somewhat declared howe expedient a thing it is that such as he about princes be good and Godly where at they maie take the rule of their life which al men vse to marke none otherwise then they beholde their face in a lokynge Glasse that thereby throughe example of their daiely conuersacion they maie learne and vnderstande to do that is best and to eschew that is contrary For with the good thou shalt be good with the noughtie thou shalt be naughtie which is so true that it behoueth eueÌ„ their very wordes to be honest and chaste least the minde consente thereunto and so be enfected for euill talke vseth to corrupt good maners as Menander saieth Whiche thing Sainte Paule also reciteth thus Ill conuersation hurteth good maners And like man like talke and that not without a cause seing talke is a signification of the minde Therefore Socrates whoÌ„ they report to haue called Philosophie the discipline of maners euen out of heauen saied vnto a yonge man whose towardenes he was requested to learne Speake that I maie see thee meanyng hereby that mannes minde might rather be knowen by his communication then by anye view of his countenaunce But for so much as kingdomes and dominions be geuen to kynges potentates ouer whiche they haue rule neither can they alone rule all neither be present eche where they must nedes do that by puttyng other in trust for it is better to do a thing by a deputie then quite to leaue it vndone or to attempt it out of tyme and so geue occasion of some vnrecouerable harme And hereby is it meant when we do saie that kinges haue manye eies and longe handes From whence it dothe not much disagree that is in the common prouerbe so much bruted A great birde must haue a wide neast But these must also be of good coÌ„uersation and loue honestie that they bothe maie in their offices do their Princes honour and also be nothing heauye to the subiectes For an Officiall or one that beareth office is called so of Officium which the Grekes do call To cathecon as who saie that belongeth to vs to doe And that dooeth Marcus Tullius call duetie whiche when it is done we maie geue a good reason whye it is done and this kinde of duetie hath place in the common weale Therefore whatsoeuer is done by officials or deputies in the whole kingdome and dominioÌ„ that must be vprightly and well done so that it doe agree with place time the thinge whiche ought to bee done the subiectes the deputies office and the honour of the high magistrate Whereby it shalbe occasioned that such thinges as be due to the officer shal be well preserued and the subiectes shall with all officiousnes performe and do that is their duetie so acknowledging the maiestie of him that is in office that they shall reuerence euen a staffe if he dooe set it vp before theim Whereof take this as an example Amasis the king of the Egyptians which neither came of royal bloud ne yet had any memoriall of his auncetours but being of a base degree was elected to the kingdome For which thinges when as sundrie men did contemne him he bethought him self howe he might couer this belmish and wittely bringe him selfe in reputacion among the rude people There was amongest the kinges plate a Basen of golde wherein after his countrey fashion hee and his gheâ—â—es after meate were wonte to washe their feete whiche he also sometime vsed in place of a chamber potte as some haue vsed Emeraude bowles for the same purpose This Basen did he breake and of it made an Image of an ydole and sette it vp in the middest of the market place to be worshipped of the Egyptians which they did very reuerentlye Which thinge when it was reported vnto the king he assembled all the people together and tolde them the whole matter howe it was that this ymage which they so highlye honoured was made of that Basen wherein he was wont to washe his fete pisse and vomite and to put it to such like kinde of vncleanely vses And so should they thinke of him who althoughe he was but of base birthe yet he was their kinge and worthye to be reuerenced with due honour They that be vnder Officers deputies or haue the administracion of some other officer must be circumspect that they faile not in their duties nor dooe anye thing wrongfully But they must especially take hede that they do neither take bribes ne yet suffer them selues to be seduced by corruption of ambicion For the roume that they supplye is not mans but Gods committed vnto the administracion of manne and their estate is so much the straighter because they be not onely compelled to geue an accompt of their stewardship to god but also to the prince or magistrate vnder whoÌ„ they be appointed to beare office which shall also answere for that whiche is done euill because he did not appoinct a conuenient man to be his deputie and suffred his people to take harme specially by him whom he knew to be an hirelyng and reatchles in the office of feadyng It is like as if a shepeheard when he hath sheepe committed to his charge while hee gathereth nuttes or otherwise spendeth the time idlely dooeth put theim ouer to an others kepynge and they in the meane while be yll fedde and fall away or negligently kept the Wolfe brusteth in amongest them What shall staye the Lord of these shepe but that he may examine therefore bothe the hirelyng and the shepeherd him selfe and call them bothe to accompt for the losse he hath susteined that if thone can not make amendes the other shall make it good and abye for his negligence as reason and iustice requireth There be also sundry other thinges whiche maye warne them of their duties and cause them that they do not go astray seing they be appointed ouer a whole people and manie of whom they can not deserue all in like as among whom there are so many mindes as heades And vnlesse thei haue before their eies the perfect rule of administration I meane the lawe temperaunce iustice and equitie after whiche they may direct all the order of their gouornement whereby they shall not onely be deliuered from the staine of errour iniquitie naughtines but also shall be without suspicion thereof there will alwaye be some that shall finde fault with their doinges be they neuer so honest neuer so vpright vnknowyng to them accuse them to the heade officer and thereby brynge theim out of fauour For Princes be men and easely will be brought to suspect other mennes doinges for so muche as they be very desierous thereof and thinke in a greate glorye to cloke their owne fault by the calamitie of others and will not sticke at the complaint of one that hath bene euill handeled to put a man from his office and to wipe him cleane of all his
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
enduraunce of trauaile temperaunce modestie continence and all princely vertues This kinde of exercise was at the first commen and almost permitted to euery man For wilde beastes by the lawe of nature be his that can firste laie handes on theim So that it was lawfull for euery man to hunte theim as a thing which serued for the greatest part of their vittaile and common meate Hereupon Xenophon allowinge Lycurgus his ordinaunce woulde that bothe horses and dogges shoulde be common whiche vsage in certayne common weales is as yet of auncieÌ„t time kept where wilde beastes greate or small maie be taken by the inhabitauntes of the countrey but the Gentlemen dooe vsurpe that poinct nowe adaies as a prerogatiue eche one in the precinct of his lordeshippe and dooe not suffer the people commonlye to frequent the same But they be so precise therein that sometime it is counted lesse offence to hurte a husbandman of the countrey then any of the gentlemennes game the onely cause why is for that the noble men haue a delight therein Neuertheles this pastime of huntyng kepeth styll her dignitye as not onely Princes and noble menne dooe knowe but also suche as may lawfully vse this game and such as be vnder them and officers of the game This arte doe not I entende at this tyme to teach consideryng it is so diuers and so wittie as there bee diuers kindes of wilde beastes whiche men doe vse to hunt as there is one waie vsed to hunt the Beare an other the Bucke an other the Boare an other the Eliphaunt an other the Lion an other the Leopard an other the Woulfe an other the Panther an other the roe an other the Doe an other the hare other kindes of beastes whiche as thei bee diuersâ—ie caught so thei must haue diuers kindes of entrapmentes accordingly applied to eche of them But my meanyng tendeth to this ende that hunting maie be honest for the common profite and sought for to that ende wherefore it was first inuented that Princes and noble men maie thereby bee taught and strengthened that thei maie learne how to defende their owne how to repell their enemies to aduaunce iustice in all thinges to set vertue before their eyis and to agree vpon the worshippe and ornament of the common weale And how much the more coÌ„mendable the vse of huntyng is so much y â— more detestable is the abuâ—e therof speciallie in a noble man whom to go out of kind and straie from that whiche dooeth moste besâ—ame hym is very pernicious euen by giuyng the very ensample Moreouer if a king prince or magistrate doe delight daiely to bee on huntyng and raungyng emong the wooddes in the meane tyme either neglectyng his office of administracion or leauing his people to be fleâ—sed by other that is a detestable acte and soche as will hardely be forgiuen for although in deede this game be bothe profitable and healthfull yet so greate an offence as the neglectyng of the people ought not for it to bee committed Therefore soche noble men as delight in this goodly kinde of exercise so much that thei seeke onely pleasure and pastime therein muste take this for a lesson leaste forgettyng their commodities withall thei neglecte that whiche can not be negligeÌ„tly ouerseen without daunger of the soule Euery maÌ„ vppon any mocion to pleasure what soeuer it bee is fully bente and readie that waie but it is a thyng of greate labour and trauaill for a manne to leaue that whiche he hath ones enured hymself vnto and to reclaime vertue if she once haue taken her flight The learned men of our tyme dooe ioigne fishynge and foulyng vnto huntyng and appoincte theim as a parte thereof Whiche thyng although it dooeth not seme in name altogether correspondent yet if ye haue regarde to the verie substaunce of theim there is no greate straungenes therein forsomoche as aswell the birdes of the aire as the fishes of the sea be subiccte to manne whiche by cunnyng must be caught Whiche who so exerciseth for the profite of men dooeth not altoge â–ª together followe an euill thing but the more commodious bicause it belongeth to the nourishyng of the people The argument of the. viii Chapiter Concernyng the Scaffoldes and Pageauntes of diuers games and plaies and how farre thei be to be allowed and set forthe in a citee FOrsomoche as mine enterprise is to declare the forme of a commoÌ„ weale I must nedes touche those thinges the ensamples whereof maie turne either to the commoditie or corrupcion and perishment of the same as chiefly be Plaies set foorthe either vpon stages or in open Mâ—rket places or els where for menne to beholde Whiche as thei doe sometime profite so likewise thei tourne to great harme if thei be not vsed in soche sorte as is bothe ciuill and semely in a citee whiche wee dooe abuse when any thyng is set foorthe openly that is vncleanlie vnchaste shamefull cruell wicked and not standyng with honestie For seyng we be naturally enclined to euill and sone corrupt with naughtie ensamples and talke it is meruailous to consider how that gesturing whiche Tullie elegantlie tearmeth the eloquence of the bodie is able to moue any manne and to prepare him to that whiche is euill coÌ„sidering that soche thinges be bothe disclosed to the iye and eare as might a greate deale more godlilye be kepte close to the greater benefite of the audience Whereby a double offence is committed Firste by those dissolute plaiers whiche without any respecte of innocencie without any regarde of honestie bee nothinge ashamed to exhibite the filthiest matters that thei can deuise Secondly by the hearers whiche vouchsafe to heare and beholde soche thinges as onely minister occasion of volupteousnesse to the greate losse bothe of themselues and time To whom that maie well bee applied that Diogenes saied to a young manne that made haste to come to a banquet Tary quam he for thou shalt retourne worse for bankettes and feastes be full of riotte and dronkennesse And these scaffolde plaies and pageantes were in tymes past diuersely set foorth vpon sondrie consideracions as thei toke their beginning For sometime thei were exhibited in the honoure of some GOD As those that a Pisa and Elis twoo citees of Grece wer euerie fift yere solempnized with games of exercise in the honour of Iupiter worshipped on the hill Olimpus first deuised by Hercules Plutarke also writeth that Theseus ordeigned in like maner in the straightes of Corinthe games solempnlie to bee kepte euery fifthe yere in the honour of Neptune Sometime in remembraunce of some notable arte whiche had been dooen As Apollo after that he had vainquished the foule serpent Pytho did not onely take vpon hym the name of Pythius but also ordeigned the Pythiane games for the foote hande and wheele to the intent the memoriall of his doynges might neuer decaie whereof Ouide writeth on this wise And lest in time that
to destroy them in the wildernes with famine and honger GOD minding to represse this sedicion at the first breaking out sente downe fire foorthe of heauen which so burnt vp Chorah with an hundred and fiftie men that toke his parte that their bodies were neuer sene after Moreouer the earth gapynge so deuoured Dathan Abiron their adherentes with their tents and all their substaunce that they pearished from among the midst of the people and couered with earth so went quicke into helle Ensamples certainlie whiche God woulde not in vaine haue set furth vnto vs in writinge were it not that thereby we should learne to reuerence the magistrates to submit our selues vnto lawes tâ— kepe peace and quietnes and to beare the burden of the crosse with a suffering and patient mynde Then ought we not to make anie coÌ„motions against our magistrates be they neuer so euill ne yet againste anye other but euery man beyng content with that which God hath giuen him muste do his dewtie and thinke him selfe to be a parte of that bodie whiche God would should be vnseuered and vnbrokeÌ„ whose true head is Christ in whiche bodie if either magistrates or subiectes beginne to go out of kinde and to anoye theÌ„ thou muste not either violentlie or riottouslie go about to amend it and lewdlie to take vpon the reuengement whiche is dew onelie to God But pursewe thou the matter with that armour which the holie word of god giueth the that is thou must aduise counsayle warne sollicite and earnestlie charge theim to cease from their enterprise as vnhonest vngodlie and wicked not to offende goddes people but that they repeÌ„t and worke that which is good and godlie Now if they vouchsafe to heare thy good counsell thou haste doen a Christen mannes office preseruing theim whiche were in the readie passage towardes the Deuill so much the readier bycause it is so open and playne that a man maie go thither euen blindfield But if thei shut their eares and refuse to heare thy godlie admonicioÌ„s thou must not therfore draw thy swerd leste thou perish with the sweâ—rde But thou must paciently remit the cause vnto him whiche knoweth the number of the heares of thine heade and punisheth the sorer the longer he forbeareth The argument of the fourth Chapiter That suche men are to be receauid into a citie as will be carefull to prouide for them selues without disturbaunce of the common concorde THerfore not al kinde of men ought to be admitted into a citie but onelie suche as â—e discrete and wel manered For it forceth muche what maner of men thei be wherupoÌ„ the Citie doeth consiste And therefore Socrates in Plato gathereth that as one kinde of man is fitte for one kinde of common weale another for another so one kinde of common weale is fit for sondrie kindes of men For the diuersitie of condicions in men causeth the diuersitie of coÌ„mon weales as in Hesiode the diuersitie of ages was measured by the diuersitie of mens behauiours For they in the Golden age liued without sorow or griefe bicause they were godlie iuste temperate and onelie giuen to vertuouse life After ensued the Siluer age wherein by litle and litle grewe iniurie pride impietie intemperaunce and obstinacie Then came the Brasen age wherein all mischiefe braste out Then firste began warres then were the Giauntes whiche despised heauen who had none other lawe then stode in armes and violences so that it was neadful to raise vp noble men to tender the weake to protecte them from suffering wrounge Last of al is comen the yron worlde the moste accursed of all other full of labour miserie carefulnes impietie iniustice deceipte murther periurie and to be short there is scarse anie wickednesse on the yearth whiche is not holden as a vertue These menne for their iniquitie be in daunger of many greate and terrible mischiues in so muche that oft times an whole Citie hath been punished for one trespace besides that Iustice sitting by God the heauenly father continuallie complaineth vpon iniustice and iniuries of menne vntill suche tyme as reuengement be appoincted So writeth Hesiode Iupiter which casteth a large vew ouer al doth sore punish those whiche delight in reproches and naughtie workes OfteÌ„times an hole Citie fareth the worse for one euill man And further Iustice is a maide and daughter vnto Iupiter gracious and is reuenged by all the goddes in Heauen Yea and when as any man with vniuste doinges doth displease her she sitteth by Iupiter her father and openeth to him the wickednes of mannes mynde that he maye reuenge her As the maners of men varied so the ages varied vntill suche time as their iniquitie of life came to such extremitie that it might be compared euen vnto yron Then can it not otherwise bee but that a Citie must haue in it al sortes of men wherof some be wardens and gouernours some men of occupacioÌ„ and artificers some men of liuelyhoode and possessioners wherin let euery man learne to do his dewtie and diligentlie to execute the office whereunto he is called Thauncient writers make souldiours and suche as follow the warres a porcion of theyr Citie as though it were not ynoughe for Citizens to liue accordynge vnto theyr desires in peace onlesse they had some to defend them at such time as thei be prouoked with iniurie or elles constreyned to warre in theyr enemies lande For profe wherof we maye bryng Rome Carthage NumaÌ„tia Lacedemon Thebes Athens Venice Ienua and all other free Cities whiche neuer acknowledge any forreyne Prince but lyue alwayes within their owne liberties as you maie also vnderstand by Aristotle in his polytiques And not Emperours onlye and Capitaines do commende vnto vs the estate of warriers as verie necessarie but Tullie also him selfe doth preferre it before the knowledge of the ciuill lawe His wordes in the oracion whiche he made in the defence of Lucius Murâ—na be these And certainly for I must neades say as I thinke this martiall vertue farre surmounteth all other for this hath gotten a name vnto the people of Rome this hath wonne eternall glorie to this Citie this hath compelled the whole circuite of the worlde to obeye this our Empire All these ciuill matters all these our excelleÌ„t studies all this our courtlie and oratorious praise and diligeÌ„ce do lurke vnder the warrantie and defence of warlie prowes As soone as anie suspicion of tumulte is noised al our artes be whisht Then all the aucthoritie is committed to them that be best men of warre For all thinge belonginge to the empire and state of the Citie are thought by them to be strengthened and fortified Howbeit gouernours muste in this paincte haue a vigilant iye that their people and citezeins be so trained vp and enured that thei maie knowe their true allegeaunce and be warie in thintertainement of forriners receiuyng none but soche as be bent to obedieÌ„ce and not
pleasantnes of their persuasions and doctrine first to haue moued men from their lodging abroad in caues and dennes none otherwise then thei did stones to haue reuoked theim into Cities into a ciuill communion of life and as it were into a league of amitie But for the entringâ— in and the leadyng of that trade of life for the which maÌ„ was commaunded to liue here that is to conceiue an hope of the eternall and heuenly life that can he not do vnlesse he alwaie haue the commaundementes of God before his eies and behold them as it were in a glasse to perfite that by the lawes geuen from heaueÌ„ which is vnperfit in mans tradiciones and to prouide himselfe a passage by lawfull waie in this mortal life and ciuill societie vnto the true felicitie All which thinges shal wel come to passe if suche a magistrate as loueth and tendreth godlines will fashion his gouernement accordinge vnto the lawes of God and theâ—by as by a touche stone examine and proue all his doynges whether they be allowable or no. For it cannot be but that such gouernement shall procure or desire to haue suche subiectes as will not onlye be willing to obey but by followyng their magistrate wil the more by his good ensample be moued to vertuouse liuing So that we maye well saie with Tullie that this hath alwaye ben the opinion of the wisest that the lawe is nether a thing deuised by wit of men nether any ordinaunce of people but an euerlasting thing which ruleth the hole world a wisedom which consisteth in bidding and forbidding For who doubteth but that Moses the holie lawmaker receiued those his lawes from aboue Also Numa Pompilius to the ende he might bring the people of Rome to a ciuilitie by relligion who were in his time rude stubburne and wilfull after appointment of ceremonies made manie lawes and those verie profitable whiche he mothered vpon the goddesse and nimphe Egeria Minos also ordeined lawes among them of Candie whereof Socrates in Plato alledgeth this to be one drinke not vntill you be dronke whiche engraued in tables of brasse Tallus euery yeare thrise makynge his progresse through the tounes caried about with him as beyng by Iupiter himselfe deliuered vnto Minos whome Hesiode therfore saieth that he had Iupiters scepter that was his doctrine wherwith he ruled all Candie In so muche that the verie Ethnikes affirme that the lawes yshew out of Iupiters heade and so by a reuerence borne toward the first fownder they induce men to be the more ready to obeye them which although they set light by mans lawes yet let them dreade the plague of God who as all men doe knowe will reuenge him selfe vpon him that despiseth his lawes and will not wincke at mans wickednes and suffer it to escape vnpunished The argument of the second Chapiter That it is most pernicious to a common weale for a magistrate despising the lawe to affectate Tiranny becoÌ„ming of a pastoure a very woulf and also howe that no tyraunt can longe continew SOlon the Athenian Lawemaker whiche deuised many goodlie ordinaunces specially the remitting of debte whereby the dettours had bounde their bodies to their creditours which he therfore called Sisachthia as who saie the easinge of a burden the autour also as manie deme of that wise sayinge Excede in nothing this Solon was wount to saye that coÌ„mon weales should then prosper when the princes and magistrates therein lyue accordinge vnto the prescript of lawe and therafter addresse the order of their gouernement As the it were a thinge of to much anoyaunce the maiestie of the lawe despised to affectate a supreme seigniorie and to do al thinges by force of armes according vnto their owne will and pleasure Therfore it is moste conuenient as the philosophers and teachers of maners doe counsell vs and as I before haue made mencion that he whiche must be a prince be vertuously brought vp and enured aswell to obedience of lawes as godlines Yea he that is so trained vp in his youth and called to rule in the common weale shalbe the better able to do his dutie in his vocation as one that is taught by God remembring that saing So must thou rule others that thou muste know that god ruleth ouer the as whose people it is ouer whom he hath taken the charge vppon him whose office must be to meÌ„taine that which is righte to reuenge punish that which is wroung indifferently to defende riche and poore fatherlesse children and widoes not to passe the prescript of the Lawe the rule aswell of his gouernemente as of his life not to doe any thinge vnaduisedly but willingly here him that warneth him of any thinge that is honest and reasonable Such a one is he alone which in good life excelleth his subiectes prouoking and alluring them to vertue by his good ensample He that declineth from this order of liuing and leauing the equitie of lawe is ledde after his owne will dothe easily lease the name of a prince so that from thencefurth he can nether deserue to be called king keper our pastour but rather a tiraunt and a woulfe bicause he cannot refrayne himselfe from crueltie but blodieth his handes with the slaughter of innocentes deuoureth vp with his vncleane mouthe the nexte bloud of his kinredde whiche is the propertie of a woulfe and not of a man much lesse of a magistrate The original of which monstruous chauÌ„ge Socrates in Plato semeth to referre vnto a preaty fable that like as in Arcadie about the church of Iupiter Licaeus whosoeuer had eaten mannes bowelles minsed with the entrailles of beastes that wer killed for sacrifices was turned into a woulfe so who so euer delighteth to do all thinges by violence to set vpon other mens liues forceably to oppresse his subiectes to condemne a man ere his cause be knowne semeth not vnproperly to be transformed into a wouluishe and tirannicall nature to the destruction of a great noumbre For what other thinge maye we thinke that Caius Cesar thought vpon when as he beyng turned from a Prince to a Monster and destroyer of mankynde oftimes in his furie pronouÌ„ced these wicked wordes woulde to God that the people of Rome had but one necke Neither be thei altogether alway men of nobilitie which fall from their office of feeding become treaterous tyrantes but we also se that suche pestelent poisons of the common weale haue risen of the baser abiect sort Soche be those whiche for y â— madde peoples fauour expelling their lawfull Magistrate do theÌ„ selues winne the vpper hande in their common weale sadiciously and furiously rule it after their owne pleasure the best of the nobilitie either banished or put to death A nomber of ensamples in this poincte might bee gathered out of Germanie Italie Fraunce Englande Denmark and many other common weales were it not that it were not nedefull to rehearse them whiche we see so commonly
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