¶ A forme of Christian pollicie drawne out of French by Gef­fray Fenton.

A worke very necessary to al sorts of people generally, as wherein is con­tayned doctrine, both vniuersall, and spe­cial touching the institution of al Christian profession: and also conuenient perticularly for all Magistrates and gouernours of common weales, for their more happy Regi­ment according to God.

Mon heur viendra.

Jmprinted at London by H. Middelton for Rafe Newbery, dwelling in Fleetestreat a little aboue the Conduit.

Anno. 1574.

To the right Ho­norable Sir William Cecill Knight, Baron of Burghley, Knight of the Honorable order of the Garter, one of the Lordes of hir Maiesties priuie Councell and Lord high Treasurer of England, Ieffray FENTON wisheth long life.

THERE IS nothing in this world more wor­thie then to hold soueraintie ouer people and nati­ons, nor any thing more happie then where a whole common weale is dispo­sed in conuersation of iustice and pie­tie: which, yet if they bee not ioyned with true Religion, can holde no long continuance, for that chaunging according to the perplexities of tymes hap­ning daily in Realmes and Countreis, [Page] they suffer alteration by little and lit­tle, and in the end slyde into vices and imperfections, which breede the reuo­lucions and ruines of all estates. Re­ligion can not be entertained, if it bee not backt with ciuill Iustice, which, re­ciprocallie hath need of a deuout pie­tie: for that as Religiō is iust, and iu­stice of it selfe, is holy and religious: so thei are the two estates which the scri­pture names the true foundacions and pillors of cōmon weales. They embrace and kisse one another, and (as Hipo­crates twyns) they ar sick togither, & well togither, they laugh togither and weep togither, and suffer in cōmon euē like & self affections: Ther is nothing necessary to the one, which is not profi­table to the other, nor any thing meete for the one which is not made worthie [Page] of both, yea they concurre in the same sociable vnion which we see obserued in the partes and members of an en­tier body, who, albeit they suffer distinction in their seuerall office and fun­ction, yet they aspire and trauell to one common end, which is to entertaine se­curitie in the whole. Many auncient Magistrates therefore, foreseeing the necessitie of Monarchies to bee e­rected vpon these two pillors, consulted to raise ordonances for the perpetuall continuance of the Church and cōmon weal in one indissoluble vnitie: of those some followed Moyses, who as he was inspired of God, and perswaded the people of Israell to be obedient to him: so that eternall Lorde sent them ho­ly commaundementes to establish the actions of their mindes: and rates of [Page] policie to rule the residue appertaining to the necessitie of life: wherein as by a diuine feare and reuerēce those peo­ple durst not attempt any thing con­trarie to those holy lawes, so the statuts pollitike, and substitutes of iustice, so supplied the residue, that their cōmon weales, so long as Religion was main­teined and iustice obserued, and either one subsisting equally in the admini­stration of affaires: seldome suffered other chaunge then from good to bet­ter, and neuer frō ill to worsse. Much is required in the Magistrat to support these twoo pillors which holde vp the whole: which then he dooth best per­forme, when, both in the councell, and action of things, hee bringes the one to consult with the other, as vppon whose vnitie dependes the safetie of all, and [Page] without whose conformitie and full a­greement, much lesse that there can be any suretie of policie, seeing of the contrary, things can not but diuolue to reuolt, euen as in a temple or other building, whose foundaciō being deuided, the whole worke can not but shake, ha­uing no stay to keepe him in integritie. For this cause (right honorable) haue I ben bold to put out this discourse of Christiā policy, qualified according to the rule of the infallible trueth, which is the Scripture, which onely showeth to man the true and right way for his assured gouernement in the vo­cation he ought to follow, whether it be particular or publik, and wherin he cā no more erre, then the skilfull Archi­tector, following the line, rule, and compasse of his arte. Many and great are [Page] the commaundements in the Bible re­commended straitly to Gouernours, as well Ecclesiastike as ciuill, to holde al­wayes in their hande that holy booke, learning not onely that belonges to the office of their owne estates, but also what they ought to prescribe for the policie of others, for whom they are to render accompt in the iudgement of God: wherin as to trauailing Councel­lours, subiect to the seruice of sundrie great causes, is reserued slender opor­tunitie to studie the Bible at large, ei­ther to find out the dutie of their pri­uate charges or to limite statutes to the multitude: and much lesse that the po­pular sorte (for want of instruction) hath meanes to vnderstand how farre their office stretcheth by the doctrine of that booke: euē so I iudged it apper­tayning [Page] to my dutie, aswell for the ease of the one, as aduertisement of the o­ther, and common benefite of both, but specially for the dutifull affectiō I haue alwaies borne to your Honor, to offer to the same particularly these Christi­an memorials, representing the very course and purtraite of the present go­uernement vnder hir most Gracious Maiestie, by the carefull direction of a most graue and wise counsell, amongst whom it seemes God hath dispersed the very vertues and spirite of Moy­ses, leading this Realme in such reue­rence to God, and obedience to hir Highnes, that al nations confesse that here the mightie holy one of Israell hath chosen his Sanctuarie, and here hath he raised hir right excellent Maiestie to that estate of power and ver­tue, [Page] that onely she hath in hir handes the attonement of most part of the na­tions in this circuit of the earth which we call Christendome: Amongest some of whose Princes and chiefest Poten­tates, as I haue heard much attributed to the grauetie and prouidence of this worthy Senate for the quiet regiment of hir Maiesties Realmes in these cō ­spiring seasons: so, God graunt that as they haue happely begonne, they may also long continew (vnder hir High­nes) carefull watchmen in the watch tower of this Church and cōmon weale of England, laboring stil to maintaine peace, first with God, which he will thē perpetually assure and ratifie, when he findes him selfe sought to and serued with one only true Religion: and then to bring so many infinit soules and peo­ple [Page] (the naturall subiectes of these do­minions) to beare to hir Maiestie but one vnfained hart and obedience: which cannot but happen, if there bee suffered no diuorce, nor controuersie in faith, and that in the church and com­mon weale, remaine but one constant consent and wil touching the regiment and disposing of all affaires.

J humblie beseech your Honor, re­ceiue this poore testimonie of my good will, not with any iudgement of the merit or worthines of the worke, but as a simple interpretor of the dutie I owe to your rare and reuerent vertues: in which, I am bolde to repose much for the protection of this my small labour, and therwithall (according to my long profession) I humbly dedicate my selfe and seruice to your Honour, on whom [Page] J doubt not, but God will suffer still to attend that good Aungell which hee appointed to bee the guide of Tobias, and to accomplishe all his vertuouse and iust desires. At my chamber in the Blacke Friers, this xvj. of May. 1574.

Your Honours in assured and faythfull seruice, Geffray Fenton.

¶ A Table of the particular Chap­ters thorow the whole treatise.

The first Booke.
  • WHat is first requisit in the well gouerning of a common weale: how Ciuill pollecie ought to be conformable to the celestiall gouernement: what good commeth of good pollecie: what maner of gouernors and iudges ought to be chosen to direct publike estates. Chap. 1. fol. 1.
  • ¶ What gouernours God hath chosen, and how he hath declared them by miracles: they ought all to be instructed at the entrey of the tabernacle, & why: the great benefite comming of good Iudges, and why god doth ordeine some wicked. Chap. 2. fol. 6.
  • ¶ Gouernours chosen according to GOD, make present profe of their election to the profit of the common weale: Let them know how to commaund, and subiects how to obey, the better to make their common weale florish, as inferior members obey the more worthy: Magistrates ought to be as Fathers: the lawe must be inuiolable: but specially one true amitie betwene the gouer­nour and the subiect. Chap. 3. fol. 11.
  • ¶ There be two principalities or pollecies which ought to be knit together in vnitie of frendship, as the soule and the bodie with­out difference: they ought to aide one another with perpetuall succours. Chap. 4. fol. 16
  • ¶ The faultes of the Clergie ought to bee corrected: gouernours ought aboue al things to prouide good Preachers, that the rude and plaine sort may be taught in familiar doctrine: All sortes ought to be constrained to be at the sermon: such constraint is authorised by ye scripture, & is both profitable to ye cōmon weale, and wholesome to such as are constrained, Chap. 5. fol. 20.
  • ¶ The wise worldlings now a dayes would not willingly haue sermōs, as also certain pastors desire nothing lesse thē to preach, laying the blame of the miserie of this time vppon Sermons. Chap. 6. fol. 25
  • ¶ A refutation of such as hold that people are not bound to heare so many sermons: wherefore are the Pastors if they feede not the flocke with the foode of the Scriptures. Chap. 7. fol. 30
  • ¶ In how much good Phisitions are necessary to cōmon weales, by so much such as be euill are hurtfull and daungerous: who ought to be chosen Phisitions in a towne. Chap. 8. fol. 35
  • ¶ Abuses hapning in the world by the supposed name of Phisiti­ons, Apothicaries, and Chirurgions Chap. 9. fol. 42
  • ¶ God hath erected Phisicke, and willeth that the Phisition bee honored. Chap. 10. fol. 48
The second Booke.
  • [Page]JVdges and gouernours haue of God many seuere commaunde­ments in the Scripture to exhibit iustice by rightfull lawes. Chapter. 1. fol. 52
  • ¶ Iudges are warned not to be credulous, nor to iudge by reports to take heede of affections, and not to iudge by perticular opini­on. &c. Chap. 2. 62
  • ¶ In humane things Magistrates ought to followe the lawe na­turall: and in causes diuine, the doctrine of faith, and the loue of God. &c. Chap. 3. fol. 68.
  • ¶ Men may vse the morall lawes of the old testament, but not the ceremoniall and iudiciall applied to the times and maners of the Iewes, which Iesus Christ & also S Paul doth confirme these were natural, & therfore ought to be eternall. &c, Cha. 4. fol. 72
  • ¶ The law naturall grounded vppon reason was two thousand yeres in vse without other ordenances sauing the Sabaoth and Circumcision. &c. Chap. 5. fol. 78
  • ¶ Gouernours ought to punish by death such as God condemnes to eternall and temporall death. &c. Chap. 6. fol. 83
  • ¶ Sinnes cōmitted against the second Table are worthy of death, euen so deserue they eternall damnation. &c. Chap. 7. fol. 89
  • ¶ Diuerse punishments of whoredome according to the diuersitie of kyndes of the same sinne, Chap. 8. fol, 94
  • ¶ Continuance of the punishment of this sinne according to his o­ther kindes. Chap. 9. fol. 98
  • ¶ Theft was not punished in the law but by restitution of double, treble, and foure fold, but now for iust causes, it is punnished by death: theft by necessitie in some sort excusable. Chap. 10 fol. 102
  • ¶ There is a double lust or vrlawfull couetousnes forbidden vs. &c. Chap. 11. fol. 108
The third Booke.
  • ENumeration of sinnes wherof men make no conscience, and are oftentimes in the condition of greeuous sinnes: their qualitie and grauetie do vary. &c. Chap. 1. fol. 115
  • ¶ Flattery is declared very hurtful to commō weales & families: it makes young people rise into great pride &c. Chap. 2. fol. 119
  • ¶ Let none glorifie himselfe but in his pouertie, necessitie and af­fliction. &c. Chap. 3. fol. 123
  • ¶ Scoffers, & men of pleasant conceit pretending none other end but to encrease pleasure, are rebukeable: but more, if their testing torne to the reproch of any: so do they offend God. Chap. 4. fo. 129
  • ¶ Plaies, which of themselues beare no vice are not disalowable, in respect of their ends and lawfull causes: vnlawfull games at Dice, are causes of much euill. Chap. 5. fol. 133
  • ¶ Daunces, with their wanton songs, at this day are vaine and vnchast. Chap. 6. fol. 137
  • ¶ Minstrels are vnworthy of the state and fellowship of townes [Page] men, as also puppet players &c. Chap. 7 fol. 141.
  • ¶ Idlenes is a vice most common, bringing with it most other of­fences, & yet no conscience made of it. Chap. 8 fol 147
  • ¶ The ritch sort haue more to trauell then the poore, and in what: such as labour in mind, trauell more then the painfull laborer. Chap. 9. fol. 152
  • ¶ Gouernours ought not to suffer any idle men in their common weales, &c Chap. 10. fol 156
  • ¶ In all creatures is seene a perpetual labour, whet [...] in heauē, in earth, or in the sea, &c. Chap. 11. fol 161
  • ¶ There be diuers sortes of idle men, some worke certain howers &c. Chap 12. 1 [...]5
  • ¶ Loy [...]e e [...]s accustomed to begge, wilbe applied to no other trade &c. Chap. 13. fol. 169
The fourth Booke.
  • THe simple, impotent, and true needie poore, we ought to hold in singular and deare care. Chap. 1. fol. 172
  • ¶ Many haue giuen all that they haue to the poore to follow Iesus Christ, in hope to be happie, &c. Chap. 2. fol. 176
  • ¶ Compassion ought chiefly to be showed to poore maydes for the infirmitie of the kind, &c. Chap. 3. fol. 180
  • ¶ Hospitalitie and almes in all times haue ben in singular estimation, &c. Chap 4. fol. 183
  • ¶ We must not feare that by giuing Almes wee shal be poore, for God, &c Chap. 5. fo. 185
  • ¶ Still touchinge the recommendation of hospitalitie and almes. Chap. 6. fo. 187
  • ¶ Generall and speciall recommendation for prisoners, and that for debtes, we ought not lightly to emprison one an other. fo. 189
The fifth Booke.
  • OF the institution of youth, with a prayse of free schooles, &c. Chap. 1. fol. 191
  • ¶ What Principall and Regents ought to bee called to in­stitute a Colledge, &c. Chap. 2 fol. 190
  • ¶ A continuance of the discourse of Colledges by other compari­sons. Chap. 3. fol. 193
  • ¶ Wisedom, science, vertue, diligence, and feruent zeale to their dis­ciples, are very necessary for scholemaisters. Chap. 4. fol. 197
  • ¶ Instructions to know, by the way of contrary oppositions by the comparisons of the other chapters, the miseries hapning by lewde scholemaisters. Chap. 5. fol. 202
  • ¶ Amplifications of the said comparisons touching wicked mai­sters, &c. Chap. 6. fol 206
  • ¶ Continuance of the sayd comparisons. Chap. 7. fol. 211
  • ¶ Maisters ought to instruct their disciples, &c. Chap. 8. 214
  • ¶ A continuance of the prayse of science, &c. Chap. 9. fo. 219
  • ¶ Examples of commodities which science bringeth to the lear­ned, &c. Chap. 10. fol. 223
  • [Page]¶ It is necessarie for many reasons, that all schollers remayne in one Colledge. Chap. 11. folio 227
  • ¶ In a Colledge or schoole there ought to be statutes authorised by the Vniuersities, &c. Chap. 12. fo. 215
  • ¶ Refutation of the false iudgements of some proude worldlings, touching the profession of schoole maisters. Chap. 13. fol. 235
  • ¶ An exhortation to young children to studie. Chap. 14. fol. 241
The sixt Booke.
  • OF the office of euery estate, and first of the dutie of the hus­band to his wife. Chap. 1. 247
  • ¶ A continuance of the matter of mariage, and the dutie of &c. Chap. 2. fo. 255
  • ¶ Still touching the dutie of the wife. Chap. 3. fol. 263
  • ¶ The office of fathers and mothers, and the dutie of children. Chapter 4 folio 273
  • Still touching the education of young children Chap. 5. fo: 280
  • ¶ In what dutie children are bound to their fathers and mothers Chap. 6. fol. 289
  • ¶ The dutie of maisters towardes their seruaunts. Cha. 7. 398
  • ¶ How men haue ben made noble, and of their dutie towardes their subieetes or tenantes. Chap. 8. fol. 307
  • ¶ The dutie of Aduocates or Councellors at law. Cha. 9. 315
  • ¶ The dutie of Marchants. Chap. 10. fo. 321
  • ¶ How the Marchant may performe his lawfull trades & gayne iustly his estate. Chap. 11. fol. 328
The seuenth Booke.
  • AL other estates are comprehended in those that haue bene al­readie debated: the explication of the qualities of personnes. Chap. 1. fo. 339
  • ¶ Still touching the qualities of persons. Chap. 2. fol. 345
  • ¶ Of Christian amitie, and how many sortes of friendship there be. Chap. fo. 350
  • ¶ How a common weale is gouerned, and wherein it erreth. Chap. 4. fol. 359
  • ¶ Councell of the remedies to cure and preserue common weales from miserie. Chap. 5. fol. 366
  • ¶ How God some times punisheth a whole people for a secret sin, &c. Chapter 6. fol. 375
  • ¶ To remedie all euils, the causes must be taken away, the discre­tion and wisedome requisite thereunto. Chapter 8. fol 440
  • ¶ Confutation of humaine philosophie touchinge the affaires of faith, wherein, and in things serious, men ought not to decyde but according to the scripture. Chap. 9. folio 345
FINIS.

¶ What is first requisite in the well gouerning of a common weale: howe Cyuil pollicie ought to be conformable to the cele­stiall gouernement: what good commeth of good pollicie: what maner of gouer­nours and Iudges ought to be cho­sen to direct publique states. ❧ The first Chapter.

TO dyrect a true and Christian pollicie, it is necessarie in the first consy­deration, that suche as are chéefe disposers of the same, bée chosen accordyng to the wil and ordinaunce of God, of whom (in respect of their institution) they are to bée fauoured & assisted in their Counsels, actions,Rom. 13. and gouer­nements, as also for that all power & rule belonging to him, the administration therof dependeth likewise vpō him: wherein he hath ordayned for vs in earth a forme to rule, guide, and gouerne this inferiour Hierarchie, by the example of that supreme and celestiall estate of An­gels and happy soules aboue in all good order and perfect pollecie: So that (by thimitation of the same) it is re­quisite that we be directed by wise Magistrates, who ha­uing power to commaunde, may vse simplicitie in the measure and rate of their Aucthoritie, and wée in our common life expressing an immoueable zeale to obedi­ence, may concurre with them,Ephe. 4. 1. Pet. 3. and agrée altogether in one lawe and doctrine, one wyll and iudgement: And to [Page 2] be short, (the better to exercise one vniuersall and holy conuersation, standing vppon puretie of affection and wyll, with one true religion in God) we must obserue one vnitie in Iustice, one integritie of life and maners, fulfillyng alwayes our duetie to our neighbour, the bet­ter to prepare vs with communitie of heart, voyce, and example to loue and feare God, and with one mouth to praise, honour, and serue him with redie obedience and humilitie to his commaundements, together with sin­cere and mutuall Loue one to another, expressed in Actes of perfect charitie: And this, as it is the marke and ende of the Lawe, the Magistrate, and Christian go­uernement, being directed according to the forme celesti­all, and example aboue: So, in it wée declare our selues to bee common members of one bodye (for a common Weale is a bodye Ciuil) so knit together with indisso­luble vnitye in friendship, that wée suffer one selfe zeale and affection, and geue one common ayde and succour to all our affayres, reléeuing euery perticular necessitye with one constant and perpetuall rate and measure of compassion: in this sorte are wée reduced into one body pollitike, and by this pollicie, drawne into one Spirite, as being but one in God, led and guided by his Spirite inwardly, and outwardly by wise gouernours, euen as God hath planted in our naturall body, members more soueraigne and perfect in nature to gouerne the others more inferiour, the same being more deuinelye resem­bled in the celestiall Hierarchy, where the Spirites in­dued with more grace and greater perfection, haue by heauenly election, power ouer the others: To this ought to bée referred the example of electing gouernours to publike states, as both cōcurring with the order of na­ture, (with whom things of most perfection beare most rule) and also resembling the Supreame gouernement, from whence Moyses had commaundement to drawe the plot of his terrestriall pollecie, calling vnto him such [Page 3] as were most wise and perfect aboue others, wherein God geueth him aduertisement by Iethro his Father in­law, to prouide such gouernours by ye counsell which hée giueth him in this sort: Prouide saieth hée to bée Iudges ouer others, wise men, whom thou shalt chose amongst the people fearing God, true, and louers of trueth, and such as hate Couetousnes: of them make some Tribunes, who may stand as generall Iudges ouer all: Create o­thers Centeniers to rule ouer an hundred: Cinquanteni­ers, to beare aucthoritye ouer Fiftye, and Disiniers to commaunde ouer ten: Let these Iudge the people in all seasons according to their order and charge, and brin­ging to thée, the causes of greatest importance, specially suche as concerne God, let them iudge the rest: So shalt thou bee discharged of that great burden of labour where in vaine thou dyddest consume thy selfe before. In this aduise of God to Moyses, we sée is expressed what ought to bée the office, nature, and state, of suche as are cho­sen to leade and iudge others according to God, and that not onely in highe and stately Courtes, but in pla­ces of right meane sorte, who, notwithstanding as in degrées, so also in knowledge and vertue,Rom. 1. ought to aspire to excellencie: Suche then bée wise men, who with the sence of deuine and humaine learning, bée prin­cipally instructed in the knowledge of God, and vnder­stand his will and iudgement, with contemplacion of the causes, effectes, and nature of all thinges: And being wise in this sorte, as theyr exact knowledge will leade them to geue a perfect iudgement of al thinges, so being ignoraunt in the least, much lesse that they can iudge in integretye, séeing they can not merite the name of wyse men: But because (according to Sainct Paul) men maye haue knowledge, and yet in theyr doinges bée voyde of integritye, Iethro addeth the feare of God, that is, that knowing God, they doe also feare and serue him: For suche men would not willingly feare God, who knowe [Page 4] his iudgements to bée no lesse horrible to them that dis­please him, then terrible to suche as execute false Iudge­ment, whereby trueth is peruerted, wrong pronounced to the multitude, and their proper conscience defiled: And therefore, as hee woulde haue them to bée firme in simplicitye of worde,Ioh. 8.14. Doctrine, and iudgement, without instabilytye in cases of trueth, which by theyr wise­dome they knowe to bée so agréeable to God, as hée is called the selfe trueth: so it is a breache of theyr duety, if they bee subiect to the errour of mutacion. They must also hate Couetousnes,Ephe. 5. Colos. 3. 1. Tim. 6. as in which is layde vp the roote of al euils: A vyce of more damnable perril then all the rest, and of a nature so wicked, that it leades men to I­dolatrye, by preferring Golde and glorious drosse of the worlde afore the liuing God, drawing from them in the ende all feare, Religion, Reuerence, and knowledge of God, & translate their hearts to infidelitie both towards Heauen and earth. Lyke as by lamentable experience, wée sée that oftentimes the gréedines of a wretched pre­sent, leades the couetous Iudge into such blinde and re­probate sence, that to peruert Iustice, hee stickes not to commit his soule to sale, Louing rather the base Earth, then the maiestie of heauen, to handle Golde then behold the Sonne, to bée ritche then honest, and lastly, seekes to laye vp his felicitie in his transitory presence of welth, rather then to lift vp his minde to aspire to the life euer­lasting. So that in such as are chosen to the regiment of pollecie, ought to bée no note of auarice, and muche lesse, any profe of corruption for doing any acte of iniustice: seing that of all other there is this perill in that vice, that being once made ritche by couetousnes, there is no limit or measure of their extorcion, euen as to a smal flame, if you adde encrease of wod, you rayse it easilie to a greater blase: For, by howe much more there is offer and meane of gaine, euen by so much more doeth the ra­ging zeale of aua [...]ice growe great, yea, euent [...] i [...] bée vn­quencheable [Page 5] in the Ritche couetous man: it takes conti­nual increase, not onely with the poyson of ritches, but also with the yeres of their age, where other vices carye this common property to diminishe with time:Eccles. 12. [...]4. the same being the cause why the Scripture saieth, There is no­thing more wicked then a couetous man: for hée is not onely wicked to others by bringing pouertie vpon them in rauishing their goodes, but also hee is the confounder of him selfe, as touching his soule, which hée bequeathes to the Deuil for nothing, and oftentimes selleth it for a bare hope of a base profite, executing the like iniu­rye vpon his bodye, from the which hee oftentimes re­straines natural and necessary nourishment, & becomes a nigarde to his health by sparing his purse, makes his mind and body subiect to passions and perpetual labors, shorteneth his temporal life, and which worse is, loseth euerlasting felicitye: So that, as Iesus Christ, and after him Saint Paul, not without cause,1. Cor 6. Ephes. 5. Luk. 12. Rom. 15. 1. Cor. 5 8. do exhort in great affectiō to flée couetousnes, as the nurse of infidelity, the mother of perdition, and lastly the infectious roote of al euils to such as folow it: so, if this vyce bring such dam­nable miseries to all mankinde, as in respect of his con­tinual wretchednes, it ought chiefly to bee auoyded of the Iudge in whome ought not to appeare so much as a suspicion of such euil, insomuch that besides the extreme peril of his Soule, infinite are the temporal iniquityes which flow from a couetous Iudge, in whom (for gaine­sake) is seldome found any difficultie to offer to hassard, the goodes, honour, and life, of many persons, the same being the cause why the Sonnes of Samuel were de­posed from their iudgement seate, and why Cambises caused one of his Iudges to be slaine quick, and with his skin couered his chaire, the better to aduertise the sonne and successors of the sayd Iudge, that they were subiect to the same iustice, if for gaine they pronounced corrupt iudgement.

¶ What gouernors God hath cho­sen, and howe he hath declared them by myracles: they ought all to be instructed at the entree of the Tabernacle, and why: the great benefite which commeth of good Iudges: and why God doth ordaine some wicked. ❧ The .2. Chapter.

TO resort eftsones to the mat­ter of election of gouernours to common weales, who are Iudges by theyr institution: with the counsell of Iethro, wée will ioyne the example of God when hée elected rulers ouer his people,Numb 11. as Moyses for the most perfect, and Io­sua: and for his Tabernacle, Aaron and Phineus: and then examine what commaundemente God gaue to Moyses for the calling of seuenty Elders or Senators, whome hée ordayned as soueraygne Iudges and gouer­nours ouer the Townes of Israel. Deute. 1. Moyses in his com­plaint to be insufficient to susteine so great a charge and burden of affaires, was hearde of God, & by him cōman­ded to assemble at the Gate of the Tabernacle Seuenty of the most Auncient of Israel, suche as were most wise, & best experienced amongst the people, causing them to assist and stay with him to impart with them graces re­quisit to the estate & office of good gouernors: which gra­ces hée calleth part & communion of the spirite of Moy­ses (whose perfect knowledge of thinges, exact iudge­ment, Holye zeale, and integritye of Fayth, Doctrine, [Page 7] and lyfe, such as were in him) so they are al comprehen­ded in the grace & gift of Prophecie which they had recei­ued of God, Prophesying alwaies miraculouslye, wher­by they coulde not erre in iudgement, because prophesye is without error, and much lesse suffer impunity of sinn, for that to Prophetes is a propertye of singular zeale to execute the wil and iudgement of God:3. King 19. Rom. 1. neither would they bée reproued in the action of those faultes whiche they condemned in others. By this we sée what gouer­nours God choseth, and by his example (standing as a precedent to vs so farre as wée haue power to Imitate him) we sée what godly respectes we ought to obserue in the choyse of our gouernors: So that chosing them aun­cient, & such as alreadye haue beene invested in the office of Maisters and Leaders of the people,3. Tim 5. hée prescribeth further that they be wise, graue, constant, & of good iudg­ment, & such as doubt not to cōmit their life to perill for the dutye of their office, no more then olde Age feareth death which nature telleth them is not farre of: and last­lye that they haue already exercised the state of Maisters, the better to furnishe theyr counsels with experience & examples. Then where hée willeth that they assemble at the Tabernacle to institute them and impart graces, he declareth how they ought al to concurre and agrée in one knowledge, feare, and seruice of God, without scisme or faction, obseruing deuout prayers to implore the inspi­ration, power, and grace of heauen to direct this estate of gouernors, who being in this sort chosen and offered to God by the people, & presenting them selues vnto him in this holy preparatiō, there is no doubt but God wil giue them part of the spirite of Moyses, which is, such perfec­tion as is requisite to wéelde an estate in sort as he exer­cised his: wherin by the spirite of Moises, being made al one with theirs, is meant that al gouernours & Iudges ought to consent with the Law signified by Moyses, and agrée with their Prince in al Law & spirituall doctrine. [Page 8] The people must assemble at the Tabernacle after the Election, to pray to God for the institucion of these Ma­gistrates: for as it is one of the greatest benefites that can happen to the world, when men of honestye, wise­dom, [...]ro. 11. and good counsel are called to publike gouernment, so, to raise euil men to rule, and principallye, is to pre­pare misery to kingdomes, and ouer whelme the world with al iniquity: So that wée see that by how much God doth ordaine, inspire, and distribute power and wil to Magistrates to execute offices, by so much is it necessary to praye to him to institute them such as were the .70. Auncients to rule ouer the pollecie of Israel. God crea­ted Moyses a supreame Iudge, whose properties Saint Paul dyscribes to vs in this sort:Heb. 11. Moyses (sayth hée) being become great in the house of Pharao, was at times prouoked to deny him selfe to bée the sonne of the kinges daughter, by whom hée had béen nourished and raised to honour: that is to say, to renounce al vanityes of courts and worldly delites, desiryng rather to bée afflicted with the people of God, then to take his pleasure in sinne for a time, as also estéeming more a reproche for Christ, (that is, to bée partaker of the afflictions of his sauiour,) then to take reckoning of al the receites, treasures, and delightes of the Egiptians: Deu. 31. Hebr 11. 2. King. 7. Being then such one both fea­ring & louing God, and an embraser of the truth, and ve­ry wise, hée was chosen of God. Lyke as also such iudges and gouernours of Israel were chosen by diuine inspi­ration, as Iosua, Gedeon, Sampson, Ieptha, and Samuel, yea, God sayd hée had chosen them to the estate Royal: Wée know that Moyses had Children which hée might haue made gouernours after him, if hée had would: But hée preferred afore them his seruaunt Iosua, who had alwaies assisted him in his affaires, communicated with him in the perplexity of al his troubles, and requited the trust and friendship of his Maister, with fayth and obe­dience, yea, hée was the seruaunt of God in simplicitye [Page 9] and trueth of heart: And therefore knowing him to bée more perfect in conscience, and better exercised in the regiment of people then any other, hee gaue him dignity aboue the rest, reseruing no preheminence in publike businesse, eyther to his fleshe, blood, friendes, or great Lords, but distributed offices to the most vertuous and best instructed in such charge: No man of good iudgement wil call his kinseman or friend to gouerne a ship wher­in hée meaneth to passe the Seas in presence, vnlesse hée bée more assured of his knowledge then of any other: much more ought wée to proue the skyll of him whome wée call to guide this pollitike shippe. If this aduise had stande before the eyes of Hely the great sacrificator and gouernour of Israel, hée had not chosen his Children to the regiment of the people, wherein was wrought the confusion of him selfe, common also to them & the com­mon Weale: Yea the great Iudge recompensed theyr execrable Royats and offences with sharpe iustice, and because hée abused his estate in chosing such to iudge the people in whom was merite of death, both hée and they by the iust resolution of God dyed miserablye, the poore people for their offences were ouerthrowen in Warre by the Philistines, 1. Kin. 3.4. and the Arke of alliaunce which was the glory of Israel (for their sinnes) was taken & trans­ported into the lande of Infidels: here we sée how much the deuine election of gouernours serueth to a common weale, whervnto may bée applied the reason of the wise man, that such as is the Iudge of the people,Eccle. 10. suche is his minister: and in the conuersation of the ruler, is expres­sed a fourme of behauiour to the multitude, the same be­ing confirmed by examples in the Scripture, and there­fore of more necessitye to bée considered by suche as are chosers of gouernours: it is sayde in the booke of Iudges,Iudg. 1. that whilest hée and his Elders or senatours, being go­uernors of Israel and men of integrity, liued, the people serued God and prospered, but when by theyr death, [Page 10] there was no further restraint,Iudg. 17. but a common libertye of wyll, being voyde of good readers, and no feare or re­spect to any good gouernour, that people fell into Idola­trie and extreme wretchednesse. Salomon is of opinion, that where is no gouernour, or where is any, and hée subiect to negligence or vices, the people runne headlong into impietie. But when the merciful eyes of God, saw his people in miserable desolation,Iudg. 2. hee sent them a good gouernour, during whose time they liued vnder good rule and obeyed the Law of God, who suffred them eftsones with the death of theyr Iudge to reuert to their auncient impietye: So long as Rome, Lacedemonie, and Athens liued vnder good rulers, they, with theyr siegniories and Townes depending vpon them, florished, but after they admitted fauour, ambition, and couetousnes, and that knowledge and vertue were depriued of dominion, they declined and suffered extreame ruine. And albeit it is no maruaile, if suche as aspire to regimentes by indirect meanes, bring forth wicked and imperfect gouernment, seeing that al endes depend consequently vpon theyr be­ginninges, and buildinges hauing no firme foundation, can hold no long continuance: yet when any such attaine to the direction of pollicie, there is no occasion to con­demne them rashelie, for that it may bée that such scour­ges are due to the offences of the people, neither do they them selues thinke them condemned in the ertreame iudgement, seeing they follow not their beginning, but recompense all faultes by theyr vertue and wisedome, as did young Scipio, who, contrarye to the iudgement of Cato and diuers graue Romaines, being called to bée Captaine generall of the armye which had béene long in Spaine, expressed in his behauiour suche heroicall ver­tues, that his election descending to him by fauour, was approued for lawfull, euen by those wise men, who be­holding more the follies of his youth passed, then hoping in his toward vertues, impugned his aduauncement at [Page 11] the first. The Scripture sayth, that as it is one speciall signe of Gods loue to a Nation, when hee indueth them with good gouernours, so when hée restraines them to rulers inclined to impietye, it is then that hee geues warning of his furie, and that hée is entred into displea­sure for theyr offences, as is sayd in Iob, Esaie, and Osie, Iob. 34. Esai. 3. Osia. 13. which god hath also oftentimes confirmed by examples, but speciallye in the booke of Iudges, which I bring in but by the waye, the better to make vs enter into our selues, when wée are not blessed with such gouernours as wee wishe.

¶ Gouernours chosen according to God, do make present proofe of their election to the pro­fite of the common vveale. Let them knovve hovv to commaund, and subiectes hovve to obeye, the bet­ter to make their common vveale florishe, as in­feriour members obeye the more vvorthy: Magistrates ought to be as Fathers. Let the lavve be inuiolable, and speciallye one true amitie be­tvveene the gouernour and the subiect. ❧ The .3. Chapter.

GOuernours, being thus chosen by the rule of the Scripture, knowe that it belongeth to their christian duetye to con­secrate them selues whollye to the benefite, profite, honor, & quiet of that publike state wherein they are instituted: And not sparing any labour, care, expenses, or perplexitie of minde or bodye, no not the sacrifice of their lyfe, to rayse theyr common weale [Page 12] into florishing felicitye, they geue alwayes more readye furtherance to common affayres, then ordinary fauour to their own, not sparing to restraine them selues from all priuate pleasure & profite, to consult in all necessarye meanes to raise t'haduauncement of the Publike weale: And as in good magistrates doth worke a continual care to erect & execute a sounde aucthority, so in all Citizens, subiectes, & publike multitudes, is great necessitye of re­solute obedience & duty: Amongst whom if there be any, in whome is no suretye of allegeaunce, but suspition of rebellious practise or sedicious behauiour, let al the rest ioyne in common ayde to commit him to the censure of ciuill iustice: For it is sayde of auncient wise men and iustified in common experience, that by well commaun­ding and ready obeying, a common weale is happely go­uerned, as who saye, where the Magistrate erectes wholsome lawes, & the subiect yeldes duty in simplicity, it hapneth that to such regimentes belongeth happy suc­cesse, and long continuance, euen as in a natural body is figured a forme of perfect gouernement, because the in­feriour members obey such as bée more principal, which is the head & heart. A priuate house is replenished with good order, when seruantes yéeld obedience to their mai­sters, & children humilitie to their parents, as also a ship is well guided when the marriners acknowledge power in the maister that mooueth the Helme: euen so is it in a common weale which being a body pollitike (as is sayd) ought according to God to holde comformetie with the quality mistical of the natural body: It is also as a gene­rall familie or houshold wherin good gouernours do put on the same carefull affection to the aduauncement of theyr subiectes, which wise and deare fathers vse to their entierely beloued Children. And being lastly as a true & Spiritual shippe, seated in the middest of the stormes of this waspishe & moueable world, the two preseruatiues to kéepe it from perishing, are the wholsome commaun­dementes [Page 13] of the gouernour, and willing obedience of the inferiour: Let then the wisedome, loue, and zeale of ma­gistrates to the common weale surmount theyr auctho­ritye in commaunding. And let humilitye, franke o­bedience, and perfect loue bée greater in the subiectes, thē theyr ciuyl subiection: For if Fathers geue to theyr chil­dren doctrines and good lessons to eschewe vice, & learne to aspire to vertue, and by good examples aswell of them selues, as other their parentes and predecessours (true pattornes of vertue) doo sturre them vp to t'himitacion of goodnesse, and in respect of zeale, doo studye to enritche and aduaunce them: muche more belonges it to magi­strates, as Fathers pollitike of the people, to expresse a zeale and fatherlye dutie in erecting good statutes, or­ders and Customes, hollye, happy, and profitable, wher­vnto they must geue the first honourable obedience, ser­uing as reuerent examples to the rest to obserue the Lawes without violence, eyther for fauour, frendship, parentage, respecte of Person, or feare of corruption: suche good Lawes and iust iudgementes (sayeth Salo­mon) are the strong Barres and boltes to the Gates of Cities,Prou. 18. and inuinsible Trenches and Walles to the Vines of Esau, yea, they are the wayes of life, and the verye Soules of common weales. For euen as to the Gates of Cities and Townes, great and mas­siue Barres of yron are as defences to withstande Violence and iniurye, which else myght happen with the perryll of Sacking, if also there were no coun­tergarde by gouernours: euen so where wholsome and holye Constitutions bée seuerelye obserued, there is the Gate closed against al vices, sclaunders, sedicions, and factions, to enter into Cities and Kingdomes. But where is a negligent or partiall countenaunce geuen to the lawes and aucthority, as enclining sinisterly eyther for gossop, kinred, friend, feare, or gaine, or that they be but as spider webbes, wherein the small flies are taken [Page 14] and sucke the blood, and great waspes do pearse and passe thorow at pleasure: of such a vaine and weake iustice, there can bée no other expectation, but an vniuersall re­uersement of all pollecye, euen as when as vineyarde or garden being strongly fensed with hedge or ditche, there is great seueritye, that neyther the night théefe, nor the hungrye beast, can haue power to enter and commit it to praye, where, if there bee neyther wall nor closure, the negligence of the owner offereth occasion to the théefe or Beast, to inuade his ground, to the spoile of his com­moditye and fruictes: The same resembling the com­plaint of Dauid, al passingers (sayeth hée) at theyr plea­sure haue power to hauocke the Vine, and the wilde Boore launsing out of the Forest, is entered to waste it: meaning that when there is sufferaunce to any one to breake the Lawes and statutes, it geues great perill of common ruine to al the common weale by an vnbridled libertye, for that the multitude, aspiring to maistership, eyther the most strong, or the most Ritche, or the most subtile,Prou. 13. or the most bold, wil get the principality: where the wise man in the like sence resembleth the Lawes to a fountaine or waye of life, hée speaketh vnder the con­struction, that as the lawe administreth & enterteyneth a life ciuill without debate, deuerse or daunger, so where the statutes are not wel enterteined and iustified, there is layde the occasion of strife, quarell, grudge, perciali­ties, questions, murders, and general licence to doe al e­uyll: So that in the discipline of the Lawe is wrought, the conuersation of quiet life, ciuyll securitye, and com­mon conuersation: neyther was it without reason that wee resembled the Lawes to the Soule of the common weale, for euen as the Soule of man vniformelye rules his bodye, guides it, susteines it, entertaines it in being, instructes it in what is good for euery one of his mem­bers, bringes prouision for his necessities, teacheth it touching the function of his naturall office in all his [Page 15] members, enterteyning and reteyning them togeather, by such coniunction, that muche lesse there is amongest them any passion of enuye, hatered or debate, seeing of the contrary, shée makes the griefe of [...]ne to bée felt of them all, and to complaine it no lesse, then if euerye one did perticipate in it, as if the foote bée gréeued, we sée the tongue speakes for it and expresseth sorrowe, the eye is readye to looke to it, the hande to touche it, to bée short they communicate all in common with the good and euil that happeneth, euery one imparting with another, and all with one, and one with all: Euen so, the law is a per­fect vnion of all the partes & estates of publike weales, equall to all without exception of persons, and instruc­ting them in their general and particular duty, defendes them all thinges contrary to the same, comprehending vnder her, aswell the great as the small, the noble men as the paisaunt, men of knowledge, as the ignoraunt, & meane artificer. Beside this, it makes the magistrate féele as his owne, the displeasure which happeneth euen to the meanest of the Citie, as afore wee haue sayde, the head hath his part in the hurt of the foote, enclining to helpe it as if it were to him selfe. And gréeuing thus in the euill of another, with no lesse compassion then if it were proper to him selfe, and seeing it common to all the body polletike, which ought to complaine and demaund remedy of him being his head, if hée giue that cure which is expedient, much more, the head being greeued wherin restes the vniuersall gouernment and prouidence of the whole body of the common weale, is required a cōmon and dutyfull diligence of all the members to do seuere iustice of him that had committed so daungerous a fault: for the which all auncient common weales haue well prouided by good statutes, and not forgot remedies for ciuill maladies, supplying euerye of the same with con­uenient cure according to the qualitye of the hurt, wher­in they obserued a forme of equall prouision, both to [Page 16] heale the partye gréeued, and preserue the rest of the bo­dye in his perfect integritie, sometimes applying the colde and sharpedged yron, and in an extreame remedye would cut of that part that would bée incurable, least the other neare partes, and consequentlye the whole bodye might fall into the infection of that contagious plague.

¶ There be twoo principalities or pollecies, which ought to bee knit together in vnitye of friendship, as the soule and the body without diffe­rence, they ought to ayde one another with mutuall and perpetuall succour, for so shall not one of them passe an other. The .4. Chap.

AND as in Man bee twoo partes, the one spiritual and the other corporall, so in one cōmon weale bée two prin­cipalityes, that is to say, the state Ecclesiasticall, and ci­uill, they both notwithstan­ding vnited and conioyned (as the minde and the body) concurring in the perfite action of man: And albeit they haue béene alwayes concordant for two endes, yet, as touching the Subiect, they are different and vnlyke: Priesthood & temporal principalitye, were conceyued at the first in the lawe of nature, & in the lawe written, in two brethren Moyses and Aaron, representing that they haue in al times consented in vnitye and brotherly con­corde the one not vndertaking ouer the other, but either [Page 17] one contented with his perticular charge and dutye: The clergie directed speciallye the regiment of Soules, by spirituall doctrines, sacrifices, Sacraments, prayers, and other actes and exercises of Diuine and Spirituall qualitye, whose iurisdiction in like sort tended not but to spirituall endes, without any medling or managing of temporal affaires: as when they prescribed exercise of fasting, penaunce, and other disciplines to acknowledge sinnes, or for Canonicall satisfaction of offences enioy­ned by penaunce, with suertye, and tranquilitye of con­science: where the secular magistrate hath the wéelding of the sworde, to geue correction to offendours, rebelles, mutinors, and such, as refusing the Spirituall Doctrine which the Church administreth, doo contemne and perse­cute it, and commit transgressions against the Lawes Ciuil, deseruing punishment: Aaron, and the auncient sacrificatours, medled onely with ceremonies, sacrifices and interpretation of the Lawe: Iesus Christ likewise and his Apostles made not but Spirituall profession, as apeareth by the aunswere of our sauiour when hee was solicited to iudge a controuersie betwéene twoo Bre­thren touching the particion of their goodes: what is hee sayth hée that hath instituted mée a Iudge or deuider of heritages betwéene you? as who saye, you are wrong a­riued to mée for such a busines: For I am come onely to preache and make spirituall exercise: I wyll helpe you onely in that which I ought, which is in Doctrine: kéepe you from all Couetousnesse, for by the abundaunce of Ritches which man possesseth, his life is not susteyned, and much lesse prolonged, yea, they can not make it any waye happy:2. Tim. 2. it is for that cause that Saint Paul willeth that hée that is militant to God and geuen whollye to his seruice, shoulde haue no communitie with secular affaires, eyther in traffike or any temporall profession. The iudgement of this estate, (as we began to rehearse afore) is not specially established, but ouer consciences, [Page 18] that is to absolue them when they are knowen to re­pent Sinne and whollye abandon it: where, if re­pentaunce bée not expressed,2. Cor. 16. they must stande restrai­ned to theyr offences, that is, not to admit them to ab­solution. And where the offences bée publike, and no due penaunce done, then to punishe them by excōmuni­catiō, which notwithstanding is rather a medicine then a payne: and yet spiritual also, as bée al the Ecclesiastical corrections: theyr sworde, is Gods worde, their practi­ses are Prayers, Fastinges, Teares, Holye Meditaci­ons, continuall studie of the Scriptures, and perpe­tuall Conflictes against vices: So that theyr office standes onelye vppon these, that they Preache sincere­lye and Catholikelye, and administer the Sacramentes Holylye: if they bée Pastours, let them feede the Shéepe of Iesus Christ with good Doctrine and holy example, not regarding more the fléese then the flocke:1. Tim. 5. Let them admonishe priuately secréete Sinners to doo penaunce: Rebuke suche as bée Publike seuerelye, committing the impenitent to punishment: Let them suffer no scabbed Sheepe in theyr Flocke, and yet trauaile to heale them as all other maledyes: Let them sustaine suche as bée weake, and aboue all let them so prouide that no Woolues enter into theyr Shéepe fooldes, and if they bée entred, let them searche by all meanes to hunt them out with good Dogges, I meane good Prea­chers, whose zeale wyll not suffer them to spare to barke not onelye against Heresies, but also against sinnes & al abuses, the onely causes of the greatest part of Schismes and conspiracies in al partes of the world: Let them well consider of the Text of Ezechiel, Ezech. 3.33. If they haue fayled (sayeth hée) to instruct well suche ouer whome they haue charge, and that by theyr default any bée lost, they can not bée saued: But if they vse Faith and diligence in the execution of theyr charge, being ay­ded with the trauaile of good Scolemaisters for the in­stituction [Page 19] of Youth in good learning and manners, be­sides the reuerend commendation and felycitye that will growe to them selues by their industrie and dutye Ecclesiasticall, the secular estate also shalbe discharged of great care and trauaile in the correction of many dis­solute and hurfull men to Common Weales, who, for want of good instruction shal nourishe hurtful mem­bers to the perril of their common ruine and miserye, vntill this estate of the Churche bring foorth true ef­fectes of their function and dutye, and that young chil­dren bée diligentlye trained in Doctrine and vertue.

For euen as our bodye materiall, replenished with humours corrupt, if it bée not pourged by some in­warde Medicine, wyl alwayes throwe out to the vt­ter partes, Blaines, Apostumes and Vlcers, or at least engender Catars, that the Surgeon (sometime in vaine) is dryuen to applye outwarde remedies, where in déede there was this one conuenient remedye, to make cleane the bodye within: euen so the bodye Polletike, corrup­ted by innumerable Vices, ought to bée made cleane by inward Doctrines, (the true Medicines of Soules) administred by Priestes and Wise Pastours: other­wayes it will bée perpetuallye couered with a Scorfe of infinite factions, Sedicions, Heresies, and other sinnes. So that it is necessarye that this estate Eccle­siasticall agrée with the other, not onelye in diligence and dutye to administer good Doctrine, but also to shine by liuelye examples and Actes of good lyfe, making cleane mens consciences by holye documents and whol­some exhortacions: So shal it bée easie to the Magistrate of the Pollecy Ciuill, to correct and cut of all Wheales and other outward Impostumes, I meane all enormi­ties offending their common weales. This is in effect, the brotherly concord & deare coniunction which ought to stande indissoluble betwéene these two estates for the gouernment of this Christian man, as well touching [Page 20] the health of his Soule, as his assured tranquilitye in Ciuill societye, with the preseruation of his life and goodes.

¶The Faultes of the Clargie ought to be corrected: Gouernors ought aboue al things to pro­uide good Preachers, that the rude and plaine sort should be taught in familiar doctrine: all sortes ought to be constrained to be at the Sermon: such con­straint is aucthorised by the Scripture, and is both profitable to the common vveale and vvholsome to suche as are constrai­ned. ❧ The .5. Chapter.

WHen the Clargie or estate Ec­clesiasticall shal faile in their dutie, I meane, if the pastors bée careles to execute theyr vocation, or negligent in the function of their charge and office wherein they are ma­ny wayes aduertised by the Scripture, and being solici­ted thereunto by the Magistrate: they ought to be con­strayned by iustice as the auncient Canons and laste counsel haue ordeyned, if in them selues bée no habilitye to preach, at least let them substitute in their places men [Page 21] of sufficient facultie, knowledge, & will to do it, wherein the magistrate hath power to ioyne with them, to finde out men expedient for that vse, as Preachers in whose grauitye of life is expressed the Doctrine whiche they ought to pronounce to the people: Let them reade cer­tayne dayes in the wéeke, and spend the Sabboth daye in Preaching publikelye in Churches: In the morning let them propound to the simple and rude multitude a fa­miliar instruction in the principles of Christian pro­fession, expounding to them first of all the Doctrine of the Articles of Faith, the commaundementes of the Lawe, and statutes of the Churche, the misterye of Sa­craments, and their vse, together with the Lords praier, interpreting al thinges by sincere order, and in such po­pular sence and Doctrine, that euen litle Children maye easilye comprehende it, the same to bée continued from yéere to yéere with such necessary repeticion, as nothing bée omitted by him to whome the exposition belongeth. At publike Seruice, where is commonlye a presence of the principall of the Parishe, let the Epistle bée expoun­ded, and at after noone the Gospel interpreted: the scrip­ture geues commaundement that if the Preacher bée learned and holye, al the inhabitauntes ought to congre­gate in audience, as was commaunded to the people of the olde Lawe, to assist the Lecture of Deuteronomie, Deut. 31. yea, euen the litle Children of all Iudea: And because many men eyther by a Vice in nature, or corruption of maners, carrye this frowardnes that without compul­sion they will not bée drawen to doo or bée good: it be­longes to the Magistrate, who is to aunswere before the Iudgement seate of God, if in his common weale hée nourishe by negligence, or by conniuencye dissemble any vice, to drawe them to the hearing of the worde by perswasions and al easy meanes, and where they finde no willing conformetye in any, let there bée constraynt by fine, and afterward according to the nature and con­tinuaunce [Page 22] of their resistaunce to Gods woorde (whiche can not bée but a kinde of infidelitie) to procéede by seue­ritye and rigour of Iustice.

And as these Lordes, Gouernours, and Magistrates, are as fathers to their common weales, so they [...]ught in their regiment to expresse no lesse affection of fatherly will and aucthoritye, to their Citizens and subiects, then in a naturall Father, nature demaundes to his proper Children, whom (by the propertye of his zeale and loue) he hath power to constraine them to doo what he thinks méete for their aduauncement when hée findes them voide of wil to doo it frankely: oftentimes hée makes his Sonne take a bitter medicine to cure his sicknesse, and (as occasion requireth) makes incision in his vlcer whi­che coulde not bee healed but by fire: muche more ought the father pollitike, to constraine him to receiue a spiri­tuall medicine, for whome hée is exercised in great care to cure his soule, which, without such medicine standes in danger of eternal death: his vlcere is so perilous, that if there bée not applied to him a sharpe correction, and that to pearse euen to the Boanes, for the purging of all putrefaction of his manners, it wil remayne incurable: Is it then a good zeale in the Ciuill Father, to leaue to perdicion his poore perplexed Childe, whose cure can not come but by these remedies?Psal. 106. so that by howe muche it is most certaine according to Dauid and the booke of wise­dome, that there can not bée founde a medicine more wholsome and effectual to purge the sinnes of the soule then the Doctrine of God:Sapie. 16. by so much is it a dutye ne­cessary and commendable in the Magistrate to vse com­pulsion by paines and punishment for the hearing of Gods woorde: the same being declared to vs in the meaning of the Parrable whiche Iesus Christe put foorthe of the Father of a housholde,Mat. 22. Luk. 14. who commaundes his Seruauntes to goo foorth and constraine to come to the Banket generall whiche hée had made readye, all [Page 23] suche as they founde in the Stréetes, in the Wayes, Hedges, and in the Bushes. What other thing is this Banket, but a preparation of all spiritual meates con­tained in the Scripture, and set vppon the Table, which is propounded by familiar explication in the Churche for the norriture of our Soules with al inward delites: wherein, as the ministers of this great Father of hou­sholde bée his Apostles and Disciples, whiche are the Bishopps and Curates to teache and instruct the people, and sommon them (as it were) by theyr Sermons to receiue the Graces whiche are presented to them by Ie­sus Christ: so it appertaines also to the Ciuill Magi­strate to constraine the negligent and idle people by the Stréetes, and others lurking in Hedges and Bushes, or hid in Tauernes or Tabling houses, sporting in disso­lute Gluttonye, whilest this Heauenlye Banket is made readye in the Churche, where is concorse of good men to refreshe them selues with it: this pollicy bringes foorth these thrée speciall benefites.

The first is the healthfull instruction of the Soule by the hearing of the word of God, which can not bée prea­ched in any place without some fruite,Esai. 55. according to the similitude of the Raine, which falles not in vaine vpon the Earth: No more sayeth God shal my word returne to mée againe without profiting of some: For such as are foreordained to the eternall life, by hearing the woorde, are in the ende conuerted, how lewde and wicked so euer they bée:Actes. 13. For this cause it is called the worde of health and euerlasting life, as being the instrumental cause or meane by the which God hath ordained that wée shalbe instructed in Faith, conuerted to him and bée saued, and knowing by it his will, wée are sturred vp to embrase and accomplishe it.

The second is, yt there is no man what vice & iniquity so euer he hath professed in his life, who although in respect of his reprobat obstinacy wil not be cōuerted altogether [Page 24] yet, either by force of this word, or for feare of the iudge­ments of God, or for shame of men, séeing others refor­med of theyr faultes, will not at least withdrawe him selfe from the multitude of sinnes, as dyd Herode, who albeit was so reprobate as the Scripture witnesseth, yet, by the exhortacion of Saint Iohn, and the Doctrine which hée preached,Mark. 6. hée both did much good, and was cor­rected of many vices: euen in like maner the infamies and dissolutions daylye committed, but chiefelye on the Holye dayes, may by litle and litle bée brought to refor­mation, and ceasse in the ende altogeather eyther by the one or other profite of hearing the woord of God.

The thirde fruite depending of the two others with equall and necessarye coniunction, is the vnitie of all sortes of people assembled at the Sermon, instructed by one selfe teacher in Faith, the Lawe, Religion, in one Doctrine, iudgement, and one consent of wil and opini­on. Enemyes shalbe reconciled by this woorde, whiche propoundes nothing but charitie, Loue, and vnitie. The aduersaryes of the Faith, and Schismatikes, shalbe made one with the Catholikes by the continuaunce of hearing this Doctrine, which reprooueth schismes, ab­horreth Heresies, and condemnes them to perpetuall curse: So that all people assembled togeather euery Ho­lydaye, specially, to heare Gods worde in the Sermon, can not but bée nourished, entertayned, and preserued by this continuall conuersation in Preaching pla­ces, and by this vnion of Doctrine, in true Loue and mutuall Charitye, to the rooting vp of all inimities and grudges.

¶ The wyse worldelinges nowe a daies would not willinglye haue Sermons, as also certaine Pastours desire nothing lesse then to preache, laying the blame of the miserye of this time vppon sermons: but such people are ouerthrowen by the worde of God, and by this reason that to all sortes of people, Preaching is necessary. The .6. Chap.

THere be many men too deepe­lie drowned in worldly wise­dome, who resist my counsel, affirming that it is inough to the simple and popular sort to vnderstande the Paternoster, the Creede, and the comman­dements: and yet oftentimes they make no mencion of the commaundements of God, séeing that few learne them, and fewer obserue and accomplishe them: They say that since Sermons were so ryfe in the world, and that men were so familiar with the Gospell and the Bible, there hath béene nothing but varyetye of Heresie: Suche people are angrye belike, for that eyther they knowe no­thing (and yet ought to bée wise) touching the wel direc­ting of their estate, or else bée fleshelye wise, whose pro­pertye is to desyre no Sermons, because they woulde geue nothing to the Preacher but by force, and lesse to the Poore but for shame: their custome is alwayes to take, and returne nothing but for their owne norriture, yea, there bée some of them so enuious of the aduaunce­ment [Page 26] of theyr knowledge of God in the world, that they gréeue that the people shoulde come to vnderstande any thing touching the matter of theyr saluation. But it is with them, as hapned to Balaam, whose Asse reprooued him of his ignoraunce and faulte, which ought gently to haue guided her, and when he neither could or would doo it, God made her teache him, and gaue her power to speake against her nature,Numb. 22. 2. Peert 2. correcting and reprouing her Pastor, of whome shée should haue béene well taught and instructed.

Such people me thinke haue no reason, to laye the euent of heresie to Sermons, and much lesse to the de­claration of the holye Scriptures, (yea it is a spice of blasphemie to thinke it onely) because that that worde of God hath power to illuminate the poore, darke, and and ignoraunt spirites, and geues intelligence of God, and of saluation to the litle and simple ones, to whom coulde not be geuen suche wholesome and necessarie knowledge, but by this holy and heauenlye doctrine, by the which all vice is eschewed and purged, as a disease by the medicine, all error eschewed and corrected, as the light hath power ouer darknesse, and death, the de­uyll, and hell vanquished and ouercome: For it is the victorie, our assuraunce of life, and puts vs lastly in the possession of the kingdome of the eternall God. And as there is also one commaundement as well to men as women, great as small, learned as ignoraunt, to heare it, and make continuall exercise of it, as is commaun­ded in Iosua: Iosua. 1. Osee. 4. So for the ignoraunce of this law of God, Osee saith, that the people of Israel were past into cap­tiuitie and hauocke by the Assyrians and Babylonians: to be short, by hearing of this worde, are knowen such as be of God, and belong to Iesus Christ.

And nowe that Pastours are bounde to preache the Gospell, and the people ought to heare it, it is without question, as well by the commaundement of Iesus [Page 27] Christ, as by his Apostles and instruction of his Church, not néeding further to alleadge infinite Textes of the olde Testament, conteyning the same doctrine. The last commaundement which Iesus Christ gaue to his Apostles, when he ordayned his Testament and last wyll, was, that they shoulde go foorth & preache through­out all the worlde, vsing this speache: Go into the worlde whither I sende you, teache all sortes of peo­ple (or preache to all creatures, whether Iewes or Pay­nims) instructing them first in Faith and Baptisme: which is, who beléeueth and wyll be baptized, shalbe saued, baptizing them in the name of the Father, the Sonne, and the holy Ghost: and who doth not beleeue, shalbe damned: Teache them in like sort to obserue and kepe all those thinges which I haue geuen you in charge to do and to saye to others. Be not amazed nor gréeued because visibly I go to heauen, for I assure you, (for the great loue I beare you) that I am alwayes with you euen to the consummation of the heauens: the same meaning as if he had sayde vnto them, Feare not that I do abandon you: For besides that I wyll sende you the holy ghost as a Comfortour, an Aduocate and teacher, yet I my selfe wyll be with you euen with that presence and power which replenisheth the hea­uen and the earth: For it is geuen to me euerywhere. And I wyll not onely remaine with you as touching the time of your persons, (for the Apostles and Disci­ples remayned but a time after him, as Saint Iames the elder, but two or thrée yeres at the most) but also with your successours in that estate, meaning the suc­cessours in the estate of the Church, which is not but one body in him: Yea the last and most base members haue as great interest in the promise of the presence of Iesus Christ, as the first and highest, according to their measure and quantitie proportioned to them, as wée see the members of a naturall bodye partake by equall [Page 28] proportion with the presence of the soule, by her vegeta­tion, sence, and mouing. And deliueryng to his Apostles and Disciples, their charge in these wordes, Go and preache. &c. He spake also to Bishops, succéedyng his Apostles, and Curates hauyng place and office of his Disciples, geuyng them that commaundement euen vntyll the ende of the worlde, for they are but of one bo­die, gouerned by one spirite, vnder one heade Iesus Christ. And as it is matter true in our common expe­rience, that the last speache and Lesson which a wise Father geues to his children, and a Lorde to his friends, is to recommende vnto them those thinges which they holde most deare, and be of greatest importaunce: Euen so when he geues them charge to preache the Gospell, and teache all sortes of people, he meaneth that euerye Pastour instruct diligently all such as are geuen to him in charge by the worlde: as hauyng nothing in more deare affection then the care to féede his flocke.

By the Gospell he vnderstandes all doctrine of health, of grace, and of promise for remission of sinnes, whereof Iesus Christ is the aucthour: where he saith, Happy are they that heare the worde of God, he addeth this text, and do kepe it: wherein be comprehended the statutes and ordinaunces which the Apostles haue taught, which we call traditions, as beyng recommended vnto them by the holy spirite of Iesus Christ to his Church.

By the administration of Baptisme, we vnderstande likewise the other Sacramentes, seeyng that as he hath instituted them as well as it, so they followe it after­wardes accordyng to their institution, wherein séeyng he admittes the doctrine, and geues it such dignitie, it is necessarie that we teache the benefites & graces which we receaue by the Sacramentes afore we administer them. I knowe not howe such can haue excuse afore God, who intruding them selues into the companie of Iesus Christ, I meane Prelates, and Curates, suc­cessours [Page 29] to the Apostles and Disciples,Math. 28. and beyng com­maunded by him to teache and preache, either wyll not or can not accomplishe such charge, seeing that Christ called none but such as both coulde and woulde: I may boldly affirme and mainteyne in trueth, that according to the law deuine, the office of the Preacher is annexed to the Bishop and benefice, as by naturall vnion, the soule is conioyned to the body, therfore let such as haue charge of Soules, consyder better the state and nature of their duetie, as beyng not able of them selues, let them at least supply it by others that both can and wyll, with whom let them impart the profites and reuenues, wherein in true iustice and merite they haue nothing, because they do nothing. Recompence is due to labour, the hiered man ought to bée nourished with the bene­fite of the Vine, and eate of the fruite: he that fighteth in warre, ought to receaue his paye: he that féedes the flocke, ought to take the Mylke and the Fléese: and he that trauayles in the Temple, and the Gospell, deserues to liue by it. Presidentes and Counsellours receiue not their wages if they do not their office: then by what collour of right in conscience or common reason, can he demaunde any rewarde, which bringes foorth no­thing but a show, yea he is but an impediment to others in whom is more abilitie and better merite. But if there be such Maskers in the Church (as I feare there are to many) let them be payde their right, due to their estate according to God, and to auoyde slaunder, and let them not of their owne priuate aucthoritie, do iustice of themselues against all pollitike order (for it is not for the Shéepe to rise against his Shephearde) but if they continue to bée as vnprofitable Dranes in the Hiue of the Church, eating the Honie and Waxe of diligent and painefull Bées, Let their processe be exactly pursued by such as beare rule in the Church, and so to cut of the ex­ample of such disorder, confusion, and sacriledge, more [Page 30] foule then theft, reasoning that an estate so excellent, shoulde not suffer so foule a staine, to the contempt and blasphemie of Christian religion.

¶ Suche are refuted, as holde that people are not bounde to heare so many Sermons: wherfore are they Pastours If they feede not their flocke with the foode of the Scrip­ture? If the Pastours had done their duties, the VVolues had not entered the folde. ❧ The .7. Chapter.

IF to vnderstande the Pater­noster, were inough, why did Iesus christ preach thrée yéeres and an halfe many and diuers doctrines, being alwayes for the moste part preaching in the Temple to the common People more then to others? By what reason did the Apostles teache so long tyme, as Saint Paul .xxxvi. yéeres, Saint Iohn more then fiftye, and o­thers so long as they liued, aswell Apostles, as Disci­ples, Martyrs, and infinite holye Bishoppes, distribu­ting sometimes thrée Sermons a daye? To what ende hath béene written so many Gospels, so many Epistles, and Sermons, and all rather to the common people then to others? Homelies also bee familiar and popular Ser­mons, suche Saint Ciprian, Saint Ambrose, Saint [Page 31] Chrisostome, Saint Augustine, with many others haue written. S. Paul cōmaunded his Epistles to be read in the Churches, and writing them generall, he willed that all the Churche shoulde vnderstande them: he wrote to the common people of Colosse, commaunding them to aduertise their minister named Archyppus, of the word of God, and to discharge well his ministerie and office. And writyng to others, we finde that he spake to the common sort, wherein though some times he spake of Bishops and Deacons, yet he alwayes preferred the people, as an estate most néede of instructiō, because the Clargie either be, or by reason ought to be, best instruc­ted. Therefore, O aduersarie of Iesus Christe, and enemie to trueth, why art thou so full of iniquitie, as not to graunt that common people may enioy the doc­trine which Christ him selfe preached, and caused to be taught, inducing by his holy spirite, that it was written by the Euangelistes, Apostles, and Prophetes? Wylt thou take from the children the bread which their father hath put in their hande, and commaunded thée to sée di­stribution of it? Let it like thée that the people reade the Scriptures, though euery one haue not libertie to enterprete them after his owne sence. For what cause saith S. Paul hath God put into his Church, Apostles, Euangelistes, Prophetes, Pastours, and Doctours, but to giue edifiyng to his people? So that as it is their office to teache, interprete, and preache: So God hath an­nexed to this worde, Pastour, Doctour, as who say, he is a Pastour but by name and vsurpation, if hée haue not abilitie to teache, and do it. In howe many places doeth the Scripture call the Pastours to teache their flocke?Acttes. 20. 1. Tim. 5. 1. Pet. 5. and wylt thou be a Priest worthy of double ho­nour, and wylt not vse a simple trauaile in the worde and doctrine? Saint Peter wylleth the Pastours to nourishe the flocke of Iesus Christe, with the foode of the Scripture, aduising them to do it diligentlye [Page 32] and liberallye, without constraint or couetousnesse. And yet thou who speakest not but for the benefite of thy Purse, wilt neyther bestowe trauaile nor foode on thy Cure, nor impart so muche as a thirde part with the good Preacher, to whome in common equitie the whole belongeth, for that according to God, there is nothing due but to the labourer. Learne then and geue thy selfe to studye more and more, to make thée worthy to bée a Pastour, make restitucion of that which thou hast taken for doing nothing, yea, that which was due to the me­rite of him that hath taken paines.

But now touching the constitucion and vse of all the Church concerning Doctrine, wée reade in the Canons of the Apostles, that no man must go out of the Temple on the holye dayes, afore hée hath hearde the Doctrine of the Apostles and Prophetes, and communicated: If hée do, let him bée marked as if hee were an Infidel and worthy to be excōmunicated, much more if the Pastour preache not, hée is reprehendible and more worthy of excommunication: of this institution Apostol [...]cal, there remayneth yet to vs, the Epistle and the Gospell of the Deuine seruice, which wée must not heare as did the Asse of Socrates, the dayly wise Lessons of his Maister, and gather no fruicte by them, no, we must vnderstande them by the explication which ought to bée geuen to the assistauntes, wherein as it is commaunded to the Pa­stours to preache, so are the common people enioyned also to heare the Sermons euerye holydaye with reue­rence: And therefore, (according to our aduise before) it belonges to the gouernours Polletike, to assemble on the Festiuall dayes all the Congregation to bée taught, and not suffer any to be absent: Otherwise suche as haue aucthority of God to make him to bée honoured and obeyed in all his commaundementes, stande in hazarde of his Iudgement, not onely al those sinnes which the people commit for want of being well instructed, but [Page 33] also for that they supported the negligēce of pastors, who doo nothing but sucke the Milke & sheare the poore shéepe: For ende, if Moyses (I meane the Lawe and the Pro­phetes) was reade in the synagogue of the Iewes euerye Sabboth which were theyr lawful Feastes, why should that synagogue be more happy then the church of Iesus Christ? or why should not there bée exercise of his Doc­trine in it at ye least euery holyday, in the which séeing it is forbiddē to trauaile or occupy the mind in prophane & secular causes? what should the poore man doo, in whome is no habilitye to reade and vnderstande, and much lesse may not meddle to interprete the Scriptures being so obscure? in what exercise should hée employ the day, spen­ding but one howre at Publike Seruice? should he ioyne his time (which ought to bée deare to him) to drinking and eating, with other actions vnlawful and damnable? is that the kéeping of the Sabboth, which is a time to re­pose altogeather in God, and to sanctify him with good workes? So that it is a thing no lesse holye then necessa­rye, to annexe to the deuine seruice of the Holydaye, fa­miliar sermons to the multitude, by the which they may truely reappose in tranquilitye of conscience in God, in purging suche wicked affections and sinnes as trauaile perpetuallye the mindes of sinners. The people will thinke al the wéeke on the Sermons they hearde on the Sundaye: Fathers wyl appose their Children, and mai­sters examine theyr seruantes, who by this meane, wyl take héede to offende God on worke daies.

Touching our worldly Philosophers, who saye that since sermons haue béene so rife and common, all hath beene marred: I say on the contrarye, that if there had béen diligence and plenty of Preachers in al Churches, that the Chaires and Pulpets had neuer béene voyde of Pastours, as they haue béen these fiftye yéeres: men had not nowe knowen what heresie is. If the foolde had béen wel kept, the Wolfe had not entered, yea, hée had beene [Page 34] chased away, if the Pastour and his voice had béen heard: But when there was no Sermons, but of the Wallet, and such fabulous Trashe of begging Friars, wherein was more matter of Scoffe, then serious Doctrine. And when some begonne to preache the Gospell accor­ding to the simple letter, all the worlde for the newnes ronne to it with great affection: wherin this euil is hap­pened, that such as would vndertake to preache & teach, were men of passions, enuiors of the Clergie, Apostats, and of a wil depraued: they in some sorte adultered and corrupted by collour of Religion, and with theyr intising eloquence, the trueth of the Gospell, and vnder Hony, they haue caused poyson to bée founde good: Wherunto must bée applied an Antidot by Preaching of sincere Doctrine, and reforming theyr dissolute and infamous liues: which if it had béene done, there is no doubte but trueth had easely supplanted falshod, (corruption of ma­ners being so annexed to the sinceritye of Doctrine.) Let therfore such Curates as will not allow Sermons, geue place to these reasons and chaunge iudgement: And let them not tarye the assaults of the enemies, but pro­uide in oportunitye, and prepare theyr parishoners (by the meanes which Saint Paul aduiseth Titus to fight with Heretikes),Titus. 1. geuing them suche courage and con­stancye as they can not bée shaked. If they saye they ought not to heare Heretikes, nor dispute with them, I say with Saint Paul, that if I had aucthoritye to com­maunde,Titus. 3. I would do it: But they haue reason to saye so, for men bée curious of nature, and as Salomon sayeth, the eye is neuer content with séeing, nor the eare with hearing new thinges, speciallye when men thinke they are not yll. By this it happeneth that the Catholikes hearing no doctrine afore, receaue easily false Prophets when they beginne to Preache, the rather when they pronounce that they are the messengers of health and e­uerlasting life: Where, if the simple multitude had been [Page 35] taught by their Curates, and defended with good disci­plines, they had not receyued the imaginations of light braines, nor béene allured with theyr dreames: And be­ing drouned in this Sugred poyson, in whiche they dye sweetely and yet féele not theyr wretched death, they wil not easilie take cure, but Scoffing at theyr Curates, they fal also to hate them as enemies when they seeke to geue them purging & wholsom Medicines. But in this case, it is no office of the Pastour or Priest to crye out of them with imputations of Heresy, thinking they are well re­uenged when they haue discharged theyr coller against them: No let them rather study and practise the meanes to conuert them, and praying to God for them, let them take héede that others that yet doo stande, fall not into such errours.

¶ In howe muche good Phisitions are necessary to common vveales, by so much such as bee euill, are hurtfull and daungerous: VVho ought to bee chosen Phisiti­ons in a Toune. The .8. Chapter.

HAuing alreadye deduced at large, that the twoo estates, Ecclesiastike, and ciuil, bée as necessary for the gouernmēt of the world, as the soule and bodye in man, to execute his humaine and natural actions. And that Religion and the Lawe, the Priest and the Prince, the Preacher and the Magistrate, can not bée [Page 36] disioygned without perrill of disorder, confusion, and present ruine: It falles nowe to conuenient purpose, that wee adde to these two estates, two others, as sub­sisting them, and in nature verye necessarye accessaries to Publike estates: I meane the Maisters of Schooles with their Vshers, and Phisitions with their Surgeons and Pothicaries, euen as vnder the Title of Pastours, wee comprehende also Priestes, and other orders, and with the name of gouernours, wée signifye Iudges and all such as are incident to them in the action of Iustice.

Touching Scholemaisters, who bée as Liefetenaunts to the Pastours and polletike rulers in the regiment of Youth, wée wil forbeare to speake of them for this time, referring them to the treatise of Colledges appointed to the .v. Booke, where wée meane to holde speciall dis­course, as of a matter not leaste necessary in a common weale. Concerning Phisitions, learned, Faithful, Wise and experienced, to whom is ascribed the special gouern­ment of diseased bodies, with the disposing of preserua­tiue remedies for al infirmityes, by whose meanes may bée brought to common weales no small commodities: It belongs to wise gouernours to entertaine such whol­some members for their common weales, honourably, induing thē with competent estate according to the me­rite of their profession, which ought to stand vpon lear­ning, trust, & graue experience, for as in such men (their arte being wiselye administred) is layd the occasion and ground of many commodityes in a worlde, whome an­tiquity hath not stucke to Canonyze & honour as Gods (as Apollo & his sōne Esculapius) euen so by the ignorāt and prentise Phisytions, in whom is more rashnes then grauitie of iudgement or practise, common weales are subiect to many perrillous accidentes: And where good Phisitions are called the Coadiutour ministers, Tu­tors, and Conseruers of Nature, and (as it were) deliue­rers of men from sorrow and vnnatural death: So to [Page 37] the others by good reason is geuen the name of decey­uors, Abusers, Robbers, Poisoners, and Murderers of men: And therfore if the common Iugler or Abuser of the people, bee whipt thorow stréetes, if théeues bée han­ged, if poysoners bee brunt, and murderers executed vp­pon the whéele, or at least suffer Iustice by the sworde: What punishmentes are due to such Blood spillers, not Phisitions but by vsurpation of name and place: ought not they at the least to make restitucion of the Ritches stollen with such iniquity? And eyther causing or haste­ning the death of a poore diseased man, both by want of skill in his arte, and application of Medicines contrary to the state of his disease, Is there not good merite of death? This miserye hath happened by this abuse in ma­ney worldes, according to the Testimony of Plinie in his time, that hée no soner geues out his name in the Ci­tie and countrey to bée a Phisition, Shewing him selfe to the foolishe multitude, Araied in a Phisicke gowne, with Ringes on his fingers, Ietting vp and downe the Stréetes with a Potticarye who hath his share in the spoile: But hée shalbe saluted with the reuerent name of Maister Phisition, where perhappes hée neuer saluted the knowledge of Phisicke but a farre of, or at least, lac­keth ten yéeres studye in the arte. If hée haue once made a receipte of Catholicon or Rubarb, or stolne it out of the practise of some good Phisition, or beguiled some Pothicaries shop: Or (which is more) if hée take into cure any patient, who hath lien long languishing in bed (as there bée diseases of great continuance) in respect of humors corrupt, abounding, Colde, Rawe, and Li­quide, and of suche contumacie, that they will not geue place to remedies: yea, if it happen that this patient re­couer in the handes of this reuerent Doctor, which mi­nistred nothing but some olde Iulep or drinke: Lastlye, if this pretended Phisition chaūce to minister to the pa­tient (which experienced men, for good cause dare not do) [Page 38] some sirope of Rosewater, and then hée rise to health, they will forthwith pronounce miracles vppon him, as healing desperate Cures, and such as other Phisitions forbare to meddle withall, getting by this meanes, full power and libertye to make the sound, sicke, and to geue death to suche as are but litle diseased, the same being more familiar with him, then to cure one onely Ephe­merides, or an Ague of one fit. Such one shal beare more renoune, then euer did Hipocrates, or his interpretour Galien, and his name so plawsible, that in it is drowned the estimation of others in whom is more knowledge, iudgement, Honesty, and Sad experience. So that these counterfeites, in whom is none other experience then in cōmon Herbes or receiptes, or haue the faculty to make Distillations, applying them to all diseases, without iudgement, of the reason, or obseruation of Ages, com­plexions, Times, Places, and other Circumstaunces, shall drawe more Dignitye and Credite with their masking behauiour, then other Phisitions, whose skill is approued by aucthoritie of the Vniuersities: Wherin if these deceiuers deserue rebuke & seueritie of paine, the common people is no lesse reprehendible for their hasty credulity. Therfore it behoueth the Magistrate to bée so muche the more prouident in these cases, by how muche the life of man is precious, being committed to the ha­zarde of such men.

Who so euer hath any processe of det, House, or land, hee wil recommend his cause to the best Lawier hée can finde: Much more doeth the case of life require care and prouidence, specially where is more perril of death, then profe of knowledge. And now touching the seruice of good Phisitions in common weales, this is to bée obser­ued in their election, that they bée learned, faithful, wise, and well experienced: it is a good argument that they are learned, if they haue diligentlye studied Philosophie, and beene three yeres at the least resolute practisors in [Page 39] Phisicke, and ten yéeres in the medicine Theorical, em­ploying twoo of the last yéeres in Anathomie, in the knowledge of Herbes, and in Pharmacopole, to vnder­stand the composition of al medicines: those thrée things are to bée learned by the eye.

To the wisedome of a Phisition, is required an exqui­syte iudgement, whiche is made perfect by experience, wherin, by necessary reason they ought to haue good vn­derstanding, séeing they haue the life of al sortes of men in iudgement, with power to dispose without appeale to any higher Iudges but to God: where to all other inferi­our Courtes belonges this prorogatiue: That albeit the Iudges bée neuer so wise, yet there is liberty to appeale to higher places.

And if in a common consult & assembly of Phisitions to debate vpon a disease, there can bée no good resoluti­on, where is no grauety of learning & experience, much lesse ought a yong phisition to bée receyued, whose want of practise takes from him the estimation of iudgement and experience: So that it is highly necessary to the cre­dite of a Phisition, to study the time appointed, and duly runne ouer the thrée thinges aforesayde. Then let him haue conuersation certaine yéeres with learned Phisi­tions, practising in Cities and good Tounes: A custome which certaine phisitions vse to their learned disciples, carying them with them, when they visite their paciēts, explaning by palpable demonstration of the eye & hand, the true practise of the Arte: Which sort & time of exer­cise, wyl bring vnto them hability of practise, wherein they néede not faile for want of experiēce: the like is ob­serued amongst Lawiers, who hauing ouercom the dis­course of the lawes, take not vpō them forthwith ye state of pleaders (for so might many causes suffer hazard) but obseruing two or three yeres the examples of ye most fa­mous counsellers of a court, & haunting the bar, rather to heare then pleade: they searche out the Counsels, wri­tinges, [Page 40] and memoryes of excellent Aduocates, and so gooe out perfect Maysters, hauing as good habilitye to pleade at the first, as if they had had, no other exercise during their life: Euen so it is not for yong Phisiti­ons to practise their prentise cunning vpon fat monkes which beare no importaunce in the worlde, and muche lesse in Hospitalities, or Vplandish Tounes, afore they come to the chiefe Cities, the same being as muche as if they should bée counselled to goo kill the world, or at least to learne the meanes thereunto. Let them honour their beginnings with the presence and testimony of the best Cities, drawing their practise from the example of the most excellent in that arte. And making profe of their learning, by publike disputes and aucthority of auncient professours, let them shewe Certificate of the continu­aunce of their studie, and time of their Degrées: Here­in it maye bée sayde, that in regarde of the time of this Studye, it is necessarye that suche as Aspire to the Arte, bée eyther verye Ritche, or at least furnished to beare out so chargeable a Cost: I must in déede con­fesse that, that common weale suffereth great inconue­neience, wherein the poore sort make profession of Phi­sicke: For, as pouerty being voide of power to releue the time of so long studie, hath lesse meane to furnishe other necessary charges, as Bookes, whereof they must haue great stoore for the due searching out of the secréetes of that Arte: So it is for the most part gréedye of Gaine, aspiring to wealth, whersoeuer they may finde it: And being neuer satisfied, they fall, by increase of newe and freshe profite, into extréeme auarice. It is written that the first professours of this Arte, were Ritche men, and great Lordes, as (amongest others) Apollo, Esculapius, and Hipocrates: Whose truth and maner of adiuration, as I wishe might stande alwaies afore the eyes of suche couetous people as séeke to enter into the studye of Phi­sicke: So, I woulde also that the example of that Pagan him [Page 41] might kéepe our Christian Phisitions from periurye by impietye, as abusing this Arte eyther by ignoraunce, auarice, rashnesse, infidelity, or peruerse affection. They were at the first Arboristes, Pothicaries, and Surgeons as appeareth by the last Chapter of Genesis, where the Phisitions had charge to embaume the bodye of Iacob, the same being also expressed in the .xxi. chap. of Exodus, and by all the auncient bookes. But since the world be­ganne to multiply, and Ambition & Couetousnes beare rule ouer the heartes of men: of one Estate they haue made thrée, yea, a fourth, which bee Arboristes, whereof there bée companies in diuers places: notwithstanding, Phisitions holde the most honourable, most gainefull, and least painful Estate, being as maisters to iudge and command the others, vsing the seruice of the Arboristes and Pothicaries ioyntly, to discerne the simples, and the Pothicaries alone to compose drognes, and minister thē to the patient: And imploying the Surgeons to cut, or Anothomise, and doo handy Cures vppon the outward partes of the bodye, the Phisitions reserue them selues onely for the inward partes and iudgement of purgati­ons afore the Surgeon apply his Plaster, or make inci­sion: But such is the malice of time and men, that in these twoo last Estates, who ought to bée subiect to the phisition, hath béen found no small abuse by vsurpation of the Arte, as in prescribing Medicines without the knowledge of the phisition, purging, restrayning, and geuing Diottes: yea, taking vppon them the qualitye of sufficient Maisters, being not halfe instructed in the of­fice of simple seruauntes: of these are sprong our Tria­clors, gadding vp and downe the Countrey, Bragging that in them is power to Cure all Diseases, and many mo, Tying Laces about mens Armes, and Shreedes a­boute theyr Neckes, with theyr Cossinges, enchamtors, and Sorcerors: of these, some vndertake (with greate impudencye) to reméedye Ruptures, and Dislo [...]ations [Page 42] by holy wordes, sending away the girdle of the pacient: But in suche Charmes, those holy wordes are abused, being written and spoken by the holy spirite to other endes: yea olde wiues carye suche generall practise in these thinges, hauing more Cures then the great Phisi­tions, that to good workemen the Arte is become vn­profitable. Lastly, there be Horse Leaches, who whis­pering secretly in the Eare of the Horse, do bragge that they heale him, which is also one of the Sorceryrs of Satan.

❧ The discourse continued of the abuses happening in the vvorlde by the supposed name of Phisitions, Pothecaries, and Surgeons. The .9. Chapter.

THus we see the foolish world abused, and yet no man com­plaineth, but such as vnder­standing the common misery of this deceite, do sée many diseases become incurable, and mo passe by the peryll of death: we speake not here of the conference and confede­racie which Charmers haue secretely with the deuyll, who with Papers, and certayne wordes, either intelli­gible, or made holy against reason, do vndertake to heale men, and beastes, not sparing to deale with daun­gerous and desperate cures, which drawes great con­curse and admiration of people, and yet it is but a sub­tile kinde of idolatrie, wherein as it were better for the pacient to abide the hazarde of death, then to take reme­die at the handes of such Sorcerers: so in the case of in­chantment, the Christian man ought not to resort to the [Page 43] remedie of Witches, but recommende him selfe to God, without whose power nothing can be done.

The couetous & lewde Pothicaries, desirous to make spéedy sale of their Drognes, and by quicke vent to rai [...]e present gaine, do solicite the Phisitions to prescribe manye simples in the composition of their medicines, geuing great estimation to them that confect most, not regarding the goodnesse of the confection, and much lesse what conformitie it hath with the disease of the pacient, and least of all fauouryng the expenses of his Purse.

There be also of them which sell this for that, against whom is no lesse rigour to be vsed, then to those lewde Notaries which in writings of importaunce, wyll vse etcetera. In these men, the Phisitions reappose great trust, touching the receiptes which they sende to them, wherein their negligence bringes no small offence, for that they ought to see the Droages, to the ende there bee no supposition which may sende the patient to his last ende. These abuses are eyther the instrumentes of death, or at least, the causers of long and languishing diseases: they wyll not sticke to affirme that they are neuer without all sortes of Droages of Arabya, which they can well set out in the showe of manye gallande Boxes, which being but painted without, cary also lesse matter within.

There is also another abuse no lesse daungerous, which is the corruption of Droages, by their long and negligent keping, by which corruption, as Phisicke is turned into poyson, and the facultie to cure, into mortall perill of life: So in this, expert Phisitions haunting Shoppes, are so much the more to blame, by how much they forbeare to cast such poysons into Sinke holes, (for, to throw them into Riuers, were to infect the Fish) but it hapneth that the Phisition is either gossop, neigh­bour, friend or parent to this pratling Pothicarie, wher­by ye tromperie shall not be discouered, yea, it behooueth [Page 44] the Phisition to vse silence, if hée will haue Credite and gaine by his Pothicarye.

The ignoraunt knoweth not what to saye to it, who much lesse that hée can comprehende the abuse, séeing of the contrarye, hée is often taught by the Pothicarye to prescribe his receiptes, and compounde his Droages. There bée Phisitions called by the multitude, conscio­nable, as to whose knowledge is ioygned regard of con­science and desyre to discharge the dutye of honest men: they neuer prescribe medicine of importaunce, but they taste the Droages, and sée ye making of the composition, and where they finde corruptions, they caste them out, committing the offendours to the censure of the Magi­strate, to whome also belonges the rate and taxation of Droages, if the Pothicaries excéede therein. Touching Surgeons, and suche whose want of vse makes them ignoraunt, they are so muche the more worthy of repre­hension, as from them are deriued perillous diseases to many, and to the more sort, death? with these maye bée coupled the couetous Surgeons, who to aduaunce their gaine, of a litle wheale can make a great Vlcer, prolon­ging the paine of the patient, to geue more value to their practise.

But to preuent ignoraunce, it were expedient not to receyue any professour of that Arte, without good proofe of his knowledge, and exact examination of the rest tou­ching his resolute sufficiencye: Let him bée sworne not to abuse the Arte to the hurt of any, nor suffer his ser­uauntes vnder him to vndertake any Cure, eyther in the Citye or Countrey, without his commaundement and Counsell, as both to searche truelye the state of the di­sease, and appoint due reméedye, calling if néede require the assistaunce of the Phisition, but not as some doo, who hauing a Phisition friende, doo call him rather for theyr common gaine, then for any necessitye of the disease, which is a suttle. Robberye, cunninglye cloaked with [Page 45] apparant reason. Here is requisite the wise auctho­ritye of the Magistrate, to whome according to the gra­uitye of the matter, belonges to applye exact reforma­tion: For in it is hazarded the state of your lyues. (O ye Gouernours) and the health of your Familyes, Friendes, Parentes, Kinred, Parishe, whole common weales, and euerye priuate mans well doing, whereun­to you haue Dedicated your selues, with solemne othe to discharge your dutye in good offyce and equitye of conscience.

But here it may be obiected, that greater is the ne­cessitie to reforme the ecclesiasticall abuses, which I do not onely confesse, but wishe it with expresse desire, for that as by the other, the bodie is led to hurt and hazarde, so in this is laide vp the health or perdition of Soules, wherein as Iesus Christ saith, is no exchaunge or com­mutation, nor any thing more precious, more diuine, or of more woonderfull excellencie, then the soule, four­med to the image and semblaunce of God, the daughter of God, the Spowse of Christ, and sanctuarie of the holy Ghoste. I wishe in God, that touching Preaching, no man might be admitted to that estate, without the study of ten or twelue yeres in holy Scripture, ioyning with all the conference of Lectures and Lessons of learned men: as also I woulde that in the Vniuersities, none shoulde be receiued into the degrées of Doctours, with­out proofe of so long time studie after he be admitted to the state of Maister of Arte, wherein if they haue not studied seriuslye, or haue aspired to the degrees by fraud and supposition of witnesses, or if they haue conuerted to other exercise, the time that shoulde haue béen reser­ued to searche out that knowledge, they committed wrong, chiefly to God, with whom it is not lawfull for any to enter into degrée and aucthoritie to teache, if hée be not expert in all his Lawe. To this may be ioyned the prouidence of the elders, by whom it was ordeyned [Page 46] that in this case none shoulde employ time in other stu­die then in the Scriptures, to the ende that beyng re­solute in that knowledge, the worlde shoulde not bée led in errours and false doctrines. It were therefore a good order to be obserued in Vniuersities and places of congregation, not to sende any young Preachers or Nouises into the countrey, before they haue expressed their doctrine afore the auncientes and multitude of the religion, & that in the same exposition wherin they must teache their congregation abroade, neither adding nor diminishing when they shall preache to the multitude: For other wayes there were daunger, that without this long custome or diligent exercise of priuate preaching, these young prentises woulde deliuer to their audience suttle and false propositions, which we call either vaine doctrines, or heretical, although they helde them without any wicked or peruerse wyll: Besides, hauing once pronounced them, they woulde be ashamed to renounce them, and so the people in the meane while should stand seduced: And if they do renownce them, the multitude woulde not afterwarde beléeue them easily, because in opinion they woulde holde that they were constrayned to denie them, as we reade that Berengarius was not able to reduce those, whom he had seduced by ignorance: So that, as there woulde be alwayes feare of some errour, so it coulde not be without blasphemie to the trueth of the Scripture, to suppose in place of the same, a falsehood, and that in the Pulpit, which being the seate of trueth, such as are appointed to pronounce it, ought to haue knowledge of good iudgement, great wisedome, perfect vnderstanding, and holy affection, pretending no other ende or purpose but the honour of God, and health of soules, without aspiring to particuler glorie, séeing all glorie is due to God: Let them beare no affection to couetousnesse, and much lesse to please men, but studie and preach to edifie, forbearing for malice to any singu­ler [Page 47] person, to exhibite bityng inuectiues in generall speache, and lesse against estates.

Here, when we speake of Preachers, who ought to be such in all perfection of excellencie, we meane Cu­rates and Pastours, which by the charge and duetie of their Pastorall profession, are actuallye bounde to dis­charge that estate: For as all other Preachers are but their Vicars, so if it belong to the Curate to be no lesse learned then his Vicar, is it not then contrary to all or­der and reason, that he shoulde be raised into estate and dignitie aboue others, if he expresse not greater perfecti­ons, as in wisedome, doctrine, experience, and vertue? Why is the head raysed aboue the other members of the body, but because he is endued with more excellen­cies of nature?

I wishe that none shoulde make practise of this pro­fession without knowledge of all the Scripture, and ab­solute interpretation of the holy Doctours, which if it had béen obserued in the first institution, the Church had béen replenished with learned and feruent Pastours, Neither had the worlde swarmed with these newe opi­nions, if they had well studied and obserued the Doc­tours of the Church. This reformation also belonges to such as enter into the exercise of the lawes, and all others that aspire to offices, for the function of which, be­longes singuler knowledge to vnderstande the lawe and mainteyne it in all Courtes, and not to lose anye lawfull cause by ignoraunce, or for not being resolute in the Lawe: in which default, or if by corruption the equitie of a good cause be confounded, the Lawyer is bounde to iust restitution.

God hath erected Phisicke, and vvilleth that the Phisition be honoured, but that vve vnderstande that all sicknesse comes of him, and therefore vvoulde haue vs to aske health of him, and to pourge our consciences of sinne: Abuse of Phisi­tions, vvith counsell hovve to kepe vs from diseases. ❧The .10. Chapter.

Eccle. 38. LYke as the Almightie (as the wise man saith) hath created Phisicke for necessitie, the same appearing in so manye sortes of Hearbes, Plantes, and medicional Droages, to­gether with manye other things profitable to preserue and restore health, wherein there is a dignitie and honour to the Phisition, as the Minister of the same highe God: So, wée are tyed also to this further consideration, that séeing our diseases for the most part and most often, deriue congruentlye of our sinnes, it is requisite (with the aduise of the Booke of Wisedome) to offer our selues to God in prayer and pe­naunce for remission of our sinnes, to the ende Phisicke maye succede to good profite in his vs: For if the cause of our sicknesse remaine stil in state and nature, the arte and in­deuour of the Phisition bringes forth no other effect then an increase and innouation of infirmityes, and doeth profite no more then the Surgeon, who thinketh by Plasters, to heale an Vlcer within the body, which hath already corrupted and putrified the boanes.

The same being the cause why in olde time men cal­led first vpon the spirituall Phisition, in confessing and receyuing Iesus Christ: Much more ought wée to repose in God then in the phisition, with prayer, that hee dispose vertue into the Medicine for the Cure of our diseases. If wée pronounce blessing and Grace vppon the meate which wée eate euery day, and sanctify it by the word of God, why should wée not reserue the same deuoute reue­rence, speciallye where the matter is of more great and necessary importaunce? Ochosias in his sicknes, hauing recourse more to his phisitions and supposed Gods, then to the God of almightye power, was tolde by Helizeus that hée should dye: Aza suffering paine in his feete (whi­che grewe to a goute) put confidence in Phisitions, and neuer demaunded Cure of God, whereby hee coulde not bée healed. And albeit the phisition hath power ouer such diseases as haue theyr naturall causes, as such as come eyther by Surfet of meate and drinke, or superfluety of distemper.

Yet if God bée offended, let the patient offer reconcile­ment by repentaunce, and demaunde cure of him: But where immediatly God sendes the disease, it is in vaine to apply Phisicke, without there bée first a reconsilemēt as is expressed in the sicknes of Ezechias: So that in al infirmities, let vs first haue our recourse to God, and then resort to the indeuour and art of the phisition: Like as also in such as bée true Christian Phisitions, and vn­derstand the counsel of God, it is a cōmendable property to minister cure to the Soules of their patientes, afore they vndertake to Remoue the diseases of the body.

But such is the wretchednes of many, that if the Phi­sition speake to them of God, or of consideration to the reckoning & weale of their conscience, they subborne by and by an habilitye of health, saying, they are not yet so farre spent, nor that the necessity of theyr sicknes requi­reth the aduise or comfort of the Preacher. And as such [Page 50] pacientes desire to bring them into no fancye of death, and much lesse to increase theyr fraile sorrow with hea­uye counsell, so there bée also phisitions of so colde reue­rence and taste to God, that they wil not haue theyr pa­cients to feede of other dyet then pleasaunt Speach, and if they haue béene whoremongers, they dispose the time into discourses of wanton Ribaldry, feeding their cares and eyes with the presence of fayre Damselles singing and playing of Instrumentes, and so leade them with theyr Pastimes into the bottome of Hell, where they ought with the féeling of theyr Pulses, to sounde also the bottome of their Consciences, and Salue theyr sicke mindes, with perswasions to demaunde pardon of God, for want of whiche it maye bée that they are drawne into those afflictions.

But when these wretched Sycke men are (as it were) at theyr laste, and abandoned of theyr Phisytions, then God is brought into theyr remembraunce, when the Spirites being weake, the Sences dissolued, the hearing without vertue, and the heart languishing to his laste, hée hath no iudgement of that which is prea­ched to him, but what so euer stoode in his affection a­fore, bee it good or ill, hée retaynes it, and the minde hauing no Capacitye to comprehende Doctrine, is without regarde to call it selfe to account or correction, whereby it happeneth by the Iustice of God according to Sainct Augustine, that, that almightye and terrible Iudge doeth punishe the Synner in the ende of his dayes, because during his health and good disposition hee liued in negligence towardes God, and neuer gathered the actions of his life into accounte: It is saide that as in death men haue no remembrance of God, so the feare of death and hell, more then the loue of God, makes men oftentimes confessing their sinnes, for touching the will, there is more daunger that sinne will leaue man, then man renounce sinne.

So that by the waye of aduertisement, let as well the Phisition as the patient bee warned heare, to exhi­bite the dutye of Christians, and not to grudge if I dooe exhorte them, for that hauing in hande to wryte a Christian gouernement and Pollecye, I can not (without offence) dissemble any thing whiche tendes to common dutye in thinges concerning God.

Therefore I aduise the sicke man, so soone as hée com­prehendes the mocion and qualitye of his disease, to be­queathe himselfe altogeather to God, and consulte with his Soule: For suche maye bée the furye and violent nature of his Sickenesse, that what for debilitye of bodye, or sorrowe of minde, or other accident of infirmitye, muche lesse that hée shall haue oportunitye to common with his Conscience, but of the contrarye power shal be taken from him to discerne in what state hée standes.

It is not good that euerye one make a Custome and common recourse to Phisicke, reducing the disposition of theyr Stomackes to a Pothicarye shoppe, the same agréeing with the prescript of the best Phisitions of our tyme, who aboue all thinges geue this generall counsayle, that men dispose theyr lyues in sobrye­tye, forbeare Excesse, and not to become subiect to im­moderate affections, as to bee geuen to anger, to heaui­nes of heart, and to the actes of vnchaste loue. They must refraine from hurtful thinges, as corrupt meates, infected ayres, vncleane places, contagious sicknesses, vsing moderate labours, neuer eating without appetit, nor drinking without a desyre to quenche thirste: wher­in if any by negligence do runne into excesse, let him vse the contrarye, as if hee haue offended his Stomacke with surfeite, let him suffer fasting, and correct crudeli­tye by spéedye concoction: If hée haue ouerwearyed his Bodye with trauaile, let him vse rest, and as health is to bée preserued by thinges lyke, so in all exces­ses, [Page 48] the reméedy is to bée deriued by their contraries, ob­seruing this perpetual medicine, to absteine as nere as hée can, from offending God, who is the generall, & most often ye special cause of al diseases: Who so euer entreth into medicines,Eccless 38. Math. 9. let him doo it in necessity, & as the scrip­ture teacheth vs, forbeare phisicke till the extremity, for which purpose it was ordeined of God: of whom as wée are taught ye phisitions are ministers, raised for the sick, and not for the sounde, so Gallen is of opinion that all Phisicke bringes with it some dommage to the person. And therfore not without cause, the Greeke word calles a Droage or reméedy Pharmacum, signifying properly Venim, rather then a thing wholsome, as if the Greekes would haue said, that medicionable droages are as mat­ters venemous to a man, touching a nature well dispo­sed: so that it behoueth there bée in the body corruptions and humours infected afore you receiue Droages, by the which the enemye of the sound, and not corrupt nature may bée driuen out, which otherwayes woulde haue murdered and deuoured the same nature: Such as com­pare medicine and Phisicke to a bucke of foule cloathes, meane, that they are not to bée vsed but in necessity: For as the Bucke serues no other turne but to cleanse the Cloathes when they are foule, which also being often Buckt, can not but waste and consume: So the body suf­fereth the like effect by Phisick, whose often medicines, as a canker doo fréete and eate out the strength of youth, and so cleanse vs of health, that wee can not reache to olde Age.

Bée sure to kéepe your breathing Bodies pure and cleane, so shal you haue no neede of Purgation, no more then your Linnen being neate, hath neede to be put into the buck, the same standing with the aduise & example of most wise Phisitions, with whome nothing is lesse fa­milier then to apply phisick to them selues, and nothing more intollerable then to ioyne theyr stomackes to the [Page 49] custome of medicines, which we may conclude, bring no fruite but when they are vsed by necessity. Therfore let euery one tye him selfe to good Regiment, to temperate labour, to wholsome meates, sound Ayre, sweete water, cleane Places: But aboue al, let him eschewe the sweete allurement to sinne: And when wée offend God, let our first cure stand in action of penaunce, and after vse mea­rines of minde, and not to gréeue for any thing that may happen, as in déede the faithfull Christian ought neuer discend into sorrow but for his sinne, but hath cause to reioyce in al aduersity, sicknes, yea, and in death it selfe, for that (as S. Paul sayth) in al these thinges is wrought the matter of his benefite and health, as thinking that al the passions and tribulations of this fraile and humane life are not worthy of the eternall glory which he hopes for in Heauen, wherof hée assureth him selfe, for that by how much hée endureth afflictions heare in earth, by so much is his glory layd vp the greater, and he made more happy in heauen, in which consideration onely S. Paul toke comfort in perplexityes, Torments, Extreme mi­seryes, and in the Crosse, wherin hée reioysed more spi­ritually (as al the other Saints did) then the fleshly men in all theyr banquets, pleasures, and idle delights of the world. Let therfore the Christian pacient, after the due action of penaunce & submission for his faultes, reioyce him selfe in his sicknes with singing of psalmes and ho­lye himnes, hauing also instruments of musicke, wher­vnto hée maye sing deuout Notes, or haue them song in his presence, to raise his heart and spirite into spirituall ioye in the Lord, in which sort S. Paul willeth men to dispose theyr pastimes of the worlde, as also S. Iames, in all euents and dollerous accidents, counselles men to relieue theyr hearts with the solace of Psalmes, vsing in cases of sicknes, and times of aduersity, (with the ex­ample of S. Augustine when hée was sicke) the confe­rence of Bookes of consolation and spiritual Doctrines, [Page 54] vsing the company of Learned men, for his better as­sistaunce in so holy discourse, sparing to ouercharge his minde with doutes and difficulties, but rather to recre­ate it with familiar textes, by the which his faith maye bee entertained, and his loue to God increased, with de­sire to bée ioyned to him, and hope to enioye his euerla­sting glorye.

But the sickeman, whose conscience testifyeth against him, as hauing his life embrued with dissolutiō: in place of this musicke and comfortable ioye which hée can not haue (because it is onely to holye men) let him washe the remembrance of his life past with penitent teares, and recorde his sinnes to God with vehemencye of prayer for mercye and pardon, and taking his sicknes as an of­ficer or messenger to sommon him to appeare afore the eternall iudgement, let him prepare to sue for grace afore he bée presented afore the burning Throane, sith afterwarde there is no remission: Wherin the better to acknowledge his offence to God, let him vse satisfaction to his neyghbour, and doo the dutye of a true penitent Christian.

But now to knit vp eftsones with the matter of the Phisitions, who in many partes of Christendome, are worse disposed then those whome wée named before, as being readye ministers, eyther for hate or couetousnes, fauour or hyre, to murder and sell the liues of theyr mi­serable pacients by horrible meanes, too familiar in the world now a dayes, to whose vnnaturall treasons, I ac­count the tormentes of hell to bée but a due iustice. O la­mentable corruption of our time, whē euen there where wée laye vp the confidence of our lyues, wée finde mur­der with infidelyty, and where, with the breath of hope, of comfort and securitye, wée drinke vp the sirope of poyson, prepared by the handes of the creator to the kinde of man,

There is an other sort, in whome is litle difference of [Page 55] sinne from the others, who geuing counsell to deuide the bodye into straunge fleshe, to cure a disease, do nothing els then with the title of wretched bawdrye, damne ma­ny soules in the filthye suddes of the fleshe: where there is prouidence by infinite remeedyes to pourge all suche vicious humours.

Thus they abuse the arte, which being a gift of God, they become vnfaithfull, and vnthankefull ministers, against his honour, will, and commaundement, offen­ding God more then they, who by theyr counsell com­mit suche wicked actes: Suche also as kéepe patientes long on theyr handes, and Surgeons, who for gaine and practise, nourishe long time Vlcers, Woundes, and A­postumes, as in theyr doing is expressed an imitacion of Théeues, so what can they deserue lesse then the reward of that crime.

Lastly, I wishe bothe the one and the other to treade in the steppes of certaine deuoute and good Phisitions, who will not medle with the cure of the body, afore they haue first prepared a purgation to the soule, and muche lesse will minister any thing to the pleasure of the body, against the health of the Soule, but both the one and the other in sociable vnitye of frendship, making alwayes the seruaunt obey his Ladye and Mistresse, in humble and reasonable sub­iection.

¶ The Second booke.

¶ Iudges and gouernours of com­mon VVeales, haue of God many seuere commaunde­ments in the Scriptures to exhibite iustice by rightful lavves, vvherin as they are threatened of God if they faile, so because they shall not erre, the fourme hovve to Iudge, is prescribed them, God so being set afore them in imitacion of Judgements vvhich he doeth, vvhich, by reason they ought to doe, because as he is of him selfe iust, and his iudgementes righteous, yea, iustice it selfe: so they are his liefetenauntes, ordeyned of him to administer his iustice, vvherein because they shal not be fearefull to exercise theyr estate, he promiseth them his asistaunce: Jf they be fearefull, they deserue not to be Judges, because in suche a seruice of his, hee vvill haue no faint hearted ministers. The .1. Chapter.

FOr that in Regiment of com­mon Weales according to God, the christiā Magistrates neyther may nor can erre in the executiō of their charges, they haue in the scripture the cōmaundements of the Lord (whose lieftenants they are) yea, often Reiterated with straite & seuere charge faithfully to Gouerne his people with Lawful and righteous iudgements, wherof as hee geueth them a forme by such as hee exerciseth vppon his people: so if they proceede by imitacion of so perfect an [Page 57] example they ought not nor cannot bring forth faulte or errour of good iustice, speciallye if they obserue those Lawes by the which hée declareth his true and vpright iudgement in iustifying the innocentes, correcting and condemning the guiltie, exhorting the yll liuer to refor­mation, in teaching the Doctrines of vertue to the ig­noraunte, and lastly in distributing to euery one accor­ding to the rate and measure of his desert.

The lawes which hée will haue vs to follow,bée first ordinaunces of him selfe, which hee expresseth to vs in the scripture, I meane as well morall, as diuine and e­ternall, whereof wée will speake heareafter: the others are they which wée call natural and humaine, grounded vppon the same, conteyning honesty or Publike profit, or altogeather.

By these foundacions and causes wée maye affirme the humaine lawes to bee Lawfull and directly cōmaun­ded by Iesus Christ, & by the declaration of Saint Peter, Math. 21. Luke. 10. Rom. 13. 1. Pet. 2. and S. Paul. in the obedience to Caesar, and other Magi­strates: to the whiche obedience wée must necessarylye ioyne the Lawes by them ordeyned: And for the more vpright direction of gouernors, I wil recite the expresse commaundement of God concerning their Estate of Iudging, and by the scripture, laye afore them, in what sort they ought to kepe them from corruption of iustice, and how many miseries ensue the tract of false iudge­ments, beséeching them in the name of God, whose De­legates they are vnder theyr Prince, being the generall Iudge vppon earth, to drawe into déepe consideration, the aduertisement of the wise man expressed in these wordes: Loue iustice you that iudge the earth: power is geuen you of the Lorde,Sapi. 1. and .6. and the vertue of the soueraigne God communicated vnto you, hée will examine your workes, and search out your thoughtes.

And because you are the administors of his kingdom, and haue not pronounced good iudgement, and much lesse [Page 58] obserued the law of iustice, nor walked according to his wyl, there wyl appeare vpon you a horrible iudgement, as a due sentence executed vppon suche as beare rule: mercye is shewed to the litle ones, but the mighty shall endure gréeuous torments: Such as hée meaneth shalbe punished, (which are those that doo not good iustice) sée him in this sort interpreted to them afore: the same be­ing the cause why the scripture so cōmonly exhortes the Iudge to Iudge wel: thou shalt not (O Iudge sayth God in Leuticus,) doo that which is vnrighteous, meaning thou shalt doo nothing against the Law, nor intangle thy iudgementes with iniustice: thou shalt not haue regard to the person of the poore man,Leuit. 19. by pitye to take awaye the punishment of his transgression amongest other of­fendours, and muche lesse shalt thou honour the face of the mightye to gratifye him in iustice, but doo iust iudge­ment to thy neyghbour.

In the Booke of Nombers, hée speaketh to the Iudges, you shal not take the price of ye blood of him which is con­demned to haue spilt it, but let him dye forthwith by your iudgement: It is is sayd in Deuteronomy: thou shalt or­daine in all the portes of thy Tounes (whiche God hath geuen thée through euery family) Iudges,Deut. 16. to iudge iust­lye, not declyning eyther to the one part or to the other.

Thou shalt not O Iudge, admit acception of person, in case of iudgement, thou shalt haue no respect, whe­ther the man bée Ritche, a great Lorde, thy Parent, Friende, neighbour, or familiar, to the ende to minister fauour, neither shalt thou take any presents, for presents doo blind the eyes of wise men, & chaunge the wordes of the iust, meaing ye oftentimes they put in the mouthes of honest men other language to peruert iustice, then they spake afore. Thou shalt pursue iustly that which is iust, to the ende thou maist liue happely, and possesse the lande which thy God will geue thée, if thou obey him.

This Lawe was plainely and fully executed by Io­saphat [Page 59] King of Iudea, who erecting Gouernours and Iudges through all the Townes of his kingdome, pre­scribed them these commaundementes folowing: take good héede (saith he) to the duetie of your estate, for you exercise not the iudgement of a man, but of the great God, by whom euen all the iudgementes which you shal geue, be they good or euyll, shalbe returned vppon you: that that is good, shall bring foorth benefite to your sal­uation, & that that is euil, shal resolue to your destructiō.

Aboue all thinges, holde before your eyes the feare of God, and in cases of your estate and office, whether it concerne Inquisition, examining of witnesses, confront­ment of parties, pursuite of euyll men, or execution of iustice in what sort so euer, vse diligence with integrity: distribute right to parties according to Lawe, and con­science: For there is no iniquitie in God, as who say, he doth no wrong to any man, nor hath no power there­vnto, being Iustice it selfe, but hateth all such as com­mit iniquitie: there is not with him exception of per­sons, nor any lust to receiue presentes, whereby he war­neth all Iudges to iudge in the same qualitie that hée iudgeth, that is, in right and equitie, in trueth and iudge­ment. This was long time before recommended to posteritie by Moyses, as being the Liefetenaunt of God,Deut. 1. and .16. whom he calles the God of Gods, Lorde of Lordes, the mightie and terrible God, with whom is no respect of persons, nor hath his handes defiled with presentes: he that geues iustice to the Orphane, and right to the wid­dowe, euen hée that beares affection to the straunger, and furnisheth him with foode and clothing: by this all Magistrates are warned to suffer no iniurie to be done to poore people, who much lesse that they haue any com­mon support in the worlde, but of the contrarye, they stande subiect to scoffes, rebukes, and afflictions of the wicked, oftentimes to sturre them to a more zeale to straungers, he biddeth them remember that they haue [Page 60] béen straungers in Egypt.

To this he addeth in another place, that who doth not obey the commaundement of the Priest at the time when he doeth his ministerye, meaning when he is in the exercise of his office, as preaching, teaching, and in­structing in Ciuill and common dutye, the iudge hath power to condemne him to death: thou (O Iudge) shalt cut of by death euerye wicked man, & al wickednesse in Israel, as the rebellious, proude, arrogant, and all other expressing a wicked will by any dissolute acte, the which when the people shall heare or see, they will feare, ney­ther shall any man afterwarde dare raise his minde to pride or arrogancye against his superiours: God spea­keth to Iosua, the gouernour and Iudge ouer Israel, and immediate successour to Moises, Iosua. 1. I wyll not leaue nor forsake thée: be strong & valiaunt, that is, take great cou­rage, the better to execute my Law, which my seruaunt Moyses left vnto thee. Leane neyther to ye right nor left hand of the same, so shalt thou know what thou ought to doo, Let not this booke of ye lawe depart out of thy mouth, meaning, exercise thy selfe with the argumēt of it euery day, the better to measure the executiō of al those things which thou shalt finde written there: then shalt thou di­rect thy way & knowe it, which is, thou shalt then vnder­stand what thou oughtest to doo, & prosper. These spea­ches bring interest to all Magistrates & gouernours of people, as well as they were directly spoken to Iosua: for what so euer he speaketh to any one singularly, the same caryeth entendment to al others of the same estate.

So that let all gouernours of common weales bée aduertised by this doctrine, that in the due execution of their office, God wyll alwayes reache them his hande, & neuer forsaking them, his ayde shalbe alwayes readi­ly distributed to whatsoeuer they shal do duely concer­ning their charge in terrefiyng the guiltie, and makyng the rest subiect to them which be within their iurisdicti­on: [Page 61] therfore as they néede not feare any thing, but to cor­rupt iustice in their gouernment, so for the execution of their iudgementes, they are sure of the protection of God, whose chosen Lieftenauntes they are. Let them vse suche aucthoritie, as they maye make tremble the whole worlde vnder them, specially the euyll lyuers, and conteine others in office of good conuersation. For this cause the Ecclesiastike aduiseth vs to take héede to aspire to the state of iudging, if we haue not the courage and power to breake the iniquities of all sortes of peo­ple, séeing if we feare the force of the mightie, we shall feare to do good iustice, and so bring Sclaunder to our light desire of souerentie: but as in good iudges God dis­plaieth some beames of his deuinitie, as being the mi­nisters of his deuine iustice, so he ioynes to their office the operation of some deuine vertue which makes thē feared of their subiectes. For this cause are they called Heloym, that is, Gods, as partaking with the force and power of God, the more constantly to execute his iudge­mentes in earth.

In the Scripture we reade of no Iudge or Magistrate doing his estate, which did not bring feare to all their people, and made them obedient to his ordinaunces: for God by the Iudge geues a secrete feare, to bring others to subiection. And albeit the Mutinus people of Israel fel into often reuolt against their great gouernour Moi­ses, whom they would haue stoned:Exod. 23. yet he eschewed not his charge, & much lesse forbare (for feare) to do iustice, but in one day made passe by the edge of the sworde twentie & thrée thousand idolatours of one race of Leui, and although the resisting aduersarie was twelue times more in number, yet they durst not stretche out their handes to defende their Rebellion: yea he apprehended at one time twelue of the greatest Lords of the people, and Captaynes of the armie, because they assisted the sacrifices of the Madianites, with whom they commit­ted [Page 62] whordome, and yet not in one of the multitude was founde so much as to lift vp his finger in signe of resi­staunce: the which remayning in example to the succes­sion of other Magistrates, they were neuer fearefull to do iustice, eyther vpon any singuler great state, or vpon a whole multitude offending, as knowing, that hauing in hande the affaires of God, whose chiefe prescript was to punishe the transgressours, that he woulde not suffer them to endure hurt, nor forsake them, executing seuere iustice vpon the wicked.

Here Iudges are warned not to be credulus, nor to iudge by reportes, to take heede of affections, and not to iudge by particuler opinion: to resiste vvhich euils, God ordeyned in the Lavv seuentie Counsellers, to vvhom he enioyneth sobrietie, chastitie, integritie, and wis­dome, to be followers of the iudgement of God, in the exact examining of offences, and to punishe them according to the grauitie of the transgressions: that they be not couetous, seeing that for couetousnesse the sonnes of Samuel vvere deposed: they must leaue no sinne vnpunished: terrible sentence for vnrighteous iudgementes: an aduertisement of Dauid to Iudges, vvith a prophecie of their miserie if they iudge not in equitie. ¶ The .2. Chapter.

THere be other preceptes in the Scripture, prescribed also to Gouernours in their estate of iustice, which I néede not now bring in particuler que­stion, for that they haue the same commaundement, to haue the Scripture in their handes, which was geuen to Iosua, their example and Patrone in causes of iudge­ment, the better to gouerne the people: and therefore I hope it can not bring offence, if by the way of generall [Page 63] perswasion, I do exhort them to be such as the scripture prescribes: but chiefely (according to the rule of their election) that they be sober, wise, and discrete, to the ende they be not circumuented by ignoraunce, impru­dence, error, and misintelligence, and so seduce the di­rection of most waightie and graue affaires: which fault was noted in Dauid, when he gaue sentence against Miphiboseth the sonne of Ionathas, by the false report of Syba, seruaunt of the saide Miphiboseth, at whose onely worde, contrary (to the Scripture which alloweth no sentence, but by the testimonie of thrée or two at the least) hée condemned the other, and woulde not heare him in his iustification. An acte contrary to all reason, and right of nature: by which as we sée that in hastye credulitie, coniecture only or opinion, suddain passion of coller, or wicked affection, as hate, enuie, sutteltie, thirst of benefite, lightnesse of mynde, with all other af­fections (as thinges contrarie to wisedome and discreti­on) be of power to peruert iudgement: So the same is the cause why the Lawe requires in Iudges, wisdome,Numb. 11. discretion, and conference with wise men, and not to stay vpō their particuler opinions, the same being ye re­spect why God erected seuentie Senatours for the go­uernment of the people, who, consulting altogether in the common businesse, and one correcting the errour of another, can not but forme good iudgement. Besydes, such a multitude (as Aristotle saith) can not be easilye corrupted, (no more then a great abundance of water,) but with great difficultie, where a small vessell in small time can not but suffer infection.

The Scripture aduiseth them to be sober and mode­rate, the better to auoyde trouble of minde by intempe­raunce,Prou. 31. which hauing power to hinder the effect of good iudgement in whom it possesseth, it draweth also the mind to negligēce, & takes away al care of the affayres.

They are also defended from immoderate loue of wo­men, [Page 64] as well by the destinie of Salomon, 3. King. 11. who hauyng the gift of wisedome, lost by his vnbridled loue and lust, all grace in iudgement: as also by the example of the twoo wicked Iudges testifying against Susanna, Dan. 13. who by their inflamed desyres of her beawtye corrupted theyr iudgement: So that by the Scripture, all Iudges are warned, that neither in their mindes nor wyll remaine any peruersitie, error, or affection: but a full inclination to integritie, & onely zeale of iustice ioyned with know­ledge, which as it is the same light of the mynde, by the which we discerne clearely that which is good or euyll, iust or vnrighteous: so in a peruersed wyll, or wicked affection, is bred confusion of the spirite, which conse­quentlye leadeth to perplexities, and both troubles and hinders the facultie of vpright iudging (euen as if there be neuer so litle a Moate or Beame in the eye, the cleare sight is hindered, and it hath lesse power to discerne the true difference of things presented afore it:) but muche lesse possibilitie of sound iudgement is there in the igno­raunt man, who not vnderstanding the Lawe, suffereth the same error which the blinde man doth, whose want of sight makes him vnhable to discerne collours: But the better to forme their iudgementes irreprehensible and without reproche,Deut. 1. the Scripture layeth afore them the iudgementes of God, as the true Images and Por­traictes,Prou. 16. representing such example of iudgement and iustice, as the Magistrates of the earth ought to fol­lowe, which Salomon and Tobias call the most true and iust ballaunce: and Dauid resembling them with the trueth it selfe, saith that such ought the iudge to bée in whose iudgement is founde no iniquitie. So that the Iudges raised by him to dispose iustice in his place, ought alwayes to haue the Maiestie of him in their mindes, and his iudgementes in imitation. He iudgeth not by heare say, and much lesse by apparance or likely­hood, but according to the trueth.

In which sort it is sayde in Genesis, Gene. 18. that hée descended into Sodom and Gomorre, to see if the desolution of the people, aunswered the horrible brute that went of them: his wordes were, I will discend and see if it be so: Hée that knoweth whatsoeuer is done, euen in the déepest bottomes, and from whome no secréete can bée hid, de­clares by this familiar manner and phrase of Speache applyed to our infirmitye, that it belonges to Iudges, afore they enter into sentence, or pronounce against such as are accused, to bée assured of the trueth of the fact, least by theyr lightnes or soure passion, they committe errour in iudgement. In the lawe, when the affaires stoode vpon any harde or obscure doubte, this was the cu­stome, to referre it to the iudgement of God, as in the punishment of the blasphemour, and what right daugh­ters had to the goods of theyr Fathers,Nomb. 27 in whiche cases there was no resolution set downe in the Law, the same seruing as matter of aduertisement to examine exactlye such controuersies and harde causes, as the lawes haue no habilitye to decide, beséeching God according to the aduise of the scripture, so to lighten their inward reason that they may bring forth true and perfect Iudgement.

But when Iudges will not beginne by this aduertise­ment, nor conforme them selues to this iustice of God & his iudgements, let them looke for that terrible seuery­tie which hee hath thundered vpon those Iudges & coun­tries, where he found negligence in punishment to those sortes of crimes.1 King. 4. Hely the great gouernour and Iudge of Israel, because hée did not iustice vppon his children, brake his necke, his children were kylled,1. King. 8. and all the countrey brought to desolacion. The sonnes of Samuel were deposed, because they tooke presentes. Saul was re­prooued for geuing grace to such as hée ought to haue pu­nished, after whose death, famine came ouer all the land of Palestin, for that hée gaue wicked iudgementes in the landes of the Gabaonites, whom hée afflicted, and made [Page 66] certaine of them passe by vniust death, to satisfye, which iniquity, Seuen of the race of Saule were hanged vpon Gibbertes.

The Captiuitie of the Israelites and ruine of Ieru­salem, of the Temple, and their Townes, happened for the transgression of the Priestes and Kinges done in Iustice,1. King. 21. corrupting it by presents, condemning the iust, and iustifying the wicked for Bribes. Whereof Esay speaketh, thy Princes, that is, (thy gouernours as well in Pollecye Ecclesiasticall as Ciuill.) are vnfaithfull and haue forsworne them selues, yea, euen they that haue taken othe to doo good Iustice, and haue not ob­serued it, but are become companions of Robbers, and haue share in their praye.Esai. 1. They all loue Bribes, and folowe recompenses, because they haue done pleasure in iudgement to the ritche. But euen those as they were the chiefe in honour and superioritye, so also were they first taken Captiues, murdered, their houses and goodes suffered spoile, and they more then others, defaced with ignominie, contempt, and all sortes of wretchednes.

These bée the miseryes whiche happen to wic­ked Iudges and theyr Children, and for theyr abuses, to Tounes, Countreyes, and Kingdomes. So that with good cause I maye recommende, as a laste aduer­tisement to al Iudges,Psa. 81. to remember the saying of Dauid in this sorte? God assistes the assembly of the Gods, who are the Iudges and gouernours of his people, vnder whome they exercise the iudgement which is proper to God the true and eternall Iudge, and therefore are they as partakers of a deuine aucthoritye, by enterteining & ruling his people by that iustice and souerainty. So that as God is in the Courtes of his Iudges, and in the mid­dest of them, so hée iudgeth them, whereby is meant, that hée condemneth them, if they iudge not according to God.Rom 3. Dauid also pursues them, crying in this sort: How long O ye peruerse Iudges, wil you Iudge so wickedly? [Page 67] wyll you not acknowledge your selues in your false iudgementes? wyll you alwayes haue regarde to the fa­ces of offendours, geuing them support and absolution of their wickednes, and liberty to sinne with impunity? deliuer the poore man & Orphane, and iustifie the simple and néedye: suffer no wrong to bée done to such as haue no maintenance in the world, & are without fauourers in courtes: Take the poore and néedy out of the hand of the transgressor. But what? much lesse that these world­lie lordings haue cōmunity with this great pitie, seeing (as Dauid sayeth) they neuer knewe nor vnderstoode what they were bound to doo according to God, so great­lye were they inuironed with wretched darkenes, and whollye possessed with ignorance of God and his lawes: whereby it happeneth that the foundation of the earth shalbe moued, whiche is, that by that occasion, exce­ding great euilles, and intollerable aduersityes shall fall vppon the nations of the earth. Therfore where I sayd, you were gods, so greatlye honoured of God by the state which hée geues you, representing him in case of iudge­mēt, I forgat not your infidelity, meaning, that you shal fal into no lesse miserye & wretchednes then any of the auncient wicked Iudges, to whose iniquitye was apoin­ted a miserable conclusiō of their vnhappy daies: Wher­in Dauid, considering the lamentable infelicities ouer­whelming the world for the false & corrupt iudgemēt of Iudges, cries out to God saying: Raise thy selfe O Lord God and Iudge the Earth, condemne the abuses and faultes of suche people as haue corrupted the earth with impietye by their vnrighteous Iudgementes: so shalt thou raigne ouer all nations, and bée honoured as a true and iust Lorde and Iudge of the earth, doing iustice vpon so many iniquities. By this psalme Iudges are instructed to iudge well, as well for the reuerence of the great Lord, sitting in the middest of them in theyr Iudgements, to approue them if they bée righteous, and [Page 68] reproue them, yea dissolue them, if they hold of iniquity, condemning the persons to horrible misteries, yea, euen to shake the foundations of the maine earth, so gréeuous to God is a false and vnrighteous Iudge, as of the con­contrary, hee delites in him, who according to conscience acquites his charge & duty: as also for that they haue the honour, estate, & reuerence of Iudges, to distribute right to euery one, remembring that lord in their iudgement, who hath this perpetuall property, to iudge without af­fection: they ought also to haue such exquisite knowledge with exact iudgemēt of reason, that (according to cōmon naturall sence) they iudge to estéeme it a horrible sinne to iudge against their conscience: séeing that as infinite Pagans, with this iudgement of reason, haue established their perpetual glory for the true deciding of causes: so, the errour of our Iudges, being layde vp in the memory of God, wil bring them to receyue sētence afore his seate of iudgement, to their assured confusion: And so let all Iudges knowe that if by their sinister sentences, any one is depriued of his goodes, honour, or life, (by whiche it can not bée chosen but many calamities wyll happen) euen so many eternal damnations do they deserue, with no lesse horrible paines, reserued for them in the fornace of hell.

¶ In humane thinges, Magistrates ought to follow the lawe naturall: and in causes deuine, the Doctrine of faith, and the loue of God: It vvas necessary that God by his Scripture reneued the lavve naturall, for it vvas darkened by sinne: and the lavve of faith and of loue deuine, vvas altogeather vnknovven vvithout the doctrine of God according to both the one and other lavve, the Ma­gistrate maye make ordinaunces, so that they tende to the confirmacion of the same, or haue a likenes vvith them. [Page 69] The .3. Chapter.

GOuernors of common weales, thus raysed to a state of di­uine honor, by the which they haue the title of Gods (as hath béene recited in the for­mer Booke,) the better to enhable them to this deuine office peculiar and proper to God, which is, to iudge rather in wisedome, discrecion, and perfection, let them imi­tate God, who iudgeth perfectly without errour, then fo­lowe man, in whose nature is propertye of errour, and with his perticular reason, oftentimes bringes forthe actes contrarye to reason. Let them also at all times folowe one rule deuine, certaine and infallible, which shall leade them in a deuine course and exercise of theyr estate. Let them haue alwayes in theyr hande, for the managing of humane and ciuill affaires, the lawe natu­turall (I meane the lawe general proponed by the scrip­ture) making it their Loadestone to direct infallibly the state of all their doinges.Math. 7.

That is, the lawe wherunto euen Iesus Christ sendes vs in all common and humane actions, meaning, wée shall not doo to others, that which wée would not haue done to vs, as withall, Let vs doo to others, what wée woulde haue done to our selues, whereof the Gospel ge­ueth this interpretation, Thou shalt loue thy neighbor as thy selfe. Vpon this foundacion, al Lawes, customes, and constitucions, ciuill and humane (so farre forth as they bée good and iust) are grounded: But if there bee any ordinaunce, wherin is not conteyned this precept of the Lawe naturall, or agréeing therewith (I meane in af­fayres concerning onely the profit and benefite of men) it can not but holde of iniquitye.

So that it behoueth that it comprehende something necessarye to the socyetye of man, profitable, and honest, lyke as the Lawe ought not to bée made to geue fauour to pleasure, or bring hurt to any one, and muche lesse to suffer dishonour or villanye to bée done.

Thus the Lawe naturall in her generall foundation, being in this sort aucthorised by the holye Scripture, standes to vs as a rule for al ordinaunces in causes con­cerning humane gouernement. But touching the faith, the loue, and seruice whiche wée owe to God in thinges deuine and spiritual, wée haue an other lawe, the foun­dacion of al holy & deuine ordinances: I am thy God, &c. which is, thou shalt loue thy God, with al thy hart, with all thy vnderstanding, with al thy soule, and with al thy strength, which commaundement Saint Paul includes in the natural loue towardes our neyghbour, as in déede a man can neuer loue well his neighbour, but that it is for the loue of God,Exod. 20. Deu. 6. Math. 22. Luk. 10. Rom. 13. as the cause formal and effectual of the other friendship: And this law was no lesse natural then the other, imprinted in the hearts of the fyrst men: But the corruption of nature, vaine opinions, and wic­ked manners, haue so strongly peruerted the iudgement of men, that God sawe a necessitye (being indused by his mercy) to reueale to man this lawe, yea, & reuealed him selfe: for men knew him not, and muche lesse loued him: Thus this first lawe was cleane defaced, whiche was easely séene touching the lawe to our neighbour, for that there were not many men in the world, in whome was desire to doo pleasure to others, without recompence of asmuch or more benefite, but natures for the most part bearing inclinations to enemities, vsuries, quarelles, pertialityes, factions, warres, with other infinite cōspi­racies, raised mutually of one man against another. And consernyng faith, knowledge & loue of God, all men had declined and erred by extreame transgression: wherfore God gaue eftsones these preceptes, and the explication [Page 61] of the same by diuers documentes for theyr better vn­derstanding, and according to the same hath erected ma­ny lawes and ordinaunces tending to those twoo endes, I meane, to vnderstand and kéepe those twoo commaun­dementes. Touching faith, hée hath reuealed it to vs, ex­pounded and caused it to bée expounded by his prophetes and Apostles, and according to the same, wée haue also statutes and Lawes reduced into twelfe Articles of the Creede, euen as the workes whiche wée ought to doo in charitye and loue of God are comprehended in the ten commaundementes.

So that sith gouernours ought neuer to erre in iudge­ment, it is méete that they iudge according to these twoo lawes: And séeing there can be no others, but eyther they haue affinitye with the Pagans, or are replenished with iniustice and impietie, there is great necessity that these bée thorowlye studied: And so loking with déepe iudge­ment into the lawe of nature, they may erect ordinaun­ces tending to the sayd thrée endes, necessity, vtility, and honestye, being all concluded in one generall, whiche is, the common wealth: they maye also ordaine paines for the transgressors by the conformety of those which they sée conteined in the lawes receiued and accustomed in al Christendome: euen so in the lawe of the loue of God, they maye also make statutes to induce men, and leade them to that loue: and if any haue lost it: (A thing hap­pening by sinne) they maye make ordinaunces of re­concilement according to the precedent of the auncients, by the exhortacion of the Prophetes, as to fast, and assemble at Prayers, which was vsed in the time of the Iudges, of Hester, the Nini­uites, and Machabees, without ex­presse commaundement of God.

¶ Men may vse the morral Lawes of the olde Testament, but not the Ceremoniall and Iu­diciall, applied to the times and maners of the Jevves, vvhich Iesus Christ, and also Saint Paul doeth confyrme. These vvere natural, and therefore ought to bee eternall: notvvith­standing, for charitye to our neyghbour, and loue of God, and for aduauncement of faith, that lavve sometimes is not to bee vsed, at the time vvhen men do greatest ser­uice to God, vvhich then is an acte of per­fection. The vvise man can not faile to Judge vell according to the lavve of nature. The .4. Chapter.

BVT because it maye bee as­ked of some, whether magi­strates may iudge according to the deuine Lawes of the olde Testament, séeing the Lawe of Moyses was abo­lished by Iesus Christ: The lawe (saith Saint Luke) and the Prophetes,Luke. 16. led man no further then vntill the time of Saint Iohn Baptist.

And as the lawe of nature before Moyses conteynes not but certaine examples of Iustice, so the lawe of the Gospell, medling not with Pollitike ordinaunces, entreates onelye of mercye, as is séene in the grace which Iesus Christ shewed to the adulterour: Go thy wayes (sayeth hee) and sinne no more. And touching humaine lawes, it séemes that men ought not to stay al­togeather vpon them, for that the most part were erec­ted of Infidelles, whose reason was darkned with infi­delitye, [Page 73] and certaine of them expresly against our faith, séeme to deserue no more aucthoritye or credite, and lesse to bée receyued, then theyr Idolatries, that is to saye, ob­lations done to their Gods: In this we haue to answere twoo obiectes very harde to resolue if wée consider the simple reasōs of some, who séeking to absolue christians from al lawes, say, that they are not subiect therunto by Iesus Christ, and that the spirite of God is our Father, who, if wée doubte, will instruct vs, and reueale all that shalbe necessary to our saluation. Besides, S. Paul wil­leth that the wise christian bée iudge without hauing re­garde to lawe: I confesse that the lawe of Moyses, tou­ching Ceremonies and sacrifices, signifying the state of the new Testament (for Christ in that, is the ende of the lawe) yea, touching the statutes of the law applied to the times and maners of the Iewishe nation, is abolished, (as the libell repudiatorye of the wyfe.)

But touching commaundements moral conteining in­struction of good maners, & correcting sinne with punish­ment, much lesse that the lawe is abolished, but it is con­firmed by the Gospel: Christ saith, Al such as haue taken vp the sworde, to strike and kill, shall perishe with the sworde, which the lawe doeth also teache: wée know the lawe is good, but let vs vnderstande and apply it to law­ful vse: Saint Paul sayeth, that the lawe that punisheth,Mat. 18. Rom. 3. is not ordained for the Iust, but to bridle the rebell, vn­iust, wicked, sedicious & murderers of parentes: whether hée meane of Moyses Lawe which punisheth all these sinnes, or comprehend al the lawe in generall, grounded vpon the foundacions whiche we haue recyted before: it is inough that wée declare that all doctrine of vertue, whether it bée in the lawe of Moyses, or in Philosophie, is good and holye, so farre forth as it raiseth and recom­penseth vertue, detesteth sinne, and condemneth al vice, for which cause the Philosopher sayth, that reward and paine be the forces and strengthes of the lawe.

Rom. 2.In déede this doctrine is not simplye deriued of Moy­ses lawe, but it is natural, and therfore Saint Paul saith that the Gentiles (people without all vnderstanding of Moyses Lawe, but liued by theyr reason wel instructed) albeit they had no law, yet did they naturally the things conteyned in the lawe, whose examples as they doo well declare that the worke of the lawe was written in their hearts by the accusations & defences of their cōsciences: So in this S. Paul expresseth aptly that al doctrines mo­ral & pollitike contained in the Law of Moyses bée con­naturall to man, & engraued in him euen from his first birth by that deuine creation, wherein the soule recey­uing the figure & similitude of god, hath taken this excel­lent grace to knowe that which is of her exemplary pa­trone from whom shée is portrated, & by exercise of the spirite in the studie of learning with a continual heauē ­lye inspiration assisting & ioyned with integritye of good life, hath béen, and is remaining in such as were not vn­der the Lawe of Moyses, such (wée maye saye) as were Iethro, Iob, and many great Philosophers, who knewe God & spake deuinelie of him, and of vertues and vices.

Therfore as that Doctrine is in some sorte deuine by his originall, as procéeding from that deuine caract im­printed by God in man, which is, the spirite, reason, and iudgement: So the holy scripture, yea, the scripture of the Gospel hath aucthorised it to bée perfectly deuine, & so by the same scripture, where it was darkned before by cor­ruptions, happening by ignorance of God, and dissolutiō of life, it is made perfect in that wherein it had imper­fection, and so it is not onely restored by Iesus Christ, & reformed by his spirite which hée hath geuen vs: But with abundance of grace & science, augmented, yea euen vnto such knowledge as now we behold the glory light of the Lord with open face,Rom. 5. and be transformed from light to light, (that is) from perfect knowledge (such as may bée had in the world) into ye selfe image, yea, euen to be made [Page 75] one in God by a deuine transformation:2. Cor. 2. the same being wrought by ye spirit of this good & soueraigne lord. Ther­fore al the moral doctrines of the olde Testament be ac­knowledged & reputed by man from the first and eternal obseruacion, according to the which, lawes haue béene & wilbe alwayes ordeined & obserued of ye faithful people: And where Iesus Christ sent backe the adulterer, with­out punishment of the Lawe, wee confesse that albeit he came to preache penaunce, & geue grace to penitent sin­ners, yet for al yt he hath not abolished pollitike Lawes, which wickedlye was layd against him by Iulian the A­postate. But hath conserued them by his doctrine and ex­amples, willing to giue to Caesar that which belonged to him,Math. 22. wherein him selfe shewed obedience to the Ciuil Lawes in paying tribute to Caesar, although he was not subiect therunto: Hée which was the supreame lawma­ker and sonne of God: his Apostles also taught that men must obey Kinges, Princes & gouernours, which obedi­ence is necessarily ioyned with the lawes: for how farre shal I obey them, if I know not the rate & state of theyr commaundement, nor what they prescribe me to do: So that my obedience must encline to the limit & prescript of their Lawes, which I ought not resist so farforth as they are established vpon such foundations as we haue laid before. Iesus christ in asking where were those that condemned the adulterer, did not hinder or defend that he should not be stooned: But he being not come to take vpon him the state of a Ciuil Iudge, condemneth not ac­cording to the sentence of ciuil lawes, tendring & caring alwaies for the principal, which was, to saue soules: and touching body & goodes, he leaueth the gouernment & pol­lecie therof to Kings, temporal Princes & theyr iudges, to whom he geues aucthority,Math 16. Mat. 7.18. to debate & execute punish­ments in yt he saith: He yt hath murdred or killed shal die: the trée yt bringeth forth no fruit deserues to be cut down & cast in the fire, and who doth wrong & sclander to the [Page 76] litleones,Mat. 21. Mat. 18. 1. Cor. 5. ought to be cast into the sea with a milstone a­bout his necke. Approuing with paines, he approueth al­so the Iudges & executours of the same: hée chaseth out of the temple marchauntes, & buiers and sellers, hée biddes excōmunicate the rebellious & wrong doers, and by S. Paul condemnes many pernicious Christians to the de­uill:Acts. 5. hée willed Saint Peter to execute a maruailous sen­tence against Saphirus and Ananias, who fell dead at his feete for doubling with the holy ghost, promising to geue all theyr goodes to the poore, and distributed but a part, reseruing the other by an vnfaithfull feare to suffer ne­cessitye: It is true that being afore Infidels, hee woulde not haue vs to vse or appeale to iustice in cases to suffer for the faith, aduising vs by this, rather to loase both the hoode and the cloake (as the prouerbe is) then to bée reuenged of them, and endure death, rather then to geue one blowe.Actes. 22.24.25. But in cases not touching faith, wée maye vse iustice, as did Saint Paul, who, when reproches and false crimes by malice were layde vpon him, (and Chri­stian faith not touched) hée defended him selfe against his false accusers, and in extréeme reméedye hée appea­leth to Caesar at Rome.

Touching the Lawes of the Gentiles, if (according to our opinion before) they bée founded in vniuersal reason without errour or infidelitye, they ought (as braunches springing out of the law naturall) to be receiued and ob­serued, as was the marriage of Infidelles. But where they suffer errour, let them with their idolatries bée ab­hominable & abhorred. To answere the obiection which some deriue from S. Paul, that the wise christian ought to iudge differences amongest the faithfull, where there is no mencion of lawes. Saint Paul in saying that the wise man may Iudge, meaneth that he bée wise in the vnderstanding of the lawes, for in this is the true pro­pertye of wisedome, to bée well séene and wise in God concerning thinges deuine and humane, so shall his sin­gular [Page 77] wisedome kéepe him from errour in iudgement, hauing in him (as the teacher of wisedom saith) the feare of God, knowledge and wisedome, and being truly spiri­tual, which by the spirite of God makes exact iudgement in all thinges, and can not bée reproued of that whereof hée hath geuen sentence: Yet when he ought to Iudge I will not saye but that it is méete that hee haue the lawes of the world in his head, yea, let him haue a good spirite, a sound & ripe iudgement, and vnderstand wel the cause in present question, & so laying aside al affection, let him recōmend him selfe to God, whose iudgement hée exerci­seth: Let him confer in difficult maters with other sa­ges, which, with remembrance of Gods holy feare, will leade him in integrity of iudgement: And knowing that the ende of al lawe is vtility, necessity, & honesty, let him prefer honesty before profite, & publike profit before the perticular gaine of any man, & that rather certaine pri­uate persons lose in obseruing the Lawe, then the mul­titude to suffer distresse: But aboue all, let that honestye which consistes in vertue, bée alwayes entertayned, doing no euill whereupon to hope for good.

¶ The lawe naturall grounded vp­on reason vvas two thousand yeres in vse vvithout other ordinaunces (sauing the Sabboth and Circumsition) and God hath geuen fevve lavves concerning this naturall and ciuill right, nor the auncient vvise gouernors of cōmon vveales for iust causes: the people of God according to reason haue made iudgementes, and follovved the interpretacion of their moral lavves by the instinct of reason, by the vvhich God did insti­tute them, and therefore vvhen the Scribes and Pharisies per­uerted that reason, they vvere condemned. Gouernours as­vvell in theyr ordinaunces as constitucion of paines to pu­nishe offences, ought alvvaies to follovve those lavves vvhich God hath ordeyned according to that reason. [Page 78] ¶The .5. Chapter.

THus vve haue seene that go­uernours maye Iudge accor­ding to Lawes naturall, de­uine, and humane: both in what sort they ought to iudge, and that it is not necessarye alwayes to consult, with the written Lawe in all Iudge­mentes, for that as there bée more matters then words, more causes then lawes: So the actions of men (as Aristotle saith) being infinite, can not bée conteyned all by memoryes, as also by reason of the dissimilitude & varieties, they can not be comprehen­ded in generall constitucions such as be the Lawes: this was ye cause that the Lacedemonians made no great vse of writtē lawes, leauing to the discretion of wise Iudges and graue men, the iudgement of that whiche was not written: God him selfe (the Image of all wisedome) for the same reason caused no Lawe to bée written in twoo thousand yeeres but that of the Sabboth & circumsicion: nor in the Gospel, we see none expresly instituted by Ie­sus Christ for a cōmon weale, but al was referred to the arbitracion and wise iudgement of gouernours: yea, when God emploied Moyses to bée ye Lawmaker of the Iewes, hée erected but fewe lawes, and they onelye in principall matters for the preseruation of societye and polletike quiet, referring the iudgemēt of other affaires not contained in the same generall Lawes to the discre­tion of such Iudges as hée had ordained, willing for that it was impossible to write lawes to all affaires, that in those newe causes, theyr iudgement should hold peren­tory aucthority, as wel as in other matters to bée de­cided by the written Lawes: yea, hée commaunded that the wise men should interprete his lawes by theyr wis­dome, as in the interpretacion of the ordinaunce of cir­cumcision, [Page 79] that the eyght day men should bée Circumci­sed, they reserued forty yéeres that they were in ye desert, without being Circumcised. In lyke sort of the Phascal or feast of Easter, for the seconde moneth to suche as had not done it in the fyrst, and so in infinite others, by ve­rye good and iuste reasons approued and receaued in the Lawe: wherein he gaue them aucthoritye not onely to iudge according to discresion and good aduise, and to in­terprete all Lawes, but also gaue them power to make newe as the necessitye of the affaires required: whereof (for a more assured proofe of others erected according to reason) wee sée twoo approued in the Gospell, as on the Sabboth day, not to goo further then halfe a league,Actes. 1. Iohn. 10 & to celebrate the feast dedicatory in the moneth of Decēber which Iesus Christ did assist & preache there, forbearing to speake of many other, as in the time of Easter, which the Seniors, general Iudges, and gouernors of the people had ordeyned: So that as their aucthoritye is greate to iudge, and interprete lawes, & alwaies erect according to the circumstance of time & matter: So, notwithstanding this must be considered that in a monarchie, gouernors neyther haue power nor office to create ordinances, but vnder the approbation of the Prince, with this regarde further, that they hold conformety with the law deuine, & to prefer Gods honor & common profit: wherin let go­uernors, in the constitucion of their statutes, haue a per­petual respect to the wil & iudgement of God, which they ought to preserue & interprete, and not peruert them, as did the scribes & pharisies, & certaine of the Seniors, ge­uing value to their proper inuentions & ordinances con­trary to ye law of god, as oftentimes to wash their hādes,Math. 23. & enritche the treasour of the temple, by defrauding the poore fathers & mothers of their naturall right touching the norriture which they ought to their children: Chiefly let Magistrates obserue & cause to bée exactly obserued, the lawes of God, and afterward the ordinances of man, [Page 80] such as they create, tending to those endes, and others agreeing with the time and nature of places and per­sons, conforming all with the Lawes of God: So that when they sée in the Scripture, that corporall death is decréed in the Lawe of nature, and other seuere iudge­ment of God inferred to the wicked: as to Cayn for kyllyng his brother, by the tremblyng of his bodye: to the murtherers, by the sworde: to the worlde (for his delightes, glorie, and whordome) by the flood: to them of Sodome and Gomorrhe (for sinnes against nature) by the fire of heauen: to the adulterers and rauishers of women, by terrible vengeaunce: and to the chidren of Iudas who had done abhominable actes, by paynes of suddaine deathes, which they sawe euen by a natu­rall iudgement pronounced or inflicted, as to Thamar, for committing whordome, and to the Sichimites, for the Rape of Dina the daughter of Iacob: If gouer­nours punishe not suche faultes by like paynes, at the least, let them ordaine others, either conformable, or neare approching them, alwayes considering that cor­porall paines in the lawe bée figures and foreshowes of the eternall death which sinne deserueth.

In like sort where they sée in the Lawe of Moises, cer­taine sinnes to bée punished by the body, let them iudge them right sore displeasing and hateful to God, who, lo­ueth his creature so dearelye as hée hath geuen him his owne image and likenesse, and for whome he hath made the inferiour heauens, the earth, and the Elements, with all thinges conteyned in the same, and for whose cause hée sent his proper sonne vpon the earth to suffer all mi­series: yea, most cruel and sclaunderous death. And ther­fore being thus instructed bothe by the lawe, whiche pu­nisheth certaine sinnes with death, specially suche as bée against the ten cōmaundements of the Moral Lawe, or directly against Gods honour, our neighbour, or a whol [...] common weale: and also by the Gospell, to whom cer­teine [Page 81] sinnes are so abhominable as it condemnes them to eternall death and perpetual tormentes, where is gnashing of téeth and lamentable sighinges: they maye conclude suche offences to bée worthy of death, specially where a whole common weale is iniured or offended. For touching secréete sinnes, wherein is no meane of proofe, let them refer them to the iudgement of God and to the repentaunt: Men (sayeth the Scripture) haue no power nor facultie to iudge but in matters apparant to the eye, & God séeing into the heart, discernes the secréet things wherof hée defendes the iudgement to al others. But where God is offended & the cōmon wea [...]e iniured,1. Cor. 4. there let thē follow ye iudgement of god which we know to be thundred vpon sinners committing such faultes.

Therefore let Iudges bee well aduised, and geue no li­bertye of life to suche whom God hath already condem­ned in heauen, both to corporal and eternall death. Let them acknowledge that they are here erected as imita­tours & executours of his iudgement:1. King. 15. Let them remem­ber Saul, who pardoned Agag whom God had condem­ned to death, and Saul for his indulgencye was reproued & depriued of his kingdom: Let them not also forget the grace which Helias shewed to his dissolute children, who for that they were abhorred of god, were the cause of his death: I meddle not with the reproches which God gaue to the gouernours of Israell because they suffered sinne with impunitye, suffering suche to liue who had defiled the earth with theyr wickednes, people abhominable to God, and worthy so many deathes, as they had com­mitted horrible vices. And therefore hee condemneth those Iudges euen so often to eternal death, as they gaue sufferaunce to others to commit suche faultes without inflicting vpon them corporall death. To this let them adioyne this aduertisement, that as one member cor­ruptes the rest, so the rotten part disposing continuall infection into the rest of the body, deserues to bée cut of, [Page 82] euen as the good Surgeon not suffering a Canker to en­crease, cuttes it of so soone as it beginnes to appeare.

Let them not doubt, but that according to the Gospel, al euil & wicked men which the Law of nature and Moises condemne, yea, the humane lawe also according to rea­son do adiudge to death, ought to die: For, as the Gospel so aloweth al those lawes as is before prooued:1. Cor. 5. S. Paul aduiseth the Corinthians, & by them all others, to take a­waye the wicked man, who, being corrupt in maners, corruptes others (for which cause he compares them to the leuine, aduising notwithstanding that the punishmēt come from the magistrate,Rom. 13. who hauing the sworde, is a iust terror to the offēdor, for that he carieth it not in vain being the minister of god & executour of his law, which, euen in the gospel condemneth the man yt hath done euil. Wherefore al men, disposed into the action of wicked­nes, must be punished by the magistrate, otherwaies he should bring abuse to his estate: Is it not the magistrate by whom S. Paul willeth that all such in a cōmon weale should be cut of by death which vexe the church,Gal. 5. and are mutinus, sedicious, iniurious & false prophetes, wherin because it may be douted to what vices the scripture ap­pointeth punishment,Pro. 17. Esai. 5. specially by death, I meane to de­clare by order, the paines of such as ye law cōdemneth, to the ende the magistrate leaue thē not vnpunished in his cōmon weale, nor iustifie such (by which he should draw malediction) as god hath already condemned by the scrip­ture. Heare we must not winke at an error of our time receiued almost thorow al christēdom, which is, that we obserue no better the imitacion so often recōmended to vs of ye iudgements of God, to leade vs being also com­maunded in the scripture (according to the same) in the punishment of sinnes, which is a kinde of infidelitye and ignorance of God, or presumptuous boldnes, or at least an insēsible dulnes. This error deriueth partly from the humane lawes made by the Pagans, whose gouernment [Page 83] being led for the most part by fleshly reason, suffred im­punity for many sinnes which God by his law condem­neth to death, as diuinations, sorceries, & diuers sorts of magike, with whoredomes (sauing women whoremon­gers, for men that made the lawes, were exempted) the virgins vestal or incestuous women with their adulte­rors, condemning no more cōmon vseries, excessiue in­terestes, with like sinnes which God abhorreth: Gouer­nors of common weales ought in no wise to hold confor­mety with these Pagan iudgemēts: But reforme them, making felt the grauitye of such sinnes by the rigour of worthy punishmēt. Men were wont to haue regard only to punishe such sinnes as séemed to beare preiudice to a cōmon weale, and therfore sinnes common against god, or which of their owne nature be common or Publike, wherin ye world delights without contradiction, are left vnpunished, the same being an occasion to prouoke the wrath of God vpon a whole nation, & destroye whole kingdomes: If the auncient canons of the Church bée wel searched, it wilbe found that al such offences are pu­nished by long & straite penance, as are also al othes, yea the most execrable that men tooke in vaine of god, or of the gods: diuers opinions of religion although they were absurde & wicked: and lastly inuocation to the deuill, and to cal him into testimony of any thing.

¶ Gouernors ought to punishe by death such as God condemnes to eternall and temporall death, and vvhome the Gospell detesteth and pronounceth vvorthy of eternall fire: So that all sinnes committed against the ten commaundements ought to be so punished, so that they vvere committed directlye and by a deliberate vvill: but a­boue all, such deserue greeuous punishment as are done contrarye to the three preceptes of the fyrst table. [Page 84] The .6. Chapter.

THE Christian Magistrate conforming him selfe thus to the lawe of God, maye pu­nishe crimes de lesa maiestate diuina, Atheismes, idolatries, blasphemies, Inuocation to deuilles, sorceries, incantaci­ons, charmes and al sortes of magicke, damnable supersti­cions, with other faultes against the first commaunde­ment, which is to know, feare, worship, loue, and serue God in spirite, in trueth, and obedience. These crimes haue béene condemned to death by God, for the whiche there neuer could bee any grace obtained in his lawe.

The magistrate shall not suffer to sweare by the name of God in vaine, nor geue libertye to any light othes, no though they bring no offence to conscience, but onelye to sweare in iudgement, in iustice and in trueth: Hée shal not winke at any rashe othe made by any creature what so euer,Math. 5. Ierem. 4. and muche lesse suffer in impunitye per­iuries, renouncementes, and execrations, as to betake them selues to the deuill, or other othes coniured in the name of the wicked fende, which muche lesse that it is not a sinne most detestable, but also it carieth euen a na­turall kinde of Idolatrie: hée ought not to suffer this common abuse to speake of God and holye thinges without reuerence, and muche lesse to abuse the sacred scripture with scoffes & other sence then the holy Ghost vnderstoode it, as is done now a dayes in Pasquilles, and which worse is, in Charmes, diuinations, and sorceries, as by the mistery of turning of a keye and pronouncing certaine holye names, to finde a thing that is lost, and by writing scrowes to cure an Ague.

Hée ought not to suffer prophanation of the Sabboth whiche is the Sundaye, a daye appointed to rest in the Lorde, and dispose in meditacion and exercise of deuoute labours: yea, let him see it sanctifyed with good and holye workes, as by prayers, hearing Sermons, and lessons, with doing actes of mercye, not suffering games or disso­lucions, gluttonies, dronkennes, nor other actes where­by the holye daies maye be polluted: Let him lastlye de­fende prophanation of the holy sacramentes, & temples, with the holye relikes of holye men, which in their liues they presented in immulation to God for the faith of Ie­sus Christ: It is most certaine that the transgression of these three commaundementes of the first table was in all seasons punished with stoning to death, Whereunto the good gouernours of the auncient common weales of Israell would neuer graunt grace.

In the first churche, when any were receyued into pe­naunce, the church ministred so straite paine and for so long time, that there was none to whome the grauetye of the punishment gaue not great horrour euen to haue the thought to transgresse. And I wishe in God that at the least those Crimes were punished with no lesse ri­gour, then certaine naturall faultes committed against Kinges, Princes, and Lordes of the worlde: hée that committes treason against the King, knoweth his tor­ment, to be dismembred with fowre horses: Who liues in court, and entertayned by the wages of the King, and should misknowe or derogate his Maiestie, falsefye his Sygnet, speake of the King as of a vile person, without due honour, woulde geue no obedience to his Lawes, shoulde defile his Pallace with actes of villanye, shoulde offer wrong to the reputacion of the Princes & Gentle­men of his trayne, or lastly should offende in any sort of contempte touching the greatnes and dignitye of the King, would it not iustlye sturre vp the officers and good seruauntes of the King, and laying handes of the offen­dour, [Page 86] to commit him by good reason to the tormentes of the whéele, or punishe vpon a Gibbet this arrogant contemnor of the sacred maiestie of the King.

Oh howe many more vile actes doo our eyes beholde in all partes of the world committed against the sacred maiestie of our GOD, afore whome his Aungels are restrained to so great reuerence, that they dare not be­holde him, and for his wonderfull brightnes, haue no power to settle their sight vppon him. But where is the care of our magistrates, who possessing the chiefest place in the house of God, haue theyr reuenues to maintaine his honour, with power to plant a reue­rence and vniuersall obedience. Saint Paul and Bar­nabe in a holye indignation and Spiritual anger which wée call zeale to God,Actes. 14. rent in peeces theyr Gownes for one onelye contempt which men would haue offered to the liuing God in theyr presence.

But howe many millions of blasphemies, epicuri­ties and impieties are offered afore our eyes and eares euerye daye, and yet what officer of God entereth into the rebuke of them? The Chaldees and Egyptians with theyr Iuglinges and artificiall masking of the sence, are welcome into Courtes, yea, they which in times paste were burned quicke at Rome: Deuinors, Charmers and Sorcerers, are in credite, falsefiers of the sacred seale of the holye Ghost, who, are the false Prophetes are called great Doctours of the trueth: Inuocatours of the Deuill, denyers of GOD, prophanours and contemnours of all holye thinges, much lesse that they are delt with all iudiciallye, but of the contrarye, they haue honour, countenaunce, and rewarde of many: Deuoute swearers, or more pro­perlye Anatomistes of the blessed Bodye and blood of Iesus Christ, by the whiche they are redeemed, get them selues the reputacion of greate Gentlemen by theyr cursed swearing and renounsing of God.

Whereof thoughe the practise bée generall, yet what Iudge takes suche impietye into punishment? yea, who is displeased with them? And yet in the Iewes whose handes persecuted Christe with paynes of the Crosse, was not founde (perhappes) so wicked an acte against the Lorde, whose Garmentes they ne­uer durste teare in peeces, and muche lesse dismem­ber his bodye, whiche these swearing Crucifiers for­beare not to committe to a thousande morselles.

Let then the administours of common Weales, if they will haue theyr estates to prosper, and procure felicitye to that poore multitude ouer the which they go­uerne, with the correction of suche vices, haue Gods honour in deare regarde: whiche they they doo in ful office, when they cause these thrée first commaunde­ments to bée straitelye obserued, imparting no grace to transgressions: wherein let them folowe the auncient gouernours of Israel, and speciallye Moyses, in whome for one only offence against one of these sayd three com­maundementes, was expressed suche passion of feruent zeale, that they had no rule ouer their patience, till they had done seuere iustice, as standing in most assured reso­lucion that some cloude of misery hong ouer their heads whiche woulde burst out into a storme to the whole multitude, if the offence were not satisfied with exact and actuall punishment: where, to theyr proper iniuries, or wronges done priuatelye against them selues, their hu­militye ouercame the moode of reuenge, and they felt no inclination to furious indignitie: But God being in­iuried, they helde them vnworthy seruaunts & officers, if they gaue not iustice to his wronges, wherein they thought their life a swéete sacrifice being offred to death in his behalfe. For this cause, Moyses, Exod. 32. Leuit. 42. séeing the Idolatrye of the people after the Calfe, made a mar­uailous Butcherye: If hée knewe any blasphemer to bee in his Campe, who was more readye to drawe [Page 88] him into iudgement? yea, he that had prophaned the Sab­both in fetching onely certayne wood to make a fire, did not Moises forthwith cause him to be stoned? But when Mary his sister, and Aaron his Brother murmured a­gainst him,Num. 13. Num. 12. despiting him with iniuries, was hée not pa­tient? did hee not praye to God to pardon them? What miserye happened to Ophine and Phineas, for propha­ning the sacrifices of God, and to theyr father (as hath béene sayde) because hée did not iustice? what slaughter did God to the blasphemye which Sennacherib, 1. Kin 1.4. 4 Kin. 18.19. by his Herraldes of Armes pronounced against him in the presence of Ezechias? Did not God by his Aungell ouer­throw of them in one night, a hundreth, foure score and fiue thousand? was not also Benadab, because he sayed the God of Israel was a God of mountaines and not of valleyes, ouerthrowen togeather with all the Kinges which hée led with him, and fel into the hands of Achab? Elias put to the edge of the sworde foure hundred false Prophetes of Baal so muche reuerenced in Israell,Kin. 18. and honoured of the Quéene Iezabel: Surelye God so abhor­reth the sinnes committed against the first table, (for so they are committed directlye against him) that Hely iudged them irremysible, saying, If one man sinne a­gainst another, God maye bée appeased: But if the sinne stretche to the offence of God, so farre forth as it concer­neth his maiestie, honour, and holye ordinaunce, what is hée that will praye to God for him? as if hée should saye, it is a sinne so greate that wée must confesse that if God will pardon it, hée must vse a singular mercye: muche lesse then is there power in men to pardon such crimes committed against the deuine maiestie. Certaine holde opinion that the crimes against humane maiestie, can­not haue remission of the Kinges against whome they are cōmitted, as wel for that they bring intent of malice, as for that they are done against him whom they repre­sent in earth, which is the liuing God, and also against a [Page 89] whole nation or people whose heades they are: Wée sée when the head is hurt, all the members haue interest in the gréefe with him, and demaunde altogeather reuenge against him that hath offended them, neyther can the head heale the rest, if first hée haue not full cure of his owne gréefe.

Howe is it then that crimes done against God, should lightlye bée pardoned of men? it was not without cause that in the first Churche, hée that was guiltie in any such disordered Crime, notwithstanding his penaunce of fiftye yéeres, if hée liued so long after his sinne, yet was hée not receyued into the holy Communion, vntill the ende of his dayes, which yet was holden an acte of great grace to the offendour: whiche as I wishe might warne the gouernours of our pollecye, not to suffer God to bée vnreuerentlye offended with such damnable crimes: So, for suche as haue prophaned holye places, pilled and abused the sacred vesselles, and yet thinke to eschewe the terrible iudgement of God, let them resorte to the testimony of those miseries which happe­ned to Balthasar, Antio­chus, and Helio­dorus.

¶ Sinnes committed against the se­conde table, are worthy of death, euen so deserue they eternall damnation: Yet must vvee vnderstand vvhen they are done vvillingly, and more vvhen they are done by pride and malice, and the more that the obiect is noble and excellent, so much are they more greeuous. [Page 90] The .7. Chapter.

HAuing declared that in a com­mon weale, the transgressi­ons of the commaundements of the first table, deserue pains irremisible, it is méete wée shewe wherin and how farre ought to stretche the punish­mentes for the transgressors of the preceptes ordeined for instruction of due and honest conuersation of life in so­cietye, tranquilitye, and mutuall loue to our neighbors. Those commaundementes are seuen in number, and written by Moyses in the second table which God gaue him with the other,Exod. 34. béeing both two of stone, for the bet­ter obseruation of them, and theyr perpetuall memory. Like as also in the due kéeping of those statutes was eternall life, comprehending faith in Iesus Christ, and in transgressing them was condemnation to euerla­sting death.Math. 19.

Séeing then that transgressours stande in suche estate of condemnacion by God in his iudgementes, let it bée a rule to leade the magistrates pollitike to the conforme­tye of that iustice, the rather for that they are (as hath béene sayde before) called in the scripture the commissio­nours of God to exercise his iudgements. By the first commaundement of this table, wée are bidden to honor our father and mother, and so haue long life on earth.

Exod. 2. Deu. 5.And as this honor consistes not onely in reuerence, but in loue, feare, obedience, seruice, & office of nature: so, in the persons of Fathers & mothers, this precept is exhi­bited also to al Lordes, Ladyes, vniuersal Magistrates, Pastours, Doctours, Maisters, and al olde people, yea, al superiours, being as publike and polletike fathers, the one ouer the body and goodes, the other ouer the [Page 91] soules. If suche as onelye disobeye, and vse conuersa­cion of rebellion, speaking euill of theyr Fathers and Mothers, are (without remission) condemned of God to bée stoned.

What punishment deserue others, who pleade a­gainst them, abandon them, strike them, suffer them to dye for hunger, or laye violent handes vpon them? And if there bée any dutye of reuerence to the Fathers of the bodye, by greater reason doeth there belong a more higher estate of power, to the Spirituall Pa­rentes, such as dispose norriture to the soules, amongst whome as suche as are fierce and disobedient, are sub­iecte to present punishment: So euen they are with­in the power of the same sentence, whiche gainesaye Magistrates being the Fathers of the common weale. In this vice togeather with all others, the causes and mouers of the same ought to bée punished, as a proude hearte, a hautye Spirite, a malicious wyll, and na­tures enclyning to arrogancye., furye, and disobedi­ence. Heare let Fathers also bée warned not to prouoke theyr children to wrath, and by theyr straitenesse, dryue them into contempt.

Touching the Seconde forbidding murder: euen from the Lawe of nature GOD hath ordayned that not onelye man, but euen the Beast that takes away the lyfe of a man, shoulde suffer death, wherein God him selfe séeming to geue the reason why hée dyd in­stitute that payne, sayeth,Gene. 8. That man being made to the Image of him selfe, what other thing coulde it bée to kyll man, then to rent the Image of God, and as it were to deface him? Besides, man being the headde and ende of the workes of God, for whome all thinges were created, and subsist, and for whose restitution God toke vpon him the qualety of man shed­ding his Blood in the same, to whome the Aungelles serue in earth as his ministers, and for whome, God [Page 92] hath prepared so excellent a kingdome in heauen, what offence then doeth the murderer to committe slaughter on a creature so dearelye estéemed of God, and so arti­ficiallye made, that neyther the heauen, the earth, nor all the perticular creatures in them, can not holde compari­son with that incomprehensible workmanship: hée that shoulde breake the Image or feiture of a King, or raze or plucke downe one of his Castles which hée had erected with great pompe & coste, yea, if the King had employed the life of his proper sonne to make it vp againe after it bee destroied: would the King euer receiue this man into grace? it is not therefore without cause that in the scrip­ture there is neuer grace graunted to the murderer: it is also forbidden to take the price of blood vniustlye spilt, meaning that in the Iudge is no power to consent that the Parents of the dead, should sell the death of him that was murdered, but that life should bee rendered for life, neyther doo I thinke that there had béene any paine suffi­cient to punish the effusion of blood, if it had not beene ru­led by the Lawe, seeing that in true equitie it can not bée possible to satisfye so vile an acte, yea, though the partie endured straite and long fasting, to praye incessantly to God, to distribute all his goodes for Gods sake, put on héere cloathe, to suffer harde lodging, and passe in effect thorowe euery pang and passion of a Martyre.

That is no satisfaction where restitucion is not made with the like: who hath power to geue life in exchaunge for lyfe? what iust recompence can bée offered to the pa­rentes for the slaughter of theyr Childe? or howe can the Sonne bee satisfied for the death of his Parentes? euen so in other murders there can bée no iust satisfacti­on, and muche lesse any equalitye.

So that, if for razing or burning a materiall temple, or sometimes a common house, the offendour suffereth iustlye the torment of the fyre, howe shoulde hée escape, who pulleth downe to the earth the true and spirituall [Page 93] temple of God, and his sacred house. Dauid, by whom was wrought the death of his Capitaine Vrias, 1. Cor. 3. Hebr. 3. coulde neuer haue pardon of God (notwithstanding his great penaunce in continuall teares,2. King. 2. wherewith hée sayde hée watered and bathed euerye night his couche) before hée had proued infinite miseries, and his sonne conceiued in adulterye, dead: Yea,Psal. 9. knowing the lawe to bée inuio­lable, hée would not graunt Pardon to the murderer. Ioab his great Constable, notwithstanding the merite of his many seruices,2. King. 12. and being the onelye meane by the which hée recouered his Kingdome, so well did hee know the indignation that God bare to sette murder, and suche as by malice spill blood, which cryeth on earth con­tinuall vengeance afore God against the murderer, and against the Iudge that delaieth sharpe and spéedy iustice,Gen. 4. yea, also against the inhabitauntes of the place, if they bée carelesse to procure seuere punishment: this is also one argument that the effucion of blood is of great dis­pleasure with God, for that, who so killeth another by chaunce, being frée from malice & farre from any moode of grudge, must of necessity withdrawe him selfe into a Toune of refuge assured by the lawe,Deut. 19. there to remaine vntil the death of the great Priest, otherwaies there is no suretie of his life. From thence comes the custome of our time, to sue to the Prince for grace in cases of such murders: For, much lesse that the lawe geues par­don to the Traiterous or malicious murderer, seeing shée giues power and commaundement to kill him, yea, euen afore the high Aulter of the Temple.

The Lawe forbidding murders, and distributing (as hath béene sayd) seuere punishmentes, hath also a mea­ning to restraine and defend the causes, motions, & pro­pratiues to such sinnes, as iniuryes, chollers, inimities, wicked cousayls, false reports, detractiōs, diffamations, enuies, desire of reuenge, couetousnesse, debates, qua­rels, factions, & warres: The which causes, for that they [Page 94] were not wel vnderstoode in the lawe, Christ toucheth & expresseth some of them, when he saith, vvho is angrye vvith his brother vvithout cause, is vvorthy of condem­nation: but more hée ye speakes an iniury to him: thirdly, who, with the hart of an enemy, accomplisheth the iniu­rie: if hée that calles his brother or neighbor foole, bée of hel: what punishmēts are due to contencions, detractiōs & vniust violences? if he that beareth hate to his brother in his heart, bée a murderer afore God: & expressing this damnable grudge by outward signes, by which the ma­gistrate may bée induced to certainty of iudgement, is he not bound to put in execution ye sentence of the scripture, specially if they bée propratiues to the murder, & such as séeme to geue apparant motion to the facte. But if the doctrine of god were rightly preached & vnderstoode, how could there bee any assault or acte of murder, when euen to bée angry, hate, or speake euil of our neighbor, brings with it the paine of eternal damnation. Let vs loue one another, yea, beare such affectiō to our enemies, as to die for them according to the example of Iesus Christ, who, loued, prayed, and did many benefits, and dyed also euen for his enemies.

¶ Diuers punishmentes of whore­dome, according to the diuersitie of kindes of the same sinne. ¶The .8. Chapter.

Gene. 38. THE thirde commaundement forbiddes whordom (of what kind soeuer it be:) fornicatiō, which wée call simple, as be­twéene a man & a woman not maried, hath béene alwaies in the law of nature condemned to the fire: as witnesseth Iu­das, who condemned Thamar, [Page 95] his moare being accused of whoredome, aftershée had béene the Widdowe of twoo of the dead Children of Iudas by succession of death (as the Lawe and custome of that tyme did beare:) yea, hée had committed her to the fire, if hee had not béene guiltie in the fact. In the law of Moyses, if the Daughter had defiled the house of her Father with actes of lust, and that hée knewe of it: shee was stoned to death with her whoremonger: yea,Deut. 22. if she cryed not out in open voyce in what place soeuer the violence was vsed, shée dyed by the Lawe and her rauisher also: the most excusable fornication was con­demned to infamye and gréeuous correction of fines. Moyses forbadde that there shoulde bee no whoore nor stewes, and in respect of the grauetye of that sinne, the lawe receyued the offering of a whoore no otherwaies then as money for the sale of a dogge.Deut 23.

In the new testament, such whoredoms are pronoun­ced worthy of eternal death, then nothing lesse doo they merite corporall death according to God: Christ sayeth, They do transforme and defile a man: and Saint Paul in many places pronounceth them abhominable before God, the same agréeing with common experience, wherein wée sée that in no Synne is more power of beastialitye ouer man, nor more draweth him into thraledome: yea, it kéepes him in more subiection, then the Wine that makes him Droncke, or the King that commaundes him.

The Wise man sayeth, that as Wine and Women doo make men Apostates, and to abuse theyr honou­rable profession, so all sinne is without man sauing this, whiche corruptes, effeminates, defiles and di­shonoureth euerye parte of the man, yea, it pollutes the sacred Temple of GOD, and bringes to passe that the holye members of IESVS Christe are made infected members of a Whoore: If the Lawe did so expreslye forbydde that there shoulde bée no [Page 96] whore in Israel (which countreye was but a shadowe of Christendome) and that the paine was no lesse then death: Why should it be endured amongst Christians, who being most cleare and holy by that holy and deuine profession, ought to expresse as great power of perfecti­on, as the light hath ouer darknesse: there is no sinne, which bringes to man more miseries, blindnesse, and beastlynesse, nor by whose occasion more controuersies and murders do rise: if it did onely but make man lose the reputation of his honour, and libertie of his minde, that extreme wretchednesse ought to make it hatefull: much more then is it detestable, by howe much it leades him into the destruction of his soule, which is the princi­pall. Besides that, the sinne is monstrous, to lose the séede which GOD hath ordeyned for the generation of man so precious in nature, yea if there be encrease of children, what shame and dishonour followeth their foule procreation, and to howe many vices are they sub­iect for the contempt which the worlde hath of them in their education? If then so generall slaunder hang ouer all Christendome by fornication, if it make Realmes subiect to reproches of forreine Nations, if in it be nou­rished the occasion of euyll doyng by wicked examples, so manye secrete murders of Infantes without Bap­tisme, and the enforced deliuerie of wretched maydes to auoyde sclaunder of the worlde: If lastlye vnder the winges of fornication, be hatched the Egges and broode of so many diuisions, questions, controuersies, murders and warres, why should there be sufferaunce of whore­dome, so reprobate and condemned, and the onely Nurse of all miseries, happening to Nations and men? were it not better to condemne it to death, or at the least, to ioyne it to such gréeuous paynes, that there might be no further wyll to followe such allurement, the miserable cause of all wretched deathes. Here if any wyl obiect the example and custome of the Gentils, who to entertayne [Page 97] their pleasures in their brothell places, helde opinion that man and woman consenting to suche Acte, did no wrong to any, séeing, hauing libertie, they stoode also in power to do what they woulde. Let them be aunswe­red with this text of S. Paul:1. Corin. 1 Do you not knowe that you are not of your selues, but that you are redeemed with a great price, vvhich is, the blood of Iesus Christe: therfore glorifie God, and carye him both in your bodies and in your spirites, for so doth it appertaine to him: the body was not made to play the whoremonger, but to serue God, who in the resurrection, wyll geue it an im­mortall glory: where some may obiect that the sinne is naturall, I confesse it as touching a nature corrupted, which beyng the more daungerous, ought so much the more to be eschewed, and corrected. So much may be sayde also af naturall choller, procéeding of nature vi­cious, and so of all other vices: but by the grace of Iesus Christ that vicious or corrupt nature by studie and exer­cise of doctrine may be reformed, and by vertue chaun­ged, by force tamed, & so by constraint brought to God.

Socrates confessed that the Philosophie of Zophyrus was true, as who saye, his iudgemente by naturall coniecture vpon the lineaments of his body, pronounced him to be a great whoremonger, which being reprehen­ded in Zophyrus by Socrates friendes, he tolde them that Zophyrus had not iudged amisse as touching his in­clination, but Philosophie made him another man: so that when it is sayd, that this sinne is common through­out the worlde, we must conclude that there is no feare of God, no exercise of true doctrine, nor any vse of ver­tue, no, not so much as Moral, by the which thinges, the Philosophers Gentiles eschewed sinnes, and wonne the reputation of honest people.

Let vs feare that the worlde be not fallen into the like estate of wretchednesse, as when God powred the generall flood ouer all the earth, that (as the Scripture [Page 98] saith) All fleshe had corrupted his vvay, Gen 6. meaning that man euen from his youth ranged after the delyte of his fleshly pleasure: the same being one signe of the ende of the worlde,2 tim. 3. wherein S. Paul saith, that men shalbe more louers of them selues then of God. Let these ter­rors be warnings to vs to correct our vnbridled lustes after filthy and fowle pleasures. Let youth restraine their inclination by good discipline, continuall labours, and perpetuall study of vertue. Let them learne to beare the Yoke of the Lorde from the beginning, mor­tifiyng their passions, and frayle desires, by meditation of death, and the iudgement of God. Let Parentes, according to the counsell of Chrisostome, rather vse a ripe care in oportunitie to mary their children. then to leaue them in the handes of daunger to offende God, and damne their Soules.

❧ Continuaunce of the punish­ment of this sinne according to his other kindes.The .9. Chapter.

TOuching Incestes amongest néere Parentes, or with re­ligious women, or rauish­mentes of maydes, the Law hath alwayes condempned them to death. The Positiue Lawe hath alwayes iudged worthye of the fire Inceste with ye maides cōsecrated to God. At Rome the Vestal Virgines Pagans, beyng defiled with Inceste, were buryed quicke, and so dyed miserablie.

The auncient Church receiued not the incestuous re­ligious [Page 99] man or woman to the Communion vntyl death: In all times, the lawe of nature hath condemned adul­terie to extreame punishment.Gen. 12. Pharao and Abimelech iudged it one of the greatest sinnes that coulde be, as by whose occasion death did not onely followe such as had commited it, but also it drewe infinite miseries vppon houses, Courtes, and Kingdomes. Amongst the He­brues the offendour was stoned to death. At Rome, by the Cornelian Lawe, it was lawfull to kyll the adulte­rer without reprehension, and also for a man to refuse his wife for the suspicion of that vice, euen as for the sinne (beyng notorious and prooued) the Christian may dissolue mariage, touching cohabitation. In many pla­ces; men cut of the nose of the adulterer, and some­times the eares as in Egypt they pluckt out both the eyes of Locres: that was the cause why Zalence, King of that people, pulled out owne of his owne eyes, and another from his sonne who was taken with the acte, which he did to accomplishe the Law, notwithstanding the importunitie of his people to dispence with his son. To be short, there was neuer Nation so barbarous, which did not punishe adulterie by death, or at least, hea­uie paynes. And therefore it is an indulgencie very cry­minall afore God, that there is no common punishment to this detestable sinne, to the which by all reason is no lesse due and merite of gréeuous paynes, then to the Théefe whereof this furthereth ye proofe, yt, besides ye gra­uitie which we find in fornication, there be foure things greatly enforcing the enormitie of the Acte. First it is cōmitted against the thrée essentiall partes of mariage, as faith, linage, and Sacrament: The faith which was geuen in this Mariage is broken, which bringes per­iurie, and by the ordinaunce of the Lawe,Leuit. 19. 1. Tim. 1. the periurer ought to die: the othe was made solemnly in the Church vnder inuocation of the name of God, And the contract of faith, and the othe made betwéene the parties, auctho­rised [Page 100] by the Priest, and approoued by all the Churche as a signe of mutuall fidelitie, signified by the King geuen vpon the Maryage day. Linage is hindered by a com­mixture of the seede of the Husband, and whoremonger, or at least, it is vncertaine, to whom it appertayneth: What certaintie hath the adulterous woman of her children, whether they be her husbandes, or her whore­mongers? And in this vncertainty and doubt, what con­science can she haue to nourishe them at she charges of her Husbande, and suffer them to put on the habite of his lawfull heires? If she knowe it, is not her theft the more? And if hanging be a Lawe to Théeues, what execution to such people?

There is also a Sacrament as S. Paul calleth it in Iesus Christe, and the Churche, which is a signe of the inseparable coniunction of the Lorde with the Church, whom he hath maryed in faith, and hath geuen him selfe wholly to her, and become one fleshe with her, in recei­uing her into communitie of all his benefites, with pro­mise neuer to abandon her: the Church hauyng lyke­wise promised him to cleaue to him, and remaine firme in his faith, lawe, and obedience, without taking other Lorde or Religion but his. Euen in the like maner, man and woman marying together, make publike pro­testation to follow this holy coniunction, in the faith and vertue whereof, they receiue grace and sanctification in their Maryage: and so protesting to liue together in all vnion of holynesse, chaste and perpetuall societie, accor­ding to the inuiolable example of Iesus Christe and the Church. What great impietie is commited when they defile this Sacrament? Is it not a prophaning of sancti­fication, which is one of the sinnes against the first Ta­ble? And if it be not a kinde of Heresie to adulterate and corrupt a holy thing, at least, if they beléeue not the my­stery conteyned vnder this Sacrament, it can not be but infidelitie: so that if a Christian prophaner of a Sacra­ment, [Page 101] an heretique, or an Infidel, deserue paynes of death: what is due to the adulterer, by whom it is thus depraued? Besides the periurie of faith, and hinde­raunce which he geues to procreation by the vncertaine commixture of straunge séede: there is in this vice a perpetuall grudge and resolucion to do murther, either of the Husbandes part, to whom the wrong is done, or on the wiues behalfe, by whom is endured the iniurie of her Husbande, or by the rauisher, whom gelousie en­ableth to all bloody actes. Many are the slaunders, pro­digall expenses, theftes, Rauins, and other inconueni­ences which come by adulterie, but more murthers then by fornication.

I speake not here of Sodomitry, with other beastly­nesse, so abhominable before God and man, that the earth ought not to beare so infamous & mōstrous actes. Bawdes, in the auncient church, for ye vilenesse of their profession, notwithstanding their perpetuall penaunce, coulde neuer obtayne admission to the holy Communi­on, so great indignitie did the olde fathers impute to those wicked sellers of Christian flesh. If he that selleth the seruaunt or handmayde of another, meriteth con­demnation of death, how much more haynous is his de­sert, who entertayneth a lust after the daughter or wife of the Father of a family? Here must not be forgot that with the acte it selfe is forbidden all causes moouing or entertayning whoredome, as gluttonie, dronkennesse, idlenesse, wordes, lookes, gestures, vnchaste writinges, and féelings, dissolute and indecent daunces, and super­fluous riche ornamentes, with other such like, sturring to wantonnesse, which causes most often are no lesse mortall then the effectes that followe them.

Kepe you from gluttonie & dronkennesse,Luke. 21. and cares of this world, saith Christ.Ephesi. 5. S. Paul reseruing no porcion of Gods kingdome to drunkardes, biddes vs not to bée drunke with Wine, where is superfluitie and dissolu­cion. [Page 102] And to the dronkarde guiltie in vicious actes, the Philosophers of the auncient time, iudged double pu­nishment: as S. Paul, besides their depriuation from the kingdome of heauen, pronounceth them worthy of excommunication.

Theft was not punished in the Lawe, but by restitucion of double, treble, and foure folde, yea and seruitude: but novve for iust causes, it is puni­shed vvith death. Theft by necessitie in some sort excusable, in the prohibition of theft, the causes are also contained. By this commaundement it is defended to take avvay the honour of another. False vvitnesse is more vnlavvfull then theft, neither hath it any grace in the Lavve. All decei­uers, hypocrites, and lyars, are condemned by these last preceptes. ❧ The .10. Chapter.

THE fourth commaundement of the seconde Table is, Thou shalt not steale: the transgression whereof in the Law of Moyses, was not pu­nished with death, but by re­stitution of double, treble, and sometime foure folde. And in whom was no abili­tie of restitution, they were condemned to perpetuall seruitude, till the wrong was satisfied by iust seruice: publike theft as robberie, vio­lent theft,Exod. 22. and murther were condemned to death in the Lawe, wherein was no excuse of pouertie (as had sim­ple picking, whereunto was ioyned no custome but mooued of malicious wyll and affection): But because [Page 103] those simple theftes, supported with this charitable fa­uour, rose to the state of high and noble robberies, they became after by wise aduise subiect to the sentence of the Gybbet. Wherein also this was one consydera­tion, that who embeaselleth the goodes of another, sée­meth by consequence of the euyll that many times hap­peneth, to take away also his life.

The bread of the needie (saith the wise man) is the life of the poore, and who beguileth them of it,Eccle. 34. is a bloody man. He that taketh away the bread that hath béene gayned with the sweate of labour, is as the man that kylleth his neighbour, whereby may be concluded, that the blood spyller, and he that deceiueth another, are bre­thren, as séeming to haue an affinitie of euyll, the same beyng eftsones confirmed by a notable text of the sayde wise man, that who offereth vp his sacrifice compoun­ded of the substance of the poore, cōmits no lesse offence, thē he that afore the eyes of the father, killeth his proper sonne. So that by good reason, ye iustice of the Gallowes is executed vpon the Théefe if he be not excusable by ex­treme necessitye, or if, being ashamed to demaunde almes, & not hable to susteine his necessityes nor haue credite to nourishe his poore familye, he hath purloyned the reléefe of others: notwithstanding it had béene bet­ter for him to haue begged, then to lay his hand vppon the goodes of an other, wherein he can not haue excuse of sinne, for that it is neuer lawefull to do euill: euen no lesse or more ought to be punished the ritchman, whome al Lawe doth bynde to beare aide to the necessitye of his poore brother appealing to his succor: and finding him shamfaste, his office is not onelye to lende him his hande, but also to impart with him by pure gifte: yea, if the poore man dye by famine, or any of his familye by the violent rage of necessitye,Deut. 23. the ritche man, as a murderer, is to geue Reconing of that death in the iudgement of God: to which iudgmēt, [Page 104] as the true christian ought to Raise vp his eyes, and not to stande in the consideration of this fleshlye iudge­ment wherein is fulnesse of infidelity and errour: so if this iudgement of God were temporalye executed heare vppon those that suffer the poore to endure hunger, thurste, and miserie, whose necessities of­ten times throwe them into the action of theftes and other violent wretchednes, and somtimes to suffer death for want of their succor: there should at this day fewe ritche men enioye their corrupt wealth and much lesse their sinnefull lyfe: séeing then the ritche sort are blameable afore God for all these offences, and no lesse subiect to punishment then if they were the imme­diate parties to the fact, or procurers of the same: it belonges to the authoritye and office of the Magistrate (whith whome the consideration of this iudgement of God ought to be familiar) to execute it vpon earth; con­straining such people to contribute to the helpe of the poore and néedie, applying to the default of the ritche in this case present punishement, to the ende they maye repent, and bring recompense, and others take ex­ample: By this defence not to be a Théefe, is compre­hended also all prohibition, against suttletie, deceite reproache, treason, couetousnesse, vsuries, with all other vnlawefull meanes to gather ritches, or to spoyle the wealth of an other, to enuye him, to speake euill of him, to dishonour him, to beguile him, to vexe him by processe to obtayne his goodes, or to consume him with pouertie. In this are most of all reprehensible, the Lawyers, aduocates, and Iudges, whose eyes are clo­sed from the sinne, but their handes wide and wide open to receiue part of the spoyle: wherein by so much more are they guiltye, by howe much they beare fauour to lewde men, whom if they blamed, and gaue no support to their wickednesse, much lesse that such iniustice shoulde be suffered, but withall there shoulde be small [Page 105] cause of complaint. Let all sortes of people dwell ab­solutely resolued in this, that who doth wrong to ano­ther, in what sort soeuer, or procureth it to be done by counsell, support, fauour, or geues sufferaunce to the wrong with impunitie, or lastly, who consentes to it, without restitution either by him selfe, or the aucthours or parties to the fact, can not stande assured of their sal­uation. S. Paul saith,1. Cor. 6. that the wicked shall not haue the kingdome of God, bringing within the compasse of wicked men, all such as do any thing against the Lawe of God, or willyngly oppresse others with wrong, yea if they haue but wyll thereunto, though there be no abi­litie of power. Séeing the Scripture condemneth all iniquitie to eternall death, it behooueth the Magistrate (when it comes to his knowledge) to follow as néere as he can, the tract of the diuine iustice, & being the officer of God, to administer his iudgementes, not to laye his gouernment to the customes of the Pagans, who con­demned none but such as had done some notable bur­glarie: deceite, reproches, vsuries, maledictions, and all iniquitie, by expresse textes of the Bible, are decla­red worthy of death by the iudgement of God: So that if the Lawes of men be not such, or that they beare no power to punishe suche sinnes, let Christian Princes erect Statutes conformable to the wyll of God, wherin maye bée abilitie of punishment to such intollerable crymes, séeing it is an opinion oftentymes to many, ey­ther simple, or vnfaithfull, that offences are not puni­shed with God, when they passe with impunitie here vpon earth. By common reason, and also by the expe­rience drawen out of the doinges of the Pagans, such men and their opinions are more worthy of death, then the théefe.

Cicero when he cryeth out that iustice is broken by force, and by craft, applyeth the one to the propertie of the Lyon, and the other to the nature of the Foxe, wher­in [Page 106] as is more merite of hate, so by reason it bringes no lesse desert of punishment.

Cato was of opinion that to geue money to Vsurie, was an Acte of great iniustice, calling it the murther and death of the néedie, as in which is wrought the ex­treame necessitie of the poore sort, sometime compelling them to dye for hunger: so that if the murtherer be hol­den worthy of death, who can auoyde the merite of pu­nishement to the Vsurer? Agesilaus sayde, That sclaunder, false accusation, or suttle, craftie, or malici­ous interpretacion, (which can not but holde also of false witnesse) is more sharpe and cutting then a two edged Dagger, wherewith it were better to haue a wounde, then to be hurt with sclaunder. What other thing is the deuyll then a sclaunderer and false accuser of the faithfull? then such as practise sclaunder are of a faction of the deuyll.

All the wise men that euer were, haue preferred ho­nour before riches, and weighed it euen in the same ballaunce and estimacion that they helde their life: If then to him that steales golde and siluer, the Gybbet is due, and the murtherer looseth his head vpon a Blocke, what sentence is reserued for the sclaunderer and wic­ked speaker, which procureth infamie to honest men, and heapes wicked hatred against them.

Touching false witnesse, forbidden and expresly con­demned by God to death, it is consequent and conioy­ned to theft, at the least, it tendeth to one common ende with it, and procéedes of one Roote, which is couetous­nesse, though some times it deriues of malice, or spite­full wil of reuenge, or hath some other wicked purpose. It is more intollerable & hurtfull then robberie, which Salomon holdes to be a cryme of lesse domage thē lying, aswell for the necessitie of life, as for other reasons, yea false witnesse is so execrable, that the scripture nameth it amongest these seuen sinnes which GOD hateth, [Page 107] proude eyes, a lying tongue, handes spillyng innocent blood, a heart deuising wicked thoughtes, féete nemble to runne to naughty actes, the man that hath no shame to speake vntruthes, & the deceitful witnesse bearer, which is so much more detestable afore God, by howe much it is an instrument to sow discord among brethrē. This cryme of false witnesse can haue no excuse as hath theft, nor stayeth not vppon one poynt certaine to do wrong, but sometyme it rauisheth a mans goodes, sometimes deuoureth his life, & most often endangereth his honor: wherein if in the acte of one of these thrée euyls, is suffi­cient cause of death, howe much more is he wretched in whom they all thrée concurre with equall power?

Salomon compareth it to a Dart, a Sworde, and to Ar­rowes, as if he shoulde attribute no lesse euyll to it, then a wicked man may do with those thrée instrumentes.

Besides all this, he contemneth the Iudge, and derides his iudgement, and by consequent, both God and his iustice, beléeuing as an Atheist, either that there is no God which vnderstandes his falshood, and not punish it, or not fearing him, stands in carelesse state, and defieth him in what he can do against him: and so is a contem­ner and prophaner of Iustice, and of him which admi­nistreth it in the name of the Soueraigne Iudge, the same being a sinne against the first Table in this case.

The false witnesse is adiured ordinarily in the name of God to speake the trueth, and therefore is periured, wherein he committes eftsones a crime most damna­ble: for which cause Salomon saith often times,Pro. 12.21. that much lesse that he shall escape vnpunished, but that he shall perishe miserablie: the same falling vpon the two olde Iudges of Israel, who falsely deposed against Su­sanna: Therefore gouernours of common weales haue great reason to search diligētly after such plagues, and to restraine all pardon and grace from such wret­ched offendours.

The wise man saith, that if false witnesse bearers were but simplie in the case of lyers & théeues, they had alredie inherited perdicion: much more then in so great cōcurse of offences, do they iustly deserue seuere punish­ment: No lesse iustice is due also to their subornors, inducing them to lye, to periure them selues, and depose falsly to the domage of another: the like also to all false­fiers, with counterfaite stampes, signes, and seales of Princes, or priuate men, corrupt Notaries, making false contractes, caryers of vntrue reportes and lyes, to be short, the like iustice is due to all other, working falshood, either by worde, writing, actes, subornation, or supposition, whether it be in case of doctrine or life: Such as deceiue by faire wordes, as flatterers, by faig­ned promises, as abusers, by scoffes, as Maskers and Cosoners, with other Pharisées, Ypocrites, and false Prophetes, being the children of Satan, the great fa­ther of lyes and shifting, ought to passe vnder rigorous punishment: For such falshoodes are not onely preiu­diciall to our neighbour, but also do derogate for the most part the diuine honour, for that God being the trueth it selfe, is by lyes and falshood falsified and disho­noured,Psalm. 8. either through ignoraunce of God, or for want of his feare, which is a kinde of infidelitie.

¶ There is a double lust or vnlaw­full couetousnesse forbidden vs, as the vvife, daughter, or handemayde of our neighbour, by the vvhich is forbidden all fleshly lust: and the desire of the vvealth, honour, and life of any man: this couetousnesse is the cause of all sinnes, and the resistaunce of it is a counter defence against all sinnes to our neighbour: meanes to resist it, and not to suffer to seede any roote of sinne, for by litle and litle it grovves great, and becomes desperate against all remedies. [Page 109] The .11. Chapter.

THE twoo last commaunde­ments forbid concupiscence, whiche, without this pro­hibition many woulde haue thought to bée no sinne, and are as preseruatiues of the other former, which be: Thou shalt not lust after thy neigh­bours wyfe: nor couet his house, his fielde, his seruant, his maide, his Oxe, his Asse, nor any thing that is his.

I call them with good reason preseruatiues, séeing God in them forbiddes vs all lust aswell after women, & pleasures with Gluttony, as the desyre of other mens goodes in gréedines. In the same is forbidden al coue­uetousnesse of Estates, honours, and dignityes by am­bition, presumption and glorye: and no lesse the thyrste after another mannes life by hate, enuye or Auarice: Wherein we are expreslie commaunded to beare desire and will to doo pleasure and seruice to our neighbour by the contraye defence to haue no affection or disposition to hurt him. This wicked lust, is the principall roote and first cause in the corruption of nature, to make vs Whoremongers, to become théeues, to commit mur­der, to enter into false testimony, and to be stained with all other vices. So that as when the Lawe stoppes the conduittes of these common offences against our neyghbour, shée foreseeth that the vices, rising therupon, ouerflowe no more the worlde.

So, if the first societye comprehended in this lust or thirst after glorye and pride, were as well chained that shée issued not out of her vncleane channell, whiche is our nature corrupte in Adam, restrained by the first [Page 110] commaundements, aswell of the first as second Table, (by the which man is taught to humble and make him selfe nothing before God, expressyng the same humility in obedient heart and wyll to such as haue fatherly rule in a common weale) there should be no more ouerwe­ning ambition, vaine glory, nor presumption (causes of so many intollerable euylles) enuyroning the worlde. And hauing remedies in these first commaundements, such as God hath prouided for vs, we must not fayle to arme our selues therewith, and refraine to do the thing wherwith he may be offended.

The remedyes are, fayth, holy doctrine, continuall prayer, and assistaunce of the holy spirite inspiryng into our heartes secrete mocions to do well, together with diligent exercise of vertue, and studie of moral and pol­litike disciplines, by the which we are enterteyned Ci­uilly in a state of common duetie towardes our neigh­bours and common weale. Let therefore gouernours of common weales, vse prouidence that of these origi­nall springs, there issue out no infect or corrupt ryuers, which then comes best to passe, when diligence is most applyed to youth to exercise them in good doctrine, & loue to vertue, ye better to entertaine those graces which they haue receiued in their first renouatiō by faith & baptime.

For as it is a thing easie that a Tree, notwithstan­ding in her first nature she be wylde and sauage, yet be­yng well griffed, doth bring foorth and deliuer to her la­bourer good and swéete fruites, with continuaunce of the same fertilitie being relieued at the roote, and often lycoured: euen so it is easie to a Christian when he is griffed and renued in Iesus Christ by baptisme,Rom. 6. where he hath taken the holy Ghost the aucthour of euery good worke, to bloome in good wyll, florish in doctrine, & fructi­fie in all good workes, the roote of that trée being holy, spirituall, & diuine, taking her norriture of the worde of God, and which Trée is made liuely by the holy spirite, [Page 111] augmented, fortified, & enterteyned by the sacraments, & specially by the sacrament of the Communion, which is the liuely foode of the life present,Deut. 6. Mat 8. and a comfort in all tribulations. Thus may the Magistrate pollitike re­léeue the infirmities of his people, and kepe them from the desire of euyll, and corruption in wicked wyll, which is the cause of all wicked workes, as by the contrary is wrought all good actions, according to the text of Iesus Christ, That the euil Tree bringes foorth sowre fruites, and the good Tree yeeldes fruite like to him selfe. But because he can neither geue ayde to them, nor forme iudgement of them, if the fruites declare not the nature & quality of the wil: he ought (as shalbe further declared in the fourth booke) to trauayle diligently, that the new plant of his commō weale be not, nor remaine not cor­rupt, no nor can not be corrupted, the which shalbe easie for him to do, by the meanes which I wyll set out in the sayde booke, treating of the institucion of youth. In the meane while we wil procéede in the other sinnes, which séeme not to be redily comprised in the ten commaun­dements of the Law, and yet aswell that which we are commaunded as forbidden to do is there conteyned, as may be easily discerned by whosoeuer searcheth exactly the iudgement of the Scripture: for those then in whom is not that exact knowledge, I wyll entreate of other of­fences, which men would not haue sought there, and yet are to be found, and are most damnable: determining not to omit any thing that may be preiudiciall to a Chri­stian common weale, yea euen to handle seriously those sinnes wherof men make no conscience, as though they were light and contemnible in common iudgement: But séeyng GOD condemnes them, and inflictes gréeuous punishment vppon the parties, it behooueth the polletike Magistrates (beyng the follower of this great and Soueraigne Iudge) to condemne them also in their Courtes, with the same grauetie and [Page 112] measure wherewith he punisheth them in his. And albe­it there were verye smal vices (whiche yet are not so, if their errour bee considered, séeing they are committed against so great a Lorde, of him selfe infinite, and a­gainst deuine iustice, whiche punisheth them greuously) yet wée can not iudge them suche, but by a comparison with others that bée verye execrable, as is Idolatrye: Neyther ought the Magistrate for all this to neglecte them, séeing (as the Wise man sayeth,) who is careles in small thinges, slides easilye into great faultes: the same agréeing with the resolucion of Aristotle, that an errour, howe little soeuer it bée in the beginning, wyll ryse great in the ende, if there bée not correction in tyme.

The Canker appeares litle at the first as a wheale, but by sufferaunce it deuoures the partes about it, and consumes at last the whole body. A disciple of Plato being rebuked for playing at Cardes and Dise, aunswe­red that he did no great harme, to whome Plato replied, that small Vices doo drawe with them those that bée greater, sure, sinnes are as linkes annexed togeather in a chaine, whereof when you pull one lynke, the rest doo followe: Euen so the threde of vices (if they be not restrained) howe litle soeuer it bée, wyll ryse to a great webbe of sinnes, yea euen to bée able to make a long and huge Corde, wherewith Satan doeth binde and imprison man in seruitude and perpetual damnation.

And like as Phisitions who to auoide the greater sick­nesse are not careles of the least disease that happeneth to man, but eyther minister some bitter Droages for purgation, or at least prescribe him some Diete, as also it belonges to the good Surgeon to applye some plaister to an Apostume, to rype and purge it, least otherwaies there might bée daunger of desperate corruption: Euen so the Pollitike Magistrates whiche haue taken in cure this bodye Ciuill, if the least in their Citye offende in [Page 113] dutye by light faultes, (but more if the faulte be great) ought immediatelye to applye correction to the offen­dour, and suffer no consequence nor example to others.

Heare, if any wil saye there néedes not so straite cen­sure, hée maye be aunswered with that, that maye bée sayde to a Pagan who knoweth not what miserye the impunitie of sinne doeth bring, & sometimes holdes vice in the reputacion & opinion of vertue. But the true chri­stian who is commaunded to be perfect & to offend in no­thing (for in breaking one commaundement, he standes depriued of the fruite for obseruing the rest) yea, who ought not to faile so much as in an ydle worde, whiche Iesus Christ holdes worthy of Iudgement, is also com­maunded to laye vp all his heart in the Lorde, and ney­ther to speake or doo any thing, no not to eate or drinke, but to geue all the honour and glorye to God, from whi­che duetie if man doo swarue neuer so litle, hée sinneth, for hée faileth of his rule, and is subiect to damnation sayeth the Scripture. And Saint Paul sayeth that the recompense and stipend of sinne, is death: It is therfore a vaine obiection to saie that we neede not make so great conscience of so small faultes, which albeit they drawe no great moment, yet, according to the resemblaunce of Saint Augustine, If there bée but onelye one creuise or vent in a Shippe by the whiche the water entereth: if it bee not stopped, the whole shippe in the ende is full of water, and the passengers with the vessell in manifest perril to perishe: but if there bée more ventes, they giue to the water a more spéedye power to drowne them all: Euen so is it of vices, whereof there néedeth but one to leade a man to his destruction, if he bée careles, but much more spedelye is he drawne into vndoing, if he bée pos­sessed with many: Séest thou not (sayeth hée) that the ship ouercharged with Corne, hath her fraught with no other thing but many graines, which in tyme of tem­pest shée must discharge and cast all into the Sea for her [Page 114] safetye? And as the burthen is no other thing then abun­dance of litle graines gathered togeather to drowne the vessel: so the multitude of small sinnes, leades the soule to perdition, if in oportunity shee discharge not her bur­then, and for the safetie of her selfe and vessell, throwe her fraught into the Sea.

By this resemblaunce, let the wyse Gouernours of this Ciuil Nauye foresée, if it bée possible not to suffer one onelye faulte, howe light so euer it bee, without spée­dye resistaunce, and much lesse geue passage to many popular and vulgare offences, but cast them out of their Shippes, least by them they bée drowned in the bot­tome of all miseries: many small diseases suffered, rise to a great sicknes: the stinging of nyne Hornettes (as the saying is) sufficeth to kyll a man, where a lesse number were in sufficient. Let the Ma­gistrate therefore beware not to geue custome to many small vices, nor yet to one, for frequentacion of sinne procureth to the Soule death eternal.

¶ The thirde Booke.

Enumeration of sinnes wherof men make no conscience, and are oftentimes in the con­dicion of greeuous sinnes: their qualetye and grauetye doo varye according to the matters and ob­iectes, as lying dissembling, scoffes, flatteries. &c. ❧ The .1. Chapter.

MAny men for the most part, make no conscience of ray­lings, Scoffes, Iestes, Dan­ces, wanton Musicke, and dissolute Songes, nor of di­uerse other kindes of Idle­nesse, Pastimes, and special­lye of the vaine losse of their tyme: Many also holde no reckoning of deceytes, Lyes, diuerse Ipocrisies, Flat­teryes, with other lyke vices, which according to theyr diuerse vse (or rather abuse) are forbidden by sundry commaundementes of God: As if flatterye (for ex­amples sake) bée practised, to this ende to drawe the goodes of any one,Prou. 7. it apertaines to the defence of that cō ­maundement wherin wée are forbidden to steale: If it leade you to the acte of any dishonest pleasures, or pro­cure it in others,Mat. 22. it is within the cōpasse of this cōmaun­dement, Thou shalt commit no whordom: If the flatte­rer pretende, to stryke or cause to bée stroken any man, he shal find that forbidden in the precept which warnes vs to do no murder. And so of others, and many together maye bée forbidden by diuerse commaundementes, not [Page 116] speaking heare of lying, which ordinarilye is accompa­nyed with peruersitye of the minde and will.

But sith flatterie is first brought into example, wée can not tearme it more properly then a pleasant deceite,Prou. 7. a swéete lye, a mortal poyson, and a sinne aboue al other most pernicious, cloaked with inuented speache, whiche as the wise man sayth, is the deceyte of fooles, A swéete and delitefull venim to the glorious, a destruction of Yong men, a consumer of the Ritche and noble rase, the abusor of great Princes, and absolute ruine of great houses:Eccle. 7. That was it that made Salomon saye, it were better to bée wel scooled and disciplined of wise men, then deceiued with the flattery of Fooles, who with publike signes wil not sticke to Iest at those whom they flatter, and speake as much euill behinde theyr backes, as theyr wordes bée pleasaunt afore their faces.Psal. 54. For this cause Dauid sayeth, that their wordes were as swéete as the Oyle of Odour or smelling oyntment, and yet (being sharpe as dartes) they were notwithstanding very tray­tours, who as Iudas betrayed Christ with a kisse, so doo they abuse the foolishe. Right Architophels and De­chistes, wicked counsellours, and cariers of vntrue re­portes, from whome, warres, controuersies, grudges, and murders doo flowe, yea, oftentimes they sowe grée­uous diuorces betwéene deare friendes.

They are transformed into this trade, chiefly for coue­tousnes, for seldome doo they flatter but with an entent to enritche them selues, folowing for the most suche as bée wealthye, and are disposed into bellichéere and pro­digall expenses: I wishe that to these filthes, all men would doo as Dauid did to a flatterer, who, to obtaine the grace of Dauid, and bring great benefite to him selfe, brought to him the Diademe of Saul and his braflettes, saying, he had killed him, and was come with great dili­gence to bring him those good newes, to whom, for recō ­pense of his dissembled tr [...]th, Dauid gaue present exe­cution [Page 117] of death.Psal. 51. Dauid prophesied no lesse of the mise­rable ende of Doech the flatterer of Saul, and wicked re­porter of that which Dauid had done to Achimelech the great Priest, whiche was, that Dauid tooke Armes in the Tabernacle when hee fledde, and that Achimelech suffered him so to doo, and gaue him vittails to goo his waye, whereof grewe great murders: Architophel by the iust iudgement of God, hanged him selfe for that hée came not to the ende of his counsailes and flatteries, by the whiche hée had abused poore Absalon, indusing him to leauye warre against his Father.

Séeing also it is written that the detractour,Eccle. 28. and hée which (as the Cameleon) wil turne his tongue into ma­ny Languages, sometimes saying one thing, sometimes holding another (as doe flatterers) bée cursed, for they trouble many people which haue peace togeather. And séeing withall, that they are so expreslye forbidden in the Scripture to bée such, the Magistrate hath no reason to geue sufferaunce, and much lesse grace of par­don to people so abhominable to God, and hurtful to theyr countrey. Yea, and as gouernours them selues haue néede to take héede that they be not the first taken and enchaunted with these hurtful Serenes, so let them not suffer that the youth of theyr Citye bée seduced by such spiders, whose custome is to sucke the blood of great flies. Let them rather with the example of the good Heardsman, who pursueth the Rauens that folowe the weakest Beastes to picke out theyr eyes, and so kill them, to the ende they may féede vpon the Carkasse.

Let I saye, our polletike Pastors ouer kingdoms and common weales, thonder exemplary iustice vpon these deuouring Rauens, whose custome (as the Philosopher sayth) is to hunt after weake braines, and giue them so many pouders of glory, that at the last picking out their eyes, they make them so blinde, that by the perswasions of these wretches, they sée them selues to bée no more [Page 118] men, but rather halfe Gods, when in déede, these mistes make theyr miserye the greater.

Luk 17.The next waye not to bee beguiled with flatterers, is to geue them no eare: to him that knoweth them not, when they beginne to make way into his fauour by ex­tolling his vertues, let him acknowledge al vertues to bée of God, and that for one vertue hée is infected with ten vices, and therefore hath more cause to humble him selfe, as in déede a man can not haue vertue, if with hu­militye he bée not a condemnour of him selfe: Besides there is no iuste man, which oftentimes falles not into sinne, and hee that standes nowe vpright, maye stumble and fall in a moment,Eccle. 2. as was the case of Salomon: For which cause the wise man sayth: wée ought not to praise man in life, for that hée beareth on his backe a subiection to chaunge: If it bée forbidden to praise a man, it is no lesse defended to a man to heare his owne commenda­tion: When the flatterer therefore goeth about to extol him, let him saye that as hée is forbidden to demaunde glory for his good déedes, so hath hée no power to geue it: but that it is his part to ascribe all glorye to God, who is the onelye aucthour of al good: And if hée magnify him in that which hée hath not, let him franklye saye that hée brookes no praise in Lyes: Hée can not beguile a wise man for that his conscience (which is the true witnes and iudge of all our doinges) impugneth the prayses of the flatterer. And so, who wil not bée abused by the flatterer, let him geue him no audience, and if hée wyll eschew the Poyson of his practise, let him stop his eares from the Charme of his wordes: Howe many flatte­rers haue accesse to a mans person, euen so many spyes and enemyes doo enuyron his estate and life.

The Fowler counterfetteth the laye of the Birde, but it is to bring her to his Net: the Scorpion smiles with his countenaunce, but it is to strike with his Taile: The Panther sheweth her Beautye to the pleasure of [Page 119] foolishe Beastes and scattereth a swéete Odour, but it is with this purpose to entrap and rauishe them: when the Crokodile puttes on a countenaunce of compassion to the poore wayfairing men, it is then shée prepareth her selfe to deuoure them: The glorious webbe of the Spider is stretched out to none other ende but to take the foolishe flye.

Let vs neuer thincke but that in the inuention of wordes, disguising of Tongues, artificiall strayning of speaches, with such like pleasant snares, is disgested eue­rye sutteltye of a Foxe, with all other partes that may bée in a sophisticall poyson.

The trueth néedes no disguised speache, nor is decked with any goodlye apparaunce outwardly to please men, and much lesse is it set out with Flowres whose smell geues Poyson to the senses of men, as this deceytefull flatterye doeth: trueth cares not for the outward bew­tye, being fraught within with incomparable or­namentes and Ritches: It is a goodly treasure hidde, and couered without, with a vile stone or vncleane earth: Where the other is as a painted Se­pulcher without, and con­taines within nothing but stincke and vncleannes.

¶ Heare flatterye is declared verye hurtfull to common weales and families: It makes yong People ryse into great Pride, to furnishe the vvhich they fall into fonde and vvastfull expenses: VVhat is to bee done for the remedye of the same. [Page 120] ❧ The .2. Chapter.

AND because flatterie carieth this nature, to raise light spi­rites into vaine glory, whose swéetenes giues norriture to theyr delightes, not thinking it to bée a sinne of that gra­uitye and importaunce it is: we wil adde to that wée haue already sayd, that as glory of Ritches, Noblenes, or of any other excellency aboue the rest is condemned of great contempt & ignominy in the Scripture, so there is no sort of people more miserable then such as vaunt vpon the quantety and value of theyr Ritches: If I should alleadge the direct texts & examples of theyr condemnation, it were to stand vpon infinites, and encomber the exercise of the Reader: onely they are warned of theyr presumptuous follie in this passage of the wise man: Let not the wise man (sayth hée) glorify him selfe in his wisedome, nor the strong man in his force, nor the Ritche man in his wealth.

But he that wil glorifie him selfe, let him doo it in God, who knoweth him, for according to Saint Paul, al the good that they haue is of God. Touching Ritches, (Salo­mon sayth) that the blessing of the Lord makes men Ritche, and that it is hée which distributes glory, Lord­ship, power, and kingdoms, to such as it pleaseth him: It is hée that geues wisdome and science: yea, all that is, is the gift of God,Daniel. 4. Prou. 2. 1. Cor. 4. geuen to men of his pure liberalitye, to the ende hée onely may bée honoured for it: What wrong then doo wée vnto God, to attribute to our selues that which is the Lordes, and vsurpe the glorye which belonges to him? wée which haue no power, not so much as ouer the least haire of our head, as neyther to [Page 112] turne it from white to blacke, and much lesse,Matth. 5. to make it grow: yea euen we in whom is no power but to sinne, and heape to our selues proper damnation.1. Cor. 1. That is the cause why S. Paul saith, That who glorifieth him selfe, ought to do it in the Lorde,2. Cor. 1. to whom onely belonges all honour and glory.

That we liue, mooue, and are,Actes. 17. procéedes of his grace and vertue. In him we are as we are,Apocal. 3. and out of him we are but sinne and damnation.

The Bishop of Laodice, thinking him selfe in his iudgement riche, wealthy, and happy, hearde the voyce of God, saying, Thou art a caytife, miserable, poore, blinde, and naked. The onely poore man, and he that beares with patience his pouertie and miserie of the worlde, yea also the riche man in goodes, but truely poore and humble in heart, geuing no estimacion to richesse, but disperseth them to those that haue néede: they onely are they who onely may glorifie them selues in their simple pouertie,Iames. 1. from whence they shalbe raised into great wealth and glorie.

But let the riche man feare and humble him selfe for the miseries which are prepared for him: And let the great man thinke, that according to his greatnesse, hée shalbe seuerely punished.Iames. 5. Let therfore the Magistrate pollitike, vnderstande Gods indignation against flatte­rers, who lift vp light spirites into wéening, & boasters into vayne glory. Let them I say punishe the one, and humble the other, according to the rule and wyll of God expressed in many examples in the Scriptures: God embased so much the state of Nabuchodoniser, King of Babylon, that of a mighty King, he made him a poore in­sensate creature, yea geuing him a condicion to eate Grasse with the terrible beastes of the fielde. And as he neuer suffered to prosper any long time, either king­domes, regions, Cities, or priuate houses of the proude and hauty: so therefore let him stande in example afore [Page 122] our Magistrate, to constraine such people to humilitye, and taking lowe courses, not to hoise vp Golden sailes, eyther in apparel, Iewels, Houses, or other pompes and vaine expenses. But rather according to theyr grosse reuenues, let them make a méere liberall reléefe to the poore, and cuttyng of their superfluous spending. Let them trauayle to deserue well of their common weale:

Here they can not say that they haue power to dispose their richesse as they thinke best, for séeing they are members of one common wealth, they must be gouer­ned by the iudgement of the chiefest: wherein like as the members of one body, the more force they haue, the more seruice do they to it, aswell in generall, as to euery particuler member: euen so by all right of God, & na­ture, it belonges to the most mighty in goodes & estates, to apply their wealth to the helpe of their Citie: which if they wyll not do liberally, they are subiect to constraint, as are also for their partes, the wisest, the noblest, & all other of better ability and meanes to reléeue their coun­trey, who much more then the riche sort, ought to be pro­strate in humility, because God hath indued them with more great & honourable graces, then are common and temporall riches. And because we haue touched in pas­sing the pompe of apparell, we can say no lesse (with the opinion of the scripture) thē that in the vse of them now a dayes, is a true representacion & figure of sinne, being farre from the attyre of Adam & Eue, who ware onely a couer ouer their natures made of Figge leaues, deuised necessarily to shrowde the filthinesse of the body: God gaue them at last Skinnes of Beastes, teaching them therby (omitting here the opinion of the morall doctrine of mortification signified by the Skinne) how thei ought to vse garmentes, for necessity against the colde & iniury of the weather, and to couer the vilenesse of nature.

Who therfore vseth them for other purpose then these two respectes, (if the state and custome of the countrey [Page 123] dispence not therewith) doth abuse the vse of garments.

So was the wicked riche man, beyng through pride and glory, clad euery day in Purple, partlie condemned for that excesse. The Iewe vsed an habite proper or sin­guler, by the which he was discerned from other Nati­ons, and so the Samarytane knewe Iesus Christ to bée a Iewe. And the prophete rebuked the Iewe that vsed a straunge attyre, as newe and to sumptuous, but (aboue other Nations) the Venetians haue neuer chan­ged their fashion of garmentes, whose constancie that way remaynes to their perpetuall prayse.

Let none glorifie him selfe, but in his pouerty, necessitie, and affliction: such as glorfie them selues in goodes, scienses, &c. are vaine: but much more do they offende vvho vaunt of their euyll doing: the euyls that come by intemperance: what great faults are cōmitted by glut­tons, and people geuē to delicacy. ¶ Chap. 3.

IT is declared before, that man ought not to glory in his riches, in his power, nor in his wisedome, but rather in affliction, & as S. Paul saith,2. Cor. 11. Galath. 6. Iere. 9. vnder the Crosse of Iesus Christ: taking specially his glory in god, in that he know­eth him, feareth him, and lo­ueth him: for all other things are to the fleshly man ra­ther occasion of perdicion then saluatiō, and are the very stipends, rewardes, & effect of the reprobate: We haue now somewhat to vnfolde the vices in intemperaunce & excesse of eating and drinking: in this many do lay vp their glory, and sometimes in thinges more wretched (béeing one of the sinnes of Sodome and Gomorrhe, as Esay saieth) Wherein they commit sinne of his owne nature irremisible,Luk. 16. for that it procéedes of [Page 124] a sence reprobate, neither séeing nor feelyng his proper euyll, to the ende to searche for cure, euen as doth the Letargie in his mortall sléepe, out of the which much lesse, that he wyll be awaked, but hateth and striketh him that goeth about to helpe him. And as when medi­cine is refused to be geuē to a sicke man, and Phisitions turne him ouer to his owne desires, it is a signe that hée is abandoned, and his life in extreme peryll: So when God puts into the hande of man, the Bridle & libertie of his owne pleasures, & suffreth him to prosper in worldly delytes, it is then he hath least care of him, expressing by that a daungerous signe of his saluation. I meane not here intemperaunce by gluttony onely (the very Nurse of whoredome) where is excesse of meate and Wine, which the Lorde warneth vs to take béede of,Luk. 21. lest we be taken in his iudgement (as in déede we haue perfection neither of reason nor sence to consider of our conscience if we be guilty in any sinne) And of this gluttony spea­keth Ezechiel, Beholde O Ierusalem saith he, the iniqui­tie of thy sister Sodome, the pride, the fulnesse of bread, and victuels, and abundaunce of idlenesse: but I com­prehend also all epicurity of belly cheare, where mē fol­lowe the affection of their delytes, and wallowe in the contentment of the flesh: Of which intemperaunce Sa­lomon noteth the great Lordes and riche men of the worlde when he saith, that region is miserable, whose King is a childe,Eccle. 10. Esai. 5. not so much for yeres as for sence, and whose principall states and Magistrates, eate early in the morning, that is to say, according to the exposition of Esay, wretchednesse wyll alwayes hang ouer that king­dome, whose gouernours rise early in the morning to drinke and be dronke, taking so great pleasure in ban­quets, meates, & dilicious Wines, that laying vp there all their humaine felicitie, they make their God of their bellyes: They are like to those wretches that say, there is no life but to make good cheare, against whom Amos [Page 125] cryeth out,Amos. 6. Wretchednesse vpon you O riche men in Syon, who sléepe in beds of Iuory, and take your plea­sures therein: who eate the best Muttons of the flocke, and deuour the fat Veales, who sing to the voyce of the Psalter, or haue Musitions at your Tables, drincke swéete Wines in gorgeous Cuppes, and annoynt your selues with precious oyntments, as if he had sayd, You that surfet of your owne pleasures and delytes, & féele no compassion of the sorowe & misery of Ioseph repre­senting the state of the poore sort.Esai. 5. Esay rebuketh them for that they regarde not the worke of God, and seeke out howe he ioynes his wyll and commaundement to our duety: So that this intemperaunce is not the glut­tony of villaynes, (whose maner is to engorge them selues like Woolues, & be dronke as beastes, yea euen as Swine that are soyled in the filthyest myre) but in this is expressed the epicuritie of the most delicate, such as are more skilfull in delicious fare, and swéete wines, then in vertue and learning: such as corrupting iustice, haue also no care of it, for that they are altogether par­tiall to their bellyes, without all regarde to God, yea the time which they shoulde apply to the cause and com­passion of the poore, and such as liue in teares, sorrowe, and want, they abuse in dissolute Musicke, & Masques, making cheare to Curtysanes, A common vice of our time, & famylyar euen with the greatest, who notwith­standing, do take more glory therin, then in actes of Chy­ualrie. Is it not a great offence to eate & drinke, more for pleasure, thē for necessitie, not to restore the strength of the body, but by abundaunce & variety of meates and Wines, to procure debility? to abuse the Creature, a­gainst the wyll & honour of the Creator? Lastly, by that excesse, to bring diuers diseases to the body, wherby men are made vnprofitable to their common weale, & often times passe by vntimely death. He wylleth vs to do all thinges to his honour, that he may be glorified therein: [Page 126] But in this intemperaunce, much lesse that men haue remembraunce of him, séeing of the contrary there is no exercise but of scoffing, railing, speache of the throte and belly in al vnchastnes, setting the tongue at liberty to al sclaunder, blasphemy, & impudency: what glory doth this behauiour to God, whose benefite is so abused, contrary to his wyll and commaundement?

We eate, we drinke at his charges, we liue by his benefites, and we sit at his Table, and yet we are not ashamed to offend him vnreuerentlye: He commaun­deth vs to liue soberly, to pray vnto him, to praise him, to breake our bread to the hungrye,Esai. 58. and to call the poore to our eatinges and drinkinges: but what care is re­reserued to this cōmaundement, when the rich wil close their gates against the cryes of the poore, and they them selues wallow in the excesse of eating?Rom. 12. much lesse is he honored of such people, whē he is disobeyed in this com­maundement, to haue compassion on the afflicted, & that we shoulde wéepe with them that wéepe.

Many are the poore about them, to whose teares they ioyne no compassion.

Many are the widdowes that sigh, Orphants that la­ment, with others whom they sée to languishe in their miseries: whose estate by how much they know to bée harde and sorowfull, by so much are they slowe in pittie, but as men resolued whollye in forgetfulnesse of GOD, they reioyce, they laugh, they sing at their Tables, and passe their time in enterchaunge of wan­ton companies.

If this abuse be reprooued vnto them, they aunswere, Malencollye is hurtfull to their health, not remem­bring the warning of Iesus Christe against them:

Luk. 6.O wretchednesse (saith he) vppon you that laugh, for you shall wéepe and lamente: And miserye also vpon you O ye riche men, which take your pleasures here, and haue your consolations:

And no lesse vnhappye are all your others, which fyll your bellyes, for you shall endure eternall hun­ger. In this are most to be reprehended, Magistrates and gouernours, to whose prouidence are committed so many poore people in their common weale, that haue so manye desolate soules to comfort, kepe so many sorowfull persons in delay of iustice, and yet wil geue them neither hope in their causes, nor helpe in their necessities. And as they stande guiltye in the same vice with those intemperate sort, if they cor­rect not their conuersation with fines & paynes, and pu­nish their bodyes, to whom the Scripture pronounceth malediction: Euen so, they stande subiect to fall with them (but much more gréeuouslye) if they vse not dili­gence to take away the cause of this wretchednesse.

At Rome in the time of the Pagans there was a Law coherciue against excessiue and extraordinary expenses, Much more then, in the common wealth of Christen­dome, should there be Statutes and seuere cohercions, against superfluities and damnable delytes. Let those epicures and belly gods of this worlde, looke vp to the warning of Iesus Christ,Iob. 2 [...]. and prediction of Iob. They leade (saith he) their liues in good cheare and pleasures, and vpon the point of death they fall into hell.

The riche man in the Gospell is not punished, but because he helde sumptuous feastes,Luk. 16. put on gorgeous attire, and despised the poore: And when in hell he cryeth to refresh his tongue with one drop of water, Abraham aunswered him, My sonne, thou hast receiued in thy lyfe thy benefites, meanyng, thou hast had richesse, thou hast taken thy pleasures, and made great cheare: and this Lazarus felt nothing but miseries: therfore con­tent thy selfe, thou canst not haue thy felicities twise, neither he his perplexities againe.

Who in life tastes of pleasure, after death shall be recompensed with displeasure, as of the contrarye, [Page 128] for him that suffreth euil for the honor of God, is laid vp in heauen euerlasting good. Other gluttons & dronkards in general haue their sentence to be shut out of the king­dome of God: (wherein to auoide tediousnes) I will not nowe medle with the examples of miseries hapned to glottons, as to the Sodomites, Israelites, & Holofernes, to al which the sinne of epicurity, brought miserable death. Heare may bée resolued the question of some, whether it bée lawfull to make banquets, and whether they may be made to Ritche men: wheren, is to be considered, that if the ende bée good, and grounded vppon some office of Ciuill honestye, they are not reproued.

Abraham made a godly banquet the same day his sōne was wained or taken from the nourse, but it was an in­vitement to thanke God with his houshold & friends for geuing him a sonne in his olde age: Lot banqueted An­gels, whome hée tooke to bée certaine poore passangers. Isaac banqueted with Abimilech for confederation of a­mity: Ioseph congratulated the cōming of his Brethren with a sumptuous feast, expressing only his feruent and natural loue to them.

The scripture geues much mention of Banquets, Ma­riages, and feastes of Kings, & such as were made on the solempne daies of sacrifices to God, into the which were receiued the poore Leuites or ministers of the Temple & other needy people, as also in the new Testament speci­allye on those daies when the communion was mini­stred, the poore, with the rest, for the societye of christian Loue, being made partakers of the Banquet, whereof it tooke the name Agape, that is, charitye.

Christ him selfe was often at Banquets & Mariages: But whosoeuer made banquets to maintaine gluttony, for which S. Iames reproues the Ritchmen of his time, or for vaine glorye, they haue theyr share, with the wic­ked Ritche man in the Gospell, in the tormentes of hell.

Touching mockers and scoffers, let them thinke they [Page 129] are in the warning of Salomon: That as their sinne is gréeuous, so the iudgementes of God are prepared for them: For séeing they ought to loue theyr neighbour as them selues, they ought not onelye to bée sorye for the faulte which they reprehend and scoffe at in another, but to haue compassion of it, to correct it, and to pray to God for him that hath the errour: Repulse them farre from you sayeth the wise man, for in them is nourished the causes of many contencions, and therfore, besides their condemnacion, they shalbe sure to be scoffed of o­thers, for that Gods iustice keepes his course.

Scoffers and men of pleasaunt conceyte pretending none other ende but to encrease pleasure, are rebukeable: But more if their I esting turne to the reproche of any: so do they offend God: Hovve vvee are bounde to employe our time: It is not forbidden for all that, to recreate our selues for honest purposes, nor to vse our pastime and pleasure. ❧ The .4. Chapter.

LET Scoffers, and the vaine conceyted sort (commonlye called pleasaunt men) practi­sing to make others laugh & liue in pleasure, not thinke they are without rebuke: In whom albeit séemes no pur­pose of hurt to any, yet the ende tending to the scorne of another, can not bée without sinne, and therefore suche pastime cannot auoide the due blame of vice.Ephe. 5. Saint Paul reproueth them, when hée willeth that there bée no for­nication, nor vncleannes, nor couetousnesse named a­mongst them, as is conuenient & beséeming to holines? [Page 130] And much lesse that there bée villany cloaked with fond speache, or slenting contrarye to ciuill modestye, which ought to be farre remoued from christians, whose exer­cise standes in geuing thankes to God, praising him, and speaking of him,Mat. 12. employing the time also in discourse of thinges profitable, good, honest, and tending to edifye the company. Iesus Christ calleth this scoffing, meaning idle wordes, whereof there is reckoning to bée geuen in the iudgement of God, speache vnprofitable & time lost. And as by S. Paul wée are warned to vse no talke but suche as maye serue and apply to edifye our neighbour:Ephe. 4. Collos. 3. So, our tongue was consecrated of god by baptisme, not to be emploied to other vses, then to forme deuout spea­ches, the handes to minister holy workes, & all the other members to be disposed to actes of goodnes acccording to theyr office: for being dedicated to God, to prophane thē in thinges, worldlye, vile, filthy, and vicious, were as a detestable sacrileage & impiety, farre more greater, then the prophanation which Balthasar vsed of the vessels of the temple of Salomon, wherwith he banqueted his Cō ­cubines, féeling therfore a sodaine & terrible iudgement of God the night folowing. And séeing man is the holye temple of God, wherein the holy ghost dwelleth, and the bodies also, the holy members of Iesus christ who being holy hath incorporated them in him: Is not he then truly holy: where the Chalice or Cup, a thing insensible, is not but for the vse of a holy thing, consecrated & made holye. What sinne therfore is it to conuert the vse of this mē ­ber the tongue into vaine & fonde speach, & which worse is, to speake vnchastly, to pronounce euill of another, to sweare, to blaspheme, which be thinges not onely pro­phane, but damnable & reprobate, and restraine it from exercise of holye discourse, for which ende it was crea­ted of God, and reformed by Iesus Christ, as of purpose to praye and prayse God, to teache and instruct.

And as to suche as speake vanelye, the soddaine iudge­ment [Page 131] of God is pronounced, so, let the scoffer and idle inuentour of Pastime, looke for theyr share in the same iustice. Saint Paul commaundes vs to redéeme or buye againe our time, whiche hée sayeth is done in speaking and perpetual well doing of thinges, holy and edifying, restoring in that sort the season which wée had lost in actes of vice and vanitye, afore wée knewe God, which is a satisfaction of dutye which hée requires of vs, when hée sayeth, Doo penaunce: for with repen­taunce and mutacion of will, which is the first act of pe­naunce, the change also of the fact or worke is requisit, geuing recompense to our power to the iniuries and wrongs which we had done to others: If we haue abu­sed our time in vaine & idle talke, or employed it in vn­lawful things: what better recompense can wée aforde, then to vse holy speaches of God, and dispose our handes to actes of compassion and charitye. Plynie being an Infidel. but an excellent Historian, was so gréedye of time, that hée made Conscience to employe a moment otherwaies then to benefite. Theophrastus, sayd time was deare, and an expence very precious, meaning, that it ought not to be spent vainelye: what then ought to bée the consideration of the Christian? who knoweth that as well of the meanest moment of his doinges, as of the least minute of his time and wordes, he is to yéelde rea­son to God.

Therefore let Magistrates, whose doinges ought to holde conformetye with the iudgement of God, and are heare (as the scripture sayth) to make him obeyed in his commaundementes and statutes, vse prouidence in a cause of so greate importaunce, and dispose theyr office by such wisedome, as time (a gift so precious) maye not bée turned to the abuse and dishonour of God.

I condemne not heare myrth in things indifferent, ad­mistred to a good ende, as eyther to refreshe the minde, or recreate the Sycke, the same being as a medicine, [Page 132] to a spirite troubled, and is then best approued, when it tendes to edification, as was that of Helias to the sacri­ficatours of Baal, Crie lowder sayeth hée, for perhappes your God is at rest in his Inne, or vpon the way, or els he sléepes: crye therfore alowde that he may awake: As much may be sayd of honest profit, or necessary pastime, such as Isaac tooke with his wife by familiar recreation:Dani. 13. and as Susanna did, when shée walked in her Garden, & washed her selfe, where shée was inuaded by the twoo corrupt Iudges of Israel: and as also is written of S. Iohn, who sometimes would hathe him selfe with his Disciples, but would not enter into the bathe wherein Cherinthus an Heretike had bathed him selfe, fearing, least for the wretchednes of ye Heretike, the bath should fall? In these, and such like things, which of nature are neither good nor euil, the consideratiō of the ende and in­tent, measureth alwaies the praise or dispraise: wherin let vs obserue the saying of Iesus Christ, If the eye bee simple, al the body is illuminate: as who say, if in séeking thy profite, or prouiding for thy health, thy ende bée good, and that the thing which thou doest meane, bée pleasing to God, thy worke is good: for so did christ suffer him selfe to bée annointed on his head & féete by Mary Magdalen, the ende & entent being commendable: where if shée had employed lo long time and trauaile about another for delite onely and pleasure, it had béen an act of vice: euen so iesting pronounced of a wicked wyll, or to dishonour or scorne any man, can not bée but mortal sinne, by rea­son of the ende, and corrupt intent: And these scoffers, Parasites, and table minstrelles, who no lesse vaine in heart, then vicious in affection, practise an estate of squirilitye, with an entent to deuoure other mens goodes, maye sée howe farre they offende God, and howe iustlye they stand subiect to seuere correction.

¶ Plaies which of them selues beare no vice, are not disalowable, in respect of their endes and lavvfull causes: Vnlavvfull games at Dice, are causes of muche euill. ❧ The .5. Chapter.

GAmes which of them selues beare no vice, as suche as are deuised to recreate the minde, or restore the vertues or na­tural faculties of the vnder­standing, trauailed in Spiri­tuall actions, are not (by the same reasons we gaue to ho­nest Pastimes) not to bée re­proued, no more then we may reprehend sléepe after la­bour of the body and the minde. To refreshe the minde, it is good to exercise the body with games of labour, the better to entertaine strength and health: as also, sportes prepared to the exercise of an act necessary to a common weale, as the practise of warre is verye profitable, to which sports were trained by ye institucion of Romulus the youth of Rome of fiftene & twenty yéeres, to rise by that meanes to a further habilitye to Armes. And albeit they are rather painefull exercises, whose ende is profi­table instruction, then simple games, which bring intent of recreation: yet, they beare but the name of sports, be­cause there is no serious grauetie in their actes, being as then ordained not to strike and kil, but to prepare youth to a more agilitye in warre afterwardes: In such like sportes, men of warre should passe their time in truse & peace, to the end they fal not into delicate idlenes. These sportes as they maye bée resembled with the exercise of students in the Retrician scooles, touching declamati­ons to forme speaches in Courtes: so, of simple sportes [Page 134] (whose mater & ende are not euil) men may make theyr exercise, as of medicine for cure of diseases: not making marchandise or traffike of it for gaine: For so it could not be properly called sport or playe, but matter of good earnest, for that sport ought to be referred to som honest ende: Otherwaies, who excedeth the ende of sport, ought to suffer gréeuous punishment, not only as vnprofitable but as sclaunderous to the common wealth: For play is occasion of infinit euils, as is expressed commonly vpon the experience of yong men now a daies, without recko­ning the losse of their time, where Salomon commandes vs to trauaile withal our power without intermission: al that the hand may worke, do it sayth hée continually, for after death thou shalt haue no more worke to dooe: meaning, whilest thou liuest, doo as muche good as thou canst,Eccle. 9. for after death, thou hast no more time to trauaile: Play is also occasion of theft, companion to gluttony, a baite to whoredom, & a mouer of quarels and murders.

It is written in the story of ye Corinthians, that plaies were causes of their ruine, for this reason: Chilon a phi­losopher being sent in embassage frō ye Atheniens to Co­rinthe to treate of peace (for there were warres betwéen those .ii. tounes) & finding the Corinthians vpon a Festi­uall daye so generally set at playe, that not one of them, would vouchsafe to enquire what was the ambassador, and much lesse the cause of his comming. And when he sawe, that aswell the counsellors, and chiefest, as the rest were so caryed awaye with the delites of theyr playes, that hee could not haue worthy audience: hée returned at the instant, iudging it to great indignitie that the ma­gistrates and Senate should ioyne them selues with the folly of the popular sort. And iudging that ye best meane to reduce such incenset people, were to assaile them by Armes, perswaded the Atheniens therunto, who after­ward would neuer graunt them peace.

Playing at tables & such like sléeping games, are called [Page 135] of Aristotle the sportes of women, for that to men those sportes are proper, wherin is exercise of the body. Tou­ching playes at hazard, wée finde them vncomely for all men, but specially indecent for the christian profession: For as the plaiers are led more by fortune & chaunse (as they terme it) thē by wisedom or ability of ye mind, which is contrary to the nature of sports, wherin is sought re­creatiō by some industry of labor, or dexterity of ye spirit in which the praise is alwayes geuen to the vanquisher. So, in that play, is no glory at all, and much lesse duty of praise to the player, because he doth no acte to deserue it. The minde loaseth his practise, reason hath no place, the iudgement is confounded, and the body hath no exercise, the same being the cause why, by the iust iudgement of God, that kinde of playe neuer contenteth the player, for that the more hée playeth, the more ryseth hée in desire, being prickt foreward with hope of profit, & abandoned to couetousnes, wherby it hapneth that the gaine rising by that playe turneth seldome to profit, being rather of a nature so wicked, yt it drawes men into disorder, makes thē poore euen to nakednes: & retaines them in that base­nes of minde, that euen in the hardest winter, they sit & suffer as slaues ye rigour of many cold nights, with their féete benōmed vnder a cold table, wherof are bred, gouts reumes, litargies, & appoplexies: and yet these miserable plaiers, haue no féeling of their wretchednes, so swéetly are they lulled in the delites of this playe by the wicked spirite, the very author therof. For these & such like rea­sons there was neuer christian, who estéemed not playe vnlawful: wherof a womā pronounsing her selfe a pro­phetis, for holding opinion of certaine heresies, was cō ­uinced by an Auncient, and learned Bishop, who iudged her not to be such one as she made her selfe estéemed, for many reasons, wherof one was, for that shée was séene to playe at cardes and Dice at hazarde: A pastime which neuer any of our religion was séene to vse.

The Philosophers estéemed them vnlawfull, for that they haue no similitude with vertue, delude reason, and delite not so much the mind as they trouble it: For as to the noble spirite nothing is more pleasaunt, then when he may winne glory by the show of some excellency: so, nothing can be more contrary to his nature, then eyther by sleight or fortune, to bée vanquished by his inferior, ouer whom by dexterity of nature & actes of vertue, hée is superiour: Plato, likewise, would not geue sufferance to those plaies amongst his Disciples, to whome, when they excused them selues that they did no great faulte, hée said, this litle vice draweth to a greater offence: meaning that from litle faults (not thinking theron) we slide into higher abuses, if ye humor of the first vice bee not restrai­ned. What then shal our christian gouernors, say to our ordinary gamesters, but euen, séeing they abuse so many sportes, and practise the plaies of Infidels, contrarye to christian profession, to forbid some, & moderate others aswel by measure and limitacion of time, as by rate of money to loase at play, the same being a necessary bridle to the affection of plaiers, who séeme not to bée maisters of them selues, the winners so gréedy of gaine, and the losers of perplexed hope and desire to recouer theyr losses, for which cause if they seldom geue ouer when al is lost, at least recouering a new supply, they ronne to a new reuenge, & so finde no ende in their playes, turning theyr time into vnlawful acts, and so, from quarrels, in­iuries, othes, renounsing of God, yong men fal into in­uentions of theft and robberye, with other practises of more wickednes.

Some haue placed Hunting, amongst the sportes and pastimes of noble wittes, wherunto Zenophon séemes to allure Princes & great estates, as to an exercise wor­thy of them: hée sayth, there is nothing aspireth so neare­lye to the fierce fight with the enemye, as to pursue the wilde Beast, against whom must bée vsed art, industrie, [Page 137] labor, and watching, and sometimes, suttletie and force to withstande daunger: onely it behooueth the noble man so to choose his time for this exercise, that he bring no incom­modity to the countrey by reason of their corne & Grasse: Much lesse ought he to preferre his delyte to any pastime, when his office is to consult in necessary matters, abstay­ning from all vpon the Sabboth day.

And as hunting to the ecclesiasticall sort, is an exercise most indecent, so there is no lesse cause of restraint to meane people, who haue to follow any faculty or arte pro­fitable to the common wealth, and necessary to the releefe of their priuate life.

Daunces with their wanton songes at this day are vaine and vnchaste: Musicke, of an Arte li­berall, is conuerted to an vnvvorthy vanity: vvhat Daunces shoulde be lavvfull: vvhat Daunces, Musicke, and Songes vve ought to vse a examples of holy men, vvho neuer vvould be seene in Daunces. ❧ The .6. Chapter.

DAunces and Roundes no lesse then wanton Musicke nowe a dayes, are more dissolute then in times past, yea resembling the vnchaste customes of the Pagans without faith, and igno­raunt of God, the same béeing a manifest token of the general corruption & vanity of the pre­sent age: And Musicke, which according to the auncients was an Arte liberall, in the which men praysed God, song exaltacions to the noble actes of the elders, recreated mindes heauyly loden with passions, and reléeued bodies wéeryed with actions of tra­uayle, [Page 138] is now become an arte of al vanity and filthynesse, helping to the seruice of Sathan, the delite of the worlde, and pleasures of the fleshe.

I deny not but Daunces were in vse in Israel amongst maydes and women, specially when there was question to glorifie God for any victory, for the which they offered to God, songes of triumphe in thankes geuing and perpe­tuall memorie.

In this sort the women of Israel daunsed to the Tabour and voyce, after they had made their wonderfull passage through the red Sea, where Pharao & his Egyptians were drowned: amongst whom Mary the sister of Moyses led the daunse, and geuyng the first voyce to the song, the rest toke it at recorde, and sounded vpon the Tabour.

Daunses are approued also in the booke of the Kinges, the maydes of the countrey singing and daunsing, when Dauid had ouercome Gholias, Exod. 5. 2. King. 6. and Saul ouerthrowen a thousande enemies, and Dauid ten thousande. Dauid him selfe daunsed & played before the Arke of Allyance, when it was caryed to Ierusalem, when Mychol his wife scor­ning him for his mirth being so dispoyled, was punished of God to remaine barreyne: And as in many of his Psal­mes he allureth men to the spirituall daunses, I meane such wherein God is praysed: so we sée in S. Luke that at the returne of the childe of conuersion, the father caused instrumentes to be sounded, & daunses to begyn, expres­sing the great ioy he tooke in the restitution of his sonne: In example of whiche spirituall reioysing, the Christians being victorious ouer the Gentiles, (I meane, when their idols were pulled downe to the grounde, at the conuersion of the Emperour Constantine, and other good Princes succéeding) daunsed neare to the Temples vpon festiuall dayes, singing prayses to God in exaltations and spiritu­all ioy, which daunses were afterwardes abolished for their abuses: But in all the time of antiquity we finde not that men and women daunsed together, because they woulde geue no suspition, nor practise affection of fleshly [Page 139] lust: onely we finde that the Israelite idolatours, with their wiues and daughters, hande ouer head as the saying is, daunsed about their Calfe of God: And the Sichimites afore the Temple of their idoll, which prooues that such daunses came from idolaters and Pagans, in whom was no other pretence but to followe vaine pastime, and do honour to their idols, which I feare may be noted in ma­nye of our daunsers of this time, who with the custome of Bacchus Knights, making feast to their idol Bacchus, sticke not in their dronkennes to offer sacrifice to Venus, hauing their eares corrupt with the noyse of dissolute Musicke, their mouthes infected with vnchaste discourse, and their geuen ouer to all dishonest thoughtes and enterprises.

To these are much helping the eyes led with the gaze of impudent iesture, with many other like substitutes of filthinesse.

For these abuses, and many other reasons, expressing the generall corruption of the present season, it is requisit to the officers and directers of the pollecie, to restraine such daunses, specially being reprooued in the scripture in this text: They haue well eaten and dronke, and then they rise to playe and daunse, whiche some interprete to idolatry: But who did euer sée a man of sobriety to be a daunser saith Tully, who speaking in the defense of a Ro­maine, whom Cato accused of daunsing, (which was an acte of infamie) cleared him from the imputation of that vice by the modestie of his countenaunce and sober con­uersation of life, alluding to daunsers, iestures of in­temperauncie, not much vnlike the behauiour of dron­kardes: Let therefore the Magistrate reforme the vice, and cull the abuses out of the vertue: And if they wyll eftsoones restore the first and auncient daunses: Let them be ioyned to such modesty, honesty, & simplicity, that they holde nothing of the impudencie of the Gentiles: Let them forbeare to sing vaine and filthye songes, for it is writ­ten, That euyll speache corrupteth good maners,1. Cor. 15. not onely in common talke, but more rather in wanton songes: [Page 140] A thing very daungerous, but specially to young men and maydes, afore whom Plato & Aristotle in their pollitikes, would not geue sufferaunce to any dishonest speache, nor to haue read any wanton Poetry, specially if it conteyned impiety to the Gods. And much lesse woulde they suffer their youth to beholde any painting or purtreit of villany, thereby not to corrupt their tender senses, apt in that age to receiue vile impressions. Let Daunces then expresse modestie, both in their singing, Hermonies, and gestures, being onely practised in honourable assemblies and ma­riages: But in other banquets and méetings, as in Ta­uernes & brother hoodes of epicurity, Let all Daunsing be reputed as custome of the Pagans, and worthy of sentence: I wish that in place of Daunses at mariage, the time were supplied with some Comical or historical show of the aun­cient Mariages of Abraham and Sara, of Isaac & Rebecca, and of the twoo Tobies, and theyr Wiues, matters honest and tending muche to edifye the assistauntes.

But for resolution of all sortes of playes, vaine, worldly, and dissolute, as all men haue a notable example in the life of Ieremie, Iere. 15. who sayde hée was neuer in the Assemblye of players: So let maydes take for theyr example, Sara wife of Tobias, who before shée was maryed with him, and de­maunding of God to be deliuered of the perplexitie wherin shée was, put him in remembrance of the contempt of all vaine thinges: Thou knowest O Lord sayeth shée, that I neuer kept custome with plaiers nor daunsers, and much lesse had conuersation with suche as walke in lightnes, to whom vanitye is as easye, as a strawe to bée tossed in the winde: Sure it is not méete to sing the Psalmes of Dauid in daunses, as they doo in Almaines, the matter being to holy to be so prophanely vsed, requiring rather a prostrate humility vpon our knées, and in zeale of inuocation, to bée whollye rauished in God. Touching Roundes or Base daunses, it is wel knowen what preiudice they brought to Saint Iohn Baptist, wherein the Daughter of Herodias brought such delite to Herode, that taking away his iudge­ment [Page 141] shée procured him not onely to make her an offer of halfe his kingdom, but also recompensed her daūsing with the head of S. Iohn. To this may bée ioyned the warning of Ecclesiastes, not to beare nor kéepe cōpany with any wo­man daunser, for the peryll of her vaine & fleshly allure­ments. With these plaies and daunses, may wel be cou­pled the daunse of Masques, being all the proper inuenti­ons of Pagans and the Deuil, with a publike licence to cō ­tract reprobate actes, so muche more damnable, by howe muche gouernours are guiltye to the offence by suffering the parties: For as it may be iudged, theyr vse implieth no other thing but practise of deceite, and not to be knowen in vnlawful actes: So, the best argument to proue the disho­nesty of theyr ententes, is their shame to declare afore the worlde the state & maner of theyr doinges, which resolues in good conclusion, that as the good acte séekes no cloake or shadow: so, whispering vnder their visors, they practise in workes of darknes: being lighted by ye candle of the deuill. If the face was ordained of God to shew it selfe manifest­lye, and the tongue to speake publikelye, what other thing is it to put on a visor, and resolue the speach to whispering, but to deface the deuine ordinaunce, & do contrary to God? If it bée so seriously forbidden by the law, that men should not bée disguised in other kinde then they are, much more iust and necessary is this restraint, not to take an habit by the whiche the face is deformed and séemes monstrous: And séeing the most fayre and noble part whiche God na­turally hath geuen to man or woman, is the face: can there be a greater vice, then by counterfeit visors, to disfashion it contrary to the aucthor of nature? If Saint Ciprian hold painting so wicked, which by so much is a great offence to nature, by howe much they séeke not onely to correct na­ture, But also God the aucthour, pretending also by theyr painting some vaine glory, or to entice men to wickednes. What may bée sayd of the Maske, which bréeding suspitiō vnder the visor, bringes forth oftentimes effectes of much mischiefe: Here if any man saye there is no thought of [Page 142] euil, they may be aunswered, that which is wicked of it selfe, is inexcusable.

Touching Musicke, séeing it is a science liberall, it is then necessarily the gift of God, working oftentimes holy effectes, as the sounde of the Harpe, tuned to Psalmes and deuout songes by Dauid, chased away the deuyll from the spirite of Saul. And so without speaking of the Musicall instruments in the olde Testament, we reade in the Apo­calips,Apoc. 14.15. howe S. Iohn in an Allegory approoueth the Har­monie of the Harpe: And the Lacedemonians vsed com­monly in the beginning of their assaultes, Musicall instru­mentes, to moderate their furious courages.

Minstrels are vnworthy of the state and felowship of Townes men, as also Puppet Play­ers, and such as are called shovves and sightes. VVhat Har­monie ought to be vsed: Players vvere cast out of the Church, tyl they had done penaunce: such people corrupt good moralities by vvanton shevves and Playes: they ought not to be suffred to prophane the Sabboth day in such sportes, and much lesse to lose time on the dayes of trauayle: All dissolute playes ought to be forbidden: All comicall and Tragicall shovves of schollers in Morall doctrines, and declamations in causes made to reprooue and accuse vice, and extoll vertue, are very profitable. ❧ The .7. Chapter.

MYnstrels, or common Players of Instrumentes, being men vnprofitable to a cōmon weale, were neuer in olde time paste holden worthy of Priuiledge, or place of Townes men, but with Puppet players, and En­terluders, were reputed infa­mous, because they are Mini­sters [Page 143] of vaine pleasures, enchaunting mens eares with poysoned songes, and with idle and effeminate pastimes, corrupt noble wittes: For which cause, as they are called of Aristotle the suppostes of Bacchus, whose dronkennesse making them the slaues of their bellyes, restraines them from all ability and capacity of good doctrines: So it be­longes néedefully to the gouernours pollitike, to drawe them into rule, not suffering the youth of their Citie, to be eftsoones corrupted with the soft and delicate Musicke of Lydia: but rather to accustome their eares with graue Musicke, sturryng to vertue: or such as was in vse with the Lacedemonians and Phrygians, to moderate the furie of their affections: Or like to that of the Pythagorians, wherewith at their going to bed, they put in rest all the passions of their mindes: But that sounde aboue the rest, is best, which was familer to Dauid, 1. King 16. singing holy and spi­rituall songes, when he chassed away, or at least restray­ned the inuasions of the wicked spirite in Saul, (wherein in déede, the holy Ghost by an inwarde vertue sturred vp by the faith and feruent prayer of Dauid, did worke more then the Harmonie of the Musicall Instrument:) But because our common Minstrels, by their Arte, can not be members profitable to a common weale: It were good they learned some necessary science, wherein according to good example, they might by compulsion be employed, not so much to gaine the reléefe of their priuate life, as to cut of ye example of their abuses to others by a quality vn­profitable, where they are bounde to an office of honest and paynefull trauayle according to Gods ordinaunce:

All Stage Playes, and Enterluders, Puppet shewes, and carelesse Boyes (as wée call them) with all other sortes of people, whose principall ende is in féedyng the worlde with sightes and fonde pastimes, and Iug­gling in good earnest the money out of other mennes purses into their owne hande, haue béen alwayes noted of infamie, euen in Rome, where yet was libertie enogh to take pleasure in publike sportes.

In the primitiue Church they were cast out from the com­munion of Christians, and neuer remitted vntyll they had performed publike penaunce. And therfore S. Ciprian in an Epistle counselleth a Bishop not to receiue a Player or Minstrell into the pension of the Church (by which the poore were noryshed) tyl there was expresse act of penance, with protestation to renounce a science so sclanderous. Be it that by such people somtimes, may be expressed mat­ter morrall, and Christian doctrine: yet their good instruc­tion is so corrupted with Iestures of scurilitie, enterla­ced with vncleane and Whorelike speache, that it is not possible to drawe any profite out of the Doctrine of their Spirituall moralities. For that as they ex [...]hibite vnder laughing, that which ought to bée taught & receyued seri­ouslye: so, of many that goo to assist them, though some are made merye in minde, yet none come awaye reformed in maners: being also an order indecent and intollerable, to suffer holy thinges to be handled by men so prophane, and defiled by interposition of dissolute wordes: which is, as if you should suffer fayre and precious Iewels to bée set in quagmiers or fowle soyles: For my part I doubt not but it is a sinne against the first table, as well for that there is contempt of that that is good, as also in place to honor God, his name is taken in vaine, & many holye wordes recited without thought to dispose them once to edify: Great then is the errour of the magistrate to geue sufferance to these Players, whether they bée Minstrels, or Enterludours, who, on a scaffold, Babling vaine newes to the sclander of the world, put there in scoffing the vertues of honest men, as at Athens, Aristophenes did by Socrates whom he cal­led a worshipper of the Clowdes, because oftentimes in contemplation of God & celestiall causes, hée raysed vp his eyes towardes Heauen: there often times are blowen a­broade the Publike and secréete vices of men, sometimes shrowded vnder honourable Personage, with infinite o­ther offences.

What impietye can bée greater then thus to prophane [Page 145] the Sabboth daye which being dedicated to God, ought to bée employed in holye vses, And what worse example in a common weale then to turne other daies of honest trauel, into exercises wherin is learned nothing but abuses: yea, what sumptuous preparation apeareth in those playes to doo honour to Satan, what vaine expenses, prodigally and wickedlye employed, where woulde not bée séene the hun­dreth part of such prouidence if there were question to re­leeue the extreeme necessitye of the poore: How many yong men returne from thence enflamed to whoredome? howe many Maides, cōming thither with chast hearts, are séene to returne with corrupt wil, euen ready to put it to effect, if the occasiō offered? what man hath béen euer so much profi­ted by them, who, (in his conscience) returned not in worse estate then when hée went? To be short, how often is the Maiestie of God offended in those twoo or thrée howres that those Playes endure, both by wicked wordes, and blasphemye, impudent Iestures, doubtfull sclaunders, vnchaste songes, and also by corruption of the willes of the Players, and the assistauntes.

Let no man obiect heare that by these publike Plaies, ma­ny forbeare to doo euill, for feare to bee publikely reprehē ­ded, for whiche cause it is sayde, they were tollerated in Rome, where euen the Emperours were touched, though they were there in presence: For it maye bée aunswered first, that in such disguised Plaiers geuen ouer to all sortes of dissolucion, is not found a wil to do good, séeing they care for nothing lesse then vertue: Secondlye that is not the meane to correct sinne: for that if it be secréete, it ought not to bee reuealed, but reformed by suche meanes as Iesus Christ alloweth in his Gospell: and if it be publike, why is it not punished by the Magistrate, why doth not the Bi­shop rebuke it publikely, and excommunicate the partye, if hee protest not open penaunce: wherein. (in defaulte of the Bishoppe) or if the offence bée Ciuill, the officers of the Prince ought to pursue the correction, being for suche purposes speciallye instituted: where suche as are [Page 146] reprooued vpon the Stage, much lesse that they are made better, but of the contrarye, with theyr custome and styll continuaunce in vices, they ryse into perpetual grudge a­gainst the aucthors of theyr sclaunders, ceassing not to fol­lowe vice for al theyr crying vpon the scaffolde, no more then the Wolues leaue to rauishe the Shéepe, notwith­standing the hewe and crye of the shéepheard: If they haue habilitye to bée reuenged, they will omitte no oportunitye wherein occasion maye bée geuen: Yea, sometimes they ioyne them selues to the report of the Players, vaunting with shameles impudencye that they would al others to bee as they are: which is truely witnessed in the examples of Nero, Domitian, Heliogobalus, and others, who by so much more increased in wickednes, by how much they vn­derstoode theyr vices were spoken of, & séeking to geue to theyr vices, the estimation of great vertues, they raised to great dignityes, such as would follow and applaude theyr euil doinges. But according to Christianity, we ought not to scoffe at the vices of another, but to shewe compassion & praye to God for him that erreth, applying correction by such meanes as wée may: which if it bring forth no fruite to his amendment, at the least let vs with Samuel weepe for the vices of Saul, and pray to God for pardon for him. Charitye (sayth the Scripture) couereth faultes, & neither reuealeth nor reioyseth in them, no more then the natural amitie of the humane bodye suffreth that one member put out to publike showe an apostume which is in any part of the rest of the body: & if it bée already in the outward parts, shée couereth it by such meanes as shée can, that it appeare not ignominiouslye. If Libels of diffamation bée puni­shed with rigorous paine, why should publike sclanders on scaffoldes escape the sentence, where euery eare is open, & frée liberty of iudgement? Heare I reprooue not the Plaies of scollers in actions of comedies & tragedies, cōmon and Christian, wherein is exercise of morral doctrines, & much lesse of the historye of the Bible, exhibited for good instruc­tions & exhortacions to vertue, and by the which they are [Page 147] prepared to a boldnes of speache in all honorable assem­blies, enhabling their tongues to readye and wel disposed eloquence. Such plaies are farre from merit of blame spe­cially, if they hold no comixture with the superstitions of the Gentiles, nor othes by ye Gods & Goddesses, which oftē times is performed in the name of Iupiter, & pertake no­thing with the lasciuious iestures & mirth of the Pagans. More praise worthy are the Plaies of scollers, if in theyr declamations, they ascribe rebuke to vice, & geue praise to vertue, contending alwaies in the cōtrouersy of learning, as by disputacion & compositiō: I speake not heare perticu­larly of the Players commonly called Legerdemeners, and Sticke & List, for that I haue comprehēded them amongst the Iuglers. But if they vse the art Magick & Diabolical, as many do, illuding the sence whilest they play: aswel they as their assistaunts deserue correction as Infidels because they take pleasure in that which comes from the inuentiō and art of Satan. Let them remember that S. Paul in Corinth, Actes. 19. burned ye bookes of such as had written of things curious, vaine, and tending to actes of Pastime, who, if he made great flames of fire of their Magicke bookes where ye Deuil is presēt to do maruailous actes: what is to be ascri­bed to such nowe a dayes, by whom they are put in vse and practised to ye furtherāce of hurtful purposes? And as he called the Magicien barn, an enemy of iustice, vessel of deceit, & sonne of the Deuil: So, by his example, let our polletike Magistrates roote vp such cōmon enemies, least the licour of theyr vessel, being confected by Satan, ronne thorowe their Citie to the poyson of theyr simple communaltie.

Idlenes is a vice most common, bringing with it most other offences, and yet no conscience made of it: An ausvvere to suche as saye they haue inoughe, and haue no neede to trauaile. A declaration to the Ma­gistrates and Churchmen, shovving hovve aboue all o­thers they ought to bee more vigilaunt and paine­full in their vocations. [Page 148] ❧ The .8. Chapter.

ONE of the most common vices, & from whom most other euils & errors are deriued, is idlenes, a vice general folowing Plaies, Pastimes, riotes, and vnprofi­table ease: of which, as the most sort make small conscience: so, with some, it séemes no vice at al, as being so popular and plau­sible, that many trauaile to settle theyr estate, and laye vp theyr life in that ease or rather perpetuall Idlenes, ascri­bing happines to those that can enioy it to their delite and pleasure. That it is a great vice, it is certaine by the text of Ezechiel, who calles it iniquity, the cause properly of the ruine of Sodom and Gomorre, & scourge of the Israelites. It is iniquitye, because it is against the Lawe & deuine or­dinaunce, by the which it is sayde to man: Thou shalt eate thy bread with the sweate of thy browes: Gen. 2. As who saye, so muche shalt thou trauaile al the daies of thy life in the labours of thy profession, or arte that thou shalt take in hand, as thou shalt sweate to gaine thy liuing, wherein as by this law al men are condemned for sinne: so it behoueth euerye one, howe Ritche so euer he bée, or what power or principalitye so euer he possesse, to obeye the lawe and this ordinaunce, otherwaies he is a transgressour of the lawe, and punishable as an offendur: it is therfore that S. Paul teacheth, that all men ought to trauaile, condemning the loyterour not to bée worthy to liue: and with all excōmu­nicates al idle people, calling them disordered, because they are not in the order polletike, where all the worlde accor­ding to theyr perticular vocation, doth trauaile, and none is founde vnprofitable: euen as in the natural body, which suffereth no part or member to be Idle, but all seruing an vse in their body, do trauaile in their humane functions.

If no man bée excommunicated but for some great crime, [Page 149] séeing Saint Paul excommunicated Idle people, they can not be but very criminal: God hath ordained labour as a penaunce to man, and to be to him as a remembraunce of the wretchednes which sinne bringeth, an exercise to kéepe him in vertue, and a meane to traine him to humility and dutye, according to the arte whereunto hée is called, by the which his spirite is drawn from wicked thoughts, corrupt affections, and reprobate desires, wherwith the Idle man is continuallye vexed. For this cause S. Ierome biddes vs bée doing alwaies some worke,Pro. 2. to the ende the Deuil may finde vs occupied. Besides this, moderate labour is very profitable to the health of the body, without the which by crudity and indigestion of humours & retaining the ex­crements, many diseases may bréede. And therfore, who wil not bende his body to labour, should in the considera­tion of these reasons, commit great faultes against God, against him selfe, & against his common weale, wherunto hée is bound with al his meane and power. For as (accor­ding to the resemblance before) there is no member in the humane bodye, which trauailes not according to the facul­tye of his nature and office, to geue ayde to the general bo­dye and euery member in perticular, which otherwayes would fal into infirmitye: yea, if it should perseuere with­out geuing succors, and bréede hurt by contagion, it should bée cut of from the body, not onely as vnprofitable, but as a corruptor of the other members: so, what lesse office be­longes to the member of this body polletike? Deserueth hée not that which S. Paul geues to the idle Thessalonians, to bée cut of and excluded from Christian society? And if Iesus Christ condemne an idle worde (that is bringing no profite to our neighbour) to the iudgement of God, what sentence may bée geuen of suche, as not onelye liue in idle wordes, but loase theyr precious time, and omitting innu­merable good déedes, stand idle & vnprofitable euen in their proper vocation? If any wil saye, that in this idlenes men offende not, for that they doo but walke, talke, sléepe, make méerye, & passe the time without doing euil to any, hauing [Page 150] withall whereupon to liue without trauaile: it maye bée denyed for the first part of the aunswere, that they can­not but doo euill, for that as suche lyfe and Pastimes are reprooued, and that in all times, and for all our workes and wordes, wée are bounde to geue accoumpt to God.

So, it is not inough to abstaine from doing euill, but wée must also without ceassing bée exercised in doing good ac­cording to the Scripture. So that the Ritche man must not say, I haue inough and néede not take paine: Nor the Gentleman must not vaunte of his great reuenues, & say hée hath no further care but to passe his time in hunting and other delites: Nor let the Bishop and Churchman ex­cuse him selfe of trauaile, for that his liuing is plentifull and prepared to his handes: For euery man is bounde to followe his vocation, and walke (as Saint Paul sayth) ac­cording to the same: Hée must not sléepe then in that voca­tion, if his office bée to trauaile, and that with as great diligence as he maye, euen no lesse then belonges to him that hath vndertaken for some necessary affaires, to make some painefull iourney.

Let suche people (whome God hath blessed with suche wealthe, as to maintaine theyr life, there is no necessitye of labour,) consider why they were raysed to such Ritch e­states: who, the more they haue, ye greater reckoning haue they to make to God, & are subiect to more déedes of chari­tye then others. In this I bind not al sorts of men to a du­tye of trauaile with the hand in workes of labour: But as there be diuerse sorts of trauailes, some of the minde, and some of the body: So, to some kindes of labor is required, sometimes the strayning of the bodye, and sometime the exercise of the minde.

The Ritch man hath his part of trauaile to direct his af­faires, & kéepe his seruantes in office, wherin, let him with Abraham seeke out in the high wayes poore passangers, & about his house his néedy neighbors, imparting vnto them of his goodes geuen him by God for that ende.

The Gentleman hath inough to prouide for the quiet of [Page 151] his Tenauntes, that they consume not one another with sutes, and to defend them from the oppression of the théefe or enemye: hée ought to bée to them as a shéephearde to his flocke, whose office is not onelye to defend them from the Iawes of the Wolfe, but also so to leade them as they doo no hurt to the seuerall Féeldes of another:

But in warre the Gentleman is bounde, for the publike defence of his Countrey, to commit his person to hazarde: So that, whether in peace or in warre, the Gentleman hauing due regarde to the discharge of his office and estate, hath no leasure to leade or loase his time in Idlenes: What belongeth then to the Magistrate Polletike, who likewise is a pastour of his people, to guide them ciuilly by counsell, to kéepe them according to the Lawe, to defende them with his aucthoritye, and vse such prouidence as they bée not molested? But much more, yea most of all, it be­longeth to the spirituall pastour of Soules, the churchman of what order soeuer he bée, to bée vigelaunt in his estate, as hauing in charge farre more precious thinges then the others, & of a greater perrill if he loase them: for in loosing one Soule (being so deare to Christ as he gaue his life for it) he loseth also his owne and can not bée saued,Ezech. 3.34. if onelye one bée spilt thorow his default: Right straitely therefore is he bound to pray incessauntly, to preache diligently, and to show holy conuersation in his office: who, if he lose ma­ny soules eyther by his example, or through his false Doc­trine, or by negligence in his duty, incurreth horrible dam­tion, for that in losing a Soule, hée suffereth to bée lost and spilt the blood of Iesus Christ.

Thus as there is no man, who, notwithstanding his suf­ficiencye of wealthe, hath not occasion to trauaile more then others, whome necessitye enforceth to paynes for theyr reléefe: so, the more hée is bounde to God for his wealthe, by so muche more is hée strayned to geue recko­ning to God of the distribution of it. And therefore if any saye vnto you, you haue inough to lyue vppon without trauaile, tell him he is eyther a flatterer, or verye [Page 152] ignoraunt, not knowing that God by his intollerable or­dinaunce hath bounde vs al to trauaile without excepting any, creating and apointing vs to labour, as hée hath made the birdes to flye sayth Iob: Iob. 5. Gen. 2. And if Adam, afore sinne was put in the Terrestrial Paradise, to trauaile there as the scripture sayth: much more is man bound thereunto after sinne.

¶ The Ritche sort haue more to tra­uaile then the poore, and in what: Such as labour in mind, trauaile more then the painefull labourer. A proofe hovve idle­nes is the cause of other euilles: Idle men are malice dreamers: Exhortacion not to follovve idlenes: Exhortacion to trauaile by apte comparisions, vvherein idle Beastes are expulsed from the societye of others that trauaile. The .9. Chapter.

GReat trauaile belongeth to the Ritch man, who, (more then a­ny other) hath (as it were) his worke cut out, if (as hee ought) hée discharge the dutye of his e­state towardes God: For howe many sicke and néedly people be in his toune, so much the more is his trauaile to visite them, to distribute amongst them of his owne proper welth, and to procure contribucion of the other sort, to whom in cōmon belongeth that charge ouer the poore:Ephess. 4. If according to saint Paul, the poore artison bée bounde to trauaile with his handes, not onelye for his owne reliefe, but also to haue meane with the gaine aboue his owne necessitye, to geue ayde to the wantes of others: how much more is the ritch­man strained to the distribution out of whose abundance maye bée spared without hurt, a compotent portion to su­staine many.

Such as are to trauayle in minde, as the pollitike and ecclesiastical Pastors, haue a burden of labour farre more heauy, gréeuous, & painefull then the others: For by how much the spirite is more noble & excellent thē the body, by so much is his labour more vehement & painefull, consu­ming all the vertue and force of the body: Wherof it hap­neth that in such people as in their estates are vsed in the trauayle of their mindes, are for the most part founde in­firmities and weakenesse of body, subiect to diseases, drye, leane, and thinne, rather the images of dead men then of bodyes bearyng life: And where we sayde, that from idle­nesse deriued all other vices & euyls, we may well call it the very sincke & spring of all corruption of maners: from thence comes whoredome,Ezeci. 18. 2. King. 1. as is expressed by Ezechiel in the example of Sodome & Gomorrhe: and appeareth also in Dauid, who walking in his Gallerye, & beholding a farre of Barsabe bathing in her Garden, entred into lust & com­mitted adultery with her: Where if his minde had not béen in that leasure and abstinence of businesse, or if (as be confesseth in his Psalmes) he had then (as at other times) thought on Gods Lawe, prayed, or béen occupied in great affaires as belonged to so great a Lorde: he had not fallen into so wicked an acte.

Was not the idlenesse of Eue the cause of her destructi­on and our death? If she had been busily employed to labor in the earthly Garden where God put her with Adam she had not wandred to beholde curiously the fruite that was defended her, nor had spared her eare to the tempting of the Serpent: no, the Serpent woulde not haue come to haue entised her to an acte so miserable. Idlenesse makes men théeues, gluttons, and disposed to all wickednes: and therfore the ecclesiastick saith, That it teacheth men much malice: Therefore is it sayde and seene in experience, that people of Cities be more subtile, deceitfull, and malicious, then those of the countrey, because to their ease in the citie is ioyned time and leasure to dreame & thinke vppon ma­lice (a naturall inclination of Adams séede) whereto the [Page 154] vplandishe sort, being still followed with labor, there is no respite of tyme nor dispensation of trauell:Prouer. 12 Prouer. 1 Salomon re­peteth in many places, that néede and pouerty be the two ordinary handemaydes of negligence and idlenesse, cal­ling them most foolish that follow idlenesse, séeing he that trauayleth hath wherevpon to liue: in an other place hée sayth, that the slow hand opneth pouertie, but the hande of great workers, [...]roue [...] 6 bringeth richesse: he exhorteth the slothful to trauell by the example of the Ant, who appliyng dili­gence to oportunity, laieth vp his releefe & liueth in plenty: The Pismyre spareth not in the sommer, to heape vppe little graynes to féede him in the winter, wherevnto he is not taught by any schoolemaster: the like industry is in the Honny bées, yea in thinges profitable, good and necessary to our lyfe: their trauell, their industrye, their art, their paine, and the profit that our liues receyue by them, is ynough to moue shame to ydle men, and bring them into a trayne of trauayle for profit: the Oxe, the Horsses and the Asses do trauell: then man, who hath so manye doc­trines and commaundementes to draw him to labor, can he deserue lesse then publike confusion and punishment, and in the ende to dye of hunger in his extreeme age? ther­fore sayth the wise man, who trauayls not shall fall into such necessitie that he shall begge,Prouer. 1 yea God will punishe him on such fashion, that he shall finde no man that will giue vnto him: Let the fable of the Pismyre which tra­uelled alwayes, and of the Crycket which spent the Som­mer in singing, bring him to beholde the truthe: The Crycket after Sommer is spent, hauing not to liue vpon, but begging for his sustenaunce, asketh almes of the Pis­myre, who demaunding what he did in the sommer, aun­swered that he song, then daunce now if thou wilt, sayth the Pysmyre for me, my store serues mine owne turne and I haue néede of it: Great is also the example of proui­dence in the Bées, who (with an industry aboue the Ant) make profitable, good, and artificiall workes, all being re­solued in trauell, some in the feeldes, and others in their [Page 156] Hiues, not one of them losing the opportunitie of the wea­ther: and if there be any dranes amongst them, who being eyther vnprofitable or ydle, seeke to deuour the common store of hony, and liue of the labors of others, the whole companies driue them out of their commonweale, as vn­worthy of the socyety of ye true laboring Bées: In their or­der, pollicy, and trauelsome lyfe, is expressed good example of order in commonweales polleticke, wherein as there ought to be no tolleration to anye ydle bodye, but all the world driuen to follow some vocation: so where is a loy­terer, let him with the vnprofitable dranes, be expulsed & punished according to his merite: and if the silly Bées al­so trauell in common, and ayde one another, not sufficing to gather only for themselues, but also for vs: what iust shame and condemnation may be ascribed to Christians, who ought by nature, and are by grace all members con­ioyned and vnited in one boddy polliticke by Iesus Christ and in him also made one body, and one spirite, if they be surmounted by these little beastes in society, in vnity, and perfect amity? Their King and mayster Bée that puttes them in order, and by his humming voyce calles them to trauayle, is so obeyed, honored, and loued of the rest, that if he go out of the Hiue they all follow him, & when he can no more flie, they beare him, which may stād as instructi­on to gouernors what they ought to be, & to inferios for the office of their seruice, obeing, honoring, & seruing their magistrates with redy humility, affection, will & seruice.

Gouernors ought not to suffer any ydle men in their commonweales, vvho as they be vn­profitable, and a charge to the vvorlde, so in the ende they bring ruine to their commonvveales: therefore it is necessary that fa­thers put their children to some trade, and masters their ser­uants, and so all others. The magistrat and Churchman ought to shevv example of trauell to others, according to their profession. [Page 138] ❧ The .10. Chapter.

SIth idlenesse (as hath been pro­ued) is not onely a vice horrible of it selfe, but the seminary and bréeder of many other sinnes & miseries: it belongs to the Ma­gistrate, according to all Lawe, both natural and deuine, & com­mon reason, to geue no more sufferaunce to slouthfull and idle people in their common weales, then the good father of a family wyll endure in his priuate house, either to son or seruaunt, or other hande of ability to worke, without doing something. The good Husbandman wyll not suffer Rats and Wesels to eate his Corne in the Garners, nor Moathes to deuour his Garments, Caterpyllers to spoyle his Trées, the Foxe to eate his Pultry, the Woolfe to pray vpon his Shéepe, nor the Théefe to steale Corne out of his Barne: much lesse ought to be suffred in a common weale, idle and slouthfull people, whose example deuouring first the maners & qualities of the multitude, wyll at last en­daunger the state of the whole, euen as the other vermine by continuaunce bring to destruction the profite of a pri­uate house: Let therefore the Magistrates suffer none in their common weale, without arte, without occupacion, or some honest or profitable meane to liue by, erectyng Lawes to compell fathers to prouide good instructions for their children, specially in the doctrine and feare of God: and if any cary inclination & will to searche out learning, let him according to his power geue encouragement to so good a desire: And so apply euery one of the rest to the Art whereunto he findes nature to geue her redyest consent.

Let there be neuer a Maister, who kepes not his ser­uaunt in seruice, and restraining all libertie to vaine idle­nesse, let him ioyne compulsion to his negligence, & force him to such Arte or faculty as his capacity wyll best agrée [Page 143] withall: yea such ought to be the diligence & prouidence of the magistrates that there be not séene in ye time of worke, any man or woman, which doth not his duety according to his profession. In the Bible, the woman as well as the man, hath her labour prescribed,Pro. 31. specially in the last chap­ter of Salomons Prouerbs: much lesse then the man ought she to be séene idle, for by her idlenesse (as hath béen sayd) the first woman marred all: her office shalbe more amply set out in the sixt booke: S. Paul woulde not that wid­dowes runne or gad from house to house, as idle babbling gossops, & either learners or caryers of newes: And much lesse is it tollerable, that men of estate replenish ye stréetes, I meane, walking vp and down for their pastime, vnlesse they bée called by occasion of businesse: There ought the Magistrate to be often, scommyng as did Epaminondas, & searching the stréetes, to sée how euery one followe their estate, and so reforme the disordred, and heare the com­plaintes of such as haue suffred wrong: & in their absence to apply their deputies and Sergeantes to this charge, by which prouidence they shall kéepe all their Citie in dutie.

Touching straungers passengers soiourning in their Towne, it is very necessary to vnderstande what maner people they are, specially the suspition and daunger of the season requiring: If they remaine there aboue one night, it ministreth matter of inquiry, and therfore let the hoast infourme the gouernours: If they be men of occupation, let them search worke, and auoyde idlenesse: And if they be people of estate, the regarde to their calling geues them such knowledge and care of their duetie, that they wyl not loose time in vnprofitable rest.Acte. 17. The Burgesses of a Citie ought not to come in the rebuke of the Athenians, whose maner was to kepe the stréetes & publike places for vaine pleasure, and to heare newes. Aboue all other, it is farre from the office of Churchmen to be séene in stréetes or shoppes, or before the Churches to gaze on passengers, and much lesse to walke vp and downe in Churches,Esai. 56. contrary to the commaundement of God, whose house is a house of [Page 168] prayer: wherein as many haue a fonde custome, eyther to spend the time in mumbling their darck Pater nosters as olde Priestes were wont to doe, or else to chatte with such as they méete, whom they ought to instruct and re­forme: So being in the church, it belongeth to them to ex­presse an example of good ministers, as eyther to mount into the pulpet and preache, or withdraw into some secret place, where they maye pray in truth, without fiction and hipocrisie, and in great reuerence vpon their knées medi­tate in spirituall contemplation that which belongs vnto them both to thinke and doe, aswell for themselues, as for the people, for whome they ought to be intercessours to God: assoone as they haue perfourmed their dutie in the Church, let them withdraw themselues to their priuate studies of the scripturs: if after their studie they will prac­tise any facultie secretly, eyther to auoyde ydlenesse, or to giue sustenance to their poore estate,Actes. 2. 2. Cor. 11. 1. Thesse. ye custome is tollera­ble, and agréeing with the auncient fathers: wherin as S Paul stands an example, who trauelled with his hands, to auoyd slaunder to the Gospel, & not to be chargful to any.

Mark. 6So Iesus Christ, before he preached (as Saint Marke writeth) was called Myller and Carpenter, as one that wrought at those sciences with Ioseph, asmuch to reléeue the necessities of his lyfe, as to obey ye cōmaundements of god, who made all men subiect to labor: But after he tooke vpon him the state of preaching, he coulde not trauayle in those scienses more, neyther ought he to doe so, for that he was come to doe all spirituall dutie: & so was he occupied in continuall prayer, to teache, heale the sicke, & do the of­fice of a sauiour:Mark 6 He spent sometimes thrée dayes in in­structing and healing the sicke, for which two causes (as S. Marke sayth) he had no leysure to refreshe his bodye with foode: and hauing no oportunitie on the dayes to pray, he oftentimes passed nightes in watching and pray­er: By whose example suche as are called to the estate of Ministers in the Church, Byshops, and Pastors, ought to direct their behauiours, employing their times in spiritu­all labours, being séene in no place but in excercise eyther [Page 159] to teache the ignoraunt, comfort the afflicted, exhorte the negligent, confirme the weake, and reprooue the offendor, and expresse withall, alwayes some good doctrine, and con­firme it by example of their good life: And so for the rest, I send them to ye treatise of their institution, & resorting eft­sones to the labor wherof we spake, ydlenesse whether in them or any other men of learning, is an vncomly staine.

Let them with all others of knowledge, but speciallye gouernors pollitick and spirituall, do as the naturall head of man, wherein as the spirite meditates, debates, and de­uiseth that which is good and profitable to the body and e­uery member: so by counsell of the same spirite, the heade prouides by pollicy, beholdes with the eyes, hearkeneth with the eares, and speaketh with the tongue, that which is necessary for the whole, studying altogither for the en­tertainement of the body and al the members, whome he commaundes in perticuler to trauell with all their force & industry naturall: as the eye to looke euery where, where neede is, the eare to heare that which is good and profita­ble to the body and all his members, the hande to worke in diuers sortes, the féete to marche and go &c. So that there is no member ouer whome he hath soueraintie, and which hath meane to obey his commandement, to whom he prescribes not what he ought to doe. And euen as the stomacke receyues the meate to decokt and disgest it, and afterwards to distribute it thorow the body, euen so ought the magistrates of the Churche to doe with the doctrine, which they haue learned out of the holy scryptures, com­mending the same imitation also to ye magistrats of iustice & lawyers, imparting the science of the laws which they haue learned in schools to the people, some to ye instruction & health of soules, & other to direct the pollicy of their com­monweals. The like also belongs to Phisitions, touching the disposing of their science for the cure of bodies: Other members haue their propper and outward labour, as the hand that worketh, and the féete that serue to marche and go. So Marchauntes, Labourers, and Artificers, haue the trauayles of the bodye for excercise, not onelye to the [Page 142] particuler profite of them selues, but also to the behoofe of the whole: as others haue the labours of the spirite.

Here it is not impertinent to the matter to rehearse the Fable of Marcus Agrippa, Orator of Rome, pronounced to the people which were assembled to do violence against the Lordes of the Senate, whom they sayde kept them in too great subiection of labours, and contribucions of tributes, to entertayne their rest and tranquility: This Oratour, to apease this popular mutinie, and eftsones to reconcile them to the Senat, brought in this resemblance: the members of the body (sayeth he) murmured on a time against theyr stomacke and bellye, obiecting that they did nothing but toyle in perpetual trauell to norishe it, & yet it was neuer satisfied, and so being weary, forbare to labour any more to reléeue it: the hand would worke no more, the feete laye at rest & would go no further, the mouth refused to speake, the eye to sée, and al gaue ouer to prouide for the bellye. By which occasion within few dayes all the mem­bers became feble & weake, yea without hability to moue, so that ye man had no power to set one foote before another. And so foreseeing in what danger of death hée stode, for not ministring foode to his stomacke and bellye, perswaded al his members eftsones to recontinue their trauaile, geuing them to vnderstand that they were not fallen into that in­firmity by any other meanes then because they disobeyed the stomacke, refraining frō trauaile to prouide him suste­nance and norriture to the bellie: which being thus beaten into theyr knowledge, they tooke againe theyr first office, labour, and diligence, and so eftsones recouered theyr agi­litye and force, & neuer afterwards mutined against their stomackes or belly. To this stomacke he resembled the Senat, & in the members were represented ye people, ap­plying so aptly this cōparison (which is as a natural lesson & visible doctrine) that he brought the people to returne to their citie, & yéeld theyr accustomed obedience to the Lords of the Senate: declaring by this peremtorye reason that it is not possible to the world to bée well gouerned, nor lyue [Page 161] without counsel, iudgement, and prouidence of God, and graue gouernors: some prouiding for the safetye of soules, and others caring for the temporall affayres, the better to establishe a happye tranquilitye in a common wealth.

¶ In all creatures is seene a perpetual labour, whether in Heauen, in Earth, or in the Sea: The profite vvhich riseth in a Citie by the trauaile vvhereunto the idle sort are constrained. Exhortacion to the Magistrates to purge their common vveales of vnprofitable people, declaring the euill vvhich comes of them, and the authoritie vvhich they haue to doo it. The .11. Chapter.

THere is no naturall Common Weale, no not amongest the Beastes, which is not in conti­nual and common labour, with­out excepting any singular cre­ature frō trauaile: In the Mo­narchie of Bées, where the king commaundes, wée haue already proued that there is no Idlenes: Among the Antes, where the most auncient guide the rest, euerye one is busye to beare his burden, & builde his Garner: In the flocke of Cranes, where al be equal in auc­thoritye, none is suffered to be idle: Nor of Grashoppers, when they flye in Troupe. There is no winged Birde, which flyeth not & geues to euery day some acte of trauaile according to his nature: No Fishe in the Sea, or other water, to whome with the vse of life, is not ioyned perpe­tual trauaile: No Beast aboue, or vpon the earth, who af­ter his natural rest, doth not employe him selfe according to his natural facultie: no, natural thing if it haue life and strength, is suffered of nature to bee idle.

The Sea alwaies bringeth forth Fishe, beareth great Shippes, and hath her other mouinges: and as the Riuers [Page 162] fall into the Sea, so the fountaines slide into the Riuers. The Earth without ceassing, engendereth or preserueth Herbes, Séedes, Plantes, and the plantes neuer forbeare in theyr season to expresse their vertue and bring forth fruites, and are neuer vnprofitable: yea, if there bée any vnfruiteful, it is committed to the fire, as not worthy to bée susteyned with the fatnes of the earth without yéelding good fruite:Mat. 21. Christ cursed the figge trée, because it brought forth leaues & yéelded no fruite, signifying to vs yt it is not inough to trauaile, if our labours bring forth no profite to others: The fire continuallye burneth, The skye hath his perpetual mouing, carying about his planets and starres: The Sunne geueth light without intermission: And the starres in the night leade vs by infallible Lightes: Thus there is no creature which God hath made, séene idle, but man, who of a corrupt nature, paruerteth his order, where he is bound by most iust reasons, both for the mind & body, to trauaile, seeing that as labour is healthful and necessary to him, so hée onely aboue al other creatures of God, recei­ueth the profite of the earth, and hath of God in the ende e­ternal recompense: which proueth that trauaile, whether it bée to gaine and preserue goodes, or that it reléeue the ne­cessitye of the bodye, or tende to the health of the soule, is most behoueful and necessarye to man.

It is great hurt to a common weale, to nourish mouthes that eate and labour not: Who besides theyr owne idle­nes, are hurtful examples of disorder to others: For such people are not satisfied with the losse of theyr owne time, but sinisterlye seduce others to theyr faction, and ten of those are inough to corrupt fiftye, yea, a whole Towne: Therfore let the Magistrate purge his city of such dranes, table Iestours, Parasites, forgers of Newes, builders of scoffes to goo scotfrée them selues, & very natural pyllors of Tauerns: And with the same seuere diligence, let him cleanse his cōmon weale of al filthy quagmiers of ruffen­rie, scurility, seruice of bawdes and bawdry: for if one out­corner of his Toune bée infected with that pestilence, it is [Page 163] inough to impoison the whole: yea euen as there is precise order to clense the stréetes & chanels of al filth & vncleanes, to kéepe the toune from corruption of aire: and as the head of mans body foreséeth that there remaine no impedimēt to any member, but the eye lokes about the body that it be kept cleane, & if there bée any offence, there is a plaister ap­plied to cure & cleanse it: euen so, al such as the magistrate shal see through idlenes, or vaine, or vnlawful arte, to pre­pare to corrupt them selues, & infect others, Let him either by iustice or discipline reforme them, or by good pollecye a­uoide them from the society of others. If there be any fa­thers through whose negligence, or other default, theyr children of good houses become customarye to idlenesse, sinne, and other vices: Let the Magistrate punish by heauy fines, such fathers for bringing into theyr common weale such pernicious education, and (for example sake) compell their children to ciuilitye by publike discipline: It belon­geth no lesse to the office of the gouernor to correct the pro­digalities of such whose parentes diceassed, and they left to theyr owne election of libertye and life with full Coffers, waste their wealth in plaies, glottonies, pompes, & taking vpon them the title of Gentlemen, & attyre of yong Prin­ces, make loue to Ladies, they which are the Sonnes of Marchantes, who, to get the name of nobilitye, sell theyr shoppes, holding it a staine to theyr reputacion to continue the trade of theyr fathers: And so in continuaunce by much spending, and neuer winning, theyr prodigalitye leades them at last to sel euen theyr houses and implements, litle knowing theyr value at the first, and lesse considering to what vses God had ordained them: Sure, such ought to bée bridled by Publike aucthorytye, and restrayned to rule and measure, liuing according to the rate of other wise Burgesses: And if they are vnapt to continue theyr Shops, there may bée constraint to frame them to other trade, bothe to theyr proper commoditye, example of the Citye, and to kéepe them from extreame pouertye, whereunto there Idlenesse will bring them.

Heare let no man say, haue not I onely propertye in mine owne? may not I doo with my goodes what I list? yea, who can let me to sell it, sith euery man is maister of his owne? suche speaches please well the humour of the speaker, but agree not with the statutes of a common weale wel direc­ted, and much lesse haue conformetye with cōmon reason, because a perticular, is but a member of the bodye polle­tike, who ought to bee gouerned by his head, and geue all the ayde hee can to his body. Horace sayeth, wée owe our selues and al that wee haue to our common weale, as who saye, wée are not for our selues, neyther is our goodes our owne, but all ought to bee employed to Publike behoofe (but more to God of whome wee haue al) so that if our countrey haue neede of our goodes or our life, we ought to refuse nothing: ought not the Arme to suffer to lose his sleeue, yea, and the ioynt, to keepe his bodye? were it not better the hand were cut of, then to loase both the leggs, or the whole bodye? But a man to hurt him selfe is another matter, for he should not onely do iniurye to him selfe, but wrong to others: For that cause wée say, that if a man set fire in his owne house, he ought to bée hanged, for the act bearing common interest to the citye, makes the man re­puted as a publike iniuror of the state: bée it that the house was his, and builded by him, yet to propertyes is anexed this condicion, to vse them well to the behofe of al, and not abuse them to the offence of any. So, goodes are a mans owne for his necessarye vse, but if he abuse them, they are none of his, but the common weale ought to resume thē as a good mother, and kéepe them for the after necessity of her child: If hée that cuttes his Arme for the nonse, deserue the punishmēt of a murderer, no lesse merite of paine belongs to him who doeth wrong to his common weale to, whome hée oweth that arme for the seruice of the rest.

For that cause euen amongst the Pagans, hée which killed him selfe, was led to the scaffolde and hanged as an offen­dour, because hée had in that sort cutte him selfe of from his bodye polletike, to whose seruice hée ought him selfe [Page 165] and al that was his. The prodigal and vnthrifty man ha­uing turned his great wealth into a mountaine of smoke, by his disorder leaues this charge to the Citye, to kéepe his wife, and to prouide for the sustenaunce and education of his children, who, being accustomed with theyr Father, to epicuritie and deliteful pleasures, can not but smel of their first corruption, and be hardly kept from intemperance, & without a harde hand, wil not bée restrayned from the life of theyr dissolute Father. And therefore as wel to preuent this publike charge to the Citye, as to reduce to modestye Impes of suche disordered stockes, it is good to shake the rodde of discipline, to kéepe such Youth from corruption, not suffering any to liue in Idlenes, least their example infect others.

There bee diuerse sortes of Idle pople, some worcke certaine howres onelye, and they bee certaine Artificers: Some as vacabondes vvill neuer doo any thing, vvho bringing vp theyr children in the same trade, traine them to the vvallet betime: Discourse of poore Beggers vvandring in Countreyes, and of the euill that they doo. ❧ The .12. Chapter.

BVT because this Idlenes hath so large a sircuite throughe all the world, and is more generall in most sortes of people, then a­ny other vice, and aboue al the rest most hurtfull to common weales: It is necessary we pur­sue it euen til we bring it to the last confusiō: some there be that worcke by fittes, and as it were obeye theyr howres and seasons, and in some wée sée a perpetuall Idlenes, not fo­lowing any art or labour.

There bée some Artificers and handycraftesmen, who when they put them selues in negligence & disorder, haue no power to geue ouer, tyll hunger constraine them to re­continue their worke: Theyr speciall time which they re­serue for these disorders, are the Holye dayes, whiche as Beastes they abuse in gluttony and dronkennesse, and by their behauiour become beggarly Varlettes: If they finde no worke, of necessity they must begge, or become théeues: and if they fall sicke, they die of hunger, & theyr familye are left to the reléefe of the common almes. But much more euill do those which are poore wantonlye, or counterfeite poore, who as stout beggarly varlettes, hauing once layde the Wallet on their shoulders, are not afterwarde made tractable to any occupation: truly natural & liuely roages, whose bringing vp is in begging, to the ende they may be­come miserable betimes, by whome the world is so reple­nished with suche vermine for want of good pollecie.

The best reméedy for our first halfe workemen and halfe idle men, standing vpon the brotherhood of Loyterours & suche as are sone cloyed with worke, I meane also such as for an howre of labour, wil plaie and haunte the Tauerne a whole daye: The best meane to reduce such, were to geue order that no Tauerne, nor Inne, either in the Towne or Subberbes, should receiue any inhabitaunt vpon a great paine, and that the workemaisters of such Iourneymen, distribute no wages, but at the wéekes end, or els to theyr wiues, if there bée necessitie to nourishe theyr familie, dri­uing them by this meanes when they are disposed to re­creation, to doo it modestly at hoame, and not to ronne into insolencies abroade: wée haue declared elswhere, when & what recreation of the mind and rest of the body we ought to take after labour, but neyther to vse it, but as wée vse Phisicke, which is by necessitye: nor to acquainte it com­monly, for feare of bréeding a custome wherein is no lesse daunger, then when a whole bodye will proue Phisicke, which onely is due to the diseased.

Touching the children of the Poore, wée will speake of [Page 167] them heareafter: But to the other Loytering & Idle poore, begging for the nonse, or by malicious sleight, they can not bée persecuted with too seuere correction, as either with the sentence of ye Gibbet, or at least condemnation to the Gal­leys. For some of them bée expert Théeues & Robbbers in the ende, as bée these countrey runners & stoute beggars, a people drawen togeather from many places, bearing the name of Gipsies, or Bohemiens, who, much lesse that they euer sawe Egipt, but knowe not where it standeth. These with their wiues, being sorcerors & interpretors of Satā, abuse the simple, & vnhappye, casting a powder into their purses whose vertue is to bring away al ye money: others there be called poore beggars, no more tollerable then they: they are varlettes all of a route and race, and for the most part great Cossinges to Ragot, who, in a language or Gib­berishe onely vnderstande of them selues, geue great esti­mation to their trade by pitiful voyces, & counterfeit sick­nesses, groaning & sighing in apparance, & inwardly mery minded, picking in this sort ye purses of many poore wiues in the countrey: who, if they geue them not a good deuotion (for they make no reckoning of bread) they wil threten thē to burne their barnes, & in the nights to cut their throtes: If the théefe receyue the gibbet for his hyre, what sentence can bée lesse against those, who making an acte to beguile and abuse the worlde, are worse then Théeues, for that they take awaye the sustenaunce from such as are in déede poore: they will saye, it is better to aske, then to take a­waye: what more sutteltye is there in robberye, or what greater deceyte and abuse then this? yea, if they founde the doores open, and houses without garde: I doubte not but they woulde enter, and take what they found without as­king: If Ipocrites bée accursed, if Théeues bée hanged,Mat 23. if lyers bée so much hated of God: if the idle sort deserue ex­communication,Psal. 5. 2. Thess. 3. 1. Thess. 4. and are condempned by the Scripture to dye of Hungar: what grace then can these deserue? yea, being no lesse hurtfull then all the rest, why shoulde they bée more fauoured then any other?

But nowe to a pleasaunt and true Historye of certaine poore Beggers counterfeyting sick men: In the time of the good King Lois the twelfth, a very father of the people and most pitifull to the poore, as it was a custome of this good Prince to goo euery daye from his Pallace, to a Chapel for deuotion sake: so, one daye al the Beggars there aboutes were drawne togeather afore the sayd Chappel, prepared to play their partes in hope to bée well paide of the King, to whose nature nothing was more familiar then pitye & mercye: when they sawe him comming, they scriked & fell down to the earth beating them selues, & foaming at the mouth by a quantety of Soape, which they had sutlye con­ueied vnder their tongues, the better to set out their deceit, and draw this simple King to a large Almes. A Gentlemā spying the Prince to fal into moodes of pitye, and at point to shew large compassion, besought him to stay a litle, pro­mising to shew him a fayre miracle: The Gentleman cau­sed to bring him a great Carters whip, wherewith, ente­ring into the first parte of his miracle, hée lashed with all his force these stoute Beggars, who, with strugling with them selues were become more then halfe naked. By that tyme the Oyle of his whyp had suppled theyr bare fleshe, and drawne the blood to trikle downe, féeling styl the rage of the whipping placester to redouble in sharpenes, these traunsed men recouered theyr Legges & ranne faster then those that folowed them, and forgetting theyr late frensie, and foaming in the mouth, & euerye other fit of a counter­feyte, they cryed for compassion, and cursed the whip & the arme by the which the miracle and mistery was so sharply pursued. This proueth that there is no better meane to cure saith Epilepsia (commonly called S. Iohns disease) nor other counterfeyte diseases in such deceytful beggars, but eyther to whip or to hang them, without which reméedye, theyr disease wilbe incurable: we sée in our cōmon weale many that haue such infirmitye or defect of members ey­ther by nature or accident, as they haue no hability to tra­uaile (the onely excuse for idlenes and begging) and yet are [Page 169] hardly drawne to receyue cure, the same agréeing with the time of s, Martin in the example of the lame man, who vnderstāding that in the sayd Byshop was power to heale the lame and malady of the palsey, and that he should passe thorow the village where he was, caused him self to be ca­ried to an other place to auoyde the restitutiō of his lims.

Loyterers accustomed to beg, vvill be applyed to no other trade: The poore religious beggers ought to be entertayned by them in vvhose seruice they trauell, as Byshops and Pastors: Hermittes ought to trauell according to their fyrst institution: the Hermites of The­baides in Aegypt of their trauels nourished the poore the vvell reformed religion trauell certaine hovvers of the day. ❧The .13. Chapter.

THus we sée many desire not to be made hole & disposed of their members, because they would not be employed in trauelles necessarye to liue (so swéete is this vice of begging to ye mise­rable sorte): which sure is an apparant wretchednesse to man to encline so to ydlenesse, and séeke to lyue at the charges of an other: séeing the greatest benefit that God hath besto­wed on manne after he had transgressed the lawe, was to giue him habilitie to labor, the better to kéepe him from infinite euils which ydlenesse bringeth: whereof one is to beholden vile, contemnible, shamefull and miserable: The poore (sayth Salomon) hath spoken,Prouer. 1 [...] 18. & 22. and none made reckning of him: all his frindes forsooke him, and mockt him at last, as is séene in the history of Iob, wherein is not ment that we shoulde blame pouertie or begging, sent of [Page 170] God to the weake, which for many causes is most pitifull and merites support: but that it is an errour and fault to take pleasure in that which is wicked, or which was sent vpon men for paine of the curse of sin, and to delight in that which of his proper nature as it is shamefull, so it was a reason to S. Paule not to giue foode to them, but to bid that the begger shoulde be shut out of christian compa­ny: and therfore he commaundeth all that haue habilitye to trauel,1. Thess. 4 not to spare labor, saying, worke, that you haue no neede of any other: as who say, trauell with such dilli­gence for the reliefe of your lyfe, that your wantes come not to be rated by the fauour of an other, nor the restitu­tion of your loanes compelled: muche lesse then giues he liberty to go from doore to doore to proue mens compassiō: Here if any obiect that the religious beggers (commonlye called Mendians) are within the compasse of this correcti­on, as hauing made vowes to begge: it may be aunswe­red, that in their vowes is nothing lesse included then pro­mise to begge from doore to doore (for so shoulde they all go to it necessarily) but they haue taken vppon them simply a profession of pouerty, which is not to care or stu­dy for richesse, which they abandoned both in will and fact, and gaue all that they had to the poore, to go the more fréely thorow the worlde to preache: neyther did their vowe stretch, to take nothing for their sermons, and other spi­rituall actions, to the which, by the scripture is due honest recompence sufficient to entertaine them: And therefore because suche religious fathers haue bequeathed them­selues to preache, and supply the defaultes of pastors, for which labor at the least, they deserue to be nourished and entertayned: we saye, that in this act they ought not to be called beggers, for as the pastors are bound to recōpence their labours, so haue they iuste occasion to demaund their byer, without néede to aske it at their gates: S. Paule al­so to the Corinthians declareth that such as preache haue good right and auctoritie to demaunde their iust payment: Others there be (appertayning to this profession) which [Page 171] do nothing in a couent, neither studying to preach, & much lesse preaching actually, nor serue in any vse to prechers: there is nothing in them to deserue to be norished in vn­profitable ydlenes: If they say they pray for their benefac­tors, let them resort to s. Agustine, who will satisfie them in that point: He reformed certaine Monkes or hermits of his time, who because they woulde doe nothing but praye, were called prayers or praying men, wresting this text of the Gospell, pray without ceasing, and a place in s. Paule,Luk. 18. 1. Thess. 5. Praying vvithout intermission: These were therefore founde alwayes mumbling in the fieldes, stréetes, at the doores where they begged meate, yea, they mumbled prayers euen whilst they did eate: But S. Augustine told them lernedly that all thinges had their time, as in déede, he prayeth without ceasing, which prayeth in opportunity, hauing his heart, and affection alwayes raysed to God: he tolde them farther,Eccles. 3. that he that had willed them to praye without ceasing, had tolde them also before by his irreuo­cable sentēce, that thei must eate their bread by the sweat of their bodies, saying by his holy spirite, thou shalt eate the labors of thy handes, and shalt be happy, and good shall come to thée thereof: He resisteth besides,Gene. 3 that much lesse that the Monkes of Egypt went a begging, but they tra­uelled with their handes to nourish their liues,Psal. 127. according to gods ordinaunce, and distributed the rest of their labors to the poore in suche sort, that in a dearth in Affrike, they sent from Egypt whole ships charged with corne, to suc­cor the necessities of the poore of Affrick, which the sayde holye doctor affirmeth was done in his time, to the great glory of god, who by the poore did (as it were miraculously) nourish the poore, and sterue the riche, by the generall fa­mine of that coūtry: If those poore Hermits, and other re­ligious soules, nourished with the sweate of their bodies, so many numbers of pouertie through the worlde, howe much more are bound to this dutie the riche Churchmen of this time, whose reuenues are dedicated to their necessi­ties, and to sustaine the poore: much more ought they to [Page 172] distribute the superfluity of their reuenues, séeing they are bounde certayne howers to ayde with their labours the poore according to the meaning of S. Paule, who willeth them to trauell not only to lyue,Ephes. 4 as doth the poore, but al­so with the profits of their labor, to bring succour and no­rit [...]re to the néedy, whose handes suffice not to sustayne their lyfe, but specially in tyme of famine, or to bestowe reléefe vpon them, whose infirmities of body denye them all power to succour themselues: And as wise and holye men vnderstande so well by the scrypture, that labour is the expresse commaundement of God, and that they re­proue ydlenesse, euen in the religions most strayght, al­though there be sufficiency with fulnesse: So also in religi­ons well instituted and reformed (notwithstanding their compotency of reuenue) are continued certayne howres in labor in some arte or honest exercise of the hand, selling their workes to the ende to make almes to the poore: whose example I beséech God may chance others to the ende that in their sinfull ydlenesse be found no more cause of their damnation, nor to the worlde occasion of slaun­der to their holye profession.

¶ The fourth Booke.

The simple impotent and true needy poore, we ought to holde in singuler and deere care, asvvell for Gods commaundements, as for that he hath promi­sed vs great recompences both temporall and eternall, by the vvhich many haue bene stirred vp to giue all their goodes to the poore, but specially such as vvould follovve Iesus Christ to doe holy profession. [Page 173] The .1. Chapter.

TOuching the true poore, who eyther for their small age (as children) are vnable to labour, or being olde, haue no force to trauell, or suche as by diseases in disposition and true infirmi­ties of the state decrepit (as the blinde and lame) are vnapte to seruice, yea, their handye worke not sufficient to giue nouriture to their family, spe­cially in times of dearth: togither with those poore soules, who hauing bene riche, are now fallen to pouertie, whose shame makes them endure much, because they dare not aske: And lastely all poore passengers, and néedy straun­gers ought to stande with vs in due recommendation by the commaundements more often repeated to vs in the scrypture, with more great promises of recompence, then for any other thing which God hath giuen vs in charge to doe: the same being a signe most certaine, that we can not doe an act more agréeable to God (touching duetie to our neyghbour) then to vse charitie (comprehending alwayes that which we ought to God) without which,1. Cor. 3 Rom. 3. 1. Tim. 1. though we giue all our goods to the poore, yet we lose all for as chari­ty is the perfection, and full ende of the law, yea, the very marke whervnto it drawes, proceding of a pure heart,Math. 5 Luk. 6. Psal. 4 [...] a conscience perfect, & faith not dissembled, but entire & ex­pressing a true trust reposed vpon the goodnesse of God in hope of eternall lyfe: so is it called mercye, which, who so euer doe vse, are called by Iesus Christ happy,Ose. 6 Mat. 9 for they shall find mercy afore God. Dauid assureth the man that reléeueth the poore, neuer to stand abandoned of god in his necessities: yea, so far doth he loue this mercy, yt he prefer­reth it afore sacrifice, due to him as to god: I loue (saith he) mercy better then sacrifice, & obediēce, & knowledg of god, more then holacust, which was a sacrifice wherin ye whole beast was burnt and consumed in perfit oblation to God. [Page 174] By this he auiseth vs that it were better to nourish a poore soule, and preserue him from perishing by hunger, then to offer all the beastes in the world in sacrifice: for as the beastes and all other perticuler creatures of the worlde were made for the vse of man: So it were better there were a generall wrack of them all, then to suffer the mea­nest man that beareth lyfe to perish and dye for want to be succored by this mercy.

This worde almes (according to the Gréeke) hath hys deriuation from thence, so that to doe mercye, is to giue almes,Prouer. 14 21. & 28. according to the Gréeke propertie, whereof it is sayd, who hath pity on the poore shall be most happy, who exerciseth pitie on the poore man, and aydeth him, hath his recompence of pity layde vp with God,Math. 7 who will neuer abandon him, and according to the succors which he besto­weth on the néedy, God will measure reléefe to him in his proper necessities: Yea, suche high dignity and prayse of vertue, hath this charitie to the poore, that it only amongst all other vertues, is called iustice, which is the most perfit vertue, conteyning all other vertues, and according to the name of it, all honest people are called iust: sure none can worthyly be called honest men, vnlesse they be pitifull to the poore, expresse actes of comfort in their necessities, and frankely, and gladsomly giue vnto them the duety of their estate, which is norriture, and necessarye succors: For which cause Dauid called such Acte, iustice: the iust man (sayth he) hath distributed his goodes to the poore, and his iustice remaines eternallye: as if he hadde sayde then doth a manne shewe himselfe to be of perfect hone­sty,Psal. 3. when he imparteth a good portion of his welth with the poore, hée shall not loase by that benefit which he doth to the poore, for he shall be iustified by it (vnder the merit of Iesus Christ) of all sinnes of the which he shoulde be ac­cused in the iustice of God:Daniel. 4 that was the cause why Dani­ell spake to Nabucodonosor: redéeme thy sins with almes and thine iniquities by charitable déedes to the poore:Math. 25 Actes. 10 For that cause will Iesus Christ absolue in his iudgement, all [Page 175] such as in his name haue giuen succors to the poore: Thus doth almes make and expresse a good man helping to hys iustification in that he workes or prepareth remission of sinnes, as the almes done to Cornelius, and prayers by the which he was heard of God, and instructed in true faith by S. Peter: And almes proceeding of true fayth iustify­ing by charitie, helpeth to iustifie, in that they deminishe the paines of sinnes, and make that man after he haue ob­tained remission which is done by the efficacy of the passi­on of Iesus, Christ apprehended by fayth, stande with God in more grace of pardon.

Besides all this, to almes is ioyned of God a promise of succors in all affayres, as deliueraunce from diseases,Psal. 4 [...] Esay. 58 1. Tim. 4 Toby. 4 and death, encrease and aboundaunce of welth, and frui­tion of eternall lyfe: yea, they suffer not as Toby sayth, a man to go in darcknesse, meaning dollors, heauinesse, perplexities, and perpetuall sorrowes of hell: The assured consideration of which promises, hath drawne many chri­stians to dispose all their goods to the poore, some of them choosing a solitary lyfe in the desertes, others to take vp­pon them euen the seruice of the poore in hospitals, others endued with knowledge, to become preachers, not regar­ding temporall goodes, in hope of the eternall felicytye, which hope woulde not suffer them to take goodes of any: In this they conformed themselues with the Prophetes of the olde testament, and with Iesus Christ,Mat. 8 who had not so much as a bolster to rest his head vpon: he sayde to his Apostles, that such as forsake not all they haue, can not be his disciples: They séemed also to beléeue and take suerty in that which he said to a certayne rych man: go thy waies sell all thou hast, and giue it to the poore, then returne to me, and follow me, and thou shalt haue a treasour in hea­uen: Christ willeth not by these texts, that in al men indif­ferently should be such actual prostitution of their goodes to the poore, and that they shoulde leaue all and follow him and become his disciples, which haunt with publicans, and hauing conuerted them, he commaundes them not [Page 176] to leaue al to follow him: nor to Zachea, who was princi­pall amongst them, and for shewed that there should be al­wayes poore in the worlde, meaning then by consequence that there should be also riche men in the world: which is very well confirmed by S. Paule in the lesson which he giueth to the richemen what they ought to doe for their saluation, not prescribing to them to leaue al, but to distri­bute part to the poore: of whome Iesus Christ made elec­tion of some for his Apostles and disciples, who the better to exercise their estate, shoulde actuallye forsake or sell all they had and to offer it to the poore: and others he lymi­ted no further,Luke. 11 but that they shoulde not set their heart vp­on richesse, but giue almes, and speciallye eschewe coue­tousnesse, and cares of the worlde.

¶ Many haue giuen all that they had to the poore to follow Iesus Christ, in hope to be hap­pie: so did the first christians leaue all their goodes: God requi­reth not of euery one such a feruent liberality, but to giue by mo­deration, vvhich is at the least, their superfluitye. VVe must nourish the poore according to their qualitie: if they be strong and able, they deserue no almes: vve are bound to giue them meane to liue: Hovv vve ought to giue to some, and lend to others. The .2. Chapter.

BVt now eftsons to the matter of the promi­ses which God hath made to the almes gy­uers,Actes. 2. & 4. they haue stirred many people in the ages past, to distribute all they had to the nouriture of the poore, thinking themselues happy to become poore, by making others riche, as Iesus Christ made himselfe poore to enriche mankinde: For which reason as we finde eyght thousande persons in the first preaching of the Gospell by S. Peter, to haue solde all their goodes to put themselues in cōmunaltie with the [Page 177] poore of Ierusalem: so let the same reason serue to draw the riche sort in a common weale, not to be negligent or colde to contribute to the necessities of the poore, the rather in contemplation of so ample and riche benefites of Gods promises and graces both in heauen and earth made to such as are mercifull, and also in consideration of so many examples of richemen, who with a gladsome redinesse made themselues naked of all that they possessed, to couer and cloath others: But here we will not nowe perswade such pouertie to the richemen of our time: only let them eyther contribute to the collections appoynted by the go­uernors for the reléefe of the true néedy poore, according to the example of S. Paule in his time, enioyning no lesse to all Churchesse for the same purpose: or at least,1. Cor. 16 2. Cor. 89 let euerye one be taxed portion like according to the rate of his haui­our, as I haue séene in many well directed Cities: Lastly let euery Christian vnderstand, that according to the gos­pell, at least he ought to commit to distribution, the ouer­plus or more then that which is necessary for himselfe: If the richman be as the procurer of God, and his receyuor, is he not bound to dispose his goodes according to his will? or being the stewarde or farmer of the gooddes of God (ac­cording to the nomination of Iesus christ) is he not bound in common equitie to distribute the moyty of his labors and goods which God hath put into his handes, to those which represent him here on earth, as Zachea did?Luk. 11.16. and. 19 Let no man do with grudge nigardly, or by constraint, that which he is bounde to doe with franke will, and plentifull libe­rality: not doubting, but with what measure they haue sowne, by the same rate shall they reape:2. Cor. 9 therefore if they will gather a plentifull haruest, let them make a liberall séede time, not sparing to reléeue and ayde those, by the fauour and credite of whome they shall be receyued into the eternall tabernacles:Luk. 6 And as the poore are heyres of the kingdome of god, so what is bestowed on them,Math. 25 Iesus Christ turneth it to benefits done to himselfe, and so ren­dreth retribution of the almes giuen in his name to the [Page 178] true nedy, as if they had bene ministred to his proper per­son: if any man were perswaded that Iesus Christ were at his gate demaūding almes, when the poore in his name asketh it, woulde he not go spéedely to receyue and reléeue him? woulde he not estéeme himselfe honoured of Iesus Christ in sending to him such as represent himselfe? and woulde he not acknowledge it in the person of the poore, as if he himself were present, euen no lesse redy reléefe ought he to reserue for the persons of the poore, asking it in the voyce and name of Iesus Christ: Therefore in this con­fideration and fayth, we are bound with redy and liberal will, to prouide for the sustenaunce of the true poore by all our most expediēt meanes, the better by them to worke to a common weale so great fauor and friendship of God, & so many graces and felicities offred from heauen, for the loue of the poore: and not onely to a common weale in ge­nerall, but also to euery perticuler soule, contributing ac­cording to his facultie and rate of his power.

But if the poore haue hability and power to labor, they must not be excused from trauell: neyther doe I meane that in ayding the poore in this maner of liberall and ready will, to perswade to nourish them in ydlenesse, if theire bodyes beare aptnesse and capacitye to trauell, and much lesse that men giue them what they aske for pleasures sake:VVisdome the guide of vertues. For liberalitie, or charitie, nor other vertue, neuer goeth without wisdome, nor without discretion: but as all the vertues are linked togither, so they go foorth all gui­ded and qualefied by wisdome, as the féete are directed by the conduct of the eyes,Prouer. 4 of which it is spoken in the Pro­uerbs: let thine eyes hehold things that be right, as who say,Eccle. 2 go righteously, and let thine eyes go before they feete: doe nothing but by wisedome, and according to the office of eyes in a wise mans head:Math. 14 and. 15 Iohn. 6 Let him reuolue all things in the iudgement and counsell of wisdome.

Thus must they be reléeued according to their necessi­ties, and accustomed necessary nouritures, and not wan­tonly or in pleasure: And albeit Iesus Christ nourishedde [Page 179] the great trayn of the people following him to heare his sermons, and see his miracles with barly loues and fishes where he had the riuer neere to giue them drink, which standes as an example to vs to nourish the poore in christi­an plenty, according to their quality: yet we see God nou­rished Helias with flesh and better bread, applying his no­riture according to the nature of the persons: as maye be easely gathered of the text, wherin as may be noted an ex­ample of better and more easie noriture, eyther in respect of his weakenesse,Act. 2. & 4 or to fauour his nature accustomed to better foode: So in the society of the first poore christians, it is written that euery one had almes for his noriture, ac­cording as was necessary for him: so that the sicke man was considered with more compassion, and the impotent and weake, according to their qualitie were releeued by rate. But touching ydlenesse, séeing we haue prooued it elsewhere a vice not deseruing support in anye that haue hability to trauell: the more déere therefore we holde the state of the poore, so much more careful are we in their suc­cors not to suffer in them this or anye other vice, whereof they and our selues togither for them,Ezech. 22 maye stande guilty afore God, and oure almes, loase theyr fruite, bycause oure almes they shall be entertayned in their vices, and God abhorre vs for not seeing him obeyed: So that if they bee poore and workeable, let vs giue them nothing, vnlesse they expresse a desire and wil to labour, but if they will continue the occupation of nothing doing, and so con­sequently to be nothing worth, let the law examine their lewdenesse, and the magistrate appoynt paynes to their ydlenesse: if they finde nothing better than to trauell, and know not now nor where, let richmen by the example of the husbandman in the Gospell, go seeke them in the pub­like place of the towne, where all the poore ought to assem­ble, and present themselues to trauell:Mat 2 and so searching there, and else euery where, such as he findeth, let him em­ploy in labour, giuing them somwhat more then the me­rite of their hyer, in regarde of their pouertie: wherein [Page 180] besides that they shall enure them to labor & auoyde losse of time, yet in this act, they expresse doble almes, and du­tifull seruice to God, in comforting their necessities, and kéeping them from doing euill: And where there are so many in one common weale, that their numbers excéede their meanes to sustaine their lyfe by labour, let euery a­ble riche man be allotted by common counsell to a num­ber for his seruice, whome as daye labourers, he may al­wayes employ in something to auoyde ydlenesse: And in cases of occupation and trade, let the occupiers set them on woorke for the helpe of their sustenaunce. But as in this businesse, the wise prouidence of the gouernor is greatlye necessary to the prouision of the poore: So touching suche as haue goodes, and lacke foode for their necessitie, the rest are bound to lend them vpon paune without vsury or pub­like excessiue interest, which is vnworthy of Christians.

¶ Compassion ought chiefelye to be shewed to poore maydes, for the infirmitie of the kinde, and not to suffer them to begge: Exhortation to vvomen to take them into seruice for Gods sake, for the vvhch, they are assured to haue great re­vvardes according to the scriptures: The maner hovv they ought to be prouided for: vvhat vvas the auncient custome of the church for the releefe of the poore, vvherin poore vvid­dovves and Orphanes vvere fyrst prouided for. ¶ The .3. Chapter.

MVch greater compassion ought to be shewed vpon poore maydes, but specially vpon Or­phanes & al others in whom is no other sci­ence, Art, or trade, then to spin, which being not sufficient to rayse theyr finding, yet not finding worke inough to be imployed in, ye next cōpulsion (if thei be not succored by seruice in priuat houses) is to go on begging, which settes them in daunger of manye grée­uous inconueniences: therfore as wée are bound by chri­stian & common pitty to succor (aboue all other sortes of poore) this fraile and weake womankinde: so the most conuenient meane thervnto, is, if the vertuous and wel­thy [Page 181] Burgesse wiues, vndertaking to prouide for them within their townes, will in one common order take into their seruice, so many as they may frame méete for their perticuler vses: yea, though the necessitie of their ser­uice require not: yet for Godes cause, let them receyue them into common discipline with their daughters, in­structing them in some trauell conuenient to their weake kinde: And with this, if in time they aduaunce them in mariage to some men of science, besides the great and a­gréeable seruice they shall doe to God, he shal make florish and prosper their house, recompence them to the hundred folde, and rewarde them in the ende with eternall lyfe: If God requited the charitie of the wise women of Egipt, for preseruing from death, the little infantes of the Hebrues, whome the tyrant Pharao had commaunded to kill: what rewarde hath he layde vp for such good women by whome are preserued the bodyes and soules of those christian maydes from filthy polution, and eternall destruction in the desire and will of Sathan? If for sauing the corpo­rall life of those small children, God poured so many beni­fites vpon the sayde Egiptian woman, what hope of lesse recompence remayneth to our good matrons of Cyties, who haue protected young maydes from being dishonored (an act more worthy then to kéepe them from being kil­led) by impudicitie, and defend their soules from perpetu­all death? what greater sacrifice of seruice can be offred to GOD then to kéepe the sacred temple of the holye ghost, which is the bodye of a mayde from prophanation by impuritye, and to protect the holye members of Iesus Christ, from being soyled in that vncleane sinke of villany and whoredome, wherein they shoulde be slaues to the di­uell, obeying him in all filthinesse and sinnes: wherein if the honest and vertuous dames of their cytie, eyther by negligence or couetousnesse, should giue liberty of corrup­tion and slaunder to these poore maydes, applying neyther care nor succor to their wants,Eccle. 17 I doubt whether in ye iudg­ment of God, they should stand cléere of their damnation: hath not God giuen to euerye one a care and obseruation [Page] of his neyghbor, who if he be lost by his fault, himselfe can not be saued, and because therefore it is not proper to a man to haue medling with this sex, but more conuenient to graue matrons by a naturall prox [...]mity, let the wo­men then vndertake this act of piety, and religion, so com­mendable of the worlde, and acceptable with God, with recompence of immortal glory: Here the burgesse dames must not alledge the number and charge of their owne daughters, and so forbeare their christian compassion to o­thers, for that were the saying of Paganes, who are igno­raunt in the benefit of our vnitie in Iesus Christ, by the which we ought to holde all Christians, aswell women, as men, in the estimation of our brothers and systers, fa­uoring, ayding, and succoring them in true frindship in all their necessary wantes: And euen as if we should leaue any man in pouerty without succours, and his necessitye driue him into offence of the law, and so to suffer sentence of death, we should stand afore God as parties to his crime and guilty to his death: euen so is it with women and riche matrons, who much lesse that they can excuse them­selues in the terrible iudgement of God, but if for want of their ayde, poore maydes fall to whoredome or other dam­nable vice, they can not but be capable of hir fault, and so merite communitie of payne with hyr: Sure such surety of recomp [...]nce, standes in the true consid [...]ration of Gods goodnesse, that albeit eyther by their proper inhabili [...]y, or euercharge with their owne children, they haue no great power at the beginning to aduaūce this poore maydes, yet (seeing it is familiar with God not to forget any good deede done in his name) he will so prosper this good act of his ly­berall charity, that themselues in time will confesse that they féele an apparaunt and manifest blessing of God in more felicity and encrease of richesse, then they hoped for: The scripture is full of the greate benefits which hospita­lytie or almes brought to suche as exercised it: it makes prosper the house where it is vsed, as appeare [...]h in the bookes of ye Kings,3. King. 7 in the example of the two Ladies grea [Page 182] almes giuers, and nourishers of the poore: The one was a widdow, who receyuing Helyas, and by reason of the ex­treame dearth of Israell, not hauing for the sustenaunce of her and her sonne for one day, but onely one little Tor­teise, imparted it notwithstanding with Helyas hir gest, for recompence whereof, shée receyued (contrary to hir hope) such abundance of vittels for hir hospitality, that shee and hir houshold were fed with a happy fulnesse: The other good woman was maried, but harraine without children, and poore, she receiued Elizea, 4 King. 4 for the which (lodging this prophete ordinarily) she became riche, and contrary to the hope of nature, had a childe: I medle not here with the ho­spitalities of men, as of Abraham and Lot, who thinking to welcome men, receiued Angels: neither how God hath made happy all fathers of hospitality: as hauing nowe to deale with the hospitality of women, the rather to draw all honourable dames to liberall consyderatiō of desolate maydes, yea though they be them selues poore: for of that pouerty God wyll sturre vp plentifull riches, of misery he wyll rayse felicity, and out of harrennesse, he wyll drawe fruite, by this holy hospitality and almes: So that if our Christian dames in this harde age, would to the honour of Iesus Christ, receyue into their houses and succors, poore maydes destitute, there is great suretie through the whole discourse of the scripture, that all happie blissing and felici­ty of heauen, will follow to the aduauncement of their fa­milies: In what worldly thing can those vertuous dames be more honored, than to giue impediment to poore aban­doned maydes, not to wander vp and downe countries & townes, as séelly errant shéepe, ready for the Iawes of the woolfe: to kéepe them that they begge not from doore to doore, and so be solde as fleshe in the butchery, and fall in praye and spoyle to whooremongers, wherwith this mise­rable time swarmes? yea, what glory can be greater to them, then in protecting virginitie from prostitution, to preserue those sacred vessels of the holy ghost in holinesse, and christian honesty: and what greater prayse can they [Page] deserue afore God, then to the vertuous education of per­plexed soules, to ioyne a disposition and meane to marye them: to the which if they be vnhable of themselues, let them call the ayde of others more welthy, but specially of the Churchmen, whose superfluities are dedicated to such vses, and they dutifully bounde to be furthering instru­mentes to aduaunce so holly and charitable actes, where­in I thinke they will finde none so harde harted, as to de­ny contribution to further a worke of suche Christian and common mercy. Touching olde and poore widowes, and other women, in whose age is expressed some suretye of chastity, & in their behauior, no feare of slaunderous frail­ty: if they haue no places proper to themselues, nor meane to be receyued into perticuler houses, it were good to be­stow them amongst the impotent in an hospital. S. Paul commaundeth the rich parents, kindred, and alies, to nou­rish the poore widdowes of their race, to the ende (saith he) the Church be not to much charged with the poore: where­in may be gathered vpon s. Paules meaning, that the true poore without parents and frindes, and power to gaine the sustenaunce of their lyfe,1. Tim. 4 are appoynted to the goods and reuenues of the Churchmen, giuing also to vnderstande that the Church (certaine dayes, but specially the sundais) contributed by collections monye for the succour of the poore, which the Byshops and pastors gaue in charge to sée distributed by the deacons and other inferiour ministers: yea, such of the ecclesiasticall ministers as had no patri­mony, or other benefit of liuing, tooke of this collection so much as was necessary for them, leauing the rest to be shared amongst the other poore in general: But here must be considered that pastours in those dayes, hadde no other goodes nor reuenues then oblations, first fruites, & almes, not knowing so much as the name of tenths, when Prin­ces were not christened: poore widdowes, and orphanes, but specially néedy straungers, passengers, & people vn­hable to gaine, their conuenient sustenaunce: as little chil­dren, and weake olde men, were fedde of those goods in a publicke place, which since hath bene called an hospitall, [Page 183] or Gods house, for there, for the honour of him, were no­rished poore people, which had no house to retyre vnto: And where there was no Publike house to receiue thē, many ver­tuous people tooke them into theyr proper houses, but speci­ally & more amply, the Bishops and pastors: So that the per­ticular houses of good almes geuers, were as litle hospitals, and the houses of Bishops as great gods houses. S. Paul commandeth Bishops to maintaine hospitalitye, & aboue al other sortes of people to be succourors of poore straungers: For, so we reade that in perticular houses, they receyued Passan­gers, washed their féete, & entertained them with no lesse hu­manitye, then if they had béene theyr nearest Parentes. A­mongst whom, if to the woman had not béene ioyned the cu­stome to washe theyr féete & vse them in due sort of hospitali­ty, she could not be receiued into the ministery of the Church, as to haue estate to minister and serue vnder the Deacons at the table of the poore, & to prouide for their necessityes: which holy custome Apostolical of the first Church, is yet continued in many places, where Maydes and religious Women, pro­fessing the state of chastity, are solemlye vowed to this office: Wherein as may be séene what opinion of honour it was to serue the poore publikely: So, let it then in these dayes bee no shame to aske & gather in Churches for this Christian pietye, nor to visite hospitalles with diligent care to ayde them: for it is one of the greatest honors that may be gotten a fore god, & an expresse estate and effect of true and Christian religion.

Hospitallitye and Almes in all times haue beene in sin ular estimation: Howe hospitalles haue beene na­med: By vvhat reasons the Scripture inuiteth vs to hospitality, in calling vs al straungers: Exhortacion to be housekeepers: Ex­amples of hospitalitye, and the recompense thereof. Obiections a­gainst the ayde of straungers in necessity, and their confutacion. ¶ The 4 Chapter.

IN all actes of pietie, Exod 22.23. Leuit. 17.2.25. we finde that hospitalitye and Almes are most recommended in the olde and newe Testament: Beue (saith God) to the stranger which is within thy gates, meate to eate if he bée poore: and sel to him, if he haue to [Page] paye thée,Deut. 10.14 23. Zach. [...]. Esay. 58. for thou art a people holy of the Lord God: In ano­ther place, he biddes vs nourishe the poore Leuit ministers of the Temple, and cause to enter into our houses, passangers, Strangers, Pilgrimes, Orphanes, Widowes, & poore people demanding almes at our gate, and to breake breade vnto thē, meaning in releeuing theyr hungar plentifully, & repayring theyr bodies, if they bee naked: In recompence whereof, God promiseth large blessings to theyr houses, & al their posterity. And to induce the Israelits to this hospitality, which proper­lye is no other thing then liberalitye to strangers, for whose succor perticularlye Hospitalles were erected, called by the Gréeks Xenodocheia, whiche is, places where Pilgrimes were bestowed: as where the sicke were lodged, was called Nosodocheia, and where the common poore were bestowed, Prochodocheia, and in our time al such places of succor na­med at this day Xenodocheia, beare the name of hospitals for straungers,Exod. 22. or passangers: hée puttes them in remembrance, that euen them selues were straungers in Egipt, forbidding them to do them any dollor or wrong: S. Paul also in a more zeale, sayth, that theyr Patriarkes dwelt not but in Taber­nacles, (Lodginges portatiue thorow countreys) hauing no permanent dwelling vpon the earth, for that they confessed they searched a better abiding in heauen, [...]. Pet. 2. by which meane (as also S. Peter with him) he geueth vs aduertisemēt yt wée are all strangers, and being not of this world, we haue our coun­trey & house in heauen, where is laid vp our inheritance with our euerlasting father. And therefore let vs take héede, as strangers, & be armed against al desyres of the flesh, & world­lye pleasures which hinder vs in the wel performing of our pilgrimage in this wicked world. But in déede yt we be truly strangers, who searcheth the original of families, yea, of al ci­ties & coūtreis, shal find, that since certain times, we are come out of strange countreies: It can not bée denied but yt we are discended of Sem, Cham, or Iaphet, the children of Noe: who for theyr first habitacion, choase the Regions of the Orient: & therfore being discended of them, we can not deny (how aun­cient soeuer we make our Citye or countrey) but that it was builded many thousand yéeres after, & so, in the consideration [Page 184] of our auncestors, wée can not be but straungers: And as god then hath singularly recommended straungers,1 Pet. 4. Hebr. 13. so S. Peter & S. Paul stoode in like care ouer them, when they enioyne vs to succor them without murmor, meaning that we should not excuse or complaine of the burden of Hospitality, or that wée had not sufficient to norish the poore of our perticular tounes & dwellinges, for by our charity that way sayth the scripture, wee shal receiue great reward: yea,Math 25. euen the same which Ie­such Christ hath promised in S. Mathew: I was (sayth hée) a stranger, or passanger, and you lodged mée in my pouerty, for which hospitalitye, he promiseth recompense of eternal life: Abraham, Loth, and Tobias, vnder the habit of poore straun­gers or passangers, receiued Aungels into the succor of theyr houses, to whom for recompence, were prouided many bles­singes, as to the fyrst, promise to haue children in his old age: Loth was preserued from the fyre wherewith Sodom & Go­morre were consumed: & to Tobias was geuen the Angel Ra­phael, for ye happy successe of al his good desires: by whom was guided & happely reguided, his sōne with abundance of goods, & restitucion of the sight which hée had lost: Dauid confesseth that God holds in singular grace, the stranger, pupill,Psal. 146. & poore widowe: and in Deutronomy it is witnessed ye God kéepeth a deare care & protectiō ouer ye poore stranger: such as haue béen vnpitiful to straungers, haue suffred seuere punishment, as was expressed by god to those people which denied passage to the poore Israelits cōming from Egipt into Canaan, & would not aforde meate to sustaine theyr liues: But if the Egipti­ans intreated Abraham so gently in time of famine, what ought we Christians to do to our poore brethren? And as such as gaue louing aide to the Israelits, when they wandred into Arabia, were highly fauored of God: so, when the Egiptians entred into hard dealing with that people, did they not begin to search theyr owne ruine? Where so long as they gaue fa­uor to that desolate flock of Israel, they florished in al world­ly felicity, & were euen Lords ouer al theyr humane desyres. Al which examples ought to remayne to our gouernors of this time, as warnings to cherish more such poore passangers and strangers to whome the place afordes no special fauor, [Page] credite, nor knowledge, then other the needy sort, naturall to their Tonnes, & known abroade in ye countrey: least, being a­bandoned of succors (which is more oftē seen then pitied) they dye vnder hedges, & theyr bodies remaine in pray to Rauēs, Dogs, Wolues, & other vermine of the field: For which vn­pitiful dealing, great plagues of famine, pestilence, or other miseries haue happened to those places, from whence they were reiected: For the death of such as are secréetly killed (as perishing for not being succored in their nakednes & pouerty) procureth vengeance in the scripture against the inhabitaūts of ye place by whose inhumanity those poore soules are suffred to dye: What may bée then aunswered against our polletike worldlinges of these daies, who, with theyr goodly fraile rea­sons impugne the very expresse cōmandements of God, neg­lecting so many Ritch & ample promises (wherof they are not worthy) which God hath made to such as harbor such kind of poore: They alleadge that when vittails grow deare, it suf­ficeth theyr proporcion to norish the poore of theyr perticular Townes, & that if they gaue entrye to strangers in so straite a time, they should famishe them selues, and fyl theyr tounes with mouthes without meate, and so they holde them vnable to sustaine so great a charge.

By which reasōs may be gathred, that in time of darth, it be­houeth to suffer to starue & die, the true poore passāgers, who, without suttelty or affected pouerty, passe only by countreys hauing no commodity of sustenaunce but by almes, & trauai­ling to ouercome theyr necessityes, fall eyther into the spoile of Théeues, (as happeneth to Marchants,) or driuen into the wages of the Warres: which of al other refuges is a most pitiful and daungerous succor: In this case as the dealing of one Cite, is an example to other countreys, who with cōmon consent dispatch those miserable soules to theyr destruction, eyther by Robbery, flaughter, or rage of Hungar.

So, howe can those gouernors eyther auoide the crime of Murder, or merit the reward of Christian charitie, which at such seasons, and to such people ought chieflye to bée showed? when is pitye either more necessary, then in time of darth, or more meritorious then in cases of extreame necessity? wée [Page 185] reade that wée must communicate, that is to saye,Rom. 2. distribute our common goodes to the necessityes of the holy ones, which are christians sanctified: haue wée not commaundements to norish our enemies, to geue them meate if they bée oppressed with hungar, & to reach them drinke, when they suffer thirst? and yet we restraine lodging and refection from him which beséecheth vs in gods name, which honoreth vs with his knée touching the earth, & which geues vs reuerence as to his lord: yea, hée prayeth to God for vs with ioyned handes, & offereth his teares for our prosperity, and yet, in refusing to aide him, wée chase him also frō vs as if hée were an Infidel: wée reade that to geue to the poore, impouerisheth not the geuer, for god multiplieth the corne in the garnors of the Almes geuer, bles­sing him with al sortes of Goodes: wée reade in the Booke of Kinges, that a poore widdow lodged Helias the Prophete in a season of extreame famine, and hauing but one litle loafe for the whole sustenance of her selfe and family, and imparting it with him as in Almes and charity: Bread was not wanting in her house vntyl the time of fertillitye: An other Woman lodging Heliseus, became Ritche, and had a Childe for re­compence of her liberall hospitalitye: yea, let vs remember when Christ in the desert fedde the poore and hungrye troupe of so many thousand mouthes,Mat. 14.15 Iohn. 6. as hée was in the exer­cise and distribution of that Almes, the Loaues and Fishes multiplyed in wonderfull abundaunce.

¶VVee must not feare, that by geuing Almes, wee shalbe poore, for God vvho is iust and true, hath promised not to suffer the almes geuer to haue necessitye: Strangers, aboue al other sortes of poore, are to be fauored in necessity: Let the countreyes as vvell as Cities norish their perticular poore: Such as distrust the prouidēce of God, not norishing the poore, are conuinced by the Turkes: rea­sons by the vvhich vve ought not to haue distrust: In times of plague, ought such prouision to bee made, as the poore dye not of vvant and pouertye. [Page]The .5. Chapter.

THen, seeing we haue so many cōmaundements to féede & harbor the poore in theyr necessityes, with ample promises cōfyrmed with exāples of plentiful graces of God: why should wée doubt? if wée doubt of his word, we cannot bée but Infidels: shal wée dare to resist God, impugning so fierce­lye his commaundementes? are we not his subiectes, & is not hee the Lord which can do al thinges, & which is iust and true? In this doubte and infidelitie wée merite the threatning in Salomon, Prou. 10. That that which wee feare shall assuredly happen vnto vs: Or in place of that, some other more gréeuous plague: wée shal crye to him for ayde, and shal find none, ney­ther in life,Prou. 17. nor in death: He sayth, who kéepeth no reckoning of the poore, or denyeth him his iust demaund, doeth wrong to him that hath made him, & who heareth not the prayer of the poore, shal crye, & shal not be hard: as of the contrary, who in­clineth in compassion to the poore, is sure to bée heard in al his requests, for we haue declared that God multiplieth the corne in the Garner, & increaseth the wine in ye seller of the Almes geuer: who sayth, hée wyl geue ayde to the poore of his owne towne, and stretche not him selfe to helpe others: Rates him selfe and prescribeth to his wil what he thinketh good, & lea­ueth to God, to doo with the rest what hée will, which can not but bée heaped against him, as an ouerwéening rashenesse, speciallye to deuide and parte that which hée hath set in state indiuidible, willing at the least that wée vse as great care to poore straungers, as to others that are familiar to the coun­trey: The reason why God in the Scriptures, hath more recommended poore straungers, then others, is, that as hée that hath most néede of ayde, ought most to bée succoured, and is worthy of most great compassion: So the straunger hauing neyther Parent, Allye, Neighbor, or other meane of friend­ship by the commoditie of the countrey, standes in most néede of Christian charitye? For the which only (being for the loue of God onely) hee is succoured, and not for other ende. Ther­fore, séeing the only respect of the loue of God, is more great in this case then in other, greater necessity also requiring, the [Page 186] almes employed there must necessarily bée more great, and the charity more commendale.

Heare, if it bée replied that wée are most bound to our owne countrey: I aunswere with S. Paul, Gala. 3. Collos. 3. that there is neyther Iewe, Greeke, Scithian, nor Barbarian in Iesus Christ: no, neyther woman nor man: as who saye, wee must not make distinction with Iesus Christ touching charitye, no more, then in the case of Saluation (wée meane not heare of Pa­rents & kinred, who in the actes and duty of charity, ought by right of nature, and deuine Lawe, to bee first considered:)

Besides, although (as we haue saide) there were some fleshly affectiō, yet the causes are greater to exercise charity to poore passengers, as being more vexed with wantes, & haue more necessity of helpe: yea, hospitals or townes (as we haue said) were made therfore with the time expressly, and principally for them: For those within cities were sustayned in the par­ticuler houses of wealthy and honest men: Why should not then the place consecrated to their vse euen from the first in­stitution, be reserued for them? What iniquity is it to take from them, that which they haue possessed aboue prescription of time? But heare I meane not that to reléeue straungers, we should be carelesse ouer our familier poore, and leaue them destitute: But where is feruency of charity, there the towne maye suffice to all, so that none perishe with hungar: And in our charge to nourishe straungers, I comprehend them not but as passangers or wayfairing, and to bée refreshed for a daye or twoo in the Hospitall, and not to entertaine them in idlenes, or geue sufferāce to theyr vaine pleasures: touching the weake & sicklye, there is other consideration: For in that, nor in any other act wherin wée employ our selues to do wel, charitye is not ruled, but is gouerned by the necessitye: And where it may bée feared, that a whole world of poore people of the countrey may flock to the townes.

That doubt is answered, if there bée aduertisement geuen that they receiue none but poore passangers: and that those of the countrey bée ruled by a generall ordinaunce, that in euery parishe the most Ritch of common liberality, reléeue such as are trulye poore, so that none bée suffered to come out of the [Page] countrey, but certaine, who eyther for shame, or other neces­sary occation wil go séeke some meane to liue by: Such men in any wise must bée applied to trauaile to auoide damnable idlenes: of whome, if any fal to disorder, let him bée sent from whence he came with seuere threates of corporal paines, ha­uing perhaps left Father, Mother, wife and children, who, by his absence, may suffer sharpe necessitye: Touching other feares, which these timerous Almes giuers maye alleadge, they ought no more to bée hearde then Infidels, but are sur­mounted euen by the Turkes of this age, with whome are continued goodly Hospitals to nourishe the poore, but special­lye passanger strangers, and that in time of dearth, more thē in any other season.

Let also those fearefull Christians, note that as true faith and charity haue neuer any feare, but obedience to God with suretye of his word: So the wise man sayeth, that who fea­reth the Birdes, & obserueth the windes in doubt of stormes, let him neuer cast séede into the earth, nor make his haruest: euen so let not man thinke that by his prouidence the Citie is kept from the euils which hée feareth to happen by meane of the poore, as from great famine, & dangerous sicknesses: who sendes the misery, and who preserueth the Citie frō it: is it not God? whose grace if wée haue, shal we not be assured with Dauid, that malice can not hurt vs, enemies can not anoye vs, nor plague, no nor death it selfe haue power ouer vs? By what meanes can wée better obtaine the graces of God,Psal. 23.26 or if he bée angry, what easter way haue wée to reconcile him, thē by almes & hospitality? if wée lodge the sonne of God in our house, and entreate him with franke will in zelous charitye (which wée doo, in harboring his poore creatures in his name) Let vs thinke that we stand in such estate of grace both with the Father & the Sonne, as our requests are alwayes accep­table with them:Hebr 13. Shal we haue feare of euil, wée that receyue him that preserueth and deliuereth vs from it? hée that hath power to ceasse the rage of Tempests & stormes, & restoreth life to the dead? euen so of the contrary, if wee reiect him, and threaten him to auoide from our gates, what wretchednes do wee worke to our selues: euen no lesse then damnation? [Page 187] If Iesus Christ assure vs that making the poore our frindes, by ye plenty of our wicked richesse, we shal haue them as ad­uocates to receiue vs into their eternall tabernacles: let vs not doubt but as they liue exercised in prayer for vs, so they are heard in their requestes, & their deuotion acceptable with God: If then by the meane of ye poore yt pray for vs, we haue ye redier place with & who hath them his enimies can haue no accesse to heauen: then where is our refuge, séeing they are only ye heyres of the kingdome of god: In making them our enimies, wée prouoke God grieuouslye against vs, & to chase them out of our townes, or threaten them if they approche néere our gates, is to bring vs and our Citty in perill of his iustice, who is their soueraigne father and protector. There can not be a more iust cause to bring in the plagues, & mise­ries that we feare, then to deale straightly with the poore pas­sengers straungers: here I allow not, that without discre­sion there be suffraunce of frée entry to whome that will, but at the least, let suche be sustayned, whose necessitie most re­quires it, giuing consolation to their pouerty, and not cause of further gréefe in their present sorrowe,Eccle. 41 which of it selfe is intollerable ynough: It is written that we are bound to com­passion ouer she distresse of an other, and not to defrawde the poore of his almes: And if no man be defrauded, but when that is taken from him which appertayneth to hym: then to giue him that is his owne, is but common iustice and christi­an piety: Strayne not thine eyes ouer the poore in his pouer­ty, and delay not that which thou wilt giue him to encrease his perplexity: if he curse thée (that is if he complayne iustly of thée) he shall be hearde of God, who turneth directly to thy destruction. Let vs be therefore affable and mylde to the as­sembly of the poore, for these speaches of the wise man are ministred for our instruction.

Still touching the recōmendation of hospitalitie and almes.

BVt the better to prouide for all sortes of poore, it were good to follow the order of the Apostls, who elected deacons,Act. 6 such as among the people by common iudgement had the estimation of honest men and fearing god, and they to distri­bute [Page] according to the perticuler necessity of euery poore of the churche, [...]. Tim. 4 to which office were called oftentimes the most ho­norable and vertuous dames: choosing also inhabitantes of the towne of sounde conscience, and feruent followers of charitye to administer the almes by faythfull ser­uauntes.

This Apostolik custome appéereth euen at this day (in many sortes agréeing with that antiquity) in certaine auncient townes, where be many hospitals called commaunderyes, as hauing in euery one of them a Deacon, commaunding as a speciall gouernour vnder the Bishop or Chapter, to whom he was to make account at certaine times of the receypt, & distribution to the profite of the poore: For to al those houses belonged great reuenues, because the churchmen liberally contributing, departed the reuenues with the Bishop, and the thirde part or (according to the counsell of Rome in Sil­uesters time) the fourth part at the least was employed that waye: the Byshop tooke the first, the Canons the second, the third was giuen to the reperation of Churches, & the fourth (as is sayde) was the share of the poore. There were besides these many generall collections, & many perticuler almes in large charity: many legasies by the testamentes of richmen were transferred thyther, and after the churches were riche, all fines and common confiscations were applied therevnto: by which meanes, hospitals became the richest houses of a country. But such wretchednesse is happened with the cor­ruption of time, that those Deacons, or substitutes, which we sayde are called at this day commaunders, and the syndicks haue folowed the declination of the time, & conuerted to them selues what they thought good, not bearyng care to their estate and office, wherevpon is happened a generall discon­tinuaunce of Almes geuing: yea Bishops and Churchmen also, haue either resumed, or at least restrayned their fourth part, and the reuenues and benefites growing by Legacies of good men, are lost for want of lyuing: For those com­maunders durst not draw them into question, either fearing to be reproched for their owne dissolucions, or glad to vse sci­lence, and liue in peace with their vsurped share of the liuing [Page 188] of the poore: And so they haue suffered all to be lost which was proper to the poore, both what was in certayne reuenue, and what might haue growen to their reléefe by casuall de­vocion, reteyning to them selues what they list attribute to the merite of their paynes, which, besides their trauayle to collect, shoulde haue stretched, to visite, comfort, and care for the poore: If they had with halfe of that they tooke, but pre­serued the houses which now are fallen to ruine, they had yet perfourmed a great parte of their duetye for these latter times.

For touching the first seasons, as there hath béen allowed no excuse, so in these latter dayes shall none be admitted, if they do not commit their charges into the handes of such as haue power to reduce them to order, which are gouernors of the pollecy, who according to God and the zeale to their country, are to take hart & enforce restitution of that that hath béene taken away & deuided into cantels, whereby the poore house of God is robbed by sacriledge: procuring also restoration of the first collections and almes for the continuance of a thing so pittifull, and agréeable to God: For the which the auncient Macedonians were so liberall, that they gaue not onlye one part of their goodes, but also offred themselues as S. Paule writeth: Let them search out the auncient debtes due to hos­pitals and let such as are indebted therin be compelled in that which they are bounde to pay for the goods they holde of their auncestors: yea let themselues in recompence of the wrong they haue donne in times past to the poore, and for the honour of God, say with Zacheas to Iesus Christ, that for penaunce, he will satisfie such to whome he was bounde: I will gyue (sayth he) the halfe of all my goodes to the poore, and if I haue deceyued anye manne, I will restore it fourefold,Luke [...] which if they doe not, let them not thinke that they stande in other state afore GOD, then as men accused of theft, rob­bery and murder, yea the counsell of Carthage calleth them murderers of the poore.

And thus Gouernours hauing prouided that the reue­nue be sufficient for the poore passengers, and vnhable peo­ple, lette the hable passengers, after two or thrée dayes [Page] repose and harbor, haue their leaue to depart, and the impo­tent vexed with sickenesse, be furnished of Phisitians and po­thicaries for the cure of their diseases, which being recouered to auoyde ydlenesse, let them be recontinued to trauell and labour for their liuing: But in case of defect by imbecilly­tie of nature, or iniquity of time, let gouernours measure the reléefe of such according to the hability of their persons, and by their owne charitable discretion: and if there be any who either by impotency of limmes, or imbecilyty of age, can not get their sufficient sustenaunce, let their good willes be fauo­red and their defectes supplied of the common store, applying ye olde women to ye labor of ye spindle according to the meane they haue to worke vpon. Al impotents of nature, as such as are vexed with ye paulsey, & others who being restrayned in mēbers are vnhable to labor, blindmen, & all suffring defects of body, ought to be norished wholy of ye almes: & yet ye blind are not so fully excusable, but they may be applied to some­thing, for yt in many of them god hath raised supplies of ver­tues & wisdom, as to Dydimus. And séeing such as are lame, may aptly ynough suffice to leade the blynde, it cannot be but contrary to good order, to apply stoute and able beggers to that office in whome is capacity to trauell in their trade: Such as are lame only of their féete and legges, haue yet an vse of their handes, eyther with the néedle or such like instru­ment: and such as are onelye dombe, are not vnfite for all that to labour. Touching poore children whose insufficiencye of age makes them vnhable to gaine their necessarye suste­naunce, it cannot but be a worke of great compassion to ap­ply them to learning in a colledge vnder the instruction of some good scoolemaster: by whose industry, and helpe of gods spirite they may ryse in time to be members seruiceable to their common weales: such as haue no disposition to studye, may be applyed to other sciences according to the rate and measure of their capacities: Touching poore maydes, wée haue before recommended them to the honorable and vertu­ous dames of euery Citye, whome we beséech eftsones, for Gods cause, to take to themselues a charge and office of so singuler pyety.

¶ Generall, and speciall recommendation for prisoners, and that for debtes, vve ought not lightly to imprison one another. The .7. Chapter.

TOuching poore prisoners, we recommende them to the publike and perticuler almes: A­mongst whome such as are skilfull in anye oc­cupation, are vnprofitable in prison, where they doe nothing but sorrow their estate & time in ydlenesse, and therefore if there be no iust reasons to dis­patche their causes, it were good they were applied to the ex­ercise of their arte, and so sustaine themselues by their owne meane,Esay. 5 8 rather then to consume themselues and goods of o­thers in heauie ydlenesse. But touching the riche sorte that hold the poore imprisoned for debt, let them remember what Esay pronounceth against them: great néede haue they (saith he) to fast and pray, that so aflyct their poore debters, holding (as it were) their féete vpon their neckes: they hauing not charitie, shall not doe a woorke pleasing to God to deserue grace, and shall not be hearde in their peticions which they shall make in their aduersitie: vnloose (sayth he) the bandes of impiety, shake of the burdens which charge thée with aua­rice. Let go such as are broken with perplexities, and restore them to their libertie: dissolue and shake of all burdens: breake thy breade to the hungrye, and make enter into thy house people néedy, & such as haue no place of retraite, when thou séest a naked man, couer him, and despise not thy flesh: And when thou hast done all this, thy light shall shine out as the morning, visibly euen vntill it be spéedely brought into perfite light: but sooner shall thy helth come to passe: as if he hadde sayd, if thou be sicke, God will restore thy helth soo­ner then thou darest hope for it: And thy iustice (that is) thy liberalitie, shall go before thy face (meaning) shall be pre­sented afore God. Then shalt thou call vppon God, and hée will receyue thy petitions. Thou shalt crye to him, and hée will aunswere thée, I am heare to ayde thee: Therefore let [Page] not the riche disquiet or oppresse theyr néedye debtours, but let them vse Charitie, and attende tyll they haue better commodity to satisfye theyr debt: yea, if the debtor, being ex­treame poore, haue not wherevpon to lyue, the Ritche credi­tour ought to forgeue his debt franckelye, as hée is bounde to ayde other poore in necessitye without expectacion of profite from them: so shall they in better truth obserue the Lordes prayer, where they desire God to forgiue them their debtes (wherein they stande bounde to him) as they remit the tres­passes of others which are their subiects, whether they be wronges or common debts.

But where the poore debtor hath barely whervpon, and yet no other meane to satisfie, vnlesse he sell his landes, hou­ses, or other small goodes at little price, there it is good reason the creditor ioyne himselfe to respite, and attende a better commodity of the debtor, who laboreth to search paiment for him: yea, let the poore debtor rather recompence the losse which the creditor maye sustaine for lacke of payment, by the vpright iudgment and consience of honest men, the same being the interest which is called iust & tollerable amongst all interestes ciuill: But if it excéede this, it is damnable v­sury, forbidden amongst ye Iewes, who ought to liue as bre­thren: much more then amongst the christians in whom God hath expressed a spirite of more charity and compassion: vsu­ry was tollerated of the Iewes to the Pagans, as well for the hate of ydolatry, as bycause the countries of the next Pagans appertayned to them: and therefore they made it lawfull to praye their goodes in any sort, eyther by sleyght or force, as by reseruing that which was their proper owne: and in case the debtors of their race and nation had not whervpon to pay commodiously, if their Oxen and instruments necessarye to gaine their lyfe, were seased, they were bounde to restore them to serue their necessities, yea, bed and garments when they were required for necessary vse. In the hardest extremi­ty, the debtor, to content his creditor, was but constrayned to serue so long time as the debt might amount vnto, yea, vntill the seauen yeares, which was the Saboth of yeares: But we finde not that by the law, any poore debtor was put in pryson. I comprehend not in this tolleration, wicked and [Page 190] craftie debtors, very théeues and abusors, who hauing suffici­ently, will not yet paye their debtes, but eyther by cession of goodes, ordinarily called Cedo bonis, or by some other shift, haue craft to cauell with their creditors: such people as they deserue not onely straight prison, but the scourge of the gib­bet, as subtill and malicious deteinors of other mens goodes: so concerning other debtors, simply and truely poore, let the welthy creditor consider the condemnation of the cruell rich man in S. Mathew, who kéeping his foote vpon the necke of his poore neyghbour in a case of debt, which he had good will, though not hability to paye, was for that, condemned to be perpetually tormented in the iudgement of God: What sin can be greater then to afflict the poore, whome we ought to comfort, to make him naked, whome we are bounde to cloth, to commit him to prison, whome we ought to deliuer: yea, and perhaps in being ye cause of his death, to driue his sons into hospitals, and his wife and daughters into daungerous perdicion through necessity?Exod. 22 it is written that the poore shall cry to God against such as afflyct them, and shall be hearde. And as we ought not to spare neyther goodes nor credit to deliuer them whome the iniquity of men woulde vniustlye cause to dye: so such as redéeme captiues and prisoners,Proue. 24 Math. 25 are pronounced happy by Iesus Christ. But héere no man ought to reply that it were better not to lende at all, for that makes a wicked conclusion, for that we are bounde to giue to the ex­streame poore, & to lend to him that hath goodes albeit not in such plenty, but that he hath necessitye of some sustenaunce, clothing, or instruments to gaine his liuing, without which loane, he should fall into néede, and be compelled to sell his small portion: Touching the ciuile loane passing mutuallye betwéene rich men, séeing there is neyther charity nor neces­sity, it beares no recommendation with piety, but is onlye a ciuil honesty according to ye custome of an inuited feast, wher­in is no expectation of recompence: But if it be done to the poore for the honor of god, it draweth to it eternal reward: if they looke to be gloried for doing anye great vertue, it may be sayd vnto them as Iesus Christ said in like actes: The gen­tils and sinners do they not that? then there is no glorye a fore GOD and yet it carieth the habite of ciuill honestye [Page] and socyetye of friendshippe not to be neglected, as is also to giue presents and doe pleasure to our friendes and Lordes: Iesus Christ sayth it is no act of vertue meritorious afore God, for that no actes, but such as are done in his name, de­serue recompence of him. The poore criminall offenders knowne to be in pryson by slaunder and false witnesse, and in perill of execution if they be not reskued, as they ought by the scryptures to be deliuered by all meanes, least inno­cent bloud be spilt which may bring common wretchednesse vpon all such as might haue deliuered them: so such as haue deserued death iudicially determined by full euidence, assone as they haue committed the cryme, owe a death to God in good iustice, & to their common weale for examplary instructi­on. There is but one iust cause of delay, which is to appeach their confederates, and to affront them: otherwise all de­layes of iustice (sayth Plato) are signes of corruption in the Iudges, who by delaying of iudgement, giue oportunity to the party to reclayme grace in time, or to compound with the aduersary, or to bring the facte in forgetfulnesse, or at least to qualifie the rigour of the party offended, or last of all (aspi­ring still to be deliuered) to gette committed to the Capi­taine of the Galleyes, the malefactor in whome is full merite of penall death: In which fauour, besides the iniustice and damnable corruption, is bred the occasion of many mis­chiefes, as the reuenge of them that persecuted his lyfe, with an vnbrideled lycence to do any euill. Let Iudges vnder­stande that the law of God suffereth not a determined mur­der to receyue accorde or composition for money,Gen. 9 Exod. 21 D.w. 19 but com­maunding them to giue sentence of death for the effusion of innocent blood, he enioyneth them to take and kill him euen before the aulter of the temple: as Salomon did by Ioas. I medle not here with offenders deseruing grace, the remissi­on of whose offence, belongeth only to the Prince, nor with such whome the auncient church receyued into penaunce, in which as they suffred a thousand passions, far more paineful then the extréemest pange of one death only: so the Churche was more edified by that puplique penaunce, then in the ex­ample of many actuall deathes.

The v. Booke.

¶ Of the institution of youth, which is a thing profitable and necessarie in a common weale: the prayse of free scholes: what prouision ought to be made to builde and endue them. The 1. Chapter.

WE said a litle be­fore that the institution of poore children ought to be done in a schole: ther­fore it is nowe requisite we speake amplie both of scholes and the institutiō thereto appertayninge: not only for the poore, but for all sortes of children: a matter not onely worthie of the first and chiefe care, but also most profitable and necessarie in all sortes of common weales. A Colledge or schole is the foundaci­on & florishing braunches of a common weale, the com­mon stoare house of all knowledge, the fashioner of all young wittes, a pure fountaine purging all corrupte natures, and as a forme or moule of all aswel humaine as diuine perfections: it is a welspring of science, and fountaine of all vertue: it is the house of discipline, the mansion of the Muses, their Hellicon and Pernassus, and the fortresse of Pallas: it is the place wherein is perfor­med the first exercise of doctrine, christian life, and in­stitution [Page 186] of pietie: yea it is the ornament and glorie of Cities, a bulwarke to Borowes, & to vplandish townes of the fielden and the very beginning, continuance, and piller of Religion. Thus Colleages, being the causes and perfect effectes of so many benefites, deserue also (without comparison) more singular recommendacion then all the hospitalles of the world: For in Colleges or Scholes are nourished and polished the mindes of men, being the diuine, heauenly & immortall purtraits of the diuinitie of God, and in hospitalles only the cor­ruptible and mortal bodies of decayed men are fed and cherished. In Colleges also poore children may bee sus­teined, if the houses haue liberal dowries, the same mi­nistring great cause to the gouernours to prouide Col­ledges, séeing also it is a common interest to all men to sée to the good instruction and education of youth, what course of science so euer they take, as hauing no abilitie of them selues to know what is good, honest, profitable nor what is conducible to the safetie of their soules, and much lesse to discerne God and searche out his wil: yea they shal be ignorant in their rule and gouernment of humaine reason (so wicked and obscure a nature car­rie they by sinnes) so ignorant is their spirit, so peruer­sed their will and affections, whereby those children fo­lowing time, without discipline and institution, should fall into infinit errours and dissolute manners: and as vice encreaseth as the wicked wéede groweth without culture or labor, and euery minde by his proper nature caried to doe euill, where vertues can not bee attained without discipline and instruction: so, these young for­ward plantes if thei should not be licorred with whole­some moysture and moderated by the industrie of skil­full workmen, they would bring forth fruites of corru­ption and troubles to their common weales, and in the end ouergrow them to their generall destruction.

Let it be therefore a principall care in chief Rulers, to [Page 191] erect Colledges, building them in places ayrie, cleane, and faire, obseruing the commoditie of the Sunne and wind reflecting temperatly (a thing very delightful to the wit, and profitable to the health of the body) foresée­ing that they carrie such state in showe and buildinge, that aswell the beauty of the workmanship as the sere­nitie of the place, may draw children of noble houses to passe their youth there, and inuite other good wittes to establishe and follow the studie of learning: The romthes standing in such amplitude, and the chambers so many, that they may conueniently conteyne the nū ­bers of schollers within the house (being very hurtfull by many reasons to make separation of studentes one from another) and vnder the chambers to bee made formes, to the ende the Regentes and maisters remai­ning in the said chambers, and hauing vnder them the said fourmes may better kéepe their schollers in dutie, then if their fourmes were elswhere bestowed: if the place be commodious, it is necessary to make libraries in the sayde chambers, which would bée very requisite for good Studentes (for to yonge children and such as beare no vehement will to studie they would be but oc­casion to hinder or disorder their exercise) it were good they were bestowed in a mild, swéete and softe aier (if the place beare commodity) for the recreation and plea­sure of wittes: the windowes of these ought to haue aspect towardes the East and West, for the South re­solueth the wit and dulleth it and filles the braine with hurtfull vapour: and the wind of the North (as in win­ter when it is cold) hindreth the memory, and is hurt­full to the lyuer and lightes, because it stirres vppe de­fluxion.

Secondly, a Colledge or schole ought to bee indued with reuenue sufficient to entertaine a principall and Regentes of singular vertue and knoweledge with wages accordinge to their order and qualitie, and that [Page 186] with such iust payment, that they haue no occasion to complaine of their common weale, nor of such by whō they are called to the exercise of that profession. Tou­ching the reuenues of Colledges (without the which the stately buildings should séeme as cages wherin the birdes died of hunger for want of prouision: goodly to beholde, but not to dwell there) the Church in other tymes hath prouided for her part a principall Regent: for which purpose shée leauied foure or fiue hundreth Frankes of estate in the Cathedrall Churches for the finding of a man of excellent learning, and vertuous life, who at this day retaynes the name called Schole­maister, and the Bishops and common weales suppli­ed the reste as thei saw necessitie require: wherein for the default of some of our predecessours discontinuinge this good and holy institution, I wish our Ecclesiastical prelates of this time (to restore and recontinue so aun­cient and necessarie constitution) would, where neede is, either erect newe Colledges and encrease their re­uenew, or at least repaire such as are towardes ruine, and of their grosse reuenues (superfluous for the coun­tenance of a churchman) compart some porcion to the fauour of learning, honour of God, seruice of their countrey, and their owne perpetuall memorie: and as those holy and graue prelates of the former tymes saw there were no better meanes to preuent heresies, and correct vices, then by laying a ground of good instruc­tion in the first yeares of youth: so, if their successours had succéeded them aswel in example and imitation, as in their huge and wealthie liuinges, they had stopped the course to many sectes and opinions, which only are the cause at this day that Christendome standeth deui­ded in religion, and the kinges thereof drawen into ac­tes of mutuall conspiracie. In some places, common weales and cities onely, haue had the honor to builde & endue Colleges with a reuenue of a thousand or xii. C. [Page 187] Frankes at the least, for the which they haue bene and are amongest all other cities most celebrated. Others not hauing like abilitie in wealth, but no lesse forward in affection to learning, séeking not to be slow or negli­gent in that, which they sawe raysed their common weale to benefite, and them selues into immortall honor, procured brotherheads to be annexed, leuied ge­nerall and particular gatheringes to erecte and endue their Colledges, and solicited Bishops to transferre the ayde of certaine benefices, makinge by that industrie their colledges both faire and riche: wherein, in some places as the prince (to helpe the want of some townes vnable but well disposed to plant such foundacion of a common weale) hath wisely appointed the Cathedrall and Collegiall churches to bestow Cannon prebendes to the reliefe of Colledges, specially in their capitall Townes, where ought to bee the residence of learned men to teach the whole Diocesse. So in many townes specially in Fraunce, where they haue so ready meane, and either will not or dare not applie it to vse, what great offence doe they to their Countrey, and pitiefull wrong to their vniuersall youth? for where their cities are poore, and haue chapters and riche churches to sup­plie their prouision with the reuenue of prebendes whilest they are voyde: yet, they leaue the care and prouidence of their prince without execution, and are neg­ligent in the instruction of their poore & frayle youth, for the which they stande not onely condemned afore God, but also subiecte to reproche in all posteritie, yea euen of the youth them selues, to their perpetual disho­nor: (young wittes being by their negligence abando­ned to vices, ignorance, and all sortes of dissolution) where, if they had ben trained in a colledge, they might haue risen to great personages, aswell for ornament, as to gouerne churches and common weales, euen as out of the horse of Troye, issued great Lordes in the [Page 190] middest of the Citie, to the glorious victorie of the Greekes.

¶What Principall and Regents ought to be called to institute a Colledge: it is requisite they be learned & of good life: instructions who they ought to be by many comparisons. Chapter. ij.

HAuing thus prouided for the buil­ding, and reuenues of a Colledge, ye next care is to furnishe it with a Principall and Regents of exquisit doctrine and maners irreprehensi­ble to whom young men may and ought to conforme themselues in all things, whither it be in spéech, iesture, life, or any conuersation, not suffe­ring to be founde in them any vice, no more then ought to be any stayne in a cleare looking glasse (for they bée mirroures of youth) wherein we behold our selues to the end to wipe away such spottes as be vpon our face: if it be so (as we said before) that such as is the gouer­nour of a Citie, such are the Citizens, although iudge­ment & reason ioyned with the exercise of humane af­faires giues them an vnderstanding to discerne what is good and hurtfull for them: what expectation or hope of fashion is there in young children, who as apes coun­terfeting naturally all that they see done, expresse as neare as they can, the manners & resemblance of their Master. The same was the cause that that great and excellent Poet Homer, in his philosophicall poesie, fay­ned, that Achillos, so eloquent and excellent in déedes of armes, had with him alwayes his Master Phoenix the [Page 187] leader of all good Masters, who instructed him in the partes of well speaking, and was to him alwayes as an example of noble actes: from Pithagoras, Archyras, Socrates, and Plato are deriued great Philosophers, and very vertuous Disciples, as good followers of their wise and vertuous Masters, euen as from pure foun­taines, flow riuers like to them in cleare fairenesse: But of the contrary, when schollers shall sée in their Masters both ignorance, error, and all sortes of vice, ha­uing neither counsell to consider the faults of their tea­chers, nor subiect to correction of any other, may it not be sayed by them, as in a Greeke prouerbe was layed against a sophister hauing Disciples like to him selfe, that of a wicked Crow comes a worse egge: meaning, that by an euill Master whither it be in doctrine or life, is formed a Disciple like to him: For that cause Saint John, and Jesus Christ, called séedes of Vipers suche as were enuenemed with false discipline, of a wicked toung, suttle ipocrisie, and inward mallice of the Pha­resies, and other Masters corrupted in such vices: wee read that the mightie Alexander obseruing his Master Leonides giuen to drunkennes, became so intēperat in drinking, that he did many infamous acts, yea, not spa­ring to kill a deare friend of his, and one of his chiefest Philosophers: It is a thing most consenting to the na­ture of a childe to imitate vices expressed before him in demonstracion, & most easie to corrupt him by wicked example, whose nature of it selfe is full of corruption, & draweth him by kind to vices without the aide of out­ward doctrine, euen as it is easie to one issued of a race infected with leprosie, or other corruption of nature, to fall eftsones into that disease being naturall and conta­gious, specially if he haue familiar conuersation or go­uernement with such as are infected: is it not easie to make him to fall that is weake, and not able to stand vpright. But he that of himselfe seekes nothing but to [Page 190] poore vppon the earth, it is hard to make him clyme in­to high places. Euen so the thoughtes and mindes of man (being from their infancie inclined to do euill, sol­leine, negligent, and slow to well doing) of themselues will hardly pretend or aspire to clime the high hill of vertue, nor the Muses coassembling in their stately Helicon, & Parnassus (mountains signifying the raised hart and industrie we ought to haue, to come to the type of true erudicion) if they be not led, & as it were drawne by the hand with often exhortation take corgae by such as follow the right, hard, and straite waye of vertue & science, which is, scuh as are their vertuous and skil­full Masters of long time exercised in their owne pro­fession. The auncients in times past for the many be­nefites growing to common weales by the industrie of learned and vertuous instructers, compared them to good Dyers, giuing a good and faire teynt or die to cloth of it selfe vile and vnpolished, which afterward in re­spect of his excellent cooller becomes seruiceable and v­suall to Princes, Kynges, and Emperours: some of them resemble them with learned Painters, who vp­pon their tables draw so faire pictures that ther is not so great a Lorde, who takes not pleasure to beholde them. And some compare them to excellent caruers of Images, who vndertaking to worke purtreytes out of rude and vnpolished stones, smooth them first, and cut them afterwards by such Art and cunning, raysing so liuely and naturall formes, that to make them natu­rall bodies, there seames to want nothing but life and spéech, and so by their excellent skill, in those Images they take away quite the first nature of the stone out of the which they were hewed: euen so do wise, learned. and vertuous Masters with the wittes of their Disci­ples, giuing them doctrines and vertues, most excel­lent pictures, liuely coollers, and goodly ornaments of the soule. Who, by those things, declares a beautie & [Page 193] wonderfull excellencie, altogither deuine, by the which it hath affinitie with God, and is honored of all men: aboue all other taking charge to institute youth, the Principall ought most to excell, who, as he is in the first degrée of honour and authoritie ouer the Regents and schoolemasters, so, it belonges to him to surmount them in wisedome, erudicion, and good life: And being assured of the vertue and doctrine, he must also be hable to iudge of the discreation of the Regents, and giue thē place honorable, and allowance equall to their merits, furnishing alwayes the fourmes when it is requisite, as if the chiefe Regents faile, to supplie their default to auoyde disorder, and in any wise not to suffer their youth to loose their deare time, which cannot but be to them all a charge of conscience. Lastly they must exa­mine the schollers of high fourmes, determining four­mes according to their aduauncement: otherwise they are negligent in their estate, cōtemptible, and expresse not the reuerēce and obedience which iustly apertaine to the Principall, and therefore let no Colledge be go­uerned either by a proud, or ignorant man.

¶ A continuance of the discourse of Colledges by other comparisons. Chapter. iij.

SVch good instructours, teachers and scholemaistsrs to youth, maye (also by the doctrine of the auncients) bée layed in comparison with Fathers, Phisicions, labourers, gardeners, shepheardes, potters & goldsmithes, who, according to their actions in ye artes wherein they deale, worke the like effecte, which [Page 194] good tutors, by their doctrine and singular industrie, bring forth in yong wittes They be fathers to the spi­rites of yong children, because they forme, and (as it were) regenerate or renew them, to make thē by their doctrines spirituall, diuine and heauenly, who, of their nature corrupt in Adam, were altogyther fleshly and earthlie: in which estate, where they should haue liued as beastes, they are polished by their tutors, and prepa­red to vertues, and so made men, and of men aspire to the similitude of halfe Goddes: here also they may (not vnaptly) be compared to Beares, who, in the first birth of their whelpes, séeing them more like a vile and oug­ly masse of flesh then breathing creatures, they fashion them into such proporcion with continuall licking with their tounge, that in the end they giue them such a new fourme of their kinde, that by this naturall industrie, they séeme to haue reengendred them.

In this, scholemaisters are phisicions to the soules of youth, because they purge them of vile and foule affec­tions, and prescribing them singuler remedies, anti­dotes and preseruatiues against vices, they prepare by this spirituall medecine a perpetuall sauetie to their soules. Labourers wéeding their ground couered with thornes and thistles, and then applying conuenient til­thes, make it ready for the séede, which being good, and sowen in season, expresseth apparātly, what profit and benefit the trauell of the plough man bringes. Garde­ners, by newe griffing or impinge vnfrutefull or sa­uage trees doe as it were renew them and chaunge all their first and naturall qualitie of a tree. It is seene in euery countrey of the world, howe necessarie is the of­fice of a good heards man, to leade and guide his flocke, which without his prouidence would stande dispersed in to many casualties and perilles. The potters, of clayish earth, foule to sée, but more noysome to handle for that it embrueth the hand, by their art make vessels [Page 195] so faire and delightfull, that they are made necessary to the vses of great men. Lastly, who knoweth not, that the goldsmith by the skill of his arte draweth out of lumpes of mettell and stones vnpollished, euen suche faire and precious iewelles, that they giue beautie and honor to the most stately Scepters of the greatest Emperours, Kings, and regentes of the world.

By these comparisons, the auncientes gaue the worlde to vnderstande, howe much younge children stood néede of the good and diligente institucions and doctrine of learned Masters, by whose meanes, chaun­ging both manners and corrupt complexions, they are by discipline (as it were) refyned, and made others then they were afore by their infected nature: which was very well confessed by Socrates, when Zophirus (a Southsayer of the condicions of men by their Lina­ments and outward pourtraites) Iudged him intem­perat and Lecherus, which being found false by all such as knewe his spare conuersacion and chastitie: Socrates aunswered for Zophirus, that he iudged not amisse of the propertie of his outward nature, for that such a one had he béen by his inclinacion, if Philosophie had not wholly chaunged him and made him an other. The teachers and instructers of youth, resemble aptlie the paynfull masters and tamers of fierce & sauage beasts, for in handling them in their first and fearfull age they chaunge the firste nature of those beastes, and make them forget the vices & errors of theyr originall kinde, as we sée by yonge Lions who are made familier and obedient to theyr teachers, béeing of theyr nature full of fury and crueltie: we sée birds brought to speake & Haukes reclaymed from theyr fierce nature, famili­erly féede vpon the fyst of their kéepers, euen so by good instituciōs of graue and wise masters, the wits of chil­dren are conuerted and made tractable to any maners or condicions wée will: which can not bée done when [Page 196] they are risen in years & stomak, for yt theyr corruption backt with custome maks them careles of correction.

The tender twigge or braunche of a trée, albeit it be crooked, may be easely made straight in the time of his tendernes, but being growen to his strength he is more apt to be broken then bowed: The waxe why­leste it is softe, is ready to receaue any impression or forme of him that chaffeth it by the fier, but being eftsons resolued to hardnes he bears no comoditye or vse: The birdes that are taught to speake, must be ta­ken younge and made to know the cage: Lions if they bée not litell, are not made tame but with perill, yea they muste be shut in yron grates, and enclosed in straight lodgings, and so of other sauage beastes which you go about to make familiar: Euen so is it of young children, who in their young ages, apt then to take discipline & instructiō, if they be not diligently taught, but that you fauour them with sufferance of time and years, you take awaye the onlye ready mean to f [...]me them as you wishe, and they ought to be. They muste be instructed by men of learning vertuous life, and great grauety in discretiō, yea by such as haue béen first taught them selues, they muste be holden shorte, and kept with in the compasse of a college, for that to ioyne libertie to their inclinacions is to make them resolute in euill and lead them in to infinit periles: Plato left many lessons to parents to instruct their childrē, when they wear young, and by teachers lerned wise & well-condicioned: And the scripture in many places enioyn­neth them ther vnto vpon straight paine to be condemned with there children in such faultes as they shall comit for not benig well instructed: here, for a laste resemblaunce to proue how necessary is the first edu­catiō to chaunge nature. I may auowch the experience of Licurgus by two litle whelps, who comīg of on litter ought also to expresse on self & comō nature, yet bicause [Page 197] yt on was fed in ye kitchin, & ye other in ye chamber where were geuen to him hares to accustome him to hunt: by their diuerse and contrarie bringing vp, they brought foorth diuersitie of nature, the same being witnessed publikelye by the order of Licurgus, who commaun­ding the dogges to be brought vppon a skaffolde, set downe a dishe with potage, and a quicke hare: The kitching dogge smelling the potage, and seing the hare run, would not be beaten from the brothe till he had lapt vp al and lickt the dish, wher the other no lesse hun­grie then he, was carles of the potage and ranne after the hare, as a foode more agreing to his bringing vp: By which familier resmblance, he perswaded the citi­sens rude and barbarous, to exercise a greater care in ye institucion of their children whilst they were young, leauing as a sentence, that education passeth nature.

¶Wisdome, science, vertue, dili­gence, and feruent zeale with loue to their Disci­ples, are very necessarie for Schoolemaisters. The iiij. Chapter.

TO the knowledge, vertue and dili­gence of good scholemaisters, muste be ioyned wisdom and déepe iudge­ment, to discerne the humours, com­plexions, and working natures of young wittes, accommodating thē selues thereunto with a feruent zeale, and by the like discreation to administer order to their Disciples, and to themselues voluntarie and often labor to teache them, leauing to them no more tyme of idlenes then is conuenient to refreshe the minde made [Page 198] solenne with study: for as too great continuance or force of trauell, breakes the strength of the bodie, and also long idlenes restraines and weakeneth it, yea euen to vexe it with the least trauell that is: so, in too vehement and continuall studie is great peril, specially to the soft and tender braine of a young childe, which it makes dull euen to lothe and hate all studie, and takes awaye all aptnes and power to comprehend and retaine anye doctrine: so that as in al other actions, so in this chiefly mediocretie and discretion is a principall vertue. The grindstone giues an edge to ye dull knife, but if it be hol­den ouerlong vpon it, it looseth a great parte of ye stéele, and is made afterwardes vnprofitable to cut. The yrō put in vse, entertaines his beautie and proper nature, but being ouer strayned it breakes in pieces, and can not serue the necessitie whereunto it should be applied: euen so, as the rust eates and cōsumes the yron bicause it is not put in seruice, and too great force eyther vseth it or breakes it: so also, as idlenes seduceth good w [...]tes and makes them apt to any contrary arte, by contra­ry reason, immoderate labour and too great feruencie in studie spoyleth the softe wittes of young children.

The young and couragious horse of his owne nature fierse and hoat, desirous to runne if his keeper giue him the cariere, but more, if he féele the spurres, doth easely runne him selfe out of breath, and becomes in the ende vnprofitable: so frequentacion of studie disposed into vehement and intemporat seasons, closeth the young wit of a childe, wherein there is no lesse necessitie of care to his maister, then to kéepe him from long idelnes. For that cause is there requisite (as I sayd) wise iudgement and discretion in scholemaisters of youth to prouide for all things by rate and measure belonging to their in­struction, as to gyue the spurres to such as are slowe & hard of witte, and to others more ready and quicke to studie by liuelynes of spirit, to restrayne the bridle, fée­ding [Page 199] their sharp forwardnesse of witte and nature, and not to discourage them by feare and rude discipline: by this discretion and wise rule, they glad the sorrowfull and entertayne them in ioye, to the ende they become not leane and lothsome, and compell suche as are too earnest in studie to take the recreation of a scholler: they must restrayne the common gamsters, and cutte short their demaundes and desires to playe, and yet in any wyse forbeare to deale rudely with children of li­berall forwardnesse and apt to receyue erudition: as of the contrary they must seuerely correct the stubborne by exemplarie discipline, least they corrupt others.

And séeing we are nowe falne vppon the recreation of wittes, it is not impertinent to make some present mention of Musicke, as the thing that most of all and naturally delightes and reioyseth the witt, wherof Pla­to and Aristotle in their politickes speake at large: it is most sure, that harmonie, pleasant sound and voice compassed in measure, is very proper and conuenient to ap­pease the affections and troubles whereunto younge mindes are subiect, and to chaunge all moodes of heaui­nes and thought: for which cause Dauid vsed often­tymes the harpe and voyce: and S. Iames willeth men in their heauines to sing Psalmes to recomforte them: and therefore very necessare that the young Scholler learne to singe, and playe vpon musicall instrumentes, so that it carry that intention, to sing it as a recreation in his other studies of greater importance. For then doth it best and most refreshe the mynd and drawe the fancie from wicked thoughtes, when it is graue in it selfe and not corrupted with wanton songes, where­with (the scripture is a witnesse) how much Dauid re­leeued Saul & qualified his bitter afflictions. But nowe eftsoones to the institution of children touchinge Doc­trine: if the Maister finde any of so harde capacitie to learning, that their inclination will not bee enhabled [Page 200] thereunto, let him not abuse and leade the parentes in vnprofitable expences: but after he hath geuen them a taste of the christian Catechisme and other principles of eternall saluation (which may be easely comprehen­ded through the singular goodnes of God, who commes thus to communicat himself by doctrine to al that seeke to be saued) let them be sent home to their parentes to applie them to the profession wherein their nature takes most pleasure. This is the discretion which I re­quire in all men professing to teach and instruct, with­out the which, as neither doctrine nor zeale ioined with loue to their disciples, nor diligence, industrie, no nor good life it selfe, (much necessarie to the dutie of good maisters) shall be able to aduaunce their Disciples to any perfection: so, where all those partes concurre and assemble in one painfull man, it is not possible but hée shall bring forth a wonderfull fruite in his estate: let him therefore trie out by infight & discretion, whether his scholler be borne to learning, or whether he be bée-forced to it, and so apply his knowledge according to the abilitie of the childes wit putting to him no more at a tyme then is expedient to his capacitie: vesselles with straite neckes receyue by little and little the liquoure put into them, and others of wyder receypte refuse not more plentifull infusion: so that according to the capa­citie of the vessell, is measured the quantitie of liquour put into it. And as also men make their burdens accor­ding to the force of their body and administer diet accor­ding to the disposition and hauior of the stomacke: euen no lesse regarde must teachers haue to the qualitie of childrens wittes, not charging nor confounding them with too graue or heauy lessons or doctrines, wherein both the tyme should be vaine to the maister, and the labor hurtfull to the scholler, for that it would putte his wit in perill. And euen as it is contrary to all order to commit diuersitie and too great aboundance of meates [Page 201] to the stomacke hauing no power to disgest them, not­withstanding the varietie please the appetite: euen no lesse inconuenient and hurtful to young wittes, are the cloying lessons, albeit they séeme to take pleasure in them. But because scholemaisters are led to ye know­ledge and order of their dutie by many Greeke and La­tine authours, I leaue them to the studie and considera­tion of them: not inferring these spéeches to minister instruction, but onely in passing, to aduertise them sim­plie, that hauing so great a charge, they can not be too curious in the search and execution of their estate: not forgetting the worthy example of Pithagoras, who, ta­king disciples into charge, proued first their natures at playe, wherein a childe hides nothing of his disposition, (himselfe looking out of a grated window for not being séene) and causing to be layd in the place instrumentes or tooles of craftes men, bookes, knyues, swordes, and such like things to obserue whereunto they were most addicted, he iudged by this in what arte he was to in­struct them: if by long studie and his paines, they changed not (according to the desire of their parentes) that connaturall inclination, he aduised their friends to dis­pose them to such arte as their nature inclined them, as to the warres, to marchaundise, or otherwayes, saying (which I doe well appoue) that there is but one thinge to be chaunged, a corrupt nature, and wicked inclinati­on: for touching the naturall vocation, it is necessarie, séeing it is of God, to follow it without contradiction, onles we would séeme to resiste God, because that as euery member of the naturall bodye hath his proper office, so God hath giuen to euery man as to the mem­ber of his politike and mysticall body, a certain instruc­tion (or rather inspiration) to followe some peculiar estate or arte aboue others, which S. Paule calles voca­tion, wherin we must walke, the better to expresse our obedience to God.

¶Instructions to know by the way of contrary oppositions, by the comparisons of the other Chapters, the miseries which happen to the world by reason of leude schole Masters. Chapter. v.

LEt vs now handle more at large ye incommodities and euils hapning by the fault of Maisters ignoraunt negligent, & fayling in their charge (for hitherto we haue touched them but briefely.) And, for aduertise­ment to fathers and parents to prouide wise Masters for the institution of their children. Let vs also looke into the miseries that happen for not hauing good doctrine in their youth: Wherein not swaruing from the comparisons aforesayed in fauour of good Masters, but by Antithesis or contrary opposition, applying them to expresse our purpose further: we say that where ignorant or negligent Dyers, in place to giue good and faire die, do either raise an euil cooller, or ill applie that which is good, and burne the cloth, in not ministring fier according to time and measure: What remedie to correct this desperate losse: the cooller can not easely be chaunged: and the cloth is either lost, or at the least so defaced that he wilbe no more brought to the price and value hoped for: euen so when Masters vndertaking to imprint sprituall impressiōs in childrē, haue taught them that which is euill, and in place to leade their youth in good instructions, infect them with naughtie principles, either teaching that which is wic­ked, or interpreting the good by corrupt and false expo­sition, as not vnderstanding the pretended sence of the [Page 203] author, or els, (as vain and barbarous) bring it to their owne purpose: how is it possible to supplant in young sprits this wicked impressiō, which they haue so curiously receiued: the table, canuase, or parchment, receiuing any paynting or workemanship of drawing, whatso­euer, can not so well be razed that the staine do not ap­peare to the disliking of the beholder, and much lesse can there be bestowed vppon it any other better coun­terfet or painting, which wil not steane, corrupt, or be defaced by the fier: it is not possible to washe so well a pot which hath alwayes holden oyle, but he will kéepe some smacke of his first liccour: and putting wyne in­to it, it is in perill to change his tast and be corrupted: Euen so is it lost labour to men to breake their braines to roote out of the wittes of Children false opinions in­stilled into them from their youth by teachers of error: and much lesse to clense or purge their fancie defiled with vnchast lessons, and stayned with dissolute and filthy spéeches, yea with actes and examples vile & sclaū ­derous. The Scripture teacheth by the figure of the shéepe of Jacob and Laban that they shoulde conceiue Lambes of cooller like to the roddes which Iacob shew­ed them in the fountaine where they dronke, that euen so simple braynes receiuing any impression by Bookes or lectures preferred to them in the first heate of their conceiuing age, do not onely reteine and by time ex­presse in action their first conception, but also are hard­ly drawne from it (most specially if it be euil) either by perswasion or contrary instruction. We read not that any Disciple of the Epicurien sect euer became stoicke, notwithstanding all the Philosophers reproued that sect, and by infinit reasons proued their opinion most damnable:Iere. 13. That was the cause why God sayed to the Jewes in Ieremie, if the Ethiopian can change his skinne, you may also do well, (séeing you haue learned in the scholes of false Prophets) to do euill: as if he had sayd: [Page 204] you haue bene so much corrupted from your youth by false doctrine of wicked Masters, that you can not now dispose your selues to do wel, and receiue the holly doc­trines which I giue you by my Prophets. But now to the other infirmities: if the potters be not skilful in their Art, wise and carefull to prepare and worke their first matter, to fashion proper mowlles, and to applie the fier with rate and season, shall they raise any pot or vessell to commoditie: if it be euill made, were he not better to breake it then to aske a new time to repaire it. If the Goldsmith faile in his first workmanship, not­withstanding he haue gold ready to make some excel­lent Iewell, hee must of necessitie breake all, other­wayes he is not to preferre it to the publike iudgemēt of honest men. In the same sort, if Masters faile by ig­norance, imprudence, negligence, or example, to pre­pare and make perfect the sacred vesselles of the holy Ghost the better to receiue his deuine, graces & gifts, yea tomake such faire & precious Iuels as they may be presented afore God: How can this error, or rather in­finit fault, be reformed afterwardes? Salamon accor­ding to the truth of the Hebrew, is of opinion that, that which is depraued, cannot without great difficultie be corrupted, (meaning, not without the speciall grace of GOD) Let parents beware to giue to their children schole Masters, vaine, barbarous, and dissolute, seing without wise instruction and demonstration of good life, there is more perill to their children, then if they put them into houses of leprosie and vncleanes: wyth good reason, Philip of Macedonia, did not onely reioyce that he had a sonne, but thought him happely borne in the time of Aristotle, in hope of the doctrine and vertue which he might get vnder the discipline of so wise and skilfull a Master. If the laborers faile to till their grounds in season, and replenish them with good séeds, [Page 205] let them looke to make no plentifull haruest, but if they suffer the vermine of the field and ayre to deuower the corne in the blade, they shall reape little or no fruite at all: If they suffer them to ouergrowe with thornes, thistels and wicked wéedes, notwithstanding their la­bour to wéede and purge them, yet they leaue to the field that which the field would haue yéelded to them. If children in like sort be not carefully instructed in their beginning by good & wholesome disciplines, it is hardly possible to see them members of profite to their com­monweale, although afterwards they get knowledge. No, rather that is to bee looked for which the Poet speaketh of, that the light and baren otes, will excéede the good corne:Virgill. the same agréeing with the prophesie of Salomon, that when the vine is neglected, and so ouer­growen with thornes that the cluster cannot appeare,Pro. 24. the swéetenes of the grape wilbe torned into vergesse. All these we sée happen in those times wherein parēts are carelesse to exercise their children in good learning but specially in the first principles of true Religion,Esa. 5. which hath brought the world to such dissolutenes, that we may say with Osea, Osea 4. that the sinke of iniquities hath ouerflowen the earth, and hath so washed all know­ledge and feare of God from the world, that from the lowest euen to the highest euery one hath corrupted their waye. If the earth be not painefully labored, well séeded, and carefully kept from Crowes and Cattell, what reuenue can it yéeld to the Master. If the little plant in the husbandmans orchard be not pruned and preserued from cropping of beastes, he cannot hope to sée it a great trée, if he water it not, it will wither, and so either be barreine, or at least bring forth fruite of lit­tle price: euen no more may be hoped for of the young plant or orchard of the common weale (which is the number of youth)Mat. 8. if in their first graffing they bée not pruned with good principles and preserued from cater­pillers [Page 206] whose nature is to deuower both lease & fruit. Christ hath already pronounced sentence against the vnfruitefull trée, or that yéeldes euill fruite, either to be cut downe, or cast into the fier. Euen so what other thing do young children procure, but (by their so abho­minable vices) to hasten the ire of GOD vppon them­selues, their parents, gouernours of townes, and the whole realme, expressed in many miseries, as plagues, warres, famines, and desolations of regiments, not speaking of horrible paines prepared for them after their death. We must therefore plie and bend the braunch whilest it is yet a little twigge, because, being come to his greatnes there is perill to breake it: if in like sort, the nature of little children, of it selfe inclined to vice, be not in his gréene tendernes corrected by dis­cipline, time, and custome will enhable it aboue the power of reformation: When it hath once taken his folde, it will not bee easely vnfolded according to the saying of the wise man,Pro. 22. that the youngman followeth all the time of his life, that way which he takes in his young age.

¶ Amplifications of the sayd com­parisons touching wicked Masters: with aunswere to the obiections made to reiect Doctrine: prayse of Science: euils of ignorance, and leude education. Chapter. v.

IF lewd Masters, resemble wicked heardsmen, what hurt doe they to younge children (béeing the little Lambs of ye parke of Iesus Christ) when they féed them not with good pasture, which is, sound doctrine, the proper noriture of their soules [Page 207] with out ye which they cannot soundly liue if they vse not care to kepe them from the iawes of Woulfes, which are false prophets, but leauing them to the pa­sture of heritikes and sectuaries, suffer them to liue at randome wandring by hils & valeys of infinit errours: let them behold in Ezechiell, Eze. 34 how greuously God com­playneth against them, and all other pastours of his people: If such masters be as carles and negligent parēts geuing sufferāce to the vanities of their childrē as Helie did to his, what masters or gouernours can be raised to comōweals of such disordered disciples? Such as be tamers of wild beasts if they fashion them not by exact industrie, and by longe custome, chaunge their nature, sée their trauel bring forth vain effect, for, that their Disicples put one eftsons their originall habit: Birds taught to speake retorne to their sauage lay, if they bee not reteined in custome by continuall trauell of their teachers: Euen so lewd & wicked scolemasters, neither learned, diligent, nor tractable to tame and frame the natures of children for bearing Discipline, make them at laste like them selues, and worse then they weare when they first tooke them in hand: If they put euil doctrine or administer lewd cōuersasion to thē, what greater paine then to reclaime them: and what more hartie griefe then to sée them infected and not to be cured but by painfull remedies: Tymotheus demaun­ded doble wages of a father presenting him with a dis­sciple that had ben ill taught by an ignorant master: he saide that to make him méet for new doctrine, he must first drawe from him that which he had learned before, other waies, to administer good instruction should be but paines and time loste, euen as we sée good wine to bee spoiled, assone as it is put into a vessell of viniger or other sower Liquore: And as to preserue the goodnes and true taste of the wine, it is méete first to make cleā the vessell: So whoe goeth about to institute & instruct [Page 208] youth, left him geue no liberty of corrupcion, for there doctrine profiteth nothing, wher wicked affections remaine: But if teachers haue knowlegde and wil to reclaime children of hard and infected natures, wher in nothnig is better then continuance of art & diligence they shall in the end bring them to facilitie of vertue & mannors, as wée sée the young horse fierce & hawty of nature, after he be well manned becomes tractable to the seruice of his master, and better condicioned then the rest: The earth ouer growē with bushes & thornes & lesse easie to be broken with the plowe, is made more apt to beare good fruet when it is purged by the diligēc of the laberor, wher, if the grounde be sandie, or couered with fearne, it is not made half so frutfull by any in­dustrie of husbandrie: The vine spreding in manye branches and leaues, if that which is superfluous bée cut away, becomes more fertill and florishing: Thus, by the consideracion of these similitudes, we sée what great benefits come by ye instruction of youth by wise & learned masters & ye infinyt & intolerable euels rising by such as are lewd and ignoraunt of instructing well disposed wits in doctrī according to their excelent & deuine capasitie: But wée must not conclude by this defaulte that it were better to leaue children without any instruction, least they fal into the discipline of such teachers, for that were as much as to giue consent and libertie to the destruction of children, and so abandone them to the perill of all wretchednesse: many are the commaundementes in the holy scripture to parents for the good instruction of their children, and specially in the knowledge and feare of God, enioyning them for that purpose to searche out men sufficient, euen such as we haue described: with the scripture, reason also tea­cheth and naturall iudgement, that we ought to bee in­structed euen from our youth. For as the mind (as A­ristotle saieth) is as a table wherevpon nothing is writ­ten [Page 209] nor painted, and so of our owne nature we can doe nothing but thinke euill, speake, and doe euill: so reason is none other thing in vs then a little sparke of light, & yet so darkned in our obscure nature, that it cā no more guide vs to marche in the darknes of this worlde, then a little snoffe of a candell showing darkly in a lanterne dymmed with durt or other filthines, is able to giue vs light to passe in suretie through darke and daungerous places: it may be aptly resembled to a flashe of lighte­ning in the night, which when it showeth vppon the earth, gyues a certayne glymse of light, but very short, leauing afterward the traueling man in greater dark­nesse not knowing which way to take: euen so, when our reason hath aduertised vs of that which is good, be­ing presently occupied with the affections and dark passions in vs, striues not valiauntly to repulse and dis­solue them by her naturall light (being of her selfe of too great infirmities) but yéeldes to them as soone as shée is surprised, leauing vs in greater perplexities of oure obscure mynd then we felt afore. Whereupon as wée may cōclude that reason without doctrine, is as a spark quickly quenched, hauing no more power in a man to do well, then a body hath meane to trauell without a minde: So, to the end we stomble not vppon error and vice, it is necessary we haue a perpetuall, cleare, & bur­ning lighte of mynde, which is doctrine and holy erudi­tion. For the same difference that we finde betwéene light and darknes, doth Salomon set betwéene the wise­man and the foole or the ignorant: Chryste calles the ignorant, blind, who if they vndertake to leade others, fall altogither in the ditch, wherein is signified the ex­tremitie of errors, whereunto do runne headlong all such as haue not true science. It is sayd in the law, that for the infirmitie of this reason and naturall depraua­tion, men ought not to do what séemed good to their iud­gement and mind, but must raise their regarde to that [Page 210] which God commaundeth, specially in matters concer­ning Religion: for in things naturall and ciuill there was more libertie. Then seeing children are corrupte, (as Quintilianus saith) before they can goe, being noris­shed in delites rather then vnderstand them, and loue the vices which they learne in the pallaices of their pa­rents, afore they haue ability to iudge of them, (such is their infection euen from their first education and nor­ture) thei stand need of rate and measure, and to be cor­rected euen from their cradle. We sayed before that doctrine chaungeth the mind and makes it fructifie, for which cause the scripture compares it to the good séede, which as with good tylthe bringes foorth good fruite, so without it, the best groundes would rather yéelde thist­les and thornes, then graine of profit: as happeneth in often experience by the best kinde of corne, which dili­gently sowne but in common grounde, tournes often­tymes into poppel and light graine, either by the fault of the ground, the tyme, or the laborer. So there is great néede, that with the doctrine and good institution of youth, there be suffered no corruption of manners. We sée the grounde without tilling and séede bringes forth of it selfe naturally and without art ill hearbes & wéedes, much more would our nature produce vices, and néedeth no instructor to doe euill: where vertues come by force of instruction and labor, aswell of the maisters as disciples. For hauing in our selues but certain seminaries or as litle matches which we must kindle by force of blowing, applying matter to enter­tayne the fire if we will make any. So we must suffer this nature of ours to be qualified and fashioned by doctrine and labor, as we sée fyer striken out of the flinte by the instrument of stéele.

¶Continuance of the said comparisons. Chapter. vij.

THE Philosophers estéemed a man without learning, as a slaue that doth all his actions by force, where the learned hath a liberall agilitie to all vertuous doings: they compared the man without Science to a beast, ac­compting him not worthy to be called a man reasona­ble, of whom one of the greatest glories, is, to vse rea­son, which he can not do if he haue not Science: For which cause, Solō the Law reader of Athens iudged not the naturall father worthy of honour and obedience of his child, if he instructed not his youth in learning, and exercised his tender yeares in vertuous conuersation: which opinion albeit is condemned of the Scripture which enioynes to children straite charge of dutie, loue reuerence, and seruice to their parents: Yet so great faultes of Fathers and Mothers by the iust iudgement of God, deserue no dutie at all in their children, hauing onely receiued of them generation & fleshly noriture, without goo [...] struction, for which end, God specially blessed them with children: And often doth it happen, that such children without discipline, dishonour their houses, destroy great families, and by displeasure pro­cure death to their parents to hasten their succession: yea, they are troublous, sedicious and ruines of good cō ­mon weales: And when they come to the scaffolde the last pause to ye gibbot) they dissemble not, but crie with mayne voyce, that if their Fathers had made them fa­miliar with correction and discipline, they had ben farre [Page 212] from those miseries:Pro. 29. Truth and dicipline (sayth Salo­mon) bee two thinges that giue correction to a young man: and the child that is left to his will bringes his Mother to shame and confusion: meaning, that a yoūg man without instruction, can giue no delite nor ho­nour to his parents, and to his friendes he cannot but bring rebuke and infamie: So that if hée be not refor­med by good doctrine, and induced to good by the spirite of God with a true faith and charitie, he can not by his owne nature, but dreame vppon all euill, no more thē the thornie brier can of himselfe shake of his prickes, or the wild trée bring forth swéete fruit if he be not oft­sones gryffed: And therfore it can not be iustified to say that it were better to leaue a child to liue at his owne nature, wherein (as S. Paule sayth) is found nothing but deprauation. No, let him tast of good doctrine, which wilbe to him as a regeneration and reformation of nature: And because it may be asked in what age is best to put children to learning, it may be aunswered, euen so soone as in the childe is expressed a minde capable of doctrine: as to some at fiue yeres, to some rather, and toothers later, beginning with them easely, or (as it were) by pleasure, without threates, the rod, feare, or constraint: For as science of it selfe is liberall, so it re­quires in such as séeke it, libertie and fréedome of wit: But if there be cause or place of correction, let it be for euill doing, and wicked speaking, as when negligent children, drawing to too much play and losse of time, do mutuall iniuries with corruption of maners. Where God is offended, as in malice and wicked spéech and worke, correction must not be dissembled euen from their infancie, in which age (aboue all other thinges) they must be instructed to pray to God, and by little & little accustomed to feare and serue him as much as the state of their age wil beare: Saint-Ierome holdeth it wel done that the childe be taught euen from his infancy to [Page 213] beare the yoke of the lord, with whom Salomon agréeth, saying: Remember thy selfe O young man of thy crea­tor in thy youth, learne euen from thy youngest age to feare, honour, loue, and serue thy God: And Dauid is of opinion that there is nothing wherein a young man correcteth better his life, then in considering and kée­ping the commaundements of God. Touching com­mon doctrine, it must be ministred gently, familiarly, easely, and if it be possible without the rod, according to the surname of scholes, being called a play or exercise of learning, where young wittes must be induced as to a pleasant play, giuing to the young scholler some smal thing of pleasure to encourage him after the trauell of his lesson. And for his better societie in studie, it is good to ioyne him to a companion as a spurre to his Booke, Proponing to him that merites some price commen­ding the victor, and blaming him that is ouercome, yea sometimes driuing him to teares, and yet afterwards recomfort him, applying to the slow witte for aduaun­tage some what more labour of the Master to the end he dispaire not in study being alwaies ouercome. This emulation in studie must be continued euen in great schollers, for one of the greatest spurres to studie is mutuall enuie among companions, as glory to winne, and reproch to be surmounted: if there be any young chil­dren malicious, melancholly, spitefull, or negligent, let the commaundement of Salomon be applied:Pro. 33.22. Restraine (sayth he) no discipline from a young childe, for if thou strike him with a rod, be shall not die of it: beate him with a rod, and thou shalt deliuer his soule from hell: if malice be gathered in the heart of a child, the rod of dis­cipline will roote it out of him: who spareth the rod to a young man, hurteth him, and sheweth no loue to the health of his soule, but he that kéeps him familiar with the rod; declareth his affection to him. Therefore Masters that flatter their negligent & leude children, en­tertaining [Page 214] them in their vices for feare to loose the pro­fite they get by them, or to drawe a more number of schollers, commit treble offence. First against them­selues being guiltie before God of all such offences to­gether with other those faultes which their schollers shall euer commit. Secondly, they further the damna­tion of their disciples, who, such as they are nourished, & suffred, such will they remaine (sayth Salomon.) Last­ly they do great wrong to their parents and common weales, for that by the euils of those children, the pa­rents shall haue perpetuall sorrowe, and the common weale continually vexed: And in the end, such Masters by the iust course of Gods iudgement, shalbe hated of their schollers, and the gaine they shall get shall neuer rise to constant profite, but perish before their eyes.

¶Masters ought to instruct their Disciples whome they receiue into commons tou­ching the body with the same labour wherwith they institute their mindes, prayses of Science. Chapter. viij.

WE must not forget here, that euen as masters ought to feede ye spirites of childrē with good learning, forme them in ciuell mannors, and kéepe them from corruption by euill ex­ample & doctrine, standing as con­demned afore God, & deseruing so many eternall iudgmentes, as their disciples by their negligence shall cōmit offences: So they are bounde to no lesse care to norishe and to entertaine in health the tender bodies of their young scholers: wher in it is chieflie necessary they vnderstande their perticuler [Page 215] natures, together with the qualitie and operation of meates, and so (as phisitions) prescribe their regiment touching the quantitie and qualitie of their féeding, I mean, yt according to the naturs & composicion of their children, they muste varie in sorts & measurs of meat and drinke, geuing to some more and to others lesse, As to great lampes where are great matches, there muste be more infusion of oyle, then to the little ones: other waies where is great match, and littell oyle and not often dropped in, the fyer wil easely consume and put all to ashes: Euen so young children whose nature bears a more ardent heat & are more drye then others, muste eate oftenner then such as are colde and moyst, as are ye flegmatike sort: Let therfore masters entring in to the charge of children consider carfullye of their order of diet: And as they ought to take héede not to traine them in intemperat or delicat féeding, which makes them glottons and wanton, and drawes both body and minde in to infirmities and corruptcion: So let them no lesse beware to norishe them hardly, and with meates of euill taste, for great sobrietie in young children wekneth their bodyes in consumpcion of the roote humor through the naturall heat which is ardent in them: by which default they fall in the end into a restraint of breth or tisycke, and by the nature of euill meats they come to ill disgestion the worst of al lamentable and incurable disseases: by these two extremities vnwise masters procure to their disciples expedicion of death and so are no other then the murderers of them: wherin such aboue all other are most guiltie, who ta­king children in to comons or pension for couetousnes doe eyther feede thē sparingly, or by sluttishnes prepare them corrupt and vnholsom dyet: wherin they merite sentence of cōdemnacion as traytors and suttel murde­rers of that simple youth, abusing wickedly the truste of their parents, who through their defaults, are the [Page 216] proper deliuerers of their owne children to perill of de­ath: wine also (being the instrument yt leads them in to many sinns) can not but shorten their life: it burneth by his naturall heat the tender substāce of young men, euen as the flame of fier consumes the oyle, and so de­uoureth the drye matter and wood alredy set on fier: Then seing the young child is no other thing then fier: to giue him wine, is as to cast oyle in to a furnace to ē ­crease the heat and burne all: for which cause Plato in his comon weale restrained wine from youth till after xviij yeres, and from those yeres till the beginning of olde age, he suffered none to drinke wine, but qualifi­ed with water, and yet in great sobrietie: Besides all these, wine prouokes to whordom, and engendreth col­ler adust, which in the end by immoderat vse, turneth into malencolie and so in ye flower of their time makes them diseased with diuerse kindes of colde and incura­ble sicknes, by which occasion the auncients in great reason called wine poyson being in temperatly dronke: But if masters are reprehensible for the offence of this education, no lesse reproch belongs to fathers and mothers who foreseing not by counsell to whome to commit the institution of ye youth of their children haue oftentimes mor care to entertaine horsriders and falk­ners for the delight of their trifling fancy, then to pro­uide good and lerned scholemasters to breath knowledg and manors into their precious children: yea they had rather spare a fewe crownes to the hurt somtims and vtter destruction of their children, in committing thē to sellie ignorant, corrupte and couetous masters (whō to fauour their purse they take by report wt out other proof) then depart with liberall alowance to worthy & sufficient men for the good institution and bringing vp of their youth, for the which they stand in hazard of the seuere iudgment of god, as guilty to all the wickednes which their children shall do together with the miseries [Page 217] happening to them, for not being instructed and their youth trayned by wise and worthy maisters. But a little more to touche the fonde couetousnes, and incon­siderat consideration of such Fathers, is not that man too farre from his senses, who careth for his shoe, and not for the foote for the which he had caused the shoe to be made: euen no lesse vndiscrete is hee, who séekes to heape and get great store of goodes, and is negligent to fourme and fashion such to whom hee muste leaue hys wealthe: if that man be a naturall foole (sayth Salomō) who breakes his body and witte to gette goodes, and knoweth not his heire, or whether he be good or euill.

What more extréeme follie can be in a rich father, who hauing children to succéede him, prouides not to make them able to vse his goodes after him?

But leauing by necessitie his grosse wealth to a sort of foolish and corrupt children, neyther worthy to possesse them, nor sufficient to vse them, is hee not more fonde then hée that Salomon speakes of, who condemned not the ritch man but for his too much care to heape goods, and had no suertie to leaue behind him good heires, the same by experience happening to some fathers nowe a dayes, who, of their children will not make them wor­thie and able heyres to their wealth by good & diligent institution: such Fathers are euill aduised, who in the framing of their frayle children, beare most regarde & care to their purses. First in trayning their children by vnworthie maisters, besides the losse of time, they make them learne mani things which of necessitie thei must learne eftsoones to forget: by which the Fathers vainely spende their money, and to the hinderance of their children: withal, besides the inconueniences hap­pening by wicked education and forming of children, aswell to them selues as to others, the miserable in­fantes rysing into age and iudgement, are ashamed of their nakednes: knowe not what estate to practise, no [Page 218] they haue no honest meane to liue in honor, nor trade to entertayne their necessarie lyfe: where the learned, if they be not lefte to amplitude of liuinge and goods, their learninge and industrie are lynes to leade them easely to preferment. And being left ritch by their parents: they haue meanes at pleasure to kéepe and en­crease their reuenue. Learned men haue honor, rents and reuenues, where euer they goe: they are welcome where they come, and haue reuerence in all Countreis and companies, doctrine is a nouriture to goe to the end of the world, without suffering necessitie. It is a riche treasure that can not fall into pouertie: it is a guyde that will not let vs erre in the wayes of this lyfe: it is an vnconsuming light to light vs in the way of vertue: it is a perpetual pleasure without enuie, the very honor, ornament, and glory of a man: for it for­meth in man swéete deliuerie of woordes, orderly me­thode of reasoning, and bringes him to perfecte iudge­ment: so that science is to the mind, the same that the soule is to the body. For which cause Aristotle being as­ked howe much the ignorant man differed from him that had learninge, euen no lesse (sayeth hee) then the brute beast from the naturall man. And so with good authoritie we may conclude, that a mā without science, is as a body without a Soule, or as a simple humaine beast when she doth no iniurie to any: but beinge cor­rupt and cruell, he may be resembled with the fierce & sauage beastes: if he be suttle, hee degenerates into a Foxe, into a Swyne when he is a glutton, into a dogge when he is impudent and intemperate, into a Wolfe, when he spoiles poore people, and into a Lion, Tiger, & Libberd, when he vseth slaughter and tyrannie: yea Seneca called an ignorant man, but an Image of a liue­ly man.

¶ A continuance of the praise of science: exhortation too builde Colledges in Townes. The 9. Chapter.

BVt now let vs returne to our Sci­ence, which, séeing it is as the soule or spirit of a man, it makes him rea­sonable: and if it bée diuine, it ma­kes him altogither celestiall: if the man be corrupt, it corrects him, and purgeth all his wicked affections, whereuppon in good reason it is named the medcine of the soule: if the man be poore, it enritcheth him: if he be low borne, it makes him noble: if he be contemned, it honoreth him, if he be little it makes him great, & ray­seth him into dignitie: and of a mortall and miserable man, it giueth him immortalitie and makes him hap­pie. Then if learning be one of the most excellent be­nefites, yea a treasure aboue all ritches, comprehen­ding in it selfe all that man can wishe for the content­ment of all his desires, and perfection of all humane felicities, and séeing it is gotten in a colledge, the per­manent mansion of science, yea the pallace of the Mu­ses and their Helicon: how much ought we to be affected to erect stately Colledges in euery Cathedrall Town, and indue them honorably? whereunto the learned mē getting there the meane of their honour and dignitie, ought to beare speciall fauour, and the vertuouse sorte to contribute franckly, séeing by them they haue recey­ued theyr vertues: yea and all others haue interest therein, for respect of common benefite, as doctrine for their children, and correction of manners, and to them selues exampes of all vertues? Parentes (being Col­ledges in the towne where they dwell) shall alwaies be [Page 220] assured of the certain discipline and institution of their children, and vnderstanding from one time to another, what aduauncement they haue in their Colledge, they shall not loase their money vpon credit, and much lesse put it to hazarde and fortune, as they should if they sent them further, where they are also vncertaine of their profit and successe in learning. For being farre from them, they heare but opinions & vntrue prayses of the learning of their children, who in the meane while run foorth their time in playe and pasing the streates, loo­king (as the prouerbe is) who hath the longest nose, and liue altogither as lost children: wherein for the most part, they are little holpen though they bee in the charge of Maisters. For that if they bee not learned, their schollers will holde no great reckoning of them, and giue lesse héede to their councelles, lessons, or repe­titions. If the maisters (not learned) haue speciall tymes to goe studie in some Vniuersitie, what scope hath the scholler to abuse his absence in all insolent li­bertie: the maister occupied in his priuat studies, hath neyther care nor leasure to administer teaching to hys scholler: for that it is to much for one bodye to beare two burdens, and one man to applie well two trades. But if he be corrupte, what example giues hee to the poore children if he be giuen to sectes, what shal bee his doctrine? had it not ben better (in this deprauation) for the infortunate father to haue had no childe at all? yea, if there had bin in his Towne a schoole, there had bin no such daungers, withall it had not cost him so much, and yet the money he spente had remayned in the Towne, where he had suertie of the principall and Regents for the institution of his childe, which he could not haue, sending him farre of. I meane not heare, but when the scholler is in capacitie to be receyued into any Court of artes or graue doctrines, as of the Mathematikes, Phisicke, Law, and Diuinitie, that he be sent to more [Page 221] famouse Vniuersities. But at the least afore his de­parture from the schoole, let him know the partes of cō position in Orations, and be resolute in Verses and hi­stories, and ready in the partes and rules of Philoso­phie, wherein let all Fathers remember the admoniti­on of Plutarche, and not suffer young men alone to goe to any frée studie, vntill they be so prepared and confir­med in vertue, that they néede no further censure of their life and manners. This being not obserued of fa­thers, bréedes many inconueniences in their youth, specially to giue libertie to children, when they haue néede of good instructors, for that they begin to féele the fume of fyer in their head, finde their owne stomacke, & ryse into wéening by their wittes and knowledge, but more by their houses and ritches, which make them aspire to the reputation and title of Maisters: And (which is more to feare) they assubiect them selues to their affec­tions and fleshly desires, wherewith they are more so­licited in that age, then in any other: Besides, in the ge­nerall consideration of publike profite, there bee three cōmon commodities: there is first a great reuenue for the towne where ye schoole is, séeing the money and vit­tels which else should be caried elswhether, remayne there to the reliefe of many. Marchauntes sell better their marchandise: Artificers haue more vente of their worke and labor: and Phisicions, Apoticaries, & such necessary sortes, finde more liberall vse and gaine of their science: yea, ther is no kinde of people in a town which in some sorte tasteth not of the commoditie of a Colledge: lastly, the whole youth of a Towne findes by the presence of a schoole, a helpe to learninge, and a readie way to good manners, and so by such institution and discipline they are prepared to vertue: wherin this ought to be a special care to Gouernours, that after the erection of their schoole, there bee not so poore a younge childe in the towne, which is not constrayned to goe to [Page 222] the schoole to learne the principles of fayth & command­mentes of God: so prouiding that the poore maye bee taught by almes till they haue age to trauell, or if their inclination draw them to learning, let there be proui­dence by the contribution of the best. And being risen to abilitie in learning to take in charge children of good houses: it is the best acte of charitie to preferre them a­fore others, not the least conuenient for suche charge by their diligence which necessarily they muste vse aboue others in consideration of their pouertie and hope of aduauncement: and so from the estate of maisters in priuat houses they may in tyme become seruiceable to their common weale: which is all in effect I will saye now touching the cōmodities and benefites growinge by schooles, wherein young wittes, doe as it were, but playe their prize to a greater excellencie. For if they as­pire to profit, ritches, eternall pleasures, honoures, dig­nities, to know God, and séeke their saluation, let them haue learning, as the principall meane to leade them thereunto. And if men suffer so many cares, and toiles of body and minde to compasse those benefites, muche more ought we to suffer to reache to this liberall doc­trine by the which are to bee obtayned the infinite and perpetuall felicities? if doctrine be the nurse of vertue and honor, if we loue vertue and honor, ought wée not with the same affection to séeke and followe the meane by the which we aspire thereunto? It is not possible to haue true honor without vertue: for whiche cause the Romaines erected two temples ioyned togither, the one dedicated to vertue, and the other to honour: but none could enter into the temple of honor, but he must first passe thorough the sacred house of vertue. Honor and glorie follow the man of vertue, as the shadow doth his body: but if the ignorant or man of vices pursue honor, it fléeeth from him as from his aduersarie, and can hold no conuersation with him.

¶Examples of commodities which Science bringeth to the learned: with a briefe enu­meration of the profites which happen to the world by men of knowledge. Chapter. x.

SCiences cōioyned with vertue are ye honorable pleasures of a man, per­petuall profites, and immortall glo­ries: they be also the happie and e­ternall riches, which men may ca­rie with them without any perill: They delite, profite and honour the learned man in what place so euer he be, & bring him (euen amongst the most barbarous) all honest commo­dities for his life: Diogenes taken by the Skommers or Pirates of the Sea, and sold as a slaue to inciuill peo­ple, got such credite & estimation amongst them, that they offred him to their Kyng as the most honorable present they could make: and the Kyng prouing his singular knowledge, committed his children to his disci­pline, and his person to his direction and counsell: yea giuing him authoritie to institute lawes for the pollecy of his kyngdome, he shaked of his auncient and accustomed barbarietie. This Philosopher obtained of the Kyng, frée deliuerance of all such as were taken and made slaues with him: whom when he retorned into their cruntreys, he gaue them no other thing in charge, but to require in his name all Fathers and Mothers to get for their children such riches which were not subiect to the théefe by land, nor the pirat by Sea, & much lesse in perill to drowne by all the shipwrackes in the world. Those riches he ment by the liberall sciences, [Page 224] most certaine and perpetuall treasors to him that get­teth them: They are the goods, wherein Bias was estéemed more riche then Cressus, and in whose respect he held all other treasures in perpetuall contempt, euē as who is riche in gold and siluer, holdes not reckoning of leade and tynne: And therfore when his towne was taken by assault of warre, & that his enemy gaue him libertie to depart with all the goods he could carry with him, he would not vouchsafe to take any riches. But being asked why he caried not away the goods of the towne, as golde, siluer, and other precious mouables, he aunswered, I carie all my goods with me, meaning that science and vertue were his goods. What honour had Plato by his learning when it wrought him grace euen with the greatest tirants, who, contrary to their condicion, thought him worthy of high reuerence: yea the enemies of Athens, taking him vppon the sea gaue such honour to his science and vertue, that they saued his life, notwithstanding they were sworne to ye slaughter of all the Athenians falling into their handes: if hée had desired riches, he might haue excéeded all the migh­tie men of his time, and so might also all the other Phi­losophers, the same being expressed by Thales Melisien, who, beeing reproched of his pouertie & called begger, made such prouidence for wealth by his excellent lear­ning, that in short time he caried no occasions to be cal­led poore: wherewith when he had choked the slaunde­rer, he declared immediatly the base estimation hée made of worldly goods departing all his treasure amō ­gest his friends, the more fréely to follow Philosophie. Thus these Philosophers, tooke such contentment in their spirituall riches, that they estéemed the goods of the world not worthy so much as of a simple care: for that being corruptible and transitory, they bring to mē more burden then benefite: They held also in like con­tempt all worldly honours and naturall pleasures, contrary [Page 225] to the spirituall felicities: For which eternall riches Anaxagoras contemned with great constancie euen from his first youth, all the fraile possessions and delites of the earth: For, being discended of a great & rich house, he left all to go to studie at Athens, and being become learned, he sayd he had lost himselfe, if he had not lost and left the riches, pleasures, and honours, to the which he stood possible by ye amplitude of his house. But for all this, who séekes to heape masses of earth­ly goods, and commodities of a plentifull life, may haue easie meanes thereunto by learning, by the which euen naughtie and corrupt men haue bene entertained in honour and estimation: as we read of Dennis the Siracusi­an tirant, who chased out of his kyngdome, yet by his learning had continuance of honour, and kept a schoole at Corinth, from whence for the fauour only of his sci­ence, he was readopted to his principalitie: when cruel Nero was threatned to be cast out of his Empire for his tiranny, he aunswered, it was not that could make him carefull for his liuing, for that all regions nouri­shed learned men, and who had a trade was sure of mayntenaunce by it: Great are the benefits that grow by the men learned in the lawes, through their coun­selles and good iudgements in the decision of differen­ces, controuersies, and warres: and in distributing to euery one his perticuler and due right, what seruice do they to God? What excellent profite comes by learned Phisitions, in the cure of diseases? What pleasure is sweeter to the sickeman, then to be eased of his paine? Many are the benefites in a common weale growing by well experienced gouernours, wise in polletike Philosophie, and learned in the lawes, but much more by the deuines: Yea learned men béeing vertuous and honest, do in the world the same which the soule doth in the body, without whose action subsisting, the bodye would fall dead, and become a carcase of earth: yea that [Page 226] which the sonne doth vppon the earth, without ye which as men would wander in vniuersal confusion, so thers would be no more delite in this life, and vpon the earth nothing but darke miserie: it is not to be doubted, but as the shadow followeth the bodie, so riches and honors are due companiōs of vertuous science: to what estate of honour are raised wise counsellors, Presidents, and Chauncelloures, whom God séemes to honour by ti­tles diuine by reason of their estates whereunto they are called by their excellent learning? And Kinges and Princes giue this honour to learned men, that they re­ceiue counsell of them, are gouerned by them, & wholly tourned into their direction, and for recompēce, indue them with the highest estates of their Realmes, and giue them the vse of their princely and proper authori­tie. Touching the Phisitions, the wise man sayth, they haue honour of Kynges and Emperours, and reuerēce in all regions and common weales: But for learned Deuines, and Preachers, and for the honour of their learning, I say, that if they teach sincerely, and expresse their doctrine in their conuersation, they are called of Iesus Christ, the greatest in the kyngdome of God, & by Dauid resembled to the firmament and starres of heauē: for they shall shine in perpetuall eternitie. Touching the profite which they do to the whole world (not speaking of riches and dignities which they ought to despise in their hartes) by the meane of their doctrine, it appeares plentifully, aswell by their Bookes and sermons, as by their examples of life, whereby they are called the light of the world, the salt of the earth, & the eye of the bodie polletike: For looke how many tē ­porall commodities the light bringes to the world, or the salt to preserue meat in season, or the eye serues to man for his necessary vses, euen so profitable, and necessary are learned men in the church. And therfore for conclusion there is nothing of more deare care and [Page 227] recommendatiō to gouernours of countreys, nor that bringes more honour and profite to all and any whatsoeuer then a Colledge or schoole from whom al those ho­nours, estates, riches, and dignities, do drawe their beginnings: wherein I may compare it to a fountaine of a paradise terrestriall, watred by foure goodly riuers issuing out of it: For so out of this colledge or schoole ye cleare fountaine of all learning, do issue, the artes libe­rall, lawe, phisicke, and sacred diuinitie of the doctrine of which, the Church, the true terrestrial and spiritual paradise, is plentifully liccored to make it euery where fructefie in all profitable and delitefull fruites: if there were no fountaine in this paradise all woulde become barreine: no lesse would happen if it were dried vp, by which occasion in the end the world would beare no flower of honestie, nor fruite of vertue (the little plant, which I resemble to youth, being become drie without any humor in the roote, that is, doctrine, by the which it ought to florish and fructefie.)

¶ It is necessary for many reasons that all schollers remaine in one colleadge. Chapter. xj.

THer resteth no more but to debate whether it be not good that scholers remain al together: In the gretest and best iudgment of learned men it séemes very requisite that they be al lodged in a coledge or schole for these thrée reasons: The first belōgeth to discipline, the second to doctrine, and the third is ciui [...] Pithagoricall, (or rather christian) as shal be sayd: All t [...]ée containing one profite & necessitie for a true [Page 228] and perfect institution of youth: Touching discipline which is indiferently an instruction of manors, and correction of vices, it is most certain in common experi­ence, that with out all comparyson it is best obserued and entertained in a coledg: for ther are geuen orders, statutes, instructions and precepts, to them of ye howse: wher the foriners (suche as be with out the coledg) ar not, nor conueniently cannot be constrained to be, but specially they can not assist such orders as are priuatly distributed to ye pensioners and chamber fellowes of ye colleadg, And for correction of faults ther is no meane to exersice it vppon suche as lodg with out, both for ye all beit they are not knowen, yet if complaint come, the offender findes helpe in his absence: where by it happeneth that for want of discipline. that sort of youth is norished in their vices, being farre better that suche children had folowed some seruice vnder the correction of their parents or masters, then with ye studie at their booke, to learn to do euill, whereby the profession of the schole and scholers suffereth slaunder: Thus vices rise to encrease in suche disordered youth for want of that good instruction in the knowledg & feare of God, which duely is administred to the howshold scholers, and for lacke of rebuke and correction when they were taken euen in the action of their faultes: And by experience this may be aduowched for trueth, that familier doctrin of the feare and loue of God continued euery day in the schole, which drawes so well young children from do­ing euill, that it doeth much to take away the necessity & vse of ye rodd: But for the children of the towne seing they haue not the commodities of this discipline, it be­longes to their parents to kepe them in exersise and not suffer their frayle children to fall in to corruption by their ease & howshold examples: Touching doctrine, it is not possible to work such ripe effect in scholers out of the howse, as in them that remaine ordinarily wt in [Page 229] the coledg: I mean not at the times of readings and lectures, which is frée to all to assist and to profit all in comen: The houshold scholers haue in their chambers or formes, repeticion of their lectures euen by the re­gents who haue well studied & vnderstood them, which tutors, if they haue not exelent knowledg, are not able to repeat to their pupills, because they vnderstand thē not throwly: for as ye regent notwithstanding this great lerning, giues him selfe to studie ye lecture two or thrée howres before he deliuer it to the scholers: So if the tutor haue not abilitie of lerning how can he record wt his pupills the substance and meaning of the lecture: wherevnto albeit his learning enhable him, yet ha­uing thorow all the formes some scholers what lea­sure can he haue to studye the lectures: then what a­bilitie to make it familiare with the vnderstanding of his scholers: To repeat the lecture, it is necessary he studie it one houre at the least, and if he haue for euery fourme two, there are thrée howers appointed to the repetition to his pupilles of one fourme: and if he haue of thrée fourmes onely, he must spende at the least in the studie and repetition of lectures to interpret them as he ought, xviii. houres the day. Let parentes therefore (for the better instruction of their children) chuse no tutor but such as is learned, and not encombred with many pupilles in seuerall fourmes, which is a meare abuse to the father, and a spoyle to the tyme of the schol­ler. In a Colledge, they are tyed to a continuall diligēce in studie, where the forreynors take their vaine exer­cise in the streates and fieldes, measuring their plaie at their owne pleasure, and oftentymes runne into liber­tie of will, if they haue not good maisters. Besides, they in the Colledge haue particular disputes, speake Latin continually, and haue Theames at tymes and houres when the studentes in the towne can not assiste: they haue exercise of declamations and playes of Comedies [Page 214] sometimes, in which excellent and necessary cōtencion of learning, the towne schollers haue no oportunitie of instruction: yea they are in continuall exercise & warre of learning,Pro. 27. by which profitable emulacion Salomon sayeth, that as yron is made sharp by yron, so wittes, by mutuall controuersie are best prouoked to studie.

The third reason prouing it necessarie to be instructed in a Colledge, is the loue wherein they are nourished & confirmed by a cōmon habitation altogither: for which reason Pithagoras made a colledge calling it Caenobium, as a Couent liuing togither, as brothers of one house, and as Monkes doe in a monasterie. To which order most of the other Philosophers reduced their colledges in Athenes, where the maisters liued with the schol­lers, instructing them in doctrine and cōsocietie of loue and friendship: So that schollers, liuinge and leading conuersation togyther in a colledge as in one house, are induced to conciliation of loue, and learned to enter­teyne and retain frendship for euer, which Cicero estée­meth a strong leage and knot of societie and insepara­ble amitie. Then séeing it is a great and common benefite to a whole countrey, that young childrē take know­ledge and loue togither, to the ende that as they rise greater in body and yeares, so they may increase in cō ­munitie of mind with perpetuall peace and concorde.

It can not but be most necessarie, that they leade a common lyfe togither in their youth in one Colledge vnder one principall, and by the conduct of many Regentes: the same being the cause why in the beginning of the booke, I alleadge a necessitie to builde Colledges, large and roomie, the better to conteyne all the schollers of a Countrey: wishing the whole multitude to obserue ye institutions of the house, and aswel forreinors as hous­hold Colledgers being subiect to their Principall and Regentes, to obeye the disciplines, doctrines, and com­mon statutes of the house without any diuersitie and contradiction.

¶In a Colledge or Schoole, there ought to bee statutes authorised by the Vniuersi­ties: the dutie of Gouernours and townesmen to the Principalles and Regentes: the office of maisters to their Disciples, and of the schollers to their maisters. Chapter. xij.

I Néede not now repete what ought to be the qualitie and estate of the Principall and Regentes, hauinge resolued that before: and much lesse entreat of the nūber, séeing it restes onely in the iudgement of the Go­uernours and principal of their col­ledge, to rate that, according to the multitude and capa­citie of schollers: onely I beséeche the founders and go­uernours to erect lawes and inuiolable statutes for ye establishment and guide of their Colledge with the iud­gement of their Principall, authorising their statutes by all the Courtes of their prouince in inuiolable sta­bilitie. For as the lawes diuine and humaine are (as it were) the strength and walles of common weales, euen so are the statutes of a Colledge, the fortresse and bulwarke of the same, without the which it can not bée long kept from disorder and vtter ruine. Let the bene­factors and Citizens honour their Colledge with often visitacion and contemplation of the principall and Re­gentes, to whom for their learning sake belonges that merit of honor, but specially if they be come farre off to doe seruice to their Citie, leauing their proper Coun­treis and priuat commodities. By this visitacion it will come to passe that the principall and Regents shall be better obeyed and feared of their schollers, and they which [Page 232] with their tutors, and altogyther better moued with common readinesse to doe the duetie of their Colledge: and in cases of wrong, iniurie, and vexation offered by any, let them ioyne with them in ayde and councell to aduaunce exemplarie iustice: wherein, in applying fa­uor and protection to those that represent them all, as­well Magistrates as general parentes of a whole pro­uince in the institution of their youth (to whom then if iniurie be offered, the Magistrate and whole cōmon weale haue interest therein, and therefore with com­mon affection ought to pursue the offender to publike iustice) they doe honor to their cōmon weales in those learned men, who, resorting to Vniuersities, or other publike or priuat places, will giue honorable opinion & rapport touching the pollicie and order of that Citie.

To be short, there can not be to great honor, reuerence, and affection borne to those persones, by whose indu­strie in the institution and education of youth, so many benefites grow, as by them, whole common weales be­come happie: so that if men loue and honor vertue, sci­ence, honor, dignities, ritches, reste, and publike felici­tie, much more ought they to honor and cherishe those men by whom all those benefites are brought to whole countreys? If Fathers and mothers beare so deare loue to their children, with desire to sée them rise into manners and qualities of ciuill men? ought they not with great affection to embrace and cherishe suche, by whom in their places, and with no lesse Fatherly zeale their children are instructed, taught, corrected, and trai­ned euen to their desires yea, if their Disciples were their proper children by kind and bloud, they could vse no more affectiō to make them learned and vertuouse. In déed suche deserue not the name of maisters, who, bearing no frank care and loue to their schollers, séeme as marcenary men, and but to regarde the present gayne, holding their Schollers in negligence, and their [Page 233] parentes in hipocrisie touching their paines & diligēce.

Touching the principal, he ought to loue his regents as his bretherne, who as he is the auncient and first in authoritie ouer them, so, by the scripture, to the eldest is ascribed the preheminence and supreame rule in a familie: and acknowledging him selfe as a brother, in the aduauncement and protection of his bretherne, gi­uing them aide and fauour to his vttermost power and credit: in an other consideration he is called the head of the regents and schollers: (the regents being the chiefe and principall members of the body vnder the head, and ye schollers the inferior:) So that as he being a brother must behaue himselfe to his brothers in brotherly of­fice, and as the head, gouerne his most principall and excellent members with a chiefest care and dutie, and so sée the rest beare mutuall amitie one to another. In like sort ought the Regents to acknowledge all loue, feare, and franke obedience (as they are warned by the law of God) to their eldest and most auncient brother, forbearing (as neare as they can) to grieue their head or giue him any occasion of offence, the same being al­together against the law of nature, God, and man: as in a naturall bodie, by how much the members are neare to the head, by so much doo they trauell to giue aide and pleasure to their naturall head, as retayning of it more prouidence or influxion: euen so schollers (ac­cording to all law and reason) ought to beare, loue, re­uerence, feare, and obedience in all subiection, to their head and principall first, and next to their Regents: yea the same loue, honour, feare, and obedience, which they owe to their parents, and duties to the Magistrates, ought they to performe substancially to their principall and Regents being as Lieftenants to their Fathers, Mothers, and Magistrate, and whom the Principall & Regents loue with the affection of Fathers, no lesse then if they were their proper children: For recompēce, [Page 234] therfore, let them honour them with equall loue and dutie, and with reuerence as to the formers of their wittes, and Fathers of their learning, alwayes consi­dering that if their had not ben instructed, their ignorāce and vice had taken from them all dignitie and honour in their life, and as blind men, they had walked in per­petuall darknes, falling into errors, and neuer confes­sed God, and in the end had ben perpetually wretched. In which respects as they well deserue to be loued and honoured as their Masters: so, yet they are bound to it most of all, when they are risen into knowledge, by which they receiue the honorable fruit of their studies how often so euer they sée themselues honored for their learning, how often they gaine by it, when they take most pleasure in their Science, and sée themselues rai­sed into dignitie and felicitie aboue others bycause of their learning and vertue: euen so often let them ho­nour the remembrance of their Masters, and embrace them with perfect loue, as who were their originall & happy meanes to raise them to those estates, and with­out whom, they had ben contemnible to the world with out any honorable ornament of nature, forbearinge the rudenes of some vnthankfull disciples, who being once highly mounted, make no more reckoning of the stirop that raised them to their high seat: wherin much lesse that they deserue that they haue, but with vnthākfull children not acknowledging to their parents their due honour nor the aide and dutie which they owe thē, are not worthy of common life. Let such and all other vnthankfull people remember,Rom 1 that it is a sinne which S. Paule findes condemned of Christ to eternall perdici­on, and a signe of reprobation with God.

Refutation of the false iudgements of some proude worldlings touching the profession of schoolemasters: with a praise of that profession. Chapter. xiij.

MAny there be of too fleshly and re­probate iudgement, who, eyther ig­norant in the dignitie of learning, or sworne enemies against it, de­spise the state of schoolemasters,1. Peter. 2 cal­ling them by many scornefull and ridiculous names. But according to my former opinion, I hold it afore God, a calling most honorable and acceptable, and in a common weale, the most profitable and necessary profession. For if know­ledge be commendable, & vertue deserue honour, much more merite of reuerence belonges to such as teach them? If to men vsing great estates and offices, be re­serued an vniuersall reuerence? What lesse honour is due to him that makes them worthy of it, and by his industry, brings them into the merit of such high calling? If wise and learned men be famous through the world for the benefites that growe by their counsell, commaū dement and authoritie: is there lesse dutie of renoume and immortall praise to such as are the authors of those benefites by their learning? If men learned in the lawes profite so much common weales? If Phisitions be so necessary for that in them resteth the cure of bo­dies? If lastly by the deuines wée finde comfort to our heauie soules: how much are we bound to such as are the first causes of these deuine fruites, who are the schoolemasters, without whom and the foundation by them layed in those doctrines, they had neuer ascended [Page 236] to those seates of honour: when we sée a goodly building so excellent in beautie that the worlde giues it sin­guler estimation, what can we ascribe lesse to him who laied the foundation and raised the worke to that excellencie then the principall praise? For if faire, delitefull and profitable workes be so generally praysed, nothing lesse is due to the hand that fashioned them: Who de­lites to behold a goodly picture, doth great wrong to ye painter, if he ascribe not much to the commendation of his skill: yea, if there were layd on but the first cool­lers, yet the beholder ought to be thankfull to his in­dustrie and labour. But if such as nourish our mortall bodies deserue great affection & memorable renoume, much more are we bound both in loue and perpetuall dutie, to them that minister foode to the immortall spi­rites of little children: if so great reuerence be reserued to Phisitions, for helping the health of bodies, which one day must die notwithstanding: Is there not more merit of honour to such as cure our soules of immortal diseases? The scripture pronounceth many textes to ye shame of those which despise scholemasters: of which profession Christ séemed to make his Apostles when he spake to Peter: if thou louest mée féede my Lambes. What other thing is it to féede, then to nourish & teach in good doctrine: and the Lambes of the flocke of Iesus Christ (according to the natural propertie of speaking) are young children, whom he holdes no lesse deare then his proper fleshe. I saye not that vnder that name are ment all sortes of people, and yet it can not be denied but that those littleones deserue chief instruction: For S. John, after he had taught in diuers countreys, (being compelled to leaue them for a time and go elswhether) by speciall writing sayd to the little ones, comfort your selues O ye young ones,1. Iohn. 2. in that you are (by ye grace & word of God) strong and vertuous, for that the woord of God remaynes in you, and that you haue vanquished [Page 237] the wicked spirit through the grace and merit of Iesus Christ: Yea Christ him selfe caused the little children to come into his schoole,Mat. 18.19. Luke. 18. blaming the Apostles (being yet of the flesh) by cause they let those littleones for comming to him, as though he would not haue taught and holpen them aswell, as euen the greatest: but he com­maunded to bring them to him, and pronounced them (in that instruction and imposition of hands which hée gaue them) worthy of the kyngdome of GOD, saying that to those and such like the euerlasting worlde be­longeth: Then such as receiue little children into dis­cipline, exercise the office of Iesus Church: the same sturring vp the Bishops in old time to take into charge of discipline and teaching little children, as also did both the one and the other S. Iohn, and the Prophets had many disciples, who otherwayes were called the children of the Prophets: it is written, that many holy men went thorough the world to teach schollers with this intention, that with the rules of learning, they should also instruct them in the principles of faith, and by that meane, winne the Fathers & mothers to Iesus christ: amongest these Origen was not the least zealous: and S. Gregorie the Pope refused not this vocation for cer­taine houres of the day: For which considerations, a certaine learned doctor of our time,M. Iohn Garson of Par. and chauncellor of a famous vniuersitie, had no shame to go thorow the Colleadges of the vniuersities at certaine conuenient houres, and teach little children in familiar doctrines which he did for the loue & zeale of God: And being of­tentimes reproched by other doctors, that he shewed an example vnworthy his place, specially for that there were sufficient tuters to that purpose: he aunswered that they were as fleshly doctors, resembling the Apo­stles not yet in full libertie of the spirite, who, by glori­ous opinion forbad little children to approche neare to Iesus Christ: alleadging that there was no dutie of [Page 238] accesse to him but by those that were graue: I aske of those fleshly doctors, whether the shepeheard that kéeps the Lambes of a Father of houshold do not as good and agréeable seruice to his Master, as if he had in charge greater shéepe? If a Father shew more deare loue to his little children, then to those that haue riper age, fo­loweth it not by congruent reason, that such as giue succoures to those little ones and kéepe them from daun­ger, deserue better recompence of the Father, then if they had done seruice to his greater sonnes? If the lit­tle plant in the garden of any Farmer, be so much che­rished that the eye of the owner is seldome from it: hée then that watreth it, prunes it, and defends it from the cropping of beastes, and other iniuries, what seruice doth he to the owner? Yea what greater pleasure can he do to the Farmer: whose young plant without this industrie, were subiect to spoyle, without hope to yéeld any fruite: euen as if the little Lambes of the flocke were lost, and the young children corrupt, there were no exspectation of restitution of that losse and corruption. The schoolemaster then, hauing in charge these lit­tle lambes of Iesus Christ, and the preparing of this tender plant of his gardeine (which is the Church) and lastly the leading of these little children, being the de­lites of the Lord, how acceptable is his loyall and dili­gent seruice to his Lorde, and to God? And if such as sclaunder these little ones through wicked doctrine & example, deserue to haue fastened to their necke a mil­stone, and drowned in the bottome of the déepest Sea: What recompence or reward is due to those tutors & scholemasters by whome those littleones are instruc­ted, and led in example of all holines? Are they not worthy as Daniell sayeth, to shine as the firmament and starres of heauen in euerlasting glory, and to be called the greatest of the kyngdome of God? Yea (according to Iesus Christ) euen the most happie of all? And if eue­rie [Page 239] one ought to receiue the reward of his trauels, as there is no estate of more hard laboures, more great paines, more perpetuall perplexeties, and more often reproches, yea being euen as little martyrs: so there is no profession wherein are lesse faultes: For the Ma­sters séeking but to comunicate their learning with their disciplrs, neuer endure their vices: if they speake euill, they correct them: if they do euill they are puni­shed: they neuer giue them libertie of idlenes though they allow times of necessary recreation. In this estate is nothing but chastitie, for which cause they are called Pallas, and the Muses being Mayds, by which occasion, not without cause the Poets fained Pallas the Goddes of wisedome and mayde with hir nine mayden sisters the Muses, who also as they signifie the exercise of sci­ences, contayning in it virginitie and perpetuall hone­stie: so they are called sisters, as being all of one mu­tuall societie, and indiuidible coniunction. There is no thing but vertue, and godlines in a schoole, and therfore it deserues well to be called a religion: if in any bookes of the pagans, there be wordes vnciuill, bearing to vnchast loue, or expressing nombers of Goddes: the schol­lers are aduertised by their tutors, that they are spée­ches of infidelles which knew not God, and therfore in taking the rose, they may leaue the thornes, and being taught the good, they are also warned from that which is euill. What resteth now more to be alleadged of these detractors and scoffers of the estate of schoolema­sters, so noble and happie, and almost the generall cause of all the benefites that are done in the worlde: where they being men of vaine and light spirites, are also a people vnprofitable, and a burden and charge to the earth, Rattes and deuowring vermin of the gar­nors of good men, bycause they haue not passed by good schooles, where, (with ciuilitie in spéech and life) they might haue learned some Art, profitable to their coun­trey, [Page 240] and honorable to themselues: when they die, they cannot leaue any testimonie that they liued vppon the earth for that to them posteritie can prescribe no memorie of God. These scoffers by contempt call schoolema­sters Magisters and Dominos, which turnes as a glory to them, for that they haue those names common with Iesus Christ saying to his Disciples, you call me Ma­gister and Domine, sum etenim so schoolemasters are Magistri, by the state of their teaching, and Domini, for that they commaund their disciples, and giue lawes to their affections and lustes: where those dispisers of good men (for whom according to Salomon the terrible iudgements of God are prepared) are thralles and slaues to their passions:Pro. 19. yea, it is to be feared, that they are euen the bondmen of Sathan, whom they obey, and are the executors of his commaundements, whereof the grea­test and most pernicious, is, to contemne the good sort and vex with violence and wrong, men of learning and vertue, being an estate that most batter the kingdome of Sathan, & bring ruine to his tirannie. But notwith­standing their scoffes and vaine impediments, they are both Lords and Masters, as exercising both authoritie and discipline in their iurisdiction of their small com­mon weale, aswell as the greatest Magistrate of the earth: and to scoffe with those scoffers, we may say they haue their scepture in hand, with distribucion of high & inferior Iustice: for they condemne, iustefie, and ab­solue, & when they condemne there is no appeale: yea there is such direct pollecie in their cōmon weale, that it suffreth neither disorder nor confusion: where it is hard to these inciuill iesters to put order in their small families, compounded perhaps but vppon two or thrée persons: but crying some times as the blind man whē he hath lost his staffe, strike sometimes without mea­sure or reason, reaping by their disorder, a gréeuous curse to themselues and families: whereuppon is no [Page 241] great cause of merueile for that being not hable to go­uerne themselues for want of discipline, they haue lesse capacitie to rule others: For end let them remember the sentence of Seneca, that euill doth he merit to com­maunde others, which hath not himselfe liued long vn­der the discipline of good Masters and learned to obey their commaundements: So that with Salomon I may aunswere them at full, that a wicked man, can not but leade his toung in wickednes, and who abhorres good men, are detested of God.

An exhortation to young children to studie. Chapter. xiiij.

MOreouer, waighing with the comon benefitts comming to comonweals, the sweet profitts that growe to sin­guler men by learning: I exhorte all young men to the studie of the same, their nature speciallie incli­ning, and their abillitie consenting, making cōsciēce to lose one only mi­nute of time, according to the examples and counsel of Theophrastus and Plinie. Whereof as the on in saying, time was a most precius expense, signified, ye no more ought men to consume vainly the least parte of time then to make prodigall expenses or wast of a most deli­cat meate: so the other held all times lost, which were not imployed in studie, the same being the cause that he would not suffer his reader to repeat to him one word twise, alleging that it hindred his time to passe further, and learn that which yet he knew not: where [...]he consented with the moste part of all wise men, [Page 242] whose opinions were that in all things ought we to be liberal sauing of our honor & time, in which two things being so precious we ought to be so sparing, as not to be prodigall in eyther of them not to our very frinds: But to come to knowledg and vertu, they must first demaund them of God, who is the only disposer of thē: the lord (sayeth Salomon) giues wisdom,Pro. 6. and knowleg and discresion comes from his mouth:Ia 1. who hath néed of wisdome let him aske it of God sayeth S. James, who giues it abundauntly, and reprocheth none of that he giues them, but enioyneth them to humilitie, for on the humble and méek, he bestowes his grace: secondly it is necesarie to take suche masters as we haue described good, learned, diligent, and discret: Thirdly, ther must be aplied great labors, and seruis trauell, which abeit séem heuy and painfull at the beginning, yet after the first taste be past, they shall féele a most swéet iuyce or likquor in the frute of lerning: for which cause Jsocrates resembled learning to a trée, whose root is sower and the barke bitter, but in the frutes, is a most pleasant & delightfull tast: Plutarch wills men not to stick at ye labor, that brings any great or excellent benefitt: for with the infinitt and glorius recompence afore God, and the whole worlde of suche labor, the custome of those paines makes the burthen easie: which was right aptly aduised of Cato, that vertu hath hir exercise in hard trauells which passe away, but the frute ther of remaines eternall being a perpetuall inward de­light of ye mind of man: Therfore muche less that labor ought to terifie or with draw young witts from studie but, in the consideration of knowledg accompanied wt profitt, pleasure, glorie, and immortall name, ther is great cause to conuite them to a voluntari forwardnes besides that by custom, those labors are made easte and pleasant conteyning in them a feeding delight: the same iudgment may be made of vertu, of whom learning is [Page 243] the norsse, and most faithfull preseruation which is the reason, that as a man riseth in knowledg, so he encre­seth in studie more then at the beginning: And being come to greater skill, he féeles not at all the grauitie of his paines for that inward delight of mind which he findes therin: and so aspiring (as it weare) in an am­bicius zeal to learning, he findes that the knowledg he hath gotten is nothing in regard of that which he is ig­norant of, according to the aunswer of Socrates, that his knowledg was yet nothing in comparison, of his ignorance: Fourthly to attaine to lerning it is expedi­ent to vse with the labor you take, inteligence or vnder­standing of that you learne, order of studies, repe­ticion, conference, and exercise of memorie, and stile: Intelligence aides ye iudgement, order, repeticion or conference, and stile, frame the memorie, which of all other faculties of the mind, is most necessary to know­ledge as being the gardien or kéeper of them: for as the immagination aprehendes, the vnderstanding com­prehendes, debats, and iudgeth: So the memorie re­teins & as a tresur cōserues what so euer is heard, seen and red: And to haue a good memorie it ss necessary to vnderstand perfectly that is learned, seing to things well vnderstand, memorie is a faithfull and plen­tifull storehowse: order serueth as an artificiall me­moriall which was familier with Symonides, and for that he was iudged to excell in memorie: Repeticion engraueth the impression of things which you will re­teine, and therfore if was a custome amongest the folowers of Pythagoras to repeat euery day that which they learned the day before, which made them aboue al other Philosophers most singuler in knowledg: as indéed we know nothing but what we haue committed to the gard and kéeping of our memorie, for if wée haue learned much at times and do not retain it, we cannot say we know it, if we cannot remember it and [Page 244] apply it as the occasion of our purpose requiers: no more then that man may be called riche which gained much in times past, and kept little: but better may he be estéemed welthy, who hauing got much, hath of that to serue his vse plentifully, & do pleasure to his friēds. So that aboue all, let young wittes exercise their me­morie by diligent and perfect intelligence of ye whiche they studie, then by exact meditation, and after by repe­ticion in them selues, or conference with their compa­nions, not learning that which they doe not communi­cate or dispute with an other, (the better to commit it to writing) or else reduce it into common places, which wilbe to them as certaine perpetuall memorialles.

The woll must lye long in the dye the better to take a continuall cooller, other wayes much lesse that it wold be dyed to an excellent and lasting hew, but of the con­trarie the cooller would be course, and yet fade quick­ly: it is then requisite that tutors who haue iudgement for their Disciples, applie carefully these meanes, or better if they know any, for the better institution of their schollers: not doubting but that memorie (as doth the spirite) is quickned by that exercise, and séemes to rise into dayly encrease by that meane, euen vntill it touche the type of singular perfection. There bée that haue readie wittes, and sharpe memories by nature: but nature without art, without doctrine, and exercise, is a thing maimed and vnperfect: but hauing the ayde of these, it yéeldes wonderfull fruite, euen as the fertill ground wel tilled fructifieth the better, without which industrie it would yéeld an vnprofitable haruest to the owner. And as there is no ground so barene by nature, which by plowing, fatting, and laboring, is not reduced to some frui [...], by the same reason there can not be such dull wittes and short memories, which by the benefits of the meanes aforesaide are not sharpened and made better. This I bring in by the way, the more to sturre [Page 245] vp young spirites feeling such weaknesse of nature, to trauell to correct them by those industries, as we read Demosthenes by importunat and continuall laboures reformed so well his vice of nature being giuē to stutt and very vnapt to learne, that he came to excell euen ye most excellent Orators of his tyme. In this sorte then, both the one and the other young wittes aswell sharpe and forwarde, as slowe and dull, are exhorted to gette knowledge, for the which (togither with actes of true vertue) they are truely acknowledged worthie of the name of men, as without them, they are but creatures masked, rather then men: neither worthy of worldly honor, nor resolued of the certaine meane to their sal­uation, and much lesse able to comprehende what God is: knowledge will enable them and set them oute to what estate they like to follow, and bring them honor, though they will not make exercise of learning. And besides the pleasure, they shall receyue by it swéet pro­fite, and assured honor: yea be it that they professe estate of armes (a lyfe séeming farre estraunged from lear­ning) euen there also doctrine giues the greatest ayde, according to the fame of the Athenian Captaines, who, being learned men, brought foorth actes more valiant and wonderful then others: and by learning, the great Alexander, Caesar, & Augustus (amongest other princes most learned) haue brought no small renowne to their enterprises and actes of warre. For this cause the poe­tes haue fayned Pallas (signifying science) armed, and as a leader of a campe: meaning by that fiction that an armie is most suerly guyded by Captaines learned, as in whom resteth most suttle and sharp spirites, and a settled iudgement of all the pollicies and strategemes of other auncient Captaines conquering townes, coū ­treys, and kingdomes. Besides this, the memorie of such valiaunt actes would perish, were not for the wri­tings of learned men, who being Captaines, as Thuci­dides, [Page 246] Iulius Caesar, and Iosephus, or at the least men at armes, as Salust, haue a better order of descriptiō, then such as know nothing but by heare say: to such as hold that learning make mennes mindes fearfull & to much deliberate or thoughtfull, it may be aunswered, that in the liberall and noble minds, it rather workes an effect of greater courage, as is most certaine in the former examples. And touching thought, it is necessarie to cō ­sider with aduise, when, where, and howe to direct at­temptes of warre, wherein, as it is found true in com­mon experience, that councell and discretion in warres do more then force, so, it falles out most commonly, that battailes gouerned with rashe boldnes, bringe foorth vnhappie issues: where, wisedom ruling fortune séemes to goe with Gods deliberat prouidence. For a last prayse of learning in attemptes of warre, we finde that the Lacedemonians painted the nyne Muses armed, declaring that men of knowledge doe then best dispose and instruct in warres, when specially they haue prac­tised their knowledge by some experience, which giues them a skill to fight with more wisedom, and greater courage. This is in effect that I had to saye in exhorta­cion to young wittes, to followe the studie of learning, and withal to aunswere such as hold that learning pro­fites not artisans, marchantes, no nor Gentlemen, if specially they follow armes, but makes them fearful to followe the hazard and fortune of warre: an opiniō suf­ficiently proued false, aswell by reason, as by certaine experience of many worldes.

The ende of the v. Booke.

The vi. Booke.

¶Of the office of euery estate, and first of the dutie of the husbond to his wife. Chapter. j.

WE haue nowe to handle the duetie of euery estate, with the particu­lare conuersacion of all sortes of people, excepte Magistrates, gouernors, Phisicions, Apoticaries, & Surgeons, principals, re­gentes, and Schoole mai­sters, and office of schol­lers to their maisters, of all which we haue debated be­fore: and therefore the better to prepare and order our discourse, we will beginne with the thrée first societies, beginnings of naturall pollicies, and naturall founda­cions of all common weales, that is, of the mā and wo­man in mariage: of Fathers and mothers, and of chil­dren: of maisters and seruauntes: and of Maistresses and their handmaydes, and so pursue successiuely the o­ther qualities and condicions of diuerse personnes.

Touching the Husband, he ought to acknowledge him selfe to be created of God (and yt with action of thanks) man, to his image and likenes, to the ende to represent him heare in all perfection of vnderstanding, of iudge­ment, and of reason. And albeit he hath erred (I meane in Adam) and is falne by sinne from that similitude & Image of perfection: yet he hath alwayes reteyned (by [Page 248] Gods goodnes) more then ye womā some excellencie of nature touching the minde, & force and abilitie of body, by both which reliefes of his firste creation & nature, (when he vseth them in seasons and exercises) hée hath atchieued many right highe and memorable actes. So that by how much he hath that aduantage aboue the woman in those naturall vertues, by so much more is hée bound to expresse and show them in the gouernement of his wife and housholde: And therefore it is méete hée kéepe in societie with his quicke and sharp vnderstan­ding, a déepe iudgement, and a reason exempt and frée from all vaine and wicked affections, which he shall then performe to his honor, and prayse of his kynd, and preheminence of nature, when he shall most decke and set out his minde with knowledge (specially of GOD) which is as a light to the minde in all her speculations and humane actions: and when hee shal bee garnished with faith, and reskued by the ayde of Gods grace, pre­sented, and communicated to the humble & good liuers: And so a man taking this course, with common and di­ligent exercise in vertue, may marrie in a competent & reasonable age, which is, in some sooner, and in others more late, according to the importance of their nature and strength: At the furthest, let him not excéede xxxvi. yeres, a tyme for marriage prescribed by Hesiode and Aristotle. I thinke they spake chiefly of Philosophers, and such, to whom, by the perpetuall exercise of their youth, was no oportunitie or leasure to marie) nor soo­ner then at xx. yeares (if there be no iust causes of an­ticipation) as not to restraine the vigor and naturall faculties of strength and growing, which continues cō ­monly vntill xxviii. yeares, by which the life is shorte­ned, and children engendred in the weake age of their father, are subiect to debility in corporal stature, parta­king more of dwarffes, then of substantial and perfecte men. The same is also a lawfull cause to staie maides [Page 249] from hastie marriage, specially afore they beare suffi­cient and iust stature, and their naturall forces resol­ued: other wayes they stand in perill of the inconueni­ences with their husbandes, whiche afterwardes can not be remedied. I know the positiue lawes aduaunce the time of mariage, giuing libertie to the man at xiiii. and the mayd at xii. yeares: not yt those lawes approue that prerogatiue, or anticipate marriage by commaūd­ment, but onely by permission, to prouide for and bridle those intemperat lustes, which easely can not bée limi­ted in young men left to idle libertie, and without the authoritie of parentes: by which occasion without this meane, their hoat youth would carrie them into adul­teries, incestes, and rapes, with other filthie delites of the fleshe, wherein they would wallow as little pigges in puddles. This councell I giue by the opinion and consent of naturall philosophie, according to the which, wise men are wont to gouerne their bodies, and kéepe their youth from corruption. And in the Scripture we read ye yong mē grown to perfect stature, as Jsaac and Iacob, had xl. yeares afore they married: a time where­in they were able to enter wedlocke by holy and wyse iudgement, not to accomplishe onely the pleasures of ye flesh (vnworthie for such as know God) but of purpose chiefly to raise procreation (according to the institutiō of marriage) whom they had then discretion to instruct in the knowledge and feare of God wherunto they are enioyned by scripture:Phil. 5. leauing the other cause (whiche is the remedie of infirmitie) for suche as vexed with hoat luste stood in daunger to slyde into the corrupte ef­fectes of the fleshe.

The youth of Jsrael were neuer admitted to mariage, till they bare age to be enrolled in the bookes of must­ters for the warrs, the better to be able to defende their wyfe and children against enemies: wherin the fact can not but beare against all reason to committ [Page 250] a wife to a husband, in whom is neyther force to de­fend hir, nor discretion to direct hir (both which are most necessary in mariage) and much lesse being pore him selfe, hath no mean by art or abylitie of industrye to prouide for his wife and howshold: great suer is the folly in ani man to aspire to mariage afore he haue at­tained to the vertues requisit to the honorable direc­tion of that estat, and by discretion can employe his we­alth gotten to vses, and be able by law and force (if need be) to defend him and his against all violent oppressors But much more intolerable is that rashnes that leads men to marie being not yet prepared to entertain and prouide for the necessities of it: by this the séede of po­uertie is sowen in all parts of a kingdome, wherof the haruest is more plētifull then of other things: their children haue their succoure in begging, & their wiues yet young, are constrayned with dishonour to wan­der to the great perill of their chastitie: In the mean while, till nature establish compotent years, let this forward youth be tamed by trauells and continuall la­bors, let them be enured with sermons and doctrine, by the which they may restraine their passions: but specially on festiuall days, a time when idlenes ioy­ned with libertie, invites youth both to do and think euill, yea if ther be any feason reserue of the hollydays from their spirituall duties, let it be performed in some playes or exercise of paine and trauell, by the which both the mind shall be discontinued from idle thoughtes, and ye bodye taken out of the care of beastly desiers: But seing the intent of mariage, is the hope of procreation, such as ar colde of nature, defectiue, and impotent ought not to marrie: yea if they be married by faulse perswasion, the mariage may be dissolued: Such also as be vnclean and diseased, ought not to en­termedle mariage, as well for the respect of their co­mon weale, to the which their children should not [Page 251] only be vnprofitable, hurtfull and burdenous, but al­so in consideration of them selues, but more for their issue, whom they know are (by their occasiones) to remaine always misserable, for they are not igno­rant, that such as them selues are, such shalbe the ef­fect of their seede and generation: So that what other thing can it be to them,Toby. 6 but a perpetuall infelicitie to sée their stock and children languish in wretchidnes afore their eyes? Yea their whole howse borne to this mis­serie, not to on suffered good day in all their life with out sorowe, and sighing,Gen. 8. and bear (as it weare) a death vppon their backes euen from their first birth: In this the woman disposed to marie ought as well as the man not to make fielthy luste the principall end of hir marriage, (for that were to enter wedding with infidells) and an intention reproued in the scriptures, as in Tobyas it is sayd that a deuill caulled Asmodeas, killed seuen husbandes of Sara the first night of their marriges, who for the only lust of the fleash, and desier of hir beautie, had maried her one after another. So did the children of god marie afore the floud (I mean the sonnes of Seth which had learned to serue God) who seing the daughters of men (that is descended of the race of Cain) worldly, faier, and brauely attired, maried with them: For which carnall affection (for they torned afterwardes from the feare of God) the Lord roase in to such ire, togteher also for other vices of that world, that he sent a generall slud: And Iesus Christ giues to vnderstand, that that lust & disordred pleasure, are the causes that maried folkes, called to the spirituall banquet of God, make no rekconing of of it, excusing themselues by the hinderance their mariadges, which ought rather to bee aydes and com­mon meanes for the man and woman to animat one an other to search God, in whose name they are assem­bled to pray, to prosper them in their mariadge, & giue [Page 252] them children, whom they may instruct in his law, ac­knowledging that they are mortall, and if they offend God and liue not in him, he can and will punnish them with some miserie: I say not but beautie is requisite in mariage, as wee read Jacob was more desirous to haue Rachell to wife, because she was fairer then Lia: And albeit in many places, wiues are praysed in the Scripture for their beautie (which is a gift of God in nature) yet, it is with this lesson, that men take héede, that it be not the only cause associated with lust, to en­tise the minde to mariage. For such societies of wed­locke as they, are not of the Israelites and Christians who haue commaundements to renounce the affecti­ons and lustes, and to put on a new man: So, they can not but stand in daunger to be prophaned by such affec­tion, as not diffring much from those fleshly mariages, for yt which partly the generall flood was sent to drown the creatures of the earth. Touching wealth or riches for the which many do marry, and in that onely consi­deration, not marying wiues, but their wealth, many enter wedlocke with their Mistresses, and chuse some­times wiues whom they know to be barreine, old, and counterfet: In whom hauing no hope of procreation, what other thing doo such husbands but abuse mariage through couetousnes, & prophane it, no lesse then others by vnbrideled and whorish lustes: The poore ought to be maried with the riche, according to the custome of the Lacedemonians: And in the Scripture we find that men bought their wiues as Jacob redéemed his, where­in as it is a great reproch to a man to take charge of a wife, if he haue not abilitie and meane to mayntaine hir: So in such societies, (I meane by vnlawful means in persons vnlike in qualitie, and contrary in manners and nature,) it happneth, that seldome is found true friendship betwene man and wife, but dissembled loue, perpetual dissention, ielosies, and dissolute whoredoms, [Page 253] and in the end, desperate diuorce: But touching the man meaning to marrie, séeing he ought to vnderstand that the good wife as Salomon sayth, is giuen of God,Pro. 19. [...] as inheritances are naturally left of parents to their children, and according to the text of Iesus Christ, God is hee that from heauen conioynes mariages inseperable Let him I say recommend himselfe altogether to God with peticion to bestow vpon him such one for his wife whom he séeth fit to assemble with him in mutuall ami­tie, and to liue happely according to his holy will, in raising children, and them to teach in his feare, in sort that afterwardes they may become instruments to his ser­uice and honour. Wherein it is not to be doubted (seing it is aduouched by many textes that importunitie of praier preuailes with God) but his demaund shall find grace: by this, we read the Patriarkes Jsaac and Iacob were happy in their mariadges: In this request and peticion to God, the woman hath no lesse interest then the man for the obtayning of a good & faithfull husband:2. Cor. 7. And so let there be no mariadge but in the Lord, that is with yokefellowes of one faith and religion: obseruing in their choise, his inspiration and will, and not induced by dishonest affectiōs, couetousnes, or pleasures: which things much lesse that they are of God, séeing of the cō ­trary where any of them remaine he is not present at the coniunction of persons: onely there his presence assisteth, where is true amitie in conformetie of will & manners, and honestie, in his feare and holy affectiōs: In this sort, the tiche shall chuse the poore assone as the wealthy (to whom for charitie he ought to do as Booz taking to wife poore Ruth) and the straunger as his neighbour, so that he know hir (for seldome we loue hartely that we know not well) and lastly the Orphane before a mayde endowed, yea and that rather for the honour of God: For so shall they loue vertue better then beau­tie, and the humilitie of the poore handmayd, better thē [Page 254] the proud and fierce stomacke of a riche Lady, against such mariadges was Themistocles, who held it better to marry his daughter to a man néeding money (albeit poore in wealth, yet ritch in industrie and meanes to wealth) then to money hauing néede of a man to vse it: meaning that a richman weak in the vse and disposing of his wealth, becomes poore for want of capacitie and industrie: herein the iudgements of the Lacedemonians were righteous against certaine rich Lordes demaun­ding the daughters of their Kyng Lyander in hope of great credite by that alliance: But the king being dead, they would haue refused the contractes, if they had not bene constrained by publike authoritie of the Court: such also deserue like condemnation, who by fearefull distrust, dare not enter mariadge without great porci­ons, fearing, in chusing poore maydes, to suffer conti­nuall necessitie: which of all other ought least to be fea­red, for that if to their trade or industrie to liue, be ioy­ned a will to trauell, calling vppon God & fearing him, the Lord will so blesse their laboures, that in the end they shalbe rich aboue their hope: At the least, if they liue iustly and in the conuersation of honest men, they haue promises not to be abandoned in their necessities,Psal. 33.36 nor their children to liue by almes, for that god wil prouide for their necessary wantes: which promises are confirmed by many miracles in the old and new testa­ment: as of the Israelites whom he nourished in the desert fortie yeres: and of Helias and Eliseus: Likewise such as followed Iesus Christ in the mountaines and desertes, wée read what prouidence hée raised to féede them: Besides, in this we are confounded euen by the birdes of the aire, in whom being no reason of care, God prouides foode for them by his prouidence: Much more then is his care ouer vs, if we trauell in our vo­cation, with feare, prayer, seruice: and thankesgiuing: we read how Iesus Christ approued the societie of such [Page 255] poore, when, with the virgin Mary, and his disciples, he assisted the mariadges of such people: For as when the wine failed, and no more to be had there, it is to be concluded that their want was great, so, if enough had re­mayned, the virgin Mary had not prayed for them, and Christ had not done his miracle, if it had not bene in time of necessitie: if then Iesus Christ beare such fa­uour to mariadges of the poore, that he turnes their water into wine in signe that he will aide them: Let those of little faith whose disposition of mariadge is drawne by a desire of wealth, and being afrayed to suffer hun­ger, refuse to enter wedlocke: Let such be assured that God will defend his poore from famine and want, whē they shall fall into actes of infamous life: And let not good Christians, albeit they haue not such plentie of wealth, make difficultie to marry in sort as I haue prescribed, and much lesse distrust the increase of goods, sée­ing as labour and time make men ritche: so where Ie­sus Christ is called to the mariadge, although the wine fayle, at the length, he will turne all those malencholly waters into comfortable wines, and euen so all their small necessities, into great aboundance of wealth: Where I spake of the poore sort, I meane such as are industrious, as for others that wyll not trauell, nor learne a trade to liue by, ought to be constrayned to la­bour, rather then suffred to marry, (séeing God assistes not the assembly of such people) but from pouertie suf­freth them to fall into extréeme miserie, wherein is wrought a common burden to common weales.

¶ A continuance of the matter of marriage, and the dutie of the husband to his wife, as also of hir office to her good man. Chapter ij.

A Man hauing determined in himself with the iudgement and good will of his néerest Parentes, to ioyne to a wife, such one as he hath long kno­wen to be worthie of him, and shée also with the consent of such to whō she appertaines, agéeeth with libe­rall will to such marriage, ought afore all other things to obserue the publique Banes for auoyding of slaun­der, and after to procéede to the rest by the hande of the minister in the word of God and that faith one to ano­ther which publikely he shal minister to them, addinge the blissing which he shall giue and the prayer whiche he makes with all the assistantes for them to GOD to knit them togither in holy vnitie, inuiolable loue and societie, and giue them happie dayes in their marriage with plentifull multiplication of children, such as they may institute & bring vp to his seruice, without which obseruations, the auncient fathers iudged such societie of man and wife, no lawfull marriage, but rather a bed of concubines, and pagan coniunction. This man bée­ing thus married, ought first with the consideration of his perfection of nature and common graces of GOD which he hath more then the woman, to employe them all chiefly to the instruction, guyde and gouernement of his wyfe, and then to the direction of his affaires: he is bound to communicate such lawes as he would haue his wyfe to kéepe, with louing instruction, exhortinge her to the partes of her dutie friendly, without anye force, protesting also to performe what belonges to his office, being both bound thereunto by the expresse sta­tutes of God. Touching his parte (besides the first con­sideration of his more perfect creation) he ought to con­sider that as he is the head of his wife, so in that he re­sembleth the purtreite of Iesus Christe, so to leade hys wife, as our Lord gouerneth his church. The head go­uernes [Page 257] his body, by the vnderstanding, mouing, & sense: euen so Iesus Christ inspireth his church, and infuseth his graces into her, the better to knowe and doe that, which concernes God, and her owne sauetie. The head hath the eye to sée, the eare to heare, the tong to speake and taste, and all to the profit and benefit of the whole bodye, taking perpetuall care of it, & féeling the gréeues of euery member as his own: euen the like doth Iesus Christ for his Church spiritually, séeing and foreséeing what so euer is necessary for it: he heareth her plaintes and necessities, and gyues her succour with perpetuall ayde: what then ought the man to doe to his wife? to what care and prouidence is he bound ouer her? yea to what rate of ayde and succour is he tyed, if he will wor­thely expresse the example of his patron? if he do it not, what greater wrong can he offer to God, or manifest iniurie to the holy institution of mariage? makes hée not solemne profession to follow that diuine Spouse of the Church by his mariage, as also the womā protestes for her parte to follow the church? Besides, as the head naturally loues the body, as vnited with it by nature in indiuisible vnitie, he workes for it, he takes thought for it, and defendes it: so Iesus Christ conioyned to his church, loueth it dearely, watcheth for it, kepes and pro­tectes it against the assaultes of all visible and inuisible enemies. What belonges then to the husbande, the image of this spirituall spouse of Iesus Christ, who re­déemed his church with his bloud when shée was thrall to sathan: washed her with his proper bloud when shée was vncleane: dyed to reuiue her being dead: iustifieth her and blisseth her afterwardes in communicatinge to her parte of all his benefits, and making her with him­selfe coinheritor of his Paradise. Could hée showe her more great signes of perfect amitie? yea hee hath con­ioyned himselfe with her as one flesh, making hir flesh of his fleshe, bloud of his bloud, and bones of his bones: [Page 258] as we beléeue, Eua was taken out of the ribbe of Adā, whereby he acknowledged her to be his fleshe & bones: And for vertue of that coniunction, he saied, that (tou­ching cohabitation togither) man should leaue Father and mother to cleaue to his wife: yea so great is this coniunction and inseparable vnitie, that no more can it be deuided, then the fleshe of the ribbe (being connatu­rall to it by consent and order of nature,) can be separa­ted from the bone, nor the body disioyned frō his head: wherein man may vnderstand with what loue hée is bound to his wife: how he ought to loue her as his pro­per fleshe, with resolution to liue with her in amitie & vnitie of indiuidible will, as he séeth her conioyned to him by indissoluble communion, both according to the first ordinance of God, and by the seconde renouation & alliance which Iesus Christ hath made with his church in spirituall mariage: with this (a thing knit to true loue) let him thinke that the woman was taken out of the ribbe of the man, to signifie that she should bee hys companion, and not cut out of his héele, to be his hand­maid and subiect. For that cause S. Peter calleth the wo­man coinheritrix of grace and life with the man, and (with S. Paule) exhorteth husbandes to entreate their wyues with all gentlenes, and cohabit with them by discretion, as being weake vesselles: giuing them ho­nour, and not to gréeue them eyther with too great bur­den of busines, or by worldly or fleshly lettes whereby their prayers may be hindered: meaning partlie (with the councell of S. Paule) that man and wife sometimes ought to refraine mutuall cohabitacion of their bodies, to exercise themselues in prayer and fastinge, as when there is preparacion for the communion: whiche Ioell: commaundes also to doe in tyme of penaunce, when there is question to reconcile God with teares and fa­sting: then is the tyme (sayeth he) that the husbande should deuide bedd with his wife, and shée forbeare her [Page 259] mariage couche, the better to praye to God. For not­withstanding such cohabitacions and actes of the flesh in mariage, are not of themselues (in respect of the pur­pose of that institution) vnlawfull at all tymes, yet be­cause they draw the spirit (of it selfe diuine and heauē ­ly) into corrupt thoughts, quenching the spirituall force and action of the same, and as it were, weaken it of power to rayse it selfe to God in pure and liuely con­templacion, they can not be but hurtfull, without mo­deration. For which purposes if men be bound to fast, and to qualefye their vnrulie lustes: with better rea­son ought they to absteyne from suche actes, which no lesse, or rather more, but in other qualitie, peruert the spirituall faculties of the mind, then either aboundance of meats, or plentie of wine: & yet the scripture séemes to giue no such expresse commaundement touching cō ­tinencie as of abstinence, as not to condemne the inuincible infirmitie and incontinency of many fleshly crea­tures, who, euen in mariage, haue not power (in res­pect of their custome) to absteyne easelie: Here the mā and wife are to bée aduertised, that séeing mariage of his proper institution is a thing honorable and vndefi­led, let them not deface and stayne it by vnlawfull and immoderat pleasures, more beastly then naturall: let them remember the warning of Dauid, Psal. 31. Be not (sayeth he) as a Horse or Moyle, in whom is no vnderstanding: let them beware that they séeke not after inordinate passi­ons, which prouoke to actes of Pagans, sayeth S. Paul: let them be without perturbation of mynd, as not bea­ring anger nor grudge agaynst any man: let them not lurfeyte of eating and drinking, nor be subiect to glut­tonie and dronkenes. For it is most certayne, that the procreation shall resemble the qualities and corrupte natures of the Father and mother: and therefore Dio­genes not without cause, séeing a yong boy wanton and giuen to wine, gaue iudgement, that his father begotte [Page 260] him when he was dronke, as also most commonly, ba­stardes be leacherous, by reason of the vnchaste lust of their Father and mother wherein they were engende­red. But nowe to the lawes and rules which the hus­band ought to gyue to his wyfe according to ye doctrine of God. First, the better to prepare her to humilitie, she ought to acknowledge in her selfe such frayelty and in­firmitie by nature, both in mynd and body, that as Ari­stotle sayeth, without the guide of the man, she is no o­ther then as a matter without a forme, and naturally can not liue without his direction, as being drawn out of the ribbe of man: and therefore what shée hath tou­ching her body, is deriued of man, and was made for him, and not man for hir, being the first in creation, for­bearing here to recite all that may be sayd particularly touching his preheminence: onely I maye alleadge in generall, that as the man was not seduced by the Ser­pent as was the woman, so the reason of the great er­ror and fall of the man, was the obedience hee bare to his wife contrary to Gods commaundement, for the which she also was first condemned, and made subiecte to more miseries then the man.

These textes beare, this intent to make the woman more humble and obedient aswell to God as to hir husband, for that by hir nature, she is easely caried in to arrogancie, pride, ouerwéening, glorie and disobe­dience, as being envenomed with the poyson which hir great mother Eue tooke of the Serpent, suttill, arrogāt, proude, glorious, & cruell: here the husbande must giue hir to vnderstand, that in nothing God is more displeased, then in pride, and disobedience done aswell against him, as to her superiours: Then lett him discende to the declaration of his superioritie ouer hir according to Gods creation in nature, according to his holy ordenaunce, & according to the example of Iesus Christ, by whome he is apoynted head ouer hir, with [Page 261] authority as to a husband, with promise not with­standing to vse this preheminence to hir benefit, and contentment with loyall amytie: here he must not for gett to putt hir in rememberaunce of the confederation which they haue made togeather, to liue in holynes according to the similitude of the sacred coniunction and marriage of Iesus Christ with his church and that in all mutuall honesty, and holy conuersation on with an other: lett him then prescribe lawes and rules fitt for a wife: That she serue God with all hir hart, and loue hir husband only with franck obedience to his commaundementes, giuing no occasion wherin he shall perceiue that she hath eyther said or done any thing to the offence of God: Secondly lett hir beare to him affection and care as to hir husband and head, as he (for recompence) must loue hir as his proper fleshe, and as Iesus Christ loues his church, chastely, vnfainedly, and perfectlie: Thirdly, that she be to him as to hir lord and head, obedient, and yeld to him all honor, as the churche doeth to Iesus Christ (wher of she is a figure) resisting him in nothing, but honor him with francke and liberall affection: We read Sara exercised the same dutie to hir husband Abraham and called him Lord: of whome so honorable a mother in the scripture, wiues in all ages ought to be as good daughters and folowers, aspiring to hir vertues: the wiues of Jacob also yelde to the will of their husband and thought the greatest effect of their dutie, consisted to obey him: Fourthly with this obedience sayth S. Paule, she ought to feare and please him and not greue him at any time, as the church sheweth hir an exam­ple in hir behauiour to hir deare spouse: it is writtten howe Vasthy Quene of Assiria, for that she fell from feare, to disobey and displease hir husband Assuerus, was refused of him, and in hir place Hester, was re­ceiued, for amongst hir other vertues, she bare a name [Page 262] to be gratious and of great humilitie. Let hir consider that she was giuen to man to be an ayder and a com­fort to him: so that as often as she findes hir husband perplexed with much busines, cares, gréefes, displesures, losses, dishonors, with other like accidentes and disquietts of the world: it belonges to hir office to bring consolation to him in modestie and discresion, as Micholl did to hir husband Dauid, who suffering pas­sion for the heauie malice that Saule bare to him, found comfort in his wife, and councell to flée, taking vppon hir ye remedie of his perill that might come by pursuit: Lethir not be as those foolish women which the scrip­ture condemneth, I meane the wiues of Job & Tobias, who, in place to recomfort those good Fathers so hea­uely laden with affliction, reproched vnto them that their good works were the cause of their miseries, and wickedly sayd that for their good they had recompence of euill, not considering, that as God vseth to proue his people by tribulation, so he can giue them power & patience to endure them, and at his pleasure deliue­reth them to their great praise and happines. Let hir neuer giue wicked counsell to hir husband, as did Je­zabel who séeing hir husband Achab in desier to haue the vine of Naboth, counselled him to worke his death by suborned iudges and witnss s, and so re­ceiue the vine by confiske, for the which, wrechednes fell vppon hir, vppon him, and their whole race: what other successe folowed the wicked perswasion of the first woman to hir husband, then the coommon ruine of all the world? In this, men ought to be most cir­cumspect, to heare nothing of wiues tending against God or his honor: euen no lesse belongs to the office of the wife, to administer no wicked aduise: for that as she is giuen to hir husband to be to him, as a worker and cause of God: so if she finde in him any impression of wicked will, it belonges to hirto vse diligence to re­moue [Page 263] it, according to the example of Pilates wife, whose perswasions if hir hubsand had beleued, he had not ben the morderer of the sonne of God: yet the wife is bound to this iustice in hir duetie, to restore any de­fault hir husband makes as did Abigail the ritch Nabals wife, who vnderstanding that hir foolish hus­bande had retorned the people of Dauid, not only with out the effect of their demaund but had done iniurie to them, and taken their master: tooke great store of vittells, and went to méete Dauid (whome shée doub­ted not to be iustlye displesed) comming to commit all to sacke and spoyle: she so appeased him, with modest, gratious, and wise spech, that he did not only dissolue his enterprise, but tooke hir afterwardes to his wife, when he vnderstood Nabal was dead: Lastlie let the husband remember, that if he receiue good counsell from his wife, not to reiect it, such as was the aduise of Micholl, and that which Sara gaue to Abraham, to expulse Hagar, and his sonne Jsmaell which God ratified by a consequent commaundement to do so.

¶ Still touching the dutie of the wife. Chapter. iij.

FIftly, if in the husband be vnquiet moodes or mind of anger, if he bée an euill liuer, yea an infidell, the wife is commaūded to be humble, modest, pacient, and also of so good conuersation, that by hir vertues she may reclaime the wickednes of hir husband: so did Moniqua the Mother of Saint Au­gustine winne hir husband being a Pagan:1. Cor. 7 Saint Paule [Page 264] perswades hir much to that dutie, seeing that by those meanes at the least she workes this good, that hir chil­dren which should haue ben dissolute, are, by hir insti­tution and example, sanctefied. This vertue of mo­destie and pacience, is declared to women in the cere­monie of the Doues which wiues offred in their purifi­cation: signifying that they ought to beare the impor­tunitie and angrie natures of their husbandes, by the humilitie and méekenes of the Doues, who, enduring the continuall pecking and crying of the Cocke doues, much lesse that they abandon them, séeing they neuer mislike or are angrie, nor do any thing to their displea­sure.

Sixtly, the wife is bound to the circuite of hir owne house, without libertie to iorneyes or voyages, no not to go from house to house (being also forbidden to wy­dowes) nor to walke the streates as one séeking aduē ­tures,1. Tim. 4. Tit. 3. yea she is tied to modest humilitie, as the vine or latteise is fastned to the walles of the house, which is neuer remoued else whether: she ought to be a carefull huswife, to gouerne hir house wisely, to trauell diligēt­ly, and to kéepe hir seruants and handmaydes in office, not giuing them any occasion of disorder or ill thought: Let hir read the last Chapter of the Prouerbes of Salomon, wherein she shall finde the lesson of a huswife or Mother of a familie, rising early with hir maydes and seruants to enter into trauel, and not to take vppon hir the state of a great Lady, being a huswife, and much lesse hunt after hir pleasure and delites, as a worldly and Pagan woman, nor decke or make hir selfe glori­ous bycause of hir beautie, which she ought to estéeme as deceitfull, (vaine, and transitory: No, let hir feare God, in whom is reposed hir glory) & yéeld to no other desires then the care of hir estate requires, fashioninge hir attire according to the honour & rate of hir calling, and yet with such modestie as the mind, (though there [Page 265] be no oportunitie to ye fact) be not corrupted with vaine glory and wantonnes: Let hir leaue precious embro­dery, and carquanets to great Princes, whose estate tollerates those sumptuous attires, and was thought well of in Hester, specially ioyning to those braue out­ward ornaments, a heart repleat with inward humili­tie: To honest matrons seeking reputation by their chast and vertuous liues, let it be a shame to be séene in such dissolute habits. Séeing they are contrary to the o­pinion and renoume of their vertues: how can a wo­man (sayth S. John Chrisostome) in those proude attires expressing hir high heart, present hir selfe afore God, who regardes not but the prayers of the humble and méeke. Seuenthly, to the behauiour of wiues be­longs such wisedome and discretion, that they giue no occasion to speake euill of them: for it is not enough not to offend, if they do not also auoyde the occasion and su­spicion of blame: wherein albeit there is equall care & respect to the husband, yet aboue al other creatures, ho­nour is most proper to women (being as the soule of ye kind) which being lost, there remaynes nothing but vnsauery carcases, and ill smelling donghilles, yéelding abhomination to all that speake of them: Their honor consistes in all action of vertue, but specially in virgi­nitie touching maydes, in chastitie to the maried sort, and touching wydowes, incontinencie: of which ver­tues if they be slaūdered they haue no reputatiō though they were perfect in all other graces of nature and for­tune: for that being dishonored, they stand afore men as bodies abhominable: if a woman (which is vnpro­per to hir) be hard and nigardly, yea couetous, yet if she be chast, it takes no honour from hir, but gets hir an opinion of too great and neare a huswife: And albeit she ought to be liberal and an almes giuer, by the example of the wise woman in Salomon, and if she be subiect to passions and iniuries (wherein she is expressely forbid­den) [Page 266] yet she shall loose no honour, otherwayes then that they will say she is a shrewe (for to be cruell and tiran­nous, as was Jezabell, to strike and do iniurie to poore people) were rather the moode of Proserpina, or infernal Harpia, then the action of a woman simply, whose na­ture is tied to effects of modestie, pittie, & gentlenesse: Lucrece, fearing to haue lost the honour of wiuely cha­stitie (notwithstanding the force of the rauish or cleares the innocencie of hir consent) killed hir selfe: loathing any longer to liue, hauing in hir opinion, lost the onely renoume and reputation of life, which was hir honor. The like affection hath bene found in many holy vir­gines and wiues, who haue rather committed their bodies to many martirdomes, then suffred the rauishor to pray vppon the honour of their chastitie: séeing ther­fore, the wife ought to know that in this vertue restes hir chiefe ornament, let hir kéepe it with speciall watch and care, and (as neare as she can) giue no occasion to put it in question: for hir dishonour brings with it this displeasure to turne vppon hir husband, hir children, & all hir parents, as by hir vertue, all they should be ho­noured: Let hir beware to giue no cause of ielosie to hir husband whereby both he and she should be in perpetu­all discord and the whole house in miserable mutinie. Let hir therfore vse no secret spéech with any man, vn­lesse there be warrant of neare kindred, and much lesse, let hir passe familiar conuersation with any straūger: In the absence of hir husband, let hir receiue no man into hir house by whom may arise suspicion: let hir hold no acquaintaunce with messengers or women of ill name, and much lesse vse spéech with wanton people, & when there is cause she speake, let hir remember that testimonie iustifieth innocencie: Let hir estéeme no mā more faire, more wise, nor more perfect then hir hus­band, according to ye wife of Hieron, who neuer kissing any but hir husband, & being told by him, that his friēds [Page 267] reproched him for that he had an vnsauerie breath, aun­swered simplie that she thought it had bene so with all men: Let hir neuer be séene idle, nor take pleasure to play the gossip in suspected companies: if she heare a­ny dishonest word, or sée any man behold hir with an vnchast eye, let hir withdraw hir selfe from such com­pany: if any attempt hir with vnchast sutes, let them finde she is a woman of vertue, and as they presse hir with importunitie, so let hir rise stronger in faith, alleaging that, besides the wrong to hir husband, she should commit periury to God, prophane the holy institution of mariage, which, being the inuiolable vnion in Iesus Christ, she should commit damnable impietie, and by mingling the séede, the issue also would rise vncertaine, the same being a thefte and sacriledge worthy of a thousand hols, and whereunto no satisfaction wold suffice: to be short, let hir alleadge that God would be so offen­ded, as hir soule should stand in eternall perill, and she iustly deseruing to be refused of hir husband: if shée stād resolutely armed with these memorials, she may ease­ly withstand temptations, confute whore followers, and confound the wicked that sought to suborne hir by presents and promises of great benefites, repulsing and aunswering in this sort all commers, yea though they be great estates, and promise mountaines and liberall reliefe to the children, which also is an vniust and vn­lawfull gaine: she that vseth this vertuous resistance doth worthely aspire to the reputation of that woman which Salomō speaketh of, that is to say, she is ye crowne ioye, and honour of hir husband: hir praises can not bée caried to high, and to hir glory is allotted immortalitie amongst the number of holy dames & wiues of the Pa­triarks. The mayd that is clothed in the habit of shame fastnes, brings to hir husband a great dowry, though she bring nothing but hir body. Touching the vertues of the wife & hir chastetie, they ought to be no lesse fa­miliar [Page 268] to the husband, bicause by how much he excelleth hir in perfection of nature, by so much ought hée to bée able to enstruct the ignorance of his wife in things ap­pertayning to hir direction and their common honour, wherin, if he faile of his dutie, greater is his merit of rebuke, for that the kind of woman by corruptiō of na­ture, is more weake, more easie to fall, & most enclined to euil: But the man bearing a more excellent dignity, & meane to know more then the woman, by which he is chosen hir head, guide, & example, is not to be excused, & much lesse to be pardoned: yea let him not thinke, since he instructes not his wife from the beginning, but lea­ueth hir to the liberty of hir fancy, with licēce to cherish hir owne wil, not sticking sometimes to helpe hir with ill example (being himselfe an adulterer) but that, bée­ing solicited to euill, she standes in great perill to be se­duced or at least (by the iust iudgement of God) become so waspishe,Eccle. 7. Pro. 21. that he findes hir more bitter then gall, & in his house more troublesome, then the smoke, ye snow, or the frost: yea he shal think it better dwelling amōgst serpents, then in house with a quarellous woman, to whose malice is no limit,Eccle. 25. no more thē there cā be worse poyson, then is in the venimous head of a serpent: he shal sée in his house a generall & naturall disorder, for yt she wil aspire to the office of head, to direct, commaūd, gouerne, & lead all, wherein as may be feared the effect of that ill signe and common prouerbe, when the henne crowes afore the cocke, and the cart put before ye horse: so, it can not but bring malediction to the whole house, for want that the wife is not well instructed and go­uerned by hir husband: I say not but the wise woman may and ought to commaund in the house, and as (A­ristotle sayth) haue the passage and superintendence of the houshold busines, as to the husband belonges the care of outward things of greater grauetie and importance: and where he can not attend the priuate affaires [Page 269] of the house (as vnworthy of him) shée maye take vp­pon hir to bée the faythfull storer and kéeper of the houshold reuenue, fulfilling the prouerbe in Salomon, That a wise wyfe buildes and edifieth the house,Pro. 4. where the fond woman with her handes subuertes it: onely it is necessarie to the good man (the better to drawe his wife to diligence) to call her oftentymes to reckoninge for the reuenues and benefites of the house, to the ende shee abuse him not, seeing there be some that are hoar­ders or giuen to laye vp, eyther for them selues, fearing to become widdow, or (by stealth) to amend the porcion of some one of their daughters more deare then the rest: & sometymes to gratifie a friend of secret reserue, which of all others shall be least made knowne to the good man. Wise husbandes ought some tymes to sup­port in their wyues without present correction, some light and easie infirmities, as we sée the Phisiciō giues suffrance sometimes to a small feuer in a sick man, to a­uoyde a greater disease, determining with tyme to ap­plie conuenient cure. Tobie and Job endured with pa­cience the reproches of their wyues, without beatinge them, but with gentle declaration they corrected them, and had them afterwardes very obedient: yet I wishe no husband in this case to be so much a Philosopher in patience as was Socrates to his wife Xantippa, who re­uersing the table vpon her husband and other Philoso­phers disputing longer then she looked for, he sayed on­ly to the assistantes: who hath hennes flying vppon the table, though they turne downe the dishes, and breake glasses, yet the owner will not kill them, for that they be profitable to laye egges: euen so my wife bringes me forth children. An other tyme when his wife had wearied him with great outrage & violence of wordes, and after whelmed a bason of vrine vpon his heade: hée gaue her no worse recompence, then that hee alwayes thought that after thonder, rayne would fall: wherein [Page 270] albeit his patience is more praise worthie in him, then put in practise by the successors of these daies, yit séeing a wife is giuen in discipline and correction to her hus­band, and that she is neyther meare sauage, nor despe­rate intractable (which though she were, yet men make tame both Lions and Tygers) it were good first to vse doctrine aswell by him selfe as others hir parentes and nearest kinred, and bringing her to the conference of sermons, to leaue vnproued no gentle, easie or friendly meane, that may further her conuersion: but if there be no limite to her frowardnesse, then with the coun­cell of S. Iohn Chrysostome, let him minister suche disci­pline, as may make her a good and obedient disciple: for to refuse her, or bring in separacion, there is no suffe­rance by law, nor conscience: there is but onely adulte­rie which hath power ouer the deuorse, & yet that hath no force, but where is no hope of reformatiō: or for he­resie which is a spirituall adulterie: in which the lawe forbiddes all rigor, for that if there be no breach of cha­stetie, and that she hath desire to liue in dutie and obedi­ence ciuill with her husband, hée ought not rashly to re­fuse hir, and if he doe, yet hée standes restrained from remarying, séeing mariage, faith, and sacrament of cō ­stancie, are immutable. In sicknes there is required in them both a mutuall care, as if they were but one flesh, as in all other accidentes, yea, if one of them should fall into leprosie, there is no excuse to the other, séeing faith is giuen betwéene them: wherein, if there were but that faith betwéene such as by extremitie of age, haue no hope of liguage, yet it draweth sufficient cause of mutuall succours, and faithfull ayde and comfort, euen vn­till death: whereof if eyther of them be reduced to wid­dow age, there is one lawe general and equall to them both, not to diminish the loue which they bare one to an other, as in déed which of them dyeth, lesseneth nothing the loue, but rather encreaseth it in heauen towardes [Page 271] the other remayning here in life, so that touchinge the reuerence of his funerall, the remembrances leaft to hir by him that is dead (here I speake of the woman, meaning no lesse to the man) as to cherish his poore pa­rentes and friends whom he loued, wt any other charge committed to her faithfull and honest loue, she is bound to execute them with no lesse obedience, then if hee yet liued: if he left her children, shée is enioyned to double care as both for father & mother: if they haue smal age, she is bound to leade them in good instruction & exāple, & hauing rypenesse of yeres, her office is to pushe them forwarde (according to their faculties) to the vocation whereunto their late father had prepared them: if shée be a young woman,1. Tim. 5. S. Paule will not restrayne hir to perpetuall continency, but councelleth hir onely to re­mayne in the estate of widowhead: which, for the libe­rall seruice of God, is most acceptable, and after virgi­nitie, an estate of most high perfection: but if shée re­solue to marie agayn, let hir ioyne to her affection, this ciuill consideration, that firste her children be brought vp and aduaunced according to the example of the most brutish and sauage beastes on the earth,1. Cor. 7. who will ne­uer enter into the action of new procreation, afore they haue nourished and giuen abilitie to their yong ones. No ye birdes wil not eftsoones couple with new makes afore their young ones haue winges to flie for their owne reliefe and sauetie: let them not obserue the in­fidelitie of certaine right Pagan stepmothers, who, be­ing eftsoones maried, much lesse that they are beneficial to their first children, but of the contrarie, they refuse to take knowledge of them: which happeneth moste in such as haue issue by their second husband, who raking all from the house of their first husband to enriche the second issue, leaue some tyme the poore children sent by God as a singular blessing and first fruites of worldly felicities, naked and perplexed with many iniuries, re­sembling [Page 272] in those vnnaturall moodes, the shée mastyf, who will not once looke vpon her first dogge, but snatch and byte him, after shée haue accōpanied with a second.

Widowes (as I haue saide) haue but one principall cause to marie againe, which is, if they bée younge, and haue no children, or if they haue (which is a cause hel­ping to the excuse) and they by vnrulie disobedience ab­use her in their dutie, or that by some collaterall match shée may eyther bring encrease to hir reuenue, or helpe the porcion of her daughters, shée is iustified in her se­cond mariage, wherein (aboue all other cares) let her beware that no moode of incontinencie lead hir, for that in our Christian religion it is accompted a vice moste slaunderous. [...]. Cor. 7. Touching such as are contented with the state of widowhed, let them (with S. Paules councel) exercise their times in prayers, take their delites in ho­ly and godly things, and trauell with all their harte to cleaue to God, and to please and serue him in al puritie of will, and spirituall affection: and for their better meane to those holy actions, let them eschew conuersa­tion with men, and prepare their flesh by fastinges and great sobrietie: [...]. Tim. 5. for as S. Paule sayeth, the widowe that liues in delites, is dead, as whose wanton conuersation wallowing in ease and belly cheare, hath corrupted hir mind with affections of mortall sinne, wherein shée is readie to ioyne effect to hir fleshly wil, as opportunitie shall consent. But holy widowes liue spiritually, and kéepe their bodies in necessities, and their myndes in deuoute exercise, as fasting, prayer, and other deuoute meditations of the spirit, séeking after the perfection of the vertuouse widowes in the scripture, as Iudith and Anne the prophetisse, who from their youthes béeinge widowes,Luc. 2. receiued great graces from God, as the one in the execution of Gods enemies, and the other in pro­phesying of the comming of Christe, publishing openly in the temple when the Lord was brought thither, yt hée was the true Messias.

¶The office of Fathers and Mo­thers towardes their children, and the dutie of chil­dren to their parentes. Chapter. iiij.

TOuching the office of the second so­cietie in nature pertaining parents towardes their children, and of them reciprocallie to their fathers and mothers, we will discourse ac­cording to the scripture: (Leauing the doctrine of the Pagan Philoso­phers as opinions doubtfull in themselues, and vn­certaine to Christians): fathers and mothers haue in comen, to bring vp and institute their children, where of the mother is tied to a speciall care whilest they are young, as growing into state of years and bignes, thei belong chiefly to the fathers, aswel for their authoritie as their greater and more wise prouidence. Touching administration of noriture to their bodies with all other prouisions which ye necessitie of nature requiers, the mother most cōmonly takes vppon hir that special care, as in whom the zeale of nature doeth most a­bounde, some times sparing foode from hir selfe to féed hir children, and restraining hir owne body to colde and hunger, stickes not to cloathe hir naked & tender impes to whome she bears more compassion then to hir pro­per wantes: But for the féeding of the soule, being the principall part of man and by the which wee are men and regenerated in to the children of God (the body being none other thing then the vessell or mantiō of this sowle) the prouision and care is equall to the father and mother, both streightly enioyned without [Page 274] distinction, to prouide such spirituall féeding & clothing as may be worthy for this soule formed to the Image of God, which is holly doctrine of saluation, and cor­rection, instruction in good maners, the same as it is the principall cause why God hath blessed them with children: So, with out those institutions, children would fall into degeneration with natures and ac­tions of brute and hurtefull beastes: they would be come children accurssed, whose dispsiscion would bring forth nothing but pride, couetousnes glottony, whore­dome, malice, & dissolute maners: yea they wold become instruments altogither obedient to the wil of Sathan Prince of the world: & some what to qualifie ye grieues of mothers, bringing forth their childrē in great paine & sorow, & often times in hard & mortal peril of life, lul­ling & cherishing them with cares and watching day & night,2. Tm. 2 with many other perplexities belonging to the institution of their litle youth: S. Paule giues them this great consolation: that the woman shall be saued by the generation of hir children if, with hir instruc­tion she conioyne this care to kepe them by exhortati­on, and hir example, in the constancie of faith, charitie and sanctification (which they receiue by baptisme) enclining alwayes to do holy déedes with sobrietye, which to young people, is the mother noresse of all good doctrines and vertue: as of the contrarie, children dis­solute folowing their foule will,Pro. 1. neuer attaine to scence, and lesse folowe studie, and least of all exercise verteous actions: and because the mother ought thus to teatch hir children, Salomon giues them commaun­dement to heare and receiue hir lawe, aswell as to harken to the doctrine of their father: And for example he resites that his mother Bersaba taught him from his infancie in the feare and wisdom of God, wher by euen in his youth he became so wise as the scripture reporteth: And albeit S. Paule restraines a mother of [Page 275] a family to preache in the church: yet he takes no li­bertie from hir to instruct hir houshold and children in their dutie and office of life with out offending god, which then is best performed, when she makes the doctrine of God familier with them: The daughter of Pithagoras, well instructed by hir father in vertue and loue to virginitie, kepte a schoole for mayds, whō she made so singulerly wise and learned, that they con­founded the ignorance of many men, and with hir resolued to perseuer in the state of perpetuall virgins: Cornelia mother to both the Gracchus, read to hir chil­dren the arte of retoricke whearein she raised them to such knowledg of excelency and eloquence that she was estemed for the most happie lady of Rome: yea one day when a gallant or vaine dame of the cittie brag­ging of hir Iewels, shewed hir much stately worke of embrodery and stones, she aunswered hir: I neuer was careful to make my selfe shine with so false lights as Iewels and stones, nor to embosi my house with florishing hangings of goldworke: but here sayth shée shewing hir eloquent and learned children, is the sunne wherin I shine, and the tapistrie, Iewels, and treasure of my house: which in déede, as they brought hir more honour, then if she had ben Lady and owner of all the riches in Rome: So yet she had aspired to more great & supreame felicitie, if according to hir trauell to distill knowledge into them, they had expressed their excellēt learning in actes of modestie & vertue in the discourse of their life: But because it is a common question at these dayes, whither the dugge of a mother is more proper to féede the tender infancie of the childe, then the milke of a straunger, as also what sortes of meates af­terwardes are fit for their noriture, it can not bée im­pertinent to declare our opinion (as it were) in passing. Touching the first noriture, if there be no lawfull ex­cuses in the mother, as weaknes, want of milke, or [Page 276] necessitie of other extréeme sicknes, she ought not to commit so deare a Iewell to the fashioning of a straun­ger: wherein, besides that it is an act expressely againe nature, yet she sheweth hir self to be but halfe a mother and more corrupt in kind then Tigresses or Lionesses, who hauing passed the panges of bringing forth their young ones, thinke the greatest part of their zeale doth yet remaine and therfore they giue them sucke, couer them, licke them, delite in them, and till they be great, thee defend them (to the daunger of their owne liues) from the violence of such as would take them. The mother, refusing the nursing of hir proper child, giues su­spicion of hir loue to the Father, and great signes of corrupt zeale and nature toward hir children: and nur­ses (for the most part) being but mercenarie beare no other loue and care to their nurse children, then for the time & for money, whereby the poore infants, sucking the seedes of diseases, become impotent, & all the dayes of their life, féele the vnnatural vnkindnes of their mo­thers, who, with their wretched nurses, stand in great hazerd of iudgement afore GOD: and no lesse to their Fathers, suffring this vnnaturall disorder, if there bée not lawfull excuse: if, to take the rest of the night at their pleasure, and to eschew the disquiets of the daye, they banish their little children into ye hands of straūge nurses, wherefore are they Fathers & Mothers? Why shoulde they desire children, if they haue not delite to nurse them? If God haue replenished the dugges of the Mother with milke, to serue for a noriture to hir child, is it not to impugne the lawe of nature ordeined of GOD, and slaunder all humane reason, to restrayne gods benefit plentifully intended to little infants? The straunge nurse perhappes is compounded of other cō ­plexion and humor then the mother, and the childe, ac­customed to a natural noriture which hée receiued in ye belly of his mother, what may be feared by this muta­tion, [Page 277] but either change of nature, or at the least a mise­rable subiection to sicknesses, which bring more perill of death then any other disease: If the nurse by neces­sitie vse a spare diet, what shalbe the strength of the child? If she be giuen to gluttony, what indigestion to the weak stomacke of the infant? Who, with the milke of hir pap, will sucke the intemperance of the nurse, sée­ing the maners and customes of the mind, followe the complexions, noritures, and outward temperatures: if the nurse be chollerike, melancholy, or furious, what hope of good composition in the child? If they saye such things may be holpen & reformed afterwardes, it may be answered that it is hard to correct nature. Let ther­fore mothers (according to God, nature and reason) nurse their proper children, if they be not excusable by the causes aforesayde, wherein they shall but followe the vertues of auncient Ladies, yea Empresses, and Quéenes, to whom it was not irkesome to giue the dugge to their owne children: and hauing not sufficiēt milke of thēselues, they supplied it by the aide of some other good nurses, but not in full noriture for feare of daunger, and rather then they would vse two nurses (because the diuersitie of milkes can not but be hurtful) they obserued the order of the Saxons, to norish the child with meat chawed in their owne mouthes, by which, remaynes yet a common opinion, that the Saxons are more strong then the other Almaines: Touching their other foode, in any wise wyne must be auoyded, for that it inflames the bloud: and their generall diet ministred rather in sobrietie then in fulnes of delicacie: For too great abundance of deyntie meates quencheth natural heat, euen as too much doung or fatnesse rancketh the earth and cloyeth the corne: it is conuenient euen to children of great houses risen into strēgth and age, not to liue in choyse of their meates, but to accustome their stomackes to all sortes of diet indifferently, & to drinke [Page 278] such liccour as is most common, the better to enhable them against necessities, and extremities of countreys, warres, and barbarous places, where perhaps in place of delicate wynes, they shalbe glad of puddle watter, & their fyne fare, tourned into foule and vncoath meats, and yet in no plentie: How heauely and hardly will such penury bee borne? Yea what perill of life comes with this straunge & suddaine mutation? If they haue neuer endured cold, and after come into snow, and yce, and want their wrapping: what passion more intolle­rable? yea they will thinke they haue death betwéene their teeth: if they be straungers to paynes and trauell how vnapt are they to endure ye perplexities of warre? If they haue no exercise how hardly are they fashioned to the vse of weapons? And being neuer accustomed to marche, they are with great difficultie trained and pre­pared to the field: And therfore let no youth be norished in ease, but specially none yt are dedicated to great af­faires and martiall actions: In such sort were fashio­ned the youth of Rome and Lacedemonie, who in those two estates of people was most valiant and industri­ous, & after Lacedemonie, the youth of Germany florished most by this education: which, ioyned with custome made them hable bodies, against hunger, thirst, colde, heate, and all intollerable labours and necessities. But so sone as they changed this excellēt course of exercise, and suffred their youth to slide & languish in pleasures, their cōmon weale became weake, and their florishing triumphes turned into tauerne playes, whereby Lace­demonie was made a slaue to those straungers, ouer whom she had commaunded. Rome, the triumphant Lady of the whole world, become but to the coūtenāce of a handmayd, and Germany, by this corruption of the youth of great houses is now a place of good cheare, and beares no other renoume then for banquets and feast makinge, the same giuinge a daungerous argument [Page 279] that the destinie of the Empire aspireth to his ende. But in the meane while, the youth of the Turkes, nou­rished in great sobrietie, is accustomed to drink water, is careles of fleshe and fine meates, delites more in labor then in rest, takes pleasure in perpetual exercises of the fielde, the better to prepare them to the warre, whereunto their vse bringes great dexteritie, as appe­reth by their many enterprises against the Christians, to the dishonour of holy religion. In the tyme of Ari­stotle, the Lacedemonians vsed their children to goe bare­headed, & naked on their féet, ye better to ouercome heat and colde: and as soone as they were wayned from the dugge, they were caried out of the citie, as not to be cor­rupted by the swéete and softe pampering of their mo­thers, and brought vp in the countrey and fieldes, their bodies being made acquainted with sweat and labors: when they had desire to meat, they wonne it by killing some wild beast or foule which they brought to their maister, and being but of small age, there was hanged by a thréed in a high place some péece of breade or other foode, which they shot at out of a little cros bowe, and if they brought it downe with their arrow, it was the re­warde of their paynes: so did they learne to forme their mindes in ciuill manners, and fashion their bodies to painefull exercise for the warre, wherein they became fierce executioners in their age of abilitie. The oldest and of most auncient courage and vertue, were institu­ted masters ouer the youth, in whom if euery fault and error were not reprehended, the maister was condem­ned to a fyne. In this institution all the communaltie of Citizens, specially ye auncients, wer bound to esteme all the youth as their proper children, and therefore had authoritie of correction, councell, and perswasion, no lesse then if they had naturall interest in them: they had no libertie of conuersation with straungers, for feare of corruption by their dissolute manners: they had no [Page 280] handling of money, nor other pleasure whiche might bring abuse, so that they knew not what delites were. Touching their reast, they slept alwayes in the fieldes vpon straw waddes, forbearing fether beddes, as not to effeminate their bodies: for intemperance, or whor­dome, much lesse that it was familiar amongest them, but of the contrarie, during the tyme of their auncient discipline, there was none of their youth knewe what vice it was. There was seldome Citizen of Lacedemo­nie accused for any quarrell, and lesse to haue hurte or wrōged any mā: by which seuere pollicie, they brought such reputacion to their common weale, that farre and straunge Regions sought their alliance: yea the Jewes thought them selues assured against their enemies (as is saied in the Machabees) if they had confederation wt the Lacedemonians: [...]. Mach. 12 and 14. much more then belonges to Chri­stian common weales, and specially to Noble houses touching the education and guiding of their youth, sée­ing our law is infinitly more perfect, expressing many commaundements with promises of fauour, and eter­nall felicitie, if we institute our youth as wee ought, where amongest the others, was but onely a regarde to ciuill honestie and glorie to haue raised such an insti­tution to their youth: great wrong and dishonour doe we to God (who sendes vs children to the ende wee frame them méete for his seruice, whereby his glorie may shine) if we abandon them to the world & sathan the prince thereof, to the common and eternall destruc­tion aswell of them as of their posteritie.

¶ Still touching the education of young children. Chapter. v.

LEt vs eftsones retorne to the in­stitucion ciuile of children, suche as fathers and mothers ought to procure more then is conteined in the discourse of the other chap­ter: they must first be entred in ye knowledg of God, and elementa­rie groundes of faith ye commaun­dementes, sacraments, and principall pointes of sal­uation, the same to be ministred in their first age, and according to the mesure of their capacities, expressing with all good example, which as an eye of doctrine cōfir­mes the other: herein Agiselaus aunswered wisely to a father asking him how he ought to teache his chil­dren: put into them sayth he at the beginning, the best and most necessary doctrines, such as may serue thy children for the grounde of their life: Which foun­dation of pietie and religion, ought to be first layed, & remaine in the building which is made of all the other doctrines: Let fathers consider with wise masters (by whome their children are instructed in these groundes) where vnto they are most drawen by na­ture, which, if it carie them not to ye zeale & studie of learninge, let them pushe them forward whether God séemes to call them: for other wais with the vaine spending of their money, they should be guiltie of the losse of time to their children, if they should striue to chaunge their vocation naturall or rather deuine, and bestowe them else where by their owne opiniō ioyned with some affection to some peculier trade, perhappes more to their proper profite, but lesse to the commodi­tie of their children, wherein they shoulld séeme to re­siste God and nature, and attempte euen against the suggestion and ordenance of god, who as he hath pla­ced in a body naturall, diuers members and apointed them to diuers functions, with out chaunging their [Page 282] order and office: so hath he bestowed in his church and comonweals, sundrie sortes of people, all members of both the one and the other body whether misticall or ciuill inspiring to euery one of them, a will & instinct as well of nature as of speciall grace, to defier to fol­lowe some one certain profession for the seruice of his bodie, as to the eye, he hath giuen the facultie of sight, to the eare propertie to heare, to the nose the qualitie of smelling, to the toung habyllitie to speake and taste to the hand, power to dispose actions, and to the feete, agillitie to go and to runne: euen so hath he yet done more (which turnes to his glorie) as hauing endued euery one wt a peculiare affection to followe an estate most conducible to his proper sauluation, and where in he shalbe most seruiceable to his Lord God: for ye cause S. Paule puts vs often in remembrance,1. Cor. 1. that euerie one ought to followe his vocation with perse­uerance and constancie, wherin Aristotell séemed not to be ignorant: saying that ther are some men, whoe of nature are frée and as Lords, borne to learning and to the welding of great affaiers, and some others bond men and slaues, and by their seruile and grosse condici­on, without all facultie either to rule or commaund: amongest the Philosophers it was an opinion to doe nothing against nature, as not to commaund the hand to go in place of the foote, which if it were done by force, could haue no continuance: as also the foote hath no fa­cilitie to do that belongs to the function of the hand. By these we sée that in vaine do Fathers and Mothers put their children to religion, if they haue no deuocion, but haue rather the inclination of souldiers: such becomes euill the habite and profession of Religion, whose af­fections and hartes aspire to the office of valiant Cap­taines: From which if they be restrayned, they are not drawne too any other exercise but by force, where in they haue neither thankes nor fauour of God, but [Page 283] (which worse is) suffred to commit infinite offences, which are like to be layd against them, by whose coue­tousnes, or supersticion, they are intruded into suche profession: great is the euill also in forcing maydes to be religious, whose inclination had made them more méete for matrons of housholdes, in whom (for recom­pence) are found many legerdemaines and pleasaunt partes played in their monasteries: on the otherside, many are the children now a dayes that professe studie to please their Fathers, but they do euen as much as if they beat the water of the riuer, aduauncing nothing to the common profite, nor their honour: Of that sort, ma­ny, in place to studie followe their pastimes, to auoyde (as they say) melancholly: And yet it is for such com­mōly as benefices, Prebendes, Prelatesship, & estates are purchased, wherein may bee gessed how well they will behaue themselues, séeing they were neuer tou­ched with the thought to become worthy of them: and so are raised to priestes, afore they deserue to be clerks: Abbots, not being méete to be Monkes, Iudges, afore they haue pleaded in causes of right, and Masters afore they were disciples: No greater disorder or confusion in a common weale: When Fathers shall finde their children enclined to learning let thē applie their purse to their disposition: so shall they make them most ser­uiceable to their countreyes, honorable to themselues, and most happy as touching their proper saluation: if they haue no sufficient meane to continue & entertaine their studie, let them praye to God, and rather then to discōtinue their booke, bestow thē in colledges to serue some Doctors, Regents, or learned schollers and so leade them by long and painefull wayes to the estima­cion and conquest of learning foreséeing in any wise not to discourage or dispaire the liuely will and spirite of a young child taking pleasure to studie: For as it is a signe certaine of the calling of God, so ther is no lesse [Page 284] hope and suertie, but that to that inclination and vehe­ment affection, the almightie Lord (being earnestly prayed vnto) wil ioyne cōuenient oportunities to come to that whereunto he calleth him: by the which, wée read of many prouing so excellent in all liberall scien­ces, that by their doctrine they haue bene chosen Bi­shops, Presidents, yea and made more great, then in their youth they were meane, poore, and simple, some of them hauing no other beginning then trained in the function euen of the meanest seruant, wherein is ful­filled the sentence of Salomon, Pro. 17. that there be poore ser­uants, who in the end, by their wisedome will beare rule ouer the riche children, in whom is no habilitie to gouerne themselues discréetely. There resteth to a young man but a strong desire and feruent mind to studie, to make him at last, wise and learned: and such one (sayth Aristotle) though he knoweth nothing, yet he is more then halfe learned, if he begin well. Touching ye election of Masters to institute children, I haue spoken at large in the last booke: only I aduertise rich parēts, that to entertaine good Masters it is better to bestowe crownes then shillings: For by them, money, time, ho­nour, knowledge, & vertue are gained foure fold: which all are lost, where the instructor is either ignoraunt, negligent, or corrupt: In this, the consideration of co­uetousnes doth much blind vndiscréete parents, more fearefull of the wast of their money, then fauoring the benefite of their children, according to the example of ye man in Plutarch, who suing to a Philosopher to teach his sonne, and he requiring compotent hier: what? saith this couetous father with so much money can I buy a slaue by whō I can raise yerely great reuenue: so, saith the Philosopher may you haue two for one, if you leaue your childe ignorant and without discipline: meaning, that by his couetousnes, he should haue a sonne a slaue to his desires and affections, who, liuing alwayes in dishonour and subiection, would neuer bring forth any [Page 285] good actions but by force or feare: where, hauing in­stitution, as hée might by doctrine and vertue, leade his lyfe in right honorable libertie: so, if for want of discipline, he became prodigall, and spent his wealth, he should be driuen to serue, to supplie the necessitie of hys miserable life. Touching the subiection wherein a Fa­ther ought to leade his childe,Pro. 10.22.19. he hath prescription in ye scripture, that he must minister Discipline to his childe that is not wise, and by the rod chastise his malice, to the end to deliuer his soule from hell. The wise man in an other text giues this councell: if thou hast childrē,Eccle. 7. & 30. teache and discipline them, and leade them in humble subiection, euen from their youth: hold them shorte by sharp correction: hyde in thy hart the loue thou bearest them, and giue them no indulgence & libertie to plea­sure, since as by thy good correction thou shalt receyue of them great ioye and comfort vppon the ende of thy dayes: so, how much thou doest enlarge their youth to libertie, euen so farre doest thou leade them in the pathe of their owne destruction, to thy right worthy displea­sure and dishonor.Pro. 29. Heb. 12. Apo. 3. The childe (sayeth Salomon) that is left to liue at his will, giues confusion to his mother.

We haue an example in our great and heauenly Fa­ther, who, the more he loueth, the straiter discipline & subiection doth he holde ouer those whō he best loueth, as we reade by his hard dealing with the Jsraelites, and leauing the Pagans without correction, saying, In thy lyfe time giue not thy children power ouer thee:Eccle. 30. as if he had sayde, dispossesse not thy selfe of thy goods to thy chil­dren, yea make not thy selfe familiar with them, & put thée not into their mercie, but being maister so long as thou liuest, retayne thy authoritie ouer them, to correct them, to disinherite them, and punishe them, if they of­fende. Who spareth the rod from his child,Pro. 13. saieth Salo­mon, hateth him, and loues not his saluacion: therefore, [...]o long as thy power remaynes ouer them, if thou pu­nish [Page 286] not their offences, thou standest in the same estate of blame and damnation with them, as witnesseth He­ly, whereof we haue spoken before. It happeneth ordi­narely by the iust course of Gods iudgement, that as the father forgettes in his office and authoritie to mi­nister instruction and discipline to his childe: so, in hys ryper yeares, that negligēce efts [...]ones turnes his sonne frō ye dutie of a child, becomming disobedient, disorde­red, and dissolute, and giues no reuerence eyther to fa­ther or mother: yea sometimes he robbeth them, dooth them wrong, outrage and iniurie, and setting his feete euen vpon their throate, is the cause oftentymes that thei dye afore the ende of their dayes Saule is commen­ded, for that finding his sonne Ionathas by chaunce in transgression of the law, he condemned him to death, as if he had ben another, which also he had suffered, if the people had not deliuered him. Dauid was somewhat to deare ouer his children,Gen. 49. which in the ende tourned to his rebuke and hurt. Iacob depriued his eldest Sonne Ruben of his right of inheritaunce, because hée was an inceste. Abraham chased Jsmael because he had plaied with Jsaac, which some interprete, that hee had beaten him, and others, that he would haue committed Idola­trie, and induced Jsaac to that impietie: which thoughe it be vnderstand simplie to playe, and loose time in im­portunat and vnlawfull sportes, séeking also to seduce his younger brother, and that Abraham could not bée ignorant but that Jsmael was corrupte, yet hée expulsed him iustly: yea euen by the commaundement of God.

Noe punished with cursse ouer the familie of Cham, the mocking that he made of him: wherein is no great cause of maruell, for that the father being the Lieuete­nant of god here in earth ouer the regiment of his chil­dren, ought to execute his authoritie and suffer in them no impunitie of vice: such commission was giuen to fa­thers and mothers by the law, that if they vnderstoode [Page 287] their sonne to be disobedient or rebellious, they ought to produce him into iudgement, & prosecute him to sen­tence to be stoned,Deu. 2 [...]. where the father and mother ought to cast the first stone against him. But as the father is bound to seueritie towardes his children that are arro­gant, disobedient, and corrupt, so to such as are humble, obedient, and of most seruice to him, Christianitie and natural office bind him to more franke curtesie and cō ­sideration. So did Noe reknowledge Sem and Japhet by blissings, because they had bene his good and faithefull children. Abraham for the obedience of his sonne Jsaac, made him his heire: giuing but legacies to his other children:Gen. 25. And Iacob recompensed Ioseph with porcion double aboue the others.

Touching Maydes, the scripture enioineth parentes to kéepe them short, to haue their eye continually vpon them, and neuer to accustome them to familiaritie, for that sexe without subiection in youth, beares a nature easie to slyde, and is frayle aboue all other creatures, more daungerous to be preserued thē any other brickle vessell. Dyna went but to visit the maydes of the Citie of Sichem, and was forthwith rauished by the prince of the countrey. Thamar Dauids daughter going onely to comfort her brother Ammon, whom they sayd was sick,2. King. 13. fell into violacion of hir bodie: many there are of whō nothing is more required then opportunitie to expresse their corrupt willes, for which cause it belonges spe­cially to the mother, to giue them no libertie out of her companie, nor licence to speake to men without testi­monie: For there néedeth but one woorde to infecte a mayd, as one word of the serpent was sufficient to se­duce Eue, notwithstanding hir wisedome. A mayd is as a brickle glasse, which, as if you touche but with your least finger, it is enough to make it fall and breake, so the very type of a wicked toung suffiseth to entyce to e­uill a young maid, being not instructed in the feare & [Page 288] knowledge of God (so daungerous saith the scripture) is the virginitie of a maid:Ecle. 30. therfore (according to Salo­mon) that father doth a great work, when hée marieth his daughter.

And in ye mean, let him kepe hir in extreme subiection, feed hir in sobrietie, & kepe hir in expresse exercise of some worke of the hand, the better to restraine hir from thought of euill: if they be pore, let the parents prouid some occupation, which with diligence and cha­stitie, is a rich dowrie in mariage: And to the riche, sci­ence and labor, are occupations necessarie to draw ye mind from foolish and vaine thoughts: for end, as ther be sixe things to kepe maids from corruption: doc­trine, shame, feare, subiection, sobrietie, and perpetual trauell: So, in the consideration of ye charge of parents to their children, let fathers remember, that séeing they know by faith that they are ordeyned of God to serue him in propagation, noriture, and aduancement of the children which he giues them (for they are as his ministers and lieftenaunts in that behalfe) let them raise themselues to him in faith, and hope, that he will neuer abandone them, seing the children do more aperteine to him then to them: as hauing endew­ed them with a soule, (the figure of his deuinitie) & for­ming their bodies of wonderfull composition, created infinit sortes of creaturs for their sakes, let fathers confesse, that they are but as nurses to God, norishing his proper children, and administring his seruice in those acts so deare to him, they haue to receiue of him perpetuall rewardes: if ther be honorable recompence in a king or prince of the earth, to a comon nourse, mi­nistring noriture to the kings childe according to the will and prescript of his father: Much more suretie haue fathers by their Faith, (ioyned with prayer, that the heauenly King (touching the necessities of com­mon life) will neuer for sake them, if they norishe [Page 289] and féede his children according to his will, and to his honour for that he neuer sendes children without Fa­therly prouidence for their aduauncemēt: By the same reason, let fathers take héede that they suffer no vice or deformety of manners in them, séeing that as God is pure, holy, and vndefiled, so hee hath giuen children to fathers to fashion them such ones for him, wherein if they faile, he will repute them as principall authors of their faults, and with their children, hold them guil­tie in his terrible iustice: Therfore let them not pam­per nor corrupt them with wanton libertie: let thē not make Idoles of them in the intrales of their hearts, nor damne them selues, to raise their children to ri­ches and estates which they haue not deserued: where­by perhaps for recompence they wyll procure perill to their liues: But let them only obserue the will and prescript of God, & present them to him in the institu­tion which he demaundes at their hands, hauing no commaundement of him to make their children great Lords, but rather men of honestie, then possessers of great wealth, which being duly obserued of fathers in the institucion of their children, encreaseth the honor of their houses, and bringes a recompence of eternall glo­rye to their whole posteritie:

¶In what dutie children are bound to their Fathers and Mothers. Chapter vj.

THE Scripture by many commaun­dements, bindes children to honour and obey their fathers and mothers: And by all right of nature, and lawes humaine, Ciuill, and barbarous, they are enioyned to disobey them in no­thing [Page 290] I meane, concerning humane honestie, naturall dutie, and diuine ordenance: For if the commaunde­ments of Fathers and mothers stretch to other things they abuse their authoritie, séeing (as I haue sayd) they represent God in earth in the procreation and noriture of their children as the ministers of his prouidence and will, and therefore their commaundements ought to agrée with the prescript rule of Gods will. And tou­ching the disobedience of the child to the Father & mo­ther, it is well expressed in the lawe of GOD giuen to Moyses, Deu 21 how grieuous that disobedience was béeing commaunded to stoning, euen a like punishment as if the disobedience had ben don against God, as in déede the transgression and faulte retorned against the same Lord, who, being the great & soueraigne Father, hath ordeined this father fleshly in nature, as his Liefete­nant and executor of his will: he cursed likewise the child that was guiltie in disobedience: as in the lawe naturall Noe punished his sonne Cham with curses for that he mocked him, which God ratefied: Jacob depri­ued his sonne Ruben of his discent, bycause he did out­rage against him: The Scripture afordes many cur­ses to the child that either in act or word disobeyeth his Father and Mother, and the Sonne that scorneth or disdaineth either of them, is iudged worthy that the Rauens and crowes picke out his eyes, meaning, that in no sort such one deserues the vse of common light, nor the prosperitie of life but to suffer all miseries, since he is offensiue to these by whome hee liues in the worlde: yea he is worthy to be throwne in a hollowe ditche, without burial, where carion vermine may de­ [...]ower his carcase as they do other dead beastes: For which consideration, the child is bound to this dutie to his parentes, and not to refuse death to sustayne them in what so euer concerneth them in honour, health, and life: For hauing receiued all his wealth and benefites [Page 291] of them, what more worthy or iust recompense can he retorne then a frank and thankfull prostitution of all that he hath to their vses: if he take pleasure to liue, & doubts not that of all other things of the world life is most excellent: if he thinke that the pleasure of life, is one of the moste singuler benefites that maye bee de­maunded: if lastly, commodities, riches, or common goods, and honours do please him: What reuerence, loue, honour, and obedience, is hee bound to beare to his Father and mother, by whom, or at the least, with­out whom, he had not enioyed them: but if he make no recompence to his power and lesse thankefull at all to his parents, is not his ingratitude intollerable, and by iust right him selfe deserue to be depriued of all ye same goods? The same also being the cause why God by his law takes away without appeale ye life of him that of­fendes his father and mother. But if the vnthankfull and disobedient child be flattered with some prosperitie let him thinke it hath no long continuaunce, no more then the itch of an olde man is pleasaunt longer then it is clawed, but being scratched, it falles of smarting: For it is written,Pro 2 [...] that who curseth or doth euill to his Fa­ther and mother, his light shalbe put out in the middest of darknes, that is, hée shall loose his prosperitie & good hap in the middest of aduersities and darke miseries, which shall fall vppon him euen when hee thinkes to sléepe most soundly in the delites, pleasures, and eases of this world. Besides, the better to drawe children to obedience, God promiseth them long life: honour (saith he) thy father and Mother,Exod [...] so shalt thou liue long vpon the earth: to which promise aboue all other Saint Paule sayth, is added suretie of recompence: as in the promise of long life, is ment commoditie, rest, and necessary furnitures of life, as plentie of wealth and humane felici­ties: For which cause it is sayd in another place that ye blessing of fathers and mothers giuē to their children, [Page 292] confirmeth and continueth in happy succession the hou­ses and families of their children: as of the contrary) their curse helpeth much to the ruine & subuersion of ye same. Touching the honour they get by obeying their father and mother, it is written: listen my sonne to the discipline of thy father,Pro. 1. and let not the law of thy mo­ther be forgotten of thée, to the end grace might be ioy­ned to thy head, and collers about thy necke: if thou do thy dutie of a good sonne to them, God wil giue thée this fauour and credite to be honored of all men, & raise thée into that estate where thou shalt beare the honorable enseignes of thy high dignitie, euen as wée sée kynges beare their diademes vppon their heads, and Knights of the order, their precious collers of golde about their neckes, in signe of their dignitie, honour and authority due to them for their vertues by which they haue wor­thely aspired to such estates. Seing then God reserueth for childrē such ample promises of long life: such world­ly prosperities, and such high honours, which thrée bée­ing the very effect of all that may bee desired to make this life happye in earth, comprehend also what else may be attributed to worldly felicitie: How much are they bound (besids the reasons earst rehearsed) to beare humilitie, obedience, & reuerent dutie to their parents, whom if they disobey, they haue their condemnation to miseries, dishononours, and to death, yea and by their sinne of disobedience, they stand in hazerd of the eter­nall curse. The oblation of this duty of children to their parents, is indispensible to all purposes, but in cases of infidelitie: as if the father being an Idolater, séekes to seduce his sonne to that impietie, in which this straite bond of dutie ceaseth: For God is to be preferred, and man abuseth his authoritie, according to the vnderstanding of the gospell: Who hateth not father, mother, bro­ther, sister, and leaueth them with all that he hath, can not haue the kyngdome of God: yea they must leaue ye [Page 293] dead to bury the dead to follow the Euangelicall voca­tion: For touching the Apostolicall profession (which may be alledged for that they forsooke father & mother to follow Iesus Christ, and to preach the Gospel) it is a vocation perticuler & priuileged, as when Helizeus a­bādoned father & mother to go with Helias, & as, for this purpose may be disputed touching the life monasticall.

But that vocation ought not to bée alleadged to the execution of this commaundement: for hée that calles such as he pleaseth, reserueth such prouidence ouer the necessities of their parentes, that they stande no néed of the peculiar seruice of their children whom their pa­rentes of their proper will ought to exempt from that office of personall and temporal seruice, since God cal­leth them to him selfe to doe to him a seruice spirituall and of more greater perfection and fruite, then any function wherein they could employe them: yet tou­ching the vocation Monasticall, Saint Augustin holdes good, that in necessitie of the parentes the child being a Monke, is bound to leaue his Monasterie, to succoure them: for as the law of God derogates not the right of nature, but rather confirmes then restraines it: so by greater reason in the humane and positiue statutes, & specially such as be in Monasteries, there cā be no pre­iudice.Matt. 25. Therefore did the Scribes and Phariseis vn­der colour of religion, ordeyne, that the childe, giuinge all his goods to the temple, was not bound to ayde hys father and mother: yea by that meane, he held him self no more bound to serue them, according to that consti­tution by the which they expressed, that such honour to God, grounded vpon that deuotion, abrogated all honor and naturall dutie which the childe ought to showe to his father. But Iesus Christe gyueth them to vnder­stand, that by such tradicions they commit great impie­tie, resisting the first ordinance of God, natural, and di­uine also, and inuiolable by his Scripture. We sée that [Page 294] euen the most perfect and Apostolike life was not ex­empted from this subiection, as Christe him selfe was subiect to Joseph and the virgin Marie: and exercisinge xxx. yeares after his diuine vocation, he reiected not frō his trayne his mother, his Auntes, and cousines, but called them and entertayned them with him (I meane the poore) of the reuenues which men presented him withall:Luc. 2. no lesse did the Apostles to their parentes and kinred, of whom, the greatest part which were maried (according to Jgnatius) caried with them their wyues, and nourished them togyther with their parentes and poore, of the Apostolicall reuenue. For, as who holdes no accompte of his houshold and domestical familiars, [...]. Tim. 5. is as an apostate, and more wicked then if he were an infidell: so, wee ought not wickedly and wrongfully thinke, that the Gospell takes away any humanitie & naturall pietie, but rather nourisheth, susteyneth, and confirmes it, making it spirituall in true loue and due­tie, and so much ye more perfect, as the doctrine is more excellent, then the doctrine of nature and Moyses.

It is a question of many, whether a man is more boūd to nourishe and succour his father & mother, or his pro­per wife: whereunto may bée aunswered, that in the case of obedience and subuention, there is more bounde of dutie to parents, but not touching cohabitation. And to proue the bonde of dutie to parentes, it is certayn, by treble right, naturall, diuine, and humane, which inclu­ding an immutable and inuiolable bonde, can not bée weakened or abolished by mariage, aswell for that it is the first, most autentike, and hath a t [...]eble bonde (for euery law hath his proper obligacion and subiection, where this hath but one, touching corporall cohabitaci­on), as also for that it bindes mariage with a new sub­iectiō, that the wife with her husband, ought to straine all their power and meanes to reléeue suche as by ma­riage are made their father and mother, and to helpe [Page 295] their grand parentes, by whom both they and their fa­thers haue being in the worlde. There bée yet these causes consequent, and (as it were) accidentes to ye for­mer reasons, which ought greatly to stirre vp children to honor their parentes: that is to saye, the inexplicable loue of fathers and mothers to their children, their care in their first nouriture or nurssage, their continual tra­uelles and perplexities to preserue and prefer them, & lastly, this iust consideration, that as they behaue them selues to their parentes, so to expecte the lyke recom­pence of disposition and experience in their children to­wardes them. The loue of parents is so great to their children, that they sticke not to take to them selues the greeues and displeasures of their children, not refusing sometyme the hazard of death to preserue their little­ones from perill. And the scripture neuer commaūdes them to loue their children, to nourish, nor prefer them, because, by nature parentes haue that forward inclina­tion: but they are enioyned in many places of the scri­pture, to discipline & instructe them in the loue of God, as therein prescribing to them the manner how to rule and moderate their affections, not louing their childrē otherwaies then God loueth them: neyther to let their zeale be so vehement, fleshly and partiall, as (with the shée Apes) to destroye their children: nor yet with ex­tremitie of affection to holde them in seueritie & feare, and so make them at vnwares, towards or weake spri­ted, wherein albeit thei are forbidden,Ephes. 5. Mala. [...]. for that they are alwayes restrayned to moderation in discipline, yet in holding ouer a hard hand vpō thē, thei expresse the best and truest affectiō, and leade them in the readiest waye to the estate and reputacion of honest men. Great then is the bond of dutie, obedience, and affection of the child to his father and mother, if, with his vnthankfulnes, he be not altogither out of the sense and iudgement of na­ture, yea, he shall aunswere to that so perfect loue, for [Page 296] God (in this case) challengeth that he ought to bée belo­ued of vs by reason. If I be a father (sayeth he) where is the zeale wherwith you loue me as children do their Fathers? Here, if any will obiect certain mothers pro­curing vntimely birth to their children, or others that kill them after their deliuerie to auoyde dishonoure: I aunswer that to such mordering mothers expressing worse nature then the most fell or fierce beastes, who cherish & lick their litle ones & oftē times fight for their safetie, ther can not be deuised lawes seuere inough for their punishmēt: yea Moyses (as after him Licurgus & Solon) erected no prescript lawe for such morders, nor againste children, likewise yt killed their fathers, as estéeming it an offēce to which man coulde not ascribe sufficient, seuere, & worthy punishment: Touching the cares, labor, and industrie in bringing them vp, ther is no estate subiect to so many perplexities, the mother specially, bearing the infant in hir belly, what care hath she to preserue so precious a frute: and in hir tra­uell, is there greater panges, or more perill of present death? how long remaines she in weake estat and sick­nes? what paines takes she to norish it: what be hir so­rowes, if it wéepe, if it miscarie, if it falle sicke? she fasteth to féede it, and being hongrie, restraines foode from hir selfe, to appease the vnruely appetite of hir childe: she with hir husband, offer their bodies to pasion of colde and heat, yea somtimes go naked, to cloath, wrap, and entertaine their children: What re­compence of affection and dutie do these cares and perplexities of parents deserue of the children? where in if they be necligent how can they a voyde the crime of ingratitude, or be innocent in the vices proper to the reprobate?Rom. 1. yea let them assuredly trust, that the dis­pleasures, wronges, and disobedience which they do to their parents, by the iust measure of Gods iudgment shalbe retorned in more heauie & greuous qualitie vppon [Page 297] themselues, by their proper children: for so we finde hapened to a contemtuous and disobedient childe who trailing his father by the haire of his head out of his owne house: This is but a iust recompence my sonne (sayth the father) seing that euen ye like behauior I shewed to thy grandfather in this house, which now thou vsest to me: But of the contrarie, we read that many weare the benifites and graces doubled vppon the obedient children of the patriarkes as is expressed in the example of Joseph, to whom his father Jacob gaue double blessing aboue his other brethern, because he honored him with more seruice then they: for ende, let children in all thinges discharge the right and law of pietie to their parents, with this consideration, that because Fathers represent God on earth, he will take the disobedience done to them, as an iniurie ment to him selfe, moreouer in the consideration of their dutie and ayde to their parents, let them remember that in succouring their necessities, they offer acceptable ser­uice to God, for the which (as we haue said) their re­compence is layd vp both in earthe & in heauen, which with suertye to finde at the hands of their owne chil­dren the like measure of relife in their necessities to­gether with the same rate of comfort if they fall into impotencie of age: But if they fayle of this dutie, they stande in hazard of treble condemnation of death, as they are bound to that office by treble lawes: hauing interest in all such acts of humanitie euen towardes all olde straungers according to ye reuerent obseruatiō amongst the Lacedemonians, who vsed not only the lawe of perfect pietie to their proper and fleshly pa­rents, but also euen to all old people, whome they honored as their fathers, and gaue succor to all their affaiers, as if they had bene their naturall children: They estemed them happie if they were called to do seruice to olde men tacking it for the greatest prayse [Page 398] that coulde be ascribed to the actions of their life, to pushe forward the affires of auncient men, wherby it was sayde in comon prouerbe that happie was he that became olde in Lacedemonia as hauing so many childrē readily disposed to honor, serue, and support him as there was young people in the towne.

¶ The dutie of Maisters to­wards their Seruauntes. Chapter. vij.

THe third ground of a cōmon weale and order of pollecie, conteineth the authoritie of Maisters ouer Ser­uauntes, and obedience of seruants to maisters: wherein the maister mai be considered in two manners: either as Lord buying with his mo­ney his seruaunt, which they call bondman or slaue, or conquering him in warre by victorie as his enemie: or else he is maister, not as Lord proper or owner, but as trying and vsing the seruaunt only for a time, as in En­gland we haue no others. So that this second sorte of seruaunt is no bond man, but rather in the nature of a hyreling or marcenarie reteyned for a season: when ye scripture speakes in the Hebrew woorde of this name (aued) and the auncient Latines of seruus, as also the Gréekes of their Donlos, thei meane no other common­ly then the perpetuall bondman. This maister called Lord, hath borne afore time supreme power ouer hys seruauntes, putting them to death by his discretion without lawe of reprehension. For so we reade Me­tellus, a Citizen of Rome, handled so many bond men as brake him cuppes of Crystall, and was not called to pu­nishement [Page 299] for it: which comming to the knowledge of Augustus an Emperour pitifull, he entred the house of the said Romane, and to take away the occasion of a se­cond crueltie to his poore bond men, passhed in péeces al the vesselles of Crystall and glasses that hée founde in the house. Olde Cato, otherwayes reputed very wise, was so tyrannous ouer his bondmen, that, whē by ex­tréeme age they had no further abilitie to serue hym, hée caused some to be committed to slaughter, and suffered others to dye of hūger, which cōmō humanitie denieth euen to a dogge, or horse that had ben long vsed in ser­uice: but that libertie, or rather imperious, and vnna­tural authoritie of Maisters, was afterwardes bridled and limited by many lawes, as is written in Exodus:Exod. 21. who strikes his bond man or bond woman with a rod, and they dye presently vppon the blow, is guiltie of ca­pitall crime: but if they liue a daye or two after, he shal not be punished, for he hath bought them with his mo­ney: as if the law had saied, he thought not to kil them, and so loose the money which they had cost him. And al­beit God often times recommendes vnto maisters to handle their bond men gentlie, wherein to drawe them to more pitie, hée puttes them in remembrance of the miserable seruitude which they endured in Egypte, yet the hautie, couetous, and malicious nature of manye maisters, draw them often tymes into actes of great tyrannie towardes their bond men, vsinge them more cruelly, then their necessary and trauelling cattell, yea in no other estimacion nor vse then as brute beastes.

For the which God by his prophete declares howe an­grie he is, and sending ruine & spoyle to their townes,Hier. 34. he suffereth some of them to be murdered, and others made slaues to straunge and barbarous nations. The Jewes had commaundement to giue libertie to the bond men of their nation the vii. yeare,Exod. 21. which was as a sab­both sanctified to God. But because aboue their pre­script [Page 300] limite, thei retayned their poore bondmen in hard subiection, and if they complayned, redoubled ye stray­nesse of their bondage, & eyther not suffered them to ap­peare in the court to demaund iustice, or else corrupted the Iudges, and so choak the way of their remedie: the Lord, partly for this transgression, sent desolation vpon Juda, and transmigration into Babylon.

Let vs nowe sée the office of a maister to his bonde seruauntes, wherein we shall finde that by reason hée ought with much more lenitie to behaue him selfe to­wards those which are not to him but as temporall ser­uauntes: First, séeing their slaues are men as well as they, they ought to loue them as their neighbours (for all men are our neighbours) and if he were a Pagan or ennemie, should a man doe wrong to him whom he lo­ueth? would hée enioyne him to thinges vnrighteous, hurtfull, hard, and too full of labour? If euery one (by the law of nature) be bounde to doe to an other as hee would be done vnto him selfe, would he in the state of such subiection, be commaunded to things aboue his a­bilitie to execute? Secondly, if the bond men or slaues be Christians, religion (much more then the law of na­ture) ought to draw vs to affection towardes them: If they be young, we ought to hold them in the reputacion of our brethren: if they be auncient, let vs giue them reuerence as to Fathers (I meane touchinge loue, for concerning the bond ciuill and seruile it is not cancelled by the law of the gospell) why should wée then with so arrogant, proud, and angrie hart, commaund such rigo­rously, whom we ought to loue and cherish with Chri­stian humanitie?Rom. 12. [...]. Cor. 12. If we be al vnited by one IESVS Christe, as are the members of one bodye, vnder this Lord which is made our head: should it bée possible that the maister, who in this body is as the eye or hand, and the bond seruaunt to him is as the foote or least toa of his foote to obey and serue him, should commaund or en­ioyne [Page 301] to this bond man any thing which should not bée reasonable, honest, and profitable? the same agréeinge with the commaundement of Saint Paule, not to doe any displeasure, damage, or wrong, to that low part be­ing so conioyned to him by naturall harmonie: no ra­ther, if it suffer necessitie, grief, or anguish, the superior parte is bound to trauell for it, and yéeld compassion to his sorrow. The Maister not touched with this spiri­tuall iudgement, and lesse féeling of this inwarde sence touching his office to his seruaunt, doth not rightly ac­knowledge him selfe to be a man, but much lesse a true Christian, and faithfull member of the mysticall body of this Lord: The same being ye cause why many Chri­stian nations, in the consideration of suche loue, accor­ding to nature and grace, will not vse that imperious authoritie in their house ouer any bond man. But, ta­king certayne infidelles prisoners in lawfull warres, as soone as they become Christians, they giue them li­bertie, and receyue them into their houses with wages and hyers for their labours: obseruinge the vertues of the auncient Nations, who, after long proofe of their bond mē in seruitude, and seeing them disposed to their seruice with a franke and liberall will, gaue them li­bertie: wherein I wishe and exhort that no man, hol­ding of the gospell, which is a law of libertie and grace, bée surmounted by such as were vnder the lawe of ser­uitude and Moyses in the which the Jewes enfréeed their poore brethren bond men in the vii. yeare of their ser­uice, and in the Jubilei gaue libertie to all the other slaues of straunge nations: or at the least such bond mē were as their marcenarie seruauntes, hauing yearely hyer for the labours they tooke in hande, to the end that with tyme they might redéeme their miserable con­dicion.

But now eftsones to the dutie of a Master, wherein as we haue spoken of the loue and gentle dealing which [Page 302] he oweth to his seruant: so hée must vnderstand, that with this loue, he must minister to him doctrine and discipline: Doctrine, in instructing him in the rules of faith, according to the example of the Iewes, who ne­uer tooke bondmen whom they caused not to be circumcised and taught in the law, so leading them in good ex­amples of faithfull Jsraelites, as for whose faultes they shoulde aunswere euen no lesse then for the rest of his familie:Ecle. 33. There be thrée things sayth the wiseman ne­cessary for the good entertaining of a seruant: bread, dis­cipline, and worke: as to the Asse, men giue prouender, beating, and his burden: by the bread is vnderstoode, sufficiēt noriture, being too great iniquitie to kéepe ser­uants at trauell and make small allowance of suste­nance:Deut. 25 if the Oxe reserued for the plough, giues ouer his worke when he is faint for want of meate,1. Cor. 5. why should the poore seruaunt be shortned of his allowance, by whose industrie both the plough goeth, the Ox is preserued, and the Master liueth: discipline is due to him, for that if he be not well instructed, nor of him self wel giuen, he workes with an euill will, and encreaseth in vices, as hauing not tasted from his infancy of any good instruction.Eccle. 33. For that cause sayth the wiseman it is néedefull to offer him the racke, that is a good correctiō, specially when he ronnes either from his Master or frō his worke, euen as the Asse must féele the cudgell whē he will not go: But when he corrects him selfe or com­mits any light fault,Ephe. 6. let the Master saith S. Paule par­don his offences, as hee will haue God to remit such as he hath done so often times in the Scripture, and the perpetuall paines which he hath deserued: In that sort S. Paule willeth Philemon to pardon Onesyme a bond­man, who in his running away became a Christian by his doctrine: he willeth to rebuke him without rigor, and kéepe against him no passion of euill will, but re­ceiue him as his deare brother to serue him in all tem­porall [Page 303] and spirituall things: And therfore let the Mai­ster take héede not to be bitter against his seruaunt by hate (for in that case S. John saith he should be as a mur­derer) and much lesse do him wrong by malicious chol­ler, crueltie, and impacience:Ephe. 6. Col. 4. For he must remember that he hath a Master in heauen, and that the other is but as a seruant with him of that great Maister, wyth whom is regard neither of Lord, nor master, nor ac­ception of persons: but iudgeth equally the one as the other in all things touching well or ill doing. Let him not then thinke, that either his person shalbe more wor­thy, or his workes better accepted, bycause he is a ma­ster, or a Lord of greater estate: For there is but the multitude of vertues which stand in place of credit and fauor, wherein both the one and the other are indiffe­rently receiued: And hath not Iesus Christ employed his life and bloud indifferently for the one and other? Then touching estate and greatnes according to the world, it is but vanitie and a certaine apparant felici­tie: and the chaunce of worldly things may be such, that this day a Master, and to morowe a seruant, which we read hath hapned to many: Let him consider lastly whi­lest he is a master, to make accompt to God of his au­thoritie and rule which he hath receiued of him, where in he is so much the more subiect to reckoning, by how much GOD hath called him, aboue the other, to that estate. Touching trauell, let him rather kéepe him in continual worke, then ouerlay him with heauy labors, measuring his bourden accordinge to the rate of his strength to beare it:Exod. 25. Let him not followe the example of Pharao in the time of Moyses, who, of a wicked wyll layd vppon the people of Israel more great and hard la­boures then they were able to ouercome, beating them if they perfourmed not their compleat taske of worke which hée prescribed to them aboue their forces: where­in the oppressed Israelites crying out to God, were [Page 304] heard in their complaintes to the ruine of Egypt, and drowning of the Kyng and all his proud armie: The Master ought neuer to suffer his seruant to be idle but at resting times in the night: on the holy day, he ought to kéepe him exercised spiritually, eyther in prayers, or to heare Sermons, giuing him no libertie to hunt after gluttonie and vnlawfull playes, which two kyndes of most daungerous idlenes, aboue all others are causes of infinit euils to many men, but specially to seruants and the young sort:Pro 26. Ecle. 33. In which reason the wiseman saith that aswell as the Asse ought to be fed with prouander, so hath hée néede also of the bastonado, & the bridell, and the burden: so must the Master sometime entertayne the seruaunt with the noriture of the rod, and worke, & not giue libertie to his nature, which of it selfe wyll raise him into disorder and disobedience sayth Salomon: only his correction must runne in a course of amitie of a Christian Father of housholde, who hath commaun­dement from S, Paule, to do that which is iust and rea­son to his seruant, whom hee ought to estéeme as his spirituall sonne, and companion according to God, of the life to come. The wise man aduiseth him also (if he be faithfull and wise) to loue him as his soule, and to giue him fréedome and aduauncement: as in déede the seruant puts his soule, which is his life, his bodie, his laboures, and industrie, to continuall paines for the seruice of his master: so did Abraham loue his seruant Elizer, cōmitting to him all his most waightie affaires, and for recompence if hée had had no childe,Pro 29 Eccle. 7. and 33. hée had suc­céeded him in his inheritance. In the gospel, we sée how the Centenier loued his seruāt trauelling carefully for his health when he was sicke: In whose examples may be reprehended now a days many masters, who hand­ling hardly their poore seruants, sende them in their sicknes and impotencie to hospitals, but if they haue but an Ox sicke, or a horse lame, they fayle not to aplie [Page 305] remedies for their cure, as bearing more care to a beast then affection to a man, who toucheth them in Christian brotherhoode: & touching ye dutie of ye seruant to his master as he is not only bound to feare and ho­noure him as his lord, but loue him as his head, (as in déede he is according to God:) so it is chieflie his office, to ioyne to his seruice an effectioned, francke and rea­dye will, euen as the member should serue his natu­rall head, and as the sonne with a good hart should do seruice to his father his seruice must not be for the eye only, or for manners sake (as the saying is) but with the consent of the hart vsing his absence and pre­sence with one loyaltie in seruice, as if he should serue God, and that with out hipocresie or wicked affection, for that God seing into the meaning of the hart, abho­reth all corrupt will, malice, hipocrisie, and sutteltie, so that, if he serue with these vertues, fidelitie, dili­gence, hartie zeale, or true loue, with humilitie or o­bedience with out resistance or countermaund, with consideration that what seruice he doth for his master ought to be profitable, agreable and honest, he serueth God: for so doeth God lay out the estat and rate of his seruice, which he ought to accomplish according to the vocation whervnto he hath called him, referring the end of all to Gods honoure, by faith and hope to please him, and to obtaine in the end, his last and eter­nal reward.1. Cor. 7. Therefor being thus instructed as S, Paule teacheth him, hée néed not care to be saued remayning still a bondman: for in such estate he may pertake wt the grace of saluation aswell as his master, for that God (as was euen nowe sayd) regardes more the ver­tue then the persone: Besides, he is made fre by Iesus Christ from the seruitude of sinn and sathan, which on­ly seruitude is to be feared of the Christian, and not ye other which often times helpes to saluation: where licentious libertie giues occasion to many of perpetual [Page 306] sentence: here some philosopher might saye further for the bondman, who seruing still not hauing where with to redéeme his libertie (for that he ought to do to ye end to serue God with more fréedome of mind) liues a martir, taking and suffering patiently his seruile condicion: and praysing his creator in all trauel, when he dieth in Iesus Christ, they will folowe him for eternall rest and perpetuall recompence in heauen And so he shall so much the more glorifie God for that bondestate, by how much he knoweth that by the pro­uidence and goodnes of heauen he hath béene preserued in it from infinit sinnes which with many others, he had committed in fleshly libertie, and receiued damna­cion, where now he hath hope to be saued in this estate: Thus his seruile condition is made happie, which, with worldly men, was holden wretched & desperate: here also we haue to vnderstand yt God doeth a great grace to such, as of their natures are seruants, that is, borne to serue, and hauing neither iudgment nor authoritie nor meane to get power & knowledge, yet, acknow­leging themselues, do follow their humble vocation in honest seruice and dutie: But if they take it against their naturall inclination (being a secrett motion of God, touching the vocation) their vsurped ambiciō and ouerwéening leades them into manie offences be­ing causing to their damnation: Touching hireling or yeare seruants, their condicion is all one for the time they serue: and dayly laborers for the dayes and space of their couenant are no lesse bound to serue then the slaue condemned to perpetuall seruice during his life: And being subiect to the same lawes of discipline with the bond seruants, they are also bound to the same fide­litie and simplicitie of heart in working by this gene­rall commaundement of nature authorised by the scrip­ture thou shalt not do to an other that thou wouldest not haue done to thy selfe, and by consequent thou shalt [Page 307] do to another, as thou wouldest be done vnto, and as thou wouldest doe for thy selfe, louing an other as thy self, and his goods as theine owne: And as God hath cō ­maunded the master to pay well his seruant and work­man, yea not to detaine the hier of the day laborer till the morning (for it is the sweat of his bodie & his life.Leuit. 29.) So seruants and workemen are enioyned by the same commaundement to trauell in simplicitie, honestie, and truth, euen as they should trauell for them selues in their owne busines.

¶ How men haue ben made noble, and of their dutie towards their subiects or tenants. Chapter. viij.

WE haue discoursed vppon the autho­ritie of Magistrates, touching their rule ouer common weales, as Fa­thers, Maisters and Lordes polle­tike, hauing a lesson in the Scrip­ture to entertaine their authoritie by true fatherly loue and care: vn­der the rule or Lordship of these, may bee comprehen­ded the regiment of gentlemen ouer their tenants: ha­uing gotten their noblenes, prorogatiues of honour, & iurisdiction in their landes, by their vertues, valiant­nes, and high enterprises: euen as gouernours and Magistrates, for the merit of their doctrine and know­ledge, haue worthely aspired to the regiment and go­uernment of others. Noble men and gentlemen are as speciall gouernours and Magistrates in their proper landes, wherein they haue double office, as both to go­uerne by the lawe, being perticuler iudges of their te­nants: and defend them by armes from the inuation of [Page 308] oppressors: And as to gouernours and Magistrates belongeth vnder the Prince generall authoritie ouer all: so, these haue speciall iurisdiction vnder the same Prince, for their perticuler gouernement: And there­fore are bound to gouerne their tenaunts not onely as masters vse their seruants, but as fathers cherish their children with singuler loue, and as the head with lo­uing direction guides his members: and being also as pastors and heards men ouer their peculiar people, they are bound to no lesse affection, care, prouidence & dutie, then the shepheard to his flocke, the head to his members, and the Father to his deare children. But if they fayle in their regiment, or misleade their priuate charge, as we haue shewed these for the vices of their generall gouernement to deserue a horrible sentence of God, without grace: fo, gentlemen abusing their per­ticuler estate, stand in hazerd of a terrible iudgement, séeing,Wisd. 6. as the mightie (saith the wise man) shall suffer cruell torments, so stand they accomptable afore God for euery their perticular tenaunt (touching ciuill go­uernement and defence of them) as the curate must answere for euery soule within his parishe: And so the temporall Lord (for temporall pollecie) hath speciall gouernement ouer his landes, so to guide his tenants, as their conuersation be honest, farre from quarrelles, & discordes, do no mutuall wrong one to another, nor in­iurie to straungers: to kéepe them from sutes, or at least to accord their diffrences, and cut of waye to pro­cesses and giuing no scope to controuersies, to kéepe thē all in modestie and office, and suffer no idlenes nor va­gabondrie. Lastly let him prosecute the obseruation of Gods commaundements, and establish and follow the instructions and doctrine which the Curat or spiritual pastor shall pronounce: Wherein the Curat and hée ought to be as the spirit and soule in the gouernement of the bodie, and as Aaron and Moyses knit in indisso­luble [Page 309] amitie, to establish a cure, peaceable, and happie to the people, the pastor preaching doctrine, & the gen­tleman ministring discipline, to reduce by force the wicked and disobedient, in whom is no readines of wil to Gods seruice, or ciuill order. But if eyther in mat­ters of doctrine, or temporalitie, there happen causes of hard dicision, wherein the one without preiudice of conscience, cannot determine, and the other, by his coūsell can assure no certaine iudgement. Let the curat returne the cause to the Bishop, if it be ecclesiasticall, and Gentlemen appeale to the higher courtes tempo­rall as we sée in the old lawe, God ordayned both the one and the other court with diuersitie and distinction, erecting in euery court Iudges superior for the graue and hard causes, & others more inferior to debate mat­ters of meaner qualetie: So that as Curats are as first iudges spirituall, and Gentlemen as temporall and se­culer, for the courtes ciuill: the second are as seneshals or baylifs: & the highest as presidents & coūsellours: So yet, all causes requiring dispēse of ye law, or yt haue néed of grace are sent to ye Prince, in whō only is power to make & chaung lawes vpon iuste causes, & to him only belongs the gifte of pardon & grace euen in such causes of crime as deserue death: But now to retorne to our gentilman, seing he is iudge of his tenaunts, let him resort to the instructions of our second booke the better to leade him in that estate: and if, eyther for the nom­ber or grauitie of causes, he call to him a iudg, let him chuse him by the rule and prescription of our first booke not suffering him to pronounce affected or faulse iudg­ments, which is a vice most heinous against God, whose iudgments be iuste and euen as a balance,Pro. 1 [...]. acor­ding to the which the iudgments of men ought to be ruled, wherin in déed as iustice and iudgment belonge properly to God: such then as execute them vnder him in lawful authoritie ought to obserue his commaunde­ment [Page 310] and manner in the measure of iustice and iudg­ments: otherwise, their vsurpation makes them guil­tie of high crime afore the heauenly iudge: Togither with this order of iustice, the gentilman is bound to kéepe and defend his tenants, as the shepherd his Lambes, that they be not deuoured of vagabounds, spoyled of théeues, and mordered by robbers: But as the good shepherd watcheth ouer his flocke, defends it from woulues, & chasing them with dogges, takes them and hanges them on trees to terifie others not to anoy [...] the slocke. euen with such liuelie diligence ought the gentilman to pursew roages and rauinors seruing to no other vse but to deuoure a countrie, causing them to be hanged in publike places by the highe waye side, and to exinte vtterlye that wicked generation: And if their skinne be worthy any thing, I meane if they haue substance remaining uppon their rauinus trade, let it be distributed to such frō whome it waa vniustly taken: In consideration of such regiment, guarde and defence of pore contrimen, the gentilman hath rents and reuenue, and is honored, feared, and loued, and called Lord of such as resort vnder him: Wherfore doth he only in a parish weare a sworde, but that to him a lone belonges the defence of his people, and to serue ye prince? Therfore so often as he is called Lord and that with reuerence and homage they bring him rents and benefites, let him euen so often remember for what cause he is raised into such singuler estimati­on, and by what merit he aspired to that dignitie of ho­nour. And if eyther by his proper vertues, or desert of his aūcestors, he hath atchieued that estate of noblenes: Lett him euen by the same vertues retaine and kepe his repuacion, by the which he got it: Let him thinke ye honor is not due but to vertue, & authoritie, belōges not but to the wise and discrete: no more are his rentes & reuenues constituted for other purpose then for the re­giment, [Page 311] guarde, and defense of his tenantes, as the far­mor takes not the fléese and milke of the shéepe, but to féede and kéepe the flock: since he is a Gentleman, let him refraine from all actes of villanie: let him not bée ignorant wherefore he hath the name of noble, which, according to the Gréeke, signifieth bright, as a cléere light: and in Latin it is hée that is knowne and renou­med generally: hée can not shine with cleare light, nor be knowne famous thorough the world but by his en­seignes and valiant actes, not sparing his life for the defence of the church and his Countrey, employing his body and goods for the support of Gods honour, and put his life in hazard to deliuer the people from extréeme daungers: which he could not doe but by seruinge and praying to God, liuing soberly, vsing iustice and wise­dome in his actions, magnanimitie, and patience to the reproches of his enemies, tolleration of hunger & cold, with other passions of hardnes, and kéeping no recko­ning of the woundes he hath receyued: traueling in ye action of these high vertues for a singular charitie to­wardes God, whose honour, with the common spoile of the people, had else stand in hasarde. Then this noble Gentleman, passinge so many perplexities, to put in suertie and rest a towne or a region, can the merite of his vertues bring to him lesse rewarde, then the title & name of noble, both according to the Greeke and Lattin phrase? hath he not wonne and purchased rentes and reuenues, that hath wasted his proper liuing for the be­nefite and publique sauetie? Euen so, who followeth not the vertues, by the which this name Honour, Re­nowne, and Rentes, haue ben gotten, howe can hée de­serue the vse, benefit, or estimation of them? yea, what degeneration doth he expresse from his auncestors by whom they were gotten with the sweat of their bodies and common daungers of their persones? should he not bring foorth dishonour, if he followed not their steppes? [Page 312] If he be giuen to vices, greatly would hée darken their noble vertues: if he be a coward, much more would he deface their high and valiaunt attemptes: and if he giue not him selfe to the maintenance of the church, and de­fense of the people (specially such as he hath in singuler charge) what imitacion of his vertuouse predecessours, who reposed all their glorie in the happie occomplish­ing of these things, thinking they could not woorthely retaine the name nor the honor, (or at least holde them by false and vniust titles) if they conserued not the iust causes of those dignities, as also vnworthely possessed their rentes and reuenues, due (by their originall na­ture) to the exercise and hyer of such noble enterprises. Gentlemen then not liuing within the limites of reli­gion, but persecute, blaspheme, and vnder the title of their noblenes, not knowing the woorthines of it, doe manye iniuries, despise others, calling them villains, peasantes and varlettes, who notwithstāding are their norsses that put the bread into their hande wherewith they liue: they make readie the meat and wine wher­with they are fedde: they prepare the garmentes that cloth their bodies: the horses whereupon they are moū ­ted, and put into their pursses the money that supplieth their common vses: and for recompence they are bea­ten if they whyne (as the saying is) when they iustly complayne. Such Gentlemen also whose delite is laid vp in dronkenes and whoredome to the dishonour of God, and slaunder of the people: such, whose couetous­nes is not satisfied but with the spoyle of their people, yea drawing the skinne quicke from the carkasse, ta­king the pullettes from the widow, and the best shéepe from the farmor, and from the poore husband man the haye and oates wherwith his traueling cattell should liue: such as promise and performe not, borrowe and paye not againe, follow their hawking and huntinge, oftentymes to the hurt of the countrey, as when corne [Page 313] and grasse are in their encreasing season: suche, as are serued with the labors of their tenantes without recō ­pense, and straine their horse, their oxe, and cariadge to their proper worke without satisfaction. To be short, who so euer wrongeth in any sort the meanest that is, can not in any equitie merit the name of Gentlemen: and much lesse enterprise vpon a title so honorable, in whose life are expressed suche apparant effectes of dis­honour, and publique infamie: can they in actes of vil­lainy and vices, worthely displaye the honourable en­seignes of vertue and nobilitie? will they make noble­nes the cloake to oppressions and wronges, which, by vertuouse actes, is raised the beautie, excellencie, and dignitie of houses? he is not gentle in whom is founde violence or tyrannie, and farre from the name of a Gentleman whose conuersation expresseth dissolute & deformed dispositiō: no, he is a villain in equitie, whose lyfe is stayned with actes of villainy, as of the contrary vertue doth rayse and enoble villains of blud and race, yea vertue only is as the soule of noble families, with­out the which they were but as vaine and dead. By which reason, as to our place and estate of nobilitie, is tyed higher and greater pretences of vertue, so also by reasonable congruence, the more higher wee stande in title and dignitie, the more notable are our vices and faultes, as a skar or deformitie in the face showes more then if it were in the hand or foote, because those partes be more inferior and lesse apparant: yea, one small vice in a Gentleman, is more reprocheable to ye world, and damnable afore God, then many faultes in manye meaner people (as in the law a prince ouer a whole na­tion offered as much sacrifice to God for his sinnes, as the whole multitude for their common offences) for ye in place where hée should expresse to his people exāples of vertue and leade them in conuersation of ciuill lyfe, he giues publike occasion to doe euill, for that his errors [Page 314] being knowen, draw the multitude to imitacion. If a Gentleman (so often as he falleth) vnderstood the gra­uitie of his damnation, where as his lightnes leades him some times to glorifye or vaunt his nobilitie, to shake his sword, to manage his great horses, and to muster in gorgious garmentes and armour, as pom­pes of his nobilitie: he would euen so often common wt his carefull thoughts, how to discharge and acquite that dutie of a good and Christian Gentleman, such one ac­cording to our prescription. I denie not, but touchinge his generall estimation with the world, he must main­tayne place and countenance according to his house and race both for the honor of the vertues of his auncestors, and to expresse in him selfe fruits resembling and wor­thie of such trées: Let him haue castels, horses, armour, and ornamentes aunswering the estate and maiestie of his house: and withall let him, to that honorable pre­rogatiue (expressed in those visible fignes) ioyne the consideration of his office, which is, to leade his people (whose nature is to beare reuerēce and loue to suche as are worthie of them) in equitie, obedience, order and feare: as in déed, it hath ben a perpetuall custome in all ages and Countreys, that as in Kings, Princes, Noble men, and Magistrates haue ben more perfecte exāples of ciuill and christian order, so to such hath ben alwayes moste due and decent all stately pompes, whether in ritch iewelles, apparell, horses, or costly houses: wher­in this care is carefully and continually to bee applied, not (as preposterous men) to make of the accessary the principall, of the shadow the body, and of the accidence ye substance: but alwayes to entertain ye autētike & first causes of ye nobilitie of ye house, which ar, religiō, Iustice, and zeale to Gods honour, and the defense of his Coun­trey, accompanied with wisedome, aduise, sobrietie, temperance, and inuincible magnanimitie, by whiche vertues Josua, Othoniel, Sampson, Jeptha, and Dauid, haue [Page 315] wonne honour to them selues, and perpetual noblenes to their houses.

¶ The dutie of Aduocats, or Councellours at Law. Chapter ix.

ADuocates, or Councellours at law, are not as coadiutors to Iudges and Gentlemen Presidents and chiefe Iustices, to decyde and determine: but onely with their aduise by opi­nions and reasons, alleadginge cu­stomes, ordinances, statutes, and lawes, they serue to explayne causes of their clyentes, leauing the iudgement to the Iudges called and consti­tuted. To euery one of those the wise man speaketh: open thy mouth to the dombe, meaning, speake for the ignorant man, and vnderstand the causes of al persons:Pro. 31. consider well that which is iuste, and take vppon thée the cause of the poore and néedie: as if he had saied, thou which art Aduocat, receyue the causes of all suche as come vnto thée and their complaintes (for that thou art bound to all by thine estate) speake liberally for ye poore, in whom being no knowledge to deduce their case, they haue lesse meane to informe the Iudge: such instructe both what they shall saye and doe: be no partie eyther in councell or mayntenance to a wicked cause, nor suf­fer any to doe wronge to the poore (to whom the wise man séemes to perswade moste compassion, for that to such is seldome showed fauour or credite of men) for God hath giuen thée grace to speake, and opened to thée the vnderstanding of the Lawes, to the ende to mini­ster helpe to others, as to the toong hée hath gyuen [Page 316] the facultie of spéech, to speake for the whole bodie and for euery perticuler member, chiefly when any of them is grieued, and in cases of wrong: euen so the Lawyer which is the toūg and interpretor to the body polletike and of all men being in affaires and busines, ought to spare no compassion to the cause of the poore, disposing his office to iustefie right, and bring all wrong to pun­nishment, wherein, besides that he satisfieth at the full the office of his vocation, yet, in soliciting for the poore, he doth a seruice of greatest merit with God, in seeing iustice to be kept (one of the first actes of vertue) and in iustifying the innocent, he defendes him from violent oppression, and preseruing his smal porcion of goods, kéepes him from the hospitall, and his wife and familie from perishing by hunger: In sustayning the cause of the poore, and procuring condemnation to the wicked, he doth double worke of mercie, & obserueth that which so often God recommendes in the Scripture: where­in, the Iudge, executing the good aduise and exhortacion of the aduocate, accomplisheth the iudgement of God, doing an act of high praise, and worthy of eternall feli­citie. The aduocate thus being the mouth of the peo­ple, and chiefe enformer of the Iudge, ought not to bee ignorant in the written lawe, customes, statutes, and ordenances of the land, helping his wit with the art of reasoning, and his iudgement with general experience in all affaires, wherein the science of Logicke, morall discourse, and specially the studie of polletike reasoning may bring great helpe to him: for if by ignorance hée giue wicked counsel, and leade the partie in a vaine ex­pence of money to pursue an vniust cause: or if by in­direct or suttle dealing, hee cause an other to loose his righteous sute: though the lawes of ages and countreis appoynt him no punishment, yet, being guiltie both to the one and other losse, I doubt not but by the lawes of heauen and conscience, he ought to refine to the parties [Page 317] the full damage hapned by his corrupt counsell: No lesse punishment (but greater shame) is due to the ig­norant iudge giuing corrupt sentence by the perswasi­on of the aduocate, as to whom it belonges to be more wise and resolute, not deseruing to sit in the seate of a Iudge afore he haue thorowly passed the office of an aduocate, and practised lawes in publike court which hée had read in priuate studies. But if the aduocate enter­taine by couert sleightes and suttleties vniust causes, procuring cauillations by delayes, to weary the man whose sute is good and enforce him to a hurtfull accord, and so by his shiftes, peruert iustice into iniquitie: be­sides that he is bound to satisfaction of the losse, yet he is not out of the perill of Gods curse: Aduocates and procurers, who by entertayning processes in delayes empouerish good men, and become riche them selues: and such (the very instruments of Sathan) as eyther bréede or norish quarell betwéene parties, are condem­ned to all wretchednes by Iesus Christ: For if such as be peaceworkers be happy, of common congruence thē who hindreth, confoundeth, or delayeth peaceable cau­ses are ordayned to misery, as by whom is set abroche among neighbours the vessell of grudge, malice, hatred sorowe, heauines, and vtter vndoing, and also losse of time in their established trades and vocations where­vnto they are called by God: and if they be not ye causes directly that their clients offend God in many sorts, at least, they kéepe them from seruing him, restrayning al their hart thoughts, and industrie to the furthering of their proces, which cannot bée but a kind of impietie, yea oftentimes it hapneth, that by the dilatorie shiftes of solicitors and attorneys, many rich clients sée no end of their cause in many yeres, whereby it hapneth that he that preuaileth reapes not so much as he hath spent, and he that is ouerthrowne is sent to the bagge & wal­let, being afore the beginning of the sute, of good estate [Page 318] of habilitie: To such as be the occasions of this euill, I aske this question, if they be not iudged by their owne lawe, which sayth, such as giue the occasion of euill, séeme to do the euill it selfe: if the sinne bee as great to him that holdeth, as to the other that cuts the throte of the iust mā is there any grace or distinction in the sen­tence touching the Iudge, specially if he may apply re­medie, and abuse his meane? Let no man erre by co­uertures of writtes, or wrested titles of the expoun­ders of the law, or orders of courtes, for in what sort so euer they do wrong to any man, according to iudge­ment and conscience (which with great aduise ought to be considered, more then the opinion and comments of writers hid vnder the shadowe of the lawe, and yet a­gainst the lawe, which of it selfe is iust and good, so that it be not abused) they worke their owne depriuation of the life eternall: The vnrighteous (sath Saint Paule) shall neuer possesse the kingdome of God:1. Cor. 6. And who are more vnrighteous thē such as worke against the iudgement and intencion of the lawe, and contrary to the se­cret aduise of reason and sense of conscience which is not blinded through affections and custome of euill: Would those smooth and coosening Lawyers (if they were in the state of their simple clyents) attribute it to wel doing, to haue (with them) their best bloud drawne from them without féeling, and that which remaines, become too corrupt for horseleaches? Let them thinke vnhappie is the gaine, wherein vnhappely is wrought the destruction of poore soules: What other thing doe counsellors and attorneys committing to their Clerks Bookes of length and many lines, and consequently of more gaine to them selues, but draw by suteltie mo­ney out of the poore mans purse? What other thing is it then to impugne God, hurt their conscience, seduce the Prince, the Court, and the world, and vnder cooller of that iust and lawful gaine, to commit manifest theft, [Page 319] whereof they stand condemned in the iudgement of God, where all suttletie shalbe reuealed, (which Saint Paule calleth darknes) and all iniquitie examined,1. Cor. 4. not according to the vaine fancie of couetous & fleshly men, which think there is no other iniquitie but that which is séene and palpable to the hand: but euen the most & suttle craft that may be imagined, shalbe by the euer­lasting eye so clearely spied and descerned that it shalbe iudged worthy of death: one of the offēces that most dis­pleaseth God, is the sinne of the Deuill, as to be a de­ceiuer, a Traytor, a dissembler, malicious, author of quarrelles, suttle, and polletike to do euill: it is said the Deuill that appeared to Eue hid vnder the visible serpēt, was, of all other creatures most craftie & suttle: Then if our aduocates and attorneis, being instructed in the deuils sutteltie, sticke not to glorifie themseiues to haue so good a teacher and master to learne them: by good reason, as they practise his instruction and ex­ample, they are also to receiue with him a common re­warde and recompence, yea let them be assured, that the suttle are taken in their owne snares, and that no councell, cunning nor reason stande a fore God, who being able to confound all, will call into terible iudg­ment al such masquid and disguised suttelties? is it not a vaine and foolish sutteltie to beguile a poore man of a halfpeny, and for it to be condemned to lose a crowne:Iob. 5. 1. Cor. 32. Pro. 21. what folly more, then for the gaining of certaine tran­sitorie drosse here on earth by suttle means, to be con­demned to the losse of all goodes, body, and soule eter­nally in the worlde to come? But good aduocates led by simplicitie of conscience (as Aristotell, sayth by his knife seruing to mani vses, and therfore very profita­ble) are men no lesse conuenient, necessarie, and hono­rable, then any other sort in a comon weale, and of whom perticular estates in a kingdom, stand in nede: so that if they pursue their estate according to the right [Page 320] office and dutie of the same, they conteine men in order and bring infinit commodities to a whole countrie: they supporte the right of the prince, and valiantly resiste such as seeke to blaspheme against his maiestie: blasphe­mye I call with the apostels, outrage done against ye maiestie of the prince representing God in earth and therfore the iniurie done against the prince turneth a­gainst God: In causes of affairs concerning princes, officers of all estates, chauncelers, presidents, coun­selers, noble men, marchants, riche, pore, widowes & maides, ther is necessitie of the aduocate, who in cau­ses of pleading, is called and instructed in the cause: yea in these dayes, the dissembled vicar of Rome, his cardinalls, bishops, curats, pristes, & clarkes, if there be question touching their office or authoritie, must resorte to the aduocate to emplede the estate of ye cause in what supreame courte soeuer it be: he good aduocate seruing God and folowing integritie, is the mediator betwéene quarilous people, O reconcilar of ennmies, ye authore of peace and an example to a common weale: Touching common proces, he accordeth mo in one hower, then a whole parciall court doth in thrée yeres he will make conscience to enterteyne a proces, which he foreseith is like to continue longe? and therfore gi­ueth councell of agrement to the parties: if he knowe any pore man ouermatched wt a riche or captious ad­uersarie, he doth what he can to drawe the matter to accorde, wherby he deliuereth the person from encomber, and his goodes from daunger to be loste by the ha­zard of the iudges: yea one good aduocat doth more good seruice to the world, then many iudges in whome is constraint to giue sentence, according to their offices being not able to accorde the parties by arbitration: it is not meete that an aduocate (notwithstanding his excelencie of knowledge, without longe experience of pleading) aspire to the office of a iudge or president [Page 321] but eyther by constraint of the Prince, or by compulsi­on of olde age, being no more able to sustaine the la­bours due to the dutie of that profession: not buying ye dignitie, which the Pagans estéemed the same vice which we call simonie: but by election of other Iudges of the Court in whom may rest suretie for his vpright dealing: procurers, which are as publike soliciters and generall syndickes of all causes, in place of the parties to solicit aduocates and Iudges, and procure expedicion of Iustice to their clients: and notaries appoynted to receiue faithfully & truly the appoyntments of Iudges contenting them selues with their rate authorised by ye court, or ordained by their Prince, ought without futtletie, delaye, or couetousnes, exercise their estate: wic­ked notaries in Esaie are subiect to malediction,Esay. 10. as also vnrighteous Law readers and Iudges, because they write and pronounce vnrighteous Lawes.

¶The dutie of Marchants. Chapter x.

MArchants, folowing an estate of iust commutacion, are men no lesse pro­fitable necessary, and farre more honorable in their common weale, thē many of the other perticuler sortes of calling mentioned in the other Chapters: And albeit (according to the consequence and order of the Booke) I haue placed them after the other, as I haue coopled clerkes with their Masters, procurers with their aduocates, & other necessary officers with men of Iustice most necessary to serue them in that estate: yet, there is no cause of disgrace to the honest marchant, in this preheminence [Page 322] of place for that only necessitie of order tied me thereunto, which I haue obserued in the discourse of Apothica­ries and Chirurgions following the Phisitions, where I should haue placed them after the aduocates, and ma­ny other of qualetie. But as in this obseruation is no dishonour to the marchaunt, so, hee shall find no lesse instruction touching the office of his calling according to God, then if his discourse had come afore the rest, o­uer many of whom I must confesse hee hath right of preheminence by common custome of nations and rea­son. The Marchant then aboue al thinges (in the exer­cise of common traffike betweene men) is to consider déepely of the two generall lawes, Thou shalt not doo to another that which thou wouldest not haue done to thy selfe: and loue thy neighbour as thy selfe. And as they vse the yard to measure their wares, and the ballance to waigh it: and that there is no cloth nor other wares measura­ble, which they do not passe by the yard or elne, nor any thing méete to be waighed, which they cast not into the ballance, vsing both the one and the other aswell in vile and base, as riche and precious thinges, applying also the helpe of nombers for the better diuision of perticu­larities if néede requireth: So, in all traffikes, whither in grosse or in retaile, the marchant is bound to the ob­seruation of those two commaundements, by ye which he is expressely enioyned, that as he would not him self be deceiued, so also he must not willingly administer deceite or wrong to an other, neyther beare such loue to his proper profite, as in it maye be bred the iniurie or harme of another: but in all things of commutation & bargaine, to vse the same conuersation to straungers, which he would others should vse to him: Who, in their common actions, would rightly applie this lawe of na­ture grounded on true reason, and the other of the Gos­pell deriued of charitie, ye perfect fulfilling of all lawes, much lesse that they should néede instructions, séeinge [Page 323] they should seldome finde occasions to erre. And the cause why there remaine at these dayes so manye pre­script, constitutions, and statutes, is in no other respect but that men eyther could not or would not rule their actions by those two lawes, and much lesse applie them from generalitie, into speciall particulars. I would to God, that euen as the Marchant of cloth vseth his elne or yarde not to beguile him selfe or his chapman in the measure, that also and aswell, he would vse the lawe of nature and charitie, in the price & goodnes of his cloth, euen such as he would the other should sell to him, if there were exchaunge of qualitie: if he would haue the price reasonable full measure, not to be passed by the short yarde, which ought to be solde by the longe, and that the cloth be good, substantiall and sufficient, ney­ther corrupted in the making, nor burnt in the dying.

Let him euen do the like to his chapman, comming to buy of him: where then shal be the common sayinge a­mongst them, Let the marchant sell his wares as well as he can, it is lawfull to euery one to make his best profit: No man is bound to sell so iustely: and that the lawe bindes to no restitution, though the wares bée solde at double prise: all these spéeches, and the effectes that fol­lowe of them, are of the very inuencion of Pagans, & wretchedly vpholden and entertayned by pagan christi­ans, whose eyes of vnderstandinge, couetousnes hath closed vp, and restrained them from the cleare light of reason, infused into vs from heauen euen by IESVS Christ the self light: But all men what so euer, not ha­uing these two lawes of conscience ready to serue thē, in contracting, bargayning, selling, buying, choppinge, chaunging, and in the traffike of euery particular mar­chandise: I saye, if he doe not all in conscience, as a bro­ther ought to doe to a brother, and one friende to an o­ther, abandoning deceyte in euery dealing (for in case of desire to gayne by deceite, bloud, and brotherhoode, & [Page 324] friendship also will swell against it) he ought not to as­pire to the reputacion of a christian as hauing no place there, séeing he hath not obserued those two lawes, as the first letters of his christian Alphabet. But here the Marchantes alleadge, that it is so with all the worlde, and if they should goe so stricktly and iustly to work, the principall and necessarie charges would not be gai­ned. Little doe they remember in this, that it is forbid­den to conforme our dooings with the worlde,Rom. 12. 1. Iohn. 1. but to re­forme our selues in spirit, to take vp a new life & con­uersation truely Christian, not louing the worlde, nor any thing therein,Iohn. 17. Matt. 18. as vnworthie of loue, nor to followe the errours of the world, springing of glorie, couetouse­nesse, and pleasure. Let vs rather estéeme this worlde wretched, as to the which Iesus Christ would not once vouchsafe to imparte one onely prayer, but hath pro­phesied vpon it malediction, in respect of the miseries: who followeth then the guide of this diring, cursed and blind world, is it not directly to suffer him selfe to bée ledde into the bottomes of hell? Touching the other point that by selling iustly is no great gaine, let them be­hold the persuasion of Dauid, that a little is better with the feare of God,Psal. 36. then all the ritches of sinners: what doth it profit to gayne a whole world for certain daies, and loose a paradise for euer? Oh you Marchantes of little faith, fearing to féele necessitie if you liue in the state of honest men, beholde the man following his vo­cation in the feare of God, and liuing accordinge to his lawes, is assured by the word of GOD not to fall into want, but that God will ayde him and giue blessing to his labours: where, of the contrary it hapneth that the deceyuer is beguyled,Esay. 33. and who doth wrong to an other findes recompense of wrong, and what he feareth, hap­neth often tymes vnto him:Pro 10. yea, albeit God suffer him to become ritch by vnrighteouse meanes, his wealth taryeth euen no longer, then we sée a landflud fallings [Page 325] in great aboundaunce, and presently passeth away, and the place become drie. And as we see in dayly experiēce that the second or third heires of suche marchantes vn­iustly enriched, sell their houses, shoppes, liuinges, and become bankerout, leauing no other remembrance then that which a foule smoak leaues to a new whited wall. So the small stocke of a good and vpright mar­chant takes his encrease by little and litle, as the corne and grasse multiplieth into plentie: yea, his succession becomes an infinit generation. There bée marchantes of honest pollicie, but of couetous intenciō, who, selling at reasonable rate, do often times gayne more then o­thers: for, setting reasonable prices of their wares, they draw more buyers, and by consequence, more vse of money: whereby it happeneth, that gayning but a groate in a yarde, hée findes his encrease more in the yeares end, then an other that (with a slow vent) gaines a testor in euerie yarde: who, to auoyde the hazarde of his wares by long kéeping, and because he would rayse a great gaine, selles his wares of credit to chapmen in the countrey, but at his owne price, some tymes double or treble aboue their proper worth: thus selleth he time which is none of his, and beguiles simple people, who, eyther not knowing the value of his wares, or at least constrayned to take them by necessitie: whereby, the marchant, bound by Gods lawe, to reléeue and fauour the necessities of the néedie, leaues thē not in this, but committes them to raunsome, and afterwardes when payment comes, layeth them vpon the racke, distrey­ning their corne, their haruest, and for a small matter, leades away the substance that should nourishe them & their poore families all the yeare. There be also that vse a worse trade, encreasing their money by monthly loane which they call honest interest: but because aswel monthly vsurie as ye lewd dealings of many marchāts & their broakers (being as the deuil & his disciples) are [Page 326] sufficiently detected & punished by wholesome lawes of many christian nations. I wil not here touche any person in perticular, & much lesse discourse vpō ye whole abuses of interest men, hauing now to do with publike trafficke of marchauntes, who, to the other lawes a­foresayde, séeme to haue one more concurring with thē which is the rate of markets, the state of times, and the consideration of places: whereby as they may as lawefully gain at on time, as they casuallie loase at an other which is the common fortune of marchaunts: so let them take héede that in the meane and pollicie to make their profite, they be not founde the causes of ye euill season, or to abuse the market or the place: as for example: there are in on citie an hundreth or more of the most principall marchaunts, who, doubting the dearth of corne with in the yeare, or at least hope to gaine much by bargaines of corne: go from market to market to restraine corne in the season that they sée it good cheape, and somtimes make it rise higher, to en­force pore men to sell to them: By which intolerable trafficke, all ye corne of a countrie is drawen into their handes, and yet will sell none during the store of the countrie: But when it falleth wherby the necessitie of the market redobleth the price, then those corne mar­chaunts (or more properlie cormorantes) begin by litle and litle, by mutuall intelligence eyther to sell one after an other or euerye one to féede the market with his proportion or else sell in their priuate garners by their discreation, raising at wonderfully and extorted gaine: here if they saye they sell according to the rate of the market, and are ruled by the estate of the time and place: they may be aunswered that in taking the benefit of their owne lawe which is but concurringe they transgresse ye two first lawes, seeming to do plea­sure to others, with the common ruyne and miserie of a whole countrie, and so by their vnlawfull gaine, a­buse [Page 327] their vocation, they only are the imediate causes of the dearth of corne: for if they had suffered eueri one to sell his corne according to his necessitie, and forborn to ferme corne and forestall the market, such to whom the goods aperteined, had made sale to the commoditie of them selues and to their poore neyghbours, where these deuouring golphes of marchauntes, in respect of their perticular gaine, care not to put a whole worlde to vndoing: for the husbandman selling his féeldes and working cattle, becomes poore, euen he yt afore was in good estate to liue: The laboring man, hath his re­fuge in begging, and his wife & daughters abandoned to extreme pouertie, subiect to filthie prestitution: yea some of them dying of hunger: what recompence to these wronges? what relesse to these extremities? how can these wretched marchantes and manslears, satis­fie so greate offences? all the indulgences and full par­dons of that counterfet priest of Rome, can not absolue them from dampnation, if with contricion they wéepe not and crye in heauines for the mercie of God all the dayes of their life, and with good Zachea, satisfie to that which they haue gained vnlawefully, and commit the greatest parte of that which, remaines, to almes and déeds of charitie and compassion: which if they do not all the miseries happening by their wretched co­uetousnes, shall be written in their forehead afore god in condemnation, and they shall finde verified vppon them selues the effect of Salomons warning,Pro. 21. that cursed shall he be aboue all the people of a nation, which hath hid corne, gathering it from all partes into his priuate garners, and not put it to vent till the world wéepe for hunger: In this, may be comprehended also the dearth of all other thinges necessarie to mans life: the same being the cause and for such like great abuses yt with Saint Ambrose the traffike of marchants, was holden an estate damnable: wherin it behoueth the magistrate [Page 328] by constraint to opē the garners of such gréedy storers. (as being a thing of most equitie to make perticular profite giue place, to the common benefit, specially where the perticular is superfluous, and not necessary to the owner.

¶ How the Marchaunt maye per­forme his lawful trades and gaine iustly in his estate. Chapter. xj.

THe Marchant cannot lawfully make this prouision of corne and other com­mon vittels without doing hurt, but in two causes: eyther when ye straunger séekes to make so great transport that without careful prouision the countrey would within the yere fall into great want of reliefe: (then such prouidence of the marchant is both vertuous and commendable, and worthy of honest pro­fite, not such as their couetousnes requires, but accor­ding to the rate and iudgement of the gouernours: or when there is such plentie, that it lieth voyde to vse: there common store fully furnished, and the perill of ye yere already past or els prouided for. Thus did Joseph in Egypt, Gen. 24. foreséeing the dearth & necessitie to come. There is besides this, a prouidence of good marchaunts, both more profitable, and of greater gaine: as when they sée an iminent necessitie of vittels in a countrey, but chief­ly in their owne: then to traffike into straunge coun­treys where is plentie (as Gods infinit goodnes hath so prouided, that by the plentie of one nation, shalbe sup­plied the wants of an other, to entertaine them in ami­tie and perpetuall confederation. Many marchants in many townes become very riche by those traffikes, for [Page 329] which, and such like marchandise was first instituted bringing profite to many, and doing hurt no none. It is not long since that a marchant of Brittaine died wel­thy in many thousand crownes, rising to that estate from an almes asker and basket carier: it pleased the Kyng, by the report of his wealth,Frauncis the first. and his franke libe­ralitie to the poore succouring the good sort without in­terest or vsery, to reason with him, how he became so riche, to whom (as a Philosopher) he aunswered, with buying deare, and selling good cheape, explaning his mea­ning to the Kyng, in this ciuill & modest circumstance. Sir (quod he) when I vnderstood that in any forreine coūtrey corne was good cheape, & deare in this realme, I resorted thither with as much money as I could bo­rowe of some, & of others, such marchandise as I knew to bee deare in that countrey. And béeing there I had quicke vent of my wares with reasonable gaine, and with the money bought (somewhat aboue the market) so much corne as my proporciō would stretch vnto. By which meanes, vppon my retorne, embasing the price of corne in myne owne countrey, euery one ranne to mée, desirous with ready money to bée my chapmen, and so making my retorne (for the most part) euery two Monethes, I gayned by both voyages: And so according to the increase of my stocke, I roase to fur­nish Shippes, Barkes, and Boats of mine owne, set­ting many idle mariners on worke, and succouring many other sortes of poore people, for the which, God bles­sing my labours, I encreased in wealth as it were slée­ping, neuer receyuing any notable losses, my mind (my léege) being alwayes voyd of care, & my body in estate disposed as you sée. The Gentlemen of the Countrey also, séeing my successe in wealth, were sometimes con­tented to make me their Farmor, and suffered me to gayne plentyfully vnder them, for the which I accompt me bound to remayne at their deuocion. Thus (Sir) I [Page 330] gained both by land and Sea, and am (by Gods onely goodnes) risen to this little wealth, which to your Ma­iestie, is made great ritchesse. The king deliting in the ciuilitie and roundnes of the man, attributing with all much to his merytt, for dooing good to the whole realm, made him a gentleman with armes to his great com­fort, and contentement of the estates of Brittaine, who had earst commended him to his Maiestie. Let this ex­ample leade other good marchantes for the honour of their estate and proper vocation, to vse the like proui­dence to succour the necessities of their Countreys, by their honest and well meaning industrie. Many maye bee here the questions of many busie marchantes, who, if they cōsider wel of the lessons in the first two lawes, may be both resolued and satisfied: Can I (saith the marchant) (suffering some wast in his corne eyther by lec­kage, or other common casualtie, or hath his cloth mar­red in the carriage, or by his owne negligence is begui­led in his wares) recouer my money, if I may not sell aboue the market to redéeme my losses? or seeing my intention was to bring reliefe and profit to the whole common weale, is it reason that on me onely should be laied the losse and hindrance? I aunswere, if his will were such, and his desire in déede christian, and that hée had in venture the commō money of the citie, he ought to be ayded of the general store, as being a publike mi­nister and factor of the Citie. But if they be harde to consider his losses, and more straite to restore him to succours, hee hath his comforte in a patient hope, that God at some other time will recompense his present losses with greater gaine: as no man is without hys perplexities, [...]. Pet. 1. so no marchant doth alwayes gaine: For some times aswell in affaires on sea as lande, GOD sendes afflictions, for proofe and trial, but he deliuereth the iust man in the ende to his greater comfort. But if in his voyages and trafykes he had no other intent thē [Page 331] to aduaunce his own priuate gayne, I sée not howe the common weale hath interest in his restitution, séeinge as he traded for him selfe, without respect of publique benefite to the countrey, so there can be no reason of re­stitution, where is no cause of merit: No, let such as re­straine their wares to a dearth, in hope to enhaūce the price, and in the meane, eyther the season groweth plentifull, or their wares corrupt: let such I saye, sucke the iuyce of their couetousnes, with the broth of rigorous punishment, togither also with that cankared sorte of marchants, who, by reason of loane or credit, passe their wares to poore chapmen of the countrey, eyther for bet­ter then they are, or at more price then they are worth. Such also as making store of their corne, and neuer appeare in the market but when the price beginnes to a­bate by the great supplie that the countrey bringes in, and to restraine or forstall it, will not stick to send twoo or thrée leagues about in the coūtrey to all ye vittellers & corne men, with threates or false brutes not to bring in their corne as yit. What other reward doe such mar­chants merit of their common weales, but publike in­famie & exemplairye iustice? yea they are bound to re­store the damage that is sustained by it: wherein it be­longes to the officers of the towne and other special ministers vnder the Prince, not to wink at this great in­iustice done by these cormorantes to a whole common weale, least by their coniuringe and dissimulation, thei stand no lesse guiltie afore God and their countrey, thē those that are the special dooers: if they alleadge (which is ordinarie with them) that they made the prouision for the towne, and therefore ought not to sustaine losse: how false that is appeareth by this argument of their dooing: for if their store had ben reserued to the reliefe of their towne, they might haue giuen plentifull suc­cours not onely to the towne, but to the coūtrey about, at the beginning, when corne drew to a scarcetie and [Page 332] high price in the market: but as by their extréeme coue­tousnes, suffering it to mount to extréeme rate, they brought lamentable preiudice to their common weale, so, much lesse that there is any colour of excuse, séeinge by the apparance of their dooings, the common people findes good cause to accurse them with infinit outcries, which being retained in heauen, can not but bréede ef­fectes of their ruyne on earth:Exod. 21. Esay. 9.33 for God (according to ye scripture) drawing vp the cryes of the poore, vseth to re­uenge their iniuries with all lamentable miseries, thondred vpon the proper dooers and their posteritie to the extreeme rooting out of their houses: Let the ma­gistrat also looke to it least God wrappe him in the common paynes with such as doo the wrong: Let him not dissemble iustice, by any merit or estimation of the person, for that the greater they are, the quicker Iustice their offence deserueth, as being vnthankfull children and bretherne to their common weale, which is their mother: albeit in them be respect of parentage, neigh­bourhead, gossupship, or other consideration of friend­ship, yet they ought al to passe vnder equall punishmēt, for that as the law is equall, so with God (whose liefte­nantes they are) is no acception of persones: who, whē there is a fault committed in his house euē by his dea­rest children, there beginnes he his correction, afore hée procéede to iustice of others:Deut. 5. So did he to Moyses, who spake to him face to face, that is priuatly, reuealinge him selfe to him more then to any other: as soone as hée erred, he is first condemned for certayne infidelitie: neyther could he at any time retract the sentence, but that he dyed in the desert, and could not enter into the land of promisse.Deu. 33. Act. 5. Ananias and Saphira, were in the Ca­talogue of the first Church, but as soone as they lyed to the holy Ghost with an vnfaithfull (but weake & fraile distrust) are executed to death by diuine vengeance: it is written that Chylon, whē he was created soueraigne [Page 333] magistrat in Athens, sent for his friends, saying yt frō ye time forward, he renounced all frendship, meaning yt in causes of trespasse, he would vse parents, frinds, & kindred, in on rate and equitie of iustice, with others: Ther be, that in the traffike of marchandice, and corne specia [...]ly, do forestall the time, as when they buye corn yet in the blade, and frutes not resolued, but in their blossome, with many other helps in bargeyning, where of I leaue the resolution to the lawes, for that my pro­fession here is to medle with none but such as concerne concience and Christian dutie: And so, because the time is not yet ceraine to make by common iudgment a certaine measure of corne and frute, no man ought to buye (as they saye the pigge in the bagge) nor ye corne in the blade, for that the market is the place apoynted for the trafficke of such thinges: Such forerunners of time and forestallers of markets, neuer buye in that sort but at too plentifull a peniworth, as the seller sel­dome obserueth those seasons to sell in, but by some great necessitie, which, as a matter of force & constraint is also impertinent to the bargaine making: it is sayd that feare and force make vnprofitable accordes, as in which two passions, is neyther full libertie, nor perfect iudgment: And therfore, in common reason, the buyer can not but offend in conscience, if he enforce the neces­sitie of the pore seller to his priuate gaine, and the vn­doing of him selfe and desolat familye, speciallye buy­inge his corne in the blade, and other his goods which are not yet in nature: touching rent corne of fermers, if their Lordes deale not with them somtimes, more in conscience, and consideration of the yeare, then ac­cording to the straight equitie, and rigor of their coue­naunts, they may (to their dishonor) flea them quicke (as the huntsman caseth a fox, to haue his skin) and leaue their wiues and children to pouertie, to their perpetuall confusion afore God: ye land lord ought [Page 334] to deale with his tenant, as the herdsman wt his flocke who is contented only with his fléece, and feding him still to thend he may estsons encrease, he defends him from the woulfe, and sucoreth him in time of his po­uertie.

Great also is the gredines of marchants in their other perticuler trades, and no lesse damnable their sheftes and subtelties, enforced with a custome of lying and swering, vices for the most part familiar wt inferior bargeinars and retaylers aspiring to be rich by those abominable helpes: But to cōdemn this coue­tousnes (the very norsse and feeder of all other vices) this were only sufficient, if marchants had no other purpose or pretence in their contractes and trades but to serue GOD according to their vocation, which is in his feare to folow with faith and diligence their trades, & with out vnlawefull affection to other mens goods, not to doubt but God wil blesse their labors and sanctifie their profession, according to his promise: and not obserue the example of many now a dayes, who being drowned in the pretence & deuice to gaine, haue no other cares day nor night, but on their traffikes, thinking on them euen till they dye, yea, some haue bene séene counting their Crownes at ye verie instant of death, dying euen with bargains in their mouthes: A time wherin (aboue all other) men ought to rayse their eys, their handes, & their harts, to God, & not to tourne their contemplation from him to thinke vpon the goodes of the world, which in déed at no time ought not to be estéemed but as instruments of vertue, and means subsisting life, with out other affection, least they leade them in to the vice of Idolatrie, and so make marchants vnworthy of the name of Christians: wher in albeit they are not without infinite reasons for their defence, yet, pertaking with Infidles and Pagans, and tending to iustifie their wicked couetounes: I [Page 335] leaue them to the warning of their proper conscience, which, being touched with grace, can holde no societie together, no more then a weake stomacke can brooke a corrupt medicine with out casting it vp.

There be great Marchants, which séeme to aide in­ferior occupiers, but it is to eat them vp altogether: as such as deliuer money afore hand to poore butchers, ba­kers, and bruers, and receiue it againe in prouision of flesh, bread, and béere: which wéekely prouision, eates in effect the very profite of the poore occupier: the same trade also is common to retaylers with their countrey chapmen by credit, who, being halfe falne, much lesse that they are remounted by such weake handes (who notwithstanding are bound to raise them by Gods or­dinance) but of ye contrary, are vtterly troden downe, and so pinched by these great byting marchaunts, that they are driuen to enter into fraude, swearing, lying, & other marchant shiftes, to helpe their gaine. But tou­ching shift, deceite and suttletie they stand vppon so many kindes and maners, that they are too infinit to be re­hearsed (so sufficient is the wicked nature of man to cō ­triue sleightes to hurt his neighbour:) And if a poore man séeke his reasonable remedie by the law, he were better to rest beguiled, then ioyning losse to losse, heape his vtter vndoing, by following the delayes of the law: For after the marchaunt (as the Jtalian saying is) hath presented the Iudge with a golden combe for his siluer beard, it is a charme against the poore occupier, who ei­ther can not be heard at al, or els wilbe perswaded that the communitie of the case makes it tollerable. Bakers haue many waies to abuse the world in their trade, subborning many intollerable suttleties. Bruers also and drawers of wyne, are not without their deceites, who for the better tast and sale of their wine, forbeare not the confection of things, which to rehearse, is no ciuili­tie, of which, are bred many diseases, as corrupting & [Page 336] poysoning the intralles of such as drinke them. But­chers blow vp their meate to make it séeme full, selling as much winde as flesh, Fishmungers, Cookes with a­ny other that trades & turnes the penie, are not with­out their artes to beguile the eye, the eare, the hand, the mind, the reasan, and the iudgement of the buier: which suttleties in their seuerall parties are so much ye more damnable, by how much they are eyther dissembled or iustefied by such to whō belongs the reformation of a­buses, the rather for that in them God is gréeuously of­fended, our neighbour endamaged, euill example suf­fred, vice norished and fauoured with impunitie, and in the end vengeance executed of priuat authoritie, for want of publike iustice. Marchaunts haue speciall ex­ample and commaundement not to deceiue, in these wordes of S. Paule: 1. Thess. 4. take héede (saith he) you circumuēt not your brother in any busines or traffike, not selling vice for vertue, nor yt which is naught, for good wares. The deceitfull ballance (sayth Salomon) is abhominati­on before God,Pro. 11. and the iust waight is according to his will:Leuit. 19. Let thy ballance be euen saith God in Leuiticus, & thy waights equall, thy bushell and thy measure al one: And if we shalbe measured with the same that we measure others, such as haue giuen wicked measure, how shall they be iudged?Matt. 7. Let euery occupier vse the same reason to a child ignorant in the value of wares, which he would administer to an other fellow marchaunt of the same trade. To deceite in bargayning, is added a custumary vanitie of many wordes, lying, swearing, and forswearing: And since by the scripture we stand in daunger of sentence for euery idle and vntrue word, how perillous is the state of them who enhable the value of their wares with othes & lies, specially séeing the lying man murdreth his soule:Pro. 10. And who sweareth vntruly without necessitie, puts the name of God to blasphemy, doth wrōg to his neighbour, and sinneth a­gainst [Page 337] his conscience:Matt. 5 Iam. 5. Ecle. 36. For which cause the wise man sayth he found two things very hard and daungerous: that the traffiker or marchant could hardly kéepe him selfe from deceite, and the retailer (which is the regra­ter) could not be iustefied in his word: which vice (as Tulli sayth) though it spredes commonly thorowe the whole course of marchants, yet it is most in custome with the inferior sort, who buy in grosse, to deliuer to others by retayle: to whom I wish such rigor of refor­mation, that the abuses & the endamage thereof, might be restored by present satisfaction: so would the exam­ple be a terror to others, whereby God should not bée offended, the neighbour hurt, nor them selues in mise­rable perill of perpetuall sentence. And so leauing the abuses of all other estates to the censure of the lawe, (if by conscience and Christian warning they will not bée reclaimed, I will end with husbandrie, whereunto is ioyned the state of a pastor to helpe to norish man (as Cayne was the husbandman,Gen. 4. and Abell fed cattell in ye féelde.) In husbandrie I thinke is least guile, for that he tilles his ground, and laboreth his viniard with simple industrie: only his abuses may be in these thrée man­ners: if he present not faithfully to God the first or chief of his fruites, which was the error of Cayn, and there­fore God receiued not his presents for that they were not offred with good heart, but complained and grudged with that which he gaue to God: where Abell offring willingly in sacrifice his best and fattest lambes, God (as séeing into his sincere heart) beheld him and his presents, accepting them as worthy to be receiued of him. The second fault may bee, if he pay not his tenthes in the name and by the commaūdement of the great God, to entertaine his ministers:Malachy. [...] God sayde by his Prophet Malachie, that he had iust reason to be angrie with ye Jsraelites, in sending them dearth of corne, for not pay­ing their tenthes: yea, if the husbandmen forget their [Page 338] tithes to the poore Leuits, and left not in haruest time for the other poore to gleane, and distributed almes at other seasons according to their dutie, they were thret­ned with barrennes and dearth ouer the land: wherin Christians haue to consider touching all those texts standing vppon the law of God, and authorised by the Gospell, being more iustly bound then the Hebrewes to whom the causes were nothing so reasonable, as also for that the ministery (without comparison) is of more value & more honorable in the Gospell then in the law: and lastly for that the Gospell recommends the poore dearely to vs, and with more riche promises of recom­pence, then the law. The third vice may be in the pai­ment of their rents to their Lordes and creditors, to whom as they may vse subtletie, and eyther defeate or delay them of their duty: so in bargaining for corne and wyne, they may sell corrupt wares, & in diuerse sorts: for the which it hapneth by the iustice of God, that in the end pouertie is the reward of those people, ioyned with recompence of euery fatall and miserable calami­tie eyther vppon them or their houses. Pastors and heards men are bound with diligence, faith, and care to cherish their flocke, and with that affection, that they defend them from al peril of rauine, for the which they are to giue accompt to their Masters as if they were their owne: And therefore to the sicke, they ought to applie remedie, and giuing strength to the weake, not to abandon the worst from their eye & perpetual care, to the end they may vaunt with Jacob, to haue ben good heardes men: wherein, pastors Ecclesiasticall, are here aduertised spiritually touching their pastorall office, for whose cause I haue adioyned this little addicion, and so leaue them to the consideration of their high fūction in the lesson giuen to good common heards men.

¶All other estates are comprehen­ded in those that haue bene already debated: the ex­plication of the qualeties of persons. Chapter. j.

AL other vocations are contayned vnder those that haue bene already de­bated: So that if any other estate seperate, as Embas­sadour, Orator, or other of infinit profession, as mes­sengers, intelligencers, in­terpretors, or spies, with o­thers of that rate, woulde know how farre their offices stretch according to the Scripture, they shall find them comprehended in the former estates: aboue all other things, the Embassa­dour being the faithfull substitute of his Prince or cō ­mon weale, ought not to reueale the secrets of his legation: whereby, eyther the affaires of his Prince maye be hindred, or aduauntage giuen to the forreine Ma­gistrate: he ought not for his glory, profite, or pleasure, to practise any extraordinary innouatiō, or be inuested in any estate to ye disaduaūtage of them from whom he is sent: For which act, Hermolaus Barbarus, a man of great knowledge, Embassadour for the Ʋenetians with the Pope, taking the patriarchship of Aquilea, was publikely condemned by the Senat in the losse and depriuation of the priuilege and Burgeship of Ʋenice: and had [Page 340] it not ben for ye credit & merit of his former seruice ioyned with the diligent intercession of the Pope, he had bene in daūger of capitall sentence. By this (as it were by the waye) may be warned our preachers the Em­bassadors of the liuing God, neither, to say or doe any thing in Gods name further then the cōmission of his word will beare, nor to hope for or take any presents of spirituall promocion eyther to corrupt or tempt thē to disguise the truth, couering ye apparant vices of their benefactors, against whom God commaundes them to speake boldly vppon paine of his iudgements, & not to hold their peace, as doth the dogge which forbeareth to barke, when his mouth is filled with meate. Tou­ching the Orator, I maye send him to the office of the aduocate for the conueniencie yt is in those two estates. Betwene whom, this is onely the difference, that the aduocate alleageth onely the lawes for such affaires as may be decided by them: & the Christian Orator, decks his matter with eloquent phrase, prosecutes it by po­pular reasons, by arguments sometimes very likely, and most often necessary, iustefieth his proofes by histories aswell holy as prophane, to perswade his purpose and enforce his causes of coniecture, whereof in the law can be raised no certaine proofe. The aduocate and he, reason both to one end, as to defend the iust, and ac­cuse & condemne the euill doer, perswading in thinges honest, profitable and necessary, whither touching the Church, or temporall estate. The spie is as a faithfull and wise seruant of his Prince or Captaine that vseth him, of which estate he ought to make no conscience, be­ing assured that ye war wherin hee is employed is iust, as being proclaimed thorow the kyngdome as a mat­ter of consent by the Prince, his counsell, and graue estates: and signified to the enemy. So are Josua, Caleb, and others sent to espie the land of Canaan, authorised by Moyses: of whom, if the rest had bene of the like [Page 341] fayth and courage as were Josua and Caleb, so many miseries had not falne vppon the Israelites.

There resteth now to treat vppon only the qualities, or diuers fortunes (as the saying is) of men, that is to saye, riche, and poore, ouer and be sides that we haue alredy touched of them in the Chapter of hospitalls & reléeuing the pore, togither with the qualities of the learned, and ignorant, men that be good, and such as are of worsse sort: these qualities we finde in all estats, trades, and vocations, some riche, and some pore, or part [...]y rich if they be conferred wc such as are extream­ly pore: or halfe pore, if they be measured, with them that excéede in wealth: so may we iudge of ye other qua­lities, wherin, afore we discend to discribe amplie the dutie of the riche and pore, we may note three thinges by ye waye: ye first is, ye riches is no honorable prehemi­nence, nor makes not an estate of dignitie, & therfore, let not the riche man by any credite or reputation of his wealth, aspier to honor or dignitie aboue others, nor others attribute more to him then to the simple & honest pore, in regard of his aboundance: wherin cer­tayne Christians euen in the primatiue Churche (re­teining yet the error which they had being Pagans) bearing more honor to the riche then to the pore (the common fault of the world) were greuously rebuked by Saint James, Jam. 2. charging them in the crime of acception of persones with vnrighteous doing wrong to God, and to the pore: for God sayeth he, estemes asmuche the iuste pore man as the riche, yea he séemes to beare more fauour to the pore, adopting them the heirs of his Kingdome, which he giueth to such as loue him: Saint James also rebukes the honor that is giuen to richemen in great assemblies for the only respect and name of their wealth (a kinde of Idolatrie to honor a creature, vile, and insensible in a man, as is riches) and not re­uerence the pore, by reason of his pouertie, which not­withstanding [Page 342] is most acceptable and honorable with God, as being innocent and without hurt: where in ye riche man (according to the Apostle) is founde ma­ny actes of oppressions, which haue fauour of impuni­tye, albeit they deserue extreame iudgement: To dis­pise also the pore man, is double sinne, as both retor­ning in iniurie against God, who hath made the pore aswell as the riche, yea, honoreth him with his more singuler graces as apeared euen since the time of the lawe, chusing for his prophetts men extremelye pore: as also againste the pore man himselfe, who with his present pouertie feeles yet an other affliction, when he findes him selfe dispised. Secondly, riche men ought to be perswaded by faith, yt their welth comes not altoge­ther by their labors, their witts, nor prouidences: for (sayeth Salomon) the blessing of God makes men riche, and keepes them from suffering affliction: it is of mear grace that God makes some to prosper in the goodes and affairs of the worlde with out suffering losse or vex­ation? And as ther be many that trauell no lesse then they, yea with equall industrye, prouidence, and care and yet are vnder the yoke of pouertie: So then let riche men attribute nothing to them selues, but all to the bountifull prouidence of God, by the mean of some little labor which they take, as if they would attribut the fertilytie of a good ground yelding for one graine aboundance of corne, being but simply tilled to the pro­uident ordenance of God, and not to their industrie & manuring, seeing there is no ground, which though it be tilled and fatted with great labour, and sowen with neuer so good séedes, will yet yéeld no fruite neither in plentie nor price, because the blessing of God hath not bene giuen to that ground to make it riche in corne: e­uen so the poore are ordayned of God to their estate of pouertie, I meane the good sort, for such as by negligēce, by whoredome, or other vnthriftines, become poore, are [Page 343] causes of their owne decaye: as there be, that contrary to the ordenāce of God get riches by vseries and other vnlawfull meanes, deseruing not to bée called the rich men of God, but of Sathan: as also such as by misgo­uernement become poore, are not called by the poore of God: and as such are not true poore falling into pouer­tie by their owne vices, and not poore by God but by his permission, so also riche men are rauinors by the suf­fring power of God, and not by his will.

Thirdly, rich mē by faith may apprehend Gods pro­uidence, bearing them fauour and frendship to establish them in prosperitie & ease aboue their other bretherne, (as belonging all to one heauenly Father, drawne out of one mother which is nature, and qualified of cōmon elementes touching the constitution of the body) whom they sée subiect to more pouertie and affliction: for the which as they are bound to a more action of thankes to God, so let them search the cause why he reserueth such fauour for them: and why also and for what ende there bée so many poore, euen to the ende of the world, which can neuer attaine to ritches, on whom (if it had so plea­sed him) he might by the opening of his plentiful hand, haue bestowed great ritches, as he did vppon Job after his extréeme pouertie: In consideration of all which causes, it will fall out necessarie with our purpose, to prescribe aswell to the ritch as the poore, their particu­lar dutie according to God. First then the riche ought not to swell or presume by any opinion of his ritches, nor the poore fall into infirmitie of hart by reason of his pouertie, and much lesse estéeme him selfe of inferiour grace with God, or estimacion amongest men, accor­ding to one self iudgement of reason: but (with Saint James) let him take occasion to glorifie him selfe in God of his poore and abiect condition, in hope to be exalted: as of the contrary, the ritch arrogant man hath to feare to be throwne downe after this life, the same being ex­pressed [Page 344] in the example of the wicked riche man, cast by wicked spirites into extréeme necessitie and horrible tormentes of hel, where the soule of poore Lazarus was caried by Angelles into the bosom of Abraham. The promise of Gods kingdome is made onely to the poore, and therefore if the riche wil be saued, let them buy it of the poore by true faith and charitie, and almes, with deedes of compassion. You rich men (saith Iesus Christ) make you friendes of the Mammon of iniquitie,Mat. 5. Luc. 16. that is, of the richesse which induce men to much euill, draw mindes to vnlawfull lustes, torment hartes with wic­ked cares, make their owners idolators, being vniustly gotten, are also carefully kept, and by their abuses, are the causes to infinit people of euerlasting damnacion.

In this also the rich sort ought to feare, for that GOD giues riches to many as their porciōs which they haue to looke for from him, according to the saying of Abrahā to the riche man in the Gospell: My sonne, thou hast al­ready receyued thy pleasures, Luke. 15. and Lazarus likewise his paynes in the world: content thy selfe, if thou hast at a­ny time dou any good, as prayed to GOD, or heard his word, thou hast ben sufficiently payed for it: thou canst not passe from a vaine pleasure, to a true and perpetu­all pleasure: from temporall richesse (which thou didst abuse) to an euerlasting felicitie: from worldly glorie & honour, whiche were thy delites, to a glorie eternall: which as a swéete reward is reserued for this man, on whom the world threw contempt because of his pouer­tie: Wherein then as the rich men of the worlde haue more occasiō to submit in humilitie and feare, so, to the poore is giuen comfort and hope to bée exalted, for whō, the more miseries, perplexities, and contemptes they haue suffered in the world, the greater recompence is layed vp, in the ioyes, felicities, and eternall delites of heauen.

¶ Still touching the qualities of personnes. Chapter. ij.

RIch men, considering in thē selues that wealth is a gift of God, and not the onely fruite of their indu­strie, as they ought to glorifie the Lord: so, by how much hée fauou­reth thē aboue others, by so much are they bound to submission and humble recompence of thankes giuing, with encrease of loue towardes him, because without their merite, he hath aduaūced them to goods, as foreséeing that they could not easely beare the pouertie and miserie of the world. They haue also to consi­der, that he hath blissed them with so great store, to the end to make distribucion to their poore bretheren: for which purpose as their heauenly father raised them to that plentie, to the ende that in their liberalitie might be expressed their office of brothers: So, if they failed in this zeale, what iniquitie did they to their brethren, ha­uing right in the goods of their father, at least touching necessarie reliefe: and what more apparant wrong to their saide Father giuing them the saide goods in super aboundance, to the end to compart them to the ayde of his other children? shal not he haue iust reason to disen­herit those vnthankfull rich children, and conuert the inheritance to the others who were not relieued but of their handes, and would not endure hunger and naked­nesse to impart compassion with them? If there were no brotherhood but onely societie, as being all compa­nions and conseruauntes in the seruice of one maister: [Page 346] who giuing them (as to his deputies and stewardes) money and prouision to entertayne his house, if they conuerted all to féede them selues, or made priuate vses of it in their owne houses,Luke. 12. whereby their fellowe ser­uauntes complayned: is it not sayd that such seruaunts as murderers shalbe bestowed with the ypocrites and wicked, and feele perpetuall tormentes? Let therefore the ritch sort, by the aduise of the Scripture, acknow­kedge the poore as their bretheren: and in the same consideration, let them entreat them faithfully in houshold societie according to the will and commaundement of ye great Maister, who hath giuen them prouision enough to nourishe ye whole multitude of his familie: by which there is no doubt but GOD as a discrete Father of a houshold, and wise and rich maister, bringes compotent prouision of all sortes of necessary reliefe (yea euen to aboundance) to féede and entertaine his familie: and is not accustomed to withdraw that bountifull store, if it be not to correct the disobedience of his dissolute and vnthankfull children and seruaunts. So that let the riche vnderstand here (suffering the poore to smart in neces­sitie) in what estate of sharp condemnacion they stande afore God, whose stewardes and officers they are to distribute his treasure, not to the fancie of their vayne pleasures,Matt. 6. or to kéepe it to vnprofitable vses, but after the necessitie of their owne familie be satisfied, to com­mit the rest to distribution to their poore bretheren and fellow seruaunts: whom if they abandon, and vse in negligent compassion, euen so many miseries, diseases, and deathes as they shall suffer for want of succours, shalbe reserued and refined vpon the heades of the rich in the eternall iudgement of God. Let them not be ig­norant that God hath not replenished the earth with so many poore, but to be a meane to the rich men (vsing ayde and compassion) of their saluation, as without whom they cannot be receyued into the kingdom of re­compence. [Page 347] For so, he that aydes a prophet, receiueth the hyer of a prophet: and who hath compassion of the poore, receyueth the recompence of the poore, which is ye king­dome of God. And so the rich man may haue paradise aswell as the poore, so that he giue him societie in hys ritches. Saint Paule in these few wordes cōprehendes all the dutie of the rich mā: Instruct O Timothe, 1. Tim. 6 sayeth he, the rich men of the world, not to be proud, nor to lay vp any hope in their vncertayne riches, but in GOD, who impartes to euery one plentifull meanes of ho­nest and sufficient hauiour: Let them do well and bée riche in good workes: gyue easely (that is, in liberalitie and without grudge or force) communicat their riches to the needie, and so lay a foundacion of euerlasting life: Let them be the seruauntes of God, and not thralles to worldly goods, wherein, who reposeth confidence, falles into miserie, from the which riches can not deliuer thē saith the wise man, but vertue onely afore God: they draw men into infinit sinnes,Pro. 10. makinge their owners more couetous, forgetting God and the dutie of nature: they vexe them with disquiet of mind, and will not suf­fer them to afford cōpassion to the néedie, no not by way of loane: the same being the cause,Matt. 12. why Christ holdeth it no more possible for a riche man to bée saued, then a great Camell to passe thorow the eye of a néedle: and for the rarenes of good rich men, it is saied, right happy is that rich man which hath ben founde without blot,Eccle. 31. & hath not gone after gold (couetousnes hauing this pro­pertie in rich men neuer to be satisfied, but with the plentie of goods, increaseth in desire to haue more, as ye fyer becomes hoater being fed with aboundance of drie wood) If there be any rich man (saith he) without blot (as not proud, not couetous, not iniurious, not dissolute, but humble, liberall, pitifull to the néedie, and not care­full of the pleasures of the world) we will praise him. Rich men haue their example in Loth and Abraham, [Page 348] great almes giuers, who, of their wealth, made instru­mentes of pietie. Let the poore also for their partes, bée humble, patient, without murmur, and pride, a vice (aboue all other) most intollerable in pouertie: let them offer their bodies to labor, to the ende they be not vn­worthy of ye bread they eate: Let thē reioise in the pro­mise of that wealth, which farre excéedes the value of worldly goods: not douting, but if god had séene that the aboundance of earthly treasure had ben necessary for them, he had ordeyned them to it aswell as others: but knowing their infirmities, he foresaw that the abuse of riches would haue led them to haue displeased God, and so be instruments of their eternall destruction: Let thē follow their humble vocation, in mildnes and dutie of mind, with this suertie, that their heauenly protector & patrone will neuer leaue them without succours in all their affaires and necessities. But nowe, because Christ biddes vs giue to all that aske,Luc. 6. whereupon que­stion may rise, whether we be bound to giue alwayes, or to giue to him that borroweth, or lende without de­maunding profit. Firste, we must consider, that in the commaundement of IESUS Christe to gyue to all that aske, is meant to gyue to the poore, and in the name of GOD: Otherwayes it coulde not bee an acte of vertue, and worthy of the eternall reward pro­mised to the almes giuer. And as in giuing to him that hath giuen, or, if we doe pleasure to him of whom wée haue receyued or hope to receyue benefit, is but an acte ciuill, cōmon to the Pagan: So also to giue to the poore by a natural compassion, for the onely regard of his po­uertie,1. Cor. 8. is a worke of naturall boūtie, which some make morall. But séeing the act is not done to the end that it ought, that is to Gods honor, to the which all déedes ought to be conuerted, it is not worthie of recompence of God, because there is nothing done for him. Well, we are bound (according to the rate of our hauiour) to [Page 349] giue alwaies to the néedie, but with this lesson, to know first who be truely needie, of whō there be thrée sortes: the one is, he that is extreemely poore, to him I owe my vittailes and garmentes that remaine aboue the neces­sitie of myne owne vse: And if I be not able to succour al such needie people, at the least (with Saint Augustin) let me releeue him whose necessitie is first offred to me, drawing by my example rich men to reléeue others: In this case the rich man refusing to ayde the poore, is a ty­rant and vniust possessor of the goods of others, for that the superfluitie is a due portion of the poore, according in the wordes of Saint Basill, The money (saith he) that thou kéepest in thy coffers, the apparel not seruing thée to vse, and the vittailes that thou hast in aboundance, are the goods of the poore, ouer whose right thou dost v­surpe: In this, he séemes to holde conformitie with S. James, Iames. 5. that the rich men ought to sighe and wéepe for ye miseries that will happen to them, whereof he allead­geth thrée causes: the first, for that they kéepe their gold and siluer till it ruste, and haue no néede, where many poore bodies perish of hunger: and that their garments are gnawne with moathes, where infinite poore crea­tures stand naked subiect to the iniury of the weather. The second is, that they paye not reasonably suche as serue them, whose crye pearceth the very eares of the lord of hostes, demaūding vengeance of their iniquitie. The third is, that they make great cheare, and anoynt their throats with the liccorous sirops of swéet meats, & suffer the téeth of their poore brother to bite no bread, nor his stomacke to be refreshed with whole some lic­cour: Many other néedy people remaine in a Citie, who notwithstanding their trade and occupation, are driuen by some ouercharge of children or casualitie, to sel their necessary implements, and sometime the very instru­ments of their occupation, not being hable to borowe, and hauing shame to aske.

Of Christian amitie, and how ma­ny sortes of friendships there be. Chapter. iij.

HAuing not yet spoken of the dutie of a friend but in generall sort, nor of Christian charitie, wherein consists the perfection of a Christian, and of moste deare commendacion in the Scripture: it cannot be impertinēt to inferre some discourse therof, the necessitie of our purpose so requiring. Amitie is of foure kindes: as naturall, ciuill, carnall (such as was amongst the Pagans) and Christian or spirituall. The two first haue their approbation euen by the scripture: & ye third, which is carnall, hath ben by the iudgemēt of good men, reputed corrupt, as in déede it is, and much reproued according to the doctrine of God. Naturall friendship, is as the loue of parents towards their chil­dren, and one kinsman or countrey man to an other: Ciuill amitie, is got either by conuersation and society of men together: or in respect of profites, eyther recei­ued, or hoped for: this friendship is called of the Philo­sophers, humane, and as it were due of common of­fice: But better is it expressed (whereby it is called a vertue morall) when it vnites mutually heartes and willes together, & sometimes it is but of the one part, which is the cause of Tullies opinion, that such is the force and propertie of vertue, that it constraynes men to loue such, on whom there goeth but an opinion and reputatiō of honestie, though they neuer saw nor knew the persons. But notwithstanding the reasons and iudgements of the Philosophers touching that kind of [Page 351] amitie, the Scripture will neuer repute it a vertue, if it haue not a purpose and end to the honour and loue of God: without which end, much lesse that all vertuous actions haue any recompence or glory afore God, but, (with Saint Ambrose) that kind of amitie is accompted corrupt,1. Cor. 10 Col. 3. as not done to that end which the Scripture cō maundes: by which we are cōmaunded to do al things for the honour of God. Fleshly amitie or friendship is contracted, vnder a hope or present enioying of goods, honours, and carnall pleasures. And sometimes the naturall and ciuill amitie degenerate into this damna­ble loue, being most often the very loue wée beare to our selues, deliting more in our owne glory,Tim. 2. and plea­sures, then in GOD, or that concernes our saluation: Where vppon it is sayd, that men vppon the end of the world, shalbe so worldly and fleshly (a signe of repro­bation) that they shalbe more feruēt followers of their proper delites, then of God, This loue Saint Augustine with good reason, sayth, is the foundation of the Citie of the Deuil, as the loue to God is ye ground worke of ye holy citie of the soueraigne Lord: Christian loue is that charitie which so often God recommends to vs, com­prehending an entier loue with all our power to him, and a sincere amitie without fiction to our neighbour, euen by the same measure, that naturally we loue our selues, with this intēdement alwayes that all be for the loue & honor of God, (as ye cause & end of al amitie & al our actions) to ye end to receiue for it eternal retri­buciō, This amitie, leads, directs, & makes perfect, the natural, ciuil, & moral friendship, & euen so corrects al­together that, ye is carnall, as being corrupt by wicked affections, & makes it turne into spiritual, by spiritual conuersation: as, if a man louing his wife, onely for that she is faire and riche, and for his beastly pleasure (a Pagan loue and little differing from the affection of a whoremonger to his concubine) and being after­wardes [Page 352] instructed by Christian doctrine, with what zeale he ought to embrase his wife in mariage: loueth her not for the reasons of the flesh aforesayd, but as his companion of grace, coenheritrice of the glory of hea­uen, louing hir with that spirituall and true loue wher with Iesus Christ loued his Church: And as a Father louing his sonne not simplie nor naturally, but with a worldly affection, as making him his Idoll falleth to loue him afterwards in God by Christian institution, that is according to the prescript of the Scripture, kée­ping him in discipline and vertuous exercise. Thus the whoremonger is conuerted, and forbearing his fleshly affection to his troll, will hate in him selfe and hir all damnable lightnes, and neuer looke on hir but with a displeasure and remorse of his sinne: which, after their conuersion she is also bound to do. And if there bée daunger eftsones to fall, they are bound to restraine sight and mutuall company and stand vpon their gard, no lesse then such, as hauing ben once enuenimed with a swéete poyson, & by an antidot preserued from death, will beware eftsones of charmes or swéete liccours: neyther is penaunce of any force, if the sinne bée not altogether abandoned, and all carnaletie abhorred. And if in déede amitie (to speake more properlye) bée a vertue more then morrall, and not affection onely (according to the error of some Philosophers) it can not be ioyned with vice: for so théeues, & other of vice albeit they vaunt of frendship in susteyning one an o­ther, can not truly be called frends, but confederats in league, conspiring by common consent to do euill: A­mitie is perpetuall, as is all vertue of his liuely and proper nature: So that such as loue richmen, by rea­son of the proffites they receiue by them, are not true frindes, for that when such rich men shall become pore (which God doeth often suffer) they are for saken of their frindes, because riches was the only cause of [Page 353] such frendship: and who loues an other, as it were in recompence of affection that he beareth to him, loueth not as he ought, for that the cause rising of bare fancie which afterwardes may chaunge into hate, the frend­shipp can not be certein nor perpetuall: yea he that lo­ueth an other for his vertue, loues not simplie as he ought according to God, for that as the vertue of ye man enclines to vice, so the affection of his frend will con­uert into hate, for which cause Aristotle aloweth the sentence of a wise Philosopher saying, that men ought to loue, but not so much, but that they may hate, mea­ning, that louing men of vertue, and their vertues, torning into vices, our affection may resume his first qualitie, (if for charitie sake we forbeare to hate them) This was his iudgment of frendes that might chaung by francke and louing will:Matt. 3. Rom. 5. But by the Gospell we are warned to loue our ennemies and wicked men, yea Infidels which séeke to persecute vs to death, so much are we bound to loue them, as to praye to God for thē and to present them with our goodes, help, and life, if there be hope of their saluation, not so much as willing or doing to them any displeasure: so did Christ loue vs all, and died for vs being his ennemies: The cause of this loue is God, for the honor, loue, and commaunde­ment of whome, we loue, louing that which he loueth, according as he loueth, and for what cause he loueth, conforming vs wholy to his will and his loue, in the which, and for the which he loueth vs all: Let vs loue therfore that which is of him, as (in man) his Image and semblance, his handie worke, his vertues, & his graces, conforming ourselues to ye loue which he bears him hauing made for him so many creaturs, giuen him his Aungells for his protectores and guides, and his only sonne to death for him, yea euen when man was his enemye, blasphemed him, and was altogether dis­obedient to him: Thus must we loue the soule of our [Page 354] neighboure, (albeit he be our ennemie) as the deare cō ­quest of the precious blode of IESVS CHRIST, and his body being the sacred temple of the holy ghost: yea so we must loue him, as Iesus Christ loued him, giuing his life frankelye for him: whom by baptisme, as he hath incorporated him, in him selfe to be a mem­ber of his bodye, and by faith in the holy communion made him his flesh and blood, so I ought to loue him as one of the members of the bodie of this Lord, and as his flesh and blood: with all, seing we are all made by him members of the same misticall bodye, and childrē all of one father by spirituall adoption, then the same affection ought to be conuersant amongest vs, which passeth betwéene members of one selfe bodye, & proper and naturall brethern: in effect, the friendship, that we ought to beare one to another, ought to be without ac­ception of personnes, counthries, kindred, or parents: wt which zeale if we loue not euen the most strangers of the worlde,Iohn. 6. the most vnthankefull amongest men, and our mortall enemies, we are not the disciples of Iesus Christ,Ioh. 3. by whome we are tolde, that then we de­clare our selues his folowers, when we do that which he commaundes vs: his precept is that we loue one an other, as he hath loued vs, to saye and doe well by our enemies, yea to dye for them if néede require, in hope to gaine and saue their soules, in sorte as he is deade for ours: So that, who hateth another, beareth ma­lice to him, doeth him iniurie séeckes reueng of him, strikes him, and (which is extreme iniquitie) killeth him, apertains no more to Iesus Christ, as to beare ye name of on of his disciples, or of his flock, thē ye wolues Lions, Tigres, are of the heard and flocke of Lambes vnder the charge of a shepherd: Suchthen that haue quarrells aspiringe to combate one against another, & practise reuenge of wronges by their proper autho­rities, belong nothing to the profession of Christ, and in [Page 355] their hartes haue no more taste of God then Pagans and vnbeleuing Atheists: He that will offer sacrifice to God,Mat. 5. Tit. 3. can not by Iesus Christ make it acceptable to his father, if he haue offended his neyghboure, and is not reconciled, as also, who hateth his Brother, is a murderer and stands voyde of grace for eternall life: I comprehend not in this, such Christians, as by lawfull iustice pursue the restitution of their goods, honour, or wrongs, receiued by any wicked men: for, séeing iustice and iudiciall order is of God, and by him commaunded to procure punishment in forme of iustice to the wicked acording to their merits, and that by the Magistrate & the law, is not onely lawfull but also acceptable to god, so that it be done without hatred, and affection of per­ticular vengeance, not regarding so much our proper benefit, honour, or priuate interest, as to correct vices, & by that iustice to giue succour to the soule of the trans­gressor, to the better stay and example of a whole com­munaltie. This is also expressed in the exāple of a body which we go about to purge frō botches, impostumes, & boyles: In which body if there be any member so cor­rupt, that it would infect the others to the daunger of the whole bodie, it is cut of, but with a great displea­sure to all the other members, who, by a communion of nature, being conioyned and knit together, do loue one an other with connaturall and perfect zeale. And to retourne to the matter of Christian amitie, we are bound to loue men as God loueth thē, whose loue is so much the greater towardes them, by how much hée findeth their affection pure to him, and the more doth his zeale increase, the more he séeth in them that which is his, as faith and charitie, with feruent zeale to his honour, and exercise of good déedes: euen so, the more faith and simplicitie we find in men, the better affected to Gods honour, of a more ready and franke minde to his seruice, better disposed to actes of compassion, and [Page 356] aspiring nearer a deuine perfection of God: euen in so much greater affection, honour, and franke mind of ser­uice, are we bound to them, as knowing that in that we most please God, who, for those respects honoreth them more then others. And therefore we honour nor loue them not so much in their persons, as we expresse our selues to loue God in them, in whom we honour his giftes and graces, and all that we find to be deuine in them: So that as we are bound in a stronger affection and more readines of seruice to those whom we know to be men of honest integretie, then to others in whom we can acknowledge no such vertues: So, yet we must hate no creature according to the example of God, who beareth no malice to any man he hath made,Iere. 4. as hauing declared therein his power, his wisedome, and his boū ­tie: For which three things we must acknowledge his handy worke with thankes giuing. Besides, we know that God is not but charitie and loue, and who is con­stant in charitie, dwelleth in God, and God is firme in him: as of the contrary, who hateth any man, hath no perfect charitie, and by conclusion cannot be of God: So that as we are first bound to loue GOD with all our heartes, so in the second place we ought for his sake to loue al men with a true & perpetual loue as our selues. But if we find them possessed with any vice or faulte, louing still the creature, we may hate that which we sée not to be of God and hated of men, as knowing that in God there is nothing but integretie and what els is good and vertuous. These be the causes why we ought to loue the soules and bodies of sinners as being the hā die workes of God: but lawfully maye we hate their sinnes and wicked condicions, as we ought not to loue any thing in the Deuill, but his creation, which is de­uine, since, touching the rest, he is nothing but peruer­sitie, of his proper will: for which cause he is called wic­ked, as not taking pleasure no (which is worse) not ha­uing [Page 357] power to delite in any thing but to do euill, ye same being the reason, why so often we are commaunded to shonne him, and not to suffer him to enter into vs by any pleasant suggestion, but to resist him, & estéeme him our onely enemie, a serpent and venemous Dra­gon, a rauining Wolfe, a roaring Lion, a théefe and murderer, séeking after nothing but by suttletie, force, ambushes, and treasons, to betray our soules: yea, if it were not by his wicked and wretched temptations, we should neuer haue enemies, malice, or miseries, no, not once haue the thought to do wrong one to another, the same being the cause that our sauiour Christ calles him our enemie: it is he only whom we ought to hate,Mat. 13. and all that is in him (except the spirituall substance, the first creature of God) it is he onely whom we ought so much to detest, as not once to hear him, sée him, or séeke to learne any thing of him, in whom is nothing but de­ceite, lying, abuse, and murder: it is he, of whom wée ought to take nothing that he offreth, for he corrupteth all that he giueth: And séeing he is a poysoner, let vs alwayes take héede that he enuenime not our thoughts with vaine and wicked pleasure, with infidelitie & con­sent to euill: and that he poyson not our wordes, with vanitie, iniuries, detraction, lies, false othes, and blas­phemie: nor infect our workes or actions with ipocri­sie, or dissembled intention, nor by any other trangres­sion of Gods commaundements. This wicked spirite hath stretched out his snares in all places, and dispersed his poyson throughout the worlde: he entrapped Eue in the earthly paradise, and poysoned hir with lust of glo­ry, which, as an infection hee hath earst distilled into infinit nations and persons: his ginnes are so suttle­ly wrought and layd, that they are espied and auoyded of none, but such as are humble and lowly such as liue in continuall contemplation of Gods wisedome and his holy feare, such as resolued into spirite, haue no con­uersation [Page 358] with the flesh and the world: such as are strōg in fayth and of that immouable loue to God, that they take no other pleasure but to do his commaūdements: Suche doeth the spirit and wisdome of God instruct to espie and breake his suttle snares, and giue them re­medies against the poyson of that venemous basiliske. Touching amitie cyuill which we get by societie of studie, by coniunction of life, and similitude of estates and functions, or in recompence of benefits: we may conioyne it with the Christian amitie, by the which it hath his confirmation, and is made better and more agreable to God: By this, if I loue better him that is thus my frend, then an other professed vnto me by cō ­mon Christian amitie: I do no wronge to no Christian frēd: for ye I take nothing from him of ye which is his, I mean of ye which I owe him in true & spiritual loue: in ye same sort ye loue natural is not deminished by ye christiā amitie but is made more firme & spiritual as ye Christiā Father louing better his owne sonne, then an other childe, forgetts not for all that to expresse effectes of Christian amitie to the other: So that by this loue, pa­rents, kindred, and Christian neighbours, may loue one an other with greater loue, and yet do no wronge to others touching the zeale which they ought to beare them, as we sée by the comparison of the fier (where in is resembled charitie and perfect Christian loue) which béegins first to heat and burne those thinges yt are presented nearest to it: I will not hold for all this yt in case of election of a magistrate, friendship is to be expressed, for that there perticuler amitie shoulde giue place to publike friendship as where is more neede of vertue, veritie, and iustice, then of singuler loue onely: for as vertue (being deuine) is and ought to to be pre­ferred afore all humaine affections: So he, in whome is most reputation of wisdome, learning, 'integritie & iustice, although he stand to vs neyther in parentage [Page 359] nor kindred, yet for the friendship we beare to the pub­like or common weale, ought to haue our voyce to the state of magistrate: And in case of iudgment, the fa­ther being iudge, ought not to be partiall to his childe, his kinsman, his frend, nor dearest familiar: For there, perticuler friendship, giuing place, to publike regarde, hath no respect to affectiō but to reason, right, and iustice: And séeing, (as hath ben sayde) that ami­tie aswell naturall as ciuill, ought to be ruled, by chri­stian frendship and that directed according to ye will and comaundement of God, with whome sinne is con­demned, and detested: we ought to beare to our frend, no percialitie of fauor, support nor councell, to ye hurt or dishonor of an other, & much lesse obey his fancie, ple­sure, or will, so far furth as it may bring detriment to the estate of his soule: we must not flatter him to the ende, to please him in any thing dishonest or vniust & much lese heare, or incline to him in any thing against God, or the puritie of our conscience, which we are bound to kéepe altogether to God: The gréeke prouerb is, ye we ought to loue one an other euen to the alter, ye is, so far forth as God be not offended, eyther by othe or other vice: no who maketh a lie, to further the be­nefit of his frend, yea or to fauor his owne life, offends God, what interest soeuer it bear to father, or mother, magistrate, Kinge or Emperour.

¶How a common weale is go­uernened and wherein it erreth. Chapter iiij.

IN al estates in their particular fun­ction discharge well the care & dutie of their office, and that by the direc­tion of the Gouernours, to whom belonges the first example of beha­uior, as a head, and the principall member of a body naturall, do first their proper and generall offices for the better regimēt of euery common and particular part of the said bodye. A body pollitike vnder these obseruations can not erre nor much faile to liue togither in happie conuersation, and consent to peace, concord, amitie, and euery other good conuersation. And as we see the naturall bodye of man compleate with his due organes and instruments disposed, and sound to doe his perfect actions thoroughe all his partes, not suffering any faulte or negligence in any one to whom belonges office or function: So they doe all agrée and consent, albeit by trauels and operati­ons vnlike or differing (as is difference amongest the members) yet conspiring and tending all to vnitie vn­der the will and iudgement of the head, euery one em­ployeth his force to doe that belonges to his natural fa­cultie: wherein, if there be any that fayleth in his pro­per action, his infirmitie is immediatly discerned, ey­ther that he is sicke, or other waies restrained by dolour and grief that he can not performe his office: as when the eye refuseth to ayde the body and euery outwarde part with his visible facultie, it is seene that he is trou­bled with some corrupt humor falling out of ye braine, or being vexed with some other accident, he cānot serue his body, for the which as he remaines in sorrowe and grief, so euery member in particular, and all togyther in common, do ioyne to his succours. Firste the braine beginnes to debate and iudge what the disease is, and how to prouide the remedie: commaundes the toung to declare the grief, and demaund meanes to cure it: the [Page 361] eare heareth, the foote trauelleth, & the hand is diligent to applie the medcine: wherein all the rest haue com­mon interest, and that with generall care, compassion, and busie trauell, as if the passion were proper to euery of them: euen so, and by this resemblance, we sée thys body pollitike to be then in his best estate, when it suf­fereth none of any condicion or calling what soeuer, to liue voyd of function and trauell according to his dutie: where, if there be any, eyther by superfluitie of euill humor, or by nature corrupt, or of discipline peruersed, which leaueth his function, he is not onely vnprofitable to him selfe and others, but also a trouble to the reste of the partes, but specially to the moste neare and noble partes, which are his neighbours, parentes, and néerest familiars: euen so, in a body pollitike, the greatest in of­fice or credit, ought to aduertise the magistrate, which is the head, to the ende to consider howe the infirmitie may be holpen, to whom all the reste of the partes are bound to be assistant for the cure of the parte infected, which least it growe to encrease of euill, they ought to purge by some sharp discipline: And that dooing no good in his simple application, they are bound to redouble it to the vttermost: wherein if it proue incurable, let thē applie the searing yron, and as an extréeme remedie, cut it of, to kéepe the other partes from corruption and the whole body sound. And this, albeit can not be done without extréeme sorrow to our whole common weale, but specially to the next parentes, neighbours, and fa­miliars, yet being driuen thereunto for the health and sauetie of the whole, the necessitie makes the cōstraint neyther hatefull nor intollerable. The magistrat only as being the head of this body hath the iudgement and execution of this busines, as he onely hath the eye to sée, the eare to heare, and the imagination and iudgement, to determine to the sauetie of him that fayleth in his dutie, and to the benefit and profit of the whole body pollitike, [Page 362] wherein is not to be forgottē that naturally the head of man findes out spéedely the griefe or disease of the member to giue succours to it: the same being an aduertisement that the chief ruler or head of a common weale, ought also to know the euill that is happened in any place of his gouernement, whereunto he is bounde with his eyes, his eares, his vnderstanding, and all his other sensible synowes, I meane officers inferiour, to whom belonges the information of euery thing, to the end reasonable remedie may be applied: But this were a great euill, if the head should become diseased by vices and peruersed affections: for being so, he would make to languish all his poore body, and leade the members into disorder: yea worse would happen, if any grosse or corrupt humour, hindered or stopped the naturall con­duites, by the which the liuely spirites procéeding from the braine could not pearce and passe thorough all the partes of the body, whereby it might fall by apoplexie as dead, without spéeche, without mouing of breath, and séeme to haue no sence. In this we signifie, that if the law (which is as the soule of the body ciuill) be in the head of the magistrat, restrayned or hindred by corrup­tion or aboundance of humores infected (as couetouse­nesse, hate, feare, loue, and false opinion touching religi­on) to performe her frée functions through all the saied body pollitike in motions and senses (which are gouer­nements) by wyse prouidence, equitie and iustice. The poore common weale can not but fall quickly to the ground, euen as a house hath no meane to stand, when his proppes are taken from vnder him. This we reade happened in the time of Sedechias king of Jsraell, Hier. 20. when the great Sacrificator Phassur and all his vnder sacrifi­cators and Prophetes (except Jeremie, EZechiell, Daniel, and a few others) togither with their king, and his offi­cers, were occupied in actes of couetousnes, rapines, in­iustice, and pagan superstitions, and forhearing the ex­ercise [Page 363] of the law of God: all those as they were the first that declined to sinne, so they were the firste that were committed to spoile, captiuitie, and murther, and after­wardes the rest of the whole body slaughtered, with al that miserable common weale defaced (whiche afore stood in florishing prosperitie, so long as hir heades per­formed their office, and iustly exercised the lawe): And where the soule of the common weale (which is ye law) were not but by certayne smal humors (corrupte with certaine vices) hindred to do hir action, whereby one only member should be distressed: all the body could not but be in payne, and not able fréely to doo his general of­fice: So the default of execution of iustice in one parti­cular man, is the error of the magistrate, and the cause by the which the whole cōmon weale is put to trouble.

Therefore, O you Magistrates, in whose handes standes the direction of the soule and body of this Chri­stian common weale, and also of whom depend the suc­cesse, rest, and happynes of the same by your graue go­uernement, as of the contrary, if there bée default in you what wretchednes and miserie it suffereth, is attributed to you: prouide so that this soule, I meane the di­uine law, entertayning with it the lawe naturall and politike (as the reasonable soule in man comprehēdes vnder her regiment the spirit sensitiue and vegatiue) be Lady and mistres chiefly ouer your selues (as gouer­ning your dooings according to hir direction) to the ende that by your guyde, she gouerne and entertayne all the rest of the body politike, without being hindered by you in fauours or other corruptions ciuill: yea let her fréely stretche out her selfe in vigour and vertue, equal­ly to euery generall and particular parte, for the better abilitie of his proper and naturall action: I meane let euery one exercise the particular vocation whereunto he is called, for the better regiment of the whole in one equall faith, without acception of persones, euery one [Page 364] with franke readines enclining to the prescript of that law according to the limite of his particular charge: by which obseruation, there can not happen eyther to the whole, or any peculiar proporcion of the body, any dis­order, disagréement, contencion or confusion. And euen as when the humane body of man is gouerned and ru­led by phisicke, it seldome falles into disease, for that in that Science is prescription of all thinges necessa­rie to conserue health: euen so by this lawe, (the true Phisicke & medcine of mindes) so long as they obserue the rules of it, common weales are not onely entertai­ned in plausible and constant prosperitie, but withall armed against the assaultes of al casuall inconueniēces eyther by suttletie, malicious force, or pollecie. But as the body then slides into infirmities and diseases, when it giues ouer the counsell and iudgement of phisicke: so ye body ciuill neglecting the rule of the law, prepares to it self occasions of many passions, as warre, famine, with such miseries as God vseth to sende for the trans­gression of his law. God in many places in his law, but specially in Deuteronomie, forespeakes blissinges, and happy successe, to the good obseruers of his lawe, & that aswell in their houses,Deut. 27. and 28. as their Cities, Countreys, and whole affaires, as of the contrary his threates be terri­ble to the trāsgressors, prophesying all miseries to their families, their goods, their cattell, yea to their owne bo­dies: with these miseries the Prophetes often tymes threaten the Israelites for their transgression, as also o­ther straunge nations, for that they had ben cruel to the desolate people of Jsraell.

There are none more imediat causes of the miseries afflicting men in priuate, or common weales in gene­rall,Gene. 4.16 26. Heb. 12. Gene. 38. Iosua. 7. then the transgression of the lawe, and obstinate constancie in wickednes: For we find that in all times, miserie hath followed sinne, as the smoke doth the fier aswell to perticular men, (as in Cayn, Lamech, Agar, I [...] ­maell, [Page 365] Esau, Hei, Onan, with many such from the begin­ning of the world) as to whole commō weales suffring impunitie of sinne: as in Josua it is sayed, that for A­cham, who contrary to Gods commaundement tooke a wedge of gold, and for the sacrileage of Hiericho, all the Armie of Jsraell, to whom was promised victory, was put to flight, so grieuous to God, is sinne how secret so euer it be, who will haue it punished: for that cause Sa­lomon sayth,Pro. 14. that sinnes makes people and nations vn­happy: which then appeareth most when it is knowne, and the common weale makes no care to do iustice of it as we sée hapned in Gabaon of the Beniamits, Iudges. 16. in which Citie (for the vnchast violacion of a woman dying of ye violence) almost all the sayd Beniamites were ouerthrowen by the other Jsraelites, God ordeyning this iudge­ment for the reuenge of the womans dishonour: often­times the man that hath done euill, is not punished on­ly, but also the affliction stretcheth to his house, as hapned to Cham for mocking his Father, with whom his sonne Canaan with all his Chananites were scourged.Gen. 9.19 The sinne of Loth and his daughters is not punnished only with the penance of the good Patriarch but also vppon his children. The Moabites and Ammonites, who were reiected frō the alliāce with the Jsraelites for their reproued generatiō, yea forbidē to enter into ye temple, albeit thei were cōuerted to god: much more grieuously is punished ye sin of the Prince & ye Magistrate not vppō themselues only, but what they loue is touched, & their whole people visited, as is manifest in Dauid, who not­wtstanding he did penāce for his adultery & murder, yet his sonne died for the punishmēt or satisfaction of those two sinnes,1. Kings. [...] 15. & 24. as also for the adultery he did to an other mās wife, his owne cōcubines in ye meane while were polluted: And for that he rose into pride he was striken with plague, by the death of three score and ten thousād persons, who consenting with their Prince in his vain [Page 366] glory and vices,Gen. 7. had their share in his iudgement and punishment: when all the world was resolued into sin, God spared not a generall punnishment by the great flood which had power ouer all flesh, sauing eight per­sons preserued in the Arke: In Sodome and Gomorrhe the fier of heauen consumed all but Loth, his wife, & his two daughters: And in the first sacking of Ierusalem, but much more in the last and generall spoyle of Titus & Ʋespatian, Mat. 24. Luc. 12. to the ruine of all Iuda according to the pro­phesie of Iesus Christ. For all the world had erred, ey­ther actually or by manifest consent, or secretly, and to come: yea euen the little-children, who albeit had yet done none euill, yet if they had had then iudgement or ripe age, they had had the same will with their parēts; as with all, children in some sort are the substance and principall goods of their parents: So that, their fathers offending, and deseruing to be grieuously punished, the scourge falles also vpon their goods & children (I meane touching temporall paines, for, concerning the soule, the sinne followeth the author) according to the iudge­ment of God, who, as a iust and soueraigne Lord, pu­nisheth the man for his proper vice, and euery vice in ye man, as we sée hee did in the first ruine of the worlde, when he drowned fathers, mothers, children, seruants with all sortes of beastes, sauing such as he reserued for propagation and sacrifice.

¶ Counsell of the remedies to cure and preserue common weales from miserie, Chapter. v.

IT belongs then to gouernours of a common weale, (as to good Phisiti­ons) by the doctrine of the law both deuine and humaine, the true mede­cine and preseruatiue of Christian soules: to kéepe and conteyne their people: and gouerning them both in generall, and perticular by this law that they fall into no daungerous sinnes and mortal diseases of the soule, they are restrained to no lesse care art and dutie to pre­serue them, then the Phisitions corporall are bound to defend the bodies from sicknesses by iudgement & rule of good regiment: And not confounding the two estates Ecclesiastical, and pollitike or secular, from doing their perticular functions albeit in profession diffring, yet tē ding to one generall end to erect Gods kyngdome, let them labour to kéepe their common weale whole and sound; that, neyther in maners, nor discipline, nor tou­ching the lawes, customes, statutes, and ordenances, there bee no error by superfluitie or want, receyuing succours by doctrine, sermons, and perticular lessons, (touching Religion) of the Churchmen, to whome they are bound to stretche and leade their hand ac­cording to GOD, as we sée the bodie serueth the soule in that is necessary for the vse and conseruatiō of man: And if in the said bodye politike, there bee hapned any euill, of what side soeuer it be, eyther of them selues or others, eyther within or without, whether of one, or many, or all together, they ought presently to discend to the remedie, to the rooting vp of the euill if it be pos­sible in the beginning and not suffer it to encrease by conueniencie or dissimulation. Let them not doubt but God as he is of nature mercifull, so he is greatly prouoked when he punisheth man for vice, but more angrie when he scourgeth a whole family, afflictes a towne, and visites a whole countrie: but extremly and [Page 368] most of all is he stirred when he distroyeth a kingdom and generall nation: let them not thinke that then the cause of the sinne is small or simple, but in diuers sorts multiplied touching ye nomber, & of haynous importāce concerning ye qualitie & quantitie, yea encreased wt ye nomber complet, euen to an incensible grauitie: for often times God attends the fulnes of our sinnes,Gen. 15 spe­cialy afore he strike a nation or whole people, accor­ding to the text of Genesis, that he would not punishe the Channites till their iniquities were accomplished: The best preseruatiue against all these euils, is dili­gent prouidence of the gouernour and magistrat, who then may best restrain vices, when they prouid that ye lawe may be vnderstand of all, with such commande­ment to kéepe it & vnder paine of such due ponishment, that euen in the first that transgresseth against him that made it, there may be actuall iustice to the com­mon instruction and example of others, wherein for their better helpe, and effect of this verteous pollicy they must begin to institute the litelones, & to teach the ignorant, blaming both sorts if they do not learne and obserue, and so to others, instructtng euerie one in the office and dutie of their estate, and in what sort they ought to serue the common weale: vsing herein spe­cially for their first foundation, ye doctrine of fayth: then the groundes of good conditions, and lastly the rules of policie, which doctrine in these thrée partes, we haue declared before: In this sort the magistrate may pre­serue his common weale, from infinit euills, as we read Iosua and Samuell, standing vppon these reasons of gouernment, neuer were trobled with sedicious, nor any miseries hapened to them after they had purged them by penance of former offences. There hapened in the gouernment of Josua but one defalt by Achan, but imediatly after inquisition was made, he passed by ponishment, by whose example let gouernours bring [Page 369] into correction what vice soeuer they find done against God. with out regard to qualifie it eyther by persone, parentage, place or other partiall, or corupt circom­stance: for it is most cerraine that as, that vice being suffered will be the cause of the damnation of the doer, so the impunitie and example will drawe many o [...]hers to do euill,Gen. 2. wherby the ire of God will kindle against a whole kingdome: For which cause, Abraham assone as he vnderstode that Ismaell went forth to playe with Isaac, or as some in terperet, to prouoke him to Idola­trie, he expulsed him his howse with his mother: Mo­ses, when he founde any fault done in his campe, speci­ally bearing offēce to God, exercised present and sharp punishment: what iustice thundredhe vppon those that worshipped the golden Calfe? and no lesse vppon the blaspheamor and transgressor of the Sabaoth, with o­ther offences which he foresawe might prouoke god to sentence against the doers, and to destroy him first, being gouernour for negligence of iustice, and so conse­quently all others consenting to the vices? he was ad­uertised of the iudgemēt of God, aswell by his expresse lawe, as by examples past, and such as stood in present experience: as in the case of whoredome he had séene 24 thousand ouerthrowne by the hands of God, with com­maundement to him to xecute the Princes & captaines of the people, by whose wicked example the multitude ronne to their sinne of vncleanes: he knew also that for the zeale of iustice, God appeaseth his fury, as ap­peareth by that which Phineas the sonne of Eleazer did vppon two fornicators thrusting them both thorow wt his sword, for the which it is writtē that God ceased to make the people die: he knew by many other examples that the furie of God was terrible vpon a whole world,Psal. 105. if he foūd not exercise of good iustice by correctiō: which the Israelites sought to eschew in punishing the offences done in Gabaa as hath ben sayd: And Saule (being yet a [Page 370] man of grace and fearing God) when he vnderstood the people had eaten flesh with his bloud against the lawe:1. Kings. 14. cried out saying, roole vppon me some great stone, and put me to death: Oh what sinne haue the people com­mitied against the Lord: séeing God, hath ben offended, he will punish vs all iustly by some miserable accident, if we resort not all to penance: therefore he commaūds to make ready sacrifices, to confesse their sinnes, detest them, and aske pardon of God by prayer: whose example, if the Magistrates of the world afore the flood, had obserued, and after, in many places of the world if go­uernours had applied such quicke Iustice and discipline in the first beginning of vices, neyther had the vniuer­sall ruine hapned, nor such common miserie to many generall nations: if Helie had chastised his sonnes and kept the people from corruption of Idolatrie, he nor his children had not died, nor the people suffred slaughter and destruction: If Jonathas had not transgressed the E­dict of Kyng Saule his father, the oracle of God had not ceased, & he not runne vnder iudgement of death, which he had suffred had it not ben for the intercession of the people: if Saule had not done wrong to the Gabonites, he had not ben the cause of the famine which hapned in ye time of Dauid, 2. Kings. [...]1. for the appeasing whereof, there was commaundement to execute seuen of the race of Saule: By these exemplary aduertisements, let Magistrates of the present time foresee that in their gouernements there be no vice done, or being done, that it be pursued with present punishment: other wayes let them be as­sured that with the example of a disease in the body en­tertained and norished, and neither preuenting it afore it happen, nor being hapned, is carefull to purge and heale it, wil breede by continuance a feuer, disquieting the head & so much vex the whole body, that in the end he shal not be able to haue any vse of his mēbers, wher­by death doth follow. All which hapneth by the default [Page 371] of the head, in whom was vnderstanding both to kéepe him selfe and the body from euill, and also to prouide remedy if it did happen: euen so, when there is either ill prouidence to preuent an euill, or worse negligence to purge and cure it, nor seeking out the cause till the effect be expressed: it is then we see plagues, & famine, with other rodds of God: wherewith yet as he doth not scourge specially a countrey or common weale, with­out great offence (as one that will not strike with his staffe but where he finds obstinacie and resistance:Psal. 88. Pro 3.) So let vs then do as children to their father whō they haue offended (for he strikes as a father) and seeing him stād with rods in his hand ready to discipline,Heb. 12. fall vpon their knées at his feete, and with teares demaund pardō, on whom, in respect of their hartie submission as he is cō ­tent to bestow but two or thrée little lashes, & presently cast the rods in the fier: so also, if their wéeping & hu­militie had appeared afore he tooke the rods in his hād, they had not at all felt the smart: euen so deales GOD with vs, correcting vs with easie discipline as his chil­dren, and if we crie him mercy, there is nothing more familiar with him then forgiuenes, yea he will burne his roddes, and embrase our conuersion: withall, such is his goodnes towardes vs, that afore he enter into correction, be inuites vs to submit & acknowledge, to the end he be not constrayned (being a iust iudge) to lift vp his hand and make vs feele the rod:Es. 45. conuert (sayth he by his Prophets) to me,Iere. 3.3 [...]. and I will be conuerted to you I will kéepe no remembrance of your faultes: yea I will repent me that I went about to strike you: it is grie­uous to him to scourge his people, and an act which be­comes him not properly:Es 1.28. Exod. 3.4. his nature is to do mercy for the which he is called mercifull, long suffring, patient, and mercy it selfe: he would not punish Dauid vppon his person notwithstanding he had deserued extreame Iustice, but pardoned his sinnes, when hee asked for­giuenes [Page 372] with great contrition & griefe. Touching the rods which he holdeth in his hand and strikes not, but sheweth them as matters of feare to offenders: we sée that Josophat being threatned with such roddes which were the Moabites, Ammonites, & Sirians his enemies, withdrew himself altogether to god, published fastings through all ye coūtrey of Juda, & assēbling all ye people to pray to god in ye tēple, he, in ye middest of thē, made this oration: O Lord God which art the god of our fathers, the god of heauē, and hast dominion ouer the kingdoms of all nations, in thy hand is force and power, & there is none that can resist thée: is it not thou O Lorde that hast killed all the inhabitants of this land (being idola­tors and pagans) before thy people of Jsraell? We haue not force to resist so great a multitude, and therfore not knowing what we should do, there restes nothing to vs but to turne our eyes to thée O Lord, as hoping in thée only for ayde and succours: And as he continued thus in prayer, (wherin there was not so meane a woman and least childe which did not pray with him in the temple, behold the prophet spake vnto him: feare not this mul­titude, it shall not be thy warre, but the warre of God: which hapned accordingly, for all those armed enemies forsaking their purpose, fell vpon the Jdumeans, and af­ter slaughtered one an other, without any necessitie of him to go to the battell: so happened it in the time of Io­nas to the towne of Niniuie, where the king vnderstan­ding the hand of God to be ready to destroy them with in xl.Ioell. 3. dayes, commaunded a general fast for thrée daies: yea euen little children and beastes were restrained to abstinence: and ioyning to this penance, contrition and supplication for mercy, it fell out that the Citie felt not the roddes of God otherwaies then in feare. Touching the whippes wherewith hee scourgeth for not hauing thus preuēted, and yet in correcting them selues and as­king pardon, he forgiueth them, it is written of the Js­raelites, [Page 373] that they cryed to God when they were in tribulaciō, & he deliuered them from their necessities: which is amplie declared in their deliuerance from the capti­uitie of Egypt, Psal. 106. wherein they felt sharppe and smartinge roddes, yet crying mercy to God, they were heard and deliuered. Dauid, seeing the furie of the plague vppon his people, and lifting vp his eyes to heauen, where hée saw an Aungell holding a sword ouer Jerusalem in signe of the punishement which hee made of the people by plague, cryed with a lowd voyce: O Lord God, it is I yt haue offended: punish me: afterwardes he offereth sa­crifice to God, and the death ceased. Ezechias, (for parti­cular example) who féeling in his persone the discipline of God by a disease whereof he must dye: after he had acknowledged him selfe, and cryed to God for grace, had answer to liue yet xv. yere with the receipt of the reme­die to heale his infirmitie. And touching the publike af­fliction which he and his town of Ierusalem suffered by the Assirians, that had besieged ye town & made breaches to enter, the same night by great miracle the Aungell of God slew a hundreth foure score and sixe thousand of his enemies, which brought such confusion and feare to their King Senacherib, that he fled early in the next mor­ning. In these maibe noted (as it were by the way) that as it is said in the booke of Iudith (accordinge to the pro­mises which God made in his lawe) when the people of Jsrael serued God well and obserued his law,Iudith. 5. they were not vexed of straungers, nor felt common miseries, but such as offered to oppresse them were confounded, as Pharao and his ofte in ye chase of these people were swallowed in the red sea: euen so, when the Israelites fell frō this course, and offended God, he stirred by enemies on all sides, of whom they were either ouercome & slaugh­tered, or at least by other hurtes felt and found the cer­tein tokens of gods wrath, whose effects thei proued wc extréeme miserie, if they did not repent: many nations [Page 374] & people were not reformed by preachings, nor threats of gods iudgements, but scorned the prophets that pro­nounced them, calling them fooles, mad men and sedici­ous: and deliting in their owne scornes, they saied, let the day of God come, we s [...]are it not, for wée haue the temple.Iere. 7. Many trusted in Idolles, and others hoped for succours of Kings to be strong against their enemies: yea there were that persecuted the good Prophetes that foretold their calamities to come: and the false Pro­phetes reassured them againe with promises of all good successe: yea when famines, diseases, or other punishe­ments hapned, they laid the occasions to the good Pro­phetes and catholike people:Ezech. 13. as some of them attributed their plagues to the starres, which were the Chaldeis, & others iudged them to be things fatall, as the Phariseis: In which confusion and hardned obstinacie, & few men finding that it was the hand of God and his word to bée true, whereby without conuersion they deserued exter­mination:Ier. 7.14. God willed Ieremie not to pray for ye people: as withall Moyses and Samuel, Ier. 15. fauoured of God, & their prayers so often hard: Noe, Job, and Daniel aboue others no lesse dearly beloued of him: made continuall supplications for that obstinat and peruersed people (whom hée would not he are in their prayers) not to slaughter that people & destroy their city,Ezech. 14. which is a furie of god irrecō ciliable, wherin Jeremie praieth him not to correct thē, but in iudgemēt, for there he vseth not the rod to admi­nister discipline,Psal. 2. but liftes vp the barre or rodde of yron wherewith he threateneth to breake the heades of such as obstinatly and arrogantly rebell and will not hearkē to his word: for so in ye time of Noe he destroied ye world with the flud, subuerted Sodome and Gomorha: and led in such displeasure the Jsraelites that were vnbeléeuing, disobedient, and [...]utiners, that as Dauid saith, they could not enter into ye land of promise, because they were vn­faithfull and held no reckoning of gods word: and after [Page 375] wards, for the same abuses, suffered them by the Assiri­ans and Romaines to be ouerthrowen, their temple bat­tered, and their towne raised, which is a punishment of the reprobate.

¶ How God some times punisheth a whole people for a secret sinne: howe Gouernours ought to enquire therof, to the ende miserie happen not to the whole common weale. Chapter. vj.

AS we haue séene in what sort God striketh for sinnes that be manifest: so let vs consi­der whether for the secret offences of some particular mē, he punish not euen a whole Nation: In which, if Gouernours sée pu­blike scourges or roddes of God vpon a whole kingdom (as common sicknes, famine, warre, & such like punish­ments) & vnderstand no publike offences, let thē searche out the cause the better to prouide and worke reconcili­acion: as we sée good phisicions sift out the causes of the sicknesses of mans bodye, wee spake while eare of the shameful confusion in ye battel against the Chananites, of whom they were ouerthrowne where they should haue had victorie. By which punishmēt as it was wel show­ed to Josua that the people had sinned, or at least some of them, for the which God was iustly angrie so not being able to knowe where the fault was, he referred the in­quisicion and truth of the matter to lottes, by which it was found that Achan was guiltie: so when Saule sawe that god would not auswer in any common maner to ye which was asked of him touching the successe of ye warr against the Philistines, he knewe God was angrie:1. King. 14. for which cause laying Lottes vpon all the families, hée so examined it from linage to linage, that at last the lot fel vpon Jonatha [...], who was found guiltie of the diuine in­dignation. [Page 376] We read that in the common famine of Is­raell in the tyme of Dauid, when none knewe that the common trespasse of the people had deserued it, Dauid, demaunding answer of god by the priest, was told that there was no other cause of the famine, then the wrong that Saule had done to the Gabonites, to whom Josua and the princes had sworne that thei should haue no harme: And therfore as there must be iustice done for the tres­passe, so the Gabonites required vii. children or successors of Saule to be put vpon a gibbet: after which execution plentie and aboundance of al things renued ouer al the land. By which example (be it spoken by the waye) ap­peareth how God, for the trespas of one in particulare, punisheth a whole communaltie, not immediatly after the fact, but with long expectation: as euen in the tyme of Saule, Samuel by the commaundement of God, gaue charge to Saule to go sacke the countreys of the Amala­chites, [...] Kings. 15 and to passe by the edge of the sword, womē, chil­dren, and beastes without dispense or grace, giuinge a reason of that extréeme iustice, for that those people had done many oppressions to Israel, & resisted them in their voyage out of Egipt into Chanan, being more then fiue hundreth yeres betwene the offence and the reuenge: oftentymes god takes a great leasure to punish sinnes, aswell to show his patience, as to declare his boūtie ex­specting the repentance of people: and yet as it is most true, that there is no sinne which either early or late, is not suer of his punishment, if the author do not iustice on him self. So withall, by these textes and examples, it is easy to vnderstand that God neuer sendes affliction to a whole nation, but for sinne: which, when it appea­reth, brings with it sufficient? coniecture and iudgemēt that for some trespasse god is prouoked to punish them: which we sée not alwaies happen to one in particular: for often times he endureth either to kepe him from of­fending, as S. Paule confesseth of him self, who suffred [Page 437] a great affliction in trouble of mind, persecution, & tor­ment of sathan, to the end he presumed not for his reuelacions: or else for proofe of his patience (with the aun­ciēt fathers, and specially Iob:) or lastly for the manife­sting of his glorie, in the deliuerance: But here is no question of sinne to be the cause of such euill: and there­fore because gouernours mai aske how they may know that secret sinne is the cause of a calamitie, séeing that neyther the lot is now in vse, nor we haue not reuelaci­ons by oracles, or prophecies: I sai, that albeit the secret cause of a common affliction can not be known, yet, by sermons there ought to be indeuor to stir vp euery one to thinke and enter into him selfe, declaring that right wretched were he for whose cause so many people shold endure, as it happeneth oftentimes whē a prince trans­gresseth because the fault is publike, as was ye of Dauid, who also required to be only afflicted,Gen. 1 [...]. & not the people yt had not sinned, at the least so horribly: neither is it to be doubted, but as God promised Abraham to preserue Sodome if he found but ten good men, so also if ten come to God in praier wholly conuerted into continuall fastes, almes, & penances, but specially priests, as did they of ye time of Joell, it is no doubt but they shalbe heard. Tou­ching lots, I hold it not méete yt they be vsed in thinges vaine, but in matters serious on the which the honour of God depends, & such as cannot be decided by certaine iudgement, as we find the Apostles did in ye election of S. Mathie, which, notwithstanding was not done with­out inuocation of the name of God, & prayer, wherein there is no doubt but god will direct the lot according to his will, as is witnessed in the text of Salomon: the lots (sayth he) are put in the bosome of some, and are tē ­pred, or gouerned of God:Pro. 1 [...]. And so to returne to the matter of the euils that happen in the world, they are alreadie well proued to discend directly from God, and not by any prouidence of fortune, as the Epicuriens, and [Page 338] Atheists, of our time beleue: nor fatally, according to the opinion of the infidels, togither with the Astrologi­ans, who attribute all to their aspects, constellations, oppositions, and reuolutions of starres: and much lesse according to the philosophicall perswasion of the Phisi­tions, bringing in the alterations and corruption of E­lements, and naturall bodies, not raising vp their spi­rites to the consideration of the deuine prouidence, that the soule gouernes not better all the parts of our hu­mane body, then the great God rules & measures this huge world, not suffring the least herb or plant to moue or grow without feeling his vertue and power: Nor little bird to fall vppon the branch of any trée without the prouidence and will of that omnipotent mouer of all things: nor lastly the least haire of our head which is not kept in reckoning by him: The Phisitions, or la­ter Philosophers, do oftentimes beguile themselues by the second causes, as making them the imediat or first causes of any euill that hapneth (which is a kind of in­fidelitie) not fixing their iudgmēts but on things which they see: as when the South wind hot and moyst, hath blowne much & most commonly in a yere: when ponds lakes, and fennes, are corrupted: when in a dearth of vittailes, people are constrayned to eate vnseasonable meates: when the ayre is close, and giues out an euill seat: when the winter, contrary to his nature, is hot and sootie: when many vile and vememous beastes en­gender vppon the earth: and caterpillers, frogges, and other vermine fall out of the ayre: when such signes appeare, the Phisitions say they are the cause of plague & sicknes, not considering that GOD vseth these second causes ordeyned by his prouidence as instruments and manifest signes of the same prouidence, & that for this reason: By those signes he giues warning to the world that he prepareth to execute his iustice vppon people & nations, and by these foretokens inuites and aduerti­seth [Page 339] men to fall to submission and supplication for par­don to ye end he thunder not suddenly his ful indignatiō & rigor vppon sinnes. A child, séeing his father prepare rods, and bindes them, & shake them in his hand, hath to thinke, that he hath offended, & the time of his scour­ging draweth neare: and therfore, in feare, teares, & humilitie, he ought to fall prostrate afore the knées of his father, as we haue afore aduised: By these meanes sayth Joel: what know we,Ioel. 2. if God (of nature good and reconcileable to our vices,) wilbe conuerted and aforde grace? at the least he will not condemne our soules, if with a changed harte, we performe action of penance: when the Prince, by long counsell and aduise, causeth to be erected in many publike places of his Realmes, great scaffoldes, gibbets, and the instruments of tor­ment: such as haue offended the law, & haue no meane to flée, what other thing can they thinke of this prepa­ration, then a resolute purpose of the Prince to execute smarting iustice vppon them: great is their present feare, but farre greater the griefe & displeasure which they ought to haue of their offences: ought they not to call into practise all meanes seruing for their deliuery? yea, if they tary till they be led to the scaffold, their hāds and feete bound with other attires of high offenders, & being ready to be offred to the execution, there is small hope or expectation of mercie: let them go themselues with their halters about their neckes, and taking their best friēds to solicit in their intercession to the Prince: let them discouer true effects of contricion, and implo­ring the frée mercy of the Prince, let thē offer restitu­tion to the parties offended, and better obedience and behauior here after in them selues: so shall they with Dauid not suffer the vtter most rigor of iustice, or els auoid it altogither as ye Jsraelites escaped it in ye time of Jonathas, & ye Niniuits also by their seuere & wōderful pe­nāce: euē so al these second causes, are but signes & in­struments [Page 440] of Gods iustice, tokens, preparations and fore shewes (as according to the examples of the rodds, skafoldes, and gibbets) by the which he declares his an­ger and disposicion to punish sin: The semblance that is made, the preparation, and the rod, as they are no causes of gods iustice, but it is, for the punishment of our sinnes that execution is so aparantly prepared: So after such shewes and warnings, doeth not the Father begin to scourge his sonne? Doth he lay aside the rod, afore he sée ye amendment of his sonne, or at least some hope that he will core [...]t him selfe, and not returne eft­soones to his naughtines? The childe can not accuse the rod as the cause of his scourging, & much lesse the trée where it was gotten, and least of all his father that layd one the lashes: But entring in to the vew and iudgment of his owne life, let him accuse himselfe, and saye that his sinne is the first cause of the euill that he suffereth: For, if he had done well (because the lawe is not to punish the iuste) he had not feared that rod:1. Tim. 1. as in déed to speak properly, he feareth it not though he haue offended, but feares his father which holdes it in his hand, since the rod can do him no harme, if he be re­consiled to his father.

¶ To remedie all euils the causes must be taken away, the discrtion and wisdome re­quisite there vnto. Chapter. viij.

I Would we were as good Philosophers, touching our faith, as Phisicions be in their medicines and phisick: Then would we apply as good spiritual cures against sinne, as, by them are ministred tem­porall remedies to heale and preserue bodies from di­seases. They, assone as they deserne the second causes [Page 441] of a sicknes, apply present prouision to the place where they remaine: they minister purgations to kepe bodies from corruption by euill humors: they cause the stréets and straight corners of the towne to be clensed, lest the ayer congeale infectiō: they make fiers abroad to mor­tefie and purge euill smells, and within howses dis­perse and strew perfumes: They prescribe sobrietie, and forbid excesse, they banish all vnsauerie meates, & bringe in abstinence from cohabitacion, they apoynt Methredat and other preseruatiues, and giue order to weare Rue and other strong hearbs proper against ye Plague: In like sort, if we vsed spirituall meanes to kéepe vs from euill doing, we should with the fact of sinne, auoid also the perills & miseries that are brought with it: yea, if assone as we deserned the second causes (threatning signes of the vengance of God) we would purge our selues of all wicked affections, and vices, & not suffer in our commō weale impunitie of sinne, but performe one holy and generall conuertion and con­uersation according to christianitie, we should not only tourne away the hand of God from vs, but eftsones re­stablish his gracious fauour to the accomplishment of all our desiers: wherin our generall prayers, and spi­rituall demeanors accompanied with charitie and cor­rection of vices, are of great power to apease the furi­ous stormes of heauen, & restore to the earth ye calme of gods auncient clemencie, euen as we sée the roaring noyse of huge Cannons, breake the cloudes, and per­sing through tempests, séeme to make cease their thū ­ders, and clarifie and reduce ye trobled ayer to his clear­nes. The Phisicions, hauing in cure a diseased body, obserue all the signes that best serue to disclose the na­ture and state of the disease: they beholde the patient, they consider the part that is grieued they enquire of the houre of his sicknes, and doubting of surfet, they ex­amine what, and when he hath eaten or dronken: yea [Page 342] they wilbe enformed of his kéepers what rest he taketh and how his fits do discontinue or encrease: wherein, as by those obseruations & examinations they bolt out the true cause of the disease, and from thence do drawe the remedie: So, albeit the patient complaine of his extreame passions, and desire them to take him out of the pangs he endureth, yet they will aunswere him, that they must not begin that way, but first curing the cause, all his consequent grieues will cease: euen so, in a common calamitie (as a generall plague) afflicting a whole countrey, it belongs to our Christian and spi­rituall dutie, neuer to cease to search out the first cause till we haue found it, and then to be more carefull to administer imediat remedy, thē curious to heale the per­ticular passions of the present miserie: For the cause (whether it be simple, double, or in many sortes) being remoued, the sinne is also purged, and the plague pre­pared to cease, as we haue read and séene, that afflicti­ons which God hath sent vppon his people haue bene dissolued in one instant, when they entred into the cor­rection of their vices. But such is the mischiefe of the present season, that suffring the cause, we seldome séeke further then to cure the present passion whereby our euils rise to continuance, and most often to perpetuity: For if we minister purgation, we do it not in fulnes, whereby, of the dregges remayning, we fall eftsones into disease, and tary not long without eyther warres, plagues, or generall dearth: yea sometimes we sée rai­sed from ye earth, and from the sea, fo many vapours & exhalations of our vncleane pleasuees & heats of lust, that they gather and congeale into a terrible storme, & breake downe our houses, roote vp our trées, blast our corne, and bring vppon vs so many other calamities that a whole coūtrey (as a sick body) becomes by them so shaken weakoned, and made miserable, that there is no expectatiō but to sée and suffer vniuersall ruine: For [Page 343] according eftsones to the resemblance of the dregges remayning whereby wée suffer relaps of sicknesse for wāt of ful & perfect purging, we sée that after warres, famine, and then pestilence follow as in common socie­tie: which are not (according to the argument of Philo­sophers) to be attributed to the starres, or, by good Chri­stians, can not (with out apostacie of faith) be referred to naturall reasons, since in the scriptures, (wherein with the suretie of the only truth, the infallible iudge­ment of God is declared to vs) we are assured that the will of God was not to scourge vs with two nor with thrée rods, and much lesse to strike vs with the staffe of his rigorous iustice: but as a father sought to whip vs with one only rod to make vs acknowledge our faults, and yet sent vs afore hand certaine signes & fore war­nings to inuite vs to demaund pardon, and not to pu­nish vs, or at the most, to giue vs but certaine light la­shes with a small rod: For which cause as we seldome finde, that God hath thundred such afflictions, but that he hath sent afore forewarnings: So yet, if he sawe the people would not correct their faultes and draw to a­mendement, by the rod of warre, he would pinch them with famine: and if by that discipline he saw no refor­mation, he trebled his rod by pestilence, sending some­times the one afore the other by cōtrary order: But sée­ing into their obstinacy & resolute inclination to sinne, he leaueth them often times (according to his threates in Ose) abandoned, not caring to forewarne thē by such disciplines, but to dissolue and breake them altoget [...]er, or (which is most to be feared) to deliuer them ouer to their fleshly delites, and to become apostates of true re­ligion. But here we must not thinke that the people of God (as they of Juda) acknowledging their faultes by the scourge of warre, were iouched with other per­secution: no, we find not but in Samarya (a countrey of Idolaters) that eyther famine or pestilence haue folow [Page 444] warres bycause there was conuersion of the people: only, at the notable sacke and spoyle of Ierusalem and Judea both by the Assirians and the Romaines, wee read that in the chastisement of those people, GOD did not only vse his thrée common scourges, but also he stroke with his rod of Iron to breake all, adding captiuitie and banishment to those that remained of the first furie & slaughter: wherein such may be noted of extreame ig­norance of God, or apostatie of Christiā faith, who qualefying the lamentable euents and calamities hapning in these dayes in Christendome, whether by the Turks, or Christian nations one against an other, or whether in one kyngdome by reuoltes, mutinies, and Ciuill warres, yea not thinking their wickednes such as they ought to be considered vppon (being indeede the moste hard scourges of God, and signes of his extreame fury) say they are but common miseries of the world, & such as men ought not to bee amased withall, for that they are ordinary, and hapning yerely in diuerse countreys: as in Spaine hath bene séene many popular mutinies, in Germanie, and in the climats of the Turkes and regiōs of very neare neighborhead. Such men do either not at all, or els very coldly affirme, that those miseries are sent for the scourge of our sinnes: no, they call them ra­ther (with contradiction & repugnance) fatal & as desti­nies ineuitable, & that the world must passe so, as ye skie tourneth & the elements moue & alter: Oh barbarous opinions, & language of infidels: wherein, what other thing do they then applawde the vices of men, & support wicked warres, helping to excuse such as raise factiōs, monopolies, rebellions, & giue countenāce to sedicious subiects against their naturall Prince, fauouring and approuing, thefts, sacrileges, murders, and spoyles of good men, and all vnder cooler of certaine destinies and deuine ordinances which cannot be resisted, ascribing, impunitie to such as do the wrong, and will not holde them worthy to be corrected.

Confutation of humaine Philoso­phie touching the affaires of faith, wherein, and in things serious, men ought not to decide but accor­ding to the Scripture. Chapter ix.

TOuching humane Philosophiers, it is written,1. Cor. 13. Rom. 8. ye as the wisedom of ye world is but foolishnes afore God, so wt him, such fleshly wisedom is also enuied: & therfore, who seekes to be wise accor­ding to God, let him labor to be a foole according to the world: as if Saint Paule had said, that there is no other wisdom according to god, then the holy scripture, according to the which, we must aspire to be­come wise: But if we moderate and rule our selues by our own knowledge and fleshly iudgment, contrary to the doctrine of the same wisdom, we are fooles, and be­guile our selues in faith,Colos. 2. (such philosophie being suttle & deceitfull, and no lesse differing from faith, then bestia­litie from the sense of reason) the same being the cause why the wise man saith, that vaine are those men, in whō is no knowledge of God: And to resolue touching the opinions of those new philosophers, concerning the euentes of the miseries happening in Christendome, it is méete we stand resolutly vpon the iudgement of the scripture without passing further, following simply ye which briefly we haue spoken before: which is in effect, that we beléeue that they fal vpon the earth by the wis­dome and prouidence diuine to such as knowe and loue God, and that for their profit, benefit, and health, sayeth S. Paule, and that he empouerisheth not but to enrich againe, hurtes not but eftsoones to cure and heale,Rom. 8. nor strikes none to death but to reuiue them againe to life: he sendes not into hell (meaning eternall miseries) but [Page 346] eftsoones to deliuer them, so that nothing hapneth but by Gods prouidēce, and that for our profit, whereby the elect and holy ones receyue their probation, and are kept in bridle and made better. Secondly, wée muste thinke that he kéepeth vs not in punishement for our sinnes no longer then we deserue it, no more then the Phisicion purgeth his patient, but according to the ne­cessitie of his disease: for which cause affliction is called purgation: And as the mettall by the fyer is purified of his rust and earthy filthines vntill he be refined: euen so God clenseth vs of our iniquities vnder faith in Ie­sus Christ, making vs by that meane become better: therfore when he layeth his hand vpon vs, he doth it wt the clemencie of a father: but if we correct our selues, his roddes are throwne into the fire, and, with our deli­uerance, he giues vs spirituall pleasure, ioye, and plen­tie of all necessarie benefites, Thirdly, if he sée we per­seuer in vices, he continueth his punishment, making them so much the more sharpe and gréeuous, by howe much our sinnes are cankered and of hard cure, not spa­ring (according to our obstinacie,Rom. 1. Luc. 15. merit, and grauetie of our wickednes) to roote vs vp by death, as he did Herod, or else deliuereth vs vp to our owne lustes, and wil pu­nish vs no more, as reseruing vs for his iust and terri­ble iudgement, as he dealt with the rich man. This is that which according to the scriptures, we ought to be­léeue, touching the calamities which God sendes to a common weale or a whole realme: and therefore to those dispusers and doctors of policie, speaking not only so rashly, but also in infidelitie of the aduersities of the world, be it sayed, that they learne a new lesson & speak as Christians, least the world hold them in the reputa­cion of infidelles and men ignorant of God. Touching such as maintaine that thorow out the world and in all ages, there haue bene miseries, and therefore not to bée holden strange that in this time perticular nations suffer [Page 347] aflictions, let them ioyne with all these further cō ­siderations that God vseth other wayes (I meane for other causes) to touch with miseries those men and nations which acknowledge, honor, and worship him in true religion as their souereigne Lord: then he doth to other, eyther Apostats, and schismatikes, or all to­gether Infidels: ye good sort and holy ones receiue these afflictions as disciplines & corrections, by the which being aduertised of the indignation of their heauenly Father against them, they are stirred to conuertion, to crie him mercie, and with all dutie to dispose them­selues to serue him: where the others, when he hath rebuked thē, yet they are not chastised by those scurges, which in déede he will not suffer to worke the effect of correction in them, as knowing their obstinacie: but as they are punished for that they haue done wrong to his children, being to them as Lions and wolues to the pore flocke, so he maketh them vnderstand it to thend they do no more wronge to them:Esa. 17.14 15. Ezech. 29.31.32. That is the cause why Esay and Ezechiell fore tell the desolation of many townes and regions, of the infidells, as hauing vexed with cruell warrs the Israelites, or to stay them wt mu­tuall warrs from offering oppression and tiranny to ye faithfull, as we sée proued by many examples in the olde Testament. And albeit God serued his turne wt them,Esau. [...]. and made them his scorges to whip his children & the axes to dismember them, yet he ment not yt they should tiranously deale with them: but as oftē times it hapneth they acknowleged not how, nor for what they were victors, but proudly attributed to themselues ye glory of victories: So, for that pride and tiranny, God sent them afterwards other tirants that requited them with iust recompence, both for that they might vnder­stand they had euill done, so to vex his people, as also to call them to a better modestie if afterward he should send them to discipline his people, for no other causes [Page 348] God séemes to care for such reprobates, but (with the sentence of the scripture) deliuereth them vp to their perticular affections, desiers, and wills, with whome the deuill (who is their prince) doth what he list: And where he giues them ye fruition of this inferior world common with his other people,Rom. 1. Act. 17 as helth, libertie and plintie of goodes: He doth yt of his generall prouidence, not meaning (for their impietie) to break ye order esta­blished from the beginning of ye world, as giuing bles­sing to the earth, to beasts, fishe, and men, for procrea­cion (hauing so disposed the Elements, the generation and corruption of naturall thinges) all which do aswell bring profit and pleasure to Idolators, and infidels, as to the people of God, and euen so, so many calami­ties and miseries, (yea often times more, and death it selfe) do happen aswell to those, as to others as ye wise man saith.Eccl. 2.3.4. Here may be deserned how our babling na­turall disputers, doo slide (with their swéet error) in to extreme impietie, not seing in to the high councell and wisdom of God, who, as he is wise, constant and immouable in his generall ordenances, so he entertey­neth the order established in perpetuall prouidence of his creation: they consider not as wisemen ought to do and much lesse see in to the cause why he hath made all this that is, nor for what end he entertayneth and pre­serueth it: They ought to haue learned that ye vnfaithfull and euill liuer deserue not to possesse the vse and benefit of any creature, seing they misknowe and of­fend their creator: no more should they enioy it longe if the nomber of Gods elect and his faithfull seruants were accomplished, [...] P [...]t. 7. for then would he reuerse ye world to ye which he giues not this continuance but for their sakes: And therfore wicked men ought to honor ye good sort, by whome they are, and prosper in the world, as with out them they had ben ere this caried into ye déepest botoms: But much lesse that those pore blind [Page 349] men can sée the estat of their proper errors, seing they haue not the facultie of consideration of thinges ne­cessarie, for they haue neyther eyes of fayth, nor light of scriptures to deserne that which concernes ye health, or perdicion of men. Touching factions and warrs of one Christian realme against an other, there can not happen to the world a more great malediction: no ther are no actions of men where with the maiestie of God is more offended: wherin such as (vnder the pretence of any profite) giue councells, and be (as it were) the bellowes to blowe the brondes of such murders, cannot but stand guiltie and worthy of a thousand hels, in re­spect of the infinit offences committed against God by breaking the league of Christian fraternitie and indis­soluble aliance of amitie, wherin Iesus christ hath knit vs together in more strong charitie, then naturall bre­thern one with an other, who, if they raise contention one against an other, what will their Father saye? if they strike one an other what cause of indignation a­gainst them? but if they kill one an other, what great displeasur to him? it is holden by ye scripture ye Adam remained a hundreth yeares frō knowing his wife Eue for ye sorow which he had of ye murder of his sonne Cayn against his brother Abell: Gen. 5. Pro. 6. & if such as sowe discord a­mongst brethern, be aboue other most displeasing and abhominable to god, what reputacion to those brothers entertayning ciuill debate amongest them selues, who in nothing more can incurre so great abhomination a­fore god:Mat. 5. if such as only hate their brethren be murde­rours, & can not haue eternall life, in what daunger of iudgement stand they, who not onely hate but oppresse, persecute, and kill? if simplie to bée angrie against rea­son and of a wicked hart, deserueth condemnacion: if to offer half an iniurie, bringes merit of punishment: and if for calling our brother foole, we stand in daunger of hell fyer: what infliction of punishmēt ought to be pre­pared [Page 350] for brethern maintayning controuersie by hate, enforcing actes of mutuall hostilitie, and with great cō ­tempt of nature, cut one anothers throate if God refu­seth the prayers or sacrifices of such as present them a­fore his aulter bearing enimitie against any, and not performed reconcilement: how can such as slaughter one another so directly against the will and commaun­dement of the Lord, offer eyther prayers, or other acts helping to their saluation: yea, if they purge not their grudge by recōciliation, their praiers can not be drawn vp to heauen. Let therefore these reasons with others of no lesse consideracion, be drawne into déepe coūcell, afore warre be taken in hand: let all meanes of peace be searched, and if there bee malice, séeke after attone­ment:Ephe. 4. yea let not the sunne goe downe vppon your an­ger (saith S, Paule): if there be question for a towne, fortresse, or countrey, let wise Princes, Presidents, and Councellours, accorde the difference: For if warre bée once begonne, perill appeares on euery syde, and as the euent is vncertaine, so the charge of thrée monthes pay for an armie will ryse to more then the profit yt comes by it in many yeares: besides, to a place being gotten with great cost, belonges no lesse care to kéepe it, and therefore no small grief when it is eftsoones recouered not reckoning the spoyles, robberies, murders, violati­on of wiues, mayds, and widowes, with other infinit euils incident by the fury of warre: for the which, what satisfaction can be acceptable afore God? wo be to those seducers, who for any temporal benefit, sturre vp Christiā Princes to lenie warre one against another, to the great dishonour of Christian Religion, & oftentimes their proper ruine: by this it hapneth, that as Kinges & Christian Princes haue ben in diuision, the furious ty­ger of Christendome obseruing his oprtunitie, hath en­tred into our common weale of Europe, and made much of it subiect to his tirannie, against whom all nations & [Page 351] Kings of the, faith ought to conspire in one cōmon force, and chase him out of the parke of Iesus Christ, which he hath already inuaded with violent slaughter of the sée­ly sheepe of our almightie Lord: yea, they ought also to keepe warre against the Wolues & Foxes wandring throughout the world, to deuower the residue of this poore flocke, I meane heritikes & authors of these new reprobat sects: against whom the Princes of Christian nations ought to fight no lesse valiantly then did the Jewes against the Philistines, Amalachites, & other Idola­ters. Christians ought not to commence sute one a­gainst an other, least by pleading in processes, there arise hate or malice: And to the man of GOD, better were it to suffer the losse of worldly goods, then to vex the quiet & tranquillitie of his spirit, to lose the exercise of his godly vocation, to put him selfe in hazerd of Ido­latrie to corrupt Iudges for the gaining of his cause, to take occasiō to beare euil wil to his aduersary, to forge deceites, delayes, & lies, & lastly to be constrained (for his iustification) to discouer the vices of the witnesses suborned against him: All which perplexities ioyned to abuses damnable, ought to warne & arme al Christiās not to attēpt proces for light causes, but rather to search all meanes of concord as Iesus Christ commaunds vs:Act. 24.25 And in cases where men are cōpelled to prosecute pleading (as S. Paule was to defend him selfe against ye false accusations of the Jewes) let them beware they beare no malice to the partie, whom we are bound to loue according to the aduertisement & exāmple of Christ: as also whē a Prince raiseth warre against a tirant, he ought not to bear hate to his person, but pursue him to iustice with compassion: Let Princes & al other popular states obserue the rules of charitie, in whom since God is de­lited to make his perpetual residence, there is no doubt, but if she be the guide to our worldly actions, we shall bring forth in our cōmon cōuersatiō such true effects of [Page 352] Christianitie, that neyther ambiciō, malice, nor prehe­minence of place, or authoritie, shal carie vs into actes of opression against our neyghbour, nor yet the consi­deration of small wronges offered to our selues by o­thers, moue vs to take to blame those thinges which by the office of our religiō, we ar bound to couer, or at least not to enter into violent recompence, but to leaue the reueng to God, to whom it belongeth.

Let thefore publike preachers and pastors of the holy word, exhorte the worlde on all sides to reconcilement & tranquilitie of minde. Let priuate chapleines gouer­ning the religion of princes and potentates, perswade their maiesties to erect lawes principally to aduance the honor and seruice of God, & then to corect vice, and giue reuerence where vertue deserueth it: by which two the wise man attributeth to a commonweal an as­sured foundation, & most happie sequele: let the prelats of the churche disperce into euerie perticular cure of their seuerall bishopprickes doctors & preachers, able by their learning to reuoke ignorance and confound super­sticion & error: Let lastly all magistrates & ministers of iustice wt such as haue charge ouer the ciuill policie, straine out their authority to the aide of ye church, with whom (as ioint ministers of one almighty souereigne) they may vnder their naturall prince, create & execute lawes to the reformation of vniuersal faultes: by whō the multitude, being well instructed & lead by the rule of this good regimēt & example of their superiours, can not but fall into the correction of their common vices, wherby our languishing eyes may yet liue to sée a hap­pie estate of Christendome, which I besech the eternall Lord to accomplish to his honor & glory, & generall con­ [...]usion of all the enemies of the faith.

FINIS.

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