken some thing, yet because it is a place worthy to be stand in, and to be well debated, I will more at full enlarge the same.  
There be divers kinds of quietness, whereof one is 
Fowee kinds of quietness.  peculiar unto the learned sort: An other unto men of honour and dignity: Another is for the ease of such as be strooken in years: The last is the cherishement of all 
Idleness.  lithernes, and sluggerdie, which is the procurement oft times of much variance and dissension.  
This learned leisure and vacant time is ascribed unto them that employ their time to learning, and to the study of Philosophy, in manners concerning both GOD and man, which have need of such quietness of time, that they may in the mean while apply their studies, and so establish their minds in contemplation, that they may attain unto the knowledge of the natures both of heavenly and earthly things, so far forth as man's knowledge will reach. Therefore Aristotle the chief Philosopher (Plato as Tully thinketh only except) writeth, that a man's mind, while he is fitting, is made the wiser. For they which are wise and learned do know with how great endeavour we must follow those sciences which are no less comfortable in adversity, then profitable in prosperity, and everlasting witnesses of the power of God. In consideration whereof, we do sufficiently recompense idle time and occupy ourselves most busily therein: according unto the saying of Seneca the philosopher: that idle time not spent in learning, is 
Cato de Republi.  very death and a quick man's grave. Marcus Cato doth not in vain call a man a bubble, and Cecilius the poet saith: As we be borne so shall we die, and our beginning hangeth upon our ending. Which uncertain brevity of life, we may only lengthen by the benefit of learning (as a thing invented for posterities sake) and by virtuous living. Whereupon it so falleth out that those idle times which we do spend in learning, be most busy & best employed. For even as much as the soul in excellency passeth the body, so much doth that travail which staundeth in the stirring of the mind, exceed this external and handy labour.  
secondly I do note an other kind of quietness 
Quietness ●●●● of men of ●● 〈…〉 and wor●●●.  somewhat unlike unto that which I spoke of before, but not so much but that it is thereby adorned and lightened. And that is properly imputed to them that either be in office and government, or travail in counsel and labour of mind to profit a great number: with out whom as the common weal is not first ordained, so it cannot afterward be preserved. Such were Numa Pompilius, Lycurgus, Solon, the Scipiones, Crassis, Q. Scevola, the Cato's, Brutus, Hortensius, Tully, and all the residue of those men which did help their Country with their wisdom, counsel, & all kinds of virtue: which desired to leave monuments not of their busy affairs only, but also of their time profitabile & quietly spent: which vacant time because it is joined with dignity, Tully by these words affirmeth to be most highly esteemed: What 
Pro P. Sest.  then is set before these governors of the common weal that they ought to took unto, and to direct their travail during the time of their authority? that, which is most excellent and most to be wished for of all wise, honest, and good men, I mean vacation of time with dignity. They that will this, be all holden as principal citizens, they that cause it, be accounted worthy men and preseruours of the common weal. For men ought not so much to be delighted in doing things, but they must also have respect to their quietness: nether regard any quietness which standeth not with dignity and worship. Tully also did ever think the saying of M. Cato which he wrote in the beginning of his book entitled Origenes, to be witty & worthy to be noted, that is, that noble and worshipful men ought to leave behind them a memorial not of their busy travail only, but also of their vacations: by these words: so if I desire any praise (as I know not wherein) it hath been purchased at Rome, and sought 
Pro Cn. Plancio.  in the Courts: the falling out of the common affairs hath proved my counsel true, so that at home I bore the sway of the public weal and kept the City quiet within the City.  
Whereby we may understand, how commendadable and praise worthy that vacation is, whereupon the hole ornament and wealth of the common estate doth depend, which agreeth with all such men, as think their life to be given them not for their own sakes (for in deed according unto the opinion of Socrates he that mindeth nothing but life is unworthy of life) but to do some notable act worthy of memory which may redounded to the commodity not of themselves only, but also of their friends and country. such they be, which be like to Epaminondas captain of the Thebans, which watched, when the rest were a sleep. such they be, which have alway in their mouths that worthy saying of Scipio that is, that they be never less idle, then when they be most idle. For they do not only spend the days, but also the nights and a great part of their sleep in bewtifiing and well governing the common weal: and that which they in daily talk and contemplation de perceive, bewrayeth itself in their sleep: as Tully writeth in the sixth book of his common weal to have chanced unto Scipio by Aphricane the elder, warning him to omit nothing that might sound to the atteinment of any kind of virtue, whereby such as deserved well of their country, had a plain passage made them up to heaven.  
There is a third kind of quietness, most pleasant 
Quietness i● old age.  of all other, which all men do chiefly wish as the only haven of their life, wherein they may spend the rest of their time quietly, and enter into an account of their former doings, & finally (as all men ought to do) to make themselves in a readiness to climb toward the way to everlasting life, which Tully therefore 
Libr. ●. de orato●e.  calleth the greatest comfort of old age, because a constant man, and any of a noble courage would take any kind of pains, once to attain unto such quietness. For who do ye think would entangle them selves with those infinite cares and travails, sometime in Prince's affairs, sometime in the common weal, were it not for a quiet old age, although men be much therein beguiled. For after they have once wound themselves in, be their charge never so careful, never so troublesome, they can not rid themselves of it. So I myself have been vexed now these thirty years, in judicial Pleas, oft wishing at God's hand to obtain this quietness, and to hang up mine armour at Hercules Pillar, as a Soldier weary of weapons, and clean worn out with the wars.  
The fourth and last kind of quietness do I call 
Slothfulness.  that which is in deed very slothfulness, which seeketh neither for learning, honest exercise, nor dignity, so much the more detestable, because it doth not only cause the loss of time a most precious thing, and hurteth them that use it, but also oft times it hindereth the public estate, which last kind hath diverse branches. One is mere idleness, mere sluggardie, which is to be expelled for the of all common weals, as the Athenians used, which did no less accuse an idle person, than an heinous offender, as one that either should be constrained to work, or else to avoid the country. This is in deed to sleep as Endymion did, this is to be shaken with Palinurus his bough, this is to forget Ouides saying:  

What else thou fool is sluggish sleep, but form of frozen death?  
By settled hours of quiet rest, approacheth thy want of breath.   
Furthermore, this incommodity doth idleness bring with it, that it hath always poverty a companion, for while a man may, he refuseth labour, which when he is old and feeble, he is not able to bear. The wise Solomon biddeth such take an ensample at the 
Prou. 12. & ●8. & 33.  Pismire how to travail and to forecast that which is to come, and amongst other things he saith thus: He that worketh his land, shall be filled with bread, and he which followeth idleness, is of all other most foolish, and shall alway be in poverty. Also, do not thou eat thy bread in idleness. For we be commanded to eat our bread in the sweat of our brows, and so the Ethnics writ, that the Gods appointed men to travail and labour. So saith hesiod: The Gods assigned labour to men, that they with their wives and children might not sit idlelye, in vexation of mind. Which fault S. Paul r●buketh in young 
i Timo. ●.  widows, for that when they be idle, they learn to go from house to house, and not only idle, but also babbling and curious, which he therefore rejecteth from the ministery, and biddeth them marry.  
The second branch of this vice is, that some be not content shamefully to live in idleness, unless they 
Per 〈…〉 idleneo.  annoy others, and forsaking their own vocation, intermeddle themselves in other men's matters, breeding in all places where they come, trouble and contention: men so much the more accursed, for that they do not only perniciously, but also sed●c●●irstie misspend their time. For to say the truth, what other thing can they either d●oe or think, which neglecting honest labour, hide themselves in wine taverns, tiplinge houses, and stews, and there waste their thrift most vainly. Then in the consuming hereof, the● do besides utter such enormities, in idle communication, as be the most present nourishments for the disquieting of the public peace, and all to this effect, that when they have spent all, they may live in extreme beggary, and at the length when they be passed hope of amendment, they either go about by seditious means riottouslye to spend other men's wealth, or else labour to deseei●s their creditors. For as the wiseman 
Ecclesias. 3●.  saith, idleness teacheth much evil: a thing so abominable, that the schoolmaster of all wisdom saith, that we must give an account of every idle word. And albeit this idleness seem for a time to range at 
Ezech. x●●.  liberty, yet in fine it shall be plagued. So saith ezechiel the Prophet of the prevarication of Sodoma: Behold this was the iniquity of Sodoma thy sister, pride, fullness of meat, abundance, and idleness, These things had she and her daughters. And they stretched not forth their hands to the needy and poor, but were proud, and wrought abomination against me, and I took them away as thou sawest.  
Soche idleness therefore, which provoketh men to lurking and loitering, as the Mearmaides use to move men's minds, with their pleasant songs, 
●●●● 〈…〉.  lingering about the rocks, must be avoided, as it were a very pestilent, of all such as be accustomed to spend the day idly, in sitting on penniless benches, and other common places: which vice is the first step to all beggary, yea, and oftimes is the occasion of moche debate and variance: l●ste while naughty persons ●ee given to sedition and slothfulness, neither good men shall be able to live quietly, neither the common weal be kept in safety. Which thing although it be more in sight in great cities, where there be great numbers of idle vagabonds, as Plato writeth: nevertheless, among every particular company, there be alway some to be found, which will either do nothing themselves, or else hinder them that would otherwise be well and honestly occupied,   

The argument of the eight Chapter.  
That there are some which for no discipline, for no love of virtue, but only for fear of punishment, can be brought to do their duties. And also what they of old time have attempted to encourage others to the attainment of virtue.  
Then should common weals be fortunate, if all the inhabitants embracing virtue, with a general consent, did set their whole minds upon that blessedness, for the which the life of man was first institute. For this is according to the saying of saint Paul, not to run in vain, but to receive 
i Corin. ix.  the reward, and to win the garland made of Roses, which will never fade away, which will never whither, and prepared from the beginning, for them that love God. Which appertaineth to such as be famous for their justice, faithfulness, wisdom, piety, fortitude, and temperance, and have well deserved of mankind: and know certainly that they be but strangers here, and must make speedy expedition hence, to come to their own country.  
But for so moche, as that our deadly enemy, doth 
It is not possible to root up all wicked weeds out of the flock.  attempt to pervert every company, and to sow Cockle amongst the good corn, governors and pastors must be wary, for fear lest that iniquity win the field, and a little evil leaven (as they say) mar all the batch of dough. Yet can it not be brought to pass, that the evil may be plucked out altogether, that the estate shall be of them which be only good, but as long as there shall be flesh and blood, so long shall prevarication be used, and iniquity, which shall offend the good. Therefore such anoyaunces must be taken away, which do trouble the common weal, by whose molestation the sweet harmony standing upon the peaceable concord of the subjects, & the general uniformity of their living, may be made to far, and brought clean out of tune. Which thing must be remedied only by severity of laws, which Draco of 
Dr●coes laws were written with blood.  Athenes made so strait against offenders, that they reported his laws to be written with blood, because they so sharply punished malefactors. And surely they that by wholesome precepts, daily exhortations, and discipline, can not be brought to amendment of life, must in conclusion die for it, (albeit all ways of gentleness must be used, before that this extremity be put in execution). For better it is with an hot iron to sear up wounds when they be fresh and raw, then wilfully to suffer the corruption to spread abroad, and to destroy the whole body. Neither is it unprofitable in all points to join good and evil together, that the evil thereby may be trained up to 
The evil be ● precedent to the good.  virtue, and marking the filthiness of their life, may learn how lewd a thing it is to pollute that most goodly dwelling place of the soul with corrupt vices and to make no end of naughty living. Hereupon when the Romans debated upon the defacing of Car th'age, some counseled the contrary: alleging that if this City were destroyed, which had so renowned their ancestors, and was a great exercise for them to valiantness and prowess, it might so come to pass, that when they by reason of idleness were become careless and slothful, the common weal (armour set apart) might be debilitate and weakened, and might bring unto their posterity a dangerous retchelesnes which in conclusion would be the destruction of the whole City.  
Therefore those fond men which stick in the same mire, & set no more by godly instruction than the mule careth for the packesaddle, do very unadvisedly: for ●● they se one of their neighbours offend or tread never so little awry, incontinent they ●ri● but of heaven and earth, saying that th●●●●er is a sleep, that the magistrate forgetteth his duetto: and that not only in a crime which they have in deed committed, but if that whereat he findeth fault, do not agree with his mind, like a brainless fellow he streightwaies turneth into a rage, where as it were better for him to assuage his choler, than so to alter himself upon every light b●●asiō. 
punishment ought rather to be a terror to the good, than a rigour to the evil.  But he which willbe a correnor of vices, whereunto we be every one subject, must be long suffering, (I ever except notable crimes) less while he pulleth at the cockle, he root out the wheat and turn the medicine into poison. hereupon was it that ill manners caused good laws, wherewith we do not so much defend the good, as we exhort, warn, and provoke the evil to cease from their ill doing for virtues sake. For the nature of a law is (as Modestine sayeth) to command, 
The virtue of ● Law.  to forbid, to permit, and to punish. And in deed nothing is more ready to a man which is unpleasant in his doings, and is desirous of truble some innovations, then to look upon the wallet which hangeth afore him, and to mistyke that in an other which he will have holden as a virtue in himself, as one which thinketh his own perfume to be as sweet as frankincense, as though all the world were not able to slain him with any point of dishonesty.  
Respect therefore must be had to all those upon whom the whole City doth consist. For in deed those be goodly ornaments, whereby good men be commended unto us, & for the same, receive their rewards, which are honour, dignity, worthiness of fame, besides that, 
There ●ard●● o● the good, ● the p 〈…〉 s of the 〈…〉  they shall never die: and finally, they shall enjoy the kingdom of heaven which far excelleth all the rest. contrarily ill men while they live, be detested: and after their death, carry away with them not only shame and infamy, but abide also extreme torments in hell. Whereby we may learn that as a good name is most to be desired, so an evil name is most to be abhorred. For what is more horrible then to call a prince Phalaris, Nero, or Herode, whose sow Octavian said that he would rather have been, than his son? what is more odious then to call a citizen, Catiline, or Barrabas. Contrarily, what is more pleasant then to surname a prince by the title of Solomon, Numa, Scipio, Camillus, or some such other famous prince. Whereby they are sometime called fathers of their country, sometime the best governors: likewise when a Citezin is called by the name of Decius, Brutus, Metellus, or Mutius, it is certain that he hath well deserved of the common weal.  
Among the Ethnics it was a busy mattier to procure them that were naturally bent to vices, to leave them and to emplant in them, virtues, and to cause them well to live among good men: which thing they went about to move sometime by moral & philosophical precepts, sometime by Fables, sometime by interludes, sometime by dreams of things which were thought upon before, and which represent unto us the very resemblance and image of such things whereof we have been most careful: & sometime by pains and torments which are prepared in hell for those that be ill livers here. In which point Socrates was so diligent (be it spoken without any contempt of the other moral philosophers) that he was therefore said to have called Philosophy even out of heaven. Esope also the Phrygian fabler went about the same thing to bring us unto a better conformity of life, and to move us thereunto by fables of brute beasts. And of 
Esopes' fables ●or●e good manners.  many I will tell one or two. A certain evil disposed person went to Apollo at Delphos and asked him whether that which he had in his hand were alive or no: now had he a quick sparrow in his hand, so that if answer had been made that it had been alive, he would have wrong his hand together and so have killed the poor bird: but if answer had been that it had been dead, he would have cast it forth alive. Therefore Apollo perceiving the maliciousness of the man, answered: it is in thy power whether thou wilt show it forth alive or dead. And this fable hath this meaning: that it is very hard for us to deceive God which seeth even our very thoughts. Another: The Lion, the Ass, and the fox, went on hunting and got a pray: which the Ass was appointed to distribute, and so did divide it into three equal parts: but the Lion, for that he looked for the greatest portion stomaching the matter, straight ways devoured the Ass, and bade the fox make a division: which heaped all to one for the Lion, and reserved little for himself. Then the Lion asked him how he learned so to do: by the Asses mishap, quam the Fox. Wherein Esope noted two things: one, that the lionishe society (as the lawyer termeth it) which we have with men of great power and authority, is alway wicked: and that by other men's harms, we may learn to be wary and wise.  
Gabrias also meant the same thing in those his fables comprised in eight verses: The Ass carrying an image of silver, the people ran and worshipped it: the Ass thought the worship had been given to him, and therefore cast of the parkesadle, and would no longer be an Ass but a God: but being oft told that he was not a God, but that which he carried, he left his stateliness, and fell again to his carriage. Which fable warneth us to be content with our own estate and not lightly to become haughty of stomach. So, it fortuned on a time that there was a great conflict between the beasts and the birds, than the Ostrich (which is partly a bird and partly a beast) promised to aid both sides, conditionally that whether so ever of the two had the upper hand, she might be partaker with them of their victory. But in the mean while she was taken prisoner, and by her calamity taught us that one man cannot well serve two masters, for either shall he hate the one, or faithfully favour neither.  
In this place who so would rehearse the Poetical 
The fables o● poets be profitable.  fables, I mean so many of them as may sound unto the bettering of our life, and declare the original thereof from the very ground of Philosophy, shall in deed attempt a worthy thing, but an infinite travel. I therefore will but reckon some of them. Lycaon 
Tyrants we●●tensformed in to Woul●es.  the king of Arcadia is said to be turned into a wolf, and not without a cause, for he was a Tyrant, and eruellye murdered those to whom he promised hospitality. Which fable Plato in the eight of his books concerning the best estate of a common weal, doth not hold as vain, but writeth that Princes for their cruelty and tyranny be turned into wolves, more ravenous than any other beasts. Of this Lycaon Duide writeth on this manner:  

Then frayed he fled, and when he found, 
l●b i ●●ta,   
the silence of the field,  
Bewailing aye in vain he seeks,  
with tongue his plaint to yield.  
For ire he waxeth then so wood,  
that nought may him assuage.  
His frothing mouthefrettes on the foam,  
and gathereth in the rage.  
With thirst of slaughter yet among  
the beasts, he works despite.  
And as then tyrant, now a wolf  
in bloodshed do the delight.   
The poets also said that Vultures in bell do eats up Titius the great Giants his heart, because he despised the gods, and ravished honest Matrons. So they feign that Tantalus is punished for his covetousness, & that he is in perpetual thirst and hunger having water up to his chin, & apples hanging down even to his upper lip: but when he laboureth either to take water or apples, they flee from him: whereby we learn that the covetous men even in the midst of their plenty, be pinched with poverty. So Ixion, because he did vaunt himself that he had to do with juno, is whirled upon a wheel continually, for our learning, that no man ought to glory in his evil doing. So Sisyphus, because he was a robber and desirous of honour, is feigned to roll a stone to the very highest part of an hill, which when it cometh there, and falleth down to the bottom, he must still fetch it up again: whereby we may see that th'ambitious, although they do not attain to honour, yet their in ordinate desire is no deal the more assuaged. Of whom ovid after he had descrived the terrible torments and fearful passage down to Hell, writeth on this wise.  

With gripping gripes is Titius torn,  
and rend his bowels be,  
And Tantal in thy burning thirst,  
thy river slips fro thee.  
Thou vexed art with famine eke,  
and starust fast by thy meat,  
The fruitful tree doth shrink away,  
when thou shouldst thereof eat.  
Thou Sisyphus oppressed art,  
with labours many one,  
While up thou throwest and tak'st again  
at fall, thy rolling stone.  
Ixion eke whom up and down,  
the whirling wheel doth wrist,  
Both fleeth and followeth still himself,  
and knoweth no hour of rest.   
Dreams, although for the most part they be noted as vain fancies, and full of lies, yet they put us oft times in mind of many things to come: yea, sometime 
Dreams do either warn us to do well, or fear us to ●o ill.  they signify that which is like to ensue, alluring us for virtues sake, either to do our duty, or else to amend for fear of punishment. Thus we see, that there is nothing but it may ●e turned in some part to man's behoof, so that it be well employed either as a provocation to virtue, or as a lesson to instruct us, that sin will not escape unpunished. For to what end 
Gene. 37.  can those. u. dreams of joseph otherwise be applied? He dreamt that his sheaf of corn stood up, & was worshipped of the sheaves of his brethren. He dreamt also that the sun, moon, and eleven stars honoured him. What meant these, but that his brethren might understand by conjecture the authority which he did bear with Pharaoh the Egipcian, and cease from so 
Gene. 41.  envying him. Pharaoh also had two dreams, whereof the one betokened, as the same joseph interpreted, seven years of great plenty, and the other seven years of great dearth. Which the king understanding, commanded that corn should be laid up: that men might not starve for hunger in such a scarcity. Whereby joseph's father and his brothers also were relieved by God's provision. Nabuchodonosors dream also 
●an. 2. cap.  was of a strange signification, which Daniel expounded, that his kingdom which was of so great power that it seemed unpossible to decay by man's might, should be destroyed, and that an everlasting and unthaungeable kingdom should afterward be established.  
Moreover, vis●●s in the night be a terror to the evil, that thereby they may foresee the dangers which must 
●apien. 18.  happen unto them, and being privy to their own offences, must be the sharper punished for the same. Of these saith Solomon: Then the sight of the evil dreams vexed them suddenly, and fearfulness came upon them unawares. For those visions were only to put them in mind why they did suffer those evils, that they should not pearish without a warning thereof before. Which job (whether he were so in deed as it 
●●●. ●.  is written, or else that a mean was wrought to show unto men the image of Patience) doth evidently declare: Thou wilt fear me saith be, with dreams, and by visions thou wilt astonie me.  
Among the Philosophers also and Ethnics there are many dreams specified, which do notify unto us, that such things as men have either earnestly thought upon, or been wearied withal in the day time, do come into their minds in the night season: of the secret and mystical interpretation whereof, divers have written and their books be extant. But for this place there is none worthier to be remembered, than that dream which Scipio (of whom Tully speaketh) had when he was with king Masinissa in Africque, being in his ●e●●e in a dead sleep. Wherein Scipio 
〈…〉.  〈…〉 d the ●lde●, conqueror of Africque, put him as his nephew, in mind of derine and valeauntnesse. 
Cicero. in 6. de Repub.  How that after he by the destroying of Carthage, and doing other service, whereunto the common weal should call him, had well deserved of his country, should flee out of the bands of his body, as it were out of a prison. As though good men did then only begin to live, when they ended their lives, and went up into immortality in heaven. For they which have behaved themselves worthily in wisdom, temperance, valiantness, and other virtues, must have a greater reward than praise in this world, which they that be notorious for vice and filthy living can not have, for they be as infamous persons both quick and dead. But if they have committed soche heinous offences, that men can not easily forget them, than it is the greatest shame to them that may be, to have the remembrance of their former lewd and damnable state of life, to be renewed. As Perillus the devisor of that cruall 
Perillus' de●●●sed a Bull of brass into the which (being glowing hot) men should be put to be tormented.  forment. Dionysius Syracusanus, Nero, Domiciane, Herodes, Antipas, and many other may be an example. Which God would therefore have to be a warning unto us, that by them we may not only be put in mind of a better life: but also to their great confusion, and for a reward of their wickedness, understand that they be everlastingly tormented.  
And to the intent men might be withdrawn from this ignominious and filthy life, the old fathers were not content only to teach us with precepts of philosophy, and to set before our eyes the deformity of vices, but they also showed the torments, wherewith tyrants, Cutthroats, thieves, murderers, perjurers, adulterers, fornicatouts, covetous, injurious, seditious persons, despisers of justice, wicked men, and so many as have offended in the common weal, preferring their private gain, before the public pro●●t, and vice before virtue, be plagued in hell with perpetual punishments. Whereof certain be artific●allie descrived by Virgil. Which Aeneas suffered by 
Virgilius. in. 6. Aenei.  report of Sibilla, and told abroad at his return out of Hell.  
Of which sort there is a tale in Plato, which Socrates 
Herus revived 〈…〉 death to life as Plato declareth. in. 10▪ de rep. 〈…〉.  said that one Herus Armenius a Pamphiliane borne reported on this manner. This man was slain in the field, and the twelfth da●e after when his body was brought to be buried, he arose from death, and told many things which he saw while he was dead: declaring, that when his soul was severed from his body, he with diverse others came into the place of devils, where there were four passages, two down into the lower depth, and two upward: between the which, they did sit which were judges over the souls departed: and thence they that were adjudged rightwise, were commanded to go up to Heaven on the right-hand, hanging their judgement signs on their breasts: and the unjust on the left side downward, bearing the cognysaunce of all their offences that they had committed in their life time, on their backs. And therefore when he came to the judges, he said that he would tell all men at his return, that which he had seen and learned. Then they willed him diligently to view and mark that which he saw there, to the intent he might thereof make a more certain report. Then told he sundry pains, wherewith they which lived viciously here, were tormented: and how that they which embraced justice and godliness, and deserved well of their country, after their death, were in great honour, estimation, and perpetuitte of glory and renown, as benefactors of mankind.  
Which sable although Tully be sorry that it is mocked at of many, yet, (as Macrobius telleth) he willing to eschew the occasion of foolish fautefinding, wished rather that their might one be raised up to make such a report, then to ●e revived and to say nothing.  
That was an ensample of to bold and monstrous superstition, when Menedemus scholar to Colotus a 
Menedemus an espy of ●●●. Diogenes in 7. de vitis philosoph.  philosopher borne at Lampsacum went about as Laertius writeth appareled like a fury, saying that he came from hell to espy the faults of men, that at his descending down, he might report to the fiends, that which he saw in middle earth. This was his attire: a long black coat girt unto, him with a scarlet belt, a cap after the usage of Arcadia on his head, having the four elements therein engraned, tragical buskyns, a long beard, and an ashen rod in his hand.  
You now understand what labour and study our predecessors have alway taken to bring men into the way of virtue, and to turn them from wickedness to a better life: setting before their eyes the torments wherewith they that offend are punished in Hell. Heavy examples, but such as may make any hard heart to tender at the hearing of them: Howbeit 
Christians d● instructed by the holy scriptures.  we need not to seek any foreign ensamples for our learning, considering the holy scripture is full of lessons whereby we are stirred to justice, piety, & virtue. We be commanded to decline from evil and to do that which is good. There be two ways: one going to heaven which is very narrow: another well beaten, broad, and known, so that, if a man wink he may yet it it, which leadeth us to hell, where there is weeping, & gnashing of teeth: for the approving whereof we nether need dead men, ne any fables, collusions, or devices: but we have the lively precepts of Christ, the holy prophecies, the doctrine of the Apostles, the traditions of the holy fathers, wherewith we may try our doings as it were with a touchstone, and see if they answer with our profession, that in the lass and great day of the Lord, we may stand on the right hand and hear with the blessed: Go ye into the Kingdom of my Father, which hath been prepared for you sense the beginning. The attainment whereof we must desire even with all our hearts, lest we be accounted in the number of them which in their mouths profess themselves to be faithful, but in their doings show themselves clean contrary: being liars as the devil himself their father is a liar, whom they in the mean while acknowledge to be their leader and go●●ernour.    

THE Eight Book, concerning the good ordering of a common weal.  

The argument of the first Chapter.  
That the government of the common weal must be so institute, that there be no offence committed thereby against the precepts of god, after which the ordinances and laws of man must be always measured: which to do lieth in such a magistrate as is a favourer of godliness, and endeavoureth to excel other in good example of living.  
THey that writ of Astronomy (among whom julius Firmicus Maternus, is not the 
Firmicus libr. viii.  meanest learned) say that of all men, the Prince alone, is not so subject to the disposition of the stars, at the time of his birth, or to the course of the planets, as other men are, because that god governeth his life by his own judgement, as one, which is a Lord over the world, and upon whose destiny the stars can not prefigurate any certainty. Which saying me think, is not much to be disallowed, because the kings heart (as the wiseman 
Prou. xxi.  saith) is in the hand of the Lord. And therefore it is not to be thought, that the Prince shall happen to be, either good or evil, by consideration of his nativity, but by the very appointment of God. Which 
Princes be called to government by God's appoinct●ment.  thing nevertheless resteth well-nigh altogether in the people and subjects: for if they will be obedient to laws, and embrace Godly living, they shall have such princes as will love them as their own children, & as will not be negligent in th'office of government. For they know to whom the company belongeth, over whom they have taken the charge upon them: they know their sheep, which a good shepherd will rather seed & shear, as need requireth, according to the trust committed unto him, then flese and clean pluck of the skin, as the wicked pastors and hirelings use. And on the other side, naughty people have naughty Pastors, and so grow many inconveniences, and one mischief still falleth in the neck of an other. To them shall the 
Os●●▪ xiii.  saying of the Prophet be uttered: I will give thee a King in my rage, and I will take him from thee in mine indignation. And the Prince shall be as the people, and as the people be, so also shall be the priest. They shall eat, and shall not be filled.  
For forgetting the commandments of GOD, they do nothing fear to work the worst, and therefore they can not appoint that, which appertaineth unto a civil order.  
And accordingly, Plato teacheth in his devised common 
Plato in. vi. de Repub.  weal, that we ought to choose a good Magistrate as we would a very expert Mariner. For as we commit to the one, our lives and goods in the raging seas: so we trust the other, with the common health of all men, and the safety of the whole common weal. Moreover, whether this king come by order of succession, or by election, we must think it to be the providence of almighty God, which sendeth the Prince, according unto the heart of the people. Besides this, many of the Philosophers thought it better to have a Prince by election, then by succession. For the elect may be taken of the best: the born Prince lighteth as the Nativity happeneth. But to speak simply, such a Prince is to be wished for, as desireth nothing so moche, as so to adorn his common weal, that it may flourish in good orders and godly living: which thing then cometh to pass, when he setteth forth such laws, and ordinances (as it were sinews to knit men together) as are agreeable to the institution of God's word, and joineth the appointment of civil orders, with the holy decrees of religion. This may such a Magistrate well do, which emploieth his mind to virtue, which preferreth the common health, 
A 〈…〉 Prince.  before private affairs, and the preservation of men, (that is, true felicity) before the vanities of the world. By whose only guiding, we may be led to pass the precincts of mortality, and to fix our minds upon heavenly cogitations: labouring to climb up to that place, for the which we have entered into this fellowship of living, and run in this yearthly race unwearied, for the attaining of an immortal reward. And although no Law established by reason, be so unprofitable, but in some point it may be profitable (sense that by the ensample of vicious livers, good men be taught, and learn by the beholding of the unhonest behaviour of others, what is to be eschewed:) yet there is no man, which doth not understand, but that such laws stand in force, which do yet serve to no purpose, unless they be put in execution, and be applied to the good instruction, and better ruling of the subjects. For so shall laws both be in full strength and efficacy, and also turn to the profit of such as be thereby governed. Which thing Solon was wont to say, rested most in thiem that bear office, whom in old time the people reverenced as Gods, to th'end they should deserve well of man's life, and be as it were a precedent to other, whereby they might learn to live well.  
Certainly, there is nothing so commodious in a common 
The common weal dependeth upon the governors.  weal, as when officers & private persons be united by authority of law, and each one in their calling join their private doings, to the common prefermente that thereby Laws may be applied, to the estate of a common weal, which we do address and allow: a great part whereof dependeth upon the Magistrate's wisdom, as hath heretofore been opened. For it can not be, that that company shall be brought to embrace virtue, & to agree together, whose governors serve on the right or left side, not respecting the common profit, nor yet true godliness: but only seek the bait of vainglory, and allurement of private gain, giving no small occasion unto the people, which of theimselues be easily corrupted, by the naughty ensample of others, both to fall from honest living, and also being not therefore punished, to be to much emholdened, and to fall to wilfulness.  
Therefore there must needs be a prince and magistrate 
Cicero in. 3. de legibus. A head officer is most necessary.  as without whose wisdom and diligent oversight a City can neither be, ne yet be preserved: but is ruled and strengthened by him, as the hole body is by the head: in whose government the hole moderation of the common weal consisteth, which must not only prescribe unto the people how they ought to obey, but also how he himself ought to rule. For who so ruleth well, must needs once have obeyed himself, and who so hath been obediently kept under, seemeth worthy to bear rule. Therefore he that is under, must hope that he must once be above, & he that is above, think with himself that he may perhaps once come under. 
Spartian. in Adriano.  And this is it that Adrian th'emperor was wont to say, that he would so rule the common weal, as a thing not his own, but one to the hole commonalty, nay rather to God himself. Whereby the people do not only 
The law toucheth aswell the Officer, as the private person.  obey their magistrate, but also by order do love, reverence, and honour him. Which thing Charondas the Cat●niane lawmaker published to his citizens among their other laws. Plato compareth them to a kind of wicked Giants called Titanes, which withstand the 
Titanes.  ancient orders of their elders. Yea, the Roman officers called Decemuiri, full well contained both these branches in one law, by these words: See that the Magistrates be just, & that they that bear not office, do modestly with all allegiance, obey them. And for 
The virtue of the law.  so much as the virtue of the law is, to command, to forbid, to permit, to punish, the same things must needs accordingly agree unto the magistrate. Whereupon Chrysippus as Martian reporteth, termeth it the Queen, leader, and governor of all things, which prescribeth a rule for the just & unjust, saying: The law is the governor of all things concerning God and Man. For it must be the overloker of things both good and evil, the prince, the guide, and the rule of the just and unjust. For so shall that be well done which is for the common profit, when the magistrate diligently and watchefully declareth himself to be a living and speaking law, as without which we see the common weal to be sinewlesse, and altogether dumb.  
Yea Moses also, which knew god face to face in all his signs & miracles, appointed wife men and such as feared God in whom there was truth, princes and magistrates over the people, and commanded them to hear him and to judge that which was right without ante respect of persons, were he of that country or were he forrenner, great or small: because that judgement belongeth to God and not to man. He also commanded the king already created, that when he should sit in the seat of his kingdom, he should draw out the Deuteronomie of the law, and have 
De●t. xvii.  it with him and read it all the days of his life, that he might learn to fear the Lord his God, and to keep the words which are written in the law. The Lord 
josuae. i.  said also to joshua which after the death of Moses was commanded to lead the people over jordane: let not the book of this law depart out of thy mouth, but thou shalt think upon it day and night, to the intent thou mayest keep and perform all that is written therein, then shalt thou direct thy way and understand it.  
Do you not see how Kings, Princes, and governors be commanded to have the laws of God before their iyes, to rule & govern the people after them, and according as their vocation requireth, to direct their ways? Whereunto if you will join those things which are commanded christians so do (which in our religion must needs be done unless we 
●●unes constitutions must not disagree frō●●ord pounces of God.  will be secluded and banished from that heavenly kingdom which we all with a godly and earnest desire look for) nothing then shallbe waunting, which may appertain to the true ornament and setting forth of the common weal. For politic laws and ordinances must so be tempered, that they be not contrary or disagreeable to the laws & ordinances of God: for that city may ill seem sufficiently fenced, which is only led by constitutions of man, and casteth her hole eye only upon her own profit without respect of her neighbour: not regarding those things which by god's mouth are ordained as needful both for them that rule, and for them that obey.  
Certainly it may well be a whited tomb set forth with colours to delight the beholders: but it shallbe no common weal truly institute, as in which those precepts of living be chiefly lacking which the society of our life chiefly requireth. For so must we entre with a mutual consent into this politic order of life, and keep us in the same, that we may not serve from the communion of the holy church, whose head is Christ, and we his membres. Wherefore we ought not to stickein the allurements or vain tri●●es of this wicked world, but refourme our life i●●ewnes of mind, as saint Paul writeth, that we may proud what is the good, well liking, and perfect will of god our father, to whose only pleasure we be bound to live, through jesus christ our only redeemer and Saviour: which cannot 〈…〉 es we keep his commandments. And therefore in every part of our life must we set them before our eyes, that we may learn to obey his will, and to exercise charity one to an other, which doth nothing wrongfully, nothing that 
i. Co●●. ●●●.  is contrary to a politic order, whereby we shall truly and face to face afterward see that which we now in this mortal life (obeing honestly and godlily associated) see obscurely and as it were in a glass.  
Therefore, so must civil ordinances be proponed, 
No common weal can long continue without Laws.  that they be not severed from the laws of God. And like as no house, no city, no country, no kind of men can long continue without the defend of laws politic: so can they not stand without the knowledge, tutele and protection of god's law: for to discern a man from a brute beast, to cause him to lead his life agreeable to reason and nature, it may certainly be brought to pass by ordinance of civil laws: for so much as men desirous of wisdom and understanding be reported by the pleasantness of their persuasions and doctrine, first to have moved men from their lodging abroad in caves and dens, none otherwise than they did stones, & to have revoked them into Cities, into a civil communion of life, and as it were into a league of amity. But for the entring● in and the leading of that trade of life for the which man was commanded to live here, that is to conceive an hope of the eternal and heavenly life, that can he not do unless he alway have the commandments of God before his eyes and behold them as it were in a glass, to perfit that by the laws given from heaven, which is unperfit in man's tradiciones: and to provide himself a passage by lawful way in this mortal life and civil society, unto the true felicity.  
All which things shall well come to pass if such a magistrate as loveth and tendereth godliness, will fashion his government according unto the laws of God, and thereby as by a touch stone, examine and prove all his doings whether they be allowable or no. For it cannot be but that such government shall 
Godly Magistrates make 〈…〉 dly subjects  procure, or desire to have such subjects, as will not only be willing to obey, but by following their magistrate will the more by his good ensample, be moved to virtuous living. So that we may well say with Tully, that this hath alway been the opinion of the 
Cicero. 3. de legibus.  wisest, that the law is nether a thing devised by wit of men, nether any ordinance of people, but an everlasting thing, which ruleth the hole world, a wisdom which consisteth in bidding and forbidding. For who 
Laws had their beginning from God.  doubteth but that Moses the holy lawmaker received those his laws from above? Also Numa Pompilius, to the end he might bring the people of Rome to a civility by religion, who were in his time rude, stubborn, and wilful, after appointment of ceremonies, made many laws and those very profitable, which he mothered upon the goddess and nymph Egeria. Minos also ordained laws among them of Candie, whereof Socrates in Plato allegeth this to be one: 
Plato in mince suo.  drink not until you be drunk: which engraved in tables of brass, Tallus every year thrice making his progress through the towns, carried about with him, as being by jupiter himself delivered unto Minos: whom hesiod therefore saith that he had jupiter's sceptre, that was his doctrine, wherewith he ruled all Candie. In so much that the very ethnics affirm that the laws yshew out of jupiter's head, and so by a reverence borne toward the first fownder, they induce men to be the more ready to obey them: which although they set light by man's laws, yet let them dread the plague of God, who as all men do know, will revenge himself upon him that despiseth his laws, and will not wink at man's wickedness, and suffer it to escape unpunished.   

The argument of the second Chapter.  
That it is most pernicious to a common weal for a magistrate despising the law, to affectate Tyranny, becoming of a pastor a very wolf, and also how that no tyrant can long continue.  
SOlon the Athenian lawmaker which devised many goodly ordinances, specially the remitting of debt, whereby the debtors had bound their bodies to their creditors, (which he therefore called Sisachthia, as who say, the easinge of a burden) the autour also as many dame of that wise saying: Exceed in nothing: this Solon was wont to say, that common weals should then prosper, when 
A good Prince liveth according to the laws.  the princes and magistrates therein live according unto the prescript of law, and thereafter address the order of their government. As the it were a thing of to much annoyance (the majesty of the law despised) to affectate a supreme signiory, and to do all things by force of arms according unto their own will and pleasure. Therefore it is most convenient, as the philosophers and teachers of manners do counsel us, and as I before have made mention, that he which must be a prince, be virtuously brought up, and enured aswell to obedience of laws, as godliness. Yea he that is so trained up in his youth and called to rule in the common weal, shallbe the better able to do his duty in his vocation, as one that is taught by God, remembering that saying: So must thou rule others, that thou must know that god ruleth over thee: as whose people it is, over whom he hath taken the charge upon him, whose office must be, to mentaine that which is right, to revenge & punish that which is wrong: indifferently to defend, rich and poor, fatherless children and widoes, not to pass the prescript of the Law, the rule aswell of his government as of his life: not to do any thing unadvisedly, but willingly here him that warneth him of any thing that is honest and reasonable. Such a one is he alone which in good life excelleth his subjects, provoking and alluring them to virtue by his good ensample.  
He that declineth from this order of living and leaving the equity of law is led after his own will, doth easily lease the name of a prince, so that from thencefurth he can neither deserve to be called, king, keeper, our pastor, but rather a tyrant and a wolf, because he cannot refrain himself from cruelty, but blodieth his hands with the slaughter of innocentes, devoureth up with his unclean mouth the next blood of his kinredde: which is the property of a 
Evil Magistrates be transformed into wolves. Plato. in. 7. de Repub.  wolf, and not of a man, much less of a magistrate. The original of which monstrous change Socrates in Plato seemeth to refer unto a preaty fable: that like as in Arcady about the church of jupiter Licaeus, whosoever had eaten man's bowels minced with the entrails of beasts that were killed for sacrifices, was turned into a wolf: so who so ever delighteth to do all things by violence, to set upon other men's lives forcibly, to oppress his subjects, to condemn a man ere his cause be known, seemeth not unproperly to be transformed into a wouluishe and tyrannical nature, to the destruction of a great noumbre. For what other thing may we think that Caius Cesar thought upon, when as he being turned from 
Caesar's wicked wish.  a Prince to a Monster, and destroyer of mankind, oftimes in his fury pronounced these wicked words? would to God that the people of Rome had but one neck.  
Neither be they altogether always men of nobility, which fall from their office of feeding, & become treaterous 
tyrants arise also of the commons.  tyrants, but we also see that such pestilent poisons of the common weal, have risen of the base & abject sort. Soche be those which for y● mad people's favour, expelling their lawful Magistrate, do them selves win the upper hand in their common weal, sadiciously and furiously rule it after their own pleasure, the best of the nobility either banished, or put to death. A number of ensamples in this point, might be gathered out of Germany, Italy, France, England, Denmark, and many other common weals, were it not that it were not needful to rehearse them, which we see so commonly practised.  
But if ye list to mark the state of Rome, which was oftener then one's altered, how oftentimes I pray you did such Hoploftes as Catiline, Statilius, Cethegus, Gracchus, and other wicked traitors go about to win the Empire, by suppression and destruction of the nobles? I will not meddle with the A●neobarbes, men of moche fame for robbing by Sea, sp●lling, and other outrages, which have not only won the kingdom of Circelle, Tremisive, and a great part of Barbary, but also the dominion of Tunise, expelling Muleasses, whose predecessors are reported 
Apud Paulum jovium.  to have had the government there above seven hundred years. There were moreover sundry, that when they attempted to invade the Roman Empire, suffered themselves to be called Augusti, as Ciriades, Marius the Smithe, who being made Emperor on one day, took upon him to play the Emperor on the next, and on the third day was he s●aine with a sword of his own making, as Trebellius Pollio left in writing. Our Chronicles report the like in a manner, of one Frederick, which when the Emperor 
Frederick ●● surped the Empire.  Frederick, the second of that name, was reported as yet to be on live, and to be imprisoned at Nussia, falsely persuaded diverse cities, that he was the Emperor Fredrick, and by that means caused Colmaria a city of Alsatia, and diverse others to/ cleave unto him, and to promise him true allegiance, and at the last at Witz●iaria, where he stayed to take up soldiers, he was apprehended by Kudolphus the Emperor, and so burnt to ashes.  
But whether it be a Magistrate of the nobility, which setting a part all humanity, is clean altered into a Wolf, as the tale goeth by Lycaon the king of Arcadia: or it be one which ariseth from among the people, that attempteth this tyranny, it is in like miserable and mischievous to the society, wherein one 
Titanni● is always mischievous.  should live peaceably with another. For tyranny is so deadly a thing, that it bringeth all out of order, and suffereth nothing to be in safety. Sometime also it pretendeth a title by Law, meaning thereby to coner the violence and lust thereof, as though that should be lawful unto a man, whatsoever he maliciously and deceitfully attempteth. For what other thing had Appius Claudius, one of the ten that were appoinned for reforming the Laws that were among the Romans, in his brain, when as he being entangled in love with a poor maiden, daughter to one Lucius Virginius, because he could not compass his will, cause done to challenge her as his bondmaide, borne in his house, and he sitting in judgement, gave sentence upon her accordingly? This colouring must be used, when it is dangerous openly to commit any such violence, that a cloak may be had to make it seem lawful.  
But with what colour soever, he that so intemperatlie ruleth, doth endeavour to hide his Wouluishe stomach, yet ●e is a beast, changing per adventure his hears, but not his mind. For in the beginning none but worthy men, and such as were of an approved honesty, governed in common weals: which came not unto that dignity, through pride and ambition, but by their humility and modesty of mind, and were sometime called kings, sometime tyrants for their fortitude and the kingdom committed unto their charge. But afterward, malice and contempt of laws increasing, when they began to rule 
Now 〈…〉 ●●● go 〈…〉 〈…〉.  arrogantly, and to do every thing as them best seemed, they swerved from the office of a pastor, and for the outrageous government which they used, were called tyrants, and had in so great suspicion amongst honest men, that the Romans after the banishment of Tarqvinius, surnamed Superbus, did ever hate the name of a King. Whereupon Cato said: That kings be fierce and tyrants naturally, what humanity so ever they pretend.  
Whatsoever Magistrate therefore abuseth the rule committed unto him, to the prejudice of his subjects, whether he do it by cruelty, and contrary to equity and justice, or by extreme compulsion vex them with 
He is a tiraune that forcibly oue● chargeth his subjects.  exactions and extraordinary charges, he doth a wicked act, and leaveth behind him a naughty precedent, and worthily is accused as a tyrant: which enormity the Philosophers do think hereupon to arise, because that whatsoever the insolent fury of their 
Plato. in. 8. de Repu. & Arist. in. v. politi.  mind moveth, that they judge lawful, to be extreme upon the better sort, to bring their subjects into servitude and bondage, to receive into their favour, such as be most licentious, and to attempt whatsoever is most rigorous: So far is this vice of princes spread, that there is a common Proverb: Rulers know not the rules of Godliness.  
Yet perchance some comfort may be had, in that they pretend a colour of popularity and gentleness: No, no, that profiteth no deal, for that such be only cautels and mists, which can not so blind even the most simple, but that they perceive such to be only entrapmentes, to bring such as believe the same into the snare, and danger of their lives. Besides this, Cato Vticensts was wounte to say, that there was 
The people's favour to dangerous.  nothing so hurtful, nothing so unpleasant, as was the people's favour, thinheritance whereof was ever pernicious to their posterity. So that they may seem very unwise, which despising or casting out the nobility, had rather hang upon the people, and commonalty, then follow them, by whom they mate take profit. For it is the Prince's advantage, to have his subtectes, and those by whom his Princelike port is maintained, to be wealthy, and not such a meany of rascals, which be pinched with poverty them selves, and more ready to make an uproar, then reverently and godlily to obey their Magistrate. For they know well enough, although they be but simple, how dangerously a man thrusteth himself into a tyrants hands, with whom, although you live in high favour, yet you always stand in fear, because he thinketh that no man ought to be spared, but either put to death, or brought into thraldom.  
Moreover, who so ever cometh to a tyrants house, becometh his bondman, although he came thither free, according to the saying of Sophocles: which saying, the great Pompey used to his wife and son, when as he after the field fought in Pharsalia entered in to the Fisher's boat, sent unto him from the king of Egipte, therein to escape his way forth of danger: at the very going forth of his vessel, as forcing his destruction, he spoke as ensueth: Who so ever goeth unto a tyrant, becometh his slave, although he came to him free. For which reason, it is better to be without acquaintance of such a one, whose favour is very death to the party: to whom nothing is pleasant, nothing delectable, but that which is the utter destruction of men: As Hiero the king of Sicily confesseth to Simonides in Xenophon, in a long discourse.  
But once to conclude, whether it be the desire of superiority, or the feigned favour of the people, or a lusting for wealth and pleasure, or a fury bent to be the bane of many, which hath thus bewitched the 
〈…〉 proceadetg of impiety.  Prince, and caused him to turn all humanity into cruelty, and to take upon him a wolvish nature, all this evil must be imputed to ungodliness, from whence it isshewed. Whence hate of honesty, contempt of justice, love of iniquity, and the utter disdain of the common weal, nate, I would say of all mankind, is derived. So little goodness or sincerity is there to be hoped for at his hands, that is not fortified with the rampire of piety: much less than can he well govern, & by good ensample of life, lead others. But what so ever he attempteth, whatsoever he doth, he passeth the bonds of honesty: and as the balance falleth, is carried either to the right hand, or to the left, evidently bewraing the insolent intemperancy, which he useth in his government. For this is the life of tyrants, saith Tully, that is, such, wherein there is no faith, 
Cicero in Lelio.  nolove, neither can there be any stedsast confidence of good will, nor any place for friendship, when all things be had in gelows●e & suspicion. For who can love him whom he feareth, or by whom he thinketh himself to be feared? Friendship therefore, which is the greatest treasure amongst men, once being lost, what can there be either lovable or pleasant? Therefore it is a good consequent, that he which is thought unworthy of all men's love, is subject to all men's hatred, and that only fear is the cause of his safety, which is but a slender warrant of continuance. For it is a 
In. 2. de officiis.  worthy saying, which Tully reciteth out of Ennius: All men hate him whom they fear, and him whom every man hateth, every man wisheth out of the way.  
Soche enormities do spring of not regarding the bringing up of youth, despising godly discipline, cherishing at home naughty packs and flatterers. For it is a wonder, how our nature being of itself corrupt, 
The con 〈…〉 pt of godly 〈…〉, causeth in 〈…〉 pri 〈…〉  is prone to all evil. And if such men as think all things to be lawful, be left to their own ordering, and be not brought to the way of virtue: they will forthwith bewray their own lack of modesty, and like horses unbroken will prance, wax headdie and courageous, insolently troubling and tumbling all things upside down. So that a Prince may rather seem to be a beast, sent in by Ate, of whom Homer speaketh, to trouble man's life, than a right noble man, which either desireth to deserve well of men, or can show any fruit of his gentle blood, according unto his calling. This licentiousness, whereby (as Terence saith) we become all the worse, if it be supported by wealth, it is the first degree to just and riotous living: then the company of naughty acquaintance, whose evil disposed talk, useth to corrupt well disposed conditions: then a guard ready to all unhappiness: and a detestable company of Courtiers: Finally, thus you can lack nothing, that can further you to wickedness, and provoke you to apply yourself to tyranny. For this is the very training up of a vicious prince, whereupon many, as it were from the Trojan horse, do isshewe, which delight not only to anoie the common wealth, but also to set all the world on a fire: which deserving so ill of men, can not look to be well reported of. For it lieth in the Prince, saith Philip the king of Macedon, whether he will be well or ill spoken of. But it is princelike for well dying, to be misreported.  
Surely I know nothing that is more pernicious 
flattery ●o a pestilent poison to noble m●nut.  than flatterers about a Prince, which under the colour of friendship use themselves as very foes: as men whose only drift is to move the prince to that which is neither honest nor honourable, alway by false suggestions and slanders endeavouring to bring good and profitable members of the common weal, into displeasure, that there may be none left to disclose their falsehood, and to put the king in mind of better government. For these be they which alone can play the courtiers: which use to offer venom sweetened with honey: to turn white into black and black into white: altering themselves as Protheus did (of whom they writ) into every shape●men of skill how to learn the prince's mind, that they may behave themselves accordingly, repeating and as it were still stnging that which he shallbe delighted to hear: not to appease him in his wrath, but by their slighty policies to deceive him, and to take advantage of him in his indignation. For they only look to be rewarded and recompensed for their persuasions and flattery, without any care of the good success of the common weal. Yea further abusinge the Prince's gentleness by their fawning officiousness, they will not stick through occasion of familiarity, to sell for soms of money his good will, & to promise to bring things to pass of great importance. As Helius Lampridius writeth of one Zoticus which misusing the name of familiarity sold all Heliogabalus his words and deeds, like as if a man would sell smoke, hoping to have been thereby highly rewarded, and thus promising many, beguiled all. The same reporteth an history not unlike to this of one Verconius Turinus, which used to sell soche vain hazards, whom Alexander 
●aine pro●●sers.  Severus after he had convicted thereof, caused to be tied to a stake in the common market place, and there with the smoke of straw and green wood, to be choked, the crier alway saying: he that sold nothing but smoke, is punished with smoke.  
Flattery therefore is a pernicious thing, and doth as oft overthrow a Prince's power, as his enemy: and it is better as Antisthenes' saith, to fall among ravens, than flatterers: for they only spoil and devour the dead, but these devour the living. And therefore Mamertius commended julianus the Emperor for that he was armed against all enticements of flatterers, neither could be miscarried for all their coloured venom. Which if many princes would likewise do, their should be moche more justice and quietness in the common weal, and less iniquity.  
But let those Princes be fully persuaded, which either by naughtiness of nature, or by suggestion of others, do not stint to oppress their subjects, and to practise tyranny, that this in deed must be borne with all, but it will not escape unpunished at god's hand, because he dieweth the earth from heaven above, and suffereth the world because of the enormity of sin, to be vexed not by good, but by ill men: but he in the mean while will not forget the vexour, nether let him go scotfree, but will cause him to perish with condign punishment, either by the sword, or with some miserable & horrible kind of death. So must the rod that is laid upon the people, at length be laid upon the fire. Furthermore these vicious princes be not in safeguard of their guard, no not of their own wives and children, but alway dread lest that violence which they extend upon other, shallbe returned upon themselves: but in vain, when as they cannot eschew the necessity of their fatal end. In place of many, note well this one example: In what mind do we think sayeth Tully, that Alexander Phereus' 
Cicero in. 2. de off. I tyrant is never in safeguard.  lived, which dearly loving his wife Thebes, yet when he came from banqueting to her chamber, he commanded a Ruffian, and as they say, one burned in the hand, to go before him with a naked sword: and sent before him also a certain of his guard to ransack his Lady's coffers, and to search whether she had any weapon hid amongst her apparel? Oh wretched man that he was, who thought a Ruffian and one marked with an hot iron, more trusty than his own wife. Nether yet was he beguiled, for she slew him in deed at the length for suspicion of whoredom. Dionysius also the Siciliane by this example proved that very great danger doth hang over Prince's heads, when as Democles a flatterer had commended the estate of Princes, he caused a costly supper to be made, and Democles in princely robes to be set at the table, and hung over his head by a small thread, a double edged and sharp sword: for fear whereof le●t it might hap to fall upon him, Democles forgot to eat his meat: and so at length understood that to be false, which he had imagined, and that the life of tyrants was most miserable.  
Such men therefore ought to leave their insolency which do in like esteem honesty and dishonesty, good and evil, thinking every thing lawful, what soever they dare adventure upon, as though their will were a sufficient reason, which shall ever have some that will put them in mind of the barbarous saying of julia the Empress: if you list, it is lawful: considering god will revenge their tyranny as an unavoyable judge, and the flower he wreaketh himself, that sorer is his plague.  
Moreover not only while they be a live they be reviled as the undoers of others, but also after their death, whether they die by cruelty or by any other destiny, 
A tyrant hath an ill name even after him death.  no man delighteth in the memorial of them. From which inconvenience not the whole rout of the guard, not the trust of , which tasteth the drinks & meats lest any poison be in them, shall save them: but the amendment of life, that they turn and do good works which hitherto they have foreslowed to do, that they embrace godliness, and if that by ensample of life they have purposed to commit any heinous act, it most be satisfied and purged by virtuous living. For this is the comfort which Simonides the poets used unto Hiero the Sciciliane tyrant, being in despair of his health, that is, that he should fall from his intemperancy, wax mild from madness, defend the good citizens, and by his diligence, make their wealth to increase, expel the evil disposed, regard justice and piety, prefer the common profit before his own private, hold the City as his own house, and the Citizens as his Cousins, Friends, and children, and his own children as his own soul, & all these must a man labour to win by a diligent carefulness in executing his duty.  
Whereunto if a Prince do join piety, and make all men his friends by well deserving of them, he shall be well called a father of his country as Augustus was, and the best, as was Trajan: he shall account the wealth that his friends have, to be in his own treasure, they that be present, shall favour him, they that be absent, shall be desirous to see him: finally all these shall he have, not only partakers in peril, but also most earnest protectors: A man in this life after a sort happy, as one at whom no man envieth, but all men wonder and commend his virtues, with such good success of things, that the common weal cannot but be fortunate, which hath light upon such a magistrate, such a governor of so sincere an affection: which renouncing all insolency of life, and becoming civil of nature, doth for his duties sake look unto the people, and by ensample of better lifen, conduct them into the ready way, not as his own, but as committed unto his government by almighty God, to whom the propriety thereof doth appertain.   

The argument of the third Chapter.  
That if a naughty magistrate happen unto the people, it is for their iniquities sake: and how the sword ought not to be drawn against him: but that earnest prayers ought to be made to God, that be may either convert and amend, or else give place to another that may govern better.  
I Have already after a sort declared, that a wicked Magistrate, whose study is to do harm in the common weal, and esteemeth more his private benefit than the safety of his country, is a thing of all other most pernicious: and so much the more to be detested, for that he hideth his wouluish stomach under a lambs skin, and dissembling his wickedness, showeth himself mild and gentle. Moreover as Aristotle witnesseth, what so ever he doth he will pretend 
Arist. ●. polity  a colour of honesty: and whereas if his tyranny were manifest to the world, every man would abhor it, he so practiseth the same that he pretendeth the necessity of government, and that he cannot conveniently do otherwise: So under the colour of power, he playeth the tyrant, & pretending the punishment of the evil, he extendeth his fury upon the good: yea and peradventure suffereth his under officers to do it in the mean while winking at it himself. For those be the eyes, those be the long hands which such tyrannous princes do so abuse, whereby they utter their hatred, which they have conceived against a man. Now when they have spent up and wasted their treasure in riot, dicing, banqueting, pomps, menteynance of retainers, hoorehunting, and such vanities, it is a wonder to see what charges they will allege that the prince must sustain for the repulsion of enemies, the preservation of justice, & safety of the hole countreie, by the which lure and practise the poor people be not only peeled, but the wolf entereth into their bowels, and sucketh up all the blood & juice that is there, ceasing not until all the breath be drawn out of their bodies. By which wily delusion these ravening monsters would cloak their tyranny, doing nothing openly, but all things cowertlie, showing in the one hand bread, in the other hiding a stone. And for this cause they retain certain of the best sort into their service & feign that they do favour them: not because that by them they will be put in remembrance of honesty and justice: but to make the people believe that it cannot be but such do mean well towards the common weal which have those men in their retine we: where as their drift is nothing less, but only they mind by this pretenced favour of the people, to allure them, to win them (which may the sooner be procured when they be so bare already that little or nothing can be taken from them by any eraction) & so being guarded by them, they do not so moche fear the nobility, & being supported by them, they more freely exercise their tyranny.  
Neither those that be tyrants at home, can forbear sorenners. But as they be of nature cruel, mankine, and haters of men, so they can not by this evil example, but all ways suck up blood, and show in 
A tyrant attē●teth all ways of cruelty.  their doings all points of fierceness. I shall not here need to make any report of Phalaris the tyrant, which caused a brazen Bull to be made, wherein men 
A brazen Bull was devised ●● P●●laris into the which men were put to be, tormented.  might be tormented after it had been made hot, to th'end that in their pain, they might bellowe like beasts, and not cry like men, and so move their execucioner to pity: yet in this points not so cruel, for that he caused Perillus first to be put therein, which was the first deviser of the same engine. Neither is it needful to rehearse the rigorous rage of Alexander Phereus', 
Ensamples of 〈…〉.  which was wont to bury quick men, ones face turned towards an other: and had a delight to cover them with the skins of Bears, and of other brute beasts, that being thus transformed into Bears and beasts, the hunters and their hounds might rent them in pieces. A number of ensamples of like cruelty, could I mention in these our days, which were nothing inferior to these that be paste in old time, if I thought it expedient, or would give any occasion to the Sarazen, to detest christianity. But this cometh better in place, which Thrasibulus wrote unto his friend Periander of Corinthe: that if he intended to compass the estate of a Prince in his common weal, and to be strengthened therein, he should destroy the chiefest of the city, were they friends, were they foes: for that tyrants lightly have even their friends also in suspicion. But it was as needles to suggest these things to Periander, as it were to hurl water into the mean sea, or to spur an horse that is to fierce of his own nature, or as much in effect, as the scholar to teach the schoolmaster: For Periander, as Aristotle writeth, gave this counsel to Thrasibulus, that he should cut of the highest of y● corn ears, that is, should slay the chiefest citizens, and establish the kingdom to himself alone. Hereunto also agreeth that which Tarqvinius the last of the Roman kings, surnamed Superbus, counseled his son to do, being received of the Gabianes, as a fugitive from his father: when as he demanded of his father, what was best to be done concerning the citizens: he by striking of the poppy tops, insinuated privily, that the chief men of the city should be slain. Which ensamples, although they be wonderful monstrous, and not worthy to come to any man's knowledge: yet they be left unto us in writing, not without God's providence, that they might be a terror to princes and magistrates, that they should not attempt the like: but should persuade themselves to be men, and that they ought to affectate nothing, but manlike attempts, that they might not turn their government to the people's destruction, and their own commodity, but to the honour of their country, and to the glory of God, as men to be reverenzed, not only for majesty, but also for humanity.  
Howbeit, by what mean sotuer these wolves, do endenour to change their hear into Woulle, & like to Vertumnus, to transform theimselues into sundry shapes: yet they can not change their nature, but that it will burst out, and disclose the mind, as 
No 〈…〉 of long co●t 〈…〉.  Midas was bewrayed by his ears. Whereby it came also to pass that men, when they could no longer abide the villainy, contempt, wrong, insolency, and more than servile yoke, thought it best once to shake of this fear, and to make an end of such odious domination: which devise had such success, that there hath not been one tyrant, which hath not had some miserable end: and if that, because that the people hath been wicked, he hath escaped revengement of hand, yet he hath died soche a death, as hath been grateful, and wished for of all men, but most shameful and reproachful of all other to himself after his death. Which things the Chronicles do men●ion, that Herode which killed all the infants in Bethleem of 
josephus. 17. antiq. libr. cap. 9 & de bello judaico libr. 1. cap. 2.  two years old and under, neither forbore his own son (whereupon Augustus Cesar said, that he would rather be Herodes s●we, than his son) did foresee: which lying at the point of death, commanded Saloma his sister, and her husband Ale●ius, that they should assemble all the chief of the jews, and shut them up together in a Tiltyarde, and assoon as he were dead, should slay them, to th'intent the Jews which he knew would rejoice at his death, might mourn against their wills. A miserable kind of men truly, which even at their death, have this only comfort, that no man may love them, but turn all men's hearts against them, that when they lack breath, they may yet do mischief, and so satisfy their furious hatred, which they have conceived against mankind.  
Whereupon it hath been thought a godly and good deed, and for the common weals behoof, to banish those wicked generations, & with their children utterly to expel them, as though not one whelp of an evil beast, aught to remain alive. For as Tully saith, 
Cicero. pro m●lone.  we have no sure society of life with tyrants, but rather extreme danger and disagreement. For it is a pestilent and wicked kind of men, and worthy to be rejected out of all men's company: in so much that the cities of Grece used, when any man had slean a tyrant, to give him thesame honour that was due to their gods, to ordain divine service for him, to make ballads and songs in his praise, as though such that 
It 〈…〉 the 〈…〉 to 〈…〉.  saved the people, and revenged such wickedness, deserved immortal fame and renown. Albeit, we must impute this unto the Ethenickes ordinances, which only had respect to that society, which natural honesty revealed unto them: seeing that to take any thing from an other, and perversely to advantage a man's self, to an others harm, is thought more to be against nature and civil order, than death itself, or any other calamity that can chance, either to our bodies or goods. Tully also witnesseth that the same constitution 
Lib. ●. d● off.  is in every civil law, by which in each city, common weals be governed, that it is thought natural to sustain all kind of travail, all kind of trouble, all danger, for the safety of our citizens, nay, rather for the preservation of all people.  
Since that therefore, this Giauntlyke kind of tyrants is in all points so noisome, so unhonest, and so wicked, that for their own advantage, they make no end of robbing and spoiling others, and of heaping wrong upon wrong, they suffer not the society of the subtectes' to be in safety, but dissolve it, which is a point of extreme enmity. Therefore as the profit which cometh to every particular man, and to all in general, is one, so every man ought to rise, and draw out his weapon against a naughty Magistrate, and to quench that flame, wherewith the common weal is set on fire: to the intent that there may be a mutual imparting of commodities, which causeth that one man is moved with an others harm and injury, and is willing to his power to aid the same. And therefore it was counted an honest and godly act, for any private man, to slay Phalaris, or any such tyrant, and to deliver the people out of bondage.  
Moreover, as certain rotten and putrefied parts of our body, be either cut of, or seared with an hot iron, for fear lest they infect the whole: so they thought it good, that such slaughtermen and blood suckers, should be severed from the society of all other. Hereupon Marcus Brutus vaunteth himself unto 
A st●●●● stomach of Brutus.  Tully so oft, for the killing of Cesar, as though that he had delivered not the city of Rome only, but also all the wide world from his tyranny, which he usurped more than the laws and counsel would permit him: which he said, he would not suffer in his own father, if he should return to life again: and that being content with the remembrance of his weldooing, and the liberty which he had gotten by the tyrants death, did set light by all that could chance unto him in this world. Neither would he become suppliant, either to Octavius, who was both his heir and a child, or to Antony, which laboured to invade the common weal, in his place that was dead. What other thing may we think, that Marcus Scaevola pretended, when as for the deliverance of his country, to the great danger of his own life, he entered into Porsenna's camp who then besieged the town, and taking his am amiss, slew one of the kings peers, in stead of the king himself: wherefore being apprehended, he thrust his hand into the fire, and shrank not for any fear, insomuch that the King was dismayed to see his constancy, specially understanding by him, that three hundred young men of the city, had likewise sworn his death. Which ensample therefore resembleth piety the more, because the conspiracy was made against him, that was their professed enemy, & would have brought again Tarqvinius, surnamed Superbus, because of his insolent conditions, and would also have taken away the liberty of the city. But we which have processed Christ, have an other rule of religion to work by, which measure the law of nature, after the discipline of godliness, thinking every thing so far to be lawful unto us, as it doth not repugn against the order of our religion, but answereth God's will, whereunto we ought to refer ourselves, in all our troubles & adversities. Now it is certain that Gods will is such, that he will not suffer his people to be misled, and his commandment despised, without punishment. For he is the God of revengement, which if he do straight seek, while men be alive, it is to be reckoned as a special benefit, because he therein declareth, that he would not the death of a sinner, but rather that he convert and live. And therefore he sendeth into the world, hunger, barrenness of the earth, so many kinds of diseases, pestilence, war, tyrannous Magistrates, and all such calamities, that man should convert, and acknowledging his offence, learn to reverence and worship his creator. We see a figure hereof in the Prophet Ezechiel, where God threateneth 
Ezechiel. 2●.  Samaria and Jerusalem, under the name of. ●●. sisters, which had committed fornication in Egipte, that he would raise up the Chaldees, and tyrants against them, which should spitefully deal with them, and at the last he saith: Thy mischief and fornications have done this against the. Esdras also the restorer of 
Neemie. 9  the five books of Moses, a man of great knowledge in the Law, whom some suppose to be Malachi the Prophet, complaining of the iniquity, aswell of the Princes, as of the people, saith: Behold, we are in bondage this day, and so is the land, which thou gavest unto our fathers, that they should eat the bread of it & all the good therein: Behold, there are we bondmen, and the fruits of it be multiplied unto the kings, whom thou hast set over us, because of our sins, which rule over our bodies and our cattle, after their own wills, and we be in great trouble.  
This is it that God threateneth to send children 
Esaiae. ● Oseae. 1●.  to rule over us, and to be our kings, even in his fury. Whereby it evidently appeareth, that wicked magistrates be sent into the world, as that Ate which Homer speaketh of, for man's vicious living, that one evil may be expelled with an other and that evil men may be pursued by such, as be no less evil than they theimselues, Which thing Attila, that brought 
Attila called himself the scourge of god  an army of three hundred thousand men forth of Hungary, into Germany, and annoyed almost all Europe, usurped in his pride, calling himself the scourge of God, and thereby pretending an honest cause, why he was so furious. Tamerlanes' also the great prince 
Tamerlanes'.  of Tartary, which when he had taken Baiazete the Turk prisoner, and carried him about in a cage, as a spectacle of man's mutable estate, when one asked him, why he used such cruelty against any man, he answered: thou judgest madly to think me to be a man, I am the anger of GOD, and the destruction of the whole world.  
Nether is it so that God alway stirreth up cruel men and tyrants to revenge man's wickedness, that one mischief should be expelled with another: but sometimes therein he useth his own angels, sometimes he worketh by men of sincere living, sometimes he sendeth floods & abundance of waters, as we do read in the scripture: so likewise for the malice of man he 
Genesis. 12.  plagueth us with famine, pestilence, and war. As the Lord in one night smote all the first borne in Egypt 
4 Regum. 19 Esaie. 37.  and where blood was found on the upper threshold, he suffered not the smiter to enter and to hurt the houses of the children of Israel: And in one night thangel 
joshua 10.  of the Lord came and smote in the Assyrian camp an hundred fourscore and five thousand. joshua also smote all the Hilly and south country beyond jordane not leaving one a live therein, but slew every thing that had breath as the Lord had commanded him, from Cades of Barna unto Gazan. Saul also was commanded to smite king Amaleck, and to destroy 
1. Regum. 15.  all that was his, so that he should not spare him but kill man and woman, infant and suckling, ox and sheep, camel, and ass, nether desire any portion of his goods.  
God likewise useth the elements oftimes for the revengement of man's iniquity. For seeing the malice of man to be great in the earth, it repented him that he had made man, & be said to Noah: Behold I will bring the waters of the flood upon the earth, and I will destroy all flesh wherein there is any spirit of life under Heaven, and all things that be on the Earth shallbe consumed.  
There be many such ensamples which daily come in ure, with great terror, to warn us that for our sins we be sore plagued: and that unless we amend our lives, the axe is laid to the root of the tree, and the vengeance of God hangeth over our heads.  
To return unto the wicked Magistrate, it is most certain that he is sent unto us for our vicious living sake, to annoy and vex us, and to make us remember our Creator. Therefore we must take him in good part, whether we be good (for that is grace when a man contrary to his desert suffereth misery) or evil: understanding this to be our remedy in time to bewail our misdoings, and thereby to be put in mind to amend. So we be commanded to be obedient to every ordinance of man, to the King as excelling the rest, to his head rulers as officers sent from him 
1. Petri. 2.  for the punishment of the evil 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 evil: seeing servants be commanded to obey their Masters, not only if they be gentle and good, but also if they be froward and evil, according unto saint Peter's doctrine.  
Then ought not we to draw our weapon, and forcibly to labour to depose him which is sent unto us to visit over our iniquity, by god's appointment. For if we do, we shallbe ordered as children which fly from their parents when they show them the rod, but afterward if they be caught, they bear away the more stripes. But we must defend us with those weapons which are appointed us, that is, we must turn from our sins to virtue and better life: we must call upon God and pray daily that he will either convert those evil officers and make them more gentle, or displace them and set better in their rooms. And that must be done sincerely and with a full purpose of amendment: otherwise we shall have some worse hap. As we read of a Siracusane woman named Himera, 
A woman pr●●●d for the long continuance of Dionysius the ●●●ant.  which being wonderful old, when all the Syracusans wished daily for Dionysius the tyrants death, early every morning prayed for his long continuance: Which when he understood he commanded her to be called, and demanded why she so did, and 
Valerius max. libr. 6.  for what desert of his: she answered, my reason is good, for when I was a wench we had a tyrant, and I desired to be quickly rid of him, but after he was slain, there came a worse than he: Then I would also gladly have seen an end of his tyranny. Now after all the rest be dispatched, thou art come, worse than any of thy predecessors, and for fear of a worse to succeed after thee, I daily pray, that thou mayest continued still amongst us.  
We therefore must pray, that God will graciously hear us. As when Sennacherib king of the Assyrians, in the time of Ezechias king of the jews, sent 
Ecclesi. 48.  Rhapsaces the tyrant against the jews, which lifting his hand over Zion, was proud in stomach, whereupon the people's hearts were moved, and they called upon the Lord of mercy, which quickly hearing their prayers, threw down the Assyrian camp, & consumed 
Ecclesia. 11. Oleae. 13.  them up by his angel. For it is he that plucketh down the seat of proud princes, & exalteth the meeker in their places: which can in his indignation, take away the king, whom he gave them in his fury.   

The argument of the fourth Chapter.  
That it is a most execrable thing that wars should be moved amongst Christians as forbidden and most disagreeable to our religion.  
IF a man will consider with himself all the mischiefs, all the calamities, which fall unto mankind by occasion of wars insolently moved: he shall straight understand the deadly cruelty thereof, and that they be most disagreeable with our profession of Christianite. But none shall more clearly perceive this then such as delight in all men's weldoyngs, in the love of honesty and godliness, and wish the honour of all Christendom. For what thing can move an honest heart more to lament the estate of our religion and the extirpation of all humanity, than this outrage of wars? for the incumbraunce whereof no society of men, no common weal, can be either constitute or preserved in safety, but all things be set out of order, all things be brought to ruin and decay. As though the destinies so ran, that what kingdom so ever should decay, should first be provoked with wars, that by her own evils she might understand that no misery goeth alone, but one draweth another with it, that all such calamities may seem to have fortuned to the people for their deserts. For so (sayeth Velleius) is it, when god purposeth to alter any state, he corrupteth men's counsels, and causeth that seem to have fallen upon desert, which only hath happened by chance (a miserable case) and so chance beareth the name of an offence.  
Howbeit, it is no part of my purpose, to declare all kinds of sight, but only briefly to touch, why christian men, which hope for the blessed life to come, aught to cease and abstain from wars. Besides this 
〈…〉 〈…〉 〈…〉▪ ●●●.  if we would weigh with ourselves, the false surmised pretences of war, the mocioners and mainteigners thereof, & finally the doleful spoil that ensueth thereupon, we shall understand that nothing like detestable, nothing like horrible can befall to man's life. For the first permission to wage battle was, not to do injury, but to repel it, that conditions of peace on both sides, might be the surer confirmed: or else as the Ethenikes used it, to recover things taken away, which representeth a just cause of defence. Which pretence of wrongful war, although the most part in these days allege, that thereby they may move unquietness, and cloak their own impiety under a lawful colour: yet there is an other Helen, that weaveth this web, conspiring and setting her whole mind upon the general destruction of the world: which is, the desire of enlarging dominions, against Gods and man's laws, a natural empoisoned drift to do injury, a study to subvert justice, and finally, a continual delight to trouble and disquiet all things.  
They be therefore deceived, which under pretence to defend themselves, move wars. For although 
●●● procurers of ●●●●●s, be ●●● authors of ●●●●dnes.  they delude men, pretending a face of honesty, where they mean nothing less, yet they can not escape the hands of God, which searcheth the secrets of their hearts, but that he in way of revengement, will require an account at their hands, of this spoil of christendom, and bloodshed of the innocent. You do know the great David, to whom the Lord said: Thou shalt feed my people of Israel, and shalt be 
2. Regum. ca 7 ●. paralip. ca 1●. & 28.  Prince over them. I took thee, when thou didst follow the cattle in the pasture, that thou shouldest be governor of my people. I have been with thee, whither soever thou hast walked, I have destroyed all thine enemies before thee: and I have made thee a name, as the name of one of the greatest men that are in y● earth. Who was not ashamed to confess this also of himself. & the lord said unto me, thou shalt not build an house to me, because thou art a man of war, & shedest blood.  
If David being by God commanded to war, yet hear this at God's hand, what shall betide them which delight to move wars every where, be their title never so unjust, to shed every man's blood, be it brother, be it citizen, not marking that our god, 
Rom. 5. 1. Cor. 14.  is the GOD that desireth peace and charity, and not dissension and war: which the Devil alway planteth in the Giants hearts, which despise God, because they be full of concupiscence, and reacheth to them the brand of dissension, wherewith they may set all the world on fire, murder one an other, and leave nothing unshaken. Wherein we need not to allege any feigned fable out of any Poet, but hear what the prophet 
Baruch. 3.  saith: There were such as were called Giants from the beginning, tall in stature, and expert in 
Philipp. 13.  war: the Lord choosed them not, neither found they the way of discipline, and therefore they perished. Marcus Tullius therefore said both wisely and worthily: the name of peace is sweet: but the thing itself, is both pleasant and healthful. For it can not be, that he loveth his own house, the laws of his country, the rights of freedom, which is delighted in discord, in slaughter of citizens, in civil war, and him do I think worthy to be banished from the number of men, and bonds of man's nature. And that not without cause: for he is easily alienated from the company of man, which of himself is ungentle, a bloodsucker, and only desireth the destruction of men. Whose desire is as far from God, as heaven is from hell. Considering that enmity, sedition, and murder, be the works of the flesh, nay, rather of the devil, and the doers thereof shall not be inheritors of the kingdom of God. For they trouble the Christian society, and therefore they shall abide judgement, who so ever they be, as Saint Paul writeth: He that troubleth 
Galath. 5.  you, who so ever he be, shall abide judgement.  
If we join to these such malicious edgers and promoters which stir Princes forward to vex 
The impiety ●● soldiers.  mankind, as though they were borne to destroy all, then could there no more mischief and impiette be devised. For a naughty man is wont to delight in naughty company, and God leadeth like to like, as Penelope's wowers in Homer do testify: now one 
Odiss.  evil draweth very nigh to an other: So God alway leadeth like to like.  
Let no man therefore persuade himself, that they do well, which fight not to defend their country, wives and children, not because they wish the safety and quietness of the common weal: but leaving their houses, despising the law both of God and man, rejecting all right and godliness, only wish Proclamation for wars, that all the world may be in an uproar, that they being notified for murder, burning, robbery, and all devilishness, may make some hand, get some preys and booties, and live an idle and dissolute life in all viciousness, after they have spoiled, not so much their enemies as their friends: the more also to be noted, for that they be not faithful, even to their captains, unless they have liberal entertainment, & large wages. So that Lucian seemed to say prettily:  

No dread of God remains in tents,  
nor faith in men of arms:  
That set for hire their hands to sale,  
to work most heinous harms.  
Where greatest stipend doth them call,  
there think they right to go:  
And lightly led with little price,  
moche mischief for to do.   
For as Tully writeth: All such men haunt the 
Ad A●ti●●  wars, as live in fear and evil hope, all condemned persons, all notorious offenders, all forlorn cutthroats, all rascals, all such as be far endebtted, all such as will not live with the sweat of their faces, but rather chose to loiter, thirsting other men's 
W 〈…〉 〈…〉.  deaths, then seeking that which is honest, and which becometh a man in deed. Hereupon can neither the housebandman find one to hold his plough, nor the bamekeper, one to heat his hoathouse: but if they fortune once to retain any into service, yea, and give them large wages, yet as soon as they hear the trumpette sound, they are gone, and rejecting that blessed kind of labour, where unto God hath called them, they follow that cursed kind of life, although they serve as baggegers, & be admitted into the basest wages of the camp.  
You understand, who be the maintainers of wars, by whose aid the whole conspiracy against mankind is intended, which mean nothing less, then to defend the oppressed, and to help them that be injuried (which should be the only cause of wars) but heaping murder upon robbery, so break up the wars, that in th'end, it hath more endamaged the conquerors, than the conquered: for not only the victors commandment is not accomplished, but if his soldiers which helped him unto the victory, may not have their mind, they will rebel against both the general, and all his peticapitaines, yea, and if they be 
The unfaithfulness ●● 〈…〉 〈…〉 〈…〉 their C●p●t 〈…〉 es.  not content with the spoil, they fall to robbing them of whom they received wages and hire, yea, ottymes for doing no service. Ensamples whereof be a number, but I will not mention any more than one, which for cruelty and impiety, is infertour to none of the rest. All we know, with how great danger, both of body and goods. Vienna the chief city of Ostrich was defended not long ago, against the siege of Soliman, the twelfth Emperor of the Turks. After 
An example of disloyalty at Vienna.  the breaking up whereof, the city stood in great danger, by reason of the soldiers, which by the Empire were sent to defend it, than it did any time during the Turks co●tinuall assaults. For they would needs have their wages doubled, and at their departure, have some reward given them toward their journey: which if they might not obtain, they threatened to ransack the town, and to burn and destroy all with the sword. There was no help, but either money, or blood, and if the captains in this extremity, ●ad not doubled their wages, and given them passage money, they would have put all in a great hazard. Yet when they had their requests granted them, scarce could the town be left unspoiled: for that they privily attempted the same still, unless their fellows stipends might also be doubled: but all that were honest of them, would not agree to that, as a thing unlawful, and more than their duty.  
By whose perverse overth wartnesse, you may understand, what bloodsuckers, what wicked murderers they be, to whom so many kingdoms, so many signiories, yea, well-nigh all christendom, be in danger to be over run, riffled, and utterly consumed. Whose unfaithfulness, cruelty, and unsatiable desire of spoil, no man be he never so barbarous, can not but detest, much less ought he to follow the same. To whom the saying of Plautus may very well be applied: The sea is not the sea, but ye be the most outrageous sea that can be: whence few, or rather none, if they once have fallen into it, have had any power to escape. Yea, that man might hold himself happy, which being wiped of all his worldly wealth, could save his wives honesty, and his daughters, from those villains. Which argueth, that no war can be well waged, where the Law of arms is not well used: ●herein the soldiers have neither regard to honesty, nor godliness: but measure both right and law, by ravin, waste, and destruction.  
But here peradventure some man will (although it be to small purpose) object unto me, that there be 
The Law of arms ●● not kept in the wars.  orders and laws appointed for the wars, wherewith the soldiers may be kept under, and punished for spoils and robberies. In deed in old time, there was used a kind of Discipline, not only to govern men at home, but also in the wars, that every man should do his duty, that every man should do no more then by ordinance was adjudged lawful, that every vagabond and light person should not become a soldier, but only such, as could be content to obey their captain, defend their country, valiantly encounter their enemy, save their friends harmless, and finally, in all their doings, submit theimselues to the law of arms. Whereby it was so used, that as no war was allowed or thought just, unless it were lawfully denounced, and openly proclaimed: and that either for defence of their country, or else to recover things that tofore were unjustly taken away: So every thing was solempnelie observed, according to the laws prescribed by the harold. justice being had in this estimation, Captains were 
Cicero de o●●icus.  wont, as patrons, to protect such cities and countries, as they had conquered: neither would they have suffered them to be over run, unless it had been for some singular unfaithfulness, & stubborn resistance.  
But in the wars of our time all smack of justice, which Plato calleth the fence or band of a City, all 
In. 5. delegibus.  respect of religion, all fear of God, is so fallen out of men's breasts, that many have no greater delight then to devise how to rob both friend and foe. To which insolency not the common Soldiers only, but also the most part of the Captains, heads, and rulers, be given: whose misdemeanour is the less to be borne withal, because it is a pernicious precedent to the common soldier, to commit that, which nether the law of arms, ne any right, nor very nature, both permit, not considering the saying of him which ●rieth in the desert: We must at the length bring forth fruit worthy of repentance: for as much as the following of wars and encamping of Soldiers is lawful, so far, as every man is content with his wages: without any further vexation of other. Which thing is at this day so much contemned, that every man almost had rather lack both his eyes, yea even his life, then such things as he getteth by ravin and robbery: which their doings escape not unpunished: for besides the revengement at god's hand, which they cannot eschew, they be in so great danger, that they cannot enjoy any ●onge time those 
Things 〈…〉 gotten never have good success.  goods which they so violently and ravenously have taken from Widows, orphans, the innocent, and the needy: or else lying pitifully sick, be constrained to spend the same upon surgery, plasters, balun●●s, & ointments, until such time as in fell torments they at length miserably end their lives. Which mischief albeit they fortune to avoid, yet such goods shall never come to their heirs. Besides that they shallbe enforced in hell after their death to abide extreme punishment and torture convenient to their so wicked and detestable thieverie, yea until they have answered the uttermost farthing, and that by the just judgement of God: that no man may think that he may enrich himself and do others injury, unpunished, nether to make so many Widows and fatherless Children only, but most utlely to take from them both things necessary for the maintenance of their l●ues, and also to uncover such things as nature and honesty would have to be covered.  
Which spoil of men and waste of things, the piety and ●lemencie of Kings and Princes (which be their chiefs gifts of grace) may only prevent. For so it behoveth a Prince to do his doughty both at home 
●l●●●●cie ●●●●●●et●● Prince.  and in the wars, nether to draw forth his sword upon the good, but upon the evil only. Whereupon Diocletian for all that he was a wicked tyrant, yet by nature understood that it was a wonderful hard matter to govern well: so that many men think that good princes be so rare that they may be all as it were enclosed in one ring. Which therefore must oftimes be put in remembrance that the good may learn by the evil, how shameful and unhonest a thing it is not duly to execute that high vocation, which is appointed them from God, to replenish every place with blood and manslaughter, to regard a subject no more than an enemy. Whereas every good Prince would rather according unto the good zeal of Scipio Africanus the elder, save a thousand enemies, then ●●ase one subject. This therefore is very manhood, this is very clemency which maketh the Prince diligently to consider that if he must needs war, it belongeth to God and not to him: moche less ought he either himself, or permit any other to attempt any cruel, unlawful, or tyrannical enterprise, and which were contrary to clemency. For God knoweth the number of our hears which is the least thing in man: and will require the harm of one that is injuried, at his hands which doth the injury. hereupon we do read that the whole reign of Alexander Severus was continued without 
The emperor Alexander ●as no blood ●●●●●●  bloodshed, for that he was very wary that no innocent and guiltless person were murdered. Would to god that christenne men would so use themselves: for so Christendom might rest in more quiet, and suffer less spoil.  
Learn therefore ye that be advanced to so high an estate by God, that ye may both stand in the stead of gods, which are renowned for the benefits employed upon men, and also may govern his people with justice, meekness, and clemency (which most become princes) as experience teacheth: and learn also that ye be men yourselves which in the great day of the Lord must yield the greater account, the higher the vocation is whereunto ye be called, when it shallbe no excuse to say: I thought not so. Moche less than ought you to think that he which pulleth down the proud and high minded and placeth the humble in their seats, will suffer himself to be deluded. Let clemency therefore and piety the only ornament of a prince, stand before your eyes, for it doth always esteem the common profit before the private, it causeth a good prince to be desirous not only to be called a father of his country, but also a Citizen. As Claudian writeth to the Emperor Theodosius:  

Thou citizen and parent art,  
care thou for each degree:  
Not for thyself, nor yet thine own,  
but public profit see.  
Be merciful: for when in all  
the rest we are far odd,  
This only thing advanceth us,  
and equal makes to God.   
So surely a good Prince, which remembreth his duty, piety, and clemency, must maintain tranquillity and quietness, and rather adventure the loss of his wealth, treasure, and estimation among naughty 
A Prince must be a mentainer of quietness.  men, then to move unjust war, and give occasion of shedding innocent blood, which is so precious a thing, that it can not be ransomed. An ensample whereof, may conveniently be taken from among the ethnics. For Alexander of Macedon, surnamed the Great, when his mother Olimpias required him at her instance, to condemn an innocent, said unto her: Mother, ask some other gift, for man's health and life, can not be counteruailled with any recompense. Moche more Princely answered, than those Giants used to do, which little regarding the fear of God, did esteem the life & health of a man, no more than a fly or a flea. far disagreeing from such as ought not unadvisedly to cast their subjects into present danger, into the mouth of their enemies, but to govern them in tranquillity, to train them up in virtue, to give them ensample how to worship God truly: which spend many a night without sleep for their subjects sakes, which do defend their bodies and goods. That the common weal being well governed, they may live well in the same: as Homer writeth 
In. 9 Iliadoes  of Achilles in Greek, which the famous Clerk Elius Eobanus Hessus, thanslated into Latin, thus:  

As for her brood yet fetherles,  
the bird doth well prepare,  
That fleeth for food to foster them,  
and toileth eke in care.  
So for the Greeks how many nights  
watch I, and travails take?  
What sharp assaults and bloody days,  
In battle do I make?   
Such a prince is he that loveth quietness, that doth not send forth his power, but against riotous robbers, against the enemies of GOD, and disturbers of the common peace, not seeking for any pray, waste of cities, or desire of bloodshed, but only that his country may be defended, his subjects safe from invasion of enemies, and the common weal firmly established. For which end every good man will arm himself, that his household, wife, and children, may live in safety, and that the name of God may be called upon in this quietness.  
Here we need not much to speak of the Romans, which rather for enlarging their Empire, or for keeping it being once gotten by force, did so oftentimes wage battle, then for any zeal of Godliness. But there be other noble men, which have showed theimselues mirrors of fortitude, temperance, revengement of impiety, safeguard of the common wealth and clemency, which did not denounce war upon any pride or hautenesse of stomach, nor contrary to the Laws both of God and man, invade others and enlarge the bounds of their Empire, but rather employed the power of the sword given them from heaven, to the punishment of the ill, the advancement of the good, and the glory of God. such were joshua, David, Ezechias, josias, Matathias, judas Machabeus, Charles the great, Mathias Huniades, Ladislaus Polonus, George Castriot surnamed Scanderbegus, Lord of Epirus and Albany: Lazarus Despotus Prince of Servia: of whose race and kindred, one Miloschus Kau●lonicus attempted a more hardy enterprise, 
Amurathes.  than did Mutius Scevola. For when Amurathes the eight Emperor of the Turks had invaded Servia and Croacia, with a mighty army, he entered into his camp, and slew him with a dagger, which he had privily under his garment: and so delivered that people from a most cruel enemy, and for the preservation of his country, and for the safety of his lord and master, he voluntarily cast away himself.  
I could here rehearse above six hundred princes and nobles, of no less godliness and courage, some living, some dead, which for the worthiness of their doings, have gotten themselves immortal fame: but because mine intent is not to make an history, I thought it good of an infinite number to mention a few, by whose ensample such as denounce war, might be admonished, that they do not falsely persuade theimselues, that they may do it for the destruction of cities and kingdoms, and slaughter of men: but in God's quarrel to defend piety, to overthrow the disturbers 
●o●● quarrels.  of the common peace, to save our goods, wives, children, and country, that the name of God may be called upon, without any fear of enemies. For they can not with safe conscience, pitch any thought upon pray or spoil: unless they will be accounted among those, whom God sendeth for plagues and scourges against ill people, as were Ar●axerres, Attila, Tamerlanes', & soch● other: & to slande in danger not only of temporal punishment, but also of the terrible torments of hell. For a good parent useth to cast the rod, wherewith he beated his child, when it is old & dry, into the fire.   

The argument of the fifth Chapter.  
what calamity, what misery hath fallen upon all Christendom, by such wars and rebellions, as have been unjustly moved.  
ARchimedes Syracusanus, which beside his great knowledge in Geometry 
vitrvuius lib. 9 cap. ●.  and Astronomy, hath left behind him diverse and notable inventions of building: at what time as he sitting in a bathe, by measuring of water, had perceived how mo●he silver one which had undertaken the making of a crown of gold, that he had vowed to be offered unto the gods, had privily mingled with the gold: leapt for joy, & ran home naked, saying many times, in Greek, I have found, I have found. Declaring that he had conveniently found that, which he had so earnestly sought. So surely may he say, yea, and as the old fathers used, offer up a Sacrifice of an hundred oxen, which can fully descrive the miseries, and calamities that come by wars. For they be so many and so horrible, that a man might sooner 
A●gias stable.  cleanse A●gias Stable (as they say) then reckon up the mischiefs that grow thereof.  
But to say something that may grow to the common commodity of men, I think it good of many thousand incommodities, to declare a few, & judge it not far amiss, to show how unseemly a thing it is, for that man, which pretendeth an hope of the heavenly life, to encoumber the world with martial affairs: & 
The Devil is the author of war.  specially considering it proceedeth of concupiscence, which the devil causeth to reign in our members: a worthy egg for such a bird. For as he is a murderer, so he stirreth other to murder, and the less godliness is used, the more followers he hath. So saith saint james: whence come these wars and contentions 
jacobi. 4.  among you? Do not they proceed from the very concupiscence which warreth in your members? you fight and make war: you have not, because you ask not. Paul also the chosen vessel, doth teach us evidently, 
Ad Gala●has, 5.  that these be the works of the flesh, adultery, hoorehunting, uncleanness, wantonness, worshipping of Images, enmity, strife, emulation, sedition, slaughter, and such like, the doers whereof shall not inherit the kingdom of God. Do you not hear with how great danger of our souls we move wars, & run headlong upon manslaughter: while we labour to harm others, while we endeavour by right or wrong to seek booties and preys, do not we lease heaven? Let us see now if these good fellows, which delight to be accounted good men of war, which when they have wasted their goods, in riot or gamning, labour to recover it again, upon other men's thrift, can escape revengement at god's hand, which undoubtedly in prepared for such wicked warriors.  
Yea, I account wars among us Christians 
Wars among christian men are to be abhorred.  detestable, because they be even within our own bowels, among brethren, and more than civil. Moreover, admit we were not v●i●ed in Christ, yet by the constitutions of Emperors, they be all, as it were, of 
Rome is the last monarchy.  one city, that acknowledge the Roman Empire, wherein there is neither any law to receius those things again which be lost in the wars, nor any Law of arms. Then ought we not to think, that we may justly and lawfully, one invade an other, break the band of charity upon a pretenced quarrel, one subject draw his sword against an other, without breach of this society. Among the ethnics there was nothing counted more detestable, nothing more miserable, then civil war, which endeth so, that as Tully 
Cicero ad cornific●ū.  saith, not only the victors will must stand for a law: but they must also be obeyed, by whose aid the victory hath been gotten: that is, that laws abolished, justice expelled, all things may lie open to slaughter, spoil, covetousness, and insolency, and that the son may fight against the father, and brother against brother, whereby the society of men, the face of the common weal, the communicating of profits, may decay, and be brought to utter ruin. How much more danger hangeth over them, which by regeneration in Baptism, have professed themselves to Christ, the GOD and author, not of war and dissension, but of peace and quietness, so covenanting that one should bear an others burden, not doing that to an other, which he would not have done to himself, to embrace one an other with mutual love: and not to provoke any to fight which is prohibited, not to bring any to their utter undoing, and to make no end of molestations, contrary unto God's commandment, which we ought not in any point to transgress.  
You understand how detestable a thing it is, that wars should be stirred up among us, not only contrary to God's commandment, and to the order of our profession, but also against thordinances of men. Whereunto if it please you to knit, the doleful and heavy end, which ensueth hereupon, it shall appear that there is nothing more pernicious, nothing more to be eschewed. And to know the Lion by his paws, who is there which seeth not that David, who by God's commandment did so oft war against the wicked, did perceive the incommodities of war, not by barrenness and hunger only, but also by pestilence. Wherefore having his choice of these three, 
War is ●●●●e ●●en fa●●●● or pestilence.  he choosed pestilence, as the most tolerable, which he laboured to turn away, lamenting in the sight of God, for his offence. And shortly to conclude, war is even Ate herself, and a brand sent from hell, to consume the world: which leaveth nothing in safety, nothing out of hazard, nothing unspoiled, whereupon ungodliness the root of all evil, blasphemy, the contempt of God and man, robbery, ravin, slaughter, burning, violente defiling of married women, widows, and virgins, injustice, dissolution of the common weal, destruction of all things, do issue 
H●●●● was a monster that had s●u●●●e●dee w●●h w●● hercules' taught, and as soon as he ●ad stro●●n of one he●d an other s●r●g up immediately.  as it were forth of the Marsh of Lerna, with the serpent of so many heads, and that not without the just judgement of God, which so oft-times in his anger, revengeth the sins of his people, according unto the saying of isaiah: And they would not walk in his ways, neither heard they his law. And he po●ted upon him the indignation of his fury, and strong battle, and brent him, and he knew not, and set him 
Esaiae. 42.  on fire round about, and he perceived not.  
And that not without a cause. For God, when he purposeth to change the state of any dominion, which leaneth toward decay, for transgressing his commandment, useth to permit both the Magistrate and the people to do that, whereby they may learn (although to late) that they be justly punished, which sometime might be foreseen, if it were considered that the scourge which this offence deserveth is such, as may by prayer and amendment of life, be turned away. But we in the mean while live in security, trusting in our own strength, until we be overthrown, and given over in pray to our enemies. 
Many kingdoms have been utterly destroyed by war.   
For proof whereof, I could rehearse unto you, not one kingdom only, but six hundred countries, which, as we read in histories, in the midst of their royalty, in their highest ruff, have been utterly subverted. For God useth to set them before our iyes, for example, that it is vain hoping for victory in horses, wagons, and soldiers, but that we must cease from sin, learn to call upon him alone, which mercifully and speedily heareth the voice of his suppliants, overthroweth the enemy's camp, and destroyeth the adversary.  
Man from the beginning hath been inclined to civility, who ought by honesty of manners and justice to keep himself within the compass of laws, and emparting of commodities, and looking up to heaven, to acknowledge and glorify his only creator. Wherefore it was appointed, that men should meet in assemblies, which might grow in one as it were into one body, to be governed by most wise & valiant kings and Princes. whereupon the Monarchies began, 
The monarchy of the Assyrians.  the first whereof was assigned to the Assyrians: where Ninus, Semiramis, and Sardanapalus the vicious Prince, did reign: under whom when the Medes and babylonians refused to serve, because of his riot and filthiness of living, and had in open battle vanquessed him, he burned himself miserably in a tour in Babilonia. This Monarchy dissolved, the kingdom of Babylon increased above measure, whose king Balthasar, when he had blasphemed the God of Israel, and had profanely used the holy vessel of the 
The monarchy of the persians.  temple in riot and banqueting, the persians despoiled of his Kingdom, which also erected another Monarchy, wherein Cirus, Cambyses, diverse Daries, Xerxes, and Artaxerxes, were governors. But when Darius being none of the kings blood, had taken upon him the princely estate, Alexander the great slew him, which after the loss of all his dominions, at ones lost both life and monarchy. Where upon Carrion 
The monarchy of the Greeks.  appointeth the third Monarchy to be of the Greeks which did not long continue. For by division made by Alexander unto his successors, Seleucus reigned in Syria, Ptolomey in Egipte, Antigonus in Asia, Ca●●ander in Macedonia and Grecia: whose government although it were somewhat bloody, yet it endured until the Romans purposing to obtain the Empire of the hole world, in deed overcame the 
The Roman Empire.  hole, yet not unpunished. For the kingdom which they had gotten by force and sword, they l●st again by the sword, and that not so much by foreign, as by civil wars and such rebellions as rose amongst themselves. Wherewith when they had well beaten & wearied themselves, they perceived that ambition and contempt of the common weal (the rule of many of the mightier sort being dissolved) were the occasion that julius Cesar after many sore brunts and lamentable miseries of the City, at the length got the hole Empire. Which after his pitiful murder, devolved to Augustus, and so to other, until it came to foreigners, as they were by their soldiers advanced: till at the last it was divided into the east & west. And finally by reason that the bounds of Christendom were negligently defended, it was brought by Charles the great into Germany: the Eagle so despoiled of her feathers as some think, that she were not able to find posts and post horses, if the Peers of the Empire did not otherwise provide.  
I could here also declare many flourishing kingdoms which bore great stroke while these Monarchies yet endured, and many common weals worthily advanced, which persuading themselves to be in safety, and contemning other in comparison of them, by their great fall even in their greatest pomp, learned how unpleasant fortune is. Moreover who 
The destruction of many notable countries and 〈…〉 es hath grown of 〈…〉 e.  so will consider the kingdom of Israel and the jews over whom God himself set anointed Kings and judges, and would that they should be a terror to the gentiles (to pass over the dominions of Samaria, Egipte, Macedon, the Goths, which brought an hundred thousand men out of Hungary into Germany, the Vandals, which frayed not Afrique only, but also Germany, and many other signiories) who so further will remember, how th● Rome the Lady of all the world, hath been so oft taken, and sacked, that Carthage so famous and match to Rome, was so destroyed: that Jerusalem was so oft taken, and last of all utterly defaced: that Athenes and Lacedemone, the two iyes of Grece, were brought to ruin and razed even to the ground: shall easily perceive what calamity ensueth upon wars, and that the iniquity, deliciousness, and unthankfulness of man, toward his creator, riot and impiety, be scourged with that whip, which argueth the just vengeance of God, that they may well say with the Prophet: Behold, this day we be servants, our 
Nehemie. 9  corn is multiplied unto the princes, which thou hast set over us for our sins, which be Lords over our bodies, yea, over our wives and daughters.  
Neither need we to seek foreign examples, considering that Germany and other Countries adioigned to the Empire, have store thereof, and more than in deed be requisite. For (not to make mention of antiquities) who can sufficiently declare what calamity, waste, and spoil, most part of men have tasted in our time? For intelligence whereof, ask Saxony, Gelderland, Friselande, Brabant, Flaunders, all the low countries, France, Italy, specially Lombardie, and a great part of East France, which hath been pitifully wasted: and they by experience can tell you, how sore the smart of war pincheth, how sharp a rod it is, to punish the iniquity of the world. Which, such shall soon turn away, as will fall to prayer, & call upon God, even from the bottom of their hearts.  
But although God would even from the beginning, that these examples should be written, and kept in memory, that men might learn thereby, to look upon theimselues, and to amend their lives, considering how they ought to convert from their sins, if they will avoid the great plague of heaven, I mean the stroke of 〈…〉 es: yet the jews alone were sufficient to put us in mind, of reforming our lives, and to declare 
The jews were plagued.  unto us, that the transgressing of God's commandment, hath never escaped unrevenged. For this is the people which he loved above all other, to whom the promise of redemption was made from heaven, which by a thousand figures and miracles was delivered from the heavy yoke of bondage, which passed the sea drifoote, which saw Pharaoh that pursued them with a great army, drowned at the closing of the waters, which should have been conveyed into the land of the wicked which had abundance of Milk and Honey, which received drink out of the rock, and bread from heaven. But because they would not hear god, which so oft warned them, they were so plagued, that in those fowrtie years, wherein they were constrained to wander in the desert among serpents and wild beasts, all they that were brought forth of Egipte, to the n●mber of six hundred thousand 
Numeri. 14. joshua. 14.  men, were destroyed and slain every one, saving joshua and Calephe, by whose guiding and counsel, the rest were conveyed into the land of promise. Whom God so dearly loved, that he would his only son our saviour, to be borne amongst them, to teach, to work miracles, and last of all, by his death, to purchase unto us life. Whom, when they being wickedly ●●nt, would not acknowledge, either by war he destroyed, or by captivity dispersed into the whole world, and gave them over to be despised of all the world, for ensample of God's vengeance, which is ordained for such as will not repent for their sins.  
The outrage of war is so pestiferous an evil, so contagious and cankring: that she poureth her poison, both upon foreigners and a far of, and ere she be 
The Cockatrice pierceth 〈…〉 poison  seen, she pierceth more deadly than any Cockatrice. For who is so blind that he doth not see, that these wars kept among christian Princes for private quarrels, have given a marvelous encouragement and hope to the enemies of the Empire, to encroach upon that, whereunto they have no right title, and what decay they have been unto all christendom. And for ensample, to make mention but of one, which hath been an Helen, or principal cause of the most part of this trouble (whereunto if ye do add the disagreement of 
The 〈…〉 out of Christian Princes encourageth the Turk to invade Christendom.  Princes, and civil debates, you shall perceive nothing lacking that may tend to the common destruction of the whole world) how many of the Lombard's have had occasion hereby, to fall to murder, robbery, manslaughter, spoil, besides the making of widows, the undoing of fatherless children, and deflowering of maidens, beside the profaning of sacred things, and a thousand other kinds of impiety? How many kingdoms hath the Turk, an unapeasable and mortal enemy to all Christians, hereby conquered? That all good men complain, saying: that the ambition of our Princes, ministereth occasion to the Turk of victory. Now if we will account from the year of our Lord, M. D. when jews the French king first invaded Milan, the chief town in Lombardy, and drove out the Duke thereof, you shall understand how greatly Christendom hath been endamaged, sense the most mighty Princes have contended who should have the most just title to the same. Belligrade, the only Bulwark of Hungary, was violently won: Rhodes, which could not be lightly assaulted, was taken: the countries of Bachie and Syrmie were wasted: Varadine by siege lost, jews the king slain in the field, Buda sacked, a great part of Hungary and Transs●luania overrun: besides that ostrich was by thassaulting of Vienna sore shaken.  
Whereunto if ye reckon that which we lost before, two great dominions were spoiled by that Idolater the Turk, Constantinople and Trapezus, twelve kingdoms taken from us, among which were Chalcis, Scodra, and many other Islands, Hidruntum with two hundred cities. Neither did other less desire to augment their dominions. By all whose tyrannical attempts it is comen to pass, that the Turk hath enlarged his Empire Eastward, unto Euphrates, Westward to the Sea of jonia, southward to Ethiopia, Northward to the sea called Euxinum: and 
Euxinum mare divideth Europe from Asia.  unless the nobility moved with God's love, and outcry of the silly people, which be reserved to the pitiful yoke of servitude, or else be next to the danger of death, do withstand it, nether the countries which are bordering upon the River Dunowe, which yet remain entire, shall continued safe, neither will he cease 
Danubius.  continually to enlarge his dominions.  
But he were not so much to be feared, if our bodies and goods only were in danger of him, and not also our souls, in neglecting the doctrine of our faith. For he causeth the children in their tender age, to drink the mahometical poison, and leadeth the elder sort to hell fire, by forsaking the cross of Christ. Where is that famous city Constantinople, which was so highly renowned by so many patriarchs, which were soche holy fathers, and wherein the Synod and general counsel was kept, by an hundred and fifty bishops against Macedonius, which denied the holy Ghost to be God. Where is Nicaea a city of Bithynia, where three hundred four score and eight bishops, condemned the heresy of the Arrianes? Where is Ephesus the great Town, where the mart was kept for all the hetherside of Asia: to whom Saint Paul preached the Gospel: wherein Nestorius appoincting two natures in Christ, was accursed by the judicial sentence of two hundred bishops? Where is Chalcedon, situate upon y● straights of Thracia, whose name is blazed well-nigh through the world, for that there six hundred & thirty fathers gathered in counsel, did condemn Eutiches & Dioscorus his scholar, one of the same sect, which held opinion, that the nature of the word of God incarnate, and the flesh which Christ took, were but all one? Where be the Galathians, Corinthe of Achaia, Philippi, & Thessalonice, two cities of Macedonia, and Athenes the city 
Athens.  of wisdom, of whence was Dionysius Areopagita? Which when the Apostle had regenerated, he did partly by his writing set forth for a perpetual memory? Be not they through extreme rigour of wars brought to nought, and have so swerved from the true God, that of all, there can scarce one or two be found, that will stand to the confession of the cross of Christ, and call upon the God of heaven?  
And that ambition, discord, civil wars, impiety, study of private gain, and unfaithfulness, have given no small occasion to this mischief, the histories of christian Princes to declare, and we by experience to late and to our great calamity, be taught the same.  
Learn therefore ye anointed Kings, ye good Princes, to whom the government of the common weal is committed, spare your subjects, spare those that have entered into the same Baptism with you, which do acknowledge one God, one Saviour, which be one with you in Christ, by whom we be all brethren, all inheritors of Heaven, wherein there is nether Hebrew, nor greek, nether Lord, nor Subject, but every one shall give an account of that he hath done in his body. Demas the Philosopher perceiving the Athenians very busy to appoint divine honours to Alexander, willed them to beware lest while they minded Heaven, they lost the Earth. But take you heed lest you lose Heaven, while you keep the earth. Consider with yourselves that all wars be dangerous and deadly even to the first authors, because of Robberies, Theifte, unrecoverable loss of body and soul, inordinate des●ouring of maidens and widows, burning, spoil of all things, the oppression and rigorous handling of innocentes, so many kind of blasphemies, whereas no drop of innocent blood unjustly shed, shallbe left unrevenged, but that the just and everlasting judge, which knoweth the certain number of our hears, will require it at their hands.  
Note besides here so many manslaughters, so moche whoredom, so much villainy, the loss of so many souls, 
wars work the death both of body and soul.  whereby a great weight of account lieth on their hands, whereas the burden of every man's own iniquity is so great that he needeth not to be laden with other men's mischiefs. Wherefore if any man respecting godliness, loving peace, and because God commandeth his servants to turn their sword into culters, & their speires into mattocks, that the 
Micheae. 4. Esaiae. 11.  Wolf may dwell with the Lamb, the Leopard lie down with the Goat, the Calf, Lion, and sheep, keep company together, so that one nation do not arise & fight against another, but do forget hencefurth the name of war, will not for all this cease, but continue still with out fear of correction, to walk after his own lust, he shall one day find that he shall not escape unpunished.  
If we will needs show ourselves valiant, yonder is the Turk, yonder be thenemies of Christ's cross, any man may arm himself against them, and go to recover that part of christendom, which they have subdued & infected with impiety, by the negligence of our princes, & to rescue from cruel servitude and the jaws of hell, the poor people that cry for help: and let every man so show himself stout in his quarrel, that it may appear that he fighteth for his country, for his brethren, for the glory of Christ: and so he shallbe not only commended among men, but shall also receive a reward of him, which leaveth no evil unpunished, nor no good deed unrewarded.    

THE ninth Book, concerning the good ordering of a common weal.  

The argument of the first Chapter.  
That the keeping of peace and quietness in a Common weal, is a great furtherance to felicity.  
AS it is extreme impiety alway to mind wars, and to turn all things upside down: So it is a singular virtue, an excellent point of wisdom, to be quiet, and to maintain in a common weal, peace, the only stay thereof. For Seneca borne at Corduba the 
Seneca li. 3. de beneficiis.  Great Master of good manners, seemeth to have said not much amiss: That it is the property of a very king in deed, not to exercise his authority ever when he may. And the very end and knitting up of the wars, by experience teach us, that it is not so expedient alway (although we may 
The commodities of pe●●e aught to ●o●● Princes to quietness.  sometime provoke others with wars justly) to break peace, and disturb quietness. So that it may seam much better to sustain any loss, either of goods, yea, or estimation (because some do think their honour and estimation stained, if they do not wreak themselves upon the insolency of others, and cause an burly burly in the common weal) then to yield unto maliciousness, and to disquiet heaven and earth with war: considering the gain is not small, that is gotten by the common preservation of men. For as small things by concord have good success, and increase: so great things by discord, decay and fall away 
〈…〉.  to nothing. Further upon the conference of the commodities of peace, with the misery and calamity of war (be it permitted and lawful) it shall straight appear, how moche the one excelleth the other, how moche more it becometh a magistrate, to govern the common weal in quietness in his gown, then in disquietness in armour, upon every light occasion.  
Neither did Marcus Portius Cato say unadvisedly, that the common weal ought rather to be enlarged by virtue, than arms, in these words: do not you think, that our predecessors made this common weal, where it was small, great, by force of arms: for if it so were, it should be now moche more enlarged, considering we be better furnished with fellows, citizens, harness, and horses, than they were.  
Let us therefore set before our iyes, the end of our 
We must shoot at the true mark of this life.  life, whereat we ought to shoot, and to bend all our courage in the common weal: which should be obedience, modesty, shamefastness, temperance, mildness, gentleness, long suffering, patience in adversity, sobriety, mercifulness, charity, chastity, justice, finally, all virtue and honesty: by which kind of life, we shall both have certain hope to come to heaven, and also to be remembered among our posterity, as men that so worthily have behaved ourselves in this life. This is that which the Wiseman mentioneth, saying: A good name is better than precious ointementes. 
Ecclesia. 7.  Which he can hardly obtain, which being given to war, delighteth wholly in doing harm, raging like a mad beast, and seeking to power out his poison upon his neighbour: aswell not believing that there is a God, and a blessedness of life, as he doth wickedly hasten to send himself to the Devil, and to cast away his soul.  
And like as in time of war, justice and equity ●e subverted, so in time of peace, the true use of laws is put in ure: whereof justice the very fortress of every city proceedeth, more clear than the evening Star (as Aristotle writeth) in this, that she doth not only 
Arist. in●●, Ethicorum.  favour him that embraceth her, but also profiteth him to whom she is showed, besides that she is the only mean to perfit all the other virtues. She certainly 
The excellency of justice.  is the only cause, why that the imparting of commodities in a city, is constant, whereby every man mindeth his own, and so emploieth his diligence, that he will not harm his neighbour, but rather further him, so that (as Socrates in Plato saith) one may well say to an other: brother assist me: and thus he declareth, that man in part is created for man, the help whereof both nature counseleth, and the holy scripture commandeth. Thus where one helpeth an 
One good turn asketh ●● other.  other, the saying is true, which affirmeth, that thank alway breadeth thank, and every man abideth in his vocation, not meddling with foreign matters, and such as be as good unattempted, according unto the saying of Nazianzene: a thing done, which were as good undone, is to be reputed as nothing: for such as be as good undone, be to be rejected. For as Xenophon saith: it is not possible to handle many matters at ones, and to do them all well.  
Ye now understand, what commodity ensueth to a common weal, upon a quiet life, and how that quietness 
The commo 〈…〉 of quietness.  doth most behove the society of men: which is the more to be desired, because it doth as it were, engender civility among men, which only maketh the difference between men and beasts, and causeth the natural inclination in man to all virtue, to increase and to drive more conformably to a politic kind of life. So may an Ethenicke join the goods of the mind, and fortune together, and live blameless among men: whom most of the Philosophers thought therefore to be blessed, not because he did not intermeddle in warlike affairs, but for that he being content with his own estate, being stout in defence of his country, being modest and temperate, favoured equity and justice, furthered men not only by virtuous conversation, but also by wise counsel, and discipline of manners, and brought them unto a better trade of living.  
Which kind of life, the exhortations used in holy scriptures, require to be in us, that one do not offend an other, nor cirumvent him in his doings: but that by uprightness of life, we provoke the evil disposed to a better judgement: not as though there were no further respect to be had, then to a politic and civil kind of life, but that we also look for the fruit of the spirit, which is charity, peace, justice, godliness, and finally, than heritance of heaven. All which are better compassed in that city, and among those men, which do not delight in war, but quietly to live one with an other, then otherwise. For in such a common weal, every man may use his own liberty, and call upon God with a clean heart.  
If war may be attempted for obtaining peace (otherwise I see not how it can be safely done) it is more to be wished, without war, to establish & keep peace: a thing of such holiness that nothing doth more become Christian, which are so much the worthier 
Peace without war.  than other men, for that others be unlike themselves during the time of wars, vexed and miserably troubled with great perplexities, sore brunts, & many dangers. But christians, which so regard outward goods and wealth as though they had none, what persecution so ever they abide, what damage so ever they sustain, yet they hang still upon God whom they through their faith in jesus Christ, have put on, and esteem nothing in this world, because they have received such grace, that in the very midst of those storms, they yet in their bodies feel great peace and comfort of life: knowing that they 
Psalm. n8.  which love God, ●e in great quietness, and that the kingdom of God is not meat and drink, but justice and peace. And therefore in isaiah there is said unto 
Roma. 14.  the people of Israel: I am the Lord thy God, which teach the profitable lessons, which govern the in y● way wherein thou dost walk: I would thou hadst marked my commandments, thy peace had been as a flood, and thy justice as the gulfs of the Sea. They only have this peace which upon good purpose 
Esaie. 48.  perform gods will: for the wicked, all though they live in the most civil tranquillity and greatest quietness that can be, yet they have not the true benefit of peace: but they have always a gnawing in their conscience, their mind is always vexed and disquieted more than with the enemy's violence and cruelty, which is a thing more terrible and extreme, than any war can be. Yet nevertheless god willeth that this peace shallbe preserved in a common weal, whereby he that liveth virtuously, may attain unto y● true knowledge and glorifying of him, and so by the politic peace come unto the everlasting, which is the fruit of the spirit, and that so the peacemakers may be blessed.  
We must therefore understand, that even every holy 
Every ma●● hath war within himself.  & just man, all though he be by none outwardly vere, doth yet find in himself an inward war: he hath soche perpetual strife with his flesh and affections, which so molest every good man: that they cannot be taken away ne yet appeazed by any philosophy, ne by any moral learning but be overcome only by repentance and godly prayers. For be is our redeemer which giveth us peace, not as the world giveth, which hath respect to outward wealth and ease of the body, but to that which giveth rest unto the soul, and cannot by any extremity be disturbed. For that although the war be never so fierce, we yet do live thereby in peace. For he cometh not to send peace, but the sword: and whether we be enforced thereunto by persecution of enemies, provocation of the flesh, or motions of the Devil, every man must take his cross, and follow him our only conduct our and saviour.  
Do not think that saint Paul (the chosen vessel, 
Rom. 7.  which saw the secrets of heaven) had a light and small contention, when he perceived a law in his body, which withstood the law of his mind, whereby he was constrained to do the evil which he hated, and not the good which he loved. After this manner we have peace given unto us, which we ought not to convert to deliciousness and pleasure: but therein to seek such quietness, as may likewise move us, to take like delight in the law of GOD, by grace in Christ.   

The argument of the second Chapter.  
That Laws can not be made absolute in all points, for the well governing of a common weal, but that the Magistrate must supply many things: then how that consultation is very profitable.  
PLato, as he doth all things, so this 
●ib. 8. Politic.  doth he learnedly declare, that there be so many diverse kinds of common weals, as there be diverse conditions of men: and that therefore diverse men do agree to diverse cities. To whose opinion to assent herein, there needeth no great persuasion. For who so doth but lightly note the alteration of things, the circumstances and qualities of every place and country, and the trade how they maintain themselves: shall perceive that a general rule may indeed be applied to the government of all, but it can not in all points be sufficient in al. So saith Terence: Sundry diettes cause sundry kinds of living. Neither is it to be thought that man's mind will alway stand in one stay: for it bursteth out, and counterfecting nature, causeth diverse shapes, and moveth the alteration of government in common weals. 
There falleth ou● always something in the common weal worthy of reformation.  Wherewith if ye also consider, the variety and changes of things, ye shall perceive general Laws to help, and to be, as it were, an entrance & introduction unto good government, but when new matters & new business arise, they be not sufficient thoroughly, but there is required the politic practice, wisdom, and forecast of a Magistrate, which is a conscionable and just dealer, which desireth to use indifferency towards all men, which bringeth all things into such an order, that every man will seek his own advantage, without annoyance to any other, and do nothing either unhonest, or contrary unto the civil society. Yea, justinian hath thought it expedient, that when any controversy happeneth, which can not be ruled by the old laws, new should be then ordained in that case.  
Furthermore, he that suiteth and formeth a common weal by prescribed ordinances, hath regard to those things, which would presently be reform, nothing esteeming nor careful over those mischiefs that may chance, as things then of no like certainty. As Solon the Salaminian which ruled Athenes by laws of his own making, being asked the question, why he made no special law for adultery: I thought not, quam he, that any such heinous offence would ever have been committed in this common weal. So many things as well unprofitable as profitable, do in process of time, creep into the common weal, which must be speedily seen to, either that they may be turned to good, or else redressed in season. As for ensample: 
An example caken of victual.  victual, how necessary a nourishment it is for man, all men know, and therefore by ordinances of long time, there hath been provision made, that it might easily be had from one to an other. And although there be certain prices set upon victuals, nevertheless when dearth cometh, that constitution must needs lose his force: which if y● victuallers may use as there list, all things shall rise to an intolerable price, yea & peradventure thereby may much sedition ensue, because it is a misery to die for lack of food: and hunger (as there say) breaketh the hard wall. For avoidance whereof, a magistrate ought to provide in time, and to set the prices at such an assize, as both the sellers may not be endamaged, but their travail and expenses considered, and the other citizens served, according unto the time of the year. Which standeth chief in corn and flesh. For if they be good cheap, 
Corn and flesh be counted the chietest provision of victuals.  nothing is accounted dear. As Socrates, when one complained unto him that all things were dear at Athenes, as Purple, Wine, and such dainties, said, that there could no dearth be reckoned on, when Meal and Oil were sold good cheap. So likewise, when the craftiness of merchants, Artificers and other occupiers, beginneth to be prejudicial to the citizens (as at this day, upon a gridie desire many do practise, pretending equity and law) then must a magistrate be diligent in restraining such inordinate gain, and the occasion of such privy conveighaunces, whereby these enormities burst out into man's life, to bring all things to an equal proportion, and by wisdom foresee, that no such covetous appetite be satisfied. Wherein he must neither have respect to person, custom, cozenage, nor freindshippe. Our kinsfolks, friends, and benefactors, be in deed dear unto us, but we must love the common weal, far above them all. The other happen unto us by nature, but god committeth this unto us to be well governed. The contempt whereof, in respect of any person, or through negligence, is to be counted a more unnatural act, then to stain our hands with man's blood.  
Neither shall this be a sufficient excuse, that he hath no knowledge in the law, whereby he must examine his government, be it right or wrong, as by a touch 
Even an unlearned man may geuer●● well.  stone: considering that nature hath emplanted in us certain principles, whence not only the knowledge of making laws proceedeth, but also the order of good government, by justice and equity, is revealed to the society and civil life of man. Whence to serve were a mere wickedness, and not so much to regard a public matter planted by nature herself, as a private, and for affection sake, as it were, to set to sale the imparting of commodities. Whereupon Plato wisheth, that the common weal be never committed to the government of a simple or unpleasant wit: but to him alone that is of an high courage, unfearful, uncorrupt, loving equity and goodness, which regardeth no more one than an other: of whom there hath been diverse, and we also at this day have many testimonies, that they have both well instituted, and well ruled sundry common weals. But let us only consider the Lacedemoniane common weal, which was so well governed, that it was accounted the perfit 
The Lacedæmonians used. no written Laws.  Image of all virtue: yet never used they there any written laws: In so much that this is reported to be one of the answers that Lycurgus brought from Delphos, as an oracle, that they should use no written Laws. But all those things, which might seem to further their common weaie to an happy estate, and their people to virtue, they established in the manners of their citizens and order of life, whereby they continued without any change, and that in such success, that the common saying was: The Athenians be always writing of Laws, but they never keep any: But the Lacedæmonians never write Laws, but always keep them.  
I could also here recount divers other common weals, which be ruled more by old ancient customs then by any foreign law, and yet be well governed: And which (considering the corruption of the time) are kept in decent ordre and civility of manners: were it not that the shortness of this my treatise moveth me to drive to an end, and to give occasion to other to seek & set forth such things as might further advance the common weal.  
Moreover a magistrate ought to be politic and civil, whose function, Plate, Xenophon, Aristotle, Heraclides Ponticus, Cicero, and so many philosophers as have written of common weals, will sufficiently declare, although that nether nature did move a man thereunto, nor that there were any precepts of law written. Yet this must be added as a final consummating of our doings and travail, which appertaineth unto the scriptures, and Christian life: That God's laws must be joined with man's ordinances, the ten commandments must be kept, idolatry 
Politic ordinances must not disagree with the laws of God.  & wicked worshipping, must be rooted out, God's word must every where be preached in churches instituted for godly purposes, moral discipline must be observed, schools must be diligently seen to, that youth may be trained up in good learning and knowledge of the tongues, for the understanding of god's word, for the ruling and governing of the common weal, and specially for the setting forth of god's glory. Which is the chief cause why God would that man's life should be civil, and commanded the magistrate as a more honourable person, to be the keeper & preserver thereof, upon whom as upon a glass, we are bound to look, to learn of him a perfect trade of life, and to embrace with all our hearts that which he ordaineth for the common commodity.  
And surely I cannot find that their is any thing more profitable for the establishment of such things whereby a common weal is adorned, & daily helped, than a parliament godlily assembled. Which foreseeth that nothing be done with temerity, nothing without a special consideration, whereof either any man may have cause to repent, or afterwards lament that things have no better success. For in Monarchies, although the estate consist upon one alone, yet y● one must 
Prince's ought to use consultation in their doings.  not be so rash, as to contemn the Counsel of good men, and by himself to enact, and appoint those things to be done which appertain to government, and whereupon an ensample given to be followed of a great number, dependeth. And this is the meaning, whereas I said before that a Prince hath many eyes: and the common saying is, that many eyes see more than one: as though when a thing is on all sides throughlie known, and all circumstances well debated, it were more easy to take order for it.  
So we see that saying which Socrates highly commendeth in Plato, allowed as true: counsel is an holy 
Council is an holy thing.  thing: in so much that there can be no good success, no comeliness in a common weal, unless counsel be wisely and religiously used. For there is health saith Solomon, where there is moche counsel. And 
prover. 24.  what other thing do ye think, did advance the Romans, and other common weals, but moche & sincere consultation? Whereupon if any ambassadors, either of foreign nations, or if an enemy had been permitted to have entered into the Roman Senate, their 
The Roman Senate.  report was, that they saw a Session of such Majesty, as was not wont to be in an assemble of men, but rather might be resembled, to a parliament of Gods.  
But it is no need to make any great praise of consultation besides this, that at home in all services it is comfortable, abroad profitable, in every thing that is done, needful, whereby common weals have been wonderfully strengthened, and for lack thereof not a little decayed. Which appeareth now a days in sundry common weals, which fall to utter ruin, either because they be not supported by counsel, or else in government use such things, as be wicked and full of impiety.  
Therefore if the histories were not, even experience 
●●od men give always good council.  would teach us, that they ought to be good men, to whom the government of things is committed. For how can he make an ordinance concerning honesty, which is himself vicious and condemneth honesty, concerning the common profit, which seeketh only his own gain, concerning sobriety, which is alway reeling ripe, and drowned in drunkenness, concerning godliness, which is himself ungodly, and hath no sign of virtue in him? Which things Solomon willeth us to observe in all men, of whom we intend to ask counsel. Save thy soul (saith he) from 
Ecclesia. 37.  an evil counsellor: first know what his necessitte is, what he thinketh in his mind. Nether consult thou of godliness, with the ungodly, nor of honesty, with the unhonest. But be thou alway in company with an holy man, and him whom thou knowest to stand in the fear of God.  
Then can not the wicked, and such as seek only their own commodity, covetous, drunkards, unfaiethfull, hoorehunters, unjust, and ungodly persons, ever give any good counsel, unless it be against themselves, as Caiphas did to the jews, that it was 
joan. 19  expedient that one man should die for the people. For it may so happen (but not without the inspiration of 
An evil man sometime giveth good council.  the spirit of god) that a naughty man, may speak wisely of a good matter: and oft-times otherwise then he either conceived in mind: or thought that it would come to pass. Whereof we read a plain example of Aman in holy scripture: for when Assuerus asked him 
Hester. 6. & 7.  what were to be done to that man, whom the king would feign bring to honour, he answered: he must be arrayed with the kings royal garments. etc. Thinking it to be himself, whereas in deed it was Mardocheus: and therefore Aman was hanged on the galiswes, which he had prepared for Mardocheus.  
Many such things, which I could rehearse, I must let pass, for that my meaning is only, that if you will have any thing go happily forward in the common weal, you must use good deliberation, lest you be compelled as fools do, to say, had I witted, and learn wit when you have suffered a displeasure. For they which do not much regard the common estate, use 
Plato i● Symposio.  without deliberation to attempt things, and rather to expect what will thereon ensue in the end, then to have any respect to present counsel, and to apply all things according unto it: specially seeing the falling out of things, in the end, is the fools schoolmaster, which causeth the unwise to wax wary, when it is to late, & when they have abiden harm, then to lament their rashness: at the beholding of whose danger, he that is wise, will learn to beware.  
It is therefore very expedient in a common weal, that counsel be often had for good government: which we may better understand, not by the number of Sentences, but by those which debating well 
Council mu●● be well weighed & not always measured a●ter the greater part of men's opinions.  and throughlie the estate of the common weal, do decide that which is honest, just, godly, and dreaming a Christian company: that men's judgements be rather well weighed, than any respect had to the number of opinions, lest the bigger part overcome the better, and the greater number be judged the wiser. Neither here do I allow any such, as neither for unskilfulness, neither for lack of wit, give unwise counsel: but either being corrupt or moved with viciousness of mind, counsel that which is wicked, ungodly, & not agreeing with a man of honesty. Which counsel besides that it hurteth the common weal, it useth to light worst upon the counsellor himself, according unto the common proverb: with which the Wisemannes' saying agreeth: evil counsel shall he returned upon him that giveth it, & he shall not know 
Ecclesia. 27.  how it happened unto him, and at the ●ast the counsel of the wicked shall be dispersed.  
Which things ought to be an evident argument unto us, that no common weal can be well governed, without good counsaills, which they that tender thesame, must often put in ure, that those ways, which their people as yet have walked in with the Gentiles and unfaithful, once left, they may receive such ordinances of their Magistrates, as upon counsel are thought, honest, just, profitable, and hurtful to none: which being instituted as it were even in the school of godliness, may open the way unto the heavenly city through him, which is our only guide, way, truth, and life.   

The argument of the third Chapter.  
That such a Magistrate doth his duty, and governeth a common weal in good order, which rooteth all vice out of it, and reduceth it unto integrity of manners.  
IT is not unwisely said, that a man may as well know the magistrate by the subject, as the Lion by his paws: for that most of the people be ruled and affectionated, according as the Magistrate giveth them an example. Which vocation he doth well execute, which is himself a good man, and mindeth the common advancement of all: not in fair words, but in very deed, which one thing chief commendeth an Officer. For that shall edify nothing in the congregation, which thadulterer speaketh in commendation of chastity, the drunkard, of sobriety, the usurer of honest gain, the covetous man, of despising riches, the wicked, of virtue, and the liar, of truth. Shall not he rather find some, that will laugh him to scorn, then be reform by his talk, which proceedeth not from his heart, but only from his lips? For in deed he is no good teacher, which teacheth only by words, and doth not use himself honest in life, that he may be without fault himself, that will find fault with other. For so shall his speech be lively, and his words the shadow of his deeds, as Democritus the Milesian saith. For whereupon cometh the corruption of cities, the liberty of life, but by the Magistrate's negligence? Which oft-times setteth his mind more upon common banqueting and feasting, then that he will once weigh what belongeth to honest living, and good government. Likewise may one judge of man's impiety, which daily more and more increaseth, because the word of God is not lively in us, but when it is heard, it is not regarded: but our business lieth, in feasting, hoorehunting, riotting, bachiting, blasphemy, and a thousand kinds of fond vanities. And in the mean while they wink hereat, whose duty were to lift up their voices, to counsel us, to move us, to correct us, and not to cease, until such time as they saw either amendment of life, or else iniquity after a sort, vanquished in their Church.  
Which enormity schoolmasters also increase, for 
Unapt schoolmasters.  they suffer the youth committed to their charge, to do what they list: they use no moral discipline for the amendment, well framing and fashioning of their conditions, but minding only their wages, they suffer the children to run at will, and become worse than they were, when they first took them in hand. And if they take to their tuition any well nurtered & tractable children of the parents, they send them home evil mannered, and more dissolute than they were when they came to them: so that it were as good in manner, that the child were brought up in an house of bawdry, or taught some light occupation, without expense of money, than so dearly to buy such corruption of manners. For there be certain principles of virtue naturally laid in man, but unless they be stirred up by discipline and godly exercise, concupiscence of the flesh, destroyeth them, and maketh man prone to evil, and a follower of wickedness.  
And what common weal is there at this day wherein good and civil ordinances be not despised, and in their place, murder, usury, covetousness, deceit, injury, 
All wickedness reigneth through the negligence of magistrates.  robbery, fraud, unjust dealing, adultery, blasphemy, drunkenness, contempt of Laws, and all wickedness, do reign? whereby their can little civility be found in man's life. But admit there be some good (as there is no assembly so devilish wherein are not some which favour virtue) such horrible iniquity beareth sway, that what virtue so ever be mixed there with, it lieth shadowed as a rose among brambles: so that it maketh a show only of vice, and of no virtue. Hereupon come these miseries, heruppon good men complain, that there is no justice nor equity amongst men. But that all things bend to decay and ruin, which as accessaries & handmaids of iniquity, these mischiefs incontinent follow: pestilence, famine, war, robberies, slaughter, waste of all things, and all kind of plagues that we se fall upon us.  
Which calamity as it cometh by the people's sin, so by amendment of life and earnest calling upon God, it may be turned from them. A magistrate therefore must be vigilaunt in his office, and do his endeavour all that he can to suppress the wicked, for which cause he beareth the sword. The good men which stay upon virtue, must call upon God, and procure the preservation of the hole, for so much as oft-times hole Cities for one or two good men's sakes, have been saved from destruction. Let the magistrate follow the advise of expert Physicians, which when they see that any rotten member cannot be healed, than they cut of and sear up that part, to the end it may not infect the rest, and at length destroy the hole body. For he is an evil and an unprofitable member, which first by ill ensample offendeth his neighbour, and after expressly 
Such as will not be 〈…〉 d, ●●st not to suffered in a ●ōmen weal.  despiseth the good order of the common weal. This is the perfect office of good government, which god requireth of him whom he would have to go before his people: this is the manner of rule contained in the book of the law, which ought not to departed from the governors 
joshua. 1.  mouth.  
Nether let us stick in this print, because the evil may well be suppressed, but not rooted out: which no man requireth, considering that the corruptness of nature, and the number of the wicked be greater, then that they can quite be dispatched and banished. For when Hercules himself cut of one of Hidra's heads, an hundred sprang up in place of that one. Yet a magistrate 
Magistrates must be watchful.  must not cease, but watch, that assoon as he seeth this fire begin to flame, he have in readiness his axes, ladders, buckets & such other necessaries, where by he may turn away this present danger, that his City be not burned up. Let him do like a good housbandman, which perceiving that all the cockle cannot be plukt up with out loss & decay also of his wheat, among which it groweth: commandeth only so much to be weeded out as shall let the wheat from growing, and so letteth the rest alone until harvest: so he that will be called a faithful favourer and father of his country, as he is wise, vigilaunt, and uncorrupt, so he must think this commission to be given him, that he keep the common weal uncorrupted, prevent inconveniences that may grow, so rule his subjects, that it be honestly, and uprightly done without any offence to others. So will each man behave himself towards other, as he would other should behave themselves towards him: so shall the hole body become godly, and desirous to fulfil gods will: that this common weal may be called not only a con●ention of men united & knit by laws, but also the true rule of virtue, and a perfect leader to a better life.   

The argument of the fourth Chapter.  
That they which d● profess Christianity, aught to be more perfit in politic government, than the Philosophical ordinances do prescribe.  
HE that will consider the old traditions of the Philosophers, whereby they dehorted men from their savage conditions, and led them to an order of civility, that by their honest demeanour, they might advance the dignity of the common weal, 
●●●tu● is naturally engrafted in man  shall understand that it is nature which setteth before our eyes the purtrayture of virtue, whereby principally we ought to frame ourselves to goodness, and honesty, by whose provocatione there be reported among the ethnics many that lived well, which did not only deserve renown at home, but also abroad would not spare to spend their lives for the preservation of their country: men, which as they did well deserve of men, so in this one thing they are blame worthy: because that they for their good deeds and integrity of manners, devising a certain feigned ●elicirie, only sought their own praise, only an everlasting fame of their own name, & being unthankful did not give glory to God, whose gifts those are, and unto whom all that is worthily done among men, is to be attributed.  
But Plato wisely said that common weals differ according to the diversity of men's manners: and that for sundry kinds of life, sundry kinds of discipline be most agreeable. Which thing must needs take place in us Christians, which forsaking utterly all the delusions of the Devil, when we were first baptized, have entered into an everlasting covenant with God our creator and father through jesus Christ▪ our only Saviour, the breach whereof is not only an heinous offence, but the ready wa●e to the devil.  
And if ye list to consider the vette end of all the old Philosophy, ye shall see none other thing, but such a glittering life, as in deed delighteth a politic man and contenteth his mind, which if ye compare with the true virtue, ye shall find it without, a fair painted Tomb, but within full of filthy and rotten bones. Wherefore we must do our endeavour, to avoid 
Our civil life ●ere must be a preparation to the heavenly.  those worldly allurements, not content with those civil ordinances, which in deed be requisite in a common weal, but are not fully answerable to virtue, and the blessed estate of life. forsomuch as we● ought not to spend our time, according to that outward conversation, but in newness of mind to be reform, to know the wilt of God our father, and keep his commandments. So shall we live according unto those principles, which nature hath laid in us, and Philosophy hath more and more stirred up, which move us to be obedient unto laws, to be modest, just, temperate, sober, upright, valiant, virtuous: not doing that to other, which we would not have done unto ourselves, which in a manner is the order to preserve civil estates, even among those which do not truly worship God, but live to themselves, seek and appoint for themselves felicity in this world. And although most of them devise herein a possibilitee to live well, a perfit use of virtue, and sufficient commodity of life (which Speusippus the Philosopher, calleth the most blessed estate of all other) from whence they think to pass and ascend up into heaven: yet heaven is so pestered with people that have been conveyed into it by these means, that there seemeth not one place empty for any more, although a man would never so feign be caconized.  
But we must not rest at these external and visible things, whose conversation ●ught to be without reprehension among men, and adorned with politic orders, lest we offend our brethren: that they which live in the world, although they b●e not of thesame mind with us, yet they may by our good demeanour be gained to be of us: but me ought so to travail in this outward and visible city, that nevertheless we alway conceive the form of the heavenly. And in so doing this our life shall stand, as it were a second offering, to purge our iniquity, and to be a mean for the attaining 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 outwardly, but inwardly altogether divine and heavenly: So must we become abject, all to all, and with contempt of this life, conceive an hol●e hope of an other: as men commanded to keep those virtues, whereby civil orders be maintained, but not as though they were alon● sufficiets an happy estate of life, or could make us to live perfectly well. For if they ●e compared with the true happiness of life, they be but simple, and more base than that any man ought thereby to wax arrogant, or to make any great account of them. Whereby we as it were through a casement, do see in those civil virtues, our i 〈…〉 o, in that justice which is even brighter than the ●u●●yng Star, our ●eble●es, in that heroical valiantness▪ our ●ntemperaūce, in that temperance, & what soever else imperfection or weakness is in us: which it lieth in our power to use well or evil, for that they be indifferent. For who so thinketh himself ●●ste, because ●e giveth to every man his own, and 〈…〉, because by moderate bridling himself, ●e vanqu●sheth unbridled affections, surely he liveth not evil ●mong men, h● wheit not yet happily. For in that he fashioneth▪ himself to the world, he compasseth not felicity: which he only ●●●●igneth, that hath the true use of virtue, knoweth God, and ke●eth his commandments. Which es●emeth all things be they never so great, never so plausible, 
〈…〉.  but as vile and frivolous. And although he hath riches, comeliness, beauty, honour, and all worldly wealth at will, yet because he setteth not his mind on them, they be his, as though he had them not.  
Which saying, although it be hard in many men's ears, for that they be addicted to the world, and seek not to have any taste of heavenly things: yet it is necessary, and without it no society of life can continue sound, no constitution of the common weal can be profitable, or ●an be well applied to that end, for the which it was first ordained? For what profiteth it to bring men to civil order, to make laws for them, and to induce them to s●rue the common wealth, if they be without the knowledge of GOD? Look me through all those common weals and cities, which do vaunt themselves so m●che, that the● have received the true word of God, as it were new springing again to the world, and you shall scarce find one, which is not either given to inordinate covetousness, or that emploieth not that which he hath gotten, to usury and unlawful lucre: whereas the people even as soon as they are returned from hearing the preacher, think it but a light matter, to devise how they may craftily convey away their neighbour's goods. To whom that saying of the Prophet Hieremie, is very fitly applied: Because there are found among 
Hierem. 5.  my people certain wicked men, lying ●● wait setting snares like fowlers, and traps ●o●●tangle men: as a net is full of birds, so is their house full of deceit. Certainly so much the worse, because they do●e not frame themselves to live according unto the will of God, which they hear preached unto them, which is 
stiff necked people.  daily beaten into their ears: but wickedly cleave unto that kind of life, whereunto at the 〈…〉 gave themselves in their youth through c 〈…〉 e, and be as it were grown in it by ●●st●●●. And y●t nevertheless, they promise theimselues, a certain hope and prerogative of christianity, as though they were written in the same regestre, wherein they be contained, 
1. P●tri. 2.  which are the elect kind, the princely priestbode, the holy generation, and the reserved people, which understanding the will of their Master do it not, but being nuzzled in iniquity, commonly become worse and worse: which naughty and wicked sort, the prophet exhorteth to amend, and warneth them thus: Cease from doing perversely, learn to do well: seek 
Esaiae. 1.  judgement, help the oppressed, judge for the orphan, defend the widow, and if your fins be as red as Scarlet, I will make them as white as snow. This is also saint Paul's precept, that we should not fashion 
Ad Rom. 12  ourselves after this world▪ but altere in newe●esse of mind, 〈…〉 what is y● good, well pleased, & perfide will of God. For we m●st be made so humble ●● the mighty ●●nde of God, that we may he exalted in the time of his visitation.  
Then can not we both serve God and Mammon, for there is a great confusion between them two, as we can not serve 〈…〉 masters. And therefore they be deceived, which being overwhelmed with desires and worldly cares, do not once examine theirlives, no● bring forth fruit worthy repentance, bearing themselves upon the name of Christianity, and persuading theimselues to be of those, whom GOD loves▪ where 〈…〉▪ God knoweth, like blind bu●sardes walk in thick 〈…〉 rkenesse, declaring by their ungodly doyn 〈…〉 how little ●h●i see in the Christian doctrine, h●●d 〈…〉 of God's word, not received into the good earth, and inward parts of their hearts, but fa●●yng ●mong thorns, is by deliciousness of living, desire ●●r●thes, covetousness, vain care, and other 〈…〉▪ choked, that it can not bring forth 〈…〉 y 〈…〉 ●e like unto such as run in games, but can not ●●●●he the Gowle, whereupon the price is laid: not remembering the Apostles precept, do ye not know, that they which run in a course, run all, but yet one receiveth the reward. 
Paul. 1. cor. 9  Run you so, that you may win the game.  
Which surely be lessons for us, how to travail in this civil common weal, to what end of life we ought to direct our doings: lest if we run in vain, the talon which is committed unto every man, return without increase, and it be said unto us: thou evil and slothful servant, thou knowest how that I shall 
Math ●●.  reap where I did never sow: thou shouldst therefore have delivered out my money to the Exchaungers, and I at my coming should have received mine own with advantage. Take therefore away from him the Talente, and cast the unprofitable servant into utter darkness, there shall be mourning and gnashing of teeth. Soche be those, which the Apostle Prophecteth 
2. Timoth. ●  shall come in the latter days, men that love themselves, covetous, proud, bachiters, unthankful; wicked, unkind, tru●e breakers, unmerciful, despisers of honesty, Traitors, high minded, lovers of pleasure rather than GOD: having a similitude and colour of godliness, but denying the power thereof. Soche may a man find not only in those common weals, that bear a pretence of Religion but also in those which have the word of god sincerely preached unto them: whose fault is the greater, because they continue not in that lively doctrine, which is of all other most necessary: but prefer the broad way which leadeth to hell, which is so much beaten of many, before that path, which guideth to virtue and to our true country. Like unto Rapotus the king of Friselande: which 
Rapotus planked his foot out of the font when he should have been christ●●●d.  when he had his right foot in the font, to be baptized, stayed and inquired whither all his ancestors went that were not baptised: then Will●prode the bishop answered: according unto the scriptures, they went to hell▪ then (quam he) will I alter nothing, but will observe such ordinances, as my ancestors have used: and with that pulled his foot out of the water: rather desiring by sticking still in his predecessors steps, to be cast into everlasting torments, then to change worldly vanities and old superstitions, for the inheritance of heaven.  
Let them beware therefore, that they run not headlong to the devil, which being nuzzled in vicious living, do alway one thing, and be entangled with the world, that is, with comeupiscence of the flesh, co●etousnes, voluptuous desires, pride of life, and the snares of impiety, and let them take heed, that they flatter not themselves, and devise a long year of amidement, yea that peradventure which Plato doth 
We must use ●o delay in amending our lives.  appoint: which may be compared unto the rich man, who setting his whole mind upon worldly wealth, filleth his Barns, but heareth not the voice that saith unto him: to morrow shalt thou die. So vain a thing it is to seek any other occasion of repentance then that which is even now at hand and not to be lightly regarded, for fear lest we be separated & rejected from that holy communion of saints.  
Further if we say, that we be in God's favour, and yet walk in darkness, and keep not his commandments, we lie and the truth is not in us. So saith John the Apostle: if we say that we have to do 
1. joan. 1. ●. joan. 1.  with him, and walk in darkness, we lie, and say not the truth. Yea, moreover he warneth us, that those which do offend and continue not in God's doctrine, have not God with them. In so much that if any come unto us without this doctrine, we ought nether to receive him into our house, nor to salute him. For who so receiveth him, in so doing becometh partaker of his wickedness.  
Do you not see how politic traditions be of themselves honest and profitable for good government, but not suffy●inge a Christian, unless the ●●e joined with god's commandment? Therefore we ought 
Me●● traditions v 〈…〉 th●y b● ag●●●b●e unto the laws of God w●●●● our 〈…〉.  so to address our common weal, that it be a precedent and as a schoolmaster unto us, that therein we may frame ourselves to be apt scholars and disciples unto God. Moreover as Solon the Salaminian was wont to say, that laws do profit, as the officer governeth: if he govern well, then be they profitable: if he govern ill, then be they unprofitable: so may we call these civil ordinances indifferent. For if we will stand upon them, so far forth as the civil society extendeth, I confess they be good and honest, and as it were conveyed even from nature herself to profit the fellowship of men. But if ye understand that they be disagreeable to that trade of life, wherein we be commanded to forgive injuries, to leave our cloak unto him that taketh away our coat, to do well unto our enemy, and to give him meat when he is hungry, to give him drink when he is thirsty, to bless them which do persecute us, to render good for evil, to have peace with all men, and to love our neighbour as ourselves: now they shall appear to be as unlawful and ungodly: that unless they be seasoned, stirred up and quickened with the true doctrine of religion, all their building is upon sand, and in danger continually of ruin and decay.  
Let therefore the inhabitants of any City be never so renowned, never so famous for integrity of manners, if they do not reverence godliness, do not that to others which they would have done to themselves, do not direct all their doings to further their neighbour, and to advance the glory of God, do not truly and even from the bottom of their hearts, worship 
●●ue god●●n●s.  god, be they (I say) of never so great estimation among men, yet in the sight of God they be abominable, for that in this world they seek nothing else but that which is of the world: which as it is manifest, passeth away with all the glory, with all the pomp thereof▪ but he that doth the will of god, standeth for ever, and for his well living in this world which is subject to corruption, he shall receive a blessed reward in heaven, which shall never perish.  
Do not we know that the jews were a people 
〈…〉 ple of ●●● Iewe● miserably dispersed.  whom God loved above all other, men very precise in keeping of fasts, good order in their ceremonies, and in fulfilling the holy law, yea in so much that they conceived a pride therein, so that by laying abroad their scrolls wherein the commandments were contained, and magnifying themselves because that they had the law written on the outward hems of their garments, they delighted in vaunting them of their works to men, and yet we hear that by gods own mouth it was said unto them: woe be unto this finful nation, a people of great iniquity, a wicked generation, unnatural children. Offer me no more ●blacions, 
Esaiae. 1.  for it is but lost labour. Incense is an abominable thing unto me, I may not away with your new moons, your Sabothes, and solemn days, and the more ye multiply your prayers, the less will I give ear●: for your hands be full of blood. Wash yourselves, be ye clean, take away the evil of your thoughts from mine eyes, cease to do perversely, and learn to do well. And in another place: Behold in 
Esaiae. 58.  the day of your fasting your lust remaineth still, for ye do no less violence to your debtors: behold ye fast to scrife and debate, and strike with your fist wickedly. Do not you fast as you have done until this day, that 
The jews ceremonies and fastings.  your cry may be heard on high. Will you call this fasting and a day acceptable to the lord? Doth not this fasting rather please me, that thou louse him out of bondage that is in thy danger? dissolve the bands of impiety: break the bread to the h●ngrye, the needy and wandering people bring into thine house: when thou seest one naked cover him, and despise not thive own flesh: then shall thy light break forth as the morning, and thy health shall arise the sooner.  
Whereby we ma●e gather how that those holy people which were vouchsafed to have the promise of salvation made unto them, even in the midst of all their civil ordinances, for all the gayness thereof, yet heard themselves called, the wicked company, the naughty seed, that their hands were full of blood, whose customs in ceremonies were altogether abomination in the sight of God: and were bidden at the length to learn to do well, which bragged so much that they did direct all their ways according unto the laws given from god above. But when as they continued still in their outward ceremonies, & transgressed the law of God, whereupon their salvation did depend, and were brought even to y● very point of destruction, they heard this said unto them: Jerusalem, Jerusalem 
Math. 23.  how oft would I have gathered thy children, as the hen gathereth her chickens under her wings, and thou wouldest not? Behold therefore your house shallbe left unto you desolate. etc.  
We need not here to make any general discourse through all worthy common weals, aswell Greeks as Latins, established by so great wisdom, adorned with such commendable customs, that they were to be thought not to have been peopled with men, but even the very gods to have descended from heaven there 
Many flourishing common weals have fallen to ruin for lack of the knowledge of God.  to inhabit: but because they received not the true doctrine of man, the law given concerning regeneration, they were brought to nought, and did not attain unto that felicity and happy estate, whereof they assured themselves: neither did they know God, but declining into a reproved sense, be decayed utterly, & be become clean desolate. Which lest it do also chance unto us that do use our common weals to much addict unto the ordinances of m●n, good heed ought to be taken, that our race may be such, that we may win the price, and bear that for our cognisance, for the end whereof this our civil life was first institute and ordained. Which openeth this passage, from this corruptible city, unto the uncorruptible, and will declare, that we have not been idle workmen in the vinyeard of our heavenly father. For so ought we to spend our time, so to seek to beautify our common weals: that we do not forget the will of God: so ought we to hear God's word, that it be fixed in our hearts, and bring forth fruit, that it be not choked with any worldly cares.  
After this sort shall the merchant, when he selleth his wares, remember his brother, by whose hindrance he ought not to be furthered. The Ploughman, as he 
Means to live well in a common weal.  is earring the ground, shall sing the glory of God, and do his daily endeavour to till the earth, and to provide corn and grain for the sustenance of his neighbour. He that hath riches, shall bestow them upon the needy, and shall esteem them as though he had none, showing himself cheerful when he giveth, having them alway ready to relieve his brother withal in his necessity. The poor shall thank God for his poverty, he shall be content with bread and water, as Diogenes was, and give thanks for thesame: which is therefore judged to be wealthy, because he measureth wealth not by possessions, but by a mind that is free from all covetous desires.  
Thus we may discourse through all the gifts of body and mind, and all men's doings, and take heed that in these outward and visible things, we do not seek only that, which is external and corruptible, but rather that whereby we may have steadfast hope, to attain the true blessedness after this life.   

The argument of the fifth Chapter.  
That our civil life ought to tend toward the true felicity, that by the uniformity of all our doings, a brotherly love and perfect peace may reign ●mongest ●s. with a general repetition of things necessary.  
LVciane that famous Clerk, 
In dialogo qui vita●ū auctio inscribitur.  albeit he was not earnestly bend to any religion, yet was he very subtle in discerning men's manners, and in judging of their errors, by accusing all the sects of Philosophers as vain, may stand for a proof, that the mos●e of their traditions be grounded upon uncertainties and mere fantasies. For Pythagoras, 
Pythagoras.  glorying in his own devised passing of souls, bragged that he should be immortalle, and take upon him sundry kinds of shapes. Diogenes called him 
Diogenes.  self a citizen of the world, he willed men to be free, to cast of their fine raimentes, and to put on a cloak like his, to profess poverty, to labour, to lie on the ground, to drink water, to eat such meat as came 
Dain● treditio●s of the philosophers.  to hand, to neglect money, to care neither for wife, children, nor country: to dwell in a Tun, to have a scrip full of hops, and books written on the backsides: and being in this estate, he held himself more fortunate, than the king of Persia. The Cyrenaikes, 
Cyrenaic●.  although they professed the contempt of all things, yet by all means they sought carnal delectation, they were riotous banquetters, and inordinate swilpottes. Democritus counted all that men did, as 
Democritus.  vain, and always laughed. Heraclitus contrariwise 
Heraclitus.  always wept, because he saw the estate of man so miserable, and subject to fortune, wherein is always some thing that delighteth, some thing that offendeth, knowledge and ignorance, greatness and smallness, hautenes and baseness, constancy and inconstancy: and he said that all things in the world, were but as a spectacle of vanity, & therefore he willed all men to weep still even from their childhood.  
Socrates, devising a new common weal, whereunto 
Socrates.  he made also Laws, after his own mind, thought it best that women should be common. And therefore he taught that the figures & forms which he imagined of the earth, the heaven, the sea, and all other things, were without this universal frame of the world, and that so they were no where: which he did only see with the iyes of his mind, and thereby thought that there were two sorts of all things.  
Luciane reprehendeth Epicurus, saying, that he was 
Epicurus.  more vicious, then either Cyreneus, or Democritus his masters, because he was a man that was delicious, and given only to belyioie, and had a great delight in eating sweet and liquorous things. But Chrysippus 
Chrysippus.  the Stoic, in subtility of disputacione, was very captious against his adversaries, teaching what was an accident, and what more than an accident: as he that limpeth on one leg, & then hurteth his foot against a stone: this limpehaulte is an accident, but the hurt, more than an accident: he also teacheth that the wiseman alone practiseth usury, and usury upon usury, which thing he attempteth to prove by a formal argument. What should I speak of the Sceptikes, 
Sceptici.  of whom Pirrhias was the chief: For he leasted at them, as men without all sense and judgement, which neither could hear nor see any thing: as men that thought that there was nothing, whereof they could pronounce any certainty: but weighed men's reasons in an even balance, and when they had tried that they were all of one weight, they could not tell which was the truest. But this one thing he said they knew very well, that they knew nothing in very deed. Neither did he much spare the Peripatetikes, 
Peripatetici.  which were Aristoteles scholars, who used to teach walking in his school, as men that vaunted that they had a singular sharpness of wit above others, declaring that man was a living creature, naturally risible, but that an Ass was a beast, which could neither laugh, build, nor sail: How long a Gratte liveth: how far the sun beams pierce into the sea: how the infant is shapen in the mother's womb, and what kind of soul Oysters have: whether heaven be within any limitation of place or no? Whether the celestial Spheires, have any movers or no. Here if ye list to recoumpt all the philosophers fantastical opinions, you shall understand, that their doctrine is very vain, and easy to bring men into a fools paradise of whom the Apostle biddeth us to beware, which himself reasoned 
Ad. Colo 2. Actuum. 17.  against the Epicures and Stoic Philosophers at Athenes, which contraried the word of God: and he declared all their traditions, to be mere vanities.  
But I will not reprehend all the Philosopher's doctrine, as unprofitable and altogether deceitful: for so much as they invented many things, both profitable and necessary, for the help of men's wits, the search of nature, and civility of life. But all such 
The Philosophers fond traditions require a long study to understand them.  opinions be well reproved, which made way, for the inducing of heresies and sects, so diverse and dangerous, that if a wiseman might live two hundred years, he were not able to have a perfect judgement in them: things rather worthy to be called darkeninges, then lightenynges of men's minds. Whereupon in the ordering of common weals, those fond suggestions, and disagreement of doctrines, did breed very moche disquietness & trouble: so that they which took upon them to reduce the people to a civil order of life, and to keep them under the obedience of law, were not able to do their duties, and so to frame things by their witty policies, that the worse might be rejected, and the better take place, I mean, that the truth might be preferred before the man. Aristotle (as 
Aristot. in. ● politicorum.  Lycurgus also did at Sparta) disallowed that common weal, appointed by Socrates, wherein he would that women and goods should be common: neither doth he forbear Plato, which in that point allowed Socrates, saying: Socrates is my friend; and Plato is my friend, but the truth is more my friend. 
One Philosopher found fault with the opinion of an other.  The same way he worketh against Phaleas, which was the Lawmaker of Carthage, and would that no one citizen, should have more than an other. Likewise he declareth that Hippodamus was in an error, which appointed a certain number of citizens, & would not that artificers should meddle with possessions, arms, or honours. He blamed also the Lacedæmonians, because that they suffered such to be chosen their chief officers called Ephori, & their other magistrates also, as were men of extreme poverty: not considering that very necessity, might drive such to be corrupted, & persuaded to take bribes. They of Crete also appointed their head Officers, named Cosmi, for term of life: which many judge to be the readiest way to have moved them to tyranny. Neither did there ever lack something, which the devisers of common weals, would not improve in their predecessors ordinances, & would not reject the same as inconvenient.  
The Philosophers therefore and lawmakers disagreeing thus not in teaching only, but also in instituting common weals, I do not see how by their precepts we can attain to their devised happy estate, which all do confess to be the very end proponed to civil government. For so moche as we do not seek a common weal, which being grounded upon diverse traditiones of men, beareth a goodly outward show and appearance, whereas in deed it hath in it no perfection. For Drato showeth one way to felicity, Solon another, Pythagoras another, Socrates another, 
No certainty ●● be gathered by the Philosophers, ●● p 〈…〉 city.  Chrysippus another, Epicurus another, Aristotle another, Tully another, and so diverse heads, diverse minds. Well admit they did consent all in one, yet it should be unperfit, because it appertaineth only to that blessedness of life which is outward, and after our death carrieth with it no more but a bare name. For what did it avail Hercules that he slew so many Monsters▪ Hector, that he died for his countries sake? Solon, that by the judgement of the gods he was named the wise? Curtius, that he also for the zeal that he bore toward his country, wilfully cast himself into a gaping quave of the earth? Finally many and infinite other worthy men, which were of great name and fame, for wisdom, valiantness, temperance, modesty, soberness, counsel, politic governance, justice, watchfulness, and to be brief, for all virtues: which never ceased, as though they had been gods in deed, to deserve well & to benefit mankind: what other perpetuity goat they, saving a famous name which they most desired while they were here in this world? They might have been placed among the 
●ai●●e tit●●s: of ho●ou●.  stars in heaven, as, jupiter, Mars, Venus, Mercury, Saturn, Orion, and others were? They might even by act of Parliament have been deified, and canonised among saints, which (as the chronicles do testify) the very vilest and the most wicked men on the earth achieved. They might have borne the names of the months of the year, and might have limited the times, as januarie, may, julie, August: and they might have had many such like fantastical prerogatives: But for all their glory they obtained only this, that some of their names be kept in remembrance, but all their worthy acts be clean forgotten.  
But we which have learned a better lesson, do search for that way which leadeth us straight unto virtue, endowed with true gifts, which is but one and that certain, declared and opened not by man's laws & Philosophical traditions or by uncertainty of opinions, but being framed according to gods will, bringeth us into that path of life, whereby we may safely pass unto the true end, which is the inheritance of the heavenly kingdom, for which we enter into this world, and join together in society, for which we be commanded to love our neighbour, to worship God, and to obey his commandments. 
The perfect path to true felicity.  And therefore we be exalted above other earthily creatures, not far under Angels in degree, unto us all other worldly things be subject, either for sustenance of body, or for some other use, and declare the fatherly love of our Creator towards us.  
From which lore and trade of living, how moche such princes as had even a certain zeal of virtue in them, declined, it doth appear by many examples. For they sought only the enlarging of their dominions, the beautifying of their Cities with fair buildings, that they might be as marteplaces for the increase of worldly wealth: and if there were any point of virtue required therein, that did they use in outward ordinances. And to this end tended julius Cesares saying: if Law ought to be broken, for rule sake it ought to be broken. Augustus Cesar also vaunted that whereas he received the City of Rome builded with brick, he left it richly adorned with marble. And Adriane the Emperor most modestly of all said, that he would so rule the common weal, as one that knew the estate thereof not to belong to himself, but to the people, whereas in deed it did nether belong to him, nor to the people, but to God. Which thing is commonly seen in most common weals at this day, whose special care is, that their towns be well waulled and entreanched, that they be fair builded, that the Citizens may have a ready vent and a continual trade to enrich themselves, although it be to their neighbours great hindrance, as men that regard themselves more than any other: that they have peculiar laws, be they right, be they wrong: for there is no such great respect had to justice, which in deed tendereth all in general, not understandings that such civil laws be but vain: and that it is said: woe be unto them which make wicked laws: for their only desire is that one halfpenio may make another, & that usury may grow upon usury. And as Pisinires do gather all their provision unto one heap, so they craftily circumventing other men, pike from than their goods, & late the together. So unsavoury be they that they have no taste, no delight in true honesty, nor in gods holy precepts.  
Whereupon it so falleth out, that every one walketh after his own concupiscence, for all the Philososophers' doctrine, which is I grant needful for politic governance, but yet must be seazoned with god's law, otherwise it shallbe the way to death and not to life. For thus saith Christ, the only teacher of 
Math. 19 & 15.  truth, the only master of our life: if thou wilt enter into life, keep the commandments of God. Also: they worship me in vain, teaching doctrines and commandments of men. And Hieremie saith: because 
Hierem. 9  they have left my law, which I gave them, and have not heard my voice, but followed the wickedness of their own hearts: behold, I will feed this people with wormwood, & will send a sword among them, to persecute them, until I bring them to nought. Again in Matthew: The ill be will destroy, and he will let 
Math. 21.  forth his vineyard to other house bandmen, which shall deliver him the fruit in due seasons, and the kingdom of God shall be taken away from you.  
Hereupon do we see so many kinds of iniquity, so many sorts of abomination, daily more and more to arise amongst the very christian professed people: as be adultery, fornication, robbery, theiverie, manslaughter, 
Vices that reign among Christians.  usury, drunkenness, blasphemy, perjury, deceit, covin, contempt of justice, intemperance, lack of modesty, injury, contention for very trifles, poisoning, and other no less, but rather more detestable vices: and that not only among the base and lower sort, but also among the nobles and magistrates, so common and familiar, that neither they be accounted as faults, neither the doers thereof, as evil men. For what prince is there at this day, what magistrate, what notable teacher, or what ●●a●er parsonage which doth not in adultery, fornication, slaughter, drunkenness, & sooth other notorious vices; misspend either a good part of his time; until the very impotency of nature driveth him to leave them, and then when he can not do ill, he glorieth in the rehearsal thereof, even before such to whom it is loathsome to here ●t it: or else when he is a very crople, & hath the one foot in his grain, he can no more forbear his accustomed viciousness, than a sow the mire: yet the difference is this, for that the higher powers be not uns●iuers without great office to others, as men that ought to she we forth their uprightness in life, which the people must look on as in a glass, & accordingly frame their own manners, which if they refuse to do doluntarily, & for virtues sake, they must use the sharpness of the sword, & enforce them to leave that, from which they will not be broken willingly. For see shall the magistrate do his duty worthily, 
1. Paralip. 2. Esa ae. 32. 1. Macha. 3.  so shall he feed them, and be the people's governor, that they do not fall to ruin: representing therein judas Machabeus, which went through the cities of juda, & destroyed the ill, & turned away the wrath of god from Israel.  
Which because they that have the charge of the common weal, do not put in execution, let no man wonder, if every thing go backward, and the common weal be in danger of utter decate. For if godliness be not once reckoned on, there can be no constancy nor upright integrity in civil ordinances: as a thing that both springeth and dependeth upon piety. Neither doth S. Paul in vain call that thastisei●ēt or discipline, which 
Hebrae. 12.  requiteth present disquietness with the quiet fruit of justice afterward, which who so know not, be very bastards, & ●● true inheritors of heaven: but if ye be not (saith he) under correction, whereof all be partakers, ye be then bastards, and not true sons. Again: No chastesing for the present ti●●e se ureth to be joyous, but grievous, but afterward to such as be exercised therein, it bringeth forth the quiet fruit of righteousness. This discipline maketh the magistrate to love the light 
The duty of governors.  of wisdom, to embrace justice, not to wink at vices, to defend the fathorles and widow, to keep the peace, to have no respect of person, to erect churches, to maintain God's ministers, to support true doctrine, that the subjects may worship God with a godly heart, and bring forth fruit worthy of repentance, not suffering the Prophets saying to be applied to him: the priests 
Hiere. 2.  said not: where is the lord: and they that had the law in their hands, knew me not: and the the pherdes offended against me. But my people turned their glory into an Idoile. For that shall never be unpunished, which is wickedly committed against the law of god.  
Also the people thus taught, will begin to be obedient 
Paul. ad Philip. 3.  to their magistrates, knowing that our conversation is in heaven, whence we do look for our lord and saviour jesus Christ: which will tranfforme ou● 
The subiecte● duty.  abject and vile body, & make it like unto his most glorious body: which benefit they shall not receive whose end is perdition, whose belly is their God, and who glory in their ignominy: because they only care for earthly things, & cleaving to the world and outward vanities, do altogether the works of the flesh, & shall pass a way with the pride of the world: with whom we ought not in any wise to have any thing to do: receiving that doctrine which is sound, & lively, which by the ears entering into the heart, doth move us to do Gods will, to seek th'advancement of the common weal: to declare by the fruit of our life, that we have lived unto God our father: each man in his vocation, and according unto the talon committed to his charge.  
So Masters, which have authority over their servants, 
Masters.  ought not to handle them unjustly, or ungently, knowing also that they have a master in heaven, which can number every hear of their heads, and in his great day will revenge the rigour used against them, according unto the Apostles words, which all 
Colloss. 4.  men ought to observe: ye masters, do that is right and just to your servants, knowing this that ye yourselves, have a master over you in heaven. On the other 
Servants.  side, servants ought to honour their masters, and obey them with trembling, fear, and simplicity 
Paul. ad Ephes. 6.  of heart, as they would do to Christ himself: doing that which God willeth them to do, with good will: seeing, they be not man's but God's servants: knowing this, that every man must look for reward of his well doing, at God's hand. It becometh old men, who are 
Old men.  to be reverenced for their hoar hears, to be sober, grave modest, wise, not covetous, not ambitious, not envious: but an example of faithfulness, charity, patience, and virtue, which will exhort young men to sobriety, chastity, and good behaviour. Young men also must 
Young men.  be obedient, virtuous, and well minded towards the furtherance of the common profit. Father's ought 
Fathers.  to bring up their children, in doctrine and chastisement of the lord whom they must instruct at home within their own houses, with discipline of honesty and virtue: training them up in such sciences, whereby they 
children.  may be able to maintain themselves, their wives, and children, and restmble their parents in good ensample of living. Likewise the Apostle commandeth Timothe, to bid those that be rich in this world, that 
1. Timoth. 6  they be not high minded, nor put any confidence in riches, which be uncertain: but in the living god, which giveth us all things pl●tifully. But that they do well, 
Wourdlye riches be but vanities.  that they be rich in good works, that they be not straight in empacting to others, communicating willingly, and laying the foundation whereupon they may in time to come, build the purchase of everlasting life.  
Ye understand by the incomparable master of manners, what the use of riches ought to be, that they be well employed, and stay us not from the entrance into the kingdom of heaven. For so much as there be many things in the world, which hinder the rich, and let them from the fruit of godliness, so that they are driven to hear the words of saint james: Go to now ye rich men, weep, and howl on your wrotchednes, 
jacobi 5.  which shall come upon you. Your riches be putrefied, your garmenies be moth eaten. Your Gold and silver is corrupt with canker, and their rust shall be a testimony against you, and shall consume your flesh, as it were fire. Ye have heaped up treasure even in your last days. Behold the hire of your labourers, which have reaped down your fields, and hath not been paid them, crieth out against you, and the cry of these reapers, be entered into the ears of the lord Sabaoth. Ye have lived in pleasure upon the earth, and have played the wantoness: you have nourished your hearts, as in a day of slaughter. Ye have condemned and slain the just, and he hath not resisted you.  
There be also many poor people, in every city, 
Poor people.  whom we ought not to neglect, because they supply a great part of the multitude, whom we therefore ought to have in remembrance, because god hath appointed them to live amongst us, that through well doing unto them, we might exercise the works of peitie, & purchase the favour of God. I was hungry, saith our Saviour, 
Math. 25.  and you gave me to eat, I was thirsty, and you gave me to drink. I was naked, & you did rover me. These be they of whom saint james speaketh: hearken (saith 
jacobi. 2.  he) my dearly beloved brethren. Hath not God chosen the poor of this world, such as are rich in faith, and heirs of the kingdom which he promised to them that love him? Now if your brother or sister be naked, and do lack their daily sustenance, and one of you say unto them: go your way in peace, warm you, and fill your bellies, and you do not give them that is necessary for their body, what availeth this?  
You do see here that there be two kinds of poverty: one which consisleth in spirit, which may hap 
Two kinde● of poverty.  even to him that is rich, which esteemeth his riches as though he had none, which sixeth not his heart upon them; which distributeth them amongst the needy and poor, because his end ●● to be rich in faith, that he may hear that saying: blessed be thy poor in spirit. There is an other kind of poverty, which in deed proceedeth upon lack of substance, which is suspected and contemned in the common weal for many considerations: as for not being allowed for sufficient witness hearing, for not being able to hear offices, for the easy provocations to offend, and such like, as a man may find in the civil laws. Through 
Ecclesi. 27.  poverty saith Solomon, many have offended, Further, poverty is an allurement to rebellion. For Abimelech when he consented to the slaying of his brethren, and getting the kingdom, took money out of Baales church, and hired therewith the poor people and vagabonds, which (being driven to get something) took his part. When jeptes the Gileadite was acoused 
judicum. 9 & 11.  of bastardy by his own children, & driven away, the poor men followed him as their guide, robbing and reaving by the way.  
This kind of poverty we must not forsake & despise, as a thing commended to us by God, that poor men may always be in our sight, to whom we should fireatche forth our hands cheerfully, & fulfil gods holy will.  
Here it were tedious to recite & so often repeat unto the reader all kind of persons which are necessary in a common weal: as be they of the clergy, students of 
Necessary men 〈…〉 of a come 〈…〉 w●●le.  learning, husbandmen, Smiths, Paincters, Mariners, Builders, merchants, purveyors for corn, Bakers, Vintner's, Apothecaries, Boutchers, and all such as be as it were membres in perfecting this civil body. Whose duty is so to behave themselves in their vocations, arts, & acts, that they be agreeable with the Christian doctrine, & employed to the love of their neighbour & to the glory of God: Then must not he which while he is in this world trusteth to attain the blessed life in heaven, beguile any, or in crafty dealing cirumvent him. For he whose word endureth for 
Math. 7.  ever sayeth thus: do you that to others which you would that others should do unto you: for this is the law and the Prophets.  
When a common weal is thus in all points furnished, it cannot otherwise be but that commodities shallbe truly emparted among men: and that those corruptible things being converted to a better use, shall further us to that which is uncorruptible, & by those 
The true use of man's life.  fruits of light shall declare that our conversation is in heaven. So they that be spiritual aught to seek spiritual things, whereunto he that is addict only to 
1. Cor. 11.  the world & man's traditions (pretend he never such an uprightness of living) shall never attain. For he soweth in the flesh, and such seed as shall perish, and 
M●ns constitutions ought not to va●●● 〈…〉 the ordinances oh 〈…〉 d.  therefore he shall reap in the flesh: for every man shall receive his reward according to the labour which he hath done: and each man's work shallbe made manifest and open. And this is that which as S. Jerome sayeth, Pinitus Cretensis Bishop of Gnosos, doth write unto Dionysius, that y● people must not alway be nourished with milk, lest the latter day come upon them as upon little sucklings: but with strong meats, that they may come unto a spiritual old age.  
Which things truly every man must observe that hath any hope of everlasting life. For the doctrine of piety is committed unto us from Christ jesus our Lord, the master of all truth, by his blessed Apostle, by which alone we be instructed and made heirs of the eternal kingdom of heaven. After the rule whereof who so frameth not himself, is arrogant, knowing nothing, but doting in his own conceit about vain questions, cavillations and constitutiones of man: whereupon their ariseth envy, contention, evil language, naughty suspicions, neadles quarrelling of corrupt persons, from whom the truth is taken, which think godliness, to be gain or lucre.  
They that understand this doctrine do easily know that it is not only a mere vanity, but also pernicious, to spend the time in that common weal which the ethnics and Philosophers do erect: and not to look up unto Heaven, and to hasten to that end of felicity which decayeth not with the body: for so much as it is plain that there is but one Lord, one Faith, 
Ephes. 4.  one Baptism, one God and father of all: and so be we many membres in one body, but occupying sundry 
Rom. 12.  offices: and likewise must we each one be part of an other, that we may hear that blessed saying: well my good and faithful servant, because thou hast been faithful 
Math. 25.  over few things, I will make thee ruler over many things: Enter thou into the joy of thy Lord. (?)    

A brief Collection of the chiefest matters touched in this Treatise.  

The first Book.  
MAN, as he is of all other living creatures the most excellent and most civil of nature: so he is prone to all vices & subject to many dangers and calamities.  
A common weal is kept in very good order, if none be suffered to be idle therein, but every one occupy himself in the vocation whereunto he is called.   

The second Book.  
There be three degrees of men: the highest, the mean, and the lowest.  
The office of a Prince what it is.  
What manner of men be meetest to be of Prince's counsels.  
The Courtier's duties.  
That three notorious vices reign in Kings Courts: flattery, ambition, and bribery.  
The public profit ought to be preferred before private advantage.   

The third Book.  
Magistrates must be of sincere living & lovers of virtue.  
Provision must be made for such things as be necessary for man's life.  
Especial respect must be had to the shambles and other furniture of victuals.  
Magistrates must live according to order of law   

The fourth Book.  
Both officers and private persons ought to tender the common commodity.  
How necessary learned men be in a common weal.  
Of professors of divinity, & of their high and sacred vocation.  
How it behoveth lawyers to be mentayners of equity and justice, and to be void of covetousness and unjust dealing.  
The commodity of Physic, and how expedient it is that it be sincerely practised.  
Of the education of children, and of their Scolemaisters: and how they ought to be trained up in virtue & honest qualities.   

The fifth Book.  
Of mechanical sciences, and how necessary they are in a common weal.  
Of seven kinds of handicrafts, that is to say: Husbandry, Woulworking, Carpenter's craft, Labouring on the water, Hunting, Surgery, and Stageplaiing: and of the true use and abuse of each of them.  
Of the riotous excess used in apparel, & that men of all estates ought to were their garments according to their degrees.  
As the trade of merchandise is necessary: So it may be a great cherishment of filthy lucre.   

The sixth Book.  
Nothing is profitable in deed, unless it be honest.  
It is against the course of nature to enrich our selves by the hindrance of other.  
Goods well gotten, are commendable: and men of greatest wealth, be subject to most casualties.  
One Christian is bound to releyve another.  
There be four manner of ways to mentayne our living: that is: either by lands and possessions, by crafts and sciences, by buying and selling, or else by daily labour.  
For y● enriching of a city there ought respect to be had to three things: the inhabitants, the situation, and the borderers.  
As a propriety in things is most convenient, So to appoint an equality, were a mere absurdity  
The invention of money and the true use thereof.  
Usury is prohibited by all laws, and how pestilent a mischief it is to be practised in a common weal.   

The seventh Book.  
Great wealth ought not so much to be esteemed in a City, as godly laws and good orders.  
Blasphemous swears & drunkards ought not to be suffered in a common weal.  
Injuries, how far they are to be borne withal: & that it becometh christians to forget old displeasures.  
How a pernicious a thing sedition is, and the chief causes that move men to rebellion.  
Loiterers and idle vagabonds must either be forced to work for their living, or else be banished the country.  
Provision must be had in hospitals, spittelles, & other convenient places, for the relief of poor people.  
We be alured by many means to embrace virtues.  
Dreams, although they be most commonly but mere fancies, yet sometimes we be warned thereby to do that is good, and to eschew that is evil.   

The eight Book.  
Man's constitutions must not disagree from God's ordinances.  
What a plague it is to the people to have a tyrant to be their governor.  
Tyranny proceedeth of impiety.  
evil magistrates be set to rule over the people, for their iniquities sake.  
No tyranny is of long continuance.  
What miseries and mischiefs wars do breed amongst Christians.  
What calamity hath fallen upon all christendom, by such wars and rebellions as have been unjustly moved.  
wars work the death both of body and soul.   

The ninth Book.  
The manifold commodities of peace & quietness.  
No Law can be made so absolute, but that many things must needs be referred to the Magistrates discretion.  
Prince's ought to publish nothing, but upon good deliberation & counsel.  
It is the office of a good magistrate, to root out all vices, and to ●●plant virtues in a Common weal.  
Christians ought to be more perfect in politic government, than the philosopher's traditions do appoint.  
Many flourishing common weals have fall●n to ruin, for lack of the knowledge of God.  
The whole course of our life in this world ought to tend toward the true felicity, that by the uniformity of all our doings, a brotherly love and perfect peace may reign amongst us.   
FINIS.   

Faults escaped in the Printing.  
leaf. Page. Margin. Line. read. 4. 2.  16. Injustice. 6 1  29 Purtrayture. 9 1  10 & of much lower. 9 2  14 treatise 11 1  2 were imbrued 11 1  30 for this place. etc. 12 1  18 with how stout. 17 1  20 Pilot 17 2  26 Healthines 22 2  21 no king had ever. 25 2  22 godly 29 1 1  Prince's vices be 29 1  35 dangerous. 30 2  23 left hand. 32 1 1  bribe. 37 1  10 reason 37 1  28 it 41 2  1 decreed 44 1  13 plot 51 1 1  Galenus 64 2  10 preach 65 2  5 to 68 1  1 labour 68 1  19 of 70 2  16 an 89 5  15 as though 95 1  27 things 96 2 2  exchanging. 108 2  37 it 112 2  14 flocks of sheep. 147 1  31 reverenced of. etc.  
FINIS.