by lawefull proporcion distributed not by quantitie but by equitie and so saieth Plato in the sixte boke of his lawes there is an olde true saiynge that equalitie causeth frendshippe If Phaleas I saie had taken this order these lauisshers had either nothings or els it had bene put into their ouerseers handes whiche shoulde haue employed it vppon their wiues and children accordyng to their necessities Solon deuised a farre better meane whiche entendyng to take awaye the occasion of coueteousnes and vnsaciable desire ordeined that no man should haue no more lande then the lawe permitted Whiche the olde Romaynes followyng in their auncient frugalitie at the demaunde of Licinius Stolo moued that there should be some order taken how muche euery man should haue in possession that was fiftye furlonges whiche was the measure vsed in the common weale when it began to flourish as Plinie and Gellius dooe write Also among the people of Locrus where Minos of whom Plato dothe alwaye make good reporte is said to haue made Lawes it was prouided that no manne shoulde alien his enheritaunce vnlesse he were able to declare some euident cause of his brgent extreme necessitie and that to the ende that the families should not pearishe or decaie by conueyaunce made to defeat the right heires Therefore it is declared in the holye scripture that if anie man for verie pouertie had solde his possessions it was ordeyned that for the same value the fruites reserued he might recouer his landes againe or els tarie vntill the fiftieth yere whiche they call the yere of Iubilie when euerie possession should reuert to the owner and former possessour Thus we muste embrace onely that in a common weale whiche is honeste and profitable established accordynge vnto the condicion of the place thing and persone and this standeth with reason wherewyth this pernicious equalitie of goodes can by no meanes agree as a thinge that dothe not onely empouerishe Cities but also openeth the windowe to all sedicion and dissencion Whereof I coulde recite many horrible examples were it not that thei be so well knowen that they nede not to be rehearsed in this place Yet I can not forget one thing whiche wonderfully disquieted not the common weale of Rome onely but also all Italie whiche broile the lawes for diuision of landes did breede sometime appointynge a certaine measure of landes somtime a diuision â–ª or other like whiche concerned the people As were the Lawes made by Spurius Cassius Quintius Flaminius â–ª Sâ—pronius Tiberius and Caâ—â— Gracchi Spurius Thorius â–ª Philippus Tribunus Cornelius Silla Sextus Titius Flauius Canulâ—â—us Iulius Cesar and other whiche delighted to â—awne vpon the people as appereth in Tullye Liuie Gellius Valerius Marimus Dionisius Halicarnaseus and other latine writers But Phaleas and his folowers did most fondely of all others in dreaming vpon this equalitie of goodes and landes whiche he coulde neuer haue perswaded vnlesse he woulde haue had relacion vnto a certain proporcion and to the condicion of eche mans estate that so the distribucion might be made as is before mencioned Whereupon this proporcionable equalitie as a mainteiner of quietnes might haue riseÌ„ but if goods be deuided by quantitie it will neuer so come to passe The argument of the seuenth chapiter â–ª That goodes must be ciuillye vsed and that the neadye ought to be partakers thereof MArcus Varro saith wel that goodes haue that name because they vse to comfort a man or to make him happie But howe this maie be it hath bene diuerslye heretofore reasoned For Speusippus the Philosopher defineth felicitie to be a good thing plentifullye encreased with all goodnesse a power in it selfe suffising to liue wel a perfection in all vertue and a competencye of liuynge wherein nothinge is wantynge whiche they tearme happinesse Whereunto what thinge soeuer in anye poincte helpeth it is called good For that is good which euerie man desiereth not of it selfe but as a furtherer to blessednesse whiche some appoinct in goodes of the bodye some in the minde and some in riches and wealthe as hathe been before declared And as the Philosophers nature is they define their blessednesse to be sometyme the pleasure of the bodye sometyme the delectation of the minde and at lengthe they pitche their opinions vpoÌ„ quietnesse and contemplacion whiche is the frute of the life spent alway in study to search out the truth to instruct the mind and to practise honesty So Maximus Tyrius iudgeth that the wealth of the common estate standeth in the well appoincted customes and comelye gouernement of the citie whiche can not bee without helpe of good lawes whiche be preserued by the godly conuersation of the subiectes whiche riseth vpon reason and reason which truth maketh porfite is strenghthened by exercise and trueth is learned by contemplacion and studie whiche wee employe in the searchyng out thereof Whereby it commeth to passe that suche thinges as we learne we kepe â–ª them surely in memorie and being so kept we vse them well The wise men therefore of the Worlde place their felicitie in goodes whiche euerie manne desiereth by whiche name we tearme euerye thing that is created in this worlde for mannes behoufe For GOD sawe all thinges that he hadde created and they were very good But the only peruersitie of the abusers maketh them euill and pernicious whiche of them selues bee good For they also cause that although a man heare the worde of life yet it semeth to be throwen amonge thornes where beinge choked as it were with wealth and worldlye pleasures it bringeth forthe no fruite Wherefore we ought all to endeuoure that we dooe not corrupt that whiche naturally is good and cause meate to be poyson and life to be deathe euerlasting Whiche then wee shall eschus if wee vse our goodes well for as we vse theÌ„ so they be either good or euill and permitte them not to become euill Considerynge the Philosophers plante the vse thereof in a contemplatiue quietnes which thereby beareth a face of blessednesse howbeit it is but a vayne ostentacion and a thinge estemed of worldlynges onely neither yelding hope of any blessed life nor yet honour to God Therfore their contemplacion is meere vanitie as a sounding brasse or tinkeling Cimbale wherof the Apostle maketh mencion But we whiche as neare as we maie frame a common weale in a perfect order must lift vp our mindes higher and knowe that we be men and borne to profite man whom we be commaunded no lesse to loue then our selues which is when we helpe him not onlye with counsaile and comfort him in visitation but also reloue him with our goodes whiche we ought to vse in suche sorte that they maie appere to be both honestly profitably and ciuilly emploied For it can not be but that he whiche is modest pitifull beneuolent and a fauourer of the whole bodye politique shall bee naturall and tender harted and prest to profite
then emoÌ„g his owne childreÌ„n as whose wealth he must preferre before his owne and declare hymself to be a father of his countrey Which name none euer obteined emongest the Romains vnlesse he had marueslously wel deserued of the common weale For Cicero was so named and so was Augustus Cesar whiche is reported to haue been so delighted therewith that when Valerius Messala by the counsaill and people of Romes commaundement called hym father of his countrey wepyng for verie ioye he aunswered Sens that my Lordes I haue obteined my desire what other thing haue I to request at Goddes handes but that I maie deserue that this your consente maie continue vntill my last ende With soche a minde therefore euery manne muste take vpon him the charge of the common weale that he doe his endeuour to preferre the publique affaires before priuate alwaie to haue that before his iyes and to watche alone when other doe slepe But more diligently to repeate my former treatise concernyng thinges priuately necessarie there is no hope that the common weale can haue anye prosperous successe without the supportacion of priuate thinges whiche hath as it were the forme of a grounde whereupon the other must be established For what kinde of societie should that be wherein one should be compelled to bee hungrie and he and his children as it were to starue for famine which is a wonderfull piteous case either for want of thinges wherewith the life should be mainteined or y â— bicause of great dearth thei caÌ„not bee releiued and an other hauynge his barnes full should liue at riot or alone as one hauing quicke vtteraunce of wares should sticke vpon to moche gaine oppresse the neadie and seke his owne commoditie to the vndoyng of other contrary to the verie course of nature In soche case is this common weale as that houshold which will neuer thriue so long as one daily swilleth and kepeth reuell an other pineth for lack of food the good man of the house in the meane while either fallen as it were into a slomber or negligently looking to his familie And although the coÌ„mon saying bee that he whiche entreth into an other mannes house should bee bothe domme and deaffe yet no honest man could well beare with this inequalitie Neither is there one onely waie to atteine vnto the knowlege how a citee must be furnished with all necessaries but good aduisement must be vsed in all according to the consideracion of the place the men the tyme the yere Bicause thus there is foresight had to the citezeins commoditie neither yet be the sellers endammaged For no citee can stande without mutuall trafficque no companie of men bee mainteined without prouisioÌ„ without open market for sale of thinges without the Shambles and corne market in whiche poincte if soche order bee taken that Marchauntes or Fermours bee compelled to sell thinges whiche they bring in better cheape then reason is and oftymes for lesse then thei cost them that is to be eschewed for two causes Firste bicause the sellers forsakyng the citee shall seke an other market where thei may vtter their wares to their greater coÌ„moditie Secondly bicause that when thinges for the daiely vse of citees bee not brought in the citezeins in the meane while be compelled to stande in neede wherevpon occasion is oftimes ministered to rebellion Therefore it were better to ouerbuy thinges that we must nedes haue then to be altogether without them And therfore for the sale and prices of thinges soche order and rate must bee vsed that it maie bee to eche part of the citee profitable so shall it not harme other but staie vpon a conscionable dealyng that in buiyng and selling there maie be on all sides some equalitie and vprightnesse Whiche none but a wiseman can bothe ordeine and see put in prartise and soche a one as in gouerning a citee onely hath respecte to that which swarueth not froÌ„ the rule of equitie But that as it is presently profitable so in continuauÌ„ce it will not be vnprofitable For by long experience soche a man hath tried that the falling out of thinges whiche is the scholemaster to fooles is not to bee looked at but that thinges must be so foreseen that although thei be to come yet by forecast and couÌ„saill thei maie growe to good effecte Moreouer whiche thing must principally be considered there is not one kinde onely nor one trade of liuyng in all citees For some stand vpoÌ„ the sea coastes which be moste mainteined by carriage in Shippes Some stande vpon freshe riuers whiche yet be able to beare great vessels and be famous by reason of some notable hauen Some haue some great marte and be enriched by reason of merchaundise Other some bee welthie by corne grouÌ„d or vineyardes Besides these some stande by handy craftes menne whiche by other meanes prouide theim selues of corne in this poincte not in very ill â—ase bicause their gaine is gotteÌ„ by sittyng trauaile whereby thei get money wherewith al thinges that bee necessarie bee bought and therewith maie the more easely buye what they will then if thei should with more toile plucke it forth of the grounde Wheras there be sondry kindes of trades wherby citees bee supported I haue expressed but a fewe of set purpose not touchyng the reste bicause my mynde is onely to declare him to doe verie vnwisely that shall appoinct one kinde of liuing to all these whereby thei shall liue all after one sorte seeyng that thei neither haue all one kinde of life neither yet one waie in gettyng their liuynges but in euery citee consideracion must be had of the life condicion maners waie of getting and soche like and according as euery thing shal require so must order bee taken and a ciuill appoinctment established So Serbidius Sceuola warneth vs to applie lawes vnto the nature of thinges not thynges to the Lawes whiche thyng Plutarche writeth that Solon obserued in the Atheniane coÌ„mon weale The argument of the. vi Chapiter Concernyng the shambles prouision of eates and victualyng houses for the common vse of the people how thei ought specially to bee looked vnto NOw it is moste expedient that those thinges whiche we cannot lacke â–ª for the maintenauÌ„ce of our life should bee brought to the market be to be â–ª had in a citee where a nomber of people is whiche is the occasion that the ciuill societie maie bee knit together and the dignitie of the common weale encrease and continue besides that the people when thei be full be more desirous of quietnesse then if thei doe not finde whereby to haue prouision and helpe for their nourishmente So Aurelian the Emperour writeth vnto Arabian his Purneigher that the people of Rome be meriest wheÌ„ thei be fullest Wherfore those thinges muste principally be cared for whiche serue for the daily vse of meate and drinke as for other thinges whiche appertain vnto the riote of idle men and their inordinate lauishing there
saulâ—â— were â—â—â—test for a sharpâ— sore Wherfore thei are in a meruelous errour which seekyng for some cloked pretence for their vsurie and detestable gaine deny that the ciuill lawe doth forbyd it which in deede mentaineth no wrong no dishonestie no absurditie as a thyng prouided for the bewtiâ—â—yng of honest life Who so euer therfore well liue well amonge good mâ—n lette him beware of this pestilent vsurie which consumeth poore mennes goodes destroyeth soules â–ª and worketh all kinde of miserie amongst men And although he escape the punishement of lawes yet he shal receaue the iudgement which he can not eschewe in that great daye when stealth râ—â—â—erie gayne gotten by vsurie and what so euer we haue done in this our bodie shal be set before our eies and rewarded accordinglye And for the better vnderstandinge of the word I cal that vsurie what so euer aâ—ouÌ„teth aboue the stocke and that which is deâ—e nether doth it consiste in leÌ„ding of money onlie as some by that meanes willing to colour their filthie gayne do alledge but in all thinges that be neadfull to mans life as Corne Wine Butter Milke Cheese Fruites liuinge creatures whether they be bredde on the Earth Ayre or water which for the nourishing of mans gluttonous appetite vse to be demaunded and deliuered aboue the dewe wherwith the poore man is sorer charged then if he shoulde redeme the vsurie with money Nether therby doe I denie but that money opened the waye to couetousnes as Plinie writeth whose wordes be these but money was the first cause of couetousnes by deuise of vsurye an idle kinde of trade and gayne This by litle enkeÌ„dled more and more now not couetousnes but a gredie huÌ„ger of gold Whervpon king Mithridates when he had taken Aquilius a Capitain of an vnsatiable couetousnes powred Golde into his mouth that he might at his death be filled with gold wherwith he could neuer be satisfied in his life time But because we measure not auarice and gaine of vsurye by the thing but by the mordinate desire and greadinesse of minde by what meanes or waie soeuer one laieth in waite for anothers goodes because that gaine is filthie vnhonest and prohibited by al lawes it is vsurie and vnworthie an honest man Ambrose meate is vsurie apparell is vsurie and what name so euer ye geue it yet it is vsurie in deede For these be those meanes whereby the pore and neadie be beggered whereupon these glottonous Cormerantes and priuie pickepurses vse to feede but not to satisfie their greadie appetites For howe can it be that where as thou arte permitted after a sorte by custome but yet by no lawe to take for twentie shillinges one in the name of interest thou shalte couenaunt with a poore man for so moche wheate rie oates or other corne as will double thie money twise or thrise aboue the due Howe cannest thou practise this vsury whiche as it is forbidden so it is detestable doest thou not haynouslye transgresse the lawes bothe naturall and ciuill Goe nowe and seke for some thing to hide thâ—â— secrete partes For thou canst not come naked with a safe conscience if thou hast anie into the presence of the Lorde Althoughe thou haste a thousande meanes to coloure the desire of thy minde to couer with other mens feathers thy moste horrible Vsurie and to make it seeme goodlie in the sight of the world here herâ— â–ª it will not auaile thee God is the searcher of the minde whiche entreth into the secretes of â–ª the harte which is not satisfied with trifles and vanities but pacified with an vpright and simple minde that embraceth bothe godlinesse and honestie and that is cleane and vnspotted For dooe not thou thinke that thou canste well serue two maisters Wherefore thou muste forbeare thou must restore that thou haste taken awaie and be reconciled if thou hast beguiled any man moche lesse then shalt thou be alowed to aledge any false pretenced excuse and thereby vainely to delude the almightie For he will not be mocked without reuengment that beholdeth vs from Heauen and searcheth euerie mannes harte whom thou must therefore the more set before thine eies because that vnles thou doest worship him w t a penitent cleane hart he will not forget thine offences but in time will laie them before thee and the longer he forbeareth the sorer he punisheth Wherefore thou must shew forth fruite worthy repentaunce whiche in this crime caÌ„not be done vnlesse thou restorest that which thou hast discâ—itfully gained For the faulte is not forgeuen vnlesse that which is taken awaie be restored Otherwise vsurie and disceite gnawe his Conscience in the verie streates where he walketh and whither so euer he tourneth him selfe he seeth the face of his owne villanie remembringe the saiynge of the Psalmist Lorde who shall dwell in thy Tabernacle or rest in thy holie hill He whiche entereth without spotte and dooeth iustice whiche sweareth to his neighbour and deceaueth him not which hath not geuen his money to vsuric and hath not receiued giftes against the innocent He that dooeth these thinges shall not bee moued for euer Neither will it preuaile for the purgynge of this sowle blemishe as almost euerie manne that hath no good hope in his euill gotten goodes vseth for a cloke of his wickednes to saie that he hath geuen to Churches relieued the poore and employed vppon holye places as thei saie a great parts of this vsurie that he hath by robbinge and stealinge gathered For that were a very lewde excuse manie wales For it is none of thine wherewith thou dooest purpose to climbe vp into heauen and so to colour thy naughtinesse but it apperteineth to an other to whom testitucion must be made Neither dothe it become thee to spoile the pore the orphane and the widowe neither to pull downe one altare to set vp and enriche an other But let vs heare what the Prophete Esaie saieth whie dooe ye offer to me all these Sacrifices saieth the Lorde I am full Dooe not offer anie Sacrifice to me from henceforthe in vaine Your assembles be wicked your handes be ful of bloude washe your selues and be cleane and take awaye the naughtinesse of your thoughtes from mine eies cease from doing ill learne to do wel learne iudgement relieue the oppressed Ye see howe his offeryng is in vaine whose hands are ful of bloud and filthy lucre Ye see he we that we had nede in time to amende to doe well and to deâ—arie from oure einll thoughtes For this is she onely true and commendable Sacrifice wherewith we appease Goddes anger and cause him to accepte our presentes Nowe this is an vnprofitable meanyng to geue those thinges whiche when thou art deade and buried peraduenture in hell can not auaile thee and it is not so harde to offer that to another whiche thou arte not alowed to holde in thine owne possession But thou in thus doing causest the churches
on fire to the entent that there maie bee a mutuall impartyng of commodities whiche causeth that one man is moued with an others harme and iniurie and is willyng to his power to ayde the same And therefore it was compted an honest and godlie acte for any priuate man to slea Phalaris or any soche tyraunt and to deliuer the people out of bondage Moreouer as certain rotten and putrified partes of our bodie bee either cutte of or seared with an hoate iron for feare leste they infecte the whole so they thought it good that soche slaughtermen and bloude suckers should be seuered from the societie of al other Herevpon Marcus Brutus vaunteth hymself vnto Tullie so oft for the killyng of Cesar as though that he had deliuered not the citee of Rome onely but also all the wide worlde from his tirannie whiche he vsurped more then the lawes and counsaill would permitte hym whiche he saied he would not suffer in his owne father if he should retourne to life againe and that beyng content with the remembrauÌ„ce of his weldooyng and the libertie whiche he had gotten by the tirauntes death did set light by all that could chaunce vnto him in this world Neither would he become suppliaunt either to Octauius who was bothe his heire and a child or to Antonie whiche laboured to inuade the common weale in his place that was dead What other thing maie wee thinke that Marcus Scenola pretended when as for the deliueraunce of his countrey to the greate daunger of his owne life he entred into Porsennas campe who then besieged the toune and takynge his ame amis slue one of the Kinges pieres in steade of the kinge himselfe wherefore beyng apprehended he thrust his hand into the fire and shranke not for any feare insomoche that the Kynge was dismaide to see his coÌ„stancie specially vnderstandyng by hym that three hundred young menne of the citee had likewise sworne his death Whiche ensample therefore resembleth pietie the more bicause the conspiracie was made againste hym that was their professed enemie would haue brought againe Tarquinius surnamed Superbus bicause of his insolent condicions and would also haue taken awaie the libertie of the Citee But wee whiche haue prosessed Christe haue an other rule of religion to woorke by which measure the lawe of nature after the discipline of godlines thinkyng euery thing so farre to be lawfull vnto vs as it doeth not repugne against the order of our religion but answereth Goddes wille wherevnto wee ought to referre our selues in all our troubles aduersities Nowe it is certaine that Gods will is soche that he will not suffer his people to be misledde and his comaundemente despised without punishement For he is the God of reuengement which if he doe streight seke while men bee aliue it is to bee rekened as a speciall benefite bicause he therein declareth that he would not the death of a sinner but rather that he conuert and liue And therefore he sendeth into the worlde hunger barrennesse of the yearth so many kindes of diseases pestilence warre tirannous Magistrates and al soche calamities that man should conuerte and acknowledgyng his offence learne to reuerence and worshippe his creatour We see a figure hereof in the Prophete Ezechiel where God threateneth Samaria and Hierusalem vnder the name of â—â— sisters whiche had committed fornicacion in Egipte that he would raise vp the Chaldees and tyrauntes against theim whiche should spitefully deale with theÌ„ and at the last he saieth Thy mischief and fornicacioÌ„s haue doen this against the. Esdras also the restorer of the fiue bookes of Moses a man of great knowledge in the Lawe whom some suppose to be Malachie the Prophete complainyng of the iniquitie aswell of the Princes as of the people saieth Beholde wee are in bondage this daie and so is the land whiche thou gauest vnto our fathers that thei should eate the bread of it all the good therein Beholde there are we bondmen and the fruictes of it be multiplied vnto the kynges whom thou hast set ouer vs bicause of our sinnes which rule ouer our bodies and our cattell after their owne willes and we be in greate trouble This is it that God threateneth to sende children to rule ouer vs and to be our kynges euen in his furie Whereby it euidently appereth that wicked magistrates be sent into the worlde as that Ate whiche Homere speaketh of for mannes vicious liuyng that one euill maie be expelled with an other and that euil men maie be persued by soche as be no lesse euill then thei theimselues Whiche thing Attila that broughte an armie of three hundred thousande menne forthe of HuÌ„garie into Germanie and anoied almoste all Europe vsurped in his pride callyng hymself the scourge of God and thereby pretendyng an honest cause why he was so furious Tamerlanes also the great prince of Tartaria whiche when he had taken Baiazete the Turke prisoner and caried hym aboute in a cage as a spectacle of mannes mutable estate when one asked hym why he vsed soche crueltie againste any man he aunswered thou iudgest madlie to thinke me to bee a man I am the anger of GOD and the destruction of the whole worlde Nether is it so that God alwaie stirreth vp cruell men and tirantes to reuenge mans wickednes that one mischief shulde be expelled with another but somtimes therein he vseth his owne auÌ„gels somtimes he worketh by men of sincere liuing sometimes he sendeth floudes aboundance of waters as we doe reade in the scripture so likewise for the malice of man he plagueth vs with famine pestilence and warre As the Lord in one night smote al the first borne in Egipt and where bloud was founde on the vpper threshold he suffred not the smiter to enter and to hurt the houses of the children of Israell And in one night thaungell of the Lord came and smote in the Assirian campe an hundred fourescore and fiue thousande Iosue also smote all the Hillie and southe countrey beyond Iordane not leauing one a liue therein but slewe euery thing that had breath as the Lorde had commaunded him from Cades of Barna vnto Gazan Saule also was commaunded to smite king Amaleck and to destroie all that was his so that he should not spare him but kill man and woman infaunte and suckling ore and shepe camell and asse nether desire any portion of his goodes God likewise vseth the elementes oftimes for the reueÌ„gment of mans iniquitie For seyng the malice of man to be great in the earth it repented him that he had made man be said to Noe Behold I will bring the waters of the floude vpon the earth and I will destroye all fleshe wherein there is any spirite of life vnder Heauen and all thinges that be on the Earth shalbe consumed There be many soche ensamples which daily come in vre with great terrour to warne vs that for our sinnes we be sore
The diuersitie of goodnesse The Philophers disagree in difinyng true felicitie True goodnesse Math. vâ—â— Galath iiii Galath vi Roma iii. Galath v. The workes of the fleshe Man is naturally ciuill Roma iii. Lactantiê° li. vi capi iii. â—iuinarum institu Y. August lib. xv de ciuitate dei Esaie xlv Euill menne must be suffered in a coÌ„mon weale A true citezen hath respecte to heaueÌ„ly thinges Man is the worthiest of al creatures Ambrosius Hexamer lib. vi ca. ix Li. xiii xiiii Man is abased through synne Giauntes Lucianus in dialogo de vitarum auctione Pride alwais hath a faâ—â— â–ª Nature warneth vs of humilitie â–ª Mannes birthe Psalm â— In ê“â—â—â—io lib. vii Nat. histor MaÌ„ is borne in miserie Solinus de Thracia The death of a synner and of a godlie liuer bee farre vnlike Ecclesi iii. Sodaine deathes Ensamples of death Death is certaine but the tyme thereof is vncertain worldly thinges bee but vanities The best inheritaunce is the renowne of vertue The first house Plini li. vii cap. lvi Vitrunius lib. ii de Architect ca. i. Lib. i de bâ—â—lo Gallico Why citees were builded The circuite of citees was wonte to be marked out with a plowe L. NaÌ„ quod ff de poe le Ciuitas â–ª Vrbs. Oppidum Walles holy In. iii. de Oâ—â—iâ— Romulus wickedly slue his own brother A materiall citee Caine builte the first citee Gene. iiii xi In. i. Polit. The commoditees of a well ordered citee In orati pro P. Sestio Common weales Wealth with out couetuousnes The modesly of Pittacus How farr we ought to seke for a priuate commoditie Publike wealth A ciuill man Aristo in 3. PoliticoruÌ„ A good man Spartianus in Adriano â— de ciuitate Dei capt â—1 That coÌ„mon weale is ruinous wherof Christ is not the ruler The Romaines common weale corrupted CoÌ„mon weales bewailed for their abuses Our commoÌ„ weales must be restored in honest orders The commoÌ„ weale is mainteined by godlie men Tit. ii A true definition of a coÌ„mon weale i. Polit. Ioan. xiiii Visible thinges helpe to attain the inuisible One commoÌ„ weale hath many meÌ„bres Rom. xii Mannes gouernaunce is a reâ—emblaÌ„ce of the heâ—â—eâ— The worlde A ciuill concorde Idlenes is not to be suffered in common weales Dissention is the Decaie of common weales In li. dedecâ— Socratis The description of man by Apuleius 9. Lib. de ciuitate dei Cap. viii Ephe. iiii Euery man oughte to occupte himself in the vocation whervnto he is called A similitude taken of an Harpe An example of a shippe â— faâ—le of the bealie and other partes of mannes bodie A good estate of a common weale ought not to bee chaunged Alteration breadeth altrecation Rulers of the common weale The Magistrates office The higher Magistrate The lower officer Exod. xvii Deut. 1. Iosephê° li. ii Ant. ca. xiii The ministers of gods worde be also members of the common weale Roma xii Exod. iii. and. xxviii In what respecte ministers of the churche bee subâ—â—ct to the coÌ„mon wealâ— Rom. xiii Euery soullâ— ought to bee subiect to the higher powers An Ecclesiasticall Magistrate Colos ii The middle degree of officers The â—owest estate Colos iii. A common weale cannot bee without a heade The prophesie of Demas the Philosopher Fower kyndes oâ— gouernemente â—editioÌ„ groweth in the coÌ„mon weale that is ruled by the people Sapi. vii Lib. ii histo Roman Li. i. de Clementia Princelike giftes Hierem. iii. A Prince ought to be carefull in edifiyng his people with the woorde of God Deut iiii Princes bee Pastours of the people An vngodlie Prince is an euill presideÌ„t to his subiectes Eccles x. Princes neglecting their subiectes Capi xxiii Causes of euill princes When subiectes be oppressed thei saint from their soueraignes An euill Prince is giuen for our sinnes sake Ose xiii Esaie iii. The office of a Prince is large It becometh a kyng to heare all mens iutes Hynges were woÌ„t to weare a wreath of cloth in steede of a croune i. Polit. Eras i. chili The counsailours of Adrianus and Alexander Woorthie counsailoues Exod. xvii◠◠〈◊〉 â—iyng â— kinges scepter is a token â—f Iustice 〈◊〉 counsailours Vtopia a â—â—â—ned 〈◊〉 〈◊〉 Philosopâ—â—â—s dispute oâ—â—â—â—e of the state of a commâ—n weale Monde opimoâ—â—â— Salomos counsailours iâ—â— Reg. iiii Iosep li. viii antiq ca. ix â—onge counsailours iii. Reg. xii Hieroboam A â—â—rntâ— child â—râ—adeth fire 〈◊〉 companie is mâ—ete for a Prince The education of a good prince Li ix ca. iii. Princes vices â—e il examples to others 〈◊〉 â–ª Ambicion Courtiers liâ—e preferred before priuate â—â—udie Courtiers coâ—terfâ—â—â— vertues and prad isâ— collusion Smokesellers The inconuenience that groweth by â—attâ—â—y The definicion of flatterie An example of flatterie A cruel acte coÌ„mitted bâ— king Cambises in his dronkeÌ„nes A flatterer alloweth not the thing that he knoweth to be honest Princes vn 〈…〉 â—ablâ— bâ— f 〈…〉 y Ambiciâ—n Cice. in i de offi â–ª Buiyng oâ— offices Bâ—â—â—erâ—â— Exo. xxiii Bribes blinâ—◠〈…〉 men Deut. â— â— Reg. viii An example of a bride 〈…〉 â–ª Phâ—sâ—on and Demades Ixion â—â— the Poetes fame is tormented in hell vpon a whele for his â—alshode Long in courte depe in hell God will reuenge 〈…〉 Publique and priuate liuing Courtiers bee tied with golden chaines Honour is buâ— mere vanites â—ain honour dependeth vpoÌ„â—an True honour Worldly wealthe is but vanitie Money Eccle. xxxi Prou. xxii A princeâ—â—â—â— pleasure coÌ„pated to a beares câ—â—â—ltie A witty deuice of Sigismonâ— Some write two Casâ—â—â—s Courtiers bee likened to castyng counters i. Cor. xv Speache is a representation of the minde Officers Officialis 3. de finibus bo mal Amasis the king of the Egyptians Princes ought to bee circumspect in the appoinctyng of officers It is a daungerous thing that officers shold be fauty Officers grow quickâ—lâ—e to great wealth The magistrates of Rome continued not long in one office â—â—stitâ—cion Aristot â–ª in 3 Polit. The administracion of â—u 〈…〉 ce Esaâ— xxx 2. Para. xix A iudge flayne for geuing corrupt iudgemeÌ„s Lampridius in vita Aleandri â–ª â—â—learned coÌ„misâ—â—oners 〈◊〉 Roma xv â—â—â—â—ssiue spoil 〈…〉 ces 〈…〉 es Sera in â—undo parsimoâ—â—a The 〈◊〉 â—â—mpaâ—ed to the splene 〈◊〉 of Receiuers 〈◊〉 â–ª 〈◊〉 â–ª Wâ—dwarâ—s ◠〈◊〉 〈◊〉 â–ª Huntyng Hâ—â—kyâ—gâ— The Romaine 〈◊〉 was wonne bâ— force of armes In. 2. polit Strabo in 6 geographie lib. Chaunge â—â— daungerous Three kindes of gouernment 〈◊〉 finders The nature of good and il reporters Aristo in â— Metaphys In. 11. de Ciuitate Dei Capi. 25. an example taken of Bâ—es In. 3. polit Abuse Plato 8. de Repub. A magistrate profiteth much by good example of liuyng i. Timo â—â— i. Cor. xiii Magistrated must haue deligent respect to the peoples behauiour Arist 5 pol. Dâ— officiis Lib. 1. Vitruuius de architectura Alexandria a citee in Egipt A faire citye yl ordred to like a painted tombe Magistrates office Pater patriae Prouision of necessaries c. Thinges must be