Not so moche but the Philosophers Heathen writers by searche of thinges learned , that nature had laid in vs certain sparcles and cherishementes of vertues , wherby incontinent we should bee moued , to honestie and goodnes : to the ende that we might shewe the nighnes of our reason vnto God , if we were not hindered therein , by a certaine inward corrupeion and vntowardnes , whiche euen within our body swarueth from goodnes , forgettyng , that the euerlastyng father embraced man , with so greate zeale , with so great loue , that for his sake when Man is lorde ouer yearthly thynges . he had made all thinges , he did put all vnder hym , declaryng by an vnreproueable reason , that all thynges , whiche be vpon yearth , were create and brought furthe for mannes vse , and man to the glorie and honour of his creatour , from the whiche benefite of calling , he streight degendreth , that folowyng vngodlinesse , neither attaineth the true vse of thinges , neither shooteth or bendeth his minde toward the pricke of this life . Wherein there is no neade to seke forreine testimonies , seyng the holie Scriptures bee so full thereof , for the holy Moses saieth thus . And God created man , after the image and likenes Genesis .i. of hymself , after the image of God he created hym , male and female he created them , and God blessed theim and saied : Encrease and bee multiplied , furnishe the yearth , and bryng it vnder you , bee ye lordes ouer the fisshes of the sea , and birdes of the aire , and al liuyng thinges that bee moued vpon the yearth , and God saied . Beholde , I haue giuen vnto you all herbes , that bryng furthe seede vpon the yearth , and all trees that haue in theim selues seede ▪ graine , after their kinde , to bee vnto you for sustenaunce , and to al that liueth vpon the yearth . &c. And an other where . Bicause God created man to be vndestroyed , and made hym after the likenes of his own Image . Sapien. ii .

You vnderstand the excellencie of mankind , to whom it was not inough , that he was create after the likenesse of God , but also he had in charge to bee gouernour of all liuyng thinges . Therfore man is create to haue charitie to bee godlie and vertuous , to vse the creatures subiecte vnto hym to the glorie of God , to call vpon hym , and finally at his departure hence , to be conueied vp to heauen , wherevnto he is ordeined . For at the beginning he was Eccle. xv . so appoincted , that counsaill should bee in his hande , and before hym should be life and death , water and fire , good and euill , that he might stretche his hande : to whiche he would . But bicause he bestowing that counsaill naughtely , Oseae . viii . Soph. iii. Mannes transgression . chosed to fall into sinne , death ensued , bicause man did transgresse the lawe , and commaundement of God , whiche staine hath issued from the first man , into all mankinde , so that in hym there is nomore , either any truthe , mercie , or godlinesse , but curse , liyng , aduoutrie , manslaughter , stealth , and all kinde of mischief .

Wherefore his glorie is tourned into shame , as the Prophet and the other scripture witnesseth , so that there Ioan. iii. Luce. xviii . is not one , whiche can directe his counsaill to good , or attain vnto heauen , wherevnto he is allied , for no manne goeth vp vnto heauen , but he whiche came doune from heauen , the soonne of man that is in heauen . Therefore none is good but one , that is God .

Howbeeit , although in this calamitie of mankynde , by reason of the corrupte nature , there is not one that of hymself can doe any good : yet those sparcles , whiche at the beginnyng were laied in manne , of himself to desire honestie and goodnesse , bee not so vtterly quenched , but that he maie by studie compasse , bothe honestie and vertue , get the name of a good liuer in the common weale , and so as it were , win a certaine taste of happinesse . Accordyng to whiche drift , the elder Africane , me seameth , Scipios dreame . warned P. Cornelius Scipio in the dreame , reported by Marcus Cicero , in the sixte of his bookes , whose argumente is touchyng a common weale , by these woordes : There is a certain and appoincted place in heauen , where suche , as haue saued , helpte , and enlarged their countrey , shall euerlastyngly enioye blessednesse . For there is nothyng more acceptable vnto God , the greate prince , whiche ruleth all this worlde , that can be doen in this worlde , then the assembles and repaire of menne . established by lawe , whiche be called citees . The gouernours and preseruers whereof , as thei wente hence , so thei shall retourne hether again . Naie , to speake the verie truthe , thei alone doe properly liue , whiche haue taken their flight , furthe of these bodily boundes , as it wer furthe of a iaole . For your life ( as you terme it ) is death .

And in deede the bokes of olde writers , be full of suche as haue clomme aboue the sterres , and been canonized emong sainctes , either for some singularitie of iustice , and stoutnesse , or shewyng some excellent qualitie , or otherwise deseruyng well of their countrey : For thei haue vsed to accoumpte suche as goddes in deede , whiche haue doen well to men . Herevpon riseth the Prouerbe , Man Manne is a God to man . is a God to man . So greatly did thei beyng verie Painims , acknowledge onely God , to be the benefactour .

Therefore , there haue alwaie been founde in common weales suche , as neuer ceased to embrace iustice , to doe bothe stoutly and wisely , to preferre the common weal● , before their owne priuate , to engraffe the discipline of good behauier , to defende the good , to snaffle the naughtie , to embrace vertue , to support their countrey : whiche poinctes doe rather belong to a ciuill order , then that any man should holde them as a short waie to the heauenlie life , and true happinesse . And after suche sorte , God from tyme to tyme , hath alwaie raised vp certaine , whiche should gather men to gether into citees , frame , & guide thesame , whiche like good menne might kepe the rest in quietnesse . Whiche poinct , seyng it commeth by the verie A politicall felicitie . motion of nature , it maie not be iudged to surmount nature , muche lesse , ought it to be rekened any poinct of ciuill gouernement , and to be imputed to the true goodnesse . Neither yet , although I accompte these , not to be any parcelles of the verie true and godly goodnes , doe I therefore holde it euill , in our ciuill life to liue vertuously , to obeie lawes , not to doe to other , that we would not haue doen to our selues , as without whiche the societie of men , appoincted originally by the ordinaunce of God should hang stailesse , and become rather a swarme of vilaines , then a reuerent resort of good persones .

And therefore , for the eschewyng of further misunderstandyng , The diuersitie of goodnesse . it shal be requisite to declare the difference , whiche we put in goodnes . The first kinde of goodnesse , maie be called Ciuill , whiche perteineth to the honestie of life , when we doe vertuous deedes , whiche then take place , when we dooe one thing ofte tymes well , whiche maketh good and vertuous men , and after a sorte , traineth vs toward felicitie and a blessed life . For th appoinctement whereof , the Philosophers , as men that neuer tasted what true happinesse ment , be in variaunce . For some accompt the wealth of the worlde & outward gooddes , happinesse , ledde therevnto by this reason , for that , suche as haue them by the profite and commoditie thereof , be holden as happie , suche thynges be , riches , possessions , fairenesse of body , strength , and other kinde of vanitios , whereof Epicurus , Chrisippus , and soche like , be The Philophers disagree in difinyng true felicitie . patt●●s and vouchers . Other drawing nigher vnto nature , or rather reason do place happines , in the gooddes of the minde , that is , vertues , wisedome , prudence , temperaunce , iustice , sobrenes , stoutnes , and other good properties , consistyng in the woorkyng of the mynde : and the fathers of this opinion be , Socrates , Plato , Arisiotis , Tullie , and suche as be called Stoickes ; whiche doe holde , that there is nothyng profitable , vnlesse it be also honest . The seconde kinde of goodnes , and that we may True goodnesse . Math. v●● . more truely terme good , is that cometh from hym , whiche alone is good , whiche also maketh the good tree , whence we looke for good fruicte . For a good tree cannot bryng furthe ill fruicte , ne yet a naughtie tree good fruicte . Whiche wee therefore call good woorkes , bicause thei come of faithe , whereby we bee bothe iustified , and also purchase the blessed life by Iesus Christ , made by adoption the sonnes of God , and coinheritours of heauen , by whose spirite we also crie : Abba father . Galath . iiii .

So it appeareth , that , accordyng vnto this diuision , suche thynges , whiche we doe well in the comon weale , be good , but ciuilly : from doyng whereof we must in no case be weried , although it further nothyng to the life of blisse , vnles God doe repute it vnto rightuosnes , and at length croune his owne worke . For we are bid without ceassyng , to doo● that is good , to giue the fruicte of our faithe , and yet , when we haue doen all , we must confesse our selues to bee vnprofitable seruauntes . So earnestly must we continue in our duetie , that we maie haue in vs peace , mildnesse , gentlenesse , goodnesse , faithe , charitie , mekenesse , sobrenesse , and euery poincte of vertue , that so we bryng furthe fruicte worthy repentaunce , and the more we doe , the lesse ought we to attribute to our selues , to the ende we gather no stomacke , but thanke God for all , whiche is the aucthour of all , whiche hath mercie where him liketh , and bestoweth our workes , according to his owne arbitrement . Therfore sainct Paule saieth : Galath . vi . Let vs not be weried with doyng good , for in due season we shall reape again vnwearied . Wherefore , while we haue tyme , let vs doe good , to all men , but principally to our neighbours in faithe . See ye not how we bee commaunded to dooe good , and that without any ceassyng ? And he that teacheth this , writeth also : we thinke therfore , that man is iustified by faithe , without the workes of the lawe , whiche in deede are good , but by theim wee Roma . iii. be not iustified : howbeit to them that loue God , all thinges woorke to good .

The more dooe suche naughtie menne iudge a misse , whiche saie that good , is not good , and doe either vtterly dehorte other from the honest discipline of good behauiour , and good workes , or els so lightly passe them ouer , that you shall hardely finde emong Christians , what is honestie of liuyng , discipline of good behauiour , or vertue it self , if you should seke thesame , as it were with a light candle : for so muche as euery idle man , is giuen ouer Galath . v. to his own desires , and in the meane while , the windowe is opened , not without the offendyng of the Gentiles , to all vices of the fleshe , as be aduoutrie , horedome vncleanesse , wantonnes , Idolatrie , enemitie , strief , comparisons , The workes of the fleshe . angre , contention , sedition , heresie , enuie , slaughter , dronkennes , surfait , mistrust , and soche like , the doers whereof shall neuer enherite the kyngdome of God . And these so detestable vices , at this daie raigne in suche sorte in the common weale , as neither at any time greater , ne yet euer the like .

For whiche cause , euery good man must trauaile in this poinct , that the old discipline called again , common weales maie beginne to be the assemblies , and reuerent resortes of good men , wherein euery man maie attaine the vse of thynges in suche sorte , as becometh a christian manne , wherein God maie be called vpon and glorified . For life , as Marcus Varro saieth , is giuen to man , not for his owne sake , but to shewe some worthie faict therin , yea , to ascende vp ward , and by these transitorie thinges , to conceiue an hope , and bend his mynd to the euerlastyng . Muche lesse ought wee , as menne allured with Mearmaides songes , and thereby lingeryng aboute the rockes , where thei haunt , to spende our tyme in contemplatiue studies , till we be old , and not ones fall to debate the cause , why we haue this life lent vs , to th ende it maie bee laied before our iyes , wherevnto we bee borne , how muche we be bounde to our creatour , how muche to our neighbour , whereas the very Philosophers doe teache , that man is partly bredde for mannes behoufe , that thei maie mutually one help thother . And Socrates full well answered , that he was more profitable to a common weale that taught other , and made many fitte to rule therein : then he that gouerned well hymself .

And although it be harde to amende the euill , whiche Man is naturally ciuill by long and old putrefiyng , hath as it wer ioynted it self in man , yet bicause man is naturally ciuill , and commonable , that is , suche as is ready to obeic lawes , to ioyne in the societie of life to helpe other , to tender his owne commoditie , without any harme to other , to desire that is vpright and good , to fauour honestie , to dooe that apperteineth to this his life , wherein he hath matched him self with others , an instruction to good life , is not to bee neglected : for he hath reason , whereby he can suffer hymself to be brought to frame , he hath the benefite of speche aboue all other liuyng creatures , whereby he bothe teacheth others , suche thynges as be best , and vnderstandeth and printeth them in his hart , when thei be taught him . Yet notwithstandyng mankind , by sinne and transgressyng of Gods commaundemente , is so lost and corrupte , that he alwaie leaneth to that , whiche is forbidde hym , and bendeth more earnestly to euill , then that he can ones thinke of that is good , for that there is not one , that can doe good , no not one . For if ye vnderstand that kynde of good , whiche wee before called the true good , whiche healpeth vnto the atteignyng of the euerlastyng life , I dooe not deny , but that manne can dooe no part therof , bicause it is farre from our reache , hanging onely vpon him , whiche reputeth this of ours to iustice , or vniustice . Seeyng no manne , as Hieremie saieth , can ones speake good , but onely God , whiche frely iustifieth vs , by the mediatour Iesus Christe . That therefore is Roma . iii. good , whiche in our common life , we doe vse to call good , wherunto by nature , how muche so euer she be perished , according to my former reason , we haue certain drieseedes left in vs , whereby we be moued to that is good and vpright , wherby we maie be made commonable & ciuill . Whose contrarie , the Lawyer vseth ofte times to terme , vnciuill , a worde of fine and large signification , betokenyng that , whiche doeth not agree with lawes , honestie and ordinaunces of a citee , appoincted by the rule of iustice , and vprightnes . After that kinde of goodnesse , doe we measure the vertues , whiche prophane writers doe so moche alledge , and commende vnto vs , and counterplace theim to vices , whiche lurke in man , by reason of his worne custome in cuill , no lesse then fire in the flint , whiche vnlesse thei be practised by discipline , teachyng , perpetuall labour , and suche thynges as bee profitable , honest and worthy a good manne , bothe priuatly and a peartly , deserue no commendations : but haue that kind of life , wherin thei shewe no actiuitie , like brute beastes , and tourne it into a kinde of death . Herevpon Pythagoras , appoinctyng the pathe of mannes life , from the beginning Lactantius li. vi . capi . iii. ●iuinarum institu . twoo grained , was wont to declare the same by the letter Y , whose firste leadyng driueth , either to the right or left hande , whiche Persius also properly expresseth in these verses .

Therefore it is profitable , well to garnishe the resortes of menne , bicause it is the worke of God , and not of man . Forsomuch as ●he yearthly citee , is builded to this ende , that it resemble the appearaunce of the other heauenly , whiche it bothe must signifie , and also represent , that from these visible thynges , we maie passe vp to the vnuisible , whiche thyng sainct Augustine doeth properly , August . lib. xv . de ciuitate dei . by waie of allegorie bryng in , accordyng to S. Paules minde , by Abrahams twoo sonnes , the one the handmaides , the other the frewomans childe : and vpon this consideration , good men and louers of vprightnes , haue been alwaie by Gods prouidence stirred vp , to kepe men in the societie , and duetie of a ciuill life , to adourne the common weale it self , sensyng , gouernyng , and preseruing thesame by lawes . Whiche citie is not alwaie furnished , with soche as embrace vertue , as obeic lawes , bicause thei bee good , and the rule of Iustice : but it receiueth also euill persones , whiche must be kepte in , vnder feare of punishment . And like as in a greate house , there bee many vesselles , some for one vse , some for an other , accordyng vnto the Prophetes wordes . So likewise into Esaie . xlv . Euill menne must be suffered in a common weale . euery common weale , there crepe naughtie men , and despisers of lawes , whiche , when thei can not be rooted out , must bee borne withall , vntill the greate daie of the lorde do come , wherin thei like cocle weaded out , shall be cast into hel fire , and there haue the reward of their wickednes . In the meane while , thei must not be driuen out , but kept vnder , that thei maie not licentiously harme others : partly bicause thei serue for a presidente to good men , by their filthines , to withdrawe theim selues from their vices . ( For as M. Cato was wont to sais , fooles do more good to wise men , then wise men to fooles : as emēg the Lacedemonians , dronken slaues wer trailed through the citee , that children might se , what a shamefull thing dronkennes was : and for that notable and open rebuke , begin to hate that vice , whereunto Pittacus appoincted double punishment . ) Partly I do graunt ill men a place in the citee , that by the beholdyng of the good mennes life , as it were a glasse , thei might theim selues recouer thereby , and at the length giue due glory vnto GOD , whiche is Lorde hymself , and none other , to whom euery knee shall bowe , and by whom euery toungue shall sweare .

Now ye see , how that emong all liuyng creatures , onely man is commonable and ciuill , whiche , when he himself doeth seke for the societie of man throughly 〈◊〉 with the bonde of good order , and decked with the beautie of good maners , then shall be a good citizen , and member of a common weale , as one that desireth the ende of a common weale , appoincted by the Philosophers , I meane the yearthly felicitie , of whiche sort wer al those , that vntill the tyme of fulnesse , and redemption of man , haue been named in common weales , and gat renowne therein , either for worthy gouernement , or gentle obedience . But we that haue yelden our names to Christe , and through faithe , be regenerate in his holy Baptisme , doe not rest vpon those yearthly poinctes , but loke vp to the heauenly , and driue toward that citee , wherevnto in A true citezen hath respecte to heauenvly thinges . these lower , and subiecte to corruption we he prepared , in the meane while , wanderyng like straungers , vntill that wee all beyng gathered together , by the Gospell of Christ , be receiued into those habitations , whiche haue been euerlastyngly prouided for vs , whiche ought to bee the marke , wherefore we should be citezens , and bestow the excellent gift of reason best : that we maie winne the reward of our race , whiche shall neuer decaie : and hitte the pricke , whereat hetherto , by folowyng of Gods commaundement , through blessed hope we haue shot : where no hardnes shall be , no vnquietnes , no feare of enemies , no wrong , no decaie , but truthe , peace , honour , holines , and euerlastyng life .