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
talent and restore it againe to the good man of the house with gaine and all to this ende that we maie bee receiued into the communion of sainctes and bee enterteined in the housholde of God This thyng must the Smithe at his anuile consider the maiden at her distaffe the plowman at his plowtaile the woman at her babes cradle and euery one in his vocatiō must wey this referryng al his workes to the glory of God his creatour and redemer haue in speciall care that this common weale whose beginnyng nature hath almoste wrought maie be the Image of that whiche is in heauen that the passage and flitiyng from this to that maie be the more redily had Certainly who so liueth in a common weale vnlesse he doe leuell at this marke and directe all his doynges therevnto with a mynde lightened vpward he is an vnprofitable citizen for he hath not charitie and if he shewe any thyng in outwarde apparaunce good bicause he doeth not place it well it is all in vaine and but a ciuill piece of worke whiche shall receiue his owne honour and vanishe awaie like the soūdyng brasse or tinkelyng Cymball euen with the sounde thereof ¶ The argument of the. v. Chapiter That a citee ought so to be appoincted that none be lefte idle therein but euery man taxed to doe his duetie whereby it maie cause as it were an harmonie or an agreable note of thynges of it self WHO so beholdeth the comlie proportion of this worlde shall steight waie see that all thynges were created and compacted togither with so great wisedom that neither any thing can bee required more ye yet couched in more commendable order Wherevpon the Grekes name the worlde Cosmos as who saie an ornamente as Plato in his dialogue whiche is intuled Cratilus dooeth reason whereby our citees maie take ensample to agree in one through al their partes and to declare a certain ioyntmeasure and concordaunce in thēselues whiche shall then come to passe when euery man dooeth his duetie not passyng his function when euery man bringeth with him that cognisaunce and meane to further the common weale whereby the partyng of cōmodities aswel priuate as publike is sought with great trust and peaceablenesse whē euery man endeuoureth y ◠euery thyng maie go forward holdyng the citees profite to be his owne For by experience we be taught that by agremente smalle thynges encrease and growe but by disagrement as Salust also writeth the greatest decaie and goe bacwarde for what can bee worse in a common weale then that any manne should prefer profite before honestie or be enuious or troubled with inward grudge or rancour of mynd against his felowe citizens Which thyng moste lighteth among suche as doe more regard their owne peculiare gaine then the generall auaile of the whole citee whereof as the worlde goeth now the greatest sorte is bicause of their corrupte conditions whiche maie so muche the soner and easier trouble the common peace as the discipline of the common weale is so weake and yelden ouer to the wickednesse and luste of naughtie men Whervpon idlenes taketh occasion of entrie and contempt of lawes after whiche as Pythagoras is aucthor deliciousnes did crepe in streight theron surfeit then violence last of all destruction Neither doe we call him onely idle that neither doeth neither moueth any thyng but hym also whiche doeth not hold him self content with his owne but is nothing ashamed to occupie his sithe in an other mannes croppe of corne and beyng but a priuate man will not sticke to iudge examine and cōptroll as hym liketh that whiche belongeth to an other mannes duetie forgettyng the cōmon prouerbe Let not the Shoemaker medle aboue the latchet of his shoe auenturyng not onely to questiō that he hath nothyng to doe withall but also to attempte the same whiche poincte is so muche against the common wealth and societie as nothyng can be more For he pitcheth his mynde rather vpon the dissoluyng then preseruyng the societie of life For as by temperaunce common weales doe seamely claspe together so by insolēce thei perishe and be vndoen whiche specially chaunceth amōgest the greatest nomber of the people whē lawes ordinaunces be had incōtempt And like as man is made milde gentle and ciuill by discipline of lawes so ye shal finde hym the moste cruell beast of all others if he maie ones shake of this bridle and yoke For it is manifestly knowen that by the firste synne wherewith man was corrupted he is of a stubburne boldnes and vnles he bee kept vnder of lamentable estate as wholy addicted to affections whiche be snaffled and commannded to be obedient to the lawe of the spirite by wisedome godlines and gouernement of discipline whiche thyng Apuleius a Philosopher of Plato his sect doeth after a sort mean saiyng Men reioising in reason eloquēt in talke hauing immortall soules mortalle limmes beastlike and feble bodies light and vncertain myndes vnlike conditions like errours stubburne stoutnes harde hope vaine trauaile fickle fortune particulerly decaiyng yet vniuersally euer liuyng chaungeable in the engenderyng of children of swifte tyme flowe wisedome quicke death complainyng life doe inhabite the yearth In whiche wordes y ◠Philosophers◠liuely describeth and setteth furthe mankynde in his qualities that Augustine the Bisshoppe of Hippone and a greate doctour of the churche could not mislike ne dissallowe the same And yet for all this frowarde inclination and vnlikenes of maners in men thei shall easely agree among thē selues if euery one wil continue to doe his duetie in the concourse with others neither entermeadle with other but beyng contente with his owne vocation will shewe a proofe of hymself in tyme that he maie ones gaine the reward worthy suche liuyng therevnto warned by these wordes of sainct Paule Therefore I a prisoner in the Lorde doe exhort you to walke worthy the vocation wherevnto ye be called with all humilitie and lowlines with long sufferyng one bearyng with an other in charitie labouryng to kepe the vnitie of the spirite in the bande of peace So good a thyng so holy and so pleasaunt to God is it that euery man abide in his vocation whervnto he is receiued with all submission For so shall it bee that of those vnlike doynges of euery citezen in particulare and sundrie kindes of life brought into one concord by a certaine agreable meanes and vniforme order a moste swete harmonie of ciuill agrement shal be occasioned whiche also shall represent the image of the heauenly cōtinuyng and kepyng vnshaken bothe the likenes and also the vnityng togither of manly ciuilitie Whiche order either troubled or dissolued it shall not go forwarde muche lesse ought it to be called a common weale bicause it is not direct to her owne ende but rather a clusteryng of suche a companie as labouryng in vain doe not passe to offende their neighbour and to displease God Thus a citee must no
vs for vertues sake either to do our duetie or els to amende for feare of punishement Thus we see that there is nothinge but it maie â—e turned in some parte to mans behofe so that it be well emploied either as a prouocacion to vertue or as a lesson to enstruct vs y t sinne will not escape vnpunished For to what ende can those u. dreames of Ioseph otherwise be applied He dreamed that his sheaf of corne stode vp was worshipped of the sheaues of his brethren He dreamed also that the sunne moone and eleuen starres honoured him What meante these but that his brethren might vnderstande by coniecture the auctoritie whiche he did beare with Pharao the Egipcian and cease from so enuiynge him Pharao also had two dreames whereof the one betokened as the same Ioseph enterpreted seuen yeres of great plentie and the other seuen yeres of great dearth Whiche the kinge vnderstandynge commaunded that corne shoulde be laied vp that men might not starue for honger in such a scarcitie Wherby Iosephes father and his breâ—â—reÌ„ also were relieued by Goddes prouision Nabuchodonosors dreame also was of a straunge signification which Daniel expouÌ„ded that his kingdome whiche was of so great power that it semed vnpossible to decaie by mannes might shoulde be destroied and that an euerlastinge and vnthauÌ„geable kingdome shold afterward be established Moreouer visâ—â—s in the night be a terrour to the euil that thereby they maie forsee the dauÌ„gers which must happen vnto them and being priuie to their owne offences must be the sharper punished for the same Of these saieth Salomon Then the sight of the euil dreames vexed them sodainely and fearefulnes came vpon them vnawares For those visions were onely to put them in minde whie they did suffer those euilles that they shoulde not pearishe without a warning thereof before Whiche Iob whether he were so in dede as it is written or els that a meane was wrought to shewe vnto men the ymage of Pacience dothe euidently declare Thou wilt feare me saith be with dreames and by visions thou wilt astonie me Among the Philosophers also and Ethnicks there are manie dreames specified whiche dooe notifie vnto vs that suche thinges as menne haue either earnestly thought vpoÌ„ or bene weried withall in the daie time dooe come into their mindes in the night season of the secrete and misticall interpretacion whereof diuers haue written and their bookes be extant But for this place there is none worthier to be remembred then that dreame which Scipio of whom Tullie speaketh had when he was with kinge Masinissa in Africque being in his â—eâ—â—e in a deade slepe Wherein Scipio 〈…〉 d the â—ldeâ— conquerour of Africque put hym as his nephew in minde of derine and valeauntnesse How that after he by the destroying of Carthage and doinge other seruice whereunto the common weale shoulde call him hadde well deserued of his countrey should flee out of the bandes of his body as it wer out of a prison As though good men did then onely begin to liue when thei ended their liues and wente vp into immortalitie in heauen For they whiche haue behaued them selues worthelye in wisdome temperaunce valiauntnes and other vertues muste haue a greater reward then praise in this worlde whiche thei that be notorious for vice and filthie liuyng can not haue for they be as infamous persons bothe quicke and deade But if they haue committed soche haynous offences that menne can not easelie forget theim then it is the greatest shame to them that may be to haue the remeÌ„braunce of their former lewde and damnable state of life to be renued As Perillus the deuisour of that cruall forment Dionisius Syracusanus Nero Domiciane Herodes Antipas and many other may be an example Which God would therefore haue to be a warnynge vnto vs that by them we may not onely be put in minde of a better life but also to their great confusion and for a reward of their wickednes vnderstand that they be euerlastinglye tormented And to the intent men might be withdrawne from this ignominiouse and filthie life the olde fathers were not content onely to teache vs with preceptes of philosophie and to set before our eyes the deformitie of vyces but they also shewed the tormentes wherewith tirauntes Cutthrotes thieues murderers periurers aduouterers fornicatouts couetous iniurious seditious persons despisers of iustice wicked meÌ„ and so many as haue offended in the common weale preferring their priuate gaine before the publike proâ—â—t and vice before vertue be plagued in hel with perpetuall punishmentes Whereof certayne be artificâ—allie descriued by Virgill Which Aeneas suffered by report of Sibilla and tolde abroad at his returne out of Hell Of which sort there is a tale in Plato whiche Socrates said that one Herus Armenius a Pamphiliane borne reported on this maner This man was slayne in the fielde and the twelueth daâ—e after when his bodie was brought to be buryed he arose from deathe and tolde many thynges which he sawe while he was deade declaringe that when his soule was seuered from his bodie he with diuerse others came into the place of deuilles where there were foure passages two downe into the lower depthe and two vpwarde betwene the whiche they did sit which were iudges ouer the soules departed and thence they that were adiudged rightwise were commaunded to go vp to Heauen on the righthand hanging their iudgement signes on their brestes and the vniuste on the left side downwarde bearyng the cognysaunce of all their offences that they had committed in their lyfe tyme on their backes And therfore wheÌ„ he came to the iudges he said that he would tell all men at his returne that which he had seene and learned Then thei willed him diligentlie to vewe and marke that whiche he sawe there to the intent he might therof make a more certaine reporte Then told he sundry paines wherwith they which liued viciouslye here were tormented and how that thei whiche embraced iustice and godlynes and deserued well of their countrey after their death were in greate honour estimacion and perpetuitte of glorie and renowne as benefactours of mankynde Whiche sable althoughe Tullie be sorie that it is mocked at of manie yet as Macrobius telleth he willing to eschew the occasion of foolish fautefinding wished rather that their mighte one be raised vp to make suche a reporte then to â—e reuyued and to saye nothing That was an ensample of to bold and monstruous superstition when Menedemus scholer to Colotus a philosopher borne at Lampsacum went about as Laertius writeth apparayled like a furie saying that he came from hell to espie the faultes of men that at his descendinge downe he mighte reporte to the fâ—endes that whiche he sawe in midle earth This was his attire a longe blacke coate gyrte vnto him with a scarlet belte a cappe after the vsage of Arcadia on his heade hauing the foure elementes
although that in iâ—le tymes of slepe eatyng drinkyng and plaie more then halfe the life is spente besides the coâ—mptyng â–ª of the yeres of our infancie wherein we doe lacke vnderstandyng besides our olde age wherein we waâ—e impotent bicause then the limmes growe out of frame the senses be dull the sight hearyng and goyng faile vs before death come the teeth whiche be the instrumentes of feedyng fall out not to speake of so many kindes of sickenesses so many doubtfull daungers so many feares so many cares by occasion whereof we be sometyme so sore vexed that euen we wishe for our deathes daie By whiche miserie and calamitie we be necessarily enforced so long as the breathe is in our bodies as it were continually to wrastle and wage a mortall warre with the verie diseases and infirmities of the bodie But he that chargeth vs with this weakenesse to the ende wee should the better remember our mortalitie and willingly beare the crosse to the honour of our redemer hath shewed vs also an arte whereby knowlege is had either quite to dispatche those diseases or at the least to abridge y â— maladie therof whiche we therfore cal Phisike the mestres of health Whose excellencie to expresse is nedelesse as a thing whiche nature vpon whom she waiteth doeth commende vnto vs and also the aunciente beginnyng thereof the daily curyng of diseases and restoryng the bodie to healthe dooe declare thesame Whiche thinges if thei wer not of sufficient force to make vs reuerence Phisicke the aucthoritie of this one place were inough to moue vs there unto for the wiâ—eman saieth Honoure the Phisician for necessitie sake for the highest hath created hym For all healthe procedeth from God and of the kyng he shall receiue his reward the knowlege of the Phisicion shall exalte hym and he shall bee honourablie taken in the sight of the greate men of this worlde The highest hath created medicines out of the yearth and the wisemanne shall not abhâ—â—â— the same And to the foorther commendacion thereof â–ª Constantine the Emperoure commaunded that Phisicians should haue salaries and certain liuynges appoincted them that thei might applie their studie and thereby cure the moe pacientes Albeit Princes haue euer reuerenced them and rewarded theim very largely So Quintus Stertinius reputed iâ— the Princes liberalitie that he had allowed hym for a yerely fee fiue hundred peces of coigne called Sestertâ— Plato in his third booke of his common weale saieth that the profession of Phisicke is neadefull for mankinde as a thing inuented for healthe not riot of liuyng whereof there â—e â—ondrie kindes for one called in Greke Methodichi searcheth out the causes of diseases and leaneth vpon soche groundes and principles as nature and longe experience of thinges hath tried to be true An other Clinichi whiche in Latin is tearmed Lectuâ—ria as one should saie bedde Phisicke whiche thei dooe practise that visite their pacientes liyng in their beddes and by obseruacion of the state of their bodies learne the originall of the disease whiche all thei doe that folow the practise and exercise of the art whiche be not men of the meanest reputacion An other kind there is called Hiatriliptichi as it were oyntyng Phisicke whiche consisteth in annoinctyng and chasing the bodie verie neadfull in â—ondrie kindes of diseases The last of all Empirichi whiche standeth onely vpon experience the more daungerous and vncertain bicause as the Prouerbe goeth it vseth without any searchyng of the cause one salue for all sores one plaister for all impostumes And wee stande in neade of all these partes of Phisicke in the common weale and eche of them hath oâ—e commendacion so that thei bee vsed accordingly and not conuerted to gaine onely For what is more worthy in a citee then that arte whiche all men bee thei neuer so vnskilfull doe desire For it is nature which moueth vs to preuente diseases to kepe our bodie as the maÌ„sion house of our soule in sauetie that we maie the better execute that parte of our duetie whiche is due to the common weale So ought we earnestly to praie that we maie haue an whole mind in an whole bodie But there be â—ondrie thinges whiche do anoie this feble bodie of ours beyng so moche subiecte to infirmities sometyme an Agew troubleth vs sometime Cholere sometyme Melancholie I omit the extremitie of feare and that some euen vpon reporte of merie tidynges haue ended their liues and a thousande other kindes of death wherwith a manne is ouerthrowen and yet he desireth by art and nature to be saued and restored to health froÌ„ the same Moreouer there be impostumes rotten isshewes launcing of the fleshe in searching the woundes a nomber of like inconueniences which nedes must haue the helpe of Surgeons whoÌ„ we se that bothe princes and the people doe highly esteme Soche a manne was Archagatus of whom Plinie maketh mencion whiche was the firste of that sorte of Phisicions for healyng woundes that came to Rome to whom his enfranchisement was giuen and a shoppe purchased by the Chamber of the citee in Acilius streete at the first verie welcome to the citee although after for his extremitie in launcyng and searyng he was commonly called a tyrannous tormentour and his profession became odious But it can not be contraried but that this arte as there is nothing faultlesse and without shamefull misusage in thinges founde out for the safety of man is verie disceitfully vsed so that it appeareth rather to be a colour for craftie conueyaunces then an helpe for mans healthe Whereby euerie olde Witche euerye cutthroate and catchepole euerie vnthrifty riotter to ouerpasse other rascalles and slauishe surgeons seeke to cloke their prolling practises To whom if you ioyn the Iewes and other straunge trauellours whiche vse to minister but one herbe or one drinke for all kinde of diseases be they neuer of so sundrie natures and therein dooe promise healpe for euerie sore then it maie euidentlye appeare in howe great daunger a man of to light credite is how readilie he maie be reft of his life vnder the pretenced name of arte how freely a man maie be murthered To this number ye may associate another sorte whiche purchasing their grace for monei ruffle in their ringes and by faire promises onely deceiue suche as resorte vnto theim braggyng vpon soche knowlege of Phisike as thei neuer in any part could any thing like attain vnto as though that death had hired them to lie in waite for mennes liues and to send moe to their graues to fulfill the measure of mortalitie profitable to none but to soche whiche also wishe in like for a greate plague as by diggyng of pittes in Churche yardes and other soche like businesse aboute burialles doe gette their liuynges But wonderous pernicious to the common weale whiche thei doe for gaine sake to come in credite as Marcus Cato saith at vnwares to cast awaie their pacieÌ„tes Concerning
all deuoures the fame thereof might flake He then appoincted sacred plaies and pastimes there to make VVhiche in remembraunce of his vvorke then Pythya named vvere Agreyng to the Serpentes name that he had vanquisht there By force of hande or svviftest foote or vvheele this vvas the game VVho vvoon a garlande had of bovves Revvarde of vvorthie fame The Grecians also as Strabo writeth solempnelie kept the Nemeane games in the honour of Hercules whiche slue a wilde Lion in a chace of that name There wer also games exhibited in the remeÌ„braunce of those that be dead called Funerall games firste exercised by Acastus in Iotchus and afterward by Theseus in the straighter of Corinthe accordyng to Plinies writyng Sâ—che as Caius Curio is reported to haue set forth at the buriyng of his father a solempne spectacle of fensoplaiers vpon twoo stages of woode erected for that purpose The reste of these spectacles are to be seen in Iultus Pollux Sometymes also games were deuised for exercisyng the bodie that thereby menne might be the stronger and more fitte for the warres soche did Pyrrhus sonne of Achilles the king of the Epirotes firste practise wherein young menne daunced al in complete harneis to thende thei might bee the nimbler whiche vppon this cause thei call the Pyrricall daunce although Strabo and Dyonisius of Halycarnasse doe father it vpon the Candianes At this daie also there bee sondrie games ordeined for the exercise of the bodie and preseruacion of health of no soch daungerous labour as were the wrastlers Champions or sweard plaiers whiche contended for life and death as be the quoites tenesse toppes wheeles shootyng Iuegâ— de Cano boulyng and a greate meany moe all for solace to driue awaie the tyme and to kepe vs froÌ„ sitting and slepyng Whereof the boule is commended singularelie vnto vs by Galene in a booke written thereof for the same purpose Whereof Iulius Pollux in his nineth booke writeth thus this game is called the strong youthfull common game The plaie is this certaine are appoincted to take partes on eche side one againste an other standyng a sonder and then thei drawe a middle line whiche thei cal Scyros at the whiche thei hurle their Boules c. The profit of these plaies doeth appere herein bicause that soche as vse theim haue lesse pleasure and more exercise yea so moderate that it kepeth the body in health and chiefly for that thereby wee auoide excessiue and riottous feastynges and other allurementes to vicious liuyng I will not here recoumpt all the spectacles whiche the glorious Grekes inueÌ„ted either in honour of their goddes or for the memoriall of their benefactours and cause of their preseruacion and safetie whiche the Romaines labouryng to excelle bothe in famousnesse of name and finenes of matter did bestowe so greate expenses so greate substaunce vpon Theatres Amphitheatres couertes Daunsing courtes plottes in the ground garnishinges plaiers apparell raunges and Galaries and finallie the verie games theim selues whose exhibiting was coÌ„mitted to the Aediles charge that a man would wonder that those men whose auncestours were so thriftie so peerelesse for witte did so dearelie buie pleasure Whence proceded the Lupercales in the honour of Pan the Saturnales in the honor of Saturn the game of fighting with fistes running with horses the Fenseplaiers and a thousande moe deuises not for pleasure onely but also outragious crueltie as wherein men were constreigned one to runne vpon an other and one to stea an other with deadlie woundes yea forther to encounter with wild beastes and so to looke for presente death A thyng so cruell so abhominable and so beastlike that the eare abhorreth the hearyng and the iye detesteth the sighte thereof But for my purpose at this presente these games whether thei be on stage or on the ground thei ought to bee emong vs Christians cleane chasie ciuill and specially to be set forth by soche as meane bothe to delight and profite For the moste parte of men that be either of aucthoritie or learnyng doe holde soche persones as infamous whiche doe either plaie on stages or exhibite other games for lucre sake And yet twoo emong the Romaines â—lesopus and Roscius menne wounderfull cunning on the stage doe euidentlie declare what wealth and substaunce those kind of plaiers vsed to gaine This Roscius although Tullie iudged that he ought not to haue died bicause of his excellencie in his arte yet it is well knowen that he practised this vnhonest trade of gaine And yet this was a great deale more tollerable in him beyng a manne of great eloquence then that now a daies a great nuÌ„ber of bungling boorders shold be mainteined therwith which be so farre vnlike to the olde Roscius that thei be not worthie to be followed of any Soche pastimes therefore muste bee set foorthe in a common weale as doe minister vnto vs good ensamples wherin delight and profite be matched togither moche lesse then oughte wee to giue eare to mockyng plaies or vnhonest games so mispendyng our tyme and learnyng those thinges that corrupte good maners causyng the audience to departe worse from theÌ„ then thei came to theim Albeit it is a commendable and lawfull thing to bee at plaies but at soche tymes as when we be â—noccupied with graue and seuere affaires not onely for our pleasure and minde sake but that hauyng little to doe we maie learne that whiche shall bee our furtheraunce in vertue So when you heare how PaÌ„philus is raâ—ished with Gliceries loue and the old Cremes vexed bicause his doughter was disdained you must incontineÌ„t thinke with your self what a shamefull reproche it is to be tied with Venus baÌ„des and to trouble your parentes WheÌ„ you heare the vauÌ„tyng Pyrgopolynices whiche with one stroke of his sworde slue so many menne you must straight conceiue how vndecent a thing it is to bee puffed vp with a vain pride in bragging of those thinges whiche will sonet proue a manne a lier then that he maie seme able to performe any parte thereof The raging Hercules whiche violently murthered bothe his wife and children maie serue for a lesson how hainous an offence it is to displease God and to moue hym to indignacion When you see Phedra whiche beyng moued with the furious stinge of Stepmothers loue first caused Hippolitus to be pluckt in peces with his own horses and afterward sore be wailed the same and slue her self ouer his bodie call to remembraunce that a manne priuie to his owne mischeuous doinges is vnquiet and oftimes seketh reuengement vpon himself WheÌ„ Clitemnestra for the loue of Aegistus killed her housebande Agamemnone after his returne from the siege of Troie as the tragicall Poetes doe write you maie vse it for an argumente that the loue of an aduoutresse is so vnpacient and madde that she will not spare neither her owne housebande nor frendes to ease her stomacke Followyng this order there shall
sufficient testimonie which Germany hath abiden bi the rebellious insurrection of the commons wherein were slaine an hundred thousande of the base people and soche as were accused to haue beene complices of the tumult moued by them Aristotle gathereth many groundes of sedicion but inespeciall ambicion and coueteousnes For if he that coueteth a publike office once suffer a repulse as he is disquieted in minde so he dothe his whole endeauour to reuenge that iniurie and once to confirme the opinion which he hath conceiued for the atchieuynge vnto to the chiefe estate of gouernement This is certaine who so once be desirous of empire glory and honour dooe quite forget iustice as Tullie writeth alledging this saiynge of Ennius There is no truste in kinglie state VVhose porte neglectes an equall mate For what thinge so euer is of such nature that manye can not therein excell it breedeth lightly so moche contention that it wil be very harde to kepe an vncorrupted societie Whiche thinge Caius Cesars rashenesse dothe euidentely declare whiche ouerthrewe all the estate of the lawes bothe of God and man for the atteining vnto the Soueraintie whiche he by a fonde opinion in him selfe had conceiued And therefore it is written that he had alwaies these twoo verses of Euripides in his mouth taken out of a Tragedie named Phenisse If vve from right in ought maie svvarue for empires sake it is In other thinges regarde thou right and dreade to vvorke amisse This stoute couraged Prince thought that dominion ought to be gotten by force of armes of which opinion there be manie noble menne in these our dayes but he did not remember that nothing that is violeÌ„t is perpetuall or of anye longe continuance And that as kingdomes be gotten by armes so they be loste by armes by the iust iudgement of God whiche woulde haue all thinges to bee doen iustlie and that nothing should be forceably attempted Furthermore greedy desire of gayne prouoketh sedicions throughe two kindes of men the one Scapethriftes whiche when thei haue mispent and lewdely wasted their goodes â—â—ese the poore to enriche them selues againe The other of those that bee oppressed and care not what they dooe so that they be set at libertie and deliuered from the heauy yoke of bondage As the vnmeasurable greadinesse of Vsurers did not onely shake the citie of Rome but also all Italie and caused an vprore vntill that first Menenius Agrippa then Marcus Sempronius Tribunes of the people and last of al Iulius Cesar the dictator brideled them with lawes Likewise when Tiberius Gracchus returned from Numantia where he had born the office of Questor euerie where as he went through Italie had pitifull complaintes and heauy lamentacions of the pore for the same cause The women all dismaied and welnigh deade for honger mette him in the way beseching him to reliue their miserie bringing forâ—he their pore children whiche they saied that thei would rather had neuer bene borne then so to be consumed awaie and to pearishe with soche a deathe of all other most miserable The men also shewed their woundes which thei had receiued for the common weales sake saiynge that where as thei had well hoped that after they hadde taken soche paines and spente so moche of their bloude in vanquishinge of their enemies that at the length they should haue liued peaceablie and quietly at home Where as now contrariwise thei were enforced to fight with extreme honger an enemie as most cruell so moste vntollerable And that the breakinge vp of the warres whiche was comfortable to others as an ende of their trauailes was to them the beginning of their calamitie and that thei had rather haue died in the fielde or vppon those vsurers then to haue hearde those rufull complaintes of their wiues and children so perishinge and steruinge for verie famine Where with Gracchus beinge moued and hauinge compassion of the people caused a lawe to be ordeined to this effect That no man should haue aboue fiftie Acres of lande and if anie man had a sonne â—nâ—ranchised that then he might emparte vnto him the one half thereof As for the diuision of the residue that three men shoulde haue commission to distribute it amongest the people Laste of all there was a Prouiso made that no man shoulde sell anic soche porcion as by the Commissioners was assigned vnto them And for so muche as the sharpe speare wherewith these money mongers and wealthie muckerers pearced the poore mens hartes was by this lawe wrested furth of their handes they also beganne to make an out crie and an hurly burlye and to stirre vp a great tumulte alledging that they had great wronge not onelye to bee so depryued of theyr Landes but also to lease their manours houses and trees builded and planted to their great charge and expences Some lamented the buriyng places and their elders monumentes whereof they by this law should be dryuen to lacke the benefite Other which had geueÌ„ their landes to their children or turned their wiues douries or other pawnes into hereditamentes and lordships sorowyd for that thus their wiues were depriued of their dowries their children of their fathers liberalitie and they themselues of theyr pawnes and gages Some laboured verie earnestlie to holde still suche enheritaunce as of auncient liuelyhoâ—e fell vnto theim by discent of bloud Wherevpon there ensewed much dissension for that hereby the citie was as it were deuided into two factions So that in conclusion it bothe cost Gracchus his life and the lawe was abrogate by the practises which the ritche deuised Moreouer contempte feare of punishment power excessiue wealth and prosperitie and euery suche lyke thing as passeth an honest mediocritie giueth occasion to seditione for that mans nature is such that nether it can moderate it self ne yet wel beare with anothers weldoyng Tirauntes also haue moued manye to rebellion whiche were alwaye so much hated with all men that in some cities rewardes were appointed for those that slew tirantes whose children the Greckes thought not good to be lefte aliue Whereof we haue a notable ensample of two daughters of Arisâ—otimus whiche was sometime a tyraunt of Elis when their father was slayne and they led to death at the mediation of Megislona wife vnto Tunoleon they were brought backe into their chamber and permitted to chewse their death as them best liked Then the elder sister vntied her girdle and made a loope wherewith she might strangle her selfe but the younger requested her sister that she might haue the first proffe of this ende which graunted she couered her sisters bodie beyng dead as womanlâ—e as she could and after turning her selfe vnto Megistona Timoleons wife she besought her that after her death she woulde not suffer her to lie naked dishonestlie This sayd she ended her life euen as her sister had done before These maydens saw that they mighte not continew after their father suche a tiraunte
Dorres that profite nothing that for so moche as they will not trauaylle for their own sustenaunce they may not vn worthely consume other mens laboure Whose life is therefore the more detestable because they be a president of idlenesse and sluggardie and be therefore vnworthye to enter into either citie house or other companie of menne but either they shoulde be put to the Ploughe and carte or els whipped oute of the countrey that so they maye learne not so rashelie peruerslie and vnprofitablie to consume soche necessarie furniture of victualles as thei them selues dispised to put to their helping hands to prouide They be moche more to be borne withall whiche vpon some disease weakenes of bodie or extreme pouertie are constrayned to begge vnlesse they woulde starue for honger whiche is the miserablest death of al others Whose estate is therefore the more tollerable because that not vpon anie delite of idlenesse neither for slouthfulnesse of bodie they withdrawe theim selues from laboure but when the occupacion whereby they woulde gette their liuyng faileth theim then thei are constraigned to make necessitie their vertue and to begge their bread from dore to dore Soche one was Lazarus whose sores the dogges did licke before the riche mannes gate but he coulde not be releaued with the crummes that fell from his Table And the blinde man also whiche fate by the high way side beggyng and cried Iesus thou sonne of Dauid haue mercie vpon me to whom he saied loke vp thy faith hath saued theâ— and incontinent he loked vp and folowed him glorifiyng God Manie soche ensamples there be to put vs in minde to stretche for the our handes vpon the poore and neadie wherein we can pretende no excuse as thoughe we knewe not where they â—e whom we must helpe for thei mete vs thei stande before vs thei lie in our waie requiringe helpe and succoure at our handes so that if thei want we stand in daunger of impietie because we withdrawe our goodes from them vpon whom we shoulde bestowe them and laâ—e them vp to vnlawful vses that is riotte vanitie and choise of treasure which the mothes and mise gnaw and at length the deuil shal deuour bothe the treasure and treasurer and drowne theim bothe in Hell and shall in all this wealthe make theim verie beggers But who so shall cherelie stretche forthe his hande vpon the pore shal receiue the blessing of God and shal haue so good successe in all his doinges that all men shall vnderstande that he is worthye to be wealthye whiche dothe acknowledge him selfe to be as a Stuarde and not one in whose possession worldly goddes shoulde alwaie continue Of whom the wise manne saieth And retche thine hand to the pore that thy propiciacion and blessinge maye be perfited Also who so geueth to the pore shall not stande in nede he that despiseth the Praier of the pore shall sustaine pouertie You see howe liuelie bothe the persones are discribed the geuer neuer to want the withdrawer to be in necessitie â–ª bothe of earthlie and heauenly thinges Yet it were more conuenient that order were taken that pore menne might not go begginge from dore to dore or in the stretes and that for diuers consideracions Firste for that it is a poinct of a Godly zeale to be carefull ouer the pore and to relieue them with some porcion of our goodes whereby we may purchase treasure in heauen as the riche man in S. Marke is commaunded to sell all that he hathe and to prouide him selfe treasure in heauen And Tobias Because almes deliuereth froÌ„ deathe and â—he it is that purgeth sinne â–ª and causeth men to find euerlasting life But this â—ur liberalitie ought to come of it selfe and to procede of a free hart as the Apostle admonisheth vs saiyng thus He that liberally soweth shall also liberallie reape euerie man accordynge to his hartes desire not in sorowe ne yet in necessitie for God loueth him that geueth cherily Also he that dealeth almes merely This free harte and liberall minde will not suffer vs to tary vntill soche time as the pore come forthe to mete vs in the waie or to lie at our fete criyng out for helpe and then deale halfepenie doale in the sight of the worlde rather to bee praised of others then for any good will or pitiful hart that he beareth to the impoteÌ„t Whereas contrarilie we be commauÌ„ded to geue our almes so darkelye that the right hande maye not knowe what the lift dothe that thereby the heauenly father which seeth thee in the darke maie requite thee in the light We ought further to relieue the pore at home in their houses or in spittelles and cotages or in other places appoincted for theim to lie in as common hospitalles So that hereby thou maiest vnderstande that where there be the moe common Beggers and the more criynge out for almes in that citie there is so moche lesse true Godlinesse The seconde cause whye it were good to restraine this begging from dore to dore is for that thei that vse it be so enured with idlenes yea that if they haue any busines at home to dooe they passe not of it and they dooe not onely encumber their neighboure but also take a delight to raunge abroade and doe teache their wiues children and whole familie to be beggers and to liue idlelie Whereby vpon other mennes trauaile at the last be nourished Bawdes harlottes ruffians thieues houseburners notorious robbers It were therefore better that soche pore men were by common charge sene to and kept in hospitals then to go about a beggyng specially consideringe the commaundemeÌ„t of God so biddeth by these expresse wordes And there shall not be one neady or begger among you that the Lorde thy God maye blesse thee in the lande which he geneth thee in possession Also there shall not wante pore men in the lande of thine habitacion Therefore I commaunde thee that thou open thy hande to thy pore and neadye brother whiche is with thee in the lande But for so muche as seuerallie in soÌ„drie places euerie poore bodie could not so conuenientlie he prouided for our predecessours erected hospitalles for straungers for sicke and diseased persons for orphans and for beggers which were common houses wherin traueilours and poore and feble folkes were receiued fatherlesse children brought vp whiche houses wer so endowed of good mennes charitie that by their owne rentes and reuenewes thei mainteyned theim selues priuiledged also by emperours with the liberties and fraunchises of the churche and that with reason for the churche goodes in olde time were also the goodes of the poore Therfore in diuision thauncient canonicall decrees giue the fourth parte therof to the poore Relligious houses also where men were exercised in contemplation and Monasteries were ordeyned for the common coÌ„moditie so endowed by good men that thei were able to liue of them selues which Eusebius
or lucre They that vnderstand this doctrine do easely know that it is not onely a mere vanitie but also perniciouse to spend the time in that common weale whiche the Ethnikes and Philosophers do erecte and not to looke vp vnto Heauen and to hasten to that ende of felicitie which decaieth not with the body for so much as it is playne that there is but one Lord one Faith one Baptisme one God and father of al and so be we many membres in one bodie but occupiyng soundry offices and likewise muste we eche one be part of an other that wee maye heare that blessed saiyng well my good and faithfull seruaunt bicause thou hast ben faithfull ouer fewe thinges I will make thee ruler ouer many thinges Enter thou into the ioye of thy Lorde A brief Collection of the chiefest matters touched in this Treatise The first Booke MAN as he is of all other liuinge creatures the moste excellent and most ciuill of nature so he is prone to all vices subiecte to many daungers and calamities A common weale is kepte in verie good order if none bee suffered to bee idle therin but euerye one occupie him selfe in the vocation wherunto he is called The seconde Booke There be three degrees of men the highest the meane and the lowest The office of a Prince what it is What manner of men be meetest to be of Princes counsayles The Courtiers duties That three notorious vices raygne in Kynges Courtes flattery ambition and bryberie The publike profit ought to bee preferred before priuate aduantage The thirde Booke Magistrates muste be of sincere liuinge louers of vertue Prouision muste be made for suche thinges as be necessary for mans life Especiall respect muste be had to the shambles and other furniture of victualles Magistrates must liue according to order of lawe The fourth Booke Both officers and priuate persons ought to tender the common coÌ„moditie Howe necessarie learned men bee in a common weale Of professours of diuinitie of their highe and sacred vocation How it behoueth lawiers to be mentayners of equitie and iustice and to be voyde of couetousnes and vniust dealyng The commoditie of Phisicke and howe expedieÌ„t it is that it be sincerelie practised Of the education of childern and of their Scolemaisters and howe they ought to be trayned vp in vertue honest qualities The fifth Booke Of mechanicall sciences and how necessarie they are in a common weale Of seuen kindes of handicraftes that is to say Husbandry Woulworking Carpenters craft Labouryng on the water Hunting Surgerie and Stageplaiyng and of the true vse and abuse of eche of them Of the riottous excesse vsed in apparaile that men of all estates ought to were their garmeÌ„tes accordynge to their degrees As the trade of merchandise is necessarie So it maie be a great cherishment of filthy lucre The sixte Booke Nothing is profitable in deede vnles it be honest It is against the course of nature to enrych our selues by the hinderaunce of other Goodes well gotten are commendable and men of greatest wealth be subiecte to moste casualties One Christian is bounde to releyue another There be foure maÌ„ner of waies to mentayne our lyuing that is either by landes and possessions by craftes and sciences by buying and selling or elles by dailie labour For y â— enriching of a citie there ought respect to be had to three thinges the inhabitauntes the situacion and the borderers As a proprietie in thinges is most conuenient So to appoint an equalitie were a meare absurditie The inuention of money and the true vse therof Vsurie is prohibited by al lawes and how pestileÌ„t a mischief it is to be practised in a coÌ„mon weale The seuenth Booke Great wealth oughte not so much to be estemed in a Citie as godlie lawes and good orders Blasphemous sweares drunkerdes ought not to be suffered in a common weale Iniuries howe farre they are to be borne withall that it becometh christians to forget olde displeasures How a pernitious a thing sedition is and the chief causes that moue men to rebellion Loyterers and ydle vagaboundes muste either be forced to worke for their liuinge or els be banished the countrey Prouision must be had in hospitalles spittelles other coÌ„uenient places for the reliefe of poore people We be allured by manye meanes to embrace vertues Dreames although they be moste comenlye but mere fancies yet sometimes we bee warned thereby to dooe that is good and to eschewe that is euill The eight Booke Mans constitucions must not disagre from Gods ordinaunces What a plague it is to y â— people to haue a tiraunt to be their gouernour Tiranny procedeth of impietie Iuill magistrates be set to rule ouer the people for their iniquities sake No tiranny is of long coÌ„tinuaunce What miseries and mischieues warres do brede amongst Christians What calamitie hath fallen vppoÌ„ al christendom by suche warres and rebellions as haue ben vniustlie moued Warres worke the death both of bodie and soule The ninthe Booke The manifolde commodities of peace quietnes No Lawe can be made so absolute but that many thinges must needes be referred to the Magistrates discretion Princes ought to publish nothing but vppoÌ„ good deliberacion counsaile It is the office of a good magistrate to roote out all vices and to â—â—plant vertues in a Common weale Christians ought to bee more perfecte in politike gouernement then the philosophers traditions do appoint Many florishing common weales haue fallâ—n to ruine for lacke of the knowledge of God The whole course of our life in this world ought to tende toward the true felicitie that by the vniformitie of all our doynges a brotherly loue and perfect peace maye raigne amongst vs. FINIS Fautes escaped in the Printing Leafe Page Margent Line Reade 4. 2.  16. Iniustice 6 1  29 Purtrayture 9 1  10 of moch lower 9 2  14 treatise 11 1  2 were embrued 11 1  30 for this place c. 12 1  18 with how stoute 17 1  20 Pylote 17 2  26 Healthines 22 2  21 no king had euer 25 2  22 godlie 29 1 1  Princes vices bee 29 1  35 daungerous 30 2  23 lefte hande 32 1 1  bribe 37 1  10 reason 37 1  28 it 41 2  1 decreed 44 1  13 plotte 51 1 1  Galenus 64 2  10 preache 65 2  5 to 68 1  1 labour 68 1  19 of 70 2  16 an 89 5  15 as though 95 1  27 thinges 96 2 2  exchaungyng 108 2  37 it 112 2  14 flockes of shepe 147 1  31 reuerenced of c. FINIS Rom. 13. Exod. 25. 35. Lib. i. de legibus Man is lorde ouer yearthly thynges Genesis .i. Sapien. ii Eccle. xv Oseae viii Soph. iii. Mannes transgressioÌ„ Ioan. iii. Luce. xviii Scipios dreame Manne is a God to man A politicall felicitie
Amurathes â—oâ—â— quarrelles Vitruuius lib. 9. cap. â— Aâ—gias stable The Diuell is the authour of warre Iacobi 4. Ad Galaâ—has 5. Warres among christen men are to be abhorred Rome is the last monarchie Cicero ad cornificâ—uÌ„ Warre is â—â—â—â—e â—â—en faâ—â—â—â— or pestiâ—â—â—â—â— Hâ—â—â—â— was a moÌ„ster that had sâ—uâ—â—â—eâ—dee wâ—â—h wâ—â— heâ—cuâ—â—s tought and as soone as he â—ad stroâ—â—n of one heâ—d an other sâ—râ—g vp immediatlie Esaiae 42. Many kingedomes haue beÌ„ vtterly destroied by warre The monarchie of the Assirians The monarchie of the persians The monarchie of the Greekes The Romaine Empire The distructioÌ„ of many notable countreyes and 〈…〉 es hath growne of 〈…〉 e. Nehemie 9. The Iewes were plagued Numeri 14. Iosue 14. The Cocatrice perceth 〈…〉 poison The 〈…〉 out of Christiane Princes encourageth the Turke to enuade Christendome Euxinum mare deuideth Europe from Asia Danubius Athens Warres worke the death both of bodie and soule Micheae 4. Esaiae 11. Seneca li. 3. de beneficiis The coÌ„modities of peâ—â—e ought to â—oâ—â— Princes to quietnes 〈…〉 We muste shoote at the true marke of this life Ecclesia 7. Arist inâ—â— Ethicorum â–ª The excellency of Iustice One good turne asketh â—â— other The coÌ„mo 〈…〉 of quietnes Peace without warre Psalm n8 Roma 14. Esaie 48. Euerie maâ—â— hath warre within him selfe Rom. 7. â—ib 8. Politic There falleth ouâ— alwaies something in the common weale worthie of reformatioÌ„ An example cakeÌ„ of victualle Corne and flesh be counted the chietest prouision of victualles Euen an vnlearned man maie geuerâ—â— well The Lacedemonians vsed no written Lawes Politike ordinaunces muste not disagree with the lawes of God Princes ought to vse consultacion in their doinges Councell is an holy thing Prouer. 24. The Romaine Senate â—â—od meÌ„ geue alwaies good councell Ecclesia 37. Ioan. 19. An euill man sometime geueth good couÌ„cell Hester 6. 7. Plato iâ— Symposio â–ª Councell muâ—â— be well weyed not alwaies measured aâ—ter the greater part of mens opinions Ecclesia 27. Vnapt scholemaisters All wickednes reigneth through the negligence of magistrates Such as will not be 〈…〉 d â—â—st not to suffered in a â—oÌ„men weale Iosue 1. Magistrates must be watchfull â—â—â—tuâ— is naturallye â—ngraffed in maÌ„ Our ciuill life â—ere muste be a preparation to the heauenly 〈…〉 Hierem. 5. Styffe necâ—â—d people 1. Pâ—tri 2. Esaiae 1. Ad Rom. 12 Paul 1. cor 9. Math â—â— 2. Timoth. â— Rapotus plaâ—ked his foote out of the font when he should haue ben christâ—â—â—d We muste vse â—o delaye in amending our liues 1. Ioan. 1. â— Ioan. 1. Meâ—â— tradicions v 〈…〉 thâ—y bâ— agâ—â—â—bâ—e vnto the lawes of God wâ—â—â—â— our 〈…〉 â—â—ue godâ—â—nâ—s 〈…〉 ple of â—â—â— Ieweâ— miserably dispersed Esaiae 1. Esaiae 58. The Iewes cerâ—monies and fastinges Math. 23. Many flourishing common weales haue fallen to ruine for lacke of the knowledge of God Meanes to liue well in a common weale In dialogo qui vitaâ—uÌ„ auctio inscribitur Pithagoras Diogenes Dainâ— treditioâ—s of the philosophers Cyrenaicâ— Democritê° Heraclitus Socrates Epicurus Chrysippus Sceptici Peripatetici Ad. Colo 2. ActuuÌ„ 17. The Philosophers fonde traditions require a longe study to vnderstande them Aristot in â— politicoruÌ„ One Philosopher founde fault with the opinion of an other No certeiâ—tie â—â— be gathered by the Philosophers â—â— p 〈…〉 citie â—aiâ—â—e titâ—â—s of hoâ—ouâ— The perfect path to true felicite Math. 19. 15. Hierem. 9. Math. 21. Vices that raigne among Christians 1. Paralip 2. Esa ae 32. 1. Macha 3. Hebrae 12. The duetie of gouernours Hiere 2. Paul ad Philip. 3. The subiecteâ— dutie Maisters Colloss 4. Seâ—uauntes Paul ad Ephes 6. Olde men Yong men Fathers Childerne 1. Timoth. 6 Wourdlye riches be but vanities Iacobi 5. Poore people Math. 25. Iacobi 2 â–ª Two kindeâ— of pouertie Ecclesi 27. Iudicum 9. 11. Necessarie meÌ„ 〈…〉 of a com 〈…〉 wâ—â—le Math. 7. The true vse of mans life 1. Cor. 11. Mâ—ns constitutions ought not to vaâ—â—◠〈…〉 the ordinaâ—ces o 〈…〉 d. Ephes 4. Rom. 12. Math. 25.