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
properties consistyng in the woorkyng of the mynde and the fathers of this opinion be Socrates Plato Arisiotis Tullie and suche as be called Stoickes whiche doe holde that there is nothyng profitable vnlesse it be also honest The seconde kinde of goodnes and that we may more truely terme good is that cometh frō hym whiche alone is good whiche also maketh the good tree whēce we looke for good fruicte For a good tree cannot bryng furthe ill fruicte ne yet a naughtie tree good fruicte Whiche wee therefore call good woorkes bicause thei come of faithe whereby we bee bothe iustified and also purchase the blessed life by Iesus Christ made by adoption the sonnes of God and coinheritours of heauen by whose spirite we also crie Abba father So it appeareth that accordyng vnto this diuision suche thynges whiche we doe well in the comon weale be good but ciuilly from doyng whereof we must in no case be weried although it further nothyng to the life of blisse vnles God doe repute it vnto rightuosnes and at length croune his owne worke For we are bid without ceassyng to doo◠that is good to giue the fruicte of our faithe and yet when we haue doen all we must confesse our selues to bee vnprofitable seruauntes So earnestly must we continue in our duetie that we maie haue in vs peace mildnesse gentlenesse goodnesse faithe charitie mekenesse sobrenesse and euery poincte of vertue that so we bryng furthe fruicte worthy repentaunce and the more we doe the lesse ought we to attribute to our selues to the ende we gather no stomacke but thanke God for all whiche is the aucthour of all whiche hath mercie where him liketh and bestoweth our workes according to his owne arbitrement Therfore sainct Paule saieth Let vs not be weried with doyng good for in due season we shall reape again vnwearied Wherefore while we haue tyme let vs doe good to all men but principally to our neighbours in faithe See ye not how we bee commaunded to dooe good and that without any ceassyng And he that teacheth this writeth also we thinke therfore that man is iustified by faithe without the workes of the lawe whiche in deede are good but by theim wee be not iustified how beit to them that loue God all thinges woorke to good The more dooe suche naughtie menne iudge a misse whiche saie that good is not good and doe either vtterly dehorte other from the honest discipline of good behauiour and good workes or els so lightly passe thē ouer that you shall hardely finde emong Christians what is honestie of liuyng discipline of good behauiour or vertue it self if you should seke thesame as it were with a light candle for so muche as euery idle man is giuen ouer to his own desires and in the meane while the windowe is opened not without the offendyng of the Gentiles to all vices of the fleshe as be aduoutrie horedome vncleanesse wantonnes Idolatrie enemitie strief comparisons angre contention sedition heresie enuie slaughter dronkennes surfait mistrust and soche like the doers whereof shall neuer enherite the kyngdome of God And these so detestable vices at this daie raigne in suche sorte in the common weale as neither at any time greater ne yet euer the like For whiche cause euery good man must trauaile in this poinct that the old discipline called again common weales maie beginne to be the assemblies and reuerent resortes of good men wherein euery man maie attaine the vse of thynges in suche sorte as becometh a christian manne wherein God maie be called vpon and glorified For life as Marcus Varro saieth is giuen to man not for his owne sake but to shewe some worthie faict therin yea to ascende vp ward and by these transitorie thinges to conceiue an hope and bend his mynd to the euerlastyng Muche lesse ought wee as menne allured with Mearmaides songes and thereby lingeryng aboute the rockes where thei haunt to spende our tyme in contemplatiue studies till we be old and not ones fall to debate the cause why we haue this life lent vs to thende it maie bee laied before our iyes wherevnto we bee borne how muche we be bounde to our creatour how muche to our neighbour whereas the very Philosophers doe teache that man is partly bredde for mannes behoufe that thei maie mutually one help thother And Socrates full well answered that he was more profitable to a cōmon weale that taught other and made many fitte to rule therein then he that gouerned well hymself And although it be harde to amende the euill whiche by long and old putrefiyng hath as it wer ioynted it self in man yet bicause man is naturally ciuill and commonable that is suche as is ready to obeic lawes to ioyne in the societie of life to helpe other to tender his owne commoditie without any harme to other to desire that is vpright and good to fauour honestie to dooe that apperteineth to this his life wherein he hath matched him self with others an instruction to good life is not to bee neglected for he hath reason whereby he can suffer hymself to be brought to frame he hath the benefite of speche aboue all other liuyng creatures whereby he bothe teacheth others suche thynges as be beste and vnderstandeth and printeth them in his hart when thei be taught him Yet notwithstandyng mankind by sinne and trāsgressyng of Gods commaundemente is so lost and corrupte that he alwaie leaneth to that whiche is forbidde hym and bendeth more earnestly to euill then that he can ones thinke of that is good for that there is not one that can doe good no not one For if ye vnderstand that kynde of good whiche wee before called the true good whiche healpeth vnto the atteignyng of the euerlastyng life I dooe not deny but that manne can dooe no part therof bicause it is farre from our reache hanging onely vpon him whiche reputeth this of ours to iustice or vniustice Seeyng no manne as Hieremie saieth can ones speake good but onely God whiche frely iustifieth vs by the mediatour Iesus Christe That therefore is good whiche in our cōmon life we doe vse to call good wherunto by nature how muche so euer she be perished according to my former reason we haue certain drieseedes left in vs whereby we be moued to that is good and vpright wherby we maie be made commonable ciuill Whose cōtrarie the Lawyer vseth ofte times to terme vnciuill a worde of fine and large signification betokenyng that whiche doeth not agree with lawes honestie and ordinaunces of a citee appoincted by the rule of iustice and vprightnes After that kinde of goodnesse doe we measure the vertues whiche prophane writers doe so moche alledge and commende vnto vs and counterplace theim to vices whiche lurke in man by reason of his worne custome in cuill no lesse then fire in the flint whiche vnlesse thei be practised by discipline teachyng perpetuall labour and suche thynges as bee
die and retourne to that dust whence it had his beginning wer it not that an other kinde of death had fallen to maÌ„ whiche came in by synne whereby also we haue founde an other beginnyng of life For there is no other liuyng thing but it decaieth vniuersally and in hole sauyng man alone whose onely bodie perisheth the soule which is seuered from it continewyng euerlastyngly so that the good be receiued into a blessed life whereas the bad be thrust doune into the euerlastyng tormentes of hell hauing in this poinct death like to brute beastes bicause thei neither thinke the soule immortall neither beleue that there is any resurrection or any helle that thereby the death of an oxe and a man semeth like whereof the Eccesiastes also putteth vs in mynde Heape hither so many meanes wherby we either hasten our own death or vpon very triflyng occasions lese our life seyng moe dye by surfeit and wine then by the sword many while contrary to nature by helpe of cunnyng thei labour to lengthen their yeres and onely seeke cause to liue caste themselues awaie by vsyng to muche Phisicke Here I neade not to touche diuers kindes of sodaine deathes wherby wonderous many haue miscaried and decaied So died Anacreon the Poete choked with a reasin grain So died Fabius the Senatour of an heere whiche he did drinke in milke Coruelius Gallus which sometyme had been Pretor and Quintus Heterius a knight of Roome died while thei were in the verie acte of generation Sophocles and Dionisius the tyraunt of Scicilie bothe deceased for ioye when thei heard tidynges of the vpperhande of a tragedie Yea in Saxonie I my self sawe a countrey man bothe well spent in yeres and of honest reputacion whiche as he should haue retourned home beyng well tipled fell of his horse wheron he roade into a little puddle of rain and there falling on slepe and drawyng in water at his mouth was therwith choked and childishly cast awaie Of whiche sorte of ensamples I could rehearse a nomber whereby wee be put in minde of our mortalitie and that ere we wene Sure we are to die but by what kinde of death and in what monent we knowe not We must watche therfore while we liue in this ciuill life emong men lest the sodaine necessitie of death finde vs vnprouided and not awake for we shall bee so muche the lesse able to giue an accompt of our former life the more we yelde to wickednesse and dispise the obedience of Gods coÌ„maundement Ye vnderstande if I bee not deceiued the beginnyng of the proudest of all other liuyng creatures full of most shamefull basenes ye vnderstande his trade of life subiecte to daungers and laboure and how many and sondrie waies he procureth his owne destruction Last of all how perilous a thing it is for a wicked manne to die whereby God doeth as it were pulle vs by the eare and call vs from the filth of iniquitie vnto repentaunce that our owne basenes frailtie fondnes and miserie set before our iyes we maie knowe that all thynges whiche can chaunce vnto vs in this worlde bee but mere vanities and muche lower estate then that of suche beginninges we should thinke our selues borne vnto pride remembryng the saiyng of Pythagoras knowe thy self which is profitable that thereby we should prepare our selues for the ciuill societie specially consideryng we be borne not to our selues our freÌ„des and countrey alone but also to the glory and honour of God to whom in all our doynges for all our basenes and simplicitie we hold our selues bounde ¶ The argument of the â–ª iii. Chapiter That the trade of liuyng well ought to be the beginnyng bothe of buildyng citees and of adornyng common â–ª weales MArcus Tullius a man whiche hath deserued well not onely of ciuill affaires but also Philosophicall studies in his booke whiche he hath entituled of dueties saieth the best enheritaunce that can be left to children by their parentes and more worthie then any patrimonie is the renowne of vertue and noble actes â–ª whiche who so by misdoyng defaceth doeth bothe vâ—lelie and wickedly It falleth out therefore so that no man must staie at that honour whiche he hath brought with hym from his kynne and house but ought by his own well doyng to enlarge thesame coÌ„sidering y e worthy fame is beautified if it light in a worshipfull house but it is no good proofe to saie he is a gentleman borne ergo a worthy man whereby it appeareth that nothing is more disworshipfull then to staie worship onely vpon a gentle blood when he that so doeth doeth not onely by actiue meanes not encrease thesame â–ª but by naughtines disgraceth it And to this foresaid patrimonie of vertue I saied that manne naturally is prone and bent if that by ill condicions whiche haue so throughly settled them selues in hym he were not misguided There muste therefore bee some meanes deuised accordyng to the whiche as it were a childes leader the life of manne ought to bee fashioned for the settyng out whereof I will apply euery thyng in due place as nere as I am able And in deede good orderyng and disposyng of thynges in any entreatie dooeth require a very perfite placyng of eche matter lest for want thereof any thing become not euidente inough or doe not open the waie to the reader furthe right and bryng hym by a compendious meanes to vnderstande those thynges whiche he necessarie to be knowen Man therefore naturally beyng coÌ„monable streight vpon his beginnyng driueth at the societie and communitie of life wherein filthines of maners sette aparte he maie embrace vertue profite others and finde out some â—onest waie to further himself and to aduaunce his couÌ„trey But when men at the first resorted together ward the histories declare that thei wandered without any certain dwellyng place from wood to wood and denne to denne and liued by acornes Of whiche sort Herodotus reporteth there were a kynde of straie Scithianes whiche what waie so euer their cattaill straied for pasture thither thei themselues folowed wherevpon thei call theim Grasiers And some dooe write that in these new found Ilandes the inhabitauntes liue like beastes Afterward cottages and caues forsaken for suche perchaunce were their lodginges then thei began to builde houses but of claiâ— Whiche first of all other as Gellius by Plinius reporte writeth one Dorius soonne to Gelius made takyng ensample of the Swalloes neste whiche Iosephus seameth to ascribe to Caine Adams soonne or Ioball soonne to Lameche Afterward accordyng to thesame writers opinion twoo brethren of Athens Eurialus and Hyperbius began to build houses of bricke whiche Diodorus Siculus doeth alledge to be Vestaes doyng that was doughter to Saturne Rhea Neither were menne content so when thei had builded houses for mainteinyng their children wiues and familie but drawyng nigher to the societie of life ioyned one with an other wherevpon Aristotle the Stagerite in the first
suche felowes let vs heare what Plinie remembreth which semeth to touche them some what nearer the quicke In this onely arte saieth he dooeth it come to passe that who so once professeth hym selfe to be a Phisicion he is incontinent hadde in credite whereas there is no like daunger in anye other false profession yet we dooe not consider that euery manne thinketh that life is swete And there is no lawe to punishe suche ignoraunte mansleaers through whom so many be brought to their graues there is no example of reuengemente executed vppon theim They learne by our daungers and by experimentes to playe deathes parte with vs onely the Phisicion is vnpunished for murder Moreouer they playe the railers and blame their pacientes for intemperate diete and begin to checke theim when thei be choked with deathe alreadie And the moe they bee the more harme they worke when thei be not all of one iudgement but one counsaileth one waye and an other an other to the greate discomforte and destruction of their pacientes Whiche thinge as it certainely hurte the Emperoure Adrian so these wordes afterwarde engrauen vppon his tombe declared the same The rable of Phisicions slewe the Emperour For howe can he professe that arte or by it discerue well of mankinde whiche for lacke of knowledge canne neither attaine to any taste of perfection ne yet vse thereof In whose handelyng I woulde neither come the firste ne yet the seconde that he shoulde take any experiment of his rashenesse vpon my fleshe and as the Prouerbe saieth shoulde hurle at a Rauen and kill her vppon my carkase For the arte of it selfe is no lesse diuers then nature whose seruaunt and handmaide it is well called Whiche no man coulde euer attaine vnto without exquisite studie and knowledge of natural Philosophy the vse whereof it doeth aboue others shewe and open vnto men It is not vnproperlie spoken which is commonly saied where the Philosopher endeth there the Phisicion beginneth As though the profession of any science were in vaine attempted whose foundacion is not laied vpon the verie principles of nature Therefore Ianus Cornarius a man well seene in bothe the tongues calleth him selfe a naturall Phisiicion as others dooe which haue searched the secretes of nature by Philosophie holdinge this opinion that the perfection of this arte is compassed and gotten by the contemplacion of naturalitie and that with reason as it were puttynge a difference betwene the true Phisicions and those that take vpon theim the name of arte lacking the principles grouÌ„ded vpon causes certaintie of reason whiche can neuer absolutely and without mans great destruction practise their facultie Neither is it conuenient that vpon consideracion hadde of any one thinge any man should take a cure in hande and as it were with the trippe of a die hazarde a mans life But first he must vnderstande what the disease is and the circumstaunces thereof then the disposicion of the pacient the part wherin the disease began first to grow the the cause which being taken away y â— disease beinge but an imperfection of nature is easely cured Afterwarde must he take deliberacion in appointynge his medicine that it so aunswere in all poinctes that it delaye not nourishe the sickenes whiche requireth much diligence For the earth bringeth forth the medicine but it is our parte to consider what the nature and strength of eche thinge is howe eche must be applied to eche disease Which thing requireth no rashe iudgement but exquisite knowledge fette from verye nature her selfe whiche hath taught euen brute beastes to shewe vs what herbes be good to driue awaye certaine diseases that therein they passe the skill of man whiche yet excelleth theim in reason As Plinie writeth the deare shewed firste howe that the Herbe Dictamus was good against the shoote of an arrowe because that when thei were stricken they would eat that herbe then the arowe would fal out The Tortoise recouereth her strength by the eatynge of Maioram whiche is in Latine called Bubula after the sting of a serpent The Wesell healeth her selfe with â—ue when she fighteth againste mise Boares when they sele them greued helpe them selues with Iuie Swalowes taught vs that Selandine is very holesome for the sighte in that they vse to heale their younge ones eyes there with Dogges also by eatyng an herbe whiche they knowe will ease them when they haue rauened any thinge that brooketh not well with them doe prouoke vomite and so finde remedie Which al driue to this ende to proue that thinges medicionable grow not in vaine out of thearth but for the health of man whiche so farre forthe as our reason maye reache and as we maye vnderstande by the course of nature wee must searche and throughe all partes learne howe to cure there with and to finde out the causes how to applie them accordyngly lest while we purpose to driue awaye the disease we daiely more and more nourishe and encrease the same And therfore it were good that storehouses and oyntment sellers shoppes were well loked vnto least the confections of their medicines be olde straunge or counterfeite and of thinges of little efficacie not aunsweryng the disease whereas nothinge dooeth so much harme neither so sone deceiue the Phisicion as a medicine either disagreable to the disease or els of no perfect operacion Seinge therefore it is not onely for the priuate but also the common profite to haue in a Citie suche as by their wisedome learnynge and faithfulnesse shall be able to procure bi their trauail that the people be kept safe and sounde from sickenes they to whom the gouernement is committed must loke aboute them that men learned good Godlye modest and not geuen to couetousnesse be admitted to that charge whiche will faithfullye bestowe their laboure vpon as well poore as riche not eieyng lucre but the health of the people whiche will remember that they be not borne for them selues alone but are also bounde to tender the commoditie of their countrey wherefore they haue receiued the gift of knowledge which they ought so to employ that thei may seme not onely to haue liued but also to haue done some excellent seruice to the aduauncemeÌ„t of the common weale Whereby we may be in a readines to yelde an accompt of those things which haue bene committed to our charge and whiche wee haue done here on earth in our life time The argument of the seuenth Chapiter That it is necessarie in a common weale that childreÌ„ be vertuously trayned vp that by their good education they maie be the better able to beare rule in the common weale and then vnder what Scholemasters WHO so considereth well the olde common weales and chiefely of the Greakes amongest other thinges whiche they bothe wisely and worthely ordeined shall finde this very commendable that they thought it best that yonge men should be trayned vp taught and prepared to the profitynge of the common weale
instrument for coueteousnes greadines and riote For what noumber dooe you take to be of theim whiche are not coutent with that wealthe whiche the earth a sure element and subiect to man vseth to bring forthe as it were euen wealth at will and abouÌ„dance of plentye but by aduenturynge cease not still to hazarde by sea to the great emperellyng of their life and bewraying of their owne greadye desire that it maye seeme to some that it hadde heue better that shippyng hadde neuer bene founde then to haue bene vsed as a prouocacion and stirrynge of menne to gready gaine and vnsaciable coueteousnesse concernynge whiche matter Horace writeth thus Vvhen first Goddes prudence parted landes vvith Seas for naught it vvas If yet our vvicked shippes approue the foraine foordes to passe Thus boldely man eche thinge presumes and headlong falleth still To mischiefe more and most desires The most forbidden yll Aurelius Propertius in a wittie Elegie complaineth for the death of one Petus whiche was drouned in the sea for his owne coueteousnes on this maner COIGNE cancred cause of carefull carke that vvorkest vvearye vvoe For thee our svviftened race vve haste to headlong death vvee goe Thou arte the roote that yeldst the sappe and fostrest faultes vvith foode The seede of all our heauy happe it springeth of thy broode The bended beames to shippes vveframe to builde our bane thereby Our hand for thee it driues our death in drenching seas to dye For slender semde to vs the gaine that vve by lande might finde Except vve should approue vvith paine to passe the vvaues vvith vvinde Thus vve the doubtfull steppes of chaunce by arte encrease much like As one in rage that sekes for vvealth the pushe vpon the pike Hast thou thy fast affiaunce fixt in shippe or ankers staye And vvhom thy house Gods coulde not holde thinkst thou the gable maie Vvhats his desert that thinkes his lande to little for his toile Of all thy gathered goodes by seas the vvindes deuide the spoile Vvas neuer barke of hautye toppe and ribbes so strongely laied But ere the race of many yeres by storme it hath decaied The hauen it selfe that safest semes sometime thy vessell shakes And oft the Mariner at shore vnfeared shipvvracke makes Dame nature semde her traines to laie and set the Seas for vvile Vvhen first she shevvd to fooles that vvaie the couetous to begile From whiche saiyng the wise manne vsyng these wordes doeth not moche disagree again one purposyng to sail beginnyng to take his iourney through the ragyng sea calleth for helpe vnto a stocke that is farre weaker then the tree that â—eareth hym For as for it the coveteousnes of money hath founde it out And to saie the trueth he is to bolde whiche hauyng no neade committeth his life to a piece of timber who somtyme is in daunger of shipwrake in a stormie wether sometyme in perist of some extreme sickenesse by vomityng and weakenesse of stomacke sometyme by pirates is murthered and slaine out right as if the yearth whiche God gaue the children of men in possession were not sufficiente to satisfie this greadie desire vnles the sea whiche is assigned to the fishes wer attempted and enforced to minister occasion of gaine But for so moche as that whiche by appoinctment at the beginnyng is good and commendable bicause of the commoditie whiche thereupon ensueth to mannes life although by the naturall coueteousnes of maÌ„ it be tourned into an inordinate trade maie not therefore of it self be called euil it behoueth men to do their endeuour in the common weale that bothe this trade of trauailyng by water bee well vsed and so exercised and imparted in this communitie that it maie be profitable bothe in priuate and in common affaires and those cares trauailes watchynges and daungers so emploied that it maie appere that thei doe not leane to a priuate lucre onelie but that the common estate maie be thereby aduaunced so that by soche meanes the dignitie of the common weale established by lawfull commonyng of profites maie be preserued The argument of the. vj. Chapiter That as the trade of Merchaundise is necessarie so it is a greate cherishemente of filthie lucre DIuers men ioigne to this art of trauailyng by water the trade of Merchaundise which doeth also furnish the life of man with sondrie commodities For neither caÌ„ any companie of men either be associate together or be nourished without buiyng and sellyng of soche thynges as bee nedefull for the maintenaunce of their life neither yet eche applie his arte and busines without those thinges which their trafficque not onely from nigh but also farre countries by passage ouer the seas doth minister and make easie to be prouided Although menne of old tyme thought Merchaundise to be a thyng merueilous nedefull for a common weale yet thei neuer held thesame as a part thereof bicause that Merchauntes wer in deede more bent to seke outward goodes then that thei would bestowe any tyme in followyng vertue whereby thei might atteigne vnto the firste degree of happinesse in this life whiche consisteth in quietnesse and wante of trouble as Aristotle wittily gathereth But thei whiche dwell in a Citee dooe not so embrace vertue that thei can presume vpon soche quietnesse forsomoche as one foloweth the Anuile an other the Lome an other an other trade to get his liuyng so that thei maie not so conueniently attend vpon that Philosophicall contemplacion Yea moreouer the very course of thynnes teacheth vs that no citee can either be builded or yet mainteined by onely quiete and conteÌ„platiue persones For the wealth whereof the Merchaunt caried euen in the middle of the waues shall dooe as moche good as if he tariyng at home should onely debate with hymself felicities and conceiue in his mynde a certain kinde of sittyng quietnes For happie and holy is that labour wherein thou trauailest that it maie helpe thy neighbour forther the common profite and redounde to the glory of God by the fruicte whereof bee wee neuer so busie yet we shall liue in quiete and become scholers to God and bee prepared to a blessed life And this is the meanyng of that saiyng whereby we be commaunded to eate our bread in the sweate of our browes and happely to vse the blessyng of that our labour Let not the Philosophers therefore and their conteÌ„platiue life trouble vs whiche in this worldly estate thei maie well seke but shall neuer finde for so moche as it hath an other marke whereat we dooe not shote with our fleshlie but spirituall iyes whiche are hidde froÌ„ the wise of this worlde So that it maketh no matter whether he be a Merchaunte at home or abroade idle or busied So that he beare a good and vprighte minde toward the common weale whiche without any deceipte any guile or vnreasonable enhaunsyng the price of thinges he purposeth sincerely godlilie to helpe by honest meanes to prouide for his liuing And as all
other occupacions were so was this vse of Merchaundise founde out for a meane to get thinges necessarie for mannes liuyng whiche by quickenesse of witte gathered force and so encreased beyond measure wherein the moste parte of men rather seke for their owne gaine the smell whereof is swete from whence so euer it cometh then that thei passe vppon the aidyng and releuyng of other mennes necessities Therefore all Merchauntes bee had in a suspicion for to moche desire of gain and chiefly soche as be the least occupiers For he that occupieth but a small quantitie of wares must neades thereupon bee mainteined hauyng none other trade to liue by and of that little muste he neades gather so moche as will beare hym out and kepe his whole housholde Yea and so moche as he could not get takyng an indifferente and reasonable gaine although he should occupie a great deale more And hereuppon it appereth why Tullie disproueth base Merchaundrie as vile bicause it is not satisfied with a meane aduauntage when he saith Merchaundrie if it be small is to be rekened as filthie but if it be great and wealthie bringing in moche on euerie side and impartyng to many without liyng it is not moche to bee blamed Yea further if it bee saciate with competent lucre or rather content that as from the maine sea oftymes it landeth in the hauen so like wise from the hauen it growe to landes and hereditamentes it seameth by good righte to deserue praise Neither is that merchaunt commeÌ„ded without a cause which forbeareth no maner of trauaill whom no cold no heate no daunger of life doeth state but that by an allowed and commendable meane he will applie his busines and enlarge the common profite and deliuer hymself and his from pouertie and famine Whiche matter Horace a famous maister both in Philosophie and maners declareth in these twoo verses The Marchaunt svvift to fardest coast of Inde for vvealth he ronnes His pouertie by fiers by rockes by seas by shelues he shonnes And therefore Marcus Cato tearmeth a Marchant actiue as one that will not be weried but watchfull and diligent to worke for wealthe by these wordes I take a marchaunt to be verie actiue in prouidyng substance but subiect to many daungers and full of miseries Whom the Romains reputed so profitable and necessarie a member of their common weale that if he chaunced to be harmed they woulde be straight waies armed and ready to reueng his quarel whereof Tullie putteth vs in minde saiyng Your elders ofttimes if their marchauntes or mariners had bene iniuriouslie handled would haue waged warre for their sakes Howe ought you then to be moued in your mindes seinge so manie thousande of your Citizens be by the report of one messenger at one verie time so shamefully slaine You must not therefore thinke Marchandrye to be as a thinge not necessarie whiche the former times haue estemed so highlye the trade whereof is more diuers and more politickelye practised then that it can be certainely knowen or descriuâ—d by anye arte Before the battail of Troye there were exchauÌ„ges vsed when also thinges were valued at a price as Sabinus and Cassius doe suppose leanyng vnto Hoâ—ers auâ—thoritie whiche writeth that the Greakes bought theim wine for Brasse yron Skinnes and other exchaunge of thinges Thence saieth Homerâ— the plumed Greakes â—etâ—e their vintage some for Brasse some for bright â—teele some for felles some for oxen and other sâ—me for bâ—ndmen But Nerâ—a and Prâ—culus maisters of an other schole as Paulus the lawier affirmeth hold this opinion that the price was made by payment of money as by couenaunt whereupâ—Ì„ bothe buiyng and sellyng were supported and that bothe these kindes of contractes were seuerall Whiche their opinion they doe grounde vppon certayne verses in the same Iliades whiche dooe conteine the vnequall exchaunge of Armour betwene Diomedes and Glaucus Here Iupiter Saturnes sonne tooke awaie Glaucus his vnderstandinge whiche chaunged armour with Diomedeâ— â–ª â—ideus sonne golden for brasen worthe an hundred oâ—â—n for the worth of ix oxen Howbeit I wil tary no lâ—nger vpon these poinctes for be it money or be it money worthe whereby these matters dooe passe all is one so that it be to the coÌ„moditie of mans societie But herein we ought to be more careful leâ—t where as it shoulde be a profitable kinde of Traâ—fiâ—que it become a shoppe of iniquitie and a marâ—e of câ—â—eteonsnesse not onely in the Marchauntes them selues detestable but also hurtefull vnto the common weale For to what ende thinke you driue these priuate engrossinges of wares so disceiptful and so ofâ— forbidden by the Princes constitutions What meane these vnlawfull Haulles begonne for the perpetuall vndoynge of their neighbours but onely priuately to fede these ragyng and inordinate desires and to wipe men of their money A most craftye practise whiche is mainteined with the sweate of the neady and cloketh her disceipt with lies as with an instrument of truth Thus much auaileth it thee to take all kinde of trauaile vpon thee â–ª to leaue nothing vnassaied and then to lease thy soul whereunto if ye will ioygne euerye present daunger continuall carefulnesse and disquietnesse of minde I can not see what thinge can chaunce more vnhappye and more full of calamitie vnto manne Thus saieth Ambrose Is it not a vaine thinge for a marchaunt to trauaile on his iourney by night and by daye to purchase him selfe heapes of Treasure to gather together wares to be troubled at the price for feare he sell better cheape then he bought to learne how the price goeth in euery place and theÌ„ by much brute of his great occupiyng either stirre theues to lie in waite for him or els for desire of gayne abidynge no tariaunce hazarde forthe vpon a storme and so lease shippe and all Also in an other place O thou that buiest this world and winnest hell why turnest thou the industry of nature into fraude and disceipt Why doest thou desire the dearth of thinges Why wisshest thou to the pore barrennesse that thou mayest haue greate plentye in thine owne house though it be craftely gotten for thy gaine is the losse of a great meanye I coulde rehearse a number which most shamefully haue conuerted the gain of marchandise into disceipt â—aine martynge riote coueteousnesse and thabuse of vnsaciable desire so that thereby it hath turned to the disaduauntage of the common weale for the aduauntage whereof it was firste inuented Whereby it hath come to passe that althoughe many excellent men as Thales Milesius Solon Hippocrates as Plutarchâ— reporteth and also great Princes haue vsed the trade of Marchaundise â–ª yet certaine vaine menne â—hose onelye desire and studie is to haue whiche force neither of forswearynge nor true swearynge to make a man beleue that thing to be the best he can get which in deede is of no value to thentâ—nt their wares which be little worthe maye be vttered the dearer
the common weale bee neuer committed to the gouernement of a simple or vnconstaunt witte but to hym alone that is of an high courage vnfearfull vncorrupte louyng equitie and goodnes whiche regardeth no more one then an other of whom there hath been diuerse and we also at this daie haue many testimonies that thei haue bothe well instituted and well ruled sondrie common weales But lette vs onelie consider the Lacedemoniane common weale whiche was so well gouerned that it was accompted the perfite Image of all vertue yet neuer vsed thei there any written lawes In so moche that this is reported to be one of the aunsweres that Lycurgus broughte from Delphos as an oracle that thei should vse no written Lawes But all those thynges whiche might seme to further their common weaie to an happie estate and their people to vertue thei established in the maners of their citezeins and order of life whereby thei continued without any chaunge and that in soche successe that the common saiyng was The Athenians bee alwaies writyng of Lawes but thei neuer keepe any But the Lacedemonians neuer write Lawes but alwaies kepe them I coulde also here recounte diuers other common weales which be ruled more by old aunciet customes then by any forreyne lawe and yet be wel gouerned And whiche considering the corruption of the tyme are kept in decent ordre and ciuilitie of māners were it not that the shortnes of this my treatise moueth me to driue to an ende and to geue occasion to other to seeke set furth soche thinges as mighte further aduaunce the common weale Moreouer a magistrate ought to be politicque and ciuil whose function Plate Xenophon Aristotle Heraclides Ponticus Cicero and so many philosophers as haue writen of common weales will sufficiently declare altho that nether nature did moue a mā therunto nor that ther were any preceptes of law writtē Yet this must be added as a finall consummating of our doinges and trauayle which apperteyneth vnto the scriptures and Christiane life That Goddes lawes muste be ioygned with mannes ordinaunces the tenne commaundementes muste be kepte idolatrie wicked worshipping must be rooted out Gods worde must euerie where be preached in churches instituted for godly purposes morall discipline must be obserued scholes muste be diligentlye seene to that youth may be trained vp in good learning and knowledge of the tounges for the vnderstandyng of goddes worde for the rulyng and gouerning of the common weale and specially for the settyng furthe of goddes glory Which is the chiefe cause why God would that mans life shoulde be ciuill and commaunded the magistrate as a more honorable persone to be the keper preseruer thereof vpon whom as vpon a glasse we are bounde to looke to learne of him a perfecte trade of life and to embrace with all our hartes that whiche he ordeineth for the common commoditie And surely I cannot finde that their is anie thing more profitable for the establishment of soche thinges wherby a cōmon weale is adourned daylie holpen then a parlemente godlily assembled Which forseeth y ◠nothing be done with temeritie nothing without a speciall consideracion whereof either any man may haue cause to repent or afterwardes lamente that thinges haue no better successe For in Monarchies altho the estate consiste vpō one alone yet y ◠one must not be so rashe as to contemne the Counsell of good men and by himselfe to enacte and appoint those thinges to be done which appertaine to gouernemēt and wheruppon an ensample geuen to be folowed of a great number dependeth And this is the meaning wheras I said before that a Prince hath manie eyes and the common saiyng is that manye eyes see more then one as thoughe when a thinge is on all sides throughlie knowne and all circumstaunces well debated it were more easie to take order for it So we se that saying which Socrates highely cōmendeth in Plato allowed as true counsaill is an holie thyng in so moche that there can bee no good successe no comelines in a common weale vnles counsail bee wisely and religiously vsed For there is healthe saieth Salomon where there is moche counsaill And what other thing doe ye thinke did aduaunce the Romaines and other common weales but moche sincere consultacion Wherevpon if any ambassadours either of forrein nacions or if an enemie had been permitted to haue entred into the Romaine Senate their report was that thei sawe a Session of soche Maiestie as was not wont to be in an assemble of men but rather might be resembled to a parliament of Goddes But it is no nede to make any greate praise of consultacion besides this that at home in all seruices it is comfortable abroade profitable in euery thing that is dooen needefull whereby common weales haue been wonderfully strengthened and for lacke thereof not alittle decaied Whiche appereth now a daies in sonderie common weales whiche fall to vtter ruine either bicause thei be not supported by counsail or els in gouernement vse soche thynges as be wicked and full of impietie Therefore if the histories wer not euen experience would teache vs that thei ought to be good menne to whom the gouernement of thinges is committed For how can he make an ordinaunce concernyng honestie whiche is hymself vicious and contempneth honestie concernyng the common profite whiche seketh onelie his owne gaine concernyng sobrietie whiche is alwaie reelyng ripe and drouned in dronkennesse concernyng godlinesse whiche is hymself vngodlie and hath no signe of vertue in hym Whiche thinges Salomon willeth vs to obserue in all men of whom wee entende to aske counsaill Saue thy soule saith he frō an euil counsailour first know what his necessitte is what he thinketh in his minde Nether cōsult thou of godlines with the vngodlie nor of honestie with the vnhonest But be thou alwaie in compaignie with an holie man and hym whom thou knowest to stande in the feare of God Then can not the wicked and soche as seeke onelie their owne commoditie couetous dronkardes vnfaiethfull hoorehunters vniuste and vngodlie persones euer giue any good counsaill vnlesse it be against them selues as Caiphas did to the Iewes that it was expedient that one man should dye for the people For it maie so happen but not without the inspiracion of the spirit of god that a naughtie manne maie speake wisely of a good matter and oftymes otherwise then he either conceiued in minde or thought that it would come to passe Whereof we reade a plaine example of Aman in holy scripture for when Assuerus asked him what were to be doen to that manne whom the kyng would faine bryng to honour he aunswered he must be araied with the kinges roiall garments c. Thinkyng it to bee hymself whereas in deede it was Mardocheus and therefore Aman was hanged on the galiswes whiche he had prepared for Mardocheus Many soche thinges which I could reherse I must let
sold at a reasonable price Diuers Citees haue diuers meanes of prouision Prouision of corne Lawes for corne Cicero in orat pro P. Sestio li. 2. de officiis Charge for prouision of corne among the Romaines It to profitable that Come bee brought into the Mathâ—â—â—â— Forestallers Regratours Aediles cereales Prouision of Meale c. The shambles Deintie dishes 〈…〉 Regratours and 〈…〉 Delicate fare a noiâ—th the coÌ„mon weale Libr. xvi â—eruÌ„ geâ—taruÌ„ Ten plates of the Romaines coigne called Asses were in value our sterlyng â—roâ—â— Plinius lib. 10. capt 50. Lawes for the â—â—strâ—â—ute oâ— sâ—ptâ—ous â—â—â—â— Libr. â— de Legibus The Lawe The cause of making lawes Lawes mustâ— bee applied to the time place and people Citees bee tuled by vnwritten lawes The Magisrate is in subiection to the lawe The Magistrate and subiecte bee bothe one in some respecte The charge of Magistrates A vicious Magistrate corrupteth the people by his naughtie ensample Hornettes Xenocrates Affections Deâ—cipt in buâ—ing and selling 〈◊〉 A magistrateis called a liuyng lawe Bakers boâ—chers vinteners and other occupiers â–ª pracâ—ise deâ—â—yâ—e in their 〈…〉 A Magistrate that studieth for his owne priuate gaine can neuer ordein thinges 〈…〉 In places not moche replenâ—shed with people theâ— of the baser sorte bee chosen officers Esai xliii i. Peter ii Vitru lib. 3. de Architec Galeus in li. deâ—uuamen â—â— membro rum Subiectâ— must be obedient i. Peter ii Roma xiii Theâ— are also bounde to trauaile that beare no office in the common weale Roma xii Ezeâ—hi xvi The husband man The S 〈…〉 â–ª The Marchauâ— a Poticary The shepeherd The housekeper Parentes that prouide not for their children are vnworthye to be reliued by them if they fall into pouertie The good â—â—â—â— of the house Seruauntes Collo iii. i. Pet. ii Vitruuius in 6. de Architect A learned man maâ— find freÌ„ds euery where The steppes of men True riches The studies of humanitie Lawe makers Horat. de arte poetica Tulli. in â— Tusc quest The commeadacion of Philosophie Diuines Lawyers EueÌ„ the Turke him selâ—â— conreinneth not lawes They that trauayle to furder their posteritie are worthy to be rewarded Dani. xii Readyng of histories â—outh must be brought vp in learnynge Certain lawes of the twelue tables amonge the Romayns The answeres of southsaiers â— â–ª Polit. Christ is out heade The aucthour diâ—ideth nothing touching the Ecclesiasticall power i. Petri ii Roma xiii Commendâ—cions of the preachers of Gods worde Esai lâ—i li. Cor. viii The vitious liuyng of christians offendeth euen the verie Heathen people Leude preachers â—npreachyng Prelates Notorious viâ—es in young Ministers Hirelinges Preachers can make no excuse in the date of iudgement The â—â—lles of Iustice â—â—terpâ—â—tours â—â— the lawe Iudgementeâ— and punishe â–ª â—entâ—â—â—â— exâ—â—cised by the Lawe Lawes ordeined for twoo specialâ— causâ—â— â—â—â— de oratore The Lawiers house Pro A. Ceâ—inna There ought to be no respect of persones â—â— matters of Iustice Practitionâ—â—â— oâ— the lawe abuse theiâ— profession Cicero i. de oratore The ende of the Lawe Learned Lawyers muste bee a presidence to others of vertuous liuing Corrupt Lawyers The kowledge of the Lawe ought to bee well bestowed Lawiers likened to soldiers Iudges Seargeauntes Vtter Barresters Proctours Corinthe is a Citee in â—câ—ia The propertie of a good lawyer The properties of a good Lawier Vnlearned and craftie lawier â— The Lawe abused Many lawiers â—â—use marie 〈…〉 Lawyers were driuen out of Hungarie It were expâ—â—ent that matters in variaÌ„â— should be ended with expediâ—â—â— Some practiâ—â— ouers procute delayes in their Clienteâ— matters Quarâ—â—iours deserue punishment It is not the paâ—â—e of a christian to proloÌ„g â—â—â—es Mannâ—â— life although it â—ee but â—â—oâ—â— yet â—o suâ—â—â—â—â— to many dâ—seases 〈◊〉 was 〈◊〉 for 〈…〉 Eccle. 38. When seuen 〈◊〉 english 〈◊〉 â—n oâ—nce â—â—â—â— was Sâ—â—â—â—rtâ—â—s out englishe peâ—â—â— Diuers 〈◊〉 of 〈◊〉 〈◊〉 of 〈◊〉 Euery parte of 〈◊〉 necessâ—â—â—e in the common weale Surgâ—â—â—â— â–ª Phisicke and Surgerie be muche abused Vnlearned Phisicians Plin. lib. 29 nat histo capi i. The Phisicion beginneth where the Philosopher endeth Obseruacions of Phisicions Brute beastes teach vs the nature of herbes Plin. li. â— ca â–ª 2â— The charge â—â— Phisicions â–ª Quid. 14. Metamopho Arte and exercise â—e meanes to affaiâ—â— tâ— vertue Discipline Learnyng to very expedient in euery common weale Plutarchus in vita Licurgi Plato in 4. 6. 7. dial de Republi 8. Polit. Pro Archiâ— poeta â—â—â— commâ—â— d 〈…〉 of 〈…〉 ning Mothers milke is mosterpedient for a child Noct Aâ—â— lib. 1â— ca. 1. â—â—eidoâ— 4. Horat. 6. de Rep. Children must be vertuoully trayned vp Logicâ—â— â—ecâ—â— scholemaisters Lib. i. In libr. de tradendis disciplinis Learning with delight â—ilthy antours â—onesty excelleth learnyng Suche prophane â–ª authors must be redde as disages not with true â—eligion Come of Alexandria Erection â—â— scholes â–ª Epicuruâ— One man helpeth another Handy craftes bâ— so called because of their inuencion Ciceroâ— of Hippias the Philosopher made all his owne garmentes him selfe Apuleius in li â–ª â—loridoruÌ„ 〈…〉 commenbeth the labour of the handes â— Corin. iiii â—i Cor. xii Causes of so â—â—â—â— learned 〈◊〉 Euery manâ—â—â— must chuse that trade of life wherewith â—â—â— nature best agreeth Handy craftes deuided into seuen partes Husbandrie Varro i. de Rerust ca 4 â–ª Woule working Carpenters crafte 〈…〉 Huntyng Surgerie The Frenche pockes The Englishe sweate Stageâ—yâ— Tillage Noble men of Romepractised Tillage Plini lib. â— capit â—â— Serranus a serendo Pursiuauntes Cato de Reiust House 〈…〉 is necessarie â—â—â—ers of husbandrie Preceptes of husbandrie â—aco ca. â—lâ— The commoditâ—â—s of husbandrie God muste be glorified â—â— his giâ—â—es By 〈◊〉 good thinges gâ—â—wâ—â—ll Wine Pâ—â—ni li 14. cap â–ª v. Wine is the 〈◊〉 â—â— the yearth Houâ—â—bandrie â—◠〈◊〉 〈◊〉 â—â— all other haâ—â—◠〈◊〉 The necessitie of garmentes All thinges in this liâ—e besids meate drinke and clothe be in maner supâ—â—â—â—uous â— Tâ—â—â— v. Nature couâ—â—eth all liuyng creatures saâ—â—ng mâ— only â—â—llers 〈◊〉 â–ª â—â—ery manâ—â— ought to 〈◊〉 apparell 〈◊〉 for â—â—â— deâ—ree ChaÌ„blet 〈◊〉 â—â— apparell Sumptuous â—ermentes Lightnesse in apparell Chaunge of apparelle causetâ— chaunge of coÌ„dicions â—ldâ— faâ—hâ—â—n◠〈…〉 d. A comely pace is comendable Reformacion to requisite The commoditie that 〈…〉 weth by 〈…〉 ment 〈…〉 Man is naturally bent to inuente newe deuises Emulacion Our newe artificers farre passe the old in excellencie of woorke Diuersitie aâ— wittes haue inuented varietie of artes S 〈…〉 growe incontempt â—y abusing theim Abuse chaungeth good thin â—â—â— to euill Necessarie handicraftes menne Magistrates must see a â—â—dresse in thâ—â—ges abused â—â—â—les and Companies â–ª The 〈…〉 â—â—â— of 〈…〉 〈…〉 vn 〈…〉 Paintyng is nambred emoÌ„â— the liberall sciences Plini lib. 35. Capi. 8. Quint. li. 12 Cap. 10. 〈…〉 Apelles and Protogenes were excellent Painters Plini lib. 7. cap. xxxvij Buildyng Libri 1. Architecture â— Capi. i. Buildyng is deuided into twoo partes frame and diuise Paintyng Geometrie The perspectiues Arithmetique Li.