liber legum quibus Reges Israell subditum sibi populum regere tenebantur Hunc librum legere iubet Moyses Reges vt discant timere deuÌ„ custodire mandata eius quae in lege scripta sunt Ecce timere deuÌ„ effectus est legis quem non consequi valet homo nisi prius sciat voluntatem dei quae in lege scripta est Nam principium omnis famulatus est scire voluntatem dnÌ„i cui seruitur Legis tnÌ„ lator Moyses primô in hoc edicto effectum legis videlicet timorem Dei coÌ„memorat Deinde ad custodiaÌ„ causae eius videlicet mandatorum dei ipse inuitat NaÌ„ effectus prior est quaÌ„ causa in animo exhortaÌ„tis Sed quis est timor iste quem promittunt leges obseruatoribus suis vere non eÌ„ timor ille de quo scribitur Quod perfecta caritas foras mittit timorem Timor tamen ille licet seruilis sepe ad legendum leges reges concitat sed non est ipse proles legis Timor vero de quo hic loquitur Moises quem et pariunt leges est ille de quo dicit propheta Timor domini sanctus permanet in seculum seculi Hic filialis est et non nouit penam vt ille qui per charitatem expellitur Nam iste a legibus proficiscitur que doceÌ„t facere voluÌ„tateÌ„ dei quo ipse penaÌ„ noÌ„ meretur Sed gloria dnÌ„i est super metuentes euÌ„ quos et ipse glorificat Timor auteÌ„ iste timor ille est de quo Iob postquaÌ„ multifarie sapieÌ„tiaÌ„ inuestigat sic ait Ecce timor domini ipsa est sapientia recedere a malo intelligentia Iob ca. xxviij Recedere a malo quôd intelligeÌ„tia timoris dei est leges docent quo timoreÌ„ hunc ipse parturiunt ¶ The Princes replie to the Chauncellours motion Chap. 2. THe Prince hearynge this and stedfastly be holding y e old man spake thus to him I know good Chauncelloure that the booke of Deutronomie whereof you speake is a booke of holye scripture The lawes also and ordinances therein contained are holy of the lords makinge and published by Moyses Wherefore the readinge of them is a plesant act of holye contemplacion But that law to the knowledge whereof you counsell me is humayne made by menne and intreating of worldlye matters Wherefore though Moyses bynde the Kinges of Israell to the readynge of goddes law yet that thereby hee forcethe all other Kynges to do the like in their own lawes that standethe by no good reason seeynge that of both the readinges the cause is not like HEc vt audiuit priÌ„ceps erecto in senem vultu sic locutus est Scio Cancellarie quod liber Deut. quem tu commemoras sacrae scripturae volumeÌ„ est leges quoque cerimoniae in eo coÌ„scriptae etiam sacrae suÌ„t a dnÌ„o editae per Moisen promulgatae quare eas legere saÌ„ctae coÌ„teÌ„placionis dulcedo est Sed lex ad cuius scienciaÌ„ me inuitas humana est ab hoiÌ„bus aedita tractans terrena quo licet Moyses ad Deut. lecturam reges Israel astrinxerit euÌ„ per hoc reges alios ad coÌ„ssiÌ„l’er facieÌ„duÌ„ in suis legibus coÌ„citasse oÌ„neÌ„ effugit rationeÌ„ cuÌ„ vtriusque lectur ’ noÌ„ sit eadem causa ¶ Here the Chauncelour Fortifieth his assertion Cap. 3. I perceaue ê™ the ChauÌ„cellour by youre aunswere most worthy prince howe earnestly you haue considered weighed the qualitie of my exhortacioÌ„ So that heareby you doe much encourage me both more plainly more largely also more deepelye to discourse y e same Wherefore you shal vnderstande that not only gods lawes but also mans are holye forsomuche as the lawe is diffined by these woordes The lawe is a holy sanction or decree coÌ„mauÌ„ding things that be honest and forbiddinge y e contraries Now y e thing must needs be holy which by diffinicioÌ„ is determined to be holye Right also by description is called the arte of y t whiche is good streight so y t in this cespect a man may wel cal vs Sacerdotes that is to saye geeuers or teachers of holy things for so by interpretacion doothe Sacerdos signifie Forsomuche then as the lawes are holye it foloweth that the ministers and setters furth of theÌ„ may right wel be called Sacerdotes that iz geuers teachers of holy things Further more all lawes published by men haue also theire auctoritie frome godde For as the Apostell sayethe Al power is from the lord god Wherefore the lawes that are made by maÌ„ which thereunto hath receaued power from the lorde are also ordeined of god as also appeareth by this saiyng of the auctour of al causes Whatsoeuer the seconde cause doth the saÌ„e dothe y e first cause by a higher and more excellent meane Wherefore Iosaphat the king of Iuda saiethe to his iudges The iudgements whiche ye execute are the iudgements of god in y e ninetinth chapter of the seconde booke of Chronicles Wherby you are taughte that to learne laws though they be maÌ„s lawes is toe learne holy lawes and the ordynaÌ„ces of goode so that the studie of them is not with out a pleasant sweetenes of holy coÌ„solacioÌ„ And yet such sweete pleasure was not the cause as you suppose werefore Moyses coÌ„maunded the kings of Israel to reade the lawes of Deuteronomie For thys cause moueth not kynges no more to the reading of y e boke of Deuteronomie thenne of anye of the other bookes of Moyses in which aswel as iÌ„ y e booke of Deuteronomie is plentiful store of godly lessons holy instruccioÌ„s Wherin to be deuoutly occupied is a holy thing Wherfore that there was non other cause of this commaundement theÌ„ for that y e lawes whereby the king of Israel is bound to rule his people are more precisely coÌ„teined in y e booke of Deutronomie theÌ„ in y e other bokes of y e old testameÌ„t y e circuÌ„stances of the same coÌ„mauÌ„dement do manifestly infourme vs. For whiche cause you ought moste worthy prince no lesse theÌ„ the kings of Israell to bee mooued and prouoked to be a diligent trauailer in the studie of those lawes wherebye hereafter yowe shal rule your people For that which was spoken to the kinge of Israell muste be vnderstande to be figuratiuely spoken to euerye kinge hauinge dominion ouer godly people And haue I not then wel and holsomelye propounded vnto you the commaundemeÌ„t geeuen to the kynges of Israell concernynge the learnynge of theire lawe Forasmuche as not onely his example but also hys like autoritie hath taught yowe and bounde you to the like dooinge in the lawes of the kyngedome whiche god willinge you shall inherit AT CaÌ„cellariê° Scio inquit ê‘ hec qÌ„ iaÌ„ dicis princeps clarissimÌ„ quaÌ„ta aduÌ„teÌ„tia exhortatioÌ„is mee tu poÌ„deras qualitat ’ quo me noÌ„ infime coÌ„ciÌ„tas suê‘ inceptis neduÌ„ clariê° sed et ê“fuÌ„diê° quodamodo tecuÌ„disceptare
discreete and determinate perfectnes deepe vnder staÌ„dinge of the same beeynge lefte to his iudges So also oughte all princes to bee wel seene in the holye scriptures of god as sayethe vincentius Beluacensis in his booke of the morall institution of princes Forasmuche as the scripture aboue mentioned sayethe that vayne are all theye in whom is not the knowledge of god and for that in the sixteen the chapter of the prouerbes it is thus written Let prophecye or the woorde of god be in the lyppes of the kynge and then hys mouthe shall not go wroÌ„ge in iudgement And yet is not a kinge bounde to haue profounde knowledge and determinate vnderstaÌ„ding in y e holy scriptures as it becommethe a professoure of dyuinitye For it shal be ynoughe for hiÌ„ suê‘ficially to tast y e senteÌ„ces therof as also of his lawes Thus did Charles the great Lewes his sonne and Robert sometime kinge of Fraunce whoe wrote thys sequence Sancti spiritus adsit nobis gratia and diuers other princes as the foresayde VinceÌ„cius in the fiftenethe chapter of his booke aforesayd plainly shewethe Wherfore y e doctors of y e lawes do say y t an eÌ„perour beareth al his lawes in y e box of his brest not for y t he knoweth all y e lawes reallye in deede but for that he vnderstandeth the principles of theÌ„ lykewise theire fourme theire nature in whiche respect he is iudged to bee skilfull in all hys lawes Whiche also he maye alter chaunge and repeale So that in him are potentiallye all his lawes as Eue was in Adam before she was made Butte now good Chauncellour seeynge I perceaue mye selfe sufficientlye perswaded to the studie of the lawes of England whiche thing in y e beginninge of this worke you promised to perfourme I wil no loÌ„ger trouble you in this behalfe But thus I instaÌ„tly desire you y t ye wil iÌ„struct me in y e priÌ„ciples of y e law as you once began to doe And that you will teache me to knowe and vnderstande the fourm and nature thereof For thys lawe shall bee euermore peculiar to me amonge al other lawes of the worlde amonge the whiche I see it shiene as lucifer amoÌ„ge the starrs And forsomuch as I doubt not but youre intent whereby you were moued to this conference is fully satisfiyd bothe tyme and reason requirethe that we make an ende of our talke yeeldynge therfore laudes and thankes to him whiche beganne furthered and hathe fynished the same Whom we call Alpha et O who also be praysed of euerye lyuinge creature Amen Finis PRiÌ„ceps Leges illas neduÌ„ bonas sed et optimas esse caÌ„cellarie ex ê“secutioÌ„e tua in hoc dialogo certissime depÌ„heÌ„di Et si qÌ„ ex eis meliorari deposcant id citissime fieri posse parliamentoruÌ„ ibi dem formulae nos erudiunt Quo realiter poteÌ„tialiterue regnum illud semper prestantissimis legibus gubernatur nec tuas in hac concionatione doctrinas futuris Angliae regibus inutiles fore conijtio duÌ„ noÌ„ dilectet regere legibus quae non delectant Fastidet namque artificem ineptio instrumenti et militem ignauum reddit debilitas laÌ„ciae et mucronis Sed sicut ad pugnaÌ„ animatur miles cuÌ„ neduÌ„ sibi ê“nasiÌ„t arma sed et magis cuÌ„ in actibê° bellicis ipÌ„e sit exê‘tus dicente Vegetio de re militari qd ’ sciencia rei bellicae dimicandi audaciam nutrit Quia nemo facere metuit quod se bene di dicisse confidit Sic et rex omnis ad iustitiam animatur dum leges quibus ipsa fiet nedum iustissimas esse agnoscit sed et earum ille expertus sit formam et naturam quas tantum in vniuersali inclusiuè et incoÌ„fuso principi scire sufficiet remanen te suis iudicibus earum discreta determinataque peritia et scientia altiori Sic equideÌ„ et scripturarum diuinaruÌ„ peritiam vt dicit Vincentius Beluacensis in libro de morali institutioÌ„e priÌ„cipum Omnis princeps habere deberet cum dicat scriptura superius memorata qd ’ vanae sunt oeÌ„s in quibus noÌ„ est scientia dei et ê“uerbi .xvi. scribatur Diuinatio id est diuina seÌ„tentia vel sermo diuinus sit in labiis regis et tunc in iuditio non errabit os eius Non tamen profundè determinatèue intelligere tenetur PriÌ„ceps scripturas sacras vt decet sacrae theologiae ê“fessor sufficit naÌ„que ei earuÌ„ in coÌ„fusô degusta re sententias qualiter et peritiaÌ„ legis suae Sic et feceâ—uÌ„t Carolus Magâ—us Lodouicê° filius eiê° et Robertê° quoÌ„daÌ„ rex FraÌ„ciae qui hanc scripsit seqÌ„ntiaÌ„ SaÌ„cti spiritê° ad sit nobis gratia et quaÌ„ plures alij vt iÌ„ .xv. ca. lib. pÌ„dicti Vincentius pÌ„dictê° luculenter docet Vnde et doctores leguÌ„ dicuÌ„t qd ’ imperator gerit oiÌ„a iura sua in scrinio pectoris sui noÌ„ qÌ„a oÌ„iÌ„a iura ipÌ„e noscit realiter et in actu sed duÌ„ priÌ„cipia eoruÌ„ ipÌ„e ê‘cepit formaÌ„ similiter et naturaÌ„ oiÌ„a iura sua ipse iÌ„telliger ’ ceÌ„setur qÌ„ etiaÌ„ traÌ„sformare ille potest mutare et cassare quo iÌ„ eo poteÌ„tialiter suÌ„t oÌ„nia iura sua vt in AdaÌ„ erat Eua antequaÌ„ plasmaretur Sed quia CaÌ„cellarie ad leguÌ„ Angliae disciplinatuÌ„ mihi iaÌ„ conspicio suffici enter esse suasum quod et in huiê° operis exordio facere ê“misisti NoÌ„ te aÌ„plius huius pÌ„textu solicitare conabor sed obnixê de posco vt in legis huius principijs vt quoÌ„dam incepisti me erudias doceÌ„s quodamodo eius agnoscere formaÌ„ et naturam quia lex ista mihi semê‘ peculiaris erit iÌ„ter ceteras legê orbis inter quas ipsaÌ„ lucere coÌ„spicio vt lucifer inter stellas Et duÌ„ intentioni tuae qua ad collationeÌ„ hanc concitatus es iaÌ„ satisfactuÌ„ esse noÌ„ aÌ„bigo tempus postulat et ratio vt nostris colloquiis terminuÌ„ coÌ„feramus reddeÌ„tes ex eis laudes ei et gratias qui ea incepit prosecutê° est et finiuit Alpha et O queÌ„ dicimê° queÌ„ et laudet oÌ„nis spiritus Amen ¶ The table AN Introduction to the matter Fo. 3. The Chanceller moueth the Prince to the knowlege of the lawe Fo. 4. The Princes replie to y e motion 7 The ChauÌ„cellour fortifieth his assertion 8 The Chauncellour proueth that a Prince by the lawe may bee made happye and blessed 10 Ignorance of the lawe causeth contempte therof 14 The Chauncellour briefly repeteth the effect of his perswasion 17 The Prince yeldoth hym self to the studye of the lawes though he bee yet disquieted w t certein doubtes 19 So muche knowledge as is necessarie for a prince is soone had 20 A kinge whose gouernement is politique cannot chaunge hys lawes 25 The Prince demaundeth a question 27 The aunswere is omitted for that in an other woorke it is handled at large 28 How kingdomes ruled by royaâ—â—â—ouernement onely first beganne 28 Howe kingedoÌ„es of politique gouernance were first begonne 30 The Prince compendâ—â—â—sly abridgeth all that the Chauncellour before hath discoursed at large 33 All lawes are the lawe of Nature custoÌ„s or statutes 36 The lawe of Nature in all Countryes is one 37 The customes of Englande are of moste auncient antiquitie practised and receaued of v. seuerall Nations from one to another by successe 38 With what grauitie statutes are made in Englande 39 A meane to know the diuersitie betweene the Ciuile lawes and the lawes of Englande 41 The first case wherein the Ciuile lawes the lawes of England differ 42 InconuenieÌ„ces that commeth of that law which no otherwise theÌ„ by witnesses admitteth trials 43 Of the crueltie of Rackinges 46 The Ciuile lawe ofte failethe in doinge of iustice 50 Howe counties are deuided and Sherifes chosen 51 How Iurers 〈…〉 chosen sworne 54 How Iurers 〈…〉 to be enformed by euydences and witnesses 57 Howe causes criminall are determined in England 61 The Prince granteth the lawes of England to be more commodious for the subiects then y e Ciuile lawes in the case disputed 63 Why Inquestes are not made by Iuries of .xii. men in other realmes aswel as in Englande 65 The Prince coÌ„mendeth the lawes of England of theire proceeding by Iuries 69 The Prince doubteth whether this proceding by Iuries be repugnant to Gods lawe or not 70 That the proceeding by a Iurie 〈◊〉 not repugnant to the law of God 72 Why certeine kinges of Englande haue had no delyghte in their own lawes 76 The Chaunceller openeth the cause which the Prince demaundeth 77 The commodities that proceede of y e ioynt gouernement politique regall in the realm of England 83 A comparison of y e worthines of both the regiments 86 The prince breaketh thâ—â—â—â—uncellour of his tale 89 The second case wherein the Ciuile lawes and the lawes of England disagree in theirs iudgements 89 Speciall causes whye base borne children are not legittimate in England by matrimonye ensuynge 93 The prince alloweth the lawe whych doth not legittimate children borne before matrymonye 98 The thirde case wherein the lawes aforesayde disagree 98 The prince approuethe the lawe whereby y e issue foloweth the wombe 102 The fowerthe case wherein y e said lawes varye 104 The prince commendethe the education of noble mens children beinge orphanes 106 Other cases wherin the foresayde lawes differ 108 The prince regardethe not a case rehearsed 109 The Chaunceller sheweth why the lawes of Englande are not taughte in the vniuersities 110 The disposition 〈◊〉 general study of the lawes of Englande 〈◊〉 that the same in nuÌ„ber passeth certein vniuersities 113 Of the state and degree of a serieaÌ„t at lawe and howe he is created 116 After what maner a Iustice is created and of his habite and conuersacion 121 The prince fyndethe faute wythe delayes that are made in the kyngs courte 125 That delaies whiche happen in the kyngs courts are necessarie and reasonable 126 That the lawes of Englande are ryghte good the knoweledge thereof expediente for kyngs and that it shal suffice them to haue but a superficial knowledge of the same 129 Imprinted at London in Fletestrete within Temple Barre at the signe of the hand and starre by Rychard Tottill 1567.
you would muche marueill beecause you knowe not the cause of this lawe Howebeeit the difficultie of this case nothing troubleth him y t is learned in the lawes of England Wherfore it is a commen sayinge that an art hath no foe but the ignoraunt person But god forbid O noble prince that you should be an enemye to the lawes of that royalme whyche you shall by succession inherite or that you should despise them seeing y t y e a fore cited text of scripture instructeth you to the loue of Iustyce Wherefore moste soueraigne Prince I doe with moste earnest affection require you to learne the lawes of youre fathers kingdome whom you shall succeede not onelye to the intent you maye the rather auoyde these inconuenyences but also because mannes mynde which naturally desireth the thing that is good and can desire nothing but in respects that it is good as soone as by learninge it hathe taken holde of that whiche is good it becommeth ioyefull and loueth the same the more that it is afterwarde occupied in the remembrance of the same so much it is more delited therin Whereby you are taughte y t if you once by learning attaine to y e vnderstanding of y e foresaid lawes wherein you are nowe ignoraunt seeinge they bee perfectlye good you must needes loue theÌ„ And y e more y t you record theÌ„ in your miÌ„de so much y e more delyte pleasure shal you haue in them For what soeuer it is y e is loued the same draweth the louer of it into y e nature therof So that as the Phisopher sayeth vse or exercise becommeth an other nature So a slippe of a Peare tree beeynge graffed into the stocke of an appletree after that it hath taken it so draweth the appletree into the nature of the Peartree y e they bothe for euer after are rightly called a peare-tree and doe bring furth the fruite of a pearetree In lyke sorte continuall vse and practyse of vertu causeth a full perfection therof in so muche that the practyser of the same is afterward named therby as a man indued with modestye of the vse therof is named modest Hee that vseth continencye is called continent and one garnished with wisedom is called wise Wherfore you also moste myghtye prince when you are plesantly delyted in Iustice and therewith indued in respect of the perfeccion of the law you shal wortheli be called Iust For which cause it shal be saide vnto you Thou hast loued Iustice hated iniquitie and therfore the lord thy God hath anointed the with y e oyle of gladnes aboue the kings of the earth thy coÌ„panions SEd quomoÌ„ iusticiam diligere poteris sinon primo legum scientiaÌ„ quibus ipsa cognoscatur vtcuÌ„que appreheÌ„deris Dicit namque Philosophus quod nihil amatuÌ„ nisi cognitum Quare Fabius Orator ait qd ’ felices essent artes si de illis soli artifices iudicarent Ignotum vero noÌ„ solum noÌ„ amari sed sperni solet quô poeta quidaÌ„ sic ait omnia que nescit dicit sperneÌ„ da colonus Et noÌ„ coloni solum vox hec est sed et doctorum peritissimorum quoque viroruÌ„ NaÌ„ si ad Philosophum natural ’ qui in mathe nunquaÌ„ studuit methaphisicus dicat qd ’ scientia sua considerat resseperatas ab oÌ„ni materia et motu scd’m secundum esse et secuÌ„duÌ„ rationeÌ„ Vel mathemathecus dicat quod sua scientia considerat res coniunctas materiÌ„ae et motui secundum esse sed seê‘atas secundum rationem Ambos hos licet phoÌ„s philosophus ille naturalis qui nuÌ„quaÌ„ nouit res aliquas seê‘atas a materia motu essentia vel ratione spernet eorumquè sciencias licet sua scientia nobili ores ipse deridebit non alia ductê° causa nisi quia eorum scientias ipse penitus ignorat Sic et tu princeps legis Anglie ê‘ituÌ„ miraberis si dicat quod frater fratri sibi nequaquaÌ„ vterino non succedet in hereditate paterna sed potiê° hereditas illa soro ri integri sanguinis sui descendet Aut capitali domino feodi accidet vt escaeta sua CuÌ„ causam legis huÃus tu ignores in lege tamen Angliae doctuÌ„ huius casus difficultas nullatenus perturbat Quare et vulgariterdicitur quod ars non habet inimicum nisi ignorantem Sed absit a te fili Regis vt inimiceris legibus regni quo tu successurus es vel vt eas spernes cum iusticiam diligere predicta sapientiae lectio te erudiat Iterum igitur atque iterum princeps inclitissime te adiuro vt leges regni patris tui cui successurus es addiscas Ne dum vt inconuenieÌ„tias has tu euites Sed quia mens humana quae naturaliter bonum appetit et nihil potest appetere nisi sub ratione boni mox vt per doctrinam bonum appreheÌ„derit guadet et illud amat ac quanto deinceps illud plus recordatur tanto amplius delectatur iÌ„ eodem quo doceris quód si leges predictas quas iam ignoras intellexeris ê‘ doctrinam cum optimae illae sint amabis eas Et quaÌ„to plus easdem mente pertractaueris tanto eisdem delectabilius tu frueris Nam omne quod amatur vsu trahit amatorem suum in naturani eius Vnde vt dicit Philosophus vsus altera fit natura sic ramunculus piri stipiti pomi insertus postquam coaluerit ita pomum trahit in naturam piri vt ambae deinceps merito pirus appellentur fructusque producant piri Sic et vsitata virtus habitum generat vt vtens ea deinde a virtute illa denominetur quo modestiae preditus vsu modestus nominatur contineÌ„tiae continens et sapientiae sapiens Quare et tu princeps postquam iustitia delectabiliter functus fueris habitumque legis indutus fueris merito denominaberis iustus cuius gratia tibi dicetur dilexisti iusticiam quo et odisti iniquitatem propterea vnxit te dominus deus tuus oleo letitiae pre consortibus tuis regibus terrae ¶ Here the Chauncellour briefly repeteth the effect of all his perswacion Cap. 6. NOw moste gracious prince is not all thys enoughe to moue youre highnes to the studye of y e lawe Seing that thereby you shal indue your selfe with Iustice whiche shall yelde vnto you the name of a iuste man And shall also eschue the infamy of ignoraunce in the lawe And further by the lawe you enioying felicity shal be blessed in this life And finallye beinge furnished w t a louyng feare whiche is the wisedome of God you shall obtain possesse Charitie whiche is a stedfast loue to godward and by the meane thereof cleanynge to God you shall by the apostles sayenge bee made one Spirite wyth hym But forsomuche as the lawe without grace cannot accoÌ„plish these thiÌ„gs it is necessarie and requisite that aboue all things you
’ sinagoga duÌ„ sub solo deo rege qui eam in regnuÌ„ peculiare adoptabat illa militabat sed demum eius petitione Rege homine sibi coÌ„stituto sub lege taÌ„tum regali ipsa de inceps humiliata est Sub qua tamen dum optimi reges sibi prefuerunt ipsa plausit et cum discoli ei preessebant ipsa iÌ„ consolabiliter lugebat vt reguÌ„ liber hec destinctiê° manifestauit TameÌ„ qÌ„a de materia ista in opusculo qd tui contemplacione de natura legis naturae exaraui sufficienter puto me diceptasse plê° inde loqui iam de sisto Here the prince demauÌ„deth a question Cap. 10. Immediatly the priÌ„ce thê° said Howe coÌ„meth this to passe good Chauncellour that oÌ„e kynge maye gouerne his people by power royal onely and y e an other kynge caÌ„ haue no such power seiÌ„g bothe this kynges are iÌ„ dignitie equall I cannot chose but muche muse and marueil why iÌ„ power they should thus differ TVnc princeps illico sic ait Vnde hoc caÌ„cellarie qd Rex vnus plebem suaÌ„ regaliter taÌ„tuÌ„ regere valeat et regi alteri potestas huiusmodi denegatur equalis fastigii cuÌ„ sint reges ambo Cur in potestate sint ipsi dispares nequeo noÌ„ admirari The aunswere to this question is here omitted for that in another worke it is handeled at large Cap. 11. I haue sufficieÌ„tly qd the chauÌ„cellour declared in my foresaid worke y t the Kynge whose gouernemeÌ„t is politique is of no lesse power then he that royally ruelethe his people after his owne pleasure howbeit they differ iÌ„ autoritie ouer their subiets as in the saÌ„e worke I haue shewed saye I styll Of whiche differeÌ„ce I wyll opeÌ„ vnto you the cause as I can CAncellarius Non minoris esse potestatis regem politicê imperaÌ„tem quaÌ„ qui vt vult regaliter regit populum suum in supradicto opusculo sufficieÌ„ter est ostensum Diuersae tameÌ„ autoritatis eos iÌ„ subditos suos ibidem vt iam nulla tenê° denegaui cuius diuÌ„sitatis causaÌ„ vt potero tibi paÌ„daÌ„ Howe Kingedomes rueled by royall gouernement onely first beganne Cap. 12. Men iÌ„ tymes passed excellynge in power gredie of dignitie glorie did many tymes by plaiÌ„e force subdue vnto them their neighbours the nations adioynyng and coÌ„pelled them to do theÌ„ seruice and to obeye their coÌ„maundements which coÌ„maundemeÌ„tz afterward they decreed too be vnto those people verie lawes And by longe sufferauÌ„ce of the saÌ„e y e people so subdued beyng by their subduers defended from the iniuries of other agreed consented to lyue vnder the dominion of the same their subduers thiÌ„kiÌ„ge it better for theÌ„ to be vnder y e eÌ„piere of oÌ„e maÌ„ whiche might be hable to defeÌ„de theÌ„ agaiÌ„st other theÌ„ to be iÌ„ dauÌ„ger to be oppÌ„ssed of all such as would violeÌ„tli offer them any wronge And thus certein kingedoÌ„es were begonne And those subduers thê° ruliÌ„g y e people vnto theÌ„ subdued tooke vpoÌ„ theÌ„ of rueliÌ„ge to be called Rulers which our language termethe kynges And their ruele or dominioÌ„ was named onely royall or kingly So Nemroth was the first y t gott vnto hiÌ„self a kingedoÌ„e And yett iÌ„ the holie scripturs he is not called a kiÌ„ge but a stout or mightie huÌ„ter before y e lorde For lyke as a huÌ„ter subdueth wyld beasts lyuiÌ„ge at their libertie so did he briÌ„ge meÌ„ vnder his obedieÌ„t So did Belê° subdue y e Assyrians Ninê° the most ê‘te of Asia So also did the Romaines vsurpe the empier of the whole worlde And thus almost were the kiÌ„gdoÌ„es of all nations begonne Wherefore the lorde beinge displeased withe the children of Israell requieriÌ„ge to haue a Kynge as then all other natioÌ„s had commauÌ„ded the lawe regall to be declared vnto theÌ„ by y e prophett Which lawe regal was no other thinge but the pleasure of the kynge their gouernour as in the first book of the kynges more fully it is coÌ„teyned Nowe you vnderstande as I suppose most noble priÌ„ce the fourme and fassion of the begynnyng of those Kyngedomes that be regally possessed and rueled Wherefore nowe I wyll assaye to make plaiÌ„e vnto you how by what meaÌ„es y e gouernemeÌ„t of the KyngdoÌ„ politique toke his first entraunce begynynge to the ende and intent y e when you knowe the begynnynges of them both it may be right easye for you thereby too discerne the cause of the diuersitie which in your questioÌ„ is conteyned HOmines quoÌ„ dam potentia praepolleÌ„tes auidi dignitatis et gloriae vicinas sepe gentes sibi viribê° subiugaruÌ„t ac ipsis seruire obtem perare quoque iussionibê° suis coÌ„pulerunt quas iussiones extunc leges hominibus illis esse ipsi sanctierunt QuaruÌ„ ê‘petione diutina subiectus sic populê° dum ê‘ subitieÌ„tes a ceteroruÌ„ iniuriis defeÌ„debatur in subicientiuÌ„ dominiuÌ„ coÌ„sentieruÌ„t Oportuniê° esse arbitraÌ„tes se vnius subdi Iê‘io quo erga alios defeÌ„der ’ quaÌ„ oÌ„niuÌ„ eos iÌ„festar ’ voleÌ„tiuÌ„ oppÌ„ssionibê° expoÌ„i Sicque regna quaedá inchoata suÌ„t et subicientes illi duÌ„ subiectum populuÌ„ sic rexeruÌ„t a regendo sibi nomeÌ„ regis vsurpa ruÌ„t eoruÌ„ quoque dominatê° taÌ„tuÌ„ regalis dictê° est Sic NeÌ„brogh primus sibi regnuÌ„ coÌ„parauit tameÌ„ non rex ipse sed Robustê° venator coraÌ„ domino sacris litteris appellatus est Quia vt venator feras libertat ’ frueÌ„tes ipse homines sibi coÌ„pescuit obedire Sic Belus assirios et Ninus quaÌ„ magnaÌ„ Asiae ê‘teÌ„ ditioni suae subegerunt Sic et RoÌ„ani orbis iperiuÌ„ vsurpar ’ qualit ’ ferè in omnibus gentibus regna iÌ„choata sunt Quare dum filii Israel regem postuâ—abaÌ„t sicut tunc habuerunt omnes geÌ„tes dominus inde offensus legem regalem eis per prophetam explanari mandauit Quae noÌ„ aliud fuit quaÌ„ placitum regis eis preessentis vt in primo Regum libro plenius edocetur Habes nunc ni fallor princeps clarissimÌ„ formam exordii regnorum regaliter possessoruÌ„ Quare quomodo regnuÌ„ politicè regulatuÌ„ pÌ„mitê° erupit etiam iaÌ„ propalare conabor vt cognitis amborum regnorum initiis causam diuersitatis quam tu queris inde elicerâ— tibi facillimum sit Howe Kyngedomes of politique gouernauÌ„ce were first begonne Cap. 13. SAint AusteÌ„ iÌ„ y e xxiii chapter of his xix booke De ciuitate dei saith y e a People is a multitude of men associated by the consent of lawe and communion of wealthe And yett such a people beynge headless that is to saye without a heade is not worthye to be called a bodie For as in thynges naturall when the heade is cutt of the residue is not called a bodie but a truncheon so likewyse in thinges politique a cominalte w tout a head is in no wise corporate Wherefore Aristotle iÌ„ the first booke of his ciuile philosophie saieth y e wheÌ„soeuer oÌ„e is made of many
amonge y e saÌ„e one shal be the rueler and the other shal be rueled wherfore a people that wyll rayse theÌ„selfs into a kingdome or into any other bodie politique must euer appointe one to be chiefe rueler of the whole bodie which in kiÌ„gdoÌ„es is called a kiÌ„ge After this kiÌ„de of order as out of the embryoÌ„ rieseth a bodie natural ruled by oÌ„e head euen so of a multitude of people arieseth a kyngedoÌ„e whiche is a bodie mistical gouÌ„ned by oÌ„e maÌ„ as by an head And like as in a natural body as saieth the Philosopher the hart is y e first y e liueth hauig w tin it bloud which it distributeth among all y e other members whereby they are quickened doe lyue seÌ„blably in a bodye politik y e inteÌ„t of y e people is the first liuely thiÌ„g hauing w tin it bloud y t is to say politike prouision for the vtilitie welth of the same people which it dealeth furth imparteth aswel to the head as to al y e meÌ„bers of the same body wherby y e body is nourished mainteined Furthermore the lawe vnder the which a multitude of men is made a people representeth the seÌ„blance of synews iÌ„ y e body natural Because that lyke as by synewes the ioynyng of the bodie is made sounde so by the lawe which taketh the name a ligando y t is to witte of byndynge suche a misticall bodie is knytt and preserued together And the members bones of the same bodye whereby is represented y e soundenes of the wealth wherby that bodie is susteyned do by the lawes as the naturall bodie by synewes reteyne eueryone their proper fuÌ„ctions And as the head of a bodi natural caÌ„ not chauÌ„ge his sinewes nor caÌ„ not denie or witholde from his inferiour meÌ„bers their peculiar powers seueral nourishmÌ„tz of bloud no more caÌ„ a kiÌ„ge which is y e head of a bodie politik chauÌ„ge the lawes of y e bodie nor withdrawe from the same people their proper substaÌ„ce against their wills and consentes in that behalfe Nowe you vnderstande most noble prince the fourme of institucion of a kiÌ„gdome politique wherebye you maye measure the power whiche the king therof maye exercise ouer the lawe and subiectes of the same For such a kinge ys made and ordeyned for y e defence of the lawe of his subiectes and of theire bodies and goodes whereunto he receaueth power of his people so y t hee can not gouern his people by any other power Wherfore to satisfy your request in y t you desire to be certified how it coÌ„meth to pas that in y e powers of kings ther is so great diuersitie suerly in mine opinion the diuersitie of the institutioÌ„z or first ordinances of those dignities whiche I haue nowe declared is the onelye cause of this foresayde difference as of the premisses by the discourse of reason you maye easelye gather For thus y e kingdome of Englande oute of Brutes retinue of the Troians whiche he brought out of the coastes of Italie and Greece firste grewe to a politique regall dominion Thus also Scotland which somtime was subiect to Englande as a Dukedome thereof was aduauÌ„ced to a politik and roiall kingdome Many other kiÌ„gdoÌ„s also had thus their first begiÌ„ninge not onely of regal but also of politique gouernement Wherefore Diodorus Siculus in his seconde boke of olde histories thus writeth of the EgiptiaÌ„s The Egiptien kings liued first not after y e licentious maner of other rulers whose will pleasure is in steede of law but they kept theÌ„selfes as priuate persones in subiection of the lawes And this did they willingly beeing perswaded that by obeyinge the laws thei should bee blessed For of suche rulers as folowed theire owne lusts they supposed many thinges to be done whereby they were brought in daunger of diuers harmes and perylles And in his fowerth boke thus he writethe The Ethiopian kinge as sone as hee is created he ordereth his life accordiÌ„g to y e laws and doth al things after y e maner and custom of hys countrey assigninge neyther rewarde nor punishment to anye man otherthen the law made by his predecessours appointethe He reportethe likewise of the kinge of Saba in Arabia the happie and of certein other kinges whiche in olde time honorablye reigned SAnctus Augustinê° in libro xix de ciuitate dei capitulo xxiii dicit Quod populus eÌ„cetus hominuÌ„ iuris consensu et vtilitatis coÌ„munione sociatus Nec tameÌ„ populus huiusmodi dum Acephelê° id est sine capite est corpus vocare meretur Quia vt in naturalibus capite detruncato residuuÌ„ noÌ„ corpê° sed truÌ„cuÌ„ appellamê° sicet in politicis sine capite coÌ„munitas nullatenus corporatur Quo pÌ„mo politicÌ„ dicit philosophus quôd quaÌ„docuÌ„que ex pluribê° coÌ„stituitur vnuÌ„ inter illa vnuÌ„ erit regeÌ„s et alia eruÌ„t recta Quare populuÌ„ se in regnum aliudue corpê° politicÌ„ erigere voleÌ„teÌ„ seÌ„ê‘ oport ’ vnuÌ„ pÌ„ficere totius corporis illiê° regitiuuÌ„ queÌ„ regeÌ„ noÌ„inÌ„ solit ’ eÌ„ Hoc ordinÌ„ sicut ex embrione corpê° surgit phisi cuÌ„ vno capite regulatum sic ex populo erumpit regnum qd corpus extat misticuÌ„ vno hoiÌ„e vt capite gubernatuÌ„ Et sicut in naturali corê‘e vt dicit philosophus cor est primum viueÌ„s habeÌ„s in se saÌ„guineÌ„ queÌ„ emittit in oiÌ„a eius meÌ„bra vnde illa vegetaÌ„t ’ et viuuÌ„t sic iÌ„ corê‘e politico inteÌ„tio populi primuÌ„ viuiduÌ„ est habeÌ„s in se sanguineÌ„ vz ê“uisioneÌ„ politicaÌ„ vtilit ’ populi illiê° quaÌ„ in caput et in oiÌ„a meÌ„bra eiusdeÌ„ corê‘is ipsa traÌ„smittit quo corpus illud alitur vegetatur Lex vero sub qua cetê° hominuÌ„ populus efficitur neruoruÌ„ corporis phisici tenet rationÌ„ qÌ„a sicut ê‘ neruos coÌ„pago corporis solidatur sic per legem quae a ligando dicitur corpus huiusmodi misticum ligatur et seruatur in vnuÌ„ et eius dem corporis meÌ„bra ac ossa quae veritatis qua coÌ„munitas illa sustentatur soliditateÌ„ denotaÌ„t per legem vt corpus naturale per neruos propria retinent iura Et vt non potest caput corporis phisici neruos suos coÌ„mutare neque meÌ„bris suis ê“pÌ„as vires et ê“pÌ„a saÌ„guinis alimÌ„ta denegare nec rex qui caput corpor ’ politici eÌ„ mutar ’ potest leges corpor ’ illiê° nec eiusdeÌ„ populi substaÌ„tias ê“prias subtrahere reclamantibê° eis aut inuitis HeÌ„s ex hoc iaÌ„ priÌ„ceps institutioÌ„is politici Regni formaÌ„ ex qua metiri poteris potesta teÌ„ quaÌ„ rex eiê° in leges ipsiê° aut subditos valeat exercer ’ Ad tutelaÌ„ naÌ„que legis subditoruÌ„ ac eoruÌ„ corpuÌ„ et bonoruÌ„ rex hmÌ„odi erectê° est et ad haÌ„c potestateÌ„ a populo effluxaÌ„ ipse heÌ„t quô ei noÌ„ licet potestate alia suo populo dnÌ„ari Quare vt
hii omnes coÌ„muni assensu nominant de quolibet comitatu tres milites vel armigeros quos inter ceteros eiusdem comitatê° ipsi opinaÌ„tur melioris esse dispositionis et famae et ad officium vice comitis comitatê° illiê° melius dispositos ex quibus rex vnum taÌ„tum eliget queÌ„ per litteras suas pateÌ„tes constituet vicecomitem comitatê° de quo eligit ’ ê“ aÌ„no tunc sequeÌ„te sed ipse aÌ„tequaÌ„ lr ’ illas reciÌ„piat iurabit suê“ saÌ„ta dei euaÌ„gelia inter articulos alioâ— qd bene fideliter et indifferenter exercebit et faciet officiuÌ„ suuÌ„ toto aÌ„no illo neque aliqÌ„d recipiet colore aut causa officii sui ab aliquo alio quaÌ„ a rege His iaÌ„ sic pÌ„suppositis ad eoruÌ„ qÌ„ querimê° indagineÌ„ ê“cedamus Howe Iurers must be chosen and sworne AS ofte as suters in the courtes of the kynge of Englande are come to y e issue of their plea vpon y e mater of the facte furthwith the Iustices by vertue of the kynges wrytte directed vnto the shirief of the countie wherein y e deede is supposed to be done wyll him to cause to come before the same Iusticeis at a certein day by them limitted xii good and lawfull men neighbours to the place where the facte is supposed to be done the same to be such as be of no kynne to either of the pleaders to the ende that by ther oths it maye certeynly be knoweÌ„ whether y e deede wer done as the one partie affirmeth or ells as the other partye denyeth Vppon the daye aforesayde the shieref shall retourne the said wrytte before the same Iustices together with the pannell of their names which he hereunto hath sommoned WheÌ„ they are come either partie may refuse them allegyng that the shierief hathe made that pannell fauorably for the other partye of persones not in different Whiche exception if it be founde treue by the othe of ii men of the same pannell chosen thereunto by the Iustyceis that pannell shall immediatly be quassed And then y e Iustices shall wryte to the coroners of the same couÌ„tie that they shall make a newe painell Whiche when thei haue doÌ„e if it be likewise fouÌ„de fautie it shall also be quassed And then the Iustices shall elect and choose ii of the clerkes of the same courte or other of the same couÌ„tie which in the preseÌ„ce of the court vpon their othes shall make an indifferent panell whiche by neither of the parties shal be challenged Howbeit when the men so impanelled are come into the courte either of the parties may make exceptions against the persoÌ„e of anye of theÌ„ as he may also do in all cases at all times wheÌ„ any maÌ„ by any meanez impanelled shall appeare to be sworne in the courte vpon the truthe of such an issue saiyng that the person impannelled is cosein or allyed to y e other party or by anye kind of amity so knytte vnto him that he is not indifferent to declare the truethe betwene them And of these exceptions there are so manye kyndes and sortes that theye can not bee in fewe woords rehearsed Wherof if anye one bee founde true thenne shall not hee bee sworne agaynst whoÌ„ the exception is purposed but his name shall be cancelled in the pannell So allso shal bee done of all the names of the persons impannelled vntill .xii. of theÌ„ so indiffereÌ„t be sworn that neither party can haue against them any mater of exception or challenge Also of these xii.iiii at the least shal be of the huÌ„dred where the village staÌ„deth wherin the fact wher uppon the sutte riesethe is supposed to bee done And euerie suche Iurer shall haue landes or reuenues for terme of lyfe at y e least to the yearly value of xl sÌ„ And this order is obserued kept in al accions causes criminall reall and personall sauynge where the dammages or debt in accioÌ„s ê‘sonal excedeth not the suÌ„me of .xl. markes of Englishe moneye For thenne it is not requisite that Iurers in such accyons shall bee hable to dyspende somuche Yet they shall haue lande or rentes to a competente value after the discretion of the Iustices Otherwyse theye shall not bee sworne leaste for neede and pouertie such Iurers myghte easelye bee corrupte and suborned And if by suche exceptions so manye Iurers names bee cancelled in the pannel that there remayneth not a sufficient number to make thereof a Iurie theÌ„ y e sherifes by y e kinges write shal be coÌ„mauÌ„ded to adioin mo Iurâ—rs Which thing may ofte be don so y t for lack of Iurers y e inquisitioÌ„ of y e truth vpoÌ„ such a plea shal not â—emaiÌ„ And this is y e fourm how Iurers and suche inquisitours of truth ought to be choseÌ„ in the kings courte and lykewise to bee sworne Wherefore how they muste bee charged and infourmed of y e vtteryng of y e same trueth this nowe resteth to be discussed QVociescunque contendeÌ„tes in curiis regis Angliae ad exituÌ„ placiti super materia facti deuenerint concito Iusticiarii ê‘ breue regis scribunt vic comÌ„ in quo factum illud fieri supponitur quod ipse venire faciat coram eisdem Iusticiariis ad certuÌ„ diem ê‘ eos limitatum duodeciÌ„ probos et legales homines de vicineto vbi illud factum supponitur qÌ„ neutri partiuÌ„ sic placitaÌ„tiuÌ„ vlla affinitate attingunt Ad recognoscenduÌ„ suê‘ eoruÌ„ sacramenta si factuÌ„ illud factum fuerit sicut vna earundeÌ„ partium dicit vel noÌ„ sicut altera pars negat Quo adueniente die vicecomes returnabit breue pÌ„dictuÌ„ coraÌ„ eisdeÌ„ iustitiariis vna cum pan ello nominuÌ„ eorum quos ipse ad hoc suÌ„moniuit quos si venerit vtraque pars recusare poterit diceÌ„do qd vicecoÌ„es panellum illud fauorabiliter fecit ê“ ê‘te altera videlicet de personis minê° iÌ„differentibê° Que exceptio si coÌ„perta fuerit vera per sacrameÌ„tum duorum hominuÌ„ de eodeÌ„ panello ad hoc ê‘ Iusticiarios electoruÌ„ mox paÌ„nelluÌ„ illud quassabit ’ et iusticiar ’ tuÌ„c scribeÌ„t Coronatoribê° eiusdeÌ„ comitatê° qd ipsi nouuÌ„ faciaÌ„t panellum Quod cum feceriÌ„t si illud coÌ„similiter reê‘tum fuerit viciatuÌ„ etiaÌ„ et illud quassabitur et tuÌ„c iusticiarii eligeÌ„t duos de clericis curiae illiê° vel alios de eodeÌ„ comitatu qui iÌ„ pÌ„sentia curiae ê‘ eorum sacrameÌ„ta facieÌ„t iÌ„ differeÌ„s panellum qd deinde ê‘ nullaÌ„ partiuÌ„ illaruÌ„ caluÌ„pniabitur sed cuÌ„ veneriÌ„t sic iÌ„panellati iÌ„ CuriaÌ„ qÌ„libet partiuÌ„ exciper ’ potest coÌ„tr ’ ê‘sonaÌ„ cuiuscuÌ„que eoruÌ„ sicut et pot ’ iÌ„ oÌ„ni casu et oÌ„ni teÌ„por ’ quo aliqÌ„s qualitercuÌ„que cuÌ„que iÌ„panellatê° coÌ„paruerit incuria super veritate exitus hmÌ„odi iuraturus diceÌ„do qd ’ iÌ„panellatus ille est coÌ„sanguineus vel affinis parti alteri vel amicitia quacuÌ„que tali sibi coniuÌ„ctê° qd ’