our sauiour Christ beside those that they vse by the elementes by euery creature by the most holy Sainctes herunto doe they ioyne filthie talke and gyue them selues to the deuill and accurse them selues wittinglye beyng enured by custome not onely to abuse but also to slaunder the name of the liuing God whome all men ought to reuerence whose praise euery touÌ„ge ought to magnifie Whiche detestable blasphemie although moste men do impute to those Ruffians and vnshamefast Villaines which folowe the campes as a speciall fruite of warre yet it is certaine that childreÌ„ which can scarcelie speake do heare such othes of their mothers nurses and parentes and so learne that while they be yonge as our nature is bent to al euill wherin thei being once nusseled can not easely be broken from it to the great calamitie of all christendome which by the negligence of theyr elders do so degenerate that they be glad to wynke at and to beare with such horrible blasphemie such ertreme vilanie and to hold it as a vertue a great deale worse then any idolaters which did not without punishment suffre a man to vttre any idle worde against those their dead â—â—nages muche leste would they se them despised And we do perceaue by very experience that monstruous and inordinate dronkennesse hath ben a mother vnto this mischief so that if it were not for other discommodities this alone were ynoughe to cause it to be abandoned of all honest company for euer If we will but a little consider the couÌ„tenaunce nature and effecte therof who shal not incontinent perceyue that it is the most filthie of al other in so much that y â— brute beastes dooe not vse it but abhorre it as moste contrary to their nature The asse of all foure footed beastes the dullest when he thyrsteth of his owne accord draweth to the water but when he hath once drunke ynough no stripes can driue him agayne to drinke any more Onelye man is so madde and outragious that when he hath water the licoure which to nature semeth to be most holesome offered hym to drynke he reiecteth it doth not onelye riottouslie misuse wine whiche nature hath geuen as a speciall medicine for man most healthfull to his bodie but also contrary to nature swilleth vp the same and therin taketh a meruellouse delight And beyng thus drowned in drunkenes and bereyft of reason of all other beastes he is most lyke to a swyne wallowyng in the myre and becomming a very mocking stocke euen to litle children This was the cause why the Lacedemoniane magistrates vsed to make the basest of theyr slaues whome they called Elotae to be made dronken and so to be brought among young men of their Citie where they did sit in banquettes to thende they so might declare the deformitie of drunkerdes that therby the youth might abhorre the vice and be more and more prouoked to sobrietie Zeleucus loked muche nearer vnto this enormitie for in the Locriane common weale he ordeigned that whoso vsed to drinke wyne should die for it yet some what in so doyng to be disalowed bicause he vtterly forbade thuse of that thing whiche in deede is of it selfe most healthfull For Anacharsis the Philosopher sayde that the vine bringeth furthe thre grapes one for thirst an other for mirthe the thirde for madnes So the vse of wine ought to bee to driue awaie thirste to helpe the stomake and if the tyme do serue to make a mans harte mâ—ry Wherein if thou doest passe measure that shall turne the to madnes and become vnto thâ—e not wyne but hemelocke So that Seneca maye seme to haue full well sayd that dronkennesse is nothing elles but a wilfull madnesse Now who so will coÌ„sider the multitude of mischieues that growe of this furious dronkennes shall incontinent vnderstand that it is aneuill most disagreable with the good estate of a common weale and that it is not worthie to be calleâ— a Citie where dronkennesse beareth fre sweye and brideleth not aswell the common sorte as also the gouernours whose dewtie were to be as pastours to correcte offenders and to punishe suche as with wine ouercharge theyr stomackes Not to touche the inconueniences which it breedeth in our bodies as palenesse hanginge cheekes waterie eies the palsie rauinge in slepe vnquietnes in the night theheate of inordinate and filthie luste stinking breathe decaie of memorie â–ª forgetfulnes and diuerse other discommodities whiche Plinie reverseth But those cancred diseases oughte to be a greatter terrour vnto vs wherwith the soule is infectid and brought to destruction as be murder aduoutrie incest manslaughter blasphemie cursinge slaunder seditione and suche other enormities which we do most certainly knowe to arise of dronkennesse And therfore the Romaines woulde not admit to an office anie such as were muche giuen to drinking of wine thinking them vnfit for consultations whiche had the dregges of the foredaies dronkennes in their heades and in a maner knewe not them selues to be men Which ordre if it were put in execution in our common weales there would be in many of them but a sclender Senate What other thinge coulde Bonosus in all his high estate haue done whiche was borne to be a very swilpotte and thereupon was surnamed Bibosus This man for verie wearines of life hanged him selfe then did euery man â—ate to his reproche the Tonne is hanged I wil not here make mencion of Tiberius Nero which because of his continuall dronckennesse was surnamed Biberius Mero because he droncke two whole dayes and so many nightes with Piso whoÌ„ he had made his lieutenauÌ„t of the citie of Rome neither of anye other like monstruous menne seing it is euidently knowen that the very Ethenickes did abhorre the sanâ—e For eschewyng whereof Romulus by lawe forbade women that thei shoulde drinke wine Likewise Plato thought that wine was to be prohibited in a coÌ„mon weale as a thing which perisheth the minde But our men I meane the true worshippers of God dooe speake farre better touchyng this matter for the Prophete saieth thus Fornication wine and dronkennesse take awaye a mannes vnderstandyng Also dronkennesse is a ryottous thinge and wine is full of tumult who so taketh delite therein shal not be wise Wherefore the apostle ful well commaundeth vs not to liue in excessiue eatynge and drinkynge seinge the workes of the fleshe be manifeste to be murther dronkennesse contencion sedicion For they that â— dooe shall neuer attaine vnto the kingdome of heauen And aboue all other our maister Christe the onely teacher of all trueth saieth Take hede that your hartes be not ouerladen with surfeites dronkennesse and cares of this worlde lest while we slepe the last and great day come sodainly vpon vs. Therefore if we will haue any certain hope of that our heauenly countrey we muste withdrawe our selues from the enormitie of dronkennes lest we by our misusage riottously makinge
all poinctes staâ—e it self Therefore thei â—â—ist feede the flocke comâ—â—â—ted vnto theâ—â— and not at their pleasure pill or as it wer shaue to the skinne burden and afflict the same Of whose duetiâ— in due place I will more conueniently entreate Alwaâ—â— prouided that there be twoo kyndes of magistrates one the head an other the petie officer The head officer dâ—â— I call â—â—m which hath the chief â—â—roke in this common weale as who by his â—wne aucthoritie establisheth and adnulleth lawes whiche poinct belongeth to Kynges and Princes whiche haue Kyngdomes and Prouinces of their owne But bicause thei can not gouerne all the multitâ—de of people alone thei must nedes haue some emong â—â—he sâ—rte whiche maie particularely beare rule and these dâ—â—â— Iâ—â—all petie officers or vnder magistrates whiche dependâ— vpon the head and referre the weightiest matters to his hearing and it is no small poincte in the Prince to see that the vnder officers also doe their â—uetiâ— accordingly So Iethro the priest of Madiane whom Iosephus calleth Raguel speaketh to Moses his sonne-in-lawâ— and cousin But heare my wordes and counsaill and God the Lorde shall be with thee Be thou assistaunt to the people in those thynges that pertaine to God that thou maiest report that is saied vnto hym and shewe the people the Ceremonies and maner of worshippyng and the waie by whiche thei must goe and the woorke that thei muste doe Prouide for thy self out of all the people certain wittie menne and suche as feare God in whom there is trueth and that hate couetuousnes And appoinct amongest them Tribunes Capitaines of an hundreth fiftie and ten men a piece whiche maie iudge the people at all times But if there happen any matter of greate weight let them referre it vnto thy hearyng and let theim selues onely iudge meaner matters so that the burden maie bee the lesser when it is parted with other Whiche place I doe therfore more willingly recite bicause it is a place worthy to be written with golden letters in all partes of the Courte and guild haules no lesse then that whiche the Emperoure Alexander commaunded thus to bee noted doe not that to an other whiche thou wouldest not haue doen to thy self Whereby bothe the officers be as it were by an oracle naie rather by the spirite of GOD put in mynde of their duetie whence to swarâ—e is peâ—niâ—ious to the common weale Moreouer here we maie also â—eken as a singular ornament suche as takyng orders bee called to the administration of diuine Seruice whom we doe not displace out of the common weale and assemble of men knit together and vnited bothe by the lawe of God and man for it is but one thyng â–ª and receiueth one forme whiche must not be seuered into soundrie but kept in the whole vnitie vnder one head whiche is Christ none otherwise then a body whiche is made of diuerse partâ—â— so farre furthe as the commodities bothe godlie and manly doe retche Of the whiche thing the holy Moses is a testimonie whom God seyng the affliction of his people â–ª and hearyng their crie â—ppoiâ—â—ted and gaue as their prince to leade them furthe of Egipte in that he was commauÌ„ded to ioyne vnto hym his brother Aaron with his sonnes furthe of the middest of the children of Israell that thei might take on them Priesthode beare the iniquities of the children of Israel and late their iudgemét alwaie in the sight of the Lorde Neither was he with this content but moreouer commaunded holy vestimentes to be made whereby thoffice of priesthod doctrine and truth might beâ— declared that so nothyng might bee lackyng whiche should appertaine bothe to the bryngyng out and feadyng of the children of Israell Whiche amounted as it is said to the number of sixe hundred thousand footemen besides children women and other people And we must not grudge bicause that thei of the clergie beyng endowed with muche prerogatiue and many priuileges bee oftymes exempte from ciuill bourdens and â—ondes of the lawe For thei must not be encumbred with forrein cares that be appoincted for the ministring of Gods woorde and holy misteries for the propitiation of the people For by this their vocation thei bee not seperate from the societie whiche the citee wherein thei liue hath entred For it is an estate confirmed bothe by God and mannes lawe wherein we be commaunded to liue accordyng to lawes to seke honestie to doe that to an other whiche you would haue doen to your self to regarde godlines to call vpon God whiche thei moste of all teache to consent vpon the worship and wealth of the coÌ„mon weale that out of this visible citee we maie prepare our selues a passage to that whiche is inuisible where vnto wee haue conceiued a blessed hope that wee haue been eternally ordeined And this is it that we bee commaunded one to praie for an other one to beare an others burden to bee irreprehensible and without any blame so many as haue been anoynted with that holie oyntment and taken vpon vs the priesthode of Christe in whiche coÌ„panie who so is not neither doeth acknowledge his head to be one as is afore said but attempteth to entre heauen an other waie and not by the gate whiche is also oue neither by our onely sauiour and mediatour â–ª he runneth in vain as one that goeth astraie not hauyng on his wedding coate Thus he that is appoincted to the holie ministration is not pulled awaie thence neither is he exempt froÌ„ the ciuill constitutions and coustomes seyng he goeth aboute in no poincte to contrary or disobeye those thynges that hee ordeined for good liuyng So suche thinges as be priuately necessary in the shambles market or other where after the appoinctmeÌ„t of the ciuill Magistrate he prouideth for hymself and getteth after the common maner of other citezens so be ceaseth not to mainteine and staie the common safetie worthines and wealth of the citee and so farre furth as he maie for entendyng his diuine seruice he kepeth theÌ„ without breache neither spurneth against his ordinauÌ„ce which is Gods to whom all we that haue life be bound to obeie as the electe vessell sainct Paule in this maner witnesseth Let euery soule be obedient to superiour powers for there is no power but it is from God And the powers that be he appoincted from God therefore who so withstandeth the powers withstandeth Goddes ordinaunce but thei that withstande shall receiue their own iudgemente For rulers bee no feare to good doers but to euill You doe see how the holy ghoste willeth euery soule to be obedient to superiour powers whom who so resisteth he resisteth the ordinaunce of God and purchaseth himself iudgemente for God will reuenge his vngodlines and so muche the soner the longer he forbeareth And it forceth not muche if that thei of the Clergie haue their Magistrate I meane an Ecclesiasticall persone to whom thei maâ—e submitte themselues â–ª and giue due
Sabinus Cato that flourished in his time Domitius Vlpianus Pomponius Alphenus Callistratus Venuleius and other worthy learned counsailers of the Ciuill Lawe scholers vnto the famous Lawier Papiniane Now soche muste bee called to be of the counsaill a thing bothe verie precious and marueilous holie and soche must bee ioyned in part of gouernement as bee knowen to be wise men louers of the truth vertuous and that dread God Not coueteous no flatterers but soche as will giue no counsaill but honest and profitable to the common weale to whom Iustice the onelie staie of kyngdoms and worldly thinges is dearer then their eyes yea then their verie liues These bee thei that can bring an euill Prince into the true waie and make him good stablishe the people and ciuill societie se that euery man haue his own These be thei whom Moses was commaunded to appoinct ouer the people in this sort Prouide thy self from amongest al the people wise men and soche as feare God in whom there is trueth that hate coueteousnes and maie iudge the people at all tymes c. If thou dooest this thou shalte fulfill the Lordes commaundement and kepe his preceptes Whiche when he had heard Moses did all as he had aduised hym and chosyng certaine stoute men out of all Israel appoincted theim Princes of the people capitaines of Tribes hundredes fiftie and tenne men whiche Iudged the people of God at all tymes Iudgyng them selues onely the light matters and teferryng the more weightie to his decision When soche men beare stroke in courte that pestilent saiyng if it like â–ª it is lawfull â–ª can take no place â–ª But euery good Prince shall saie as Antigonus aunswered flatterers whiche tolde hym that all thynges were lawfull to Princes all thinges were honest and iuste whatsoeuer thei liked that is a barbarous opinion For thei ought to thinke nothing to bee honest vnlesse it be honest in deede nor yet iuste vnlesse it be iuste in deede So fatte is he thought to bee vnwise whiche is not wise to hymself and hateth not soche thinges as be vnseamly accordyng to the notable saiyng of Alexander I hate that wise man whiche is not wise to hymself Whiche thinges if thei were set before our Princes iyes more iustice and truth and lesse flatterie should reigne in their courtes The argument of the. iii Chapiter That it beâ—oueth sâ—ch as be of kinges counsails or be conuersâ—unt in their coâ—â—tes to bee menne of greate experience in worldly affaires HOw then very experience doth teache vs that good counâ—aâ—llors and good courtiers make a good Prince whose busines is so moche the greater the higher the office is whervnto thei be called and put withall in â—ruste For by them â— Kyng muste ruâ—e and leane vpon his scepter which must be streight and the signe of Iustice as vpon a walkyng staffe or strong staâ—e and thereby to saue himself from fallyng whom therefore the Emperours Hâ—norius and Arâ—adius doe name part of theâ—â— body â–ª Into which place of authoritie it is not conâ—eniente to â—hose yâ—â—glâ—â—â—es noâ— common persones ne yet any of base estate but soche onely as bee well â—â—owen in yâ—res learned bothe in the lâ—â—e of God and man whiche haue ruled their owne houses â–ª 〈◊〉 and honourablie whiche 〈◊〉 by loâ—◠〈◊〉 goâ—â—en them selues wisedome whiche therefore men dooâ— call the daughter of Time Then ought we not to thinke that by a superficiall knowlege in either the Lawe or Philosophie we shall be able to vnderstand what is comely or profitable for the good orderyng of the common weale vnlesse we haue further some vse of excercise or practise in that behalfe For how can it be that soche a maÌ„ should in al poinctes vnderstand or throughly searche out to what ende thinges would growe that be practised in the common weale wherevnto he muste as it were bend and leuell all the force of his minde as vnto a certain marke whereas he neither can tell what thing apperteineth to the common profite â–ª neither can by coniecture ne yet by any experience be ledde to vnderstande what shall afterward befall Wherfore the saâ—yng of Plato where he affirmeth that soche coÌ„mon weales bee happie where either kynges bee Philosophers or Philosophers be Kinges must be accompted as Gods owne woorde if ye so vnderstande Philosophie that it bee the knowlege of thinges touchyng bothe God and manne ioyned with the desire to liâ—â— wel â–ª that is to wete soche as profiteth in common frameth citezeÌ„s and he that is learned therein bestoweth his labour not onely vpon himself and his frendes but also vpon his countrie and common weale to â—eâ— adâ—â—ned in the waâ—e of vertue For I doe neuer make any reckenyng of soche crabbed Philosophers whiche will soner cause vs to allowe the Vtopiane common weale then that whereof we haue any vse or occasion of practise For soche be not admitted vnto the commoÌ„ estate but tary in the shadowe wonderyng at the secretes of nature and if thei happen to touch any thing concernyng the partes of a common weale thei dooâ— more apply it to the inquisicion of nature and quiddities of subtilitie then to open the true vse of thynges wherevnto theâ— them selues neâ—er atteined Here vppon arose it that Socrates and Plato allowing him thought it best that mennes wiues should be common Aristotle brought the poâ—â—tike and ciuill life vnder a contemplatiue â—â—udie The Grekes holde those common weales to be in best state wherein dominions be gotten by force of armes To passe ouer lightlie other fantasticall and idle imaginacioÌ„s fitter for old women to talke on then furtheryng in any poincte the forme of good gouernement Certainly he that is well mynded toward the common weale will endeuour as moche as lieth in hym to make the subiectes if thei be alreadie good a greate deale better if thei be alreadie learned a greate deale better learned louers of godlines fauourers of iustice and equitie notable for their vertue and soche as will not preferre any priuate profite before the publique affaires lest that doe happen whiche the verie childreÌ„ were wonte to syng ill counsaill is worste vnto the counsailour hym self For the Phrigians when thei had receiued harme fell to be wise but to late Neither is it other wise to bee thought but that an honourable counsaill shall be bothe profitable and also for the honour of their Prince And therevpon is it that the counsailours rulers and officers of Salomon the wisest kyng that euer was in Israell be named in the holie scripture that all men might see of what dignitie those men were by whom he purposed to support his realme Whiche thyng Saba the quene of Egipt and Ethiopia as Iosephus writeth could not but highlie commende saying thy wisedome and thy workes be a greate waâ—e worthier then the brute whiche I haue heard of thee Happie â—e thy menne and happie be thy seruauntes whiche â—â—ande alwaie before thee
the coÌ„mon weale whiche do preache the holie worde of God therein shewe the waie of trueth to heauen teache menne in this transitorie life to seke life euerlastyng And contrariewise howe sore they offende whiche swarue from this waie and do not fede the flocke but leaue them that the wolfe maie deuour theÌ„ neuer setting before their iyes the reuengemeÌ„t of the great day of the Lorde from whiche no man can deliuer theim whereof â—ur onely sauiour Christ putteth vs in minde saiynge â–ª â—e must kepe and â—â—â—e all that they tell you whiche doe sit in Moyses chaire but do not after their workes â–ª For that must be vnderstanded of the Phariseis whiche yet sit in Moyses chaire and 〈◊〉 the lawe and put great burdens vppon mens shoulders whiche they wâ—â—l neither 〈◊〉 theim selues nor â—nâ—e touche with their finger To whom it is sâ—â—ed Woe be vnto you ye Scribes and Pharisies ye hypocrites And yet christians doe not straine curtesie to sit in the chaire of Pestilence In the meane while either flattering men of power or disperpling and sowyng abrode the tradicions of men neglectyng the word of trueth that although the veritie be vttered yet they darâ—ken the same bothe with vncleannesse of life and coÌ„tempt of the true doctrine and suffer it not to edifie A magistrate therefore which is also commaunded to feede must see that there bee men to enfourme the citie well appointed with Gods worde and to shewe the waye of a blessed life which is as it wer the onely foreship and sterne of the common weale The argument of the â—ourth Chapiter That the common weale can neither be beautified ne gouerned without the knowledge of the lawe which such men shall best practise as be learned therein and fauoure Godlines and iustice PIndarus the chiefe of those Poetes whiche were called Lirici saieth that the walles of Iustice â—e highe as Plato reporteth in the seconde boke of his common weaâ—e which Iustice I meane being alwaye in the presence of Iupiter the presideÌ„t of Hospitalitie is exercised about the preseruacion of man for so muche as we must nedes vse the ordinauÌ„ce of the euerlastyng Goddes for the further vnderstandyng of the multitude and varietie of thinges For in his odes whiche he made vppon those that wonne the prices in the games at Olympus he writeth thus Where iustice the preseruer and assistour to Iupitâ—r the president of Hospitalitie is practised farre aboue the excellencie of man because the varietie of thinges is suche that to iudge theim righteouslye and as the time shal require it is harde and a special ordinaunce of the euerlastyng Goddes Surely the climbynge of these walles and maintenynge of iustice in a citie is onely peculier to suche as haue the knowledge bothe of God and mannes lawe To the sacred vocacion whereof who so haue yelden theim selues dooe professe the arte of the execution of iustice without which there is neither bande of mans life ne yet participation of any commoditie Whereupon Cicero calleth them the expounders of the lawe whom who so disaloweth if he so dooe because they be vnskilfull he abaseth the menne and not the Lawe But if he graunt theÌ„ to be learned and yet neuer thelesse not to be obeied he hurteth not the men but weakeneth the lawes and ordinaunces and misconstrueth the meanyng of a perfite common weale And like as the common weale can neither be appointed ne yet maintened without the fence of good ordinaunces so can it not be gouerned without assistence of learned Lawyers For who can as Socrates warneth vs in Plato gouerne better then he whiche sometime hath obeied gouernemente and knoweth what doeth belong vnto gouernement Who can better discerne that is right from that is wrong that is equall from that is vnequall that is good from that is euill then he whiche hath learned to examine al thinges accordyng to the rule of honestie and lawe for vnpossible is it for a man to practise that arte wherein he hath no skill But suppose there be in a commoÌ„ weale some that be moued naturally to that which beareth the face of honestie and haue learned some what by experience howe to order the gouernement of thinges but yet without any knowledge of lawe and yet who be now commonly rulers in cities and countreys but suche whiche in dede ye maie after a sorte admitte if the number of the people be not so greate neither the affaires so diuers that they require anie exquisite gouernement but if the multitude be great the varietie of thinges causeth muche varietie of affaires the discerninge whereof is a verie harde poincte and requireth suche a perfect triall as is fetcht as it were out of the bowels of the lawes to open the fourme of iustice and equitie directed accordyng vnto vprightnes But in some poinctes whiche concerne the market prouision of victualles chapmanship the shambles corne daiely charge and forcast it maie so happen that a citie be so of ordinarie appoincted that it nede not much the lawyers helpe But I praye you when Iudiciall sentences must be pronounced when offendours must be punished according vnto lawes when brotherhods must be established that the establishement be not contrarie to lawes when statutes must be ordeined without the iniurie or detriment of others Shall they doe this well whiche knowe not what by lawe is forbidden and what permitted For accordyng to the lawes must we examine al our doinges and attemptes in the common weale no lesse then goulde is tryed by the touche stone For surely to this ende be iudgementes deuised that euery man maye come by his owne and that that is right maie be obteined in our ciuill course of liuyng Whereof I dooe appoinct two kindes one whereby coÌ„trouersies are determined another wherby offendours be punished If thaccion be but euen for the value of iii. halfpeÌ„ce if thou iudgest it wrongfully thou offendest as sore against the lawe as if it were a weightier thinge especially if it be a poore mans plee whiche lightly is but for some small matter For it is not the qualitie of the thinge whiche maketh the Iudges sentence right or wronge but the rule of equitie and lawe which muste be had at their handes that haue obteyned the knoweledge thereof and haue bestowed their diligence and endeuour to saue the ciuill societie and to defende the honour of the common weale For the Lawiers house as Lucius Crassus saieth in Tullie a man well studied in the lawes touchynge bothe diuine and humaine thinges is as it were the oracle of the whole Citie for a witnesse whereof wee may alledge Quintus Mutius Sceuola one that as he was the eloquentest of Lawyers so he was the best lawyer of all Oratours whose gate was daiely haunted by a great number of Citizins and worthy personages althoughe he him selfe was bothe vexed wyth sicknes and also farre strocken in age Cneius Scipio Nasica whom the counsel for honours sake surnamed the Best
euerye man and to hurte no bodye Neither dothe this naturall ciuillitie more beseme anie man then a christian whiche ought to regarde nothing in the worlde more then the furtheringe of his neighboure For if in olde time it were reaâ—ened a vertue for one man to deserue well of an other whereupon they placed such in heauen and named theim Goddes that had aduaunced their countrey by thâ—â— Prowes and worthye actes Whereupon also the prouerbe had his beginnynge Man is a God to man Surely it standeth with more reason that he which hath the knowledge of the truth should so doe and declare himself to be a man of ciuill behauiour by his liberalitie and by geuing good couÌ„saile whiche he ought to employ vpon such as he knoweth not to be his frendes as well as vpon theim at whose handes he findeth great frendshippe to gratifie the one and to winne the other and to moue theim bothe to a like gentlenes Therefore Pythagoras spake not vnproperlie wheÌ„ he saied All thinges are common amongest frendes and yet this saiynge was more receiued amonge the Philosophers in their scholes then amonge menne in their liuynges Also he saied that a frende is an other my selfe Howbeit for the profitynge of a common weale this is not inough to haue al thinges common amongest frendes but also amongest enemies so that not my frende onely but also mine enemie shall be another my self without any colouryng Otherwise the saiynge of Martiale to one Candidus will be layed against vs The goodes of friendes my friend thou saiest to friendes thei common are This boaâ—ting bragge bothe night and daie to speake thou doest not spare But to thy friend thou geust no vvhitt and yet still saiest thou this My frinde eche thing that friendes possesse vvith friendes in common is For he with whome we haue to dooe searcheth the hart requireth the hart and not a counterfayte countinance And therfore we must learne our rule to liue by not out of the Philosophers writinges but out of the word of truthe So in the fifth of Mathew ye haue heard that it is sayd thou shalt loue thy neighbour hate thine enemie But I saye vnto you loue your enemies wishe well to them that curse you do well to them that hate you praye for them that hurt and accuse you that you maye be the sonnes of your father whiche suffereth the sunne to rise vpon the good and euill and sendeth raine vpon the iust and vniuste For if you loue them that loue you what reward shall you haue do not the Publicanes so Whiche sainct Paule opening biddeth vs seade our enemie if he be hungry and geue him drynke if he be thirstie for so we shall heape coles of fyre vpoÌ„ his heade these be his wordes if thine enemie bee hungrie geue him meate if he bee thirstie giue him drinke for so shalt thou heape coles of fyre vpon his heade You here that word which nether the Philosopher could vnderstand nor he whiche bought the ferme nor he that maried the wyfe nor he that had gotteÌ„ the fiue yoke of oxen so that these when they were bidden to that great supper could not goe But the Fisher men here it and they that be poore in spirite merciful gentle peace makers lowlie in hart such as thirste for iustice bycause theyres is the kingdome of heauen Whiche thinges admit no dissimulation but beloÌ„g onelye to perfit men and we muste not thinke that a man maie be a true christian altho he suffer his enemie to die for hunger and thirste as they would beate into our heades whiche nether be themselues partakers of the heauenlie kyngdome nether suffer other to enter into it for it is the worde of trueth whereof no iote shall passe vnfulfilled Therefore if thou doest not feede thine enemie with meate and refreshe him with drinke thou semest to be a manquellour offending against the lawes and if thou be founde giltie in one thou shalt be giltie in all Whiche although they be hard to the world straunge and vnknowne to the Philosophers yet they be pleasaunt vnto our heaueÌ„ly father which putteth vpon vs a light and swete yoke whiche who so taketh vpon him as no man ought to refuse his goodes be not onely coÌ„mon to his friendes but also to his enemies For this is to deserue well of man this is to kepe the commaundement of the lord and wel to vse that whiche is well gotten and to empart the same to suche as be in necessitie which reken thou as true as Sybilles oracle and let it not fall out of thy minde for the scripture sayeth thou shalt not lacke poore folke in the lande of thine habitacion and therefore â—ooe I commaund the that thou open thine hande to thy neadie and poore brother whiche dwelleth with the in the Laude And Ezechiell the Prophet saieth Behold this was the iniquitie of thy sister Sodonia pride fulnes of meate aboundance idelnes in her and in her doughters thei did not stretche their haundes to the poore and neadie and they were hygh minded and did abhominaciones before me and I destroyed them as thou sawest Moreouer Ambrose saieth Consider o man whence thou haddest thy name surely from the yearth whiche taketh nothing awaye from anye man but giueth all to all and ministreth diuerse fruites to diuerse vses of al liuing creatures Therupon it is called humanitie a speciall and peculiare vertue to man whereby one helpeth an other c. All we therfore be but one bodie and diuerse partes but altogether to this one bodie necessarie This is the lawe of nature whiche bindeth vs to all humanitie that one should helpe another as partes all of one bodie whereby you maie easelie perceyue the fourme of that common weale whiche is grounded vpon Christe wherein there is iustice gentelnes mercie modestie humilitie pacience long sufferynge trueth steadfastnes faithe and charitie wherein thinges are vsed according to a ciuill and honest moderation The argument of the. viii Chapiter That the inuention of money is very commodious the occupiyng wherof is then most allowable when it standeth moste vpon honest dealyng MOney euen ymediatlie after that it was first coigned began to bee suche a nourishement of riot and couetousnes that it maye be had in question whether it were better that it neuer had ben inuented or y t with so great toile trouble the commoditie thereof should haue been receaued And surely that is deare ynough bought for the obteyninge wherof we endanger our liues It was not inough for man by naturall corruption to haue ben so muche seduced vnles this other pestelent poyson the caÌ„kred carke of mony had ensued for the muckering vp whereof we trie the mines we search the vaynes of euery mountayne we crosse the seas we assaulte heauen And we hold all the world be it neuer so wide but small and attempt to seke out an other worlde amonge the Antipodes which yf we coulde
calling ioigne their priuate doynges to the coÌ„mon prefermeÌ„te y â— therby Lawes maie bee applied to the estate of a common weale whiche wee dooe addresse and allowe a greate parte whereof dependeth vpon the Magistrates wisedome as hath heretofore been opened For it can not be that that compaignie shall bee brought to embrace vertue to agre together whose gouernours swarue on the right or lefte side not respectyng the common profite nor yet true godlines but onely seke the baite of vainglorie and allurement of priuate gain giuing no small occasion vnto the people whiche of theimselues bee easely corrupted by the naughtie ensample of others bothe to fall from honeste liuyng and also beyng not therefore punished to bee to moche emholdened and to fall to wilfulnesse Therfore there muste nedes be a prince and magistrate as without whose wisdome and diligent ouersight a Citie can nether be ne yet be preserued but is ruled and strengthned by him as the hole bodie is by the heade in whose gouernemeÌ„t the hole moderation of the common weale consisteth which must not onlie prescribe vnto the people howe they owght to obeye but also how he himselfe ought to rule For who so ruleth well must nedes ones haue obeyd him self and who so hath ben obedieÌ„tly kept vnder semeth worthy to beare rule Therefore he that is vnder muste hope that he must once be aboue he that is aboue thinke with himselfe that he may perhaps once come vnder And this is it that Adrian themperour was wount to saie that he would so rule the coÌ„mon weale as a thing not his own but one to the hole comminaltie naie rather to God himself Wherby the people do not onely obey their magistrate but also by order doe loue reuerence and honour him Which thing Charondas the Catâ—niane lawmaker published to his citizins among their other lawes Plato coÌ„pareth theim to a kinde of wicked Giantes called Titanes which withstand the aunciente orders of their elders Yea the Romayne officers called Decemuiri full wel conteined both these braunches in one lawe by these wordes See that the Magistrates be iuste that thei that beare not office do modestly with all allegeance obey them And for so much as the vertue of the law is to commaunde to forbidde to permit to punishe the same thinges must needes accordingly agree vnto the magistrate Wherupon Chrisippus as Martian reporteth termeth it the Quene leader and gouernour of all thinges whiche prescribeth a rule for the iuste vniuste saying The law is the gouernour of all thinges concerning God and Man For it must be the ouerloker of thinges both good and euill the prince the guide and the rule of the iuste and vniuste For so shall that be well done which is for the common profite when the magistrate diligently and watchefully declareth himself to be a liuing and speaking lawe as without whiche we se the common weale to be sinewlesse and altogither dombe Yea Moses also which knewe god face to face in al his signes miracles appointed wife men and such as feared God in whome there was trueth princes and magistrates ouer the people and commaunded them to here him and to iudge that which was right without ante respecte of personnes were he of that countrey or were he forrenner great or small bicause that iudgement belongeth to God and not to man He also commaunded the kynge alreadie created that when he should sit in the seate of his kingdome he shoulde drawe out the Deuteronomie of the lawe and haue it with him and reade it al the daies of his life that he might learne to feare the Lorde his God and to kepe the wordes which are writen in the lawe The Lord said also to Iosue which after the death of Moses was commaunded to leade the people ouer Iordane let not the booke of this lawe departe out of thy mouthe but thou shalt thinke vpon it daie and night to the entent thou maiest kepe and performe al that is writen therin then shalt thou directe thy waie and vnderstand it Do you not se howe Kinges Princes and gouernours be commaunded to haue the lawes of God before their iyes to rule gouerne the people after theÌ„ and accordyng as their vocation requireth to directe their wayes Wherunto if you will ioyne those thinges whiche are commaunded Christianes so doe which in our religion must neades be done onles we will be secluded and banished from that heuenly kingdom whiche we all with a godlie and earnest desire looke for nothing then shalbe waunting which maie apperteyne to the true ornament and setting furth of the common weale For politicque lawes and ordenaunces must so be tempered that they be not contrarie or disagreable to the lawes ordinaunces of God for that citie maie ill seme sufficiently fenced which is onlie ledde by constitutions of man and casteth her hole eye onelie vpon her owne profite without respect of her neighbour not regarding those thinges which by gods mouth are ordeined as neadfull both for them that rule and for them that obey Certainlie it maye well be a whited toumbe set furth with colours to delite the beholders but it shalbe no commoÌ„ weale truely institute as in which those preceptes of liuinge be chiefelie lackyng which the societie of our life chiefelye requireth For so muste we entre with a mutuall consent into this politicque order of life and kepe vs in the same that we maye not swarue from the coÌ„munion of the holie church whose heade is Christ and we his membres Wherfore we ought not to stickein the allâ—remeÌ„tes or vaine triâ—â—es of this wicked world but refoâ—â—me our life iâ—â—ewnes of minde as sainct Paule writeth that we may proud what is the good well likyng and perfit will of god our father to whose onelie pleasure we be bounde to lyue through Iesus christ our onelie redeamer and Sauiour whiche cannot 〈…〉 es we kepe his commaundementes And therfore in euery part of our life must we set them before our eies that we maie learne to obeye his will and to exercise charitie one to an other which doth nothing wrongfully nothinge that is contrarye to a politicque order whereby we shall truely and face to face afterward see that whiche we now in this mortall life â—beyng honestly and godlily associated see obscurelye and as it were in a glasse Therfore so must ciuile ordinaunces be proponed that they be not seuered from the lawes of God And like as no house no citie no countrey no kind of men can longe continue without the defende of lawes politicque so can thei not staÌ„de without the knowledge tutele and protection of goddes lawe for to discerne a man from a brute beaste to cause him to leade his life agreable to reason and nature it maie certainly be brought to passe by ordinaunce of ciuill lawes for so muche as men desirous of wisedome and vnderstanding be reported by the