¶ A form of Christian policy drawn out of French by Geffray Fenton.  
A work very necessary to all sorts of people generally, as wherein is contained doctrine, both universal, and special touching the institution of all Christian profession: and also convenient particularly for all Magistrates and governors of common weals, for their more happy Regiment according to God.  Mon heur viendra. 
¶ Imprinted at London by H. Middelton for Ralph Newberry, dwelling in Fleetstreet a little above the Conduit.  
Anno. 1574.   

To the right Honourable Sir William Cecil Knight, Baron of Burghley, Knight of the Honourable order of the Garter, one of the Lords of her majesties privy Council and Lord high Treasurer of England, jeffray FENTON wisheth long life.  
THERE IS nothing in this world more worthy then to hold sovereignty over people and nations, nor any thing more happy than where a whole common weal is disposed in conversation of justice and piety: which, yet if they be not joined with true Religion, can hold no long continuance, for that changing according to the perplexities of times happening daily in Realms and Countries, they suffer alteration by little and little, and in the end slide into vices and imperfections, which breed the revolutions and ruins of all estates. Religion can not be entertained, if it be not backed with civil justice, which, reciprocally hath need of a devout piety: for that as Religion is just, and justice of itself, is holy and religious: so they are the two estates which the scripture names the true foundations and pillars of common weals. They embrace and kiss one another, and (as Hipocrates twins) they are sick together, & well together, they laugh together and weep together, and suffer in common even like & self affections: There is nothing necessary to the one, which is not profitable to the other, nor any thing meet for the one which is not made worthy of both, yea they concur in the same sociable union which we see observed in the parts and members of an entire body, who, albeit they suffer distinction in their several office and function, yet they aspire and travel to one common end, which is to entertain security in the whole. Many ancient Magistrates therefore, foreseeing the necessity of Monarchies to be erected upon these two pillars, consulted to raise ordonances for the perpetual continuance of the Church and common weal in one indissoluble unity: of those some followed Moses, who as he was inspired of God, and persuaded the people of Israel to be obedient to him: so that eternal Lord sent them holy commandments to establish the actions of their minds: and rates of policy to rule the residue appertaining to the necessity of life: wherein as by a divine fear and reverence those people durst not attempt any thing contrary to those holy laws, so the statutes politic, and substitutes of justice, so supplied the residue, that their common weals, so long as Religion was maintained and justice observed, and either one subsisting equally in the administration of affairs: seldom suffered other change then from good to better, and never from ill to worse. Much is required in the Magistrate to support these two pillars which hold up the whole: which than he doth best perform, when, both in the council, and action of things, he brings the one to consult with the other, as upon whose unity depends the safety of all, and without whose conformity and full agreement, much less that there can be any surety of policy, seeing of the contrary, things can not but devolve to revolt, even as in a temple or other building, whose foundation being divided, the whole work can not but shake, having no stay to keep him in integrity. For this cause (right honourable) have I been bold to put out this discourse of Christian policy, qualified according to the rule of the infallible truth, which is the Scripture, which only showeth to man the true and right way for his assured government in the vocation he aught to follow, whether it be particular or public, and wherein he can no more err, than the skilful Architector, following the line, rule, and compass of his art. Many and great are the commandments in the Bible recommended straightly to Governors, as well ecclesiastic as civil, to hold always in their hand that holy book, learning not only that belongs to the office of their own estates, but also what they aught to prescribe for the policy of others, for whom they are to tender account in the judgement of God: wherein as to travailing councillors, subject to the service of sundry great causes, is reserved slender opportunity to study the Bible at large, either to found out the duty of their private charges or to limit statutes to the multitude: and much less that the popular sort (for want of instruction) hath means to understand how far their office stretcheth by the doctrine of that book: even so I judged it appertaining to my duty, aswell for the ease of the one, as advertisement of the other, and common benefit of both, but specially for the dutiful affection I have always borne to your Honour, to offer to the same particularly these Christian memorials, representing the very course and purtraite of the present government under her most Gracious Majesty, by the careful direction of a most grave and wise counsel, amongst whom it seems God hath dispersed the very virtues and spirit of Moses, leading this Realm in such reverence to God, and obedience to her Highness, that all nations confess that here the mighty holy one of Israel hath chosen his Sanctuary, and here hath he raised her right excellent Majesty to that estate of power and virtue, that only she hath in her hands the atonement of most part of the nations in this circuit of the earth which we call Christendom: Amongst some of whose Princes and chiefest Potentates, as I have heard much attributed to the gravity and providence of this worthy Senate for the quiet regiment of her majesties Realms in these conspiring seasons: so, God grant that as they have happily begun, they may also long continue (under her Highness) careful watchmen in the watch tower of this Church and common weal of England, labouring still to maintain peace, first with God, which he will then perpetually assure and ratify, when he finds himself sought to and served with one only true Religion: and then to bring so many infinite souls and people (the natural subjects of these dominions) to bear to her Majesty but one unfeigned heart and obedience: which cannot but happen, if there be suffered no divorce, nor controversy in faith, and that in the church and common weal, remain but one constant consent and will touching the regiment and disposing of all affairs.  
I humbly beseech your Honour, receive this poor testimony of my good will, not with any judgement of the merit or worthiness of the work, but as a simple interpreter of the duty I own to your rare and reverent virtues: in which, I am bold to repose much for the protection of this my small labour, and therewithal (according to my long profession) I humbly dedicated myself and service to your Honour, on whom I doubt not, but God will suffer still to attend that good Angel which he appointed to be the guide of Tobias, and to accomplish all his virtuous and just desires. At my chamber in the Black Friars, this xuj. of May. 1574.  
Your Honours in assured and faithful service, Geffray Fenton.   

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

The first Book.  
WHat is first requisite in the well governing of a common weal: how Civil policy aught to be conformable to the celestial government: what good cometh of good policy: what manner of governors and judges aught to be chosen to direct public estates. Chap. 1. fol. 1.  
¶ What governors God hath chosen, and how he hath declared them by miracles: they aught all to be instructed at the entry of the tabernacle, & why: the great benefit coming of good judges, and why god doth ordain some wicked. Chap. 2. fol. 6.  
¶ governors chosen according to GOD, make present proof of their election to the profit of the common weal: Let them know how to command, and subjects how to obey, the better to make their common weal flourish, as inferior members obey the more worthy: Magistrates aught to be as Fathers: the law must be inviolable: but specially one true amity between the governor and the subject. Chap. 3. fol. 11.  
¶ There be two principalities or policies which aught to be knit together in unity of friendship, as the soul and the body without difference: they aught to aid one another with perpetual succours. Chap. 4. fol. 16  
¶ The faults of the Clergy aught to be corrected: governors aught above all things to provide good Preachers, that the rude and plain sort may be taught in familiar doctrine: All sorts aught to be constrained to be at the sermon: such constraint is authorized by the scripture, & is both profitable to the common weal, and wholesome to such as are constrained, Chap. 5. fol. 20.  
¶ The wise worldlings now a days would not willingly have sermons, as also certain pastors desire nothing less than to preach, laying the blame of the misery of this time upon Sermons. Chap. 6. fol. 25  
¶ A refutation of such as hold that people are not bound to hear so many sermons: wherefore are the Pastors if they feed not the flock with the food of the Scriptures. Chap. 7. fol. 30  
¶ In how much good Physicians are necessary to common weals, by so much such as be evil are hurtful and dangerous: who aught to be chosen Physicians in a town. Chap. 8. fol. 35  
¶ Abuses happening in the world by the supposed name of Physicians, Apothicaries, and chirurgeons Chap. 9 fol. 42  
¶ God hath erected Physic, and willeth that the Physician be honoured. Chap. 10. fol. 48   

The second Book.  
JVdges and governors have of God many severe commandments in the Scripture to exhibit justice by rightful laws. Chapter. 1. fol. 52  
¶ judges are warned not to be credulous, nor to judge by reports to take heed of affections, and not to judge by particular opinion. etc. Chap. 2. 62  
¶ In human things Magistrates aught to follow the law natural: and in causes divine, the doctrine of faith, and the love of God. etc. Chap. 3. fol. 68  
¶ Men may use the moral laws of the old testament, but not the ceremonial and judicial applied to the times and manners of the jews, which jesus Christ & also SAINT Paul doth confirm these were natural, & therefore aught to be eternal. etc., Cham 4. fol. 72  
¶ The law natural grounded upon reason was two thousand years in use without other ordinances saving the Sabaoth and Circumcision. etc. Chap. 5. fol. 78  
¶ governors aught to punish by death such as God condemns to eternal and temporal death. etc. Chap. 6. fol. 83  
¶ sins committed against the second Table are worthy of death, even so deserve they eternal damnation. etc. Chap. 7. fol. 89  
¶ diverse punishments of whoredom according to the diversity of kinds of the same sin, Chap. 8. fol, 94  
¶ Continuance of the punishment of this sin according to his other kinds. Chap. 9 fol. 98  
¶ Theft was not punished in the law but by restitution of double, triple, and four fold, but now for just causes, it is punished by death: theft by necessity in some sort excusable. Chap. 10 fol. 102  
¶ There is a double lust or urlawfull covetousness forbidden us. etc. Chap. 11. fol. 108   

The third Book.  
ENumeration of sins whereof men make no conscience, and are oftentimes in the condition of grievous sins: their quality and gravity do vary. etc. Chap. 1. fol. 115  
¶ Flattery is declared very hurtful to common weals & families: it makes young people rise into great pride etc. Chap. 2. fol. 119  
¶ Let none glorify himself but in his poverty, necessity and affliction. etc. Chap. 3. fol. 123  
¶ Scoffers, & men of pleasant conceit pretending none other end but to increase pleasure, are rebukeable: but more, if their testing torn to the reproach of any: so do they offend God. Chap. 4. fo. 129  
¶ Plays, which of themselves bear no vice are not disallowable, in respect of their ends and lawful causes: unlawful games at Dice, are causes of much evil. Chap. 5. fol. 133  
¶ Dances, with their wanton songs, at this day are vain and unchaste. Chap. 6. fol. 137  
¶ Minstrels are unworthy of the state and fellowship of towns men, as also puppet players etc. Chap. 7 fol. 141.  
¶ Idleness is a vice most common, bringing with it most other offences, & yet no conscience made of it. Chap. 8 fol 147  
¶ The rich sort have more to travel then the poor, and in what: such as labour in mind, travel more than the painful labourer. Chap. 9 fol. 152  
¶ governors aught not to suffer any idle men in their common weals, etc. Chap. 10. fol 156  
¶ In all creatures is seen a perpetual labour, whet●●● in heaven, in earth, or in the sea, etc. Chap. 11. fol 161  
¶ There be divers sorts of idle men, some work certain hours etc. Chap 12. 1●5  
¶ Loy●e e●s accustomed to beg, willbe applied to no other trade etc. Chap. 13. fol. 169   

The fourth Book.  
THe simple, impotent, and true needy poor, we aught to hold in singular and dear care. Chap. 1. fol. 172  
¶ Many have given all that they have to the poor to follow jesus Christ, in hope to be happy, etc. Chap. 2. fol. 176  
¶ Compassion aught chief to be showed to poor maids for the infirmity of the kind, etc. Chap. 3. fol. 180  
¶ Hospitality and alms in all times have been in singular estimation, etc. Chap 4. fol. 183  
¶ We must not fear that by giving Alms we shall be poor, for God, etc. Chap. 5. fo. 185  
¶ Still touching the recommendation of hospitality and alms. Chap. 6. fo. 187  
¶ General and special recommendation for prisoners, and that for debts, we aught not lightly to emprison one an other. fo. 189   

The fifth Book.  
OF the institution of youth, with a praise of free schools, etc. Chap. 1. fol. 191  
¶ What Principal and Regent's aught to be called to institute a College, etc. Chap. 2 fol. 190  
¶ A continuance of the discourse of Colleges by other comparisons. Chap. 3. fol. 193  
¶ Wisdom, science, virtue, diligence, and fervent zeal to their disciples, are very necessary for schoolmasters. Chap. 4. fol. 197  
¶ Instructions to know, by the way of contrary oppositions by the comparisons of the other chapters, the miseries happening by lewd schoolmasters. Chap. 5. fol. 202  
¶ Amplifications of the said comparisons touching wicked masters, etc. Chap. 6. fol 206  
¶ Continuance of the said comparisons. Chap. 7. fol. 211  
¶ masters aught to instruct their disciples, etc. Chap. 8. 214  
¶ A continuance of the praise of science, etc. Chap. 9 fo. 219  
¶ Examples of commodities which science bringeth to the learned, etc. Chap. 10. fol. 223  
¶ It is necessary for many reasons, that all scholars remain in one College. Chap. 11. folio 227  
¶ In a College or school there aught to be statutes authorized by the Universities, etc. Chap. 12. fo. 215  
¶ Refutation of the false judgements of some proud worldlings, touching the profession of school masters. Chap. 13. fol. 235  
¶ An exhortation to young children to study. Chap. 14. fol. 241   

The sixth Book.  
OF the office of every estate, and first of the duty of the husband to his wife. Chap. 1. 247  
¶ A continuance of the matter of marriage, and the duty of etc. Chap. 2. fo. 255  
¶ Still touching the duty of the wife. Chap. 3. fol. 263  
¶ The office of fathers and mothers, and the duty of children. Chapter 4 folio 273  
Still touching the education of young children Chap. 5. fo: 280  
¶ In what duty children are bound to their fathers and mothers Chap. 6. fol. 289  
¶ The duty of masters towards their servants. Cham 7. 398  
¶ How men have been made noble, and of their duty towards their subieetes or tenants. Chap. 8. fol. 307  
¶ The duty of Advocates or Councillors at law. Cham 9 315  
¶ The duty of Merchants. Chap. 10. fo. 321  
¶ How the Merchant may perform his lawful trades & gain justly his estate. Chap. 11. fol. 328   

The seventh Book.  
ALL other estates are comprehended in those that have been already debated: the explication of the qualities of persons. Chap. 1. fo. 339  
¶ Still touching the qualities of persons. Chap. 2. fol. 345  
¶ Of Christian amity, and how many sorts of friendship there be. Chap. fo. 350  
¶ How a common weal is governed, and wherein it erreth. Chap. 4. fol. 359  
¶ Council of the remedies to cure and preserve common weals from misery. Chap. 5. fol. 366  
¶ How God some times punisheth a whole people for a secret sin, etc. Chapter 6. fol. 375  
¶ Too remedy all evils, the causes must be taken away, the discretion and wisdom requisite thereunto. Chapter 8. fol 440  
¶ Confutation of humane philosophy touching the affairs of faith, wherein, and in things serious, men aught not to decide but according to the scripture. Chap. 9 folio 345   
FINIS.   


¶ What is first requisite in the well governing of a common weal: how Cyvil policy aught to be conformable to the celestial government: what good cometh of good policy: what manner of governors and judges aught to be chosen to direct public states. ❧ The first Chapter.  
TO direct a true and Christian policy, it is necessary in the first consideration, that such as are chief disposers of the same, be chosen according to the will and ordinance of God, of whom (in respect of their institution) they are to be favoured & assisted in their Counsels, actions, 
Rom. 13.  and governments, as also for that all power & rule belonging to him, the administration thereof dependeth likewise upon him: wherein he hath ordained for us in earth a form to rule, guide, and govern this inferior Hierarchy, by the example of that supreme and celestial estate of Angels and happy souls above in all good order and perfect policy: So that (by thimitation of the same) it is requisite that we be directed by wise Magistrates, who having power to command, may use simplicity in the measure and rate of their Authority, and we in our common life expressing an immovable zeal to obedience, may concur with them, 
Ephe. 4. 1. Pet. 3.  and agree altogether in one law and doctrine, one will and judgement: And to be short, (the better to exercise one universal and holy conversation, standing upon purity of affection and will, with one true religion in God) we must observe one unity in justice, one integrity of life and manners, fulfilling always our duty to our neighbour, the better to prepare us with community of heart, voice, and example to love and fear God, and with one mouth to praise, honour, and serve him with ready obedience and humility to his commandments, together with sincere and mutual Love one to another, expressed in Acts of perfect charity: And this, as it is the mark and end of the Law, the Magistrate, and Christian government, being directed according to the form celestial, and example above: So, in it we declare ourselves to be common members of one body (for a common Weal is a body Civil) so knit together with indissoluble unity in friendship, that we suffer one self zeal and affection, and give one common aid and secure to all our affairs, relieving every particular necessity with one constant and perpetual rate and measure of compassion: in this sort are we reduced into one body politic, and by this policy, drawn into one Spirit, as being but one in God, led and guided by his Spirit inwardly, and outwardly by wise governors, even as God hath planted in our natural body, members more sovereign and perfect in nature to govern the others more inferior, the same being more devinelye resembled in the celestial Hierarchy, where the Spirits endued with more grace and greater perfection, have by heavenly election, power over the others: To this aught to be referred the example of electing governors to public states, as both concurring with the order of nature, (with whom things of most perfection bear most rule) and also resembling the Supreme government, from whence Moses had commandment to draw the plot of his terrestrial policy, calling unto him such as were most wise and perfect above others, wherein God giveth him advertisement by jethro his Father in-law, to provide such governors by the counsel which he giveth him in this sort: Provide saith he to be judges over others, wise men, whom thou shalt choose amongst the people fearing God, true, and lovers of truth, and such as hate Covetousness: of them make some Tribunes, who may stand as general judges over all: Created others Centeniers to rule over an hundred: Cinquanteniers, to bear authority over fifty, and Disiniers to command over ten: Let these judge the people in all seasons according to their order and charge, and bringing to thee, the causes of greatest importance, specially such as concern God, let them judge the rest: So shalt thou be discharged of that great burden of labour where in vain thou didst consume thyself before. In this advise of God to Moses, we see is expressed what aught to be the office, nature, and state, of such as are chosen to lead and judge others according to God, and that not only in high and stately Courts, but in places of right mean sort, who, notwithstanding as in degrees, so also in knowledge and virtue, 
Rom. 1.  aught to aspire to excellency: Such then be wise men, who with the sense of divine and humane learning, be principally instructed in the knowledge of God, and understand his will and judgement, with contemplation of the causes, effects, and nature of all things: And being wise in this sort, as their exact knowledge will lead them to give a perfect judgement of all things, so being ignorant in the lest, much less that they can judge in integretye, seeing they can not merit the name of wise men: But because (according to Saint Paul) men may have knowledge, and yet in their doings be void of integrity, jethro addeth the fear of God, that is, that knowing God, they do also fear and serve him: For such men would not willingly fear God, who know his judgements to be no less horrible to them that displease him, then terrible to such as execute false judgement, whereby truth is perverted, wrong pronounced to the multitude, and their proper conscience defiled: And therefore, as he would have them to be firm in simplicity of word, 
joh. 8.14.  Doctrine, and judgement, without instabilytye in cases of truth, which by their wisdom they know to be so agreeable to God, as he is called the self truth: so it is a breach of their duty, if they be subject to the error of mutation. They must also hate Covetousness, 
Ephe. 5. Colos. 3. 1. Tim. 6.  as in which is laid up the root of all evils: A vice of more damnable peril than all the rest, and of a nature so wicked, that it leads men to idolatry, by preferring Gold and glorious dross of the world afore the living God, drawing from them in the end all fear, Religion, Reverence, and knowledge of God, & translate their hearts to infidelity both towards Heaven and earth. Like as by lamentable experience, we see that oftentimes the greediness of a wretched present, leads the covetous judge into such blind and reprobate sense, that to pervert justice, he sticks not to commit his soul to sale, Loving rather the base Earth, than the majesty of heaven, to handle Gold then behold the Son, to be rich then honest, and lastly, seeks to say up his felicity in his transitory presence of wealth, rather than to lift up his mind to aspire to the life everlasting. So that in such as are chosen to the regiment of policy, aught to be no note of avarice, and much less, any proof of corruption for doing any act of injustice: seeing that of all other there is this peril in that vice, that being once made rich by covetousness, there is no limit or measure of their extortion, even as to a small flame, if you add increase of wood, you raise it easily to a greater blaze: For, by how much more there is offer and mean of gain, even by so much more doth the raging zeal of avarice grow great, yea, evented i● be unquenchable in the Rich covetous man: it takes continual increase, not only with the poison of riches, but also with the years of their age, where other vices carry this common property to diminish with time: 
Eccles. 12. ●4.  the same being the cause why the Scripture saith, There is nothing more wicked than a covetous man: for he is not only wicked to others by bringing poverty upon them in ravishing their goods, but also he is the confounder of himself, as touching his soul, which he bequeathes to the Devil for nothing, and oftentimes selleth it for a bore hope of a base profit, executing the like injury upon his body, from the which he oftentimes restrains natural and necessary nourishment, & becomes a niggard to his health by sparing his purse, makes his mind and body subject to passions and perpetual labours, shorteneth his temporal life, and which worse is, loseth everlasting felicity: So that, as jesus 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 affection to flee covetousness, as the nurse of infidelity, the mother of perdition, and lastly the infectious root of all evils to such as follow it: so, if this vice bring such damnable miseries to all mankind, as in respect of his continual wretchedness, it aught chief to be avoided of the judge in whom aught not to appear so much as a suspicion of such evil, insomuch that besides the extreme peril of his Soul, infinite are the temporal iniquities which flow from a covetous judge, in whom (for gaine-sake) is seldom found any difficulty to offer to hazard, the goods, honour, and life, of many persons, the same being the cause why the Sons of Samuel were deposed from their judgement seat, and why Cambyses caused one of his judges to be slain quick, and with his skin covered his chair, the better to advertise the son and successors of the said judge, that they were subject to the same justice, if for gain they pronounced corrupt judgement.   

¶ What governors God hath chosen, and how he hath declared them by miracles: they aught all to be instructed at the entry of the Tabernacle, and why: the great benefit which cometh of good judges: and why God doth ordain some wicked. ❧ The .2. Chapter.  
TO resort eftsoons to the matter of election of governors to common weals, who are judges by their institution: with the counsel of jethro, we will join the example of God when he elected rulers over his people, 
Numb 11.  as Moses for the most perfect, and josua: and for his Tabernacle, Aaron and Phineus: and then examine what commandment God gave to Moses for the calling of seventy Elders or Senators, whom he ordained as sovereign judges and governors over the Towns of Israel. 
Deute. 1.  Moses' in his complaint to be insufficient to sustain so great a charge and burden of affairs, was heard of God, & by him commanded to assemble at the Gate of the Tabernacle Seventy of the most Ancient of Israel, such as were most wise, & best experienced amongst the people, causing them to assist and stay with him to impart with them graces requisite to the estate & office of good governors: which graces he calleth part & communion of the spirit of Moses (whose perfect knowledge of things, exact judgement, Holy zeal, and integrity of Faith, Doctrine, and life, such as were in him) so they are all comprehended in the grace & gift of Prophecy which they had received of God, Prophesying always miraculously, whereby they could not err in judgement, because prophesy is without error, and much less suffer impunity of sin, for that to Prophets is a property of singular zeal to execute the will and judgement of God: 
3. King 19 Rom. 1.  neither would they be reproved in the action of those faults which they condemned in others. By this we see what governors God chooseth, and by his example (standing as a precedent to us so far as we have power to Imitate him) we see what godly respects we aught to observe in the choice of our governors: So that choosing them ancient, & such as already have been invested in the office of Masters and Leaders of the people, 
3. Tim 5.  he prescribeth further that they be wise, grave, constant, & of good judgement, & such as doubt not to commit their life to peril for the duty of their office, no more then old Age feareth death which nature telleth them is not far of: and lastly that they have already exercised the state of Masters, the better to furnish their counsels with experience & examples. Then where he willeth that they assemble at the Tabernacle to institute them and impart graces, he declareth how they aught all to concur and agree in one knowledge, fear, and service of God, without schism or faction, observing devout prayers to implore the inspiration, power, and grace of heaven to direct this estate of governors, who being in this sort chosen and offered to God by the people, & presenting themselves unto him in this holy preparation, there is no doubt but God will give them part of the spirit of Moses, which is, such perfection as is requisite to wield an estate in sort as he exercised his: wherein by the spirit of Moses, being made all one with theirs, is meant that all governors & judges aught to consent with the Law signified by Moses, and agree with their Prince in all Law & spiritual doctrine. The people must assemble at the Tabernacle after the Election, to pray to God for the institution of these Magistrates: for as it is one of the greatest benefits that can happen to the world, when men of honesty, wisdom, 
●ro. 11.  and good counsel are called to public government, so, to raise evil men to rule, and principally, is to prepare misery to kingdoms, and over whelm the world with all iniquity: So that we see that by how much God doth ordain, inspire, and distribute power and will to Magistrates to execute offices, by so much is it necessary to pray to him to institute them such as were the .70. Ancients to rule over the policy of Israel. God created Moses a supreme judge, whose properties Saint Paul dyscribes to us in this sort: 
Heb. 11.  Moses (saith he) being become great in the house of Pharaoh, was at times provoked to deny himself to be the son of the kings daughter, by whom he had been nourished and raised to honour: that is to say, to renounce all vanities of courts and worldly delights, desiring rather to be afflicted with the people of God, then to take his pleasure in sin for a time, as also esteeming more a reproach for Christ, (that is, to be partaker of the afflictions of his saviour,) then to take reckoning of all the receipt, treasures, and delights of the Egyptians: 
Deu. 31. Hebr 11. 2. King. 7.  Being then such one both fearing & loving God, and an embraser of the truth, and very wise, he was chosen of God. Like as also such judges and governors of Israel were chosen by divine inspiration, as josua, Gedeon, Samson, jeptha, and Samuel, yea, God said he had chosen them to the estate Royal: We know that Moses had Children which he might have made governors after him, if he had would: But he preferred afore them his servant josua, who had always assisted him in his affairs, communicated with him in the perplexity of all his troubles, and requited the trust and friendship of his Master, with faith and obedience, yea, he was the servant of God in simplicity and truth of heart: And therefore knowing him to be more perfect in conscience, and better exercised in the regiment of people than any other, he gave him dignity above the rest, reserving no pre-eminence in public business, either to his flesh, blood, friends, or great Lords, but distributed offices to the most virtuous and best instructed in such charge: Not man of good judgement will call his kinsman or friend to govern a ship wherein he meaneth to pass the Seas in presence, unless he be more assured of his knowledge then of any other: much more aught we to prove the skill of him whom we call to guide this politic ship. If this advise had stand before the eyes of Hely the great sacrificator and governor of Israel, he had not chosen his Children to the regiment of the people, wherein was wrought the confusion of himself, common also to them & the common Weal: Yea the great judge recompensed their execrable Royats' and offences with sharp justice, and because he abused his estate in choosing such to judge the people in whom was merit of death, both he and they by the just resolution of God died miserably, the poor people for their offences were overthrown in War by the Philistines, 
1. Kin. 3.4.  and the Ark of alliance which was the glory of Israel (for their sins) was taken & transported into the land of Infidels: here we see how much the divine election of governors serveth to a common weal, whereunto may be applied the reason of the wise man, that such as is the judge of the people, 
Eccle. 10.  such is his minister: and in the conversation of the ruler, is expressed a form of behaviour to the multitude, the same being confirmed by examples in the Scripture, and therefore of more necessity to be considered by such as are chosers of governors: it is said in the book of judges, 
judg. 1.  that whilst he and his Elders or senators, being governors of Israel and men of integrity, lived, the people served God and prospered, but when by their death, there was no further restraint, 
judg. 17.  but a common liberty of will, being void of good readers, and no fear or respect to any good governor, that people fell into Idolatry and extreme wretchedness. Solomon is of opinion, that where is no governor, or where is any, and he subject to negligence or vices, the people run headlong into impiety. But when the merciful eyes of God, saw his people in miserable desolation, 
judg. 2.  he sent them a good governor, during whose time they lived under good rule and obeyed the Law of God, who suffered them eftsoons with the death of their judge to revert to their ancient impiety: So long as Rome, Lacedemonie, and Athens lived under good rulers, they, with their siegniories and Towns depending upon them, flourished, but after they admitted favour, ambition, and covetousness, and that knowledge and virtue were deprived of dominion, they declined and suffered extreme ruin. And albeit it is no marvel, if such as aspire to regiments by indirect means, bring forth wicked and imperfect government, seeing that all ends depend consequently upon their beginnings, and buildings having no firm foundation, can hold no long continuance: yet when any such attain to the direction of policy, there is no occasion to condemn them rashly, for that it may be that such scourges are due to the offences of the people, neither do they themselves think them condemned in the ertreame judgement, seeing they follow not their beginning, but recompense all faults by their virtue and wisdom, as did young Scipio, who, contrary to the judgement of Cato and divers grave romans, being called to be Captain general of the army which had been long in Spain, expressed in his behaviour such heroical virtues, that his election descending to him by favour, was approved for lawful, even by those wise men, who beholding more the follies of his youth passed, then hoping in his toward virtues, impugned his advancement at the first. The Scripture saith, that as it is one special sign of God's love to a Nation, when he endueth them with good governors, so when he restrains them to rulers inclined to impiety, it is then that he gives warning of his fury, and that he is entered into displeasure for their offences, as is said in job, Esaie, and Osie, 
job. 34. Esai. 3. Osia. 13.  which god hath also oftentimes confirmed by examples, but specially in the book of judges, which I bring in but by the way, the better to make us enter into ourselves, when we are not blessed with such governors as we wish.   

¶ governors chosen according to God, do make present proof of their election to the profit of the common weal. Let them know how to command, and subjects how to obey, the better to make their common weal flourish, as inferior members obey the more worthy: Magistrates aught to be as Fathers. Let the law be inviolable, and specially one true amity between the governor and the subject. ❧ The .3. Chapter.  
Governors, being thus chosen by the rule of the Scripture, know that it belongeth to their christian duty to consecrated themselves wholly to the benefit, profit, honour, & quiet of that public state wherein they are instituted: And not sparing any labour, care, expenses, or perplexity of mind or body, not not the sacrifice of their life, to raise their common weal into flourishing felicity, they give always more ready furtherance to common affairs, then ordinary favour to their own, not sparing to restrain themselves from all private pleasure & profit, to consult in all necessary means to raise t'haduauncement of the Public weal: And as in good magistrates doth work a continual care to erect & execute a sound authority, so in all Citizens, subjects, & public multitudes, is great necessity of resolute obedience & duty: Among whom if there be any, in whom is no surety of allegiance, but suspicion of rebellious practice or seditious behaviour, let all the rest join in common aid to commit him to the censure of civil justice: For it is said of ancient wise men and justified in common experience, that by well commanding and ready obeying, a common weal is happily governed, as who say, where the Magistrate erectes wholesome laws, & the subject yields duty in simplicity, it happeneth that to such regiments belongeth happy success, and long continuance, even as in a natural body is figured a form of perfect government, because the inferior members obey such as be more principal, which is the head & heart. A private house is replenished with good order, when servants yield obedience to their masters, & children humility to their parents, as also a ship is well guided when the mariners acknowledge power in the master that moveth the Helm: even so is it in a common weal which being a body politic (as is said) aught according to God to hold comformetie with the quality mystical of the natural body: It is also as a general family or household wherein good governors do put on the same careful affection to the advancement of their subjects, which wise and dear father's use to their entirely beloved Children. And being lastly as a true & Spiritual ship, seated in the midst of the storms of this waspish & movable world, the two preservatives to keep it from perishing, are the wholesome commandments of the governor, and willing obedience of the inferior: Let then the wisdom, love, and zeal of magistrates to the common weal surmount their authority in commanding. And let humility, frank obedience, and perfect love be greater in the subjects, than their civil subjection: For if Fathers give to their children doctrines and good lessons to eschew vice, & learn to aspire to virtue, and by good examples aswell of themselves, as other their parents and predecessors (true pattornes of virtue) do stir them up to t'himitacion of goodness, and in respect of zeal, do study to enritche and advance them: much more belongs it to magistrates, as Father's politic of the people, to express a zeal and fatherly duty in erecting good statutes, orders and Customs, holly, happy, and profitable, whereunto they must give the first honourable obedience, serving as reverent examples to the rest to observe the Laws without violence, either for favour, friendship, parentage, respect of Person, or fear of corruption: such good Laws and just judgements (sayeth Solomon) are the strong Bars and bolts to the Gates of Cities, 
Prou. 18.  and invincible Trenches and Walls to the Vines of Esau, yea, they are the ways of life, and the very Souls of common weals. For even as to the Gates of Cities and Towns, great and massive Bars of iron are as defences to withstand Violence and injury, which else might happen with the peril of Sacking, if also there were no countergard by governors: even so where wholesome and holy Constitutions be severely observed, there is the Gate closed against all vices, slanders, seditions, and factions, to enter into Cities and Kingdoms. But where is a negligent or partial countenance given to the laws and authority, as inclining sinisterly either for gossip, kindred, friend, fear, or gain, or that they be but as spider webs, wherein the small flies are taken and suck the blood, and great wasps do pierce and pass thorough at pleasure: of such a vain and weak justice, there can be no other expectation, but an universal reversement of all policy, even as when as vinyeard or garden being strongly fenced with hedge or ditch, there is great severity, that neither the night thief, nor the hungry beast, can have power to enter and commit it to pray, where, if there be neither wall nor closure, the negligence of the owner offereth occasion to the thief or Beast, to invade his ground, to the spoil of his commodity and fruits: The same resembling the complaint of David, all passengers (sayeth he) at their pleasure have power to havoc the Vine, and the wild Boor launsing out of the Forest, is entered to waste it: meaning that when there is sufferance to any one to break the Laws and statutes, it gives great peril of common ruin to all the common weal by an unbridled liberty, for that the multitude, aspiring to mastership, either the most strong, or the most Rich, or the most subtle, 
Prou. 13.  or the most bold, will get the principality: where the wise man in the like sense resembleth the Laws to a fountain or way of life, he speaketh under the construction, that as the law administereth & enterteyneth a life civil without debate, deverse or danger, so where the statutes are not well entertained and justified, there is laid the occasion of strife, quarrel, grudge, percialities, questions, murders, and general licence to do all evil: So that in the discipline of the Law is wrought, the conversation of quiet life, civil security, and common conversation: neither was it without reason that we resembled the Laws to the Soul of the common weal, for even as the Soul of man uniformly rules his body, guides it, susteines it, entertains it in being, instructes it in what is good for every one of his members, brings provision for his necessities, teacheth it touching the function of his natural office in all his members, entertaining and retaining them together, by such conjunction, that much less there is amongst them any passion of envy, hatred or debate, seeing of the contrary, she makes the grief of ●ne to be felt of them all, and to complain it no less, then if every one did perticipate in it, as if the foot be grieved, we see the tongue speaks for it and expresseth sorrow, the eye is ready to look to it, the hand to touch it, to be short they communicate all in common with the good and evil that happeneth, every one imparting with another, and all with one, and one with all: Even so, the law is a perfect union of all the parts & estates of public weals, equal to all without exception of persons, and instructing them in their general and particular duty, defends them all things contrary to the same, comprehending under her, aswell the great as the small, the noble men as the paisaunt, men of knowledge, as the ignorant, & mean artificer. Beside this, it makes the magistrate feel as his own, the displeasure which happeneth even to the meanest of the City, as afore we have said, the head hath his part in the hurt of the foot, inclining to help it as if it were to himself. And grieving thus in the evil of another, with no less compassion then if it were proper to himself, and seeing it common to all the body politic, which aught to complain and demand remedy of him being his head, if he give that cure which is expedient, much more, the head being grieved wherein rests the universal government and providence of the whole body of the common weal, is required a common and dutiful diligence of all the members to do severe justice of him that had committed so dangerous a fault: for the which all ancient common weals have well provided by good statutes, and not forgot remedies for civil maladies, supplying every of the same with convenient cure according to the quality of the hurt, wherein they observed a form of equal provision, both to heal the party grieved, and preserve the rest of the body in his perfect integrity, sometimes applying the cold and sharpedged iron, and in an extreme remedy would cut of that part that would be incurable, lest the other near parts, and consequently the whole body might fall into the infection of that contagious plague.   

¶ There be two principalities or policies, which aught to be knit together in unity of friendship, as the soul and the body without difference, they aught to aid one another with mutual and perpetual succour, for so shall not one of them pass an other. The .4. Chap.  
AND as in Man be two parts, the one spiritual and the other corporal, so in one common weal be two principalityes, that is to say, the state Ecclesiastical, and civil, they both notwithstanding united and conjoined (as the mind and the body) concurring in the perfit action of man: And albeit they have been always concordant for two ends, yet, as touching the Subject, they are different and unlike: Priesthood & temporal principality, were conceived at the first in the law of nature, & in the law written, in two brethren Moses and Aaron, representing that they have in all times consented in unity and brotherly concord the one not undertaking over the other, but either one contented with his particular charge and duty: The clergy directed specially the regiment of Souls, by spiritual doctrines, sacrifices, Sacraments, prayers, and other acts and exercises of Divine and Spiritual quality, whose jurisdiction in like sort tended not but to spiritual ends, without any meddling or managing of temporal affairs: as when they prescribed exercise of fasting, penance, and other disciplines to acknowledge sins, or for Canonical satisfaction of offences enjoined by penance, with surety, and tranquility of conscience: where the secular magistrate hath the wéelding of the sword, to give correction to offenders, rebels, mutinors, and such, as refusing the Spiritual Doctrine which the Church administereth, do contemn and persecute it, and commit transgressions against the Laws Civil, deserving punishment: Aaron, and the ancient sacrificatours, meddled only with ceremonies, sacrifices and interpretation of the Law: jesus Christ likewise and his Apostles made not but Spiritual profession, as appeareth by the answer of our saviour when he was solicited to judge a controversy between two Brethrens touching the partition of their goods: what is he saith he that hath instituted me a judge or divider of heritage's between you? as who say, you are wrong arrived to me for such a business: For I am come only to preach and make spiritual exercise: I will help you only in that which I aught, which is in Doctrine: keep you from all Covetousness, for by the abundance of riches which man possesseth, his life is not sustained, and much less prolonged, yea, they can not make it any way happy: 
2. Tim. 2.  it is for that cause that Saint Paul willeth that he that is militant to God and given wholly to his service, should have no community with secular affairs, either in traffic or any temporal profession. The judgement of this estate, (as we began to rehearse afore) is not specially established, but over consciences, that is to absolve them when they are known to repent Sin and wholly abandon it: where, if repentance be not expressed, 
2. Cor. 16.  they must stand restrained to their offences, that is, not to admit them to absolution. And where the offences be public, and no due penance done, then to punish them by excommunication, which notwithstanding is rather a medicine then a pain: and yet spiritual also, as be all the Ecclesiastical corrections: their sword, is God's word, their practices are Prayers, fastings, Tears, Holy Meditations, continual study of the Scriptures, and perpetual Conflicts against vices: So that their office stands only upon these, that they Preach sincerely and Catholikelye, and administer the Sacraments holy: if they be Pastors, let them feed the Sheep of jesus Christ with good Doctrine and holy example, not regarding more the fleece than the flock: 
1. Tim. 5.  Let them admonish privately secret Sinners to do penance: Rebuke such as be Public severely, committing the impenitent to punishment: Let them suffer no scabbed Sheep in their Flock, and yet travail to heal them as all other maledyes: Let them sustain such as be weak, and above all let them so provide that no Wolves enter into their Sheep fooldes, and if they be entered, let them search by all means to hunt them out with good Dogs, I mean good Preachers, whose zeal will not suffer them to spare to bark not only against Heresies, but also against sins & all abuses, the only causes of the greatest part of Schisms and conspiracies in all parts of the world: Let them well consider of the Text of Ezechiel, 
Ezech. 3.33.  If they have failed (sayeth he) to instruct well such over whom they have charge, and that by their default any be lost, they can not be saved: But if they use Faith and diligence in the execution of their charge, being aided with the travail of good Scolemaisters for the instituction of Youth in good learning and manners, besides the reverend commendation and felicity that will grow to themselves by their industry and duty Ecclesiastical, the secular estate also shallbe discharged of great care and travail in the correction of many dissolute and hurtful men to Common Weals, who, for want of good instruction shall nourish hurtful members to the peril of their common ruin and misery, until this estate of the Church bring forth true effects of their function and duty, and that young children be diligently trained in Doctrine and virtue.  
For even as our body material, replenished with humours corrupt, if it be not purged by some inward Medicine, will always throw out to the utter parts, Blains, Apostumes and Ulcers, or at lest engender Catarrhs, that the Surgeon (sometime in vain) is driven to apply outward remedies, where in deed there was this one convenient remedy, to make clean the body within: even so the body politic, corrupted by innumerable Vices, aught to be made clean by inward Doctrines, (the true Medicines of Souls) administered by Priests and Wise Pastors: otherways it will be perpetually covered with a Scorfe of infinite factions, Seditions, Heresies, and other sins. So that it is necessary that this estate Ecclesiastical agree with the other, not only in diligence and duty to administer good Doctrine, but also to shine by lively examples and Acts of good life, making clean men's consciences by holy documents and wholesome exhortations: So shall it be easy to the Magistrate of the Policy Civil, to correct and cut of all Weals and other outward Impostumes, I mean all enormities offending their common weals. This is in effect, the brotherly concord & dear conjunction which aught to stand indissoluble between these two estates for the government of this Christian man, as well touching the health of his Soul, as his assured tranquility in Civil society, with the preservation of his life and goods.   

¶ The Faults of the Clergy aught to be corrected: Governors aught above all things to provide good Preachers, that the rude and plain sort should be taught in familiar doctrine: all sorts aught to be constrained to be at the Sermon: such constraint is authorized by the Scripture, and is both profitable to the common weal and wholesome to such as are constrained. ❧ The .5. Chapter.  
WHen the Clergy or estate Ecclesiastical shall fail in their duty, I mean, if the pastors be careless to execute their vocation, or negligent in the function of their charge and office wherein they are many ways advertised by the Scripture, and being solicited thereunto by the Magistrate: they aught to be constrained by justice as the ancient Canons and last counsel have ordained, if in themselves be no ability to preach, at lest let them substitute in their places men of sufficient faculty, knowledge, & will to do it, wherein the magistrate hath power to join with them, to find out men expedient for that use, as Preachers in whose gravity of life is expressed the Doctrine which they aught to pronounce to the people: Let them read certain days in the week, and spend the Sabbath day in Preaching publicly 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 commandments of the Law, and statutes of the Church, the mystery of Sacraments, and their use, together with the Lords prayer, interpreting all things by sincere order, and in such popular sense and Doctrine, that even little Children may easily comprehend it, the same to be continued from year to year with such necessary repetition, as nothing be omitted by him to whom the exposition belongeth. At public Service, where is commonly a presence of the principal of the Parish, let the Epistle be expounded, and at after noon the Gospel interpreted: the scripture gives commandment that if the Preacher be learned and holy, all the inhabitants aught to congregate in audience, as was commanded to the people of the old Law, to assist the Lecture of Deuteronomie, 
Deut. 31.  yea, even the little Children of all judea: And because many men either by a Vice in nature, or corruption of manners, carry this frowardness that without compulsion they will not be drawn to do or be good: it belongs to the Magistrate, who is to answer before the judgement seat of God, if in his common weal he nourish by negligence, or by connivencye dissemble any vice, to draw them to the hearing of the word by persuasions and all easy means, and where they find no willing conformetye in any, let there be constraint by fine, and afterward according to the nature and continuance of their resistance to God's word (which can not be but a kind of infidelity) to proceed by severity and rigour of justice.  
And as these Lords, Governors, and Magistrates, are as fathers to their common weals, so they ●ught in their regiment to express no less affection of fatherly will and authority, to their Citizens and subjects, then in a natural Father, nature demands to his proper Children, whom (by the property of his zeal and love) he hath power to constrain them to do what he thinks meet for their advancement when he finds them void of will to do it frankly: oftentimes he makes his Son take a bitter medicine to cure his sickness, and (as occasion requireth) makes incision in his ulcer which could not be healed but by fire: much more aught the father politic, to constrain him to receive a spiritual medicine, for whom he is exercised in great care to cure his soul, which, without such medicine stands in danger of eternal death: his ulcere is so perilous, that if there be not applied to him a sharp correction, and that to pierce even to the Bones, for the purging of all putrefaction of his manners, it will remain incurable: Is it then a good zeal in the Civil Father, to leave to perdition his poor perplexed Child, whose cure can not come but by these remedies? 
Psal. 106.  so that by how much it is most certain according to David and the book of wisdom, that there can not be found a medicine more wholesome and effectual to purge the sins of the soul than the Doctrine of God: 
Sapie. 16.  by so much is it a duty necessary and commendable in the Magistrate to use compulsion by pains and punishment for the hearing of God's word: the same being declared to us in the meaning of the Parrable which jesus Christ put forth of the Father of a household, 
Mat. 22. Luk. 14.  who commands his Servants to go forth and constrain to come to the Banquet general which he had made ready, all such as they found in the Streets, in the Ways, Hedges, and in the Bushes. What other thing is this Banquet, but a preparation of all spiritual meats contained in the Scripture, and set upon the Table, which is propounded by familiar explication in the Church for the nurture of our Souls with all inward delights: wherein, as the ministers of this great Father of household be his Apostles and Disciples, which are the bishops and Curates to teach and instruct the people, and summon them (as it were) by their Sermons to receive the Graces which are presented to them by jesus Christ: so it appertains also to the Civil Magistrate to constrain the negligent and idle people by the Streets, and others lurking in Hedges and Bushes, or hid in Taverns or Tabling houses, sporting in dissolute Gluttonye, whilst this heavenly Banquet is made ready in the Church, where is concorse of good men to refresh themselves with it: this policy brings forth these three special benefits.  
The first is the healthful instruction of the Soul by the hearing of the word of God, which can not be preached in any place without some fruit, 
Esai. 55.  according to the similitude of the Rain, which falls not in vain upon the Earth: Not more sayeth God shall my word return to me again without profiting of some: For such as are foreordained to the eternal life, by hearing the word, are in the end converted, how lewd and wicked so ever they be: 
Acts. 13.  For this cause it is called the word of health and everlasting life, as being the instrumental cause or mean by the which God hath ordained that we shallbe instructed in Faith, converted to him and be saved, and knowing by it his will, we are stirred up to embrace and accomplish it.  
The second is, that there is no man what vice & iniquity so ever he hath professed in his life, who although in respect of his reprobat obstinacy will not be converted altogether yet, either by force of this word, or for fear of the judgements of God, or for shame of men, seeing others reformed of their faults, will not at lest withdraw himself from the multitude of sins, as did Herode, who albeit was so reprobate as the Scripture witnesseth, yet, by the exhortation of Saint john, and the Doctrine which he preached, 
Mark. 6.  he both did much good, and was corrected of many vices: even in like manner the infamies and dissolutions daily committed, but chiefly on the Holy days, may by little and little be brought to reformation, and cease in the end altogether either by the one or other profit of hearing the word of God.  
The third fruit depending of the two others with equal and necessary conjunction, is the unity of all sorts of people assembled at the Sermon, instructed by one self teacher in Faith, the Law, Religion, in one Doctrine, judgement, and one consent of will and opinion. Enemies shallbe reconciled by this word, which propounds nothing but charity, Love, and unity. The adversaries of the Faith, and Schismatics, shallbe made one with the Catholics by the continuance of hearing this Doctrine, which reproveth schisms, abhorreth Heresies, and condemns them to perpetual curse: So that all people assembled together every Holydaye, specially, to hear God's word in the Sermon, can not but be nourished, entertained, and preserved by this continual conversation in Preaching places, and by this union of Doctrine, in true Love and mutual charity, to the rooting up of all inimities and grudges.   

¶ The wise wordlings now a days would not willingly have Sermons, as also certain Pastors desire nothing less than to preach, laying the blame of the misery of this time upon sermons: but such people are overthrown by the word of God, and by this reason that to all sorts of people, Preaching is necessary. The .6. Chap.  
THere be many men too deeply drowned in worldly wisdom, who resist my counsel, affirming that it is enough to the simple and popular sort to understand the Paternoster, the Creed, and the commandments: and yet oftentimes they make no mention of the commandments of God, seeing that few learn them, and fewer observe and accomplish them: They say that since Sermons were so rife in the world, and that men were so familiar with the Gospel and the Bible, there hath been nothing but varyetye of Heresy: Such people are angry belike, for that either they know nothing (and yet aught to be wise) touching the well directing of their estate, or else be fleshly wise, whose property is to desire no Sermons, because they would give nothing to the Preacher but by force, and less to the Poor but for shame: their custom is always to take, and return nothing but for their own nurture, yea, there be some of them so envious of the advancement of their knowledge of God in the world, that they grieve that the people should come to understand any thing touching the matter of their salvation. But it is with them, as happened to Balaam, whose Ass reproved him of his ignorance and fault, which aught gently to have guided her, and when he neither could or would do it, God made her teach him, and gave her power to speak against her nature, 
Numb. 22. 2. Peert 2.  correcting and reproving her Pastor, of whom she should have been well taught and instructed.  
Such people me think have no reason, to say the event of heresy to Sermons, and much less to the declaration of the holy Scriptures, (yea it is a spice of blasphemy to think it only) because that that word of God hath power to illuminate the poor, dark, and and ignorant spirits, and gives intelligence of God, and of salvation to the little and simple ones, to whom could not be given such wholesome and necessary knowledge, but by this holy and heavenly 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 over darkness, and death, the devil, and hell vanquished and overcome: For it is the victory, our assurance of life, and puts us lastly in the possession of the kingdom of the eternal God. And as there is also one commandment as well to men as women, great as small, learned as ignorant, to hear it, and make continual exercise of it, as is commanded in josua: 
josua. 1. Osee. 4.  So for the ignorance of this law of God, Osee saith, that the people of Israel were passed into captivity and havoc by the Assyrians and Babylonians: to be short, by hearing of this word, are known such as be of God, and belong to jesus Christ.  
And now that Pastors are bound to preach the Gospel, and the people aught to hear it, it is without question, as well by the commandment of jesus Christ, as by his Apostles and instruction of his Church, not néeding further to allege infinite Texts of the old Testament, containing the same doctrine. The last commandment which jesus Christ gave to his Apostles, when he ordained his Testament and last will, was, that they should go forth & preach throughout all the world, using this speech: Go into the world whither I send you, teach all sorts of people (or preach to all creatures, whether jews or Paynims) instructing them first in Faith and Baptism: which is, who believeth and will be baptised, shallbe saved, baptizing them in the name of the Father, the Son, and the holy Ghost: and who doth not believe, shallbe damned: Teach them in like sort to observe and keep all those things which I have given you in charge to do and to say to others. Be not amazed nor grieved because visibly I go to heaven, for I assure you, (for the great love I bear you) that I am always with you even to the consummation of the heavens: the same meaning as if he had said unto them, Fear not that I do abandon you: For besides that I will send you the holy ghost as a comforter, an Advocate and teacher, yet I myself will be with you even with that presence and power which replenisheth the heaven and the earth: For it is given to me everywhere. And I will not only remain with you as touching the time of your persons, (for the Apostles and Disciples remained but a time after him, as Saint james the elder, but two or three years at the most) but also with your successors in that estate, meaning the successors in the estate of the Church, which is not but one body in him: Yea the last and most base members have as great interest in the promise of the presence of jesus Christ, as the first and highest, according to their measure and quantity proportioned to them, as we see the members of a natural body partake by equal proportion with the presence of the soul, by her vegetation, sense, and moving. And delivering to his Apostles and Disciples, their charge in these words, Go and preach. etc. He spoke also to Bishops, succeeding his Apostles, and Curates having place and office of his Disciples, giving them that commandment even until the end of the world, for they are but of one body, governed by one spirit, under one head jesus Christ. And as it is matter true in our common experience, that the last speech and Lesson which a wise Father gives to his children, and a Lord to his friends, is to recommend unto them those things which they hold most dear, and be of greatest importance: Even so when he gives them charge to preach the Gospel, and teach all sorts of people, he meaneth that every Pastor instruct diligently all such as are given to him in charge by the world: as having nothing in more dear affection then the care to feed his flock.  
By the Gospel he understands all doctrine of health, of grace, and of promise for remission of sins, whereof jesus Christ is the author: where he saith, Happy are they that hear the word of God, he addeth this text, and do keep it: wherein be comprehended the statutes and ordinances which the Apostles have taught, which we call traditions, as being recommended unto them by the holy spirit of jesus Christ to his Church.  
By the administration of Baptism, we understand likewise the other Sacraments, seeing that as he hath instituted them as well as it, so they follow it afterwards according to their institution, wherein seeing he admits the doctrine, and gives it such dignity, it is necessary that we teach the benefits & graces which we receive by the Sacraments afore we administer them. I know not how such can have excuse afore God, who intruding themselves into the company of jesus Christ, I mean Prelates, and Curates, successors to the Apostles and Disciples, 
Math. 28.  and being commanded by him to teach and preach, either will not or can not accomplish such charge, seeing that Christ called none but such as both could and would: I may boldly affirm and maintain in truth, that according to the law divine, the office of the Preacher is annexed to the Bishop and benefice, as by natural union, the soul is conjoined to the body, therefore let such as have charge of Souls, consider better the state and nature of their duty, as being not able of themselves, let them at lest supply it by others that both can and will, with whom let them impart the profits and revenues, wherein in true justice and merit they have nothing, because they do nothing. Recompense is due to labour, the hired man aught to be nourished with the benefit of the Vine, and eat of the fruit: he that fighteth in war, aught to receive his pay: he that feeds the flock, aught to take the Milk and the Fleece: and he that travails in the Temple, and the Gospel, deserves to live by it. presidents and counsellors receive not their wages if they do not their office: then by what colour of right in conscience or common reason, can he demand any reward, which brings forth nothing but a show, yea he is but an impediment to others in whom is more ability and better merit. But if there be such Maskers in the Church (as I fear there are to many) let them be paid their right, due to their estate according to God, and to avoid slander, and let them not of their own private authority, do justice of themselves against all politic order (for it is not for the Sheep to rise against his shepherd) but if they continued to be as unprofitable Dranes in the Hive of the Church, eating the Honey and Wax of diligent and painful Bees, Let their process be exactly pursued by such as bear rule in the Church, and so to cut of the example of such disorder, confusion, and sacrilege, more foul than theft, reasoning that an estate so excellent, should not suffer so foul a stain, to the contempt and blasphemy of Christian religion.   

¶ Such are refuted, as hold that people are not bound to hear so many Sermons: wherefore are they Pastors If they feed not their flock with the food of the Scripture? If the Pastors had done their duties, the Wolves had not entered the fold. ❧ The .7. Chapter.  
IF to understand the Paternoster, were enough, why did jesus christ preach three years and an half many and divers doctrines, being always for the most part preaching in the Temple to the common People more than to others? By what reason did the Apostles teach so long time, as Saint Paul xxxvi years, Saint john more than fifty, and others so long as they lived, aswell Apostles, as Disciples, Martyrs, and infinite holy Bishops, distributing sometimes three Sermons a day? To what end hath been written so many Gospels, so many Epistles, and Sermons, and all rather to the common people then to others? Homilies also be familiar and popular Sermons, such Saint Cyprian, Saint Ambrose, Saint Chrisostome, Saint Augustine, with many others have written. S. Paul commanded his Epistles to be read in the Churches, and writing them general, he willed that all the Church should understand them: he wrote to the common people of Colosse, commanding them to advertise their minister named Archyppus, of the word of God, and to discharge well his ministery and office. And writing to others, we find that he spoke to the common sort, wherein though some times he spoke of Bishops and Deacons, yet he always preferred the people, as an estate most need of instruction, because the Clergy either be, or by reason aught to be, best instructed. Therefore, O adversary of jesus Christ, and enemy to truth, why art thou so full of iniquity, as not to grant that common people may enjoy the doctrine which Christ himself preached, and caused to be taught, inducing by his holy spirit, that it was written by the Evangelists, Apostles, and Prophets? Wilt thou take from the children the bread which their father hath put in their hand, and commanded thee to see distribution of it? Let it like thee that the people read the Scriptures, though every one have not liberty to interpret them after his own sense. For what cause saith S. Paul hath God put into his Church, Apostles, Evangelists, Prophets, Pastors, and Doctors, but to give edifying to his people? So that as it is their office to teach, interpret, and preach: So God hath annexed to this word, Pastor, Doctor, as who say, he is a Pastor but by name and usurpation, if he have not ability to teach, and do it. In how many places doth the Scripture call the Pastors to teach their flock? 
Acts. 20. 1. Tim. 5. 1. Pet. 5.  and wilt thou be a Priest worthy of double honour, and wilt not use a simple travail in the word and doctrine? Saint Peter willeth the Pastors to nourish the flock of jesus Christ, with the food of the Scripture, advising them to do it diligently and liberally, without constraint or covetousness. And yet thou who speakest not but for the benefit of thy Purse, wilt neither bestow travail nor food on thy Cure, nor impart so much as a third part with the good Preacher, to whom in common equity the whole belongeth, for that according to God, there is nothing due but to the labourer. Learn then and give thyself to study more and more, to make thee worthy to be a Pastor, make restitution of that which thou hast taken for doing nothing, yea, that which was due to the merit of him that hath taken pains.  
But now touching the constitution and use of all the Church concerning Doctrine, we read in the Canons of the Apostles, that no man must go out of the Temple on the holy days, afore he hath heard the Doctrine of the Apostles and Prophets, and communicated: If he do, let him be marked as if he were an Infidel and worthy to be excommunicated, much more if the Pastor preach not, he is reprehendible and more worthy of excommunication: of this institution Apostolical, there remaineth yet to us, the Epistle and the Gospel of the Divine service, which we must not hear as did the Ass of Socrates, the daily wise Lessons of his Master, and gather no fruit by them, not, we must understand them by the explication which aught to be given to the assistants, wherein as it is commanded to the Pastors to preach, so are the common people enjoined also to hear the Sermons every holiday with reverence: And therefore, (according to our advise before) it belongs to the governors politic, to assemble on the Festival days all the Congregation to be taught, and not suffer any to be absent: Otherwise such as have authority of God to make him to be honoured and obeyed in all his commandments, stand in hazard of his judgement, not only all those sins which the people commit for want of being well instructed, but also for that they supported the negligence of pastors, who do nothing but suck the Milk & shear the poor sheep: For end, if Moses (I mean the Law and the Prophets) was read in the synagogue of the jews every Sabbath which were their lawful Feasts, why should that synagogue be more happy than the church of jesus Christ? or why should not there be exercise of his Doctrine in it at the lest every holiday, in the which seeing it is forbidden to travail or occupy the mind in profane & secular causes? what should the poor man do, in whom is no ability to read and understand, and much less may not meddle to interpret the Scriptures being so obscure? in what exercise should he employ the day, spending but one hour at Public Service? should he join his time (which aught to be dear to him) to drinking and eating, with other actions unlawful and damnable? is that the keeping of the Sabbath, which is a time to repose altogether in God, and to sanctify him with good works? So that it is a thing no less holy than necessary, to annex to the divine service of the Holydaye, familiar sermons to the multitude, by the which they may truly reappose in tranquility of conscience in God, in purging such wicked affections and sins as travail perpetually the minds of sinners. The people will think all the week on the Sermons they heard on the sunday: Fathers will appose their Children, and masters examine their servants, who by this mean, will take heed to offend God on work days.  
Touching our worldly Philosophers, who say that since sermons have been so rife and common, all hath been marred: I say on the contrary, that if there had been diligence and plenty of Preachers in all Churches, that the Chairs and Pulpits had never been void of Pastors, as they have been these fifty years: men had not now known what heresy is. If the fooled had been well kept, the Wolf had not entered, yea, he had been chased away, if the Pastor and his voice had been heard: But when there was no Sermons, but of the Wallet, and such fabulous Trash of begging Friars, wherein was more matter of Scoff, then serious Doctrine. And when some begun to preach the Gospel according to the simple letter, all the world for the newness run to it with great affection: wherein this evil is happened, that such as would undertake to preach & teach, were men of passions, enuiors of the Clergy, apostates, and of a will depraved: they in some sort adultered and corrupted by colour of Religion, and with their enticing eloquence, the truth of the Gospel, and under Honey, they have caused poison to be found good: Whereunto must be applied an Antidote by Preaching of sincere Doctrine, and reforming their dissolute and infamous lives: which if it had been done, there is no doubt but truth had easily supplanted falsehood, (corruption of manners being so annexed to the sincerity of Doctrine.) Let therefore such Curates as will not allow Sermons, give place to these reasons and change judgement: And let them not tarry the assaults of the enemies, but provide in opportunity, and prepare their parishioners (by the means which Saint Paul adviseth Titus to fight with Heretics), 
Titus. 1.  giving them such courage and constancy as they can not be shaked. If they say they aught not to hear Heretics, nor dispute with them, I say with Saint Paul, that if I had authority to command, 
Titus. 3.  I would do it: But they have reason to say so, for men be curious of nature, and as Solomon sayeth, the eye is never content with seeing, nor the ear with hearing new things, specially when men think they are not ill. By this it happeneth that the Catholics hearing no doctrine afore, receive easily false Prophets when they begin to Preach, the rather when they pronounce that they are the messengers of health and everlasting life: Where, if the simple multitude had been taught by their Curates, and defended with good disciplines, they had not received the imaginations of light brains, nor been alured with their dreams: And being drowned in this Sugared poison, in which they die sweetly and yet feel not their wretched death, they will not easily take cure, but Scoffing at their Curates, they fall also to hate them as enemies when they seek to give them purging & wholesome Medicines. But in this case, it is no office of the Pastor or Priest to cry out of them with imputations of Heresy, thinking they are well revenged when they have discharged their collar against them: Not let them rather study and practise the means to convert them, and praying to God for them, let them take heed that others that yet do stand, fall not into such errors.   

¶ In how much good Physicians are necessary to common weals, by so much such as be evil, are hurtful and dangerous: Who aught to be chosen Physicians in a Town. The .8. Chapter.  
Having already deduced at large, that the two estates, ecclesiastic, and civil, be as necessary for the government of the world, as the soul and body in man, to execute his humane and natural actions. And that Religion and the Law, the Priest and the Prince, the Preacher and the Magistrate, can not be disioygned without peril of disorder, confusion, and present ruin: It falls now to convenient purpose, that we add to these two estates, two others, as subsisting them, and in nature very necessary accessaries to Public estates: I mean the Masters of Schools with their Ushers, and Physicians with their Surgeons and Apothecaries, even as under the Title of Pastors, we comprehend also Priests, and other orders, and with the name of governors, we signify judges and all such as are incident to them in the action of justice.  
Touching Schoolmasters, who be as Liefetenaunts to the Pastors and polletike rulers in the regiment of Youth, we will forbear to speak of them for this time, referring them to the treatise of Colleges appointed to the .v. Book, where we mean to hold special discourse, as of a matter not least necessary in a common weal. Concerning Physicians, learned, Faithful, Wise and experienced, to whom is ascribed the special government of diseased bodies, with the disposing of preservative remedies for all infirmities, by whose means may be brought to common weals no small commodities: It belongs to wise governors to entertain such wholesome members for their common weals, honourably, enduing them with competent estate according to the merit of their profession, which aught to stand upon learning, trust, & grave experience, for as in such men (their art being wisely administered) is laid the occasion and ground of many commodities in a world, whom antiquity hath not stuck to Canonyze & honour as Gods (as Apollo & his son Esculapius) even so by the ignorant and prentice physicians, in whom is more rashness than gravity of judgement or practice, common weals are subject to many perilous accidents: And where good Physicians are called the Coadiutour ministers, Tutors, and conservers of Nature, and (as it were) deliverers of men from sorrow and unnatural death: So to the others by good reason is given the name of deceyvors, Abusers, Robbers, Poisoners, and Murderers of men: And therefore if the common juggler or Abuser of the people, be whipped thorough streets, if thieves be hanged, if poisoners be brunt, and murderers executed upon the wheel, or at lest suffer justice by the sword: What punishments are due to such Blood spillers, not Physicians but by usurpation of name and place: aught not they at the lest to make restitution of the riches stolen with such iniquity? And either causing or hastening the death of a poor diseased man, both by want of skill in his art, and application of Medicines contrary to the state of his disease, Is there not good merit of death? This misery hath happened by this abuse in many worlds, according to the Testimony of Pliny in his time, that he no sooner gives out his name in the City and country to be a Physician, Showing himself to the foolish multitude, Arrayed in a Physic gown, with Rings on his fingers, jetting up and down the Streets with a Potticarye who hath his share in the spoil: But he shallbe saluted with the reverent name of Master Physician, where perhaps he never saluted the knowledge of Physic but a far of, or at lest, lacketh ten years study in the art. If he have once made a receit of Catholicon or Rhubarb, or stolen it out of the practice of some good Physician, or beguiled some Apothecary's shop: Or (which is more) if he take into cure any patiented, who hath lain long languishing in bed (as there be diseases of great continuance) in respect of humours corrupt, abounding, Cold, Raw, and Liquid, and of such contumacy, that they will not give place to remedies: yea, if it happen that this patiented recover in the hands of this reverent Doctor, which ministered nothing but some old julep or drink: lastly, if this pretended Physician chance to minister to the patiented (which experienced men, for good cause dare not do) some syrup of rose-water, and then he rise to health, they will forthwith pronounce miracles upon him, as healing desperate Cures, and such as other Physicians forbore to meddle withal, getting by this means, full power and liberty to make the sound, sick, and to give death to such as are but little diseased, the same being more familiar with him, then to cure one only Ephemerides, or an Ague of one fit. Such one shall bear more renown, than ever did Hipocrates, or his interpreter Galen, and his name so plausible, that in it is drowned the estimation of others in whom is more knowledge, judgement, Honesty, and Sad experience. So that these counterfeits, in whom is none other experience then in common Herbs or receipts, or have the faculty to make Distillations, applying them to all diseases, without judgement, of the reason, or observation of Ages, complexions, Times, Places, and other Circumstances, shall draw more Dignity and Credit with their masking behaviour, than other Physicians, whose skill is approved by authority of the Universities: Wherein if these deceivers deserve rebuke & severity of pain, the common people is no less reprehendible for their hasty credulity. Therefore it behoveth the Magistrate to be so much the more provident in these cases, by how much the life of man is precious, being committed to the hazard of such men.  
Who so ever hath any process of debt, House, or land, he will recommend his cause to the best Lawyer he can find: Much more doth the case of life require care and providence, specially where is more peril of death, than proof of knowledge. And now touching the service of good Physicians in common weals, this is to be observed in their election, that they be learned, faithful, wise, and well experienced: it is a good argument that they are learned, if they have diligently studied Philosophy, and been three years at the lest resolute practisors in Physic, and ten years in the medicine Theorical, employing two of the last years in anatomy, in the knowledge of Herbs, and in Pharmacopole, to understand the composition of all medicines: those three things are to be learned by the eye.  
To the wisdom of a Physician, is required an exquisite judgement, which is made perfect by experience, wherein, by necessary reason they aught to have good understanding, seeing they have the life of all sorts of men in judgement, with power to dispose without appeal to any higher judges but to God: where to all other inferior Courts belongs this prorogatiue: That albeit the judges be never so wise, yet there is liberty to appeal to higher places.  
And if in a common consult & assembly of Physicians to debate upon a disease, there can be no good resolution, where is no gravity of learning & experience, much less aught a young physician to be received, whose want of practice takes from him the estimation of judgement and experience: So that it is highly necessary to the credit of a Physician, to study the time appointed, and duly run over the three things aforesaid. Then let him have conversation certain years with learned Physicians, practising in Cities and good Towns: A custom which certain physicians use to their learned disciples, carrying them with them, when they visit their patients, explaining by palpable demonstration of the eye & hand, the true practice of the Art: Which sort & time of exercise, will bring unto them ability of practice, wherein they need not fail for want of experience: the like is observed amongst Lawyers, who having overcome the discourse of the laws, take not upon them forthwith the state of pleaders (for so might many causes suffer hazard) but observing two or three years the examples of the most famous counsellors of a court, & haunting the bar, rather to hear then plead: they search out the Counsels, writings, and memories of excellent Advocates, and so go out perfect Masters, having as good ability to plead at the first, as if they had had, no other exercise during their life: Even so it is not for young Physicians to practise their prentice cunning upon fat monks which bear no importance in the world, and much less in Hospitalities, or Uplandish Towns, afore they come to the chief Cities, the same being as much as if they should be counseled to go kill the world, or at lest to learn the means thereunto. Let them honour their beginnings with the presence and testimony of the best Cities, drawing their practice from the example of the most excellent in that art. And making proof of their learning, by public disputes and authority of ancient professors, let them show Certificate of the continuance of their study, and time of their Degrees: Herein it may be said, that in regard of the time of this Study, it is necessary that such as Aspire to the Art, be either very Rich, or at lest furnished to bear out so chargeable a Cost: I must in deed confess that, that common weal suffereth great inconueneience, wherein the poor sort make profession of Physic: For, as poverty being void of power to relieve the time of so long study, hath less mean to furnish other necessary charges, as Books, whereof they must have great store for the due searching out of the secrets of that Art: So it is for the most part greedy of Gain, aspiring to wealth, wheresoever they may find it: And being never satisfied, they fall, by increase of new and fresh profit, into extreme avarice. It is written that the first professors of this Art, were Rich men, and great Lords, as (amongst others) Apollo, Esculapius, and Hipocrates: Whose truth and manner of adjuration, as I wish might stand always afore the eyes of such covetous people as seek to enter into the study of Physic: So, I would also that the example of that Pagan him might keep our Christian Physicians from perjury by impiety, as abusing this Art either by ignorance, avarice, rashness, infidelity, or perverse affection. They were at the first Arboristes, Apothecaries, and Surgeons as appeareth by the last Chapter of Genesis, where the Physicians had charge to embaume the body of jacob, the same being also expressed in the xxi chap. of Exodus, and by all the ancient books. But since the world began to multiply, and Ambition & Covetousness bear rule over the hearts of men: of one Estate they have made three, yea, a fourth, which be Arboristes, whereof there be companies in divers places: notwithstanding, Physicians hold the most honourable, most gainful, and least painful Estate, being as masters to judge and command the others, using the service of the Arboristes and Apothecaries jointly, to discern the simples, and the Apothecaries alone to compose drognes, and minister them to the patiented: And employing the Surgeons to cut, or Anothomise, and do handy Cures upon the outward parts of the body, the Physicians reserve themselves only for the inward parts and judgement of purgations afore the Surgeon apply his Plaster, or make incision: But such is the malice of time and men, that in these two last Estates, who aught to be subject to the physician, hath been found no small abuse by usurpation of the Art, as in prescribing Medicines without the knowledge of the physician, purging, restraining, and giving Diottes: yea, taking upon them the quality of sufficient Masters, being not half instructed in the office of simple servants: of these are sprung our Triaclors, gadding up and down the Country, Bragging that in them is power to Cure all Diseases, and many more, Tying Laces about men's Arms, and Shreedes about their Necks, with their Cossinge, enchamtors, and Sorcerors: of these, some undertake (with great impudency) to reméedye Ruptures, and Dislo●ations by holy words, sending away the girdle of the patient: But in such Charms, those holy words are abused, being written and spoken by the holy spirit to other ends: yea old wives carry such general practice in these things, having more Cures then the great Physicians, that to good workmen the Art is become unprofitable. Lastly, there be Horse Leaches, who whispering secretly in the Ear of the Horse, do brag that they heal him, which is also one of the Sorceryrs of Satan.   

❧ The discourse continued of the abuses happening in the world by the supposed name of Physicians, Pothecaries, and Surgeons. The .9. Chapter.  
THus we see the foolish world abused, and yet no man complaineth, but such as understanding the common misery of this deceit, do see many diseases become incurable, and more pass by the peril of death: we speak not here of the conference and confederacy which Charmers have secretly with the devil, who with Papers, and certain words, either intelligible, or made holy against reason, do undertake to heal men, and beasts, not sparing to deal with dangerous and desperate cures, which draws great concourse and admiration of people, and yet it is but a subtle kind of idolatry, wherein as it were better for the patient to abide the hazard of death, then to take remedy at the hands of such Sorcerers: so in the case of enchantment, the Christian man aught not to resort to the remedy of Witches, but recommend himself to God, without whose power nothing can be done.  
The covetous & lewd Apothecaries, desirous to make speedy sale of their Drognes, and by quick vent to rai●e present gain, do solicit the Physicians to prescribe many simples in the composition of their medicines, giving great estimation to them that confect most, not regarding the goodness of the confection, and much less what conformity it hath with the disease of the patient, and lest of all favouring the expenses of his Purse.  
There be also of them which cell this for that, against whom is no less rigour to be used, then to those lewd Notaries which in writings of importance, will use etcetera. In these men, the Physicians reappose great trust, touching the receipts which they send to them, wherein their negligence brings no small offence, for that they aught to see the Droages, to the end there be no supposition which may send the patiented to his last end. These abuses are either the instruments of death, or at lest, the causers of long and languishing diseases: they will not stick to affirm that they are never without all sorts of Droages of Arabya, which they can well set out in the show of many gallande Boxes, which being but painted without, carry also less matter within.  
There is also another abuse no less dangerous, which is the corruption of Droages, by their long and negligent keeping, by which corruption, as Physic is turned into poison, and the faculty to cure, into mortal peril of life: So in this, expert Physicians haunting Shops, are so much the more to blame, by how much they forbear to cast such poisons into Sink holes, (for, to throw them into Rivers, were to infect the Fish) but it happeneth that the Physician is either gossip, neighbour, friend or parent to this prattling Pothicarie, whereby the trumpery shall not be discovered, yea, it behoveth the Physician to use silence, if he will have Credit and gain by his Pothicarye.  
The ignorant knoweth not what to say to it, who much less that he can comprehend the abuse, seeing of the contrary, he is often taught by the Pothicarye to prescribe his receipts, and compound his Droages. There be Physicians called by the multitude, conscionable, as to whose knowledge is joined regard of conscience and desire to discharge the duty of honest men: they never prescribe medicine of importance, but they taste the Droages, and see the making of the composition, and where they find corruptions, they cast them out, committing the offenders to the censure of the Magistrate, to whom also belongs the rate and taxation of Droages, if the Apothecaries exceed therein. Touching Surgeons, and such whose want of use makes them ignorant, they are so much the more worthy of reprehension, as from them are derived perilous diseases to many, and to the more sort, death? with these may be coupled the covetous Surgeons, who to advance their gain, of a little wheal can make a great Ulcer, prolonging the pain of the patiented, to give more value to their practice.  
But to prevent ignorance, it were expedient not to receive any professor of that Art, without good proof of his knowledge, and exact examination of the rest touching his resolute sufficiency: Let him be sworn not to abuse the Art to the hurt of any, nor suffer his servants under him to undertake any Cure, either in the City or Country, without his commandment and Counsel, as both to search truly the state of the disease, and appoint due reméedye, calling if need require the assistance of the Physician, but not as some do, who having a Physician friend, do call him rather for their common gain, then for any necessity of the disease, which is a subtle. robbery, cunningly cloaked with apparent reason. Here is requisite the wise authority of the Magistrate, to whom according to the gravity of the matter, belongs to apply exact reformation: For in it is hazarded the state of your lives. (O ye Governors) and the health of your Families, Friends, Parents, Kindred, Parish, whole common weals, and every private man's well doing, whereunto you have Dedicated yourselves, with solemn oath to discharge your duty in good office and equity of conscience.  
But here it may be objected, that greater is the necessity to reform the ecclesiastical abuses, which I do not only confess, but wish it with express desire, for that as by the other, the body is led to hurt and hazard, so in this is laid up the health or perdition of Souls, wherein as jesus Christ saith, is no exchange or commutation, nor any thing more precious, more divine, or of more wonderful excellency, than the soul, formed to the image and semblance of God, the daughter of God, the Spouse of Christ, and sanctuary of the holy Ghost. I wish in God, that touching Preaching, no man might be admitted to that estate, without the study of ten or twelve years in holy Scripture, joining with all the conference of Lectures and Lessons of learned men: as also I would that in the Universities, none should be received into the degrees of Doctors, without proof of so long time study after he be admitted to the state of Master of Art, wherein if they have not studied seriuslye, or have aspired to the degrees by fraud and supposition of witnesses, or if they have converted to other exercise, the time that should have been reserved to search out that knowledge, they committed wrong, chief to God, with whom it is not lawful for any to enter into degree and authority to teach, if he be not expert in all his Law. To this may be joined the providence of the elders, by whom it was ordained that in this case none should employ time in other study then in the Scriptures, to the end that being resolute in that knowledge, the world should not be led in errors and false doctrines. It were therefore a good order to be observed in Universities and places of congregation, not to send any young Preachers or novices into the country, before they have expressed their doctrine afore the ancients and multitude of the religion, & that in the same exposition wherein they must teach their congregation abroad, neither adding nor diminishing when they shall preach to the multitude: For other ways there were danger, that without this long custom or diligent exercise of private preaching, these young prentices would deliver to their audience subtle and false propositions, which we call either vain doctrines, or heretical, although they held them without any wicked or perverse will: Besides, having once pronounced them, they would be ashamed to renounce them, and so the people in the mean while should stand seduced: And if they do renounce them, the multitude would not afterward believe them easily, because in opinion they would hold that they were constrained to deny them, as we read that Berengarius was not able to reduce those, whom he had seduced by ignorance: So that, as there would be always fear of some error, so it could not be without blasphemy to the truth of the Scripture, to suppose in place of the same, a falsehood, and that in the Pulpit, which being the seat of truth, such as are appointed to pronounce it, aught to have knowledge of good judgement, great wisdom, perfect understanding, and holy affection, pretending no other end or purpose but the honour of God, and health of souls, without aspiring to particular glory, seeing all glory is due to God: Let them bear no affection to covetousness, and much less to please men, but study and preach to edify, forbearing for malice to any singular person, to exhibit biting invectives in general speech, and less against estates.  
Here, when we speak of Preachers, who aught to be such in all perfection of excellency, we mean Curates and Pastors, which by the charge and duty of their Pastoral profession, are actually bound to discharge that estate: For as all other Preachers are but their Vicars, so if it belong to the Curate to be no less learned than his Vicar, is it not then contrary to all order and reason, that he should be raised into estate and dignity above others, if he express not greater perfections, as in wisdom, doctrine, experience, and virtue? Why is the head raised above the other members of the body, but because he is endued with more excellencies of nature?  
I wish that none should make practice of this profession without knowledge of all the Scripture, and absolute interpretation of the holy Doctors, which if it had been observed in the first institution, the Church had been replenished with learned and fervent Pastors, Neither had the world swarmed with these new opinions, if they had well studied and observed the Doctors of the Church. This reformation also belongs to such as enter into the exercise of the laws, and all others that aspire to offices, for the function of which, belongs singular knowledge to understand the law and maintain it in all Courts, and not to loose any lawful cause by ignorance, or for not being resolute in the Law: in which default, or if by corruption the equity of a good cause be confounded, the Lawyer is bound to just restitution.   

❧ God hath erected Physic, and willeth that the Physician be honoured, but that we understand that all sickness comes of him, and therefore would have us to ask health of him, and to purge our consciences of sin: Abuse of Physicians, with counsel how to keep us from diseases. ❧ The .10. Chapter.  

Eccle. 38.  Like as the Almighty (as the wise man saith) hath created Physic for necessity, the same appearing in so many sorts of Herbs, plants, and medicional Droages, together with many other things profitable to preserve and restore health, wherein there is a dignity and honour to the Physician, as the Minister of the same high God: So, we are tied also to this further consideration, that seeing our diseases for the most part and most often, derive congruently of our sins, it is requisite (with the advise of the Book of Wisdom) to offer ourselves to God in prayer and penance for remission of our sins, to the end Physic may succeed to good profit in his us: For if the cause of our sickness remain still in state and nature, the art and endeavour of the Physician brings forth no other effect then an increase and innovation of infirmities, and doth profit no more than the Surgeon, who thinketh by Plasters, to heal an Ulcer within the body, which hath already corrupted and putrefied the bones.  
The same being the cause why in old time men called first upon the spiritual Physician, in confessing and receiving jesus Christ: Much more aught we to repose in God then in the physician, with prayer, that he dispose virtue into the Medicine for the Cure of our diseases. If we pronounce blessing and Grace upon the meat which we eat every day, and sanctify it by the word of God, why should we not reserve the same devout reverence, specially where the matter is of more great and necessary importance? Ochosias' in his sickness, having recourse more to his physicians and supposed Gods, then to the God of almighty power, was told by Helizeus that he should die: Aza suffering pain in his feet (which grew to a gout) put confidence in Physicians, and never demanded Cure of God, whereby he could not be healed. And albeit the physician hath power over such diseases as have their natural causes, as such as come either by Surfeit of meat and drink, or superfluety of distemper.  
Yet if God be offended, let the patiented offer reconcilement by repentance, and demand cure of him: But where immediately God sends the disease, it is in vain to apply Physic, without there be first a reconsilement as is expressed in the sickness of Ezechias: So that in all infirmities, let us first have our recourse to God, and then resort to the endeavour and art of the physician: Like as also in such as be true Christian Physicians, and understand the counsel of God, it is a commendable property to minister cure to the Souls of their patientes, afore they undertake to Remove the diseases of the body.  
But such is the wretchedness of many, that if the Physician speak to them of God, or of consideration to the reckoning & weal of their conscience, they suborn by and by an ability of health, saying, they are not yet so far spent, nor that the necessity of their sickness requireth the advise or comfort of the Preacher. And as such pacientes desire to bring them into no fancy of death, and much less to increase their frail sorrow with heavy counsel, so there be also physicians of so cold reverence and taste to God, that they will not have their patients to feed of other diet then pleasant Speech, and if they have been whoremongers, they dispose the time into discourses of wanton Ribaldry, feeding their cares and eyes with the presence of fair Damsels singing and playing of Instruments, and so lead them with their Pastimes into the bottom of Hell, where they aught with the feeling of their Pulses, to sound also the bottom of their Consciences, and Salve their sick minds, with persuasions to demand pardon of God, for want of which it may be that they are drawn into those afflictions.  
But when these wretched sick men are (as it were) at their last, and abandoned of their physicians, than God is brought into their remembrance, when the Spirits being weak, the Senses dissolved, the hearing without virtue, and the heart languishing to his last, he hath no judgement of that which is preached to him, but what so ever stood in his affection afore, be it good or ill, he retains it, and the mind having no Capacity to comprehend Doctrine, is without regard to call itself to account or correction, whereby it happeneth by the justice of God according to Saint Augustine, that, that almighty and terrible judge doth punish the Sinner in the end of his days, because during his health and good disposition he lived in negligence towards God, and never gathered the actions of his life into account: It is said that as in death men have no remembrance of God, so the fear of death and hell, more than the love of God, makes men oftentimes confessing their sins, for touching the will, there is more danger that sin will leave man, than man renounce sin.  
So that by the way of advertisement, let as well the Physician as the patiented be warned hear, to exhibit the duty of Christians, and not to grudge if I do exhort them, for that having in hand to write a Christian government and policy, I can not (without offence) dissemble any thing which tends to common duty in things concerning God.  
Therefore I advise the sick man, so soon as he comprehends the motion and quality of his disease, to bequeathe himself altogether to God, and consult with his Soul: For such may be the fury and violent nature of his Sickness, that what for debility of body, or sorrow of mind, or other accident of infirmity, much less that he shall have opportunity to common with his Conscience, but of the contrary power shall be taken from him to discern in what state he stands.  
It is not good that every one make a Custom and common recourse to Physic, reducing the disposition of their stomachs to a Pothicarye shop, the same agreeing with the prescript of the best Physicians of our time, who above all things give this general counsel, that men dispose their lives in sobryetye, forbear Excess, and not to become subject to immoderate affections, as to be given to anger, to heaviness of heart, and to the acts of unchaste love. They must refrain from hurtful things, as corrupt meats, infected airs, unclean places, contagious sicknesses, using moderate labours, never eating without appetit, nor drinking without a desire to quench thirst: wherein if any by negligence do run into excess, let him use the contrary, as if he have offended his Stomach with surfeit, let him suffer fasting, and correct crudelitye by speedy concoction: If he have overweary his Body with travail, let him use rest, and as health is to be preserved by things like, so in all excesses, the reméedy is to be derived by their contraries, observing this perpetual medicine, to abstain as near as he can, from offending God, who is the general, & most often the special cause of all diseases: Who so ever entereth into medicines, 
Eccless 38. Math. 9  let him do it in necessity, & as the scripture teacheth us, forbear physic till the extremity, for which purpose it was ordained of God: of whom as we are taught the physicians are ministers, raised for the sick, and not for the sound, so Galen is of opinion that all Physic brings with it some damage to the person. And therefore not without cause, the Greek word calls a Droage or reméedy Pharmacum, signifying properly Venom, rather than a thing wholesome, as if the greeks would have said, that medicionable droages are as matters venomous to a man, touching a nature well disposed: so that it behoveth there be in the body corruptions and humours infected afore you receive Droages, by the which the enemy of the sound, and not corrupt nature may be driven out, which otherways would have murdered and devoured the same nature: Such as compare medicine and Physic to a buck of foul clothes, mean, that they are not to be used but in necessity: For as the Buck serves no other turn but to cleanse the clothes when they are foul, which also being often Buckt, can not but waste and consume: So the body suffereth the like effect by Physic, whose often medicines, as a canker do fréete and eat out the strength of youth, and so cleanse us of health, that we can not reach to old Age.  
be sure to keep your breathing Bodies pure and clean, so shall you have no need of Purgation, no more than your Linen being neat, hath need to be put into the buck, the same standing with the advise & example of most wise Physicians, with whom nothing is less familiar than to apply physic to themselves, and nothing more intolerable then to join their stomachs to the custom of medicines, which we may conclude, bring no fruit but when they are used by necessity. Therefore let every one tie himself to good Regiment, to temperate labour, to wholesome meats, sound Air, sweet water, clean Places: But above all, let him eschew the sweet allurement to sin: And when we offend God, let our first cure stand in action of penance, and after use mearines of mind, and not to grieve for any thing that may happen, as in deed the faithful Christian aught never descend into sorrow but for his sin, but hath cause to rejoice in all adversity, sickness, yea, and in death itself, for that (as S. Paul saith) in all these things is wrought the matter of his benefit and health, as thinking that all the passions and tribulations of this frail and human life are not worthy of the eternal glory which he hopes for in Heaven, whereof he assureth himself, for that by how much he endureth afflictions hear in earth, by so much is his glory laid up the greater, and he made more happy in heaven, in which consideration only S. Paul took comfort in perplexityes, Torments, Extreme miseries, and in the Cross, wherein he rejoiced more spiritually (as all the other Saints did) then the fleshly men in all their banquets, pleasures, and idle delights of the world. Let therefore the Christian patient, after the due action of penance & submission for his faults, rejoice himself in his sickness with singing of psalms and holy hymns, having also instruments of music, whereunto he may sing devout Notes, or have them song in his presence, to raise his heart and spirit into spiritual joy in the Lord, in which sort S. Paul willeth men to dispose their pastimes of the world, as also S. james, in all events and dollerous accidents, counsels men to relieve their hearts with the solace of Psalms, using in cases of sickness, and times of adversity, (with the example of S. Augustine when he was sick) the conference of Books of consolation and spiritual Doctrines, using the company of Learned men, for his better assistance in so holy discourse, sparing to overcharge his mind with doubts and difficulties, but rather to recreate it with familiar texts, by the which his faith may be entertained, and his love to God increased, with desire to be joined to him, and hope to enjoy his everlasting glory.  
But the sickman, whose conscience testifieth against him, as having his life imbrued with dissolution: in place of this music and comfortable joy which he can not have (because it is only to holy men) let him wash the remembrance of his life passed with penitent tears, and record his sins to God with vehemency of prayer for mercy and pardon, and taking his sickness as an officer or messenger to summon him to appear afore the eternal judgement, let him prepare to sue for grace afore he be presented afore the burning Throne, sith afterward there is no remission: Wherein the better to acknowledge his offence to God, let him use satisfaction to his neighbour, and do the duty of a true penitent Christian.  
But now to knit up eftsoons with the matter of the Physicians, who in many parts of Christendom, are worse disposed than those whom we named before, as being ready ministers, either for hate or covetousness, favour or hire, to murder and cell the lives of their miserable patients by horrible means, too familiar in the world now a days, to whose unnatural treasons, I accounted the torments of hell to be but a due justice. O lamentable corruption of our time, when even there where we lay up the confidence of our lives, we find murder with infidelyty, and where, with the breath of hope, of comfort and security, we drink up the syrup of poison, prepared by the hands of the creator to the kind of man,  
There is an other sort, in whom is little difference of sin from the others, who giving counsel to divide the body into strange flesh, to cure a disease, do nothing else then with the title of wretched bawdry, damn many souls in the filthy suds of the flesh: where there is providence by infinite remeedyes to purge all such vicious humours.  
Thus they abuse the art, which being a gift of God, they become unfaithful, and unthankful ministers, against his honour, will, and commandment, offending God more than they, who by their counsel commit such wicked acts: Such also as keep patientes long on their hands, and Surgeons, who for gain and practise, nourish long time Ulcers, Wounds, and Apostumes, as in their doing is expressed an imitation of thieves, so what can they deserve less than the reward of that crime.  
Lastly, I wish both the one and the other to tread in the steps of certain devout and good Physicians, who will not meddle with the cure of the body, afore they have first prepared a purgation to the soul, and much less will minister any thing to the pleasure of the body, against the health of the Soul, but both the one and the other in sociable unity of friendship, making always the servant obey his Lady and Mistress, in humble and reasonable subjection.    

¶ The Second book.  

¶ judges and governors of common Weals, have of God many severe commandments in the Scriptures to exhibit justice by rightful laws, wherein as they are threatened of God if they fail, so because they shall not err, the form how to judge, is prescribed them, God so being set afore them in imitation of Judgements which he doth, which, by reason they aught to do, because as he is of himself just, and his judgements righteous, yea, justice itself: so they are his liefetenauntes, ordained of him to administer his justice, wherein because they shall not be fearful to exercise their estate, he promiseth them his assistance: If they be fearful, they deserve not to be Judges, because in such a service of his, he will have no faint hearted ministers. The .1. Chapter.  
FOr that in Regiment of common Weals according to God, the christian Magistrates neither may nor can err in the execution of their charges, they have in the scripture the commandments of the Lord (whose lieutenants they are) yea, often Reiterated with strait & severe charge faithfully to Govern his people with Lawful and righteous judgements, whereof as he giveth them a form by such as he exerciseth upon his people: so if they proceed by imitation of so perfect an example they aught not nor cannot bring forth fault or error of good justice, specially if they observe those Laws by the which he declareth his true and upright judgement in justifying the innocentes, correcting and condemning the guilty, exhorting the ill liver to reformation, in teaching the Doctrines of virtue to the ignorant, and lastly in distributing to every one according to the rate and measure of his desert.  
The laws which he will have us to follow, be first ordinances of himself, which he expresseth to us in the scripture, I mean as well moral, as divine and eternal, whereof we will speak hereafter: the others are they which we call natural and humane, grounded upon the same, containing honesty or Public profit, or altogether.  
By these foundations and causes we may affirm the humane laws to be Lawful and directly commanded by jesus 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 which obedience we must necessarily join the Laws by them ordained: And for the more upright direction of governors, I will recite the express commandment of God concerning their Estate of judging, and by the scripture, lay afore them, in what sort they aught to keep them from corruption of justice, and how many miseries ensue the tract of false judgements, beseeching them in the name of God, whose Delegates they are under their Prince, being the general judge upon earth, to draw into deep consideration, the advertisement of the wise man expressed in these words: Love justice you that judge the earth: power is given you of the Lord, 
Sapi. 1. and .6.  and the virtue of the sovereign God communicated unto you, he will examine your works, and search out your thoughts.  
And because you are the administors of his kingdom, and have not pronounced good judgement, and much less observed the law of justice, nor walked according to his will, there will appear upon you a horrible judgement, as a due sentence executed upon such as bear rule: mercy is showed to the little ones, but the mighty shall endure grievous torments: Such as he meaneth shallbe punished, (which are those that do not good justice) see him in this sort interpreted to them afore: the same being the cause why the scripture so commonly exhorteth the judge to judge well: thou shalt not (O judge saith God in Leuticus,) do that which is unrighteous, meaning thou shalt do nothing against the Law, nor entangle thy judgements with injustice: thou shalt not have regard to the person of the poor man, 
Levit. 19  by pity to take away the punishment of his transgression amongst other offenders, and much less shalt thou honour the face of the mighty to gratify him in justice, but do just judgement to thy neighbour.  
In the Book of Numbers, he speaketh to the judges, you shall not take the price of the blood of him which is condemned to have spilled it, but let him die forthwith by your judgement: It is is said in Deuteronomy: thou shalt ordain in all the ports of thy Towns (which God hath given thee through every family) judges, 
Deut. 16.  to judge justly, not declining either to the one part or to the other.  
Thou shalt not O judge, admit acception of person, in case of judgement, thou shalt have no respect, whether the man be Rich, a great Lord, thy Parent, Friend, neighbour, or familiar, to the end to minister favour, neither shalt thou take any presents, for presents do blind the eyes of wise men, & change the words of the just, meaing the oftentimes they put in the mouths of honest men other language to pervert justice, than they spoke afore. Thou shalt pursue justly that which is just, to the end thou mayst live happily, and possess the land which thy God will give thee, if thou obey him.  
This Law was plainly and fully executed by josaphat King of judea, who erecting Governors and judges through all the Towns of his kingdom, prescribed them these commandments following: take good heed (saith he) to the duty of your estate, for you exercise not the judgement of a man, but of the great God, by whom even all the judgements which you shall give, be they good or evil, shallbe returned upon you: that that is good, shall bring forth benefit to your salvation, & that that is evil, shall resolve to your destruction.  
Above all things, hold before your eyes the fear of God, and in cases of your estate and office, whether it concern Inquisition, examining of witnesses, confrontment of parties, pursuit of evil men, or execution of justice in what sort so ever, use diligence with integrity: distribute right to parties according to Law, and conscience: For there is no iniquity in God, as who say, he doth no wrong to any man, nor hath no power thereunto, being justice itself, but hateth all such as commit iniquity: there is not with him exception of persons, nor any lust to receive presents, whereby he warneth all judges to judge in the same quality that he judgeth, that is, in right and equity, in truth and judgement. This was long time before recommended to posterity by Moses, as being the lieutenant of God, 
Deut. 1. and .16.  whom he calls the God of Gods, Lord of Lords, the mighty and terrible God, with whom is no respect of persons, nor hath his hands defiled with presents: he that gives justice to the Orphan, and right to the widow, even he that bears affection to the stranger, and furnisheth him with food and clothing: by this all Magistrates are warned to suffer no injury to be done to poor people, who much less that they have any common support in the world, but of the contrary, they stand subject to scoffs, rebukes, and afflictions of the wicked, oftentimes to stir them to a more zeal to strangers, he biddeth them remember that they have been strangers in Egypt.  
To this he addeth in another place, that who doth not obey the commandment of the Priest at the time when he doth his ministry, meaning when he is in the exercise of his office, as preaching, teaching, and instructing in Civil and common duty, the judge hath power to condemn him to death: thou (O judge) shalt cut of by death every wicked man, & all wickedness in Israel, as the rebellious, proud, arrogant, and all other expressing a wicked will by any dissolute act, the which when the people shall hear or see, they will fear, neither shall any man afterward dare raise his mind to pride or arrogancy against his superiors: God speaketh to josua, the governor and judge over Israel, and immediate successor to Moses, 
josua. 1.  I will not leave nor forsake thee: be strong & valiant, that is, take great courage, the better to execute my Law, which my servant Moses left unto thee. Lean neither to the right nor left hand of the same, so shalt thou know what thou aught to do, Let not this book of the law departed out of thy mouth, meaning, exercise thyself with the argument of it every day, the better to measure the execution of all those things which thou shalt find written there: then shalt thou direct thy way & know it, which is, thou shalt then understand what thou oughtest to do, & prospero. These speeches bring interest to all Magistrates & governors of people, as well as they were directly spoken to josua: for what so ever he speaketh to any one singularly, the same carrieth entendment to all others of the same estate.  
So that let all governors of common weals be advertised by this doctrine, that in the due execution of their office, God will always reach them his hand, & never forsaking them, his aid shallbe always readily distributed to whatsoever they shall do duly concerning their charge in terrefiing the guilty, and making the rest subject to them which be within their jurisdiction: therefore as they need not fear any thing, but to corrupt justice in their government, so for the execution of their judgements, they are sure of the protection of God, whose chosen Lieftenauntes they are. Let them use such authority, as they may make tremble the whole world under them, specially the evil livers, and contain others in office of good conversation. For this cause the ecclesiastic adviseth us to take heed to aspire to the state of judging, if we have not the courage and power to break the iniquities of all sorts of people, seeing if we fear the force of the mighty, we shall fear to do good justice, and so bring Slander to our light desire of soverentie: but as in good judges God displaieth some beams of his divinity, as being the ministers of his divine justice, so he joins to their office the operation of some divine virtue which makes them feared of their subjects. 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 judgements in earth.  
In the Scripture we read of no judge or Magistrate doing his estate, which did not bring fear to all their people, and made them obedient to his ordinances: for God by the judge gives a secret fear, to bring others to subjection. And albeit the Mutinus people of Israel fell into often revolt against their great governor Moses, whom they would have stoned: 
Exod. 23.  yet he eschewed not his charge, & much less forbore (for fear) to do justice, but in one day made pass by the edge of the sword twenty & three thousand idolaters of one race of Levi, and although the resisting adversary was twelve times more in number, yet they durst not stretch out their hands to defend their Rebellion: yea he apprehended at one time twelve of the greatest Lords of the people, and Captains of the army, because they assisted the sacrifices of the Madianites, with whom they committed whoredom, and yet not in one of the multitude was found so much as to lift up his finger in sign of resistance: the which remaining in example to the succession of other Magistrates, they were never fearful to do justice, either upon any singular great state, or upon a whole multitude offending, as knowing, that having in hand the affairs of God, whose chief prescript was to punish the transgressors, that he would not suffer them to endure hurt, nor forsake them, executing severe justice upon the wicked.   

❧ Here judges are warned not to be credulus, nor to judge by reports, to take heed of affections, and not to judge by particular opinion: to resist which evils, God ordained in the Law seventy Counsellors, to whom he enjoineth sobriety, chastity, integrity, and wisdom, to be followers of the judgement of God, in the exact examining of offences, and to punish them according to the gravity of the transgressions: that they be not covetous, seeing that for covetousness the sons of Samuel were deposed: they must leave no sin unpunished: terrible sentence for unrighteous judgements: an advertisement of David to judges, with a prophecy of their misery if they judge not in equity. ¶ The .2. Chapter.  
THere be other precepts in the Scripture, prescribed also to Governors in their estate of justice, which I need not now bring in particular question, for that they have the same commandment, to have the Scripture in their hands, which was given to josua, their example and Patron in causes of judgement, the better to govern the people: and therefore I hope it can not bring offence, if by the way of general persuasion, I do exhort them to be such as the scripture prescribes: but chiefly (according to the rule of their election) that they be sober, wise, and discrete, to the end they be not circumvented by ignorance, imprudence, error, and misintelligence, and so seduce the direction of most weighty and grave affairs: which fault was noted in David, when he gave sentence against Miphiboseth the son of jonathas, by the false report of Syba, servant of the said Miphiboseth, at whose only word, contrary (to the Scripture which alloweth no sentence, but by the testimony of three or two at the lest) he condemned the other, and would not hear him in his justification. An act contrary to all reason, and right of nature: by which as we see that in hasty credulity, conjecture only or opinion, sudden passion of collar, or wicked affection, as hate, envy, subtlety, thirst of benefit, lightness of mind, with all other affections (as things contrary to wisdom and discretion) be of power to pervert judgement: So the same is the cause why the Law requires in judges, wisdom, 
Numb. 11.  discretion, and conference with wise men, and not to stay upon their particular opinions, the same being the respect why God erected seventy Senators for the government of the people, who, consulting altogether in the common business, and one correcting the error of another, can not but form good judgement. Besides, such a multitude (as Aristotle saith) can not be easily corrupted, (no more than a great abundance of water,) but with great difficulty, where a small vessel in small time can not but suffer infection.  
The Scripture adviseth them to be sober and moderate, the better to avoid trouble of mind by intemperance, 
Prou. 31.  which having power to hinder the effect of good judgement in whom it possesseth, it draweth also the mind to negligence, & takes away all care of the affairs.  
They are also defended from immoderate love of women, as well by the destiny of Solomon, 
3. King. 11.  who having the gift of wisdom, lost by his unbridled love and lust, all grace in judgement: as also by the example of the two wicked judges testifying against Susanna, 
Dan. 13.  who by their inflamed desires of her beauty corrupted their judgement: So that by the Scripture, all judges are warned, that neither in their minds nor will remain any perversity, error, or affection: but a full inclination to integrity, & only zeal of justice joined with knowledge, which as it is the same light of the mind, by the which we discern clearly that which is good or evil, just or unrighteous: so in a perversed will, or wicked affection, is bred confusion of the spirit, which consequently leadeth to perplexities, and both troubles and hinders the faculty of upright judging (even as if there be never so little a Moat or Beam in the eye, the clear sight is hindered, and it hath less power to discern the true difference of things presented afore it:) but much less possibility of sound judgement is there in the ignorant man, who not understanding the Law, suffereth the same error which the blind man doth, whose want of sight makes him unable to discern colours: But the better to form their judgements irreprehensible and without reproach, 
Deut. 1  the Scripture layeth afore them the judgements of God, as the true Images and Portraictes, 
Prou. 16.  representing such example of judgement and justice, as the Magistrates of the earth aught to follow, which Solomon and Tobias call the most true and just balance: and David resembling them with the truth itself, saith that such aught the judge to be in whose judgement is found no iniquity. So that the judges raised by him to dispose justice in his place, aught always to have the Majesty of him in their minds, and his judgements in imitation. He judgeth not by hear say, and much less by appearance or likelihood, but according to the truth.  
In which sort it is said in Genesis, 
Gene. 18.  that he descended into Sodom and Gomorre, to see if the dissolution of the people, answered the horrible brute that went of them: his words were, I will descend and see if it be so: He that knoweth whatsoever is done, even in the deepest bottoms, and from whom no secret can be hid, declares by this familiar manner and phrase of Speech applied to our infirmity, that it belongs to judges, afore they enter into sentence, or pronounce against such as are accused, to be assured of the truth of the fact, lest by their lightness or sour passion, they commit error in judgement. In the law, when the affairs stood upon any hard or obscure doubt, this was the custom, to refer it to the judgement of God, as in the punishment of the blasphemer, and what right daughters had to the goods of their Fathers, 
Nomb. 27  in which cases there was no resolution set down in the Law, the same serving as matter of advertisement to examine exactly such controversies and hard causes, as the laws have no ability to decide, beseeching God according to the advise of the scripture, so to lighten their inward reason that they may bring forth true and perfect judgement.  
But when judges will not begin by this advertisement, nor conform themselves to this justice of God & his judgements, let them look for that terrible severity which he hath thundered upon those judges & countries, where he found negligence in punishment to those sorts of crimes. 
1 King. 4.  Hely the great governor and judge of Israel, because he did not justice upon his children, broke his neck, his children were killed, 
1. King. 8.  and all the country brought to desolation. The sons of Samuel were deposed, because they took presents. Saul was reproved for giving grace to such as he aught to have punished, after whose death, famine came over all the land of Palestin, for that he gave wicked judgements in the lands of the Gabaonites, whom he afflicted, and made certain of them pass by unjust death, to satisfy, which iniquity, Seven of the race of Saul were hanged upon Gibbertes.  
The Captivity of the Israelites and ruin of jerusalem, of the Temple, and their Towns, happened for the transgression of the Priests and Kings done in justice, 
1. King. 21.  corrupting it by presents, condemning the just, and justifying the wicked for Bribes. Whereof Esay speaketh, thy Princes, that is, (thy governors as well in policy Ecclesiastical as Civil.) are unfaithful and have forsworn themselves, yea, even they that have taken oath to do good justice, and have not observed it, but are become companions of Robbers, and have share in their pray. 
Esai. 1.  They all love Bribes, and follow recompenses, because they have done pleasure in judgement to the rich. But even those as they were the chief in honour and superiority, so also were they first taken Captives, murdered, their houses and goods suffered spoil, and they more than others, defaced with ignominy, contempt, and all sorts of wretchedness.  
These be the miseries which happen to wicked judges and their Children, and for their abuses, to Towns, Countries, and Kingdoms. So that with good cause I may recommend, as a last advertisement to all judges, 
Psa. 81.  to remember the saying of David in this sort? God assistes the assembly of the Gods, who are the judges and governors of his people, under whom they exercise the judgement which is proper to God the true and eternal judge, and therefore are they as partakers of a divine authority, by entertaining & ruling his people by that justice and sovereignty. So that as God is in the Courts of his judges, and in the midst of them, so he judgeth them, whereby is meant, that he condemneth them, if they judge not according to God. 
Rome 3  David also pursues them, crying in this sort: How long O ye perverse judges, will you judge so wickedly? will you not acknowledge yourselves in your false judgements? will you always have regard to the faces of offenders, giving them support and absolution of their wickedness, and liberty to sin with impunity? deliver the poor man & Orphan, and justify the simple and needy: suffer no wrong to be done to such as have no maintenance in the world, & are without favourers in courts: Take the poor and needy out of the hand of the transgressor. But what? much less that these worldly lordings have community with this great pity, seeing (as David sayeth) they never knew nor understood what they were bound to do according to God, so greatly were they environed with wretched darkness, and wholly possessed with ignorance of God and his laws: whereby it happeneth that the foundation of the earth shallbe moved, which is, that by that occasion, exceeding great evils, and intolerable adversities shall fall upon the nations of the earth. Therefore where I said, you were gods, so greatly honoured of God by the state which he gives you, representing him in case of judgement, I forgot not your infidelity, meaning, that you shall fall into no less misery & wretchedness then any of the ancient wicked judges, to whose iniquity was appointed a miserable conclusion of their unhappy days: Wherein David, considering the lamentable infelicities overwhelming the world for the false & corrupt judgement of judges, cries out to God saying: Raise thyself O Lord God and judge the Earth, condemn the abuses and faults of such people as have corrupted the earth with impiety by their unrighteous judgements: so shalt thou reign over all nations, and be honoured as a true and just Lord and judge of the earth, doing justice upon so many iniquities. By this psalm judges are instructed to judge well, as well for the reverence of the great Lord, sitting in the midst of them in their judgements, to approve them if they be righteous, and reprove them, yea dissolve them, if they hold of iniquity, condemning the persons to horrible mysteries, yea, even to shake the foundations of the main earth, so grievous to God is a false and unrighteous judge, as of the con-contrary, he delights in him, who according to conscience acquits his charge & duty: as also for that they have the honour, estate, & reverence of judges, to distribute right to every one, remembering that lord in their judgement, who hath this perpetual property, to judge without affection: they aught also to have such exquisite knowledge with exact judgement of reason, that (according to common natural sense) they judge to esteem it a horrible sin to judge against their conscience: seeing that as infinite Pagans', with this judgement of reason, have established their perpetual glory for the true deciding of causes: so, the error of our judges, being laid up in the memory of God, will bring them to receive sentence afore his seat of judgement, to their assured confusion: And so let all judges know that if by their sinister sentences, any one is deprived of his goods, honour, or life, (by which it can not be chosen but many calamities will happen) even so many eternal damnations do they deserve, with no less horrible pains, reserved for them in the furnace of hell.   

¶ In human things, Magistrates aught to follow the law natural: and in causes divine, the Doctrine of faith, and the love of God: It was necessary that God by his Scripture renewed the law natural, for it was darkened by sin: and the law of faith and of love divine, was altogether unknown without the doctrine of God according to both the one and other law, the Magistrate may make ordinances, so that they tend to the confirmation of the same, or have a likeness with them. The .3. Chapter.  
Governors of common weals, thus raised to a state of divine honour, by the which they have the title of Gods (as hath been recited in the former Book,) the better to enable them to this divine office peculiar and proper to God, which is, to judge rather in wisdom, discretion, and perfection, let them imitate God, who judgeth perfectly without error, then follow man, in whose nature is property of error, and with his particular reason, oftentimes brings forth acts contrary to reason. Let them also at all times follow one rule divine, certain and infallible, which shall lead them in a divine course and exercise of their estate. Let them have always in their hand, for the managing of human and civil affairs, the law natural (I mean the law general proponed by the scripture) making it their loadstone to direct infallibly the state of all their doings. 
Math. 7.   
That is, the law whereunto even jesus Christ sends us in all common and human actions, meaning, we shall not do to others, that which we would not have done to us, as withal, Let us do to others, what we would have done to ourselves, whereof the Gospel giveth this interpretation, Thou shalt love thy neighbour as thyself. Upon this foundation, all Laws, customs, and constitutions, civil and human (so far forth as they be good and just) are grounded: But if there be any ordinance, wherein is not contained this precept of the Law natural, or agreeing therewith (I mean in affairs concerning only the profit and benefit of men) it can not but hold of iniquity.  
So that it behoveth that it comprehend something necessary to the socyetye of man, profitable, and honest, like as the Law aught not to be made to give favour to pleasure, or bring hurt to any one, and much less to suffer dishonour or villainy to be done.  
Thus the Law natural in her general foundation, being in this sort authorized by the holy Scripture, stands to us as a rule for all ordinances in causes concerning human government. But touching the faith, the love, and service which we own to God in things divine and spiritual, we have an other law, the foundation of all holy & divine ordinances: I am thy God, etc. which is, thou shalt love thy God, with all thy heart, with all thy understanding, with all thy soul, and with all thy strength, which commandment Saint Paul includes in the natural love towards our neighbour, as in deed a man can never love well his neighbour, but that it is for the love 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 less natural than the other, imprinted in the hearts of the first men: But the corruption of nature, vain opinions, and wicked manners, have so strongly perverted the judgement of men, that God saw a necessity (being indused by his mercy) to reveal to man this law, yea, & revealed himself: for men knew him not, and much less loved him: Thus this first law was clean defaced, which was easily seen touching the law to our neighbour, for that there were not many men in the world, in whom was desire to do pleasure to others, without recompense of as much or more benefit, but natures for the most part bearing inclinations to enmities, usuries, quarrels, pertialityes, factions, wars, with other infinite conspiracies, raised mutually of one man against another. And concerning faith, knowledge & love of God, all men had declined and erred by extreme transgression: wherefore God gave eftsoons these precepts, and the explication of the same by divers documents for their better understanding, and according to the same hath erected many laws and ordinances tending to those two ends, I mean, to understand and keep those two commandments. Touching faith, he hath revealed it to us, expounded and caused it to be expounded by his prophets and Apostles, and according to the same, we have also statutes and Laws reduced into twelve Articles of the Creed, even as the works which we aught to do in charity and love of God are comprehended in the ten commandments.  
So that sith governors aught never to err in judgement, it is meet that they judge according to these two laws: And seeing there can be no others, but either they have affinity with the Pagans', or are replenished with injustice and impiety, there is great necessity that these be thoroughly studied: And so looking with deep judgement into the law of nature, they may erect ordinances tending to the said three ends, necessity, utility, and honesty, being all concluded in one general, which is, the common wealth: they may also ordain pains for the transgressors by the conformety of those which they see contained in the laws received and accustomed in all Christendom: even so in the law of the love of God, they may also make statutes to induce men, and lead them to that love: and if any have lost it: (A thing happening by sin) they may make ordinances of reconcilement according to the precedent of the ancients, by the exhortation of the Prophets, as to fast, and assemble at Prayers, which was used in the time of the judges, of Hester, the Ninivites, and Maccabees, without express commandment of God.   

¶ Men may use the moral Laws of the old Testament, but not the Ceremonial and judicial, applied to the times and manners of the Jews, which jesus Christ, and also Saint Paul doth confirm. These were natural, and therefore aught to be eternal: notwithstanding, for charity to our neighbour, and love of God, and for advancement of faith, that law sometimes is not to be used, at the time when men do greatest service to God, which then is an act of perfection. The wise man can not fail to Judge well according to the law of nature. The .4. Chapter.  
BUT because it may be asked of some, whether magistrates may judge according to the divine Laws of the old Testament, seeing the Law of Moses was abolished by jesus Christ: The law (saith Saint Luke) and the Prophets, 
Luke. 16.  led man no further then until the time of Saint john Baptist.  
And as the law of nature before Moses contains not but certain examples of justice, so the law of the Gospel, meddling not with Politic ordinances, entreats only of mercy, as is seen in the grace which jesus Christ showed to the adulterer: Go thy ways (sayeth he) and sin no more. And touching humane laws, it seems that men aught not to stay altogether upon them, for that the most part were erected of Infidels, whose reason was darkened with infidelity, and certain of them expressly against our faith, seem to deserve no more authority or credit, and less to be received, than their Idolatries, that is to say, oblations done to their Gods: In this we have to answer two objects very hard to resolve if we consider the simple reasons of some, who seeking to absolve christians from all laws, say, that they are not subject thereunto by jesus Christ, and that the spirit of God is our Father, who, if we doubt, will instruct us, and reveal all that shallbe necessary to our salvation. Besides, S. Paul willeth that the wise christian be judge without having regard to law: I confess that the law of Moses, touching Ceremonies and sacrifices, signifying the state of the new Testament (for Christ in that, is the end of the law) yea, touching the statutes of the law applied to the times and manners of the jewish nation, is abolished, (as the libel repudiatorye of the wife.)  
But touching commandments moral containing instruction of good manners, & correcting sin with punishment, much less that the law is abolished, but it is confirmed by the Gospel: Christ saith, All such as have taken up the sword, to strike and kill, shall perish with the sword, which the law doth also teach: we know the law is good, but let us understand and apply it to lawful use: Saint Paul sayeth, that the law that punisheth, 
Mat. 18. Rom. 3.  is not ordained for the Just, but to bridle the rebel, unjust, wicked, seditious & murderers of parents: whether he mean of Moses' Law which punisheth all these sins, or comprehend all the law in general, grounded upon the foundations which we have recited before: it is enough that we declare that all doctrine of virtue, whether it be in the law of Moses, or in Philosophy, is good and holy, so far forth as it raiseth and recompenseth virtue, detesteth sin, and condemneth all vice, for which cause the Philosopher saith, that reward and pain be the forces and strengths of the law.  

Rom. 2.  In deed this doctrine is not simply derived of Moses' law, but it is natural, and therefore Saint Paul saith that the Gentiles (people without all understanding of Moses' Law, but lived by their reason well instructed) albeit they had no law, yet did they naturally the things contained in the law, whose examples as they do well declare that the work of the law was written in their hearts by the accusations & defences of their consciences: So in this S. Paul expresseth aptly that all doctrines moral & politic contained in the Law of Moses be connatural to man, & engraved in him even from his first birth by that divine creation, wherein the soul receiving the figure & similitude of god, hath taken this excellent grace to know that which is of her exemplary patron from whom she is portrated, & by exercise of the spirit in the study of learning with a continual heavenly inspiration assisting & joined with integrity of good life, hath been, and is remaining in such as were not under the Law of Moses, such (we may say) as were jethro, job, and many great Philosophers, who knew God & spoke devinelie of him, and of virtues and vices.  
Therefore as that Doctrine is in some sort divine by his original, as proceeding from that divine carat imprinted by God in man, which is, the spirit, reason, and judgement: So the holy scripture, yea, the scripture of the Gospel hath authorized it to be perfectly divine, & so by the same scripture, where it was darkened before by corruptions, happening by ignorance of God, and dissolution of life, it is made perfect in that wherein it had imperfection, and so it is not only restored by jesus Christ, & reformed by his spirit which he hath given us: But with abundance of grace & science, augmented, yea even unto 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 be had in the world) into the self image, yea, even to be made one in God by a divine transformation: 
2. Cor. 2.  the same being wrought by the spirit of this good & sovereign lord. Therefore all the moral doctrines of the old Testament be acknowledged & reputed by man from the first and eternal observation, according to the which, laws have been & willbe always ordained & observed of the faithful people: And where jesus Christ sent back the adulterer, without punishment of the Law, we confess that albeit he came to preach penance, & give grace to penitent sinners, yet for all that he hath not abolished politic Laws, which wickedly was laid against him by julian the Apostate. But hath conserved them by his doctrine and examples, willing to give to Caesar that which belonged to him, 
Math. 22.  wherein himself showed obedience to the Civil Laws in paying tribute to Caesar, although he was not subject thereunto: He which was the supreme lawmaker and son of God: his Apostles also taught that men must obey Kings, Princes & governors, which obedience is necessarily joined with the laws: for how far shall I obey them, if I know not the rate & state of their commandment, nor what they prescribe me to do: So that my obedience must incline to the limit & prescript of their Laws, which I aught not resist so farforth as they are established upon such foundations as we have laid before. jesus christ in ask 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 upon him the state of a Civil judge, condemneth not according to the sentence of civil laws, tendering & caring always for the principal, which was, to save souls: and touching body & goods, he leaveth the government & policy thereof to Kings, temporal Princes & their judges, to whom he gives authority, 
Math 16. Mat. 7.18.  to debate & execute punishments in that he saith: He that hath murdered or killed shall die: the tree that bringeth forth no fruit deserves to be cut down & cast in the fire, and who doth wrong & slander to the litleones, 
Mat. 21. Mat. 18. 1. Cor. 5.  aught to be cast into the sea with a millstone about his neck. Approving with pains, he approveth also the judges & executors of the same: he chaseth out of the temple merchants, & buyers and sellers, he bids excommunicate the rebellious & wrong doers, and by S. Paul condemns many pernicious Christians to the devil: 
Acts. 5.  he willed Saint Peter to execute a marvelous sentence against Saphirus and Ananias, who fell dead at his feet for doubling with the holy ghost, promising to give all their goods to the poor, and distributed but a part, reserving the other by an unfaithful fear to suffer necessity: It is true that being afore Infidels, he would not have us to use or appeal to justice in cases to suffer for the faith, advising us by this, rather to lose both the hood and the cloak (as the proverb is) then to be revenged of them, and endure death, rather than to give one blow. 
Acts. 22.24.25.  But in cases not touching faith, we may use justice, as did Saint Paul, who, when reproaches and false crimes by malice were laid upon him, (and Christian faith not touched) he defended himself against his false accusers, and in extreme reméedye he appealeth to Caesar at Rome.  
Touching the Laws of the Gentiles, if (according to our opinion before) they be founded in universal reason without error or infidelity, they aught (as branches springing out of the law natural) to be received and observed, as was the marriage of Infidels. But where they suffer error, let them with their idolatries be abominable & abhorred. To answer the objection which some derive from S. Paul, that the wise christian aught to judge differences amongst the faithful, where there is no mention of laws. Saint Paul in saying that the wise man may judge, meaneth that he be wise in the understanding of the laws, for in this is the true property of wisdom, to be well seen and wise in God concerning things divine and human, so shall his singular wisdom keep him from error in judgement, having in him (as the teacher of wisdom saith) the fear of God, knowledge and wisdom, and being truly spiritual, which by the spirit of God makes exact judgement in all things, and can not be reproved of that whereof he hath given sentence: Yet when he aught to judge I will not say but that it is meet that he have the laws of the world in his head, yea, let him have a good spirit, a sound & ripe judgement, and understand well the cause in present question, & so laying aside all affection, let him recommend himself to God, whose judgement he exerciseth: Let him confer in difficult matters with other sages, which, with remembrance of God's holy fear, will lead him in integrity of judgement: And knowing that the end of all law is utility, necessity, & honesty, let him prefer honesty before profit, & public profit before the particular gain of any man, & that rather certain private persons loose in observing the Law, than the multitude to suffer distress: But above all, let that honesty which consists in virtue, be always entertained, doing no evil whereupon to hope for good.   

¶ The law natural grounded upon reason was two thousand years in use without other ordinances (saving the Sabbath and Circumsition) and God hath given few laws concerning this natural and civil right, nor the ancient wise governors of common weals for just causes: the people of God according to reason have made judgements, and followed the interpretation of their moral laws by the instinct of reason, by the which God did institute them, and therefore when the Scribes and pharisees perverted that reason, they were condemned. governors aswell in their ordinances as constitution of pains to punish offences, aught always to follow those laws which God hath ordained according to that reason. ¶ The .5. Chapter.  
THus we have seen that governors may judge according to Laws natural, divine, and human: both in what sort they aught to judge, and that it is not necessary always to consult, with the written Law in all judgements, for that as there be more matters than words, more causes than laws: So the actions of men (as Aristotle saith) being infinite, can not be contained all by memories, as also by reason of the dissimilitude & varieties, they can not be comprehended in general constitutions such as be the Laws: this was the cause that the Lacedæmonians made no great use of written laws, leaving to the discretion of wise judges and grave men, the judgement of that which was not written: God himself (the Image of all wisdom) for the same reason caused no Law to be written in two thousand years but that of the Sabbath & circumcision: nor in the Gospel, we see none expressly instituted by jesus Christ for a common weal, but all was referred to the arbitration and wise judgement of governors: yea, when God employed Moses to be the Lawmaker of the jews, he erected but few laws, and they only in principal matters for the preservation of society and politic quiet, referring the judgement of other affairs not contained in the same general Laws to the discretion of such judges as he had ordained, willing for that it was impossible to writ laws to all affairs, that in those new causes, their judgement should hold perentory authority, as well as in other matters to be decided by the written Laws: yea, he commanded that the wise men should interpret his laws by their wisdom, as in the interpretation of the ordinance of circumcision, that the eight day men should be Circumcised, they reserved forty years that they were in the desert, without being Circumcised. In like sort of the Phascal or feast of Easter, for the second month to such as had not done it in the first, and so in infinite others, by very good and just reasons approved and received in the Law: wherein he gave them authority not only to judge according to discretion and good advise, and to interpret all Laws, but also gave them power to make new as the necessity of the affairs required: whereof (for a more assured proof of others erected according to reason) we see two approved in the Gospel, as on the Sabbath day, not to go further then half a league, 
Acts. 1. john. 10  & to celebrated the feast dedicatory in the month of December which jesus Christ did assist & preach there, forbearing to speak of many other, as in the time of Easter, which the Seniors, general judges, and governors of the people had ordained: So that as their authority is great to judge, and interpret laws, & always erect according to the circumstance of time & matter: So, notwithstanding this must be considered that in a monarchy, governors neither have power nor office to created ordinances, but under the approbation of the Prince, with this regard further, that they hold conformety with the law divine, & to prefer God's honour & common profit: wherein let governors, in the constitution of their statutes, have a perpetual respect to the will & judgement of God, which they aught to preserve & interpret, and not pervert them, as did the scribes & pharisees, & certain of the Seniors, giving value to their proper inventions & ordinances contrary to the law of god, as oftentimes to wash their hands, 
Math. 23.  & enritche the treasure of the temple, by defrauding the poor fathers & mothers of their natural right touching the nurture which they aught to their children: Chief let Magistrates observe & cause to be exactly observed, the laws of God, and afterward the ordinances of man, such as they created, tending to those ends, and others agreeing with the time and nature of places and persons, conforming all with the Laws of God: So that when they see in the Scripture, that corporal death is decreed in the Law of nature, and other severe judgement of God inferred to the wicked: as to cain for killing his brother, by the trembling of his body: to the murderers, by the sword: to the world (for his delights, glory, and whoredom) by the flood: to them of Sodom and Gomorrhe (for sins against nature) by the fire of heaven: to the adulterers and ravishers of women, by terrible vengeance: and to the children of judas who had done abominable acts, by pains of sudden deaths, which they saw even by a natural judgement pronounced or inflicted, as to Thamar, for committing whoredom, and to the Sichimites, for the Rape of Dina the daughter of jacob: If governors punish not such faults by like pains, at the lest, let them ordain others, either conformable, or near approaching them, always considering that corporal pains in the law be figures and foreshows of the eternal death which sin deserveth.  
In like sort where they see in the Law of Moses, certain sins to be punished by the body, let them judge them right sore displeasing and hateful to God, who, loveth his creature so dearly as he hath given him his own image and likeness, and for whom he hath made the inferior heavens, the earth, and the Elements, with all things contained in the same, and for whose cause he sent his proper son upon the earth to suffer all miseries: yea, most cruel and slanderous death. And therefore being thus instructed both by the law, which punisheth certain sins with death, specially such as be against the ten commandments of the Moral Law, or directly against God's honour, our neighbour, or a whol● common weal: and also by the Gospel, to whom certain sins are so abominable as it condemns them to eternal death and perpetual torments, where is gnashing of teeth and lamentable sighings: they may conclude such offences to be worthy of death, specially where a whole common weal is injured or offended. For touching secret sins, wherein is no mean of proof, let them refer them to the judgement of God and to the repentant: Men (sayeth the Scripture) have no power nor faculty to judge but in matters apparent to the eye, & God seeing into the heart, discerns the secret things whereof he defends the judgement to all others. But where God is offended & the common wea●e injured, 
1. Cor. 4.  there let them follow the judgement of god which we know to be thundered upon sinners committing such faults.  
Therefore let judges be well advised, and give no liberty of life to such whom God hath already condemned in heaven, both to corporal and eternal death. Let them acknowledge that they are here erected as imitators & executors of his judgement: 
1. King. 15.  Let them remember Saul, who pardoned Agag whom God had condemned to death, and Saul for his indulgency was reproved & deprived of his kingdom: Let them not also forget the grace which Helias showed to his dissolute children, who for that they were abhorred of god, were the cause of his death: I meddle not with the reproaches which God gave to the governors of Israel because they suffered sin with impunity, suffering such to live who had defiled the earth with their wickedness, people abominable to God, and worthy so many deaths, as they had committed horrible vices. And therefore he condemneth those judges even so often to eternal death, as they gave sufferance to others to commit such faults without inflicting upon them corporal death. To this let them adjoin this advertisement, that as one member corrupteth the rest, so the rotten part disposing continual infection into the rest of the body, deserves to be cut of, even as the good Surgeon not suffering a Canker to increase, cuts it of so soon as it begins to appear.  
Let them not doubt, but that according to the Gospel, all evil & wicked men which the Law of nature and Moses condemn, yea, the human law also according to reason do adjudge to death, aught to die: For, as the Gospel so alloweth all those laws as is before proved: 
1. Cor. 5.  S. Paul adviseth the Corinthians, & by them all others, to take away the wicked man, who, being corrupt in manners, corruptes others (for which cause he compares them to the levine, advising notwithstanding that the punishment come from the magistrate, 
Rom. 13.  who having the sword, is a just terror to the offendor, for that he carrieth it not in vain being the minister of god & executor of his law, which, even in the gospel condemneth the man that hath done evil. Wherefore all men, disposed into the action of wickedness, must be punished by the magistrate, otherways he should bring abuse to his estate: Is it not the magistrate by whom S. Paul willeth that all such in a common weal should be cut of by death which vex the church, 
Gal. 5.  and are mutinus, seditious, injurious & false prophets, wherein because it may be doubted to what vices the scripture appointeth punishment, 
Pro. 17. Esai. 5.  specially by death, I mean to declare by order, the pains of such as the law condemneth, to the end the magistrate leave them not unpunished in his common weal, nor justify such (by which he should draw malediction) as god hath already condemned by the scripture. Hear we must not wink at an error of our time received almost thorough all christendom, which is, that we observe no better the imitation so often recommended to us of the judgements of God, to lead us being also commanded in the scripture (according to the same) in the punishment of sins, which is a kind of infidelity and ignorance of God, or presumptuous boldness, or at lest an insensible dullness. This error deriveth partly from the human laws made by the Pagans', whose government being led for the most part by fleshly reason, suffered impunity for many sins which God by his law condemneth to death, as divinations, sorceries, & divers sorts of magic, with whoredoms (saving women whoremongers, for men that made the laws, were exempted) the virgin's vestal or incestuous women with their adulterers, condemning no more common usuries, excessive interests, with like sins which God abhorreth: Governors of common weals aught in no wise to hold conformety with these Pagan judgements: But reform them, making felt the gravity of such sins by the rigour of worthy punishment. Men were wont to have regard only to punish such sins as seemed to bear prejudice to a common weal, and therefore sins common against god, or which of their own nature be common or Public, wherein the world delights without contradiction, are left unpunished, the same being an occasion to provoke the wrath of God upon a whole nation, & destroy whole kingdoms: If the ancient canons of the Church be well searched, it willbe found that all such offences are punished by long & strait penance, as are also all oaths, yea the most execrable that men took in vain of god, or of the gods: divers opinions of religion although they were absurd & wicked: and lastly invocation to the devil, and to call him into testimony of any thing.   

¶ governors aught to punish by death such as God condemns to eternal and temporal death, and whom the Gospel detesteth and pronounceth worthy of eternal fire: So that all sins committed against the ten commandments aught to be so punished, so that they were committed directly and by a deliberate will: but above all, such deserve grievous punishment as are done contrary to the three precepts of the first table. The .6. Chapter.  
THE Christian Magistrate conforming himself thus to the law of God, may punish crimes de lesa maiestate divina, Atheisms, idolatries, blasphemies, Invocation to devils, sorceries, incantations, charms and all sorts of magic, damnable superstitions, with other faults against the first commandment, which is to know, fear, worship, love, and serve God in spirit, in truth, and obedience. These crimes have been condemned to death by God, for the which there never could be any grace obtained in his law.  
The magistrate shall not suffer to swear by the name of God in vain, nor give liberty to any light oaths, not though they bring no offence to conscience, but only to swear in judgement, in justice and in truth: He shall not wink at any rash oath made by any creature what so ever, 
Math. 5. jerem. 4.  and much less suffer in impunity perjuries, renouncementes, and execrations, as to betake themselves to the devil, or other oaths conjured in the name of the wicked fiend, which much less that it is not a sin most detestable, but also it carrieth even a natural kind of Idolatry: he aught not to suffer this common abuse to speak of God and holy things without reverence, and much less to abuse the sacred scripture with scoffs & other sense then the holy Ghost understood it, as is done now a days in Pasquilles, and which worse is, in Charms, divinations, and sorceries, as by the mystery of turning of a key and pronouncing certain holy names, to find a thing that is lost, and by writing scrowes to cure an Ague.  
He aught not to suffer profanation of the Sabbath which is the sunday, a day appointed to rest in the Lord, and dispose in meditation and exercise of devout labours: yea, let him see it sanctified with good and holy works, as by prayers, hearing Sermons, and lessons, with doing acts of mercy, not suffering games or dissolutions, gluttonies, drunkenness, nor other acts whereby the holy days may be polluted: Let him lastly defend profanation of the holy sacraments, & temples, with the holy relics of holy men, which in their lives they presented in immulation to God for the faith of jesus Christ: It is most certain that the transgression of these three commandments of the first table was in all seasons punished with stoning to death, Whereunto the good governors of the ancient common weals of Israel would never grant grace.  
In the first church, when any were received into penance, the church ministered so strait pain and for so long time, that there was none to whom the gravity of the punishment gave not great horror even to have the thought to transgress. And I wish in God that at the lest those Crimes were punished with no less rigour, then certain natural faults committed against Kings, Princes, and Lords of the world: he that commits treason against the King, knoweth his torment, to be dismembered with four horses: Who lives in court, and entertained by the wages of the King, and should misknowe or derogate his Majesty, falsify his signet, speak of the King as of a vile person, without due honour, would give no obedience to his Laws, should defile his Palace with acts of villainy, should offer wrong to the reputation of the Princes & Gentlemen of his train, or lastly should offend in any sort of contempt touching the greatness and dignity of the King, would it not justly stir up the officers and good servants of the King, and laying hands of the offender, to commit him by good reason to the torments of the wheel, or punish upon a Gibbet this arrogant contemnor of the sacred majesty of the King.  
O how many more vile acts do our eyes behold in all parts of the world committed against the sacred majesty of our GOD, afore whom his Angels are restrained to so great reverence, that they dare not behold him, and for his wonderful brightness, have no power to settle their sight upon him. But where is the care of our magistrates, who possessing the chiefest place in the house of God, have their revenues to maintain his honour, with power to plant a reverence and universal obedience. Saint Paul and Barnaby in a holy indignation and Spiritual anger which we call zeal to God, 
Acts. 14.  rend in pieces their Gowns for one only contempt which men would have offered to the living God in their presence.  
But how many millions of blasphemies, epicurities and impieties are offered afore our eyes and ears every day, and yet what officer of God entereth into the rebuke of them? The Chaldees and Egyptians with their jugglings and artificial masking of the sense, are welcome into Courts, yea, they which in times paste were burned quick at Rome: Devinors, Charmers and Sorcerers, are in credit, falsefiers of the sacred seal of the holy Ghost, who, are the false Prophets are called great Doctors of the truth: Inuocatours of the Devil, deniers of GOD, prophanours and contemnours of all holy things, much less that they are dealt with all iudiciallye, but of the contrary, they have honour, countenance, and reward of many: devout swearers, or more properly Anatomists of the blessed Body and blood of jesus Christ, by the which they are redeemed, get themselves the reputation of great Gentlemen by their cursed swearing and renounsing of God.  
Whereof though the practice be general, yet what judge takes such impiety into punishment? yea, who is displeased with them? And yet in the jews whose hands persecuted Christ with pains of the Cross, was not found (perhaps) so wicked an act against the Lord, whose Garments they never durst tear in pieces, and much less dismember his body, which these swearing Crucifiers forbear not to commit to a thousand morsels.  
Let then the administours of common Weals, if they will have their estates to prospero, and procure felicity to that poor multitude over the which they govern, with the correction of such vices, have God's honour in dear regard: which they they do in full office, when they 'cause these three first commandments to be straitelye observed, imparting no grace to transgressions: wherein let them follow the ancient governors of Israel, and specially Moses, in whom for one only offence against one of these said three commandments, was expressed such passion of fervent zeal, that they had no rule over their patience, till they had done severe justice, as standing in most assured resolution that some cloud of misery hung over their heads which would burst out into a storm to the whole multitude, if the offence were not satisfied with exact and actual punishment: where, to their proper injuries, or wrongs done privately against themselves, their humility overcame the mood of revenge, and they felt no inclination to furious indignity: But God being injuried, they held them unworthy servants & officers, if they gave not justice to his wrongs, wherein they thought their life a sweet sacrifice being offered to death in his behalf. For this cause, Moses, 
Exod. 32. Levit. 42.  seeing the idolatry of the people after the Calf, made a marvelous Butcherye: If he knew any blasphemer to be in his Camp, who was more ready to draw him into judgement? yea, he that had profaned the Sabbath in fetching only certain wood to make a fire, did not Moses 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 injuries, was he not patiented? did he not pray to God to pardon them? What misery happened to Ophine and Phineas, for profaning the sacrifices of God, and to their father (as hath been said) because he did not justice? what slaughter did God to the blasphemy which Sennacherib, 
1. Kin 1.4. 4 Kin. 18.19.  by his Herraldes' of Arms pronounced against him in the presence of Ezechias? Did not God by his Angel overthrow of them in one night, a hundredth, four score and five thousand? was not also Benadab, because he said the God of Israel was a God of mountains and not of valleys, overthrown together with all the Kings which he led with him, and fell into the hands of Achab? Elias put to the edge of the sword four hundred false Prophets of Baal so much reverenced in Israel, 
Kin. 18.  and honoured of the Queen jezabel: surely God so abhorreth the sins committed against the first table, (for so they are committed directly against him) that Hely judged them irremysible, saying, If one man sin against another, God may be appeased: But if the sin stretch to the offence of God, so far forth as it concerneth his majesty, honour, and holy ordinance, what is he that will pray to God for him? as if he should say, it is a sin so great that we must confess that if God will pardon it, he must use a singular mercy: much less than is there power in men to pardon such crimes committed against the divine majesty. Certain hold opinion that the crimes against human majesty, cannot have remission of the Kings against whom they are committed, as well for that they bring intent of malice, as for that they are done against him whom they represent in earth, which is the living God, and also against a whole nation or people whose heads they are: We see when the head is hurt, all the members have interest in the grief with him, and demand altogether revenge against him that hath offended them, neither can the head heal the rest, if first he have not full cure of his own grief.  
How is it then that crimes done against God, should lightly be pardoned of men? it was not without cause that in the first Church, he that was guilty in any such disordered Crime, notwithstanding his penance of fifty years, if he lived so long after his sin, yet was he not received into the holy Communion, until the end of his days, which yet was holden an act of great grace to the offender: which as I wish might warn the governors of our policy, not to suffer God to be unreverently offended with such damnable crimes: So, for such as have profaned holy places, peeled and abused the sacred vessels, and yet think to eschew the terrible judgement of God, let them resort to the testimony of those miseries which happened to Balthasar, Antiochus, and Heliodorus.   

¶ Sins committed against the second table, are worthy of death, even so deserve they eternal damnation: Yet must we understand when they are done willingly, and more when they are done by pride and malice, and the more that the object is noble and excellent, so much are they more grievous. The .7. Chapter.  
Having declared that in a common weal, the transgressions of the commandments of the first table, deserve pains irremisible, it is meet we show wherein and how far aught to stretch the punishments for the transgressors of the precepts ordained for instruction of due and honest conversation of life in society, tranquility, and mutual love to our neighbours. Those commandments are seven in number, and written by Moses in the second table which God gave him with the other, 
Exod. 34.  being both two of stone, for the better observation of them, and their perpetual memory. Like as also in the due keeping of those statutes was eternal life, comprehending faith in jesus Christ, and in transgressing them was condemnation to everlasting death. 
Math. 19   
Seeing then that transgressors stand in such estate of condemnation by God in his judgements, let it be a rule to lead the magistrates politic to the conformetye of that justice, the rather for that they are (as hath been said before) called in the scripture the commissionours of God to exercise his judgements. By the first commandment of this table, we are bidden to honour our father and mother, and so have long life on earth.  

Exod. 2. Deu. 5.  And as this honour consists not only in reverence, but in love, fear, obedience, service, & office of nature: so, in the persons of Fathers & mothers, this precept is exhibited also to all Lords, Ladies, universal Magistrates, Pastors, Doctors, Masters, and all old people, yea, all superiors, being as public and polletike fathers, the one over the body and goods, the other over the souls. If such as only disobey, and use conversation of rebellion, speaking evil of their Fathers and Mothers, are (without remission) condemned of God to be stoned.  
What punishment deserve others, who plead against them, abandon them, strike them, suffer them to die for hunger, or lay violent hands upon them? And if there be any duty of reverence to the Fathers of the body, by greater reason doth there belong a more higher estate of power, to the Spiritual Parents, such as dispose nurture to the souls, amongst whom as such as are fierce and disobedient, are subject to present punishment: So even they are within the power of the same sentence, which gainsay Magistrates being the Fathers of the common weal. In this vice together with all others, the causes and movers of the same aught to be punished, as a proud heart, a haughty Spirit, a malicious will, and natures inclining to arrogancy., fury, and disobedience. Hear let Fathers also be warned not to provoke their children to wrath, and by their straightness, drive them into contempt.  
Touching the second forbidding murder: even from the Law of nature GOD hath ordained that not only man, but even the Beast that takes away the life of a man, should suffer death, wherein God himself seeming to give the reason why he did institute that pain, sayeth, 
Gene. 8.  That man being made to the Image of himself, what other thing could it be to kill man, then to rend the Image of God, and as it were to deface him? Besides, man being the head and end of the works of God, for whom all things were created, and subsist, and for whose restitution God took upon him the qualety of man shedding his Blood in the same, to whom the Angels serve in earth as his ministers, and for whom, God hath prepared so excellent a kingdom in heaven, what offence then doth the murderer to commit slaughter on a creature so dearly esteemed of God, and so artificially made, that neither the heaven, the earth, nor all the particular creatures in them, can not hold comparison with that incomprehensible workmanship: he that should break the Image or feiture of a King, or raze or pluck down one of his Castles which he had erected with great pomp & cost, yea, if the King had employed the life of his proper son to make it up again after it be destroyed: would the King ever receive this man into grace? it is not therefore without cause that in the scripture there is never grace granted to the murderer: it is also forbidden to take the price of blood unjustly spilled, meaning that in the judge is no power to consent that the Parents of the dead, should cell the death of him that was murdered, but that life should be rendered for life, neither do I think that there had been any pain sufficient to punish the effusion of blood, if it had not been ruled by the Law, seeing that in true equity it can not be possible to satisfy so vile an act, yea, though the party endured strait and long fasting, to pray incessantly to God, to distribute all his goods for God's sake, put on here clothe, to suffer hard lodging, and pass in effect thorough every pang and passion of a Martyr.  
That is no satisfaction where restitution is not made with the like: who hath power to give life in exchange for life? what just recompense can be offered to the parents for the slaughter of their Child? or how can the Son be satisfied for the death of his Parents? even so in other murders there can be no just satisfaction, and much less any equality.  
So that, if for razing or burning a material temple, or sometimes a common house, the offender suffereth justly the torment of the fire, how should he escape, who pulleth down to the earth the true and spiritual temple of God, and his sacred house. David, by whom was wrought the death of his captain Urias, 
1. Cor. 3. Hebr. 3  could never have pardon of God (notwithstanding his great penance in continual tears, 
2. King. 2.  wherewith he said he watered and bathed every night his couch) before he had proved infinite miseries, and his son conceived in adultery, dead: Yea, 
Psal. 9  knowing the law to be inviolable, he would not grant Pardon to the murderer. joab his great Constable, notwithstanding the merit of his many services, 
2. King. 12.  and being the only mean by the which he recovered his Kingdom, so well did he know the indignation that God bore to set murder, and such as by malice spill blood, which crieth on earth continual vengeance afore God against the murderer, and against the judge that delaieth sharp and speedy justice, 
Gen. 4.  yea, also against the inhabitants of the place, if they be careless to procure severe punishment: this is also one argument that the effution of blood is of great displeasure with God, for that, who so killeth another by chance, being free from malice & far from any mood of grudge, must of necessity withdraw himself into a Town of refuge assured by the law, 
Deut. 19  there to remain until the death of the great Priest, otherways there is no surety of his life. From thence comes the custom of our time, to sue to the Prince for grace in cases of such murders: For, much less that the law gives pardon to the Traitorous or malicious murderer, seeing she gives power and commandment to kill him, yea, even afore the high Altar of the Temple.  
The Law forbidding murders, and distributing (as hath been said) severe punishments, hath also a meaning to restrain and defend the causes, motions, & propratives to such sins, as injuries, chollers, inimities, wicked cousayls, false reports, detractions, diffamations, envies, desire of revenge, covetousness, debates, quarrels, factions, & wars: The which causes, for that they were not well understood in the law, Christ toucheth & expresseth some of them, when he saith, who is angry with his brother without cause, is worthy of condemnation: but more he the speaks an injury to him: thirdly, who, with the heart of an enemy, accomplisheth the injury: if he that calls his brother or neighbour fool, be of hell: what punishments are due to contentions, detractions & unjust violences? if he that beareth hate to his brother in his heart, be a murderer afore God: & expressing this damnable grudge by outward signs, by which the magistrate may be induced to certainty of judgement, is he not bound to put in execution the sentence of the scripture, specially if they be propratives to the murder, & such as seem to give apparent motion to the fact. But if the doctrine of god were rightly preached & understood, how could there be any assault or act of murder, when even to be angry, hate, or speak evil of our neighbour, brings with it the pain of eternal damnation. Let us love one another, yea, bear such affection to our enemies, as to die for them according to the example of jesus Christ, who, loved, prayed, and did many benefits, and died also even for his enemies.   

¶ divers punishments of whoredom, according to the diversity of kinds of the same sin. ¶ The .8. Chapter.  

Gene. 38.  THE third commandment forbids whoredom (of what kind soever it be:) fornication, which we call simple, as between a man & a woman not married, hath been always in the law of nature condemned to the fire: as witnesseth judas, who condemned Thamar, his more being accused of whoredom, aftershée had been the Widow of two of the dead Children of judas by succession of death (as the Law and custom of that time did bear:) yea, he had committed her to the fire, if he had not been guilty in the fact. In the law of Moses, if the Daughter had defiled the house of her Father with acts of lust, and that he knew of it: she was stoned to death with her whoremonger: yea, 
Deut. 22.  if she cried not out in open voice in what place soever the violence was used, she died by the Law and her ravisher also: the most excusable fornication was condemned to infamy and grievous correction of fines. Moses' forbade that there should be no whore nor stews, and in respect of the gravity of that sin, the law received the offering of a whore no otherways then as money for the sale of a dog. 
Deut 23.   
In the new testament, such whoredoms are pronounced worthy of eternal death, than nothing less do they merit corporal death according to God: Christ sayeth, They do transform and defile a man: and Saint Paul in many places pronounceth them abominable before God, the same agreeing with common experience, wherein we see that in no Sin is more power of beastialitye over man, nor more draweth him into thraledome: yea, it keeps him in more subjection, than the Wine that makes him drunk, or the King that commands him.  
The Wise man sayeth, that as Wine and Women do make men Apostates, and to abuse their honourable profession, so all sin is without man saving this, which corruptes, effeminates, defiles and dishonoureth every part of the man, yea, it pollutes the sacred Temple of GOD, and brings to pass that the holy members of JESUS Christ are made infected members of a Whore: If the Law did so expressly forbid that there should be no whore in Israel (which country was but a shadow of Christendom) and that the pain was no less than death: Why should it be endured amongst Christians, who being most clear and holy by that holy and divine profession, aught to express as great power of perfection, as the light hath over darkness: there is no sin, which brings to man more miseries, blindness, and beastliness, nor by whose occasion more controversies and murders do rise: if it did only but make man loose the reputation of his honour, and liberty of his mind, that extreme wretchedness aught to make it hateful: much more than is it detestable, by how much it leads him into the destruction of his soul, which is the principal. Besides that, the sin is monstrous, to loose the seed which GOD hath ordained for the generation of man so precious in nature, yea if there be increase of children, what shame and dishonour followeth their foul procreation, and to how many vices are they subject for the contempt which the world hath of them in their education? If then so general slander hung over all Christendom by fornication, if it make Realms subject to reproaches of foreign Nations, if in it be nourished the occasion of evil doing by wicked examples, so many secret murders of Infants without Baptism, and the enforced delivery of wretched maids to avoid slander of the world: If lastly under the wings of fornication, be hatched the Eggs and brood of so many divisions, questions, controversies, murders and wars, why should there be sufferance of whoredom, so reprobate and condemned, and the only Nurse of all miseries, happening to Nations and men? were it not better to condemn it to death, or at the lest, to join it to such grievous pains, that there might be no further will to follow such allurement, the miserable cause of all wretched deaths. Here if any will object the example and custom of the Gentiles, who to entertain their pleasures in their brothel places, held opinion that man and woman consenting to such Act, did no wrong to any, seeing, having liberty, they stood also in power to do what they would. Let them be answered with this text of S. Paul: 
1. Corin. 1  Do you not know that you are not of yourselves, but that you are redeemed with a great price, which is, the blood of jesus Christ: therefore glorify God, and carry him both in your bodies and in your spirits, for so doth it appertain to him: the body was not made to play the whoremonger, but to serve God, who in the resurrection, will give it an immortal glory: where some may object that the sin is natural, I confess it as touching a nature corrupted, which being the more dangerous, aught so much the more to be eschewed, and corrected. So much may be said also of natural choler, proceeding of nature vicious, and so of all other vices: but by the grace of jesus Christ that vicious or corrupt nature by study and exercise of doctrine may be reformed, and by virtue changed, by force tamed, & so by constraint brought to God.  
Socrates confessed that the Philosophy of Zophyrus was true, as who say, his judgement by natural conjecture upon the lineaments of his body, pronounced him to be a great whoremonger, which being reprehended in Zophyrus by Socrates' friends, he told them that Zophyrus had not judged amiss as touching his inclination, but Philosophy made him another man: so that when it is said, that this sin is common throughout the world, we must conclude that there is no fear of God, no exercise of true doctrine, nor any use of virtue, not, not so much as Moral, by the which things, the Philosopher's Gentiles eschewed sins, and won the reputation of honest people.  
Let us fear that the world be not fallen into the like estate of wretchedness, as when God powered the general flood over all the earth, that (as the Scripture saith) All flesh had corrupted his way, 
Gen 6.  meaning that man even from his youth ranged after the delight of his fleshly pleasure: the same being one sign of the end of the world, 
2 tim. 3.  wherein S. Paul saith, that men shallbe more lovers of themselves then of God. Let these terrors be warnings to us to correct our unbridled lusts after filthy and fowl pleasures. Let youth restrain their inclination by good discipline, continual labours, and perpetual study of virtue. Let them learn to bear the Yoke of the Lord from the beginning, mortifying their passions, and frail desires, by meditation of death, and the judgement of God. Let Parents, according to the counsel of Chrisostome, rather use a ripe care in opportunity to marry their children. then to leave them in the hands of danger to offend God, and damn their Souls.   

❧ Continuance of the punishment of this sin according to his other kinds. ❧ The .9. Chapter.  
TOuching incests amongst near Parents, or with religious women, or ravishments of maids, the Law hath always condemned them to death. The Positive Law hath always judged worthy of the fire incest with the maids consecrated to God. At Rome the Vestal Virgin's Pagans', being defiled with incest, were buried quick, and so died miserably.  
The ancient Church received not the incestuous religious man or woman to the Communion until death: In all times, the law of nature hath condemned adultery to extreme punishment. 
Gen. 12.  Pharaoh and Abimelech judged it one of the greatest sins that could be, as by whose occasion death did not only follow such as had committed it, but also it drew infinite miseries upon houses, Courts, and Kingdoms. Among the hebrews the offender was stoned to death. At Rome, by the Cornelian Law, it was lawful to kill the adulterer without reprehension, and also for a man to refuse his wife for the suspicion of that vice, even as for the sin (being notorious and proved) the Christian may dissolve marriage, touching cohabitation. In many places; men cut of the nose of the adulterer, and sometimes the ears as in Egypt they plucked out both the eyes of Locres: that was the cause why Zalence, King of that people, pulled out own of his own eyes, and another from his son who was taken with the act, which he did to accomplish the Law, notwithstanding the importunity of his people to dispense with his son. To be short, there was never Nation so barbarous, which did not punish adultery by death, or at lest, heavy pains. And therefore it is an indulgency very criminal afore God, that there is no common punishment to this detestable sin, to the which by all reason is no less due and merit of grievous pains, then to the Thief whereof this furthereth the proof, that, beside the gravity which we found in fornication, there be four things greatly enforcing the enormity of the Act. First it is committed against the three essential parts of marriage, as faith, lineage, and Sacrament: The faith which was given in this Marriage is broken, which brings perjury, and by the ordinance of the Law, 
Levit. 19 1. Tim. 1.  the perjurer aught to die: the oath was made solemnly in the Church under invocation of the name of God, And the contract of faith, and the oath made between the parties, authorized by the Priest, and approved by all the Church as a sign of mutual fidelity, signified by the King given upon the Marriage day. Lineage is hindered by a commixture of the seed of the Husband, and whoremonger, or at lest, it is uncertain, to whom it appertaineth: What certainty hath the adulterous woman of her children, whether they be her husbands, or her whoremongers? And in this uncertainty and doubt, what conscience can she have to nourish them at she charges of her Husband, and suffer them to put on the habit of his lawful heirs? If she know it, is not her theft the more? And if hanging be a Law to thieves, what execution to such people?  
There is also a Sacrament as S. Paul calleth it in jesus Christ, and the Church, which is a sign of the inseparable conjunction of the Lord with the Church, whom he hath married in faith, and hath given himself wholly to her, and become one flesh with her, in receiving her into community of all his benefits, with promise never to abandon her: the Church having likewise promised him to cleave to him, and remain firm in his faith, law, and obedience, without taking other Lord or Religion but his. Even in the like manner, man and woman marrying together, make public protestation to follow this holy conjunction, in the faith and virtue whereof, they receive grace and sanctification in their Marriage: and so protesting to live together in all union of holiness, chaste and perpetual society, according to the inviolable example of jesus Christ and the Church. What great impiety is committed when they defile this Sacrament? Is it not a profaning of sanctification, which is one of the sins against the first Table? And if it be not a kind of Heresy to adulterate and corrupt a holy thing, at lest, if they believe not the mystery contained under this Sacrament, it can not be but infidelity: so that if a Christian profaner of a Sacrament, an heretic, or an Infidel, deserve pains of death: what is due to the adulterer, by whom it is thus depraved? Besides the perjury of faith, and hindrance which he gives to procreation by the uncertain commixture of strange seed: there is in this vice a perpetual grudge and resolution to do murder, either of the husbands part, to whom the wrong is done, or on the wives behalf, by whom is endured the injury of her Husband, or by the ravisher, whom controversy enableth to all bloody acts. Many are the slanders, prodigal expenses, thefts, Ravens, and other inconveniences which come by adultery, but more murders then by fornication.  
I speak not here of Sodomitry, with other beastliness, so abominable before God and man, that the earth aught not to bear so infamous & monstrous acts. Bawds, in the ancient church, for the vileness of their profession, notwithstanding their perpetual penance, could never obtain admission to the holy Communion, so great indignity did the old fathers impute to those wicked sellers of Christian flesh. If he that selleth the servant or handmaid of another, meriteth condemnation of death, how much more heinous is his desert, who entertaineth a lust after the daughter or wife of the Father of a family? Here must not be forgot that with the act itself is forbidden all causes moving or entertaining whoredom, as gluttony, drunkenness, idleness, words, looks, gestures, unchaste writings, and feelings, dissolute and indecent dances, and superfluous rich ornaments, with other such like, stirring to wantonness, which causes most often are no less mortal than the effects that follow them.  
Keep you from gluttony & drunkenness, 
Luke. 21.  and cares of this world, saith Christ. 
Ephesi. 5.  S. Paul reserving no portion of God's kingdom to drunkards, bids us not to be drunk with Wine, where is superfluity and dissolution. And to the drunkard guilty in vicious acts, the Philosophers of the ancient time, judged double punishment: as S. Paul, besides their deprivation from the kingdom of heaven, pronounceth them worthy of excommunication.   

❧ Theft was not punished in the Law, but by restitution of double, triple, and four fold, yea and servitude: but now for just causes, it is punished with death. Theft by necessity in some sort excusable, in the prohibition of theft, the causes are also contained. By this commandment it is defended to take away the honour of another. False witness is more unlawful than theft, neither hath it any grace in the Law. All deceivers, hypocrites, and liars, are condemned by these last precepts. ❧ The .10. Chapter.  
THE fourth commandment of the second Table is, Thou shalt not steal: the transgression whereof in the Law of Moses, was not punished with death, but by restitution of double, triple, and sometime four fold. And in whom was no ability of restitution, they were condemned to perpetual servitude, till the wrong was satisfied by just service: public theft as robbery, violent theft, 
Exod. 22.  and murder were condemned to death in the Law, wherein was no excuse of poverty (as had simple picking, whereunto was joined no custom but moved of malicious will and affection): But because those simple thefts, supported with this charitable favour, rose to the state of high and noble robberies, they become after by wise advise subject to the sentence of the gibbet. Wherein also this was one consideration, that who embeaselleth the goods of another, seemeth by consequence of the evil that many times happeneth, to take away also his life.  
The bread of the needy (saith the wise man) is the life of the poor, and who beguileth them of it, 
Eccle. 34.  is a bloody man. He that taketh away the bread that hath been gained with the sweat of labour, is as the man that killeth his neighbour, whereby may be concluded, that the blood spyller, and he that deceiveth another, are brethren, as seeming to have an affinity of evil, the same being eftsoons confirmed by a notable text of the said wise man, that who offereth up his sacrifice compounded of the substance of the poor, commits no less offence, than he that afore the eyes of the father, killeth his proper son. So that by good reason, the justice of the Gallows is executed upon the Thief if he be not excusable by extreme necessity, or if, being ashamed to demand alms, & not able to sustain his necessities nor have credit to nourish his poor family, he hath purloined the relief of others: notwithstanding it had been better for him to have begged, then to lay his hand upon the goods of an other, wherein he can not have excuse of sin, for that it is never lawful to do evil: even no less or more aught to be punished the ritchman, whom all Law doth bind to bear aid to the necessity of his poor brother appealing to his succour: and finding him shamfaste, his office is not only to lend him his hand, but also to impart with him by pure gift: yea, if the poor man die by famine, or any of his family by the violent rage of necessity, 
Deut. 23.  the rich man, as a murderer, is to give Reckoning of that death in the judgement of God: to which judgement, as the true christian aught to Raise up his eyes, and not to stand in the consideration of this fleshly judgement wherein is fullness of infidelity and error: so if this judgement of God were temporalye executed hear upon those that suffer the poor to endure hunger, thirst, and misery, whose necessities often times throw them into the action of thefts and other violent wretchedness, and sometimes to suffer death for want of their succour: there should at this day few rich men enjoy their corrupt wealth and much less their sinful life: seeing then the rich sort are blamable afore God for all these offences, and no less subject to punishment then if they were the immediate parties to the fact, or procurers of the same: it belongs to the authority and office of the Magistrate (whith whom the consideration of this judgement of God aught to be familiar) to execute it upon earth; constraining such people to contribute to the help of the poor and needy, applying to the default of the rich in this case present punishment, to the end they may repent, and bring recompense, and others take example: By this defence not to be a Thief, is comprehended also all prohibition, against subtlety, deceit reproach, treason, covetousness, usuries, with all other unlawful means to gather riches, or to spoil the wealth of an other, to envy him, to speak evil of him, to dishonour him, to beguile him, to vex him by process to obtain his goods, or to consume him with poverty. In this are most of all reprehensible, the Lawyers, advocates, and judges, whose eyes are closed from the sin, but their hands wide and wide open to receive part of the spoil: wherein by so much more are they guilty, by how much they bear favour to lewd men, whom if they blamed, and gave no support to their wickedness, much less that such injustice should be suffered, but withal there should be small cause of complaint. Let all sorts of people devil absolutely resolved in this, that who doth wrong to another, in what sort soever, or procureth it to be done by counsel, support, favour, or gives sufferance to the wrong with impunity, or lastly, who consenteth to it, without restitution either by himself, or the authors or parties to the fact, can not stand assured of their salvation. S. Paul saith, 
1. Cor. 6.  that the wicked shall not have the kingdom of God, bringing within the compass of wicked men, all such as do any thing against the Law of God, or willingly oppress others with wrong, yea if they have but will thereunto, though there be no ability of power. Seeing the Scripture condemneth all iniquity to eternal death, it behoveth the Magistrate (when it comes to his knowledge) to follow as near as he can, the tract of the divine justice, & being the officer of God, to administer his judgements, not to say his government to the customs of the Pagans', who condemned none but such as had done some notable burglary: deceit, reproaches, usuries, maledictions, and all iniquity, by express texts of the Bible, are declared worthy of death by the judgement of God: So that if the Laws of men be not such, or that they bear no power to punish such sins, let Christian Princes erect Statutes conformable to the will of God, wherein may be ability of punishment to such intolerable crimes, seeing it is an opinion oftentimes to many, either simple, or unfaithful, that offences are not punished with God, when they pass with impunity here upon earth. By common reason, and also by the experience drawn out of the doings of the Pagans', such men and their opinions are more worthy of death, than the thief.  
Cicero when he crieth out that justice is broken by force, and by craft, applieth the one to the property of the Lion, and the other to the nature of the Fox, wherein as is more merit of hate, so by reason it brings no less desert of punishment.  
Cato was of opinion that to give money to Usury, was an Act of great injustice, calling it the murder and death of the needy, as in which is wrought the extreme necessity of the poor sort, sometime compelling them to die for hunger: so that if the murderer be holden worthy of death, who can avoid the merit of punishment to the Usurer? Agesilaus said, That slander, false accusation, or subtle, crafty, or malicious interpretation, (which can not but hold also of false witness) is more sharp and cutting then a two edged Dagger, wherewith it were better to have a wound, then to be hurt with slander. What other thing is the devil than a slanderer and false accuser of the faithful? then such as practise slander are of a faction of the devil.  
All the wise men that ever were, have preferred honour before riches, and weighed it even in the same balance and estimation that they held their life: If then to him that steals gold and silver, the gibbet is due, and the murderer looseth his head upon a Block, what sentence is reserved for the slanderer and wicked speaker, which procureth infamy to honest men, and heaps wicked hatred against them.  
Touching false witness, forbidden and expressly condemned by God to death, it is consequent and conjoined to theft, at the lest, it tendeth to one common end with it, and proceeds of one Root, which is covetousness, though some times it derives of malice, or spiteful will of revenge, or hath some other wicked purpose. It is more intolerable & hurtful then robbery, which Solomon holds to be a crime of less damage than lying, aswell for the necessity of life, as for other reasons, yea false witness is so execrable, that the scripture nameth it amongst these seven sins which GOD hateth, proud eyes, a lying tongue, hands spilling innocent blood, a heart devising wicked thoughts, feet nemble to run to naughty acts, the man that hath no shame to speak untruths, & the deceitful witness bearer, which is so much more detestable afore God, by how much it is an instrument to sow discord among brethren. This crime of false witness can have no excuse as hath theft, nor stayeth not upon one point certain to do wrong, but sometime it ravisheth a man's goods, sometimes devoureth his life, & most often endangereth his honour: wherein if in the act of one of these three evils, is sufficient cause of death, how much more is he wretched in whom they all three concur with equal power?  
Solomon compareth it to a Dart, a Sword, and to Arrows, as if he should attribute no less evil to it, than a wicked man may do with those three instruments.  
Besides all this, he contemneth the judge, and derides his judgement, and by consequent, both God and his justice, believing as an Atheist, either that there is no God which understands his falsehood, and not punish it, or not fearing him, stands in careless state, and defieth him in what he can do against him: and so is a contemner and profaner of justice, and of him which administereth it in the name of the Sovereign judge, the same being a sin against the first Table in this case.  
The false witness is adjured ordinarily in the name of God to speak the truth, and therefore is perjured, wherein he commits eftsoons a crime most damnable: for which cause Solomon saith often times, 
Pro. 12.21.  that much less that he shall escape unpunished, but that he shall perish miserably: the same falling upon the two old judges of Israel, who falsely deposed against Susanna: Therefore governors of common weals have great reason to search diligently after such plagues, and to restrain all pardon and grace from such wretched offenders.  
The wise man saith, that if false witness bearers were but simply in the case of liars & thieves, they had already inherited perdition: much more than in so great concourse of offences, do they justly deserve severe punishment: No less justice is due also to their subornors, inducing them to lie, to perjure themselves, and depose falsely to the damage of another: the like also to all falsefiers, with counterfeit stamps, signs, and seals of Princes, or private men, corrupt Notaries, making false contracts, carriers of untrue reports and lies, to be short, the like justice is due to all other, working falsehood, either by word, writing, acts, subornation, or supposition, whether it be in case of doctrine or life: Such as deceive by fair words, as flatterers, by feigned promises, as abusers, by scoffs, as Maskers and Cozeners, with other pharisees, hypocrites, and false Prophets, being the children of Satan, the great father of lies and shifting, aught to pass under rigorous punishment: For such falsehoods are not only prejudicial to our neighbour, but also do derogate for the most part the divine honour, for that God being the truth itself, is by lies and falsehood falsified and dishonoured, 
Psalm. 8.  either through ignorance of God, or for want of his fear, which is a kind of infidelity.   

¶ There is a double lust or unlawful covetousness forbidden us, as the wife, daughter, or handmaid of our neighbour, by the which is forbidden all fleshly lust: and the desire of the wealth, honour, and life of any man: this covetousness is the cause of all sins, and the resistance of it is a counter defence against all sins to our neighbour: means to resist it, and not to suffer to seed any root of sin, for by little and little it grows great, and becomes desperate against all remedies. The .11. Chapter.  
THE two last commandments forbidden concupiscence, which, without this prohibition many would have thought to be no sin, and are as preservatives of the other former, which be: Thou shalt not lust after thy neighbour's wife: nor covet his house, his field, his servant, his maid, his Ox, his Ass, nor any thing that is his.  
I call them with good reason preservatives, seeing God in them forbids us all lust aswell after women, & pleasures with Gluttony, as the desire of other men's goods in greediness. In the same is forbidden all coveuetousnesse of Estates, honours, and dignities by ambition, presumption and glory: and no less the thirst after another man's life by hate, envy or Avarice: Wherein we are expressly commanded to bear desire and will to do pleasure and service to our neighbour by the country defence to have no affection or disposition to hurt him. This wicked lust, is the principal root and first cause in the corruption of nature, to make us Whoremongers, to become thieves, to commit murder, to enter into false testimony, and to be stained with all other vices. So that as when the Law stops the conduittes of these common offences against our neighbour, she foreseeth that the vices, rising thereupon, overflow no more the world.  
So, if the first society comprehended in this lust or thirst after glory and pride, were as well chained that she issued not out of her unclean channel, which is our nature corrupt in Adam, restrained by the first commandments, aswell of the first as second Table, (by the which man is taught to humble and make himself nothing before God, expressing the same humility in obedient heart and will to such as have fatherly rule in a common weal) there should be no more overwening ambition, vain glory, nor presumption (causes of so many intolerable evils) enuyroning the world. And having remedies in these first commandments, such as God hath provided for us, we must not fail to arm ourselves therewith, and refrain to do the thing wherewith he may be offended.  
The remedies are, faith, holy doctrine, continual prayer, and assistance of the holy spirit inspiring into our hearts secret motions to do well, together with diligent exercise of virtue, and study of moral and politic disciplines, by the which we are entertained Civilly in a state of common duty towards our neighbours and common weal. Let therefore governors of common weals, use providence that of these original springs, there issue out no infect or corrupt rivers, which then comes best to pass, when diligence is most applied to youth to exercise them in good doctrine, & love to virtue, the better to entertain those graces which they have received in their first renovation by faith & baptism.  
For as it is a thing easy that a Tree, notwithstanding in her first nature she be wild and savage, yet being well griffed, doth bring forth and deliver to her labourer good and sweet fruits, with continuance of the same fertility being relieved at the root, and often lycoured: even so it is easy to a Christian when he is griffed and renewed in jesus Christ by baptism, 
Rom. 6.  where he hath taken the holy Ghost the author of every good work, to bloom in good will, flourish in doctrine, & fructify in all good works, the root of that tree being holy, spiritual, & divine, taking her nurture of the word of God, and which Tree is made lively by the holy spirit, augmented, fortified, & entertained by the sacraments, & specially by the sacrament of the Communion, which is the lively food of the life present, 
Deut. 6. Mat 8.  and a comfort in all tribulations. Thus may the Magistrate politic relieve the infirmities of his people, and keep them from the desire of evil, and corruption in wicked will, which is the cause of all wicked works, as by the contrary is wrought all good actions, according to the text of jesus Christ, That the evil Tree brings forth sour fruits, and the good Tree yields fruit like to himself. But because he can neither give aid to them, nor form judgement of them, if the fruits declare not the nature & quality of the will: he aught (as shallbe further declared in the fourth book) to travail diligently, that the new plant of his common weal be not, nor remain not corrupt, not nor can not be corrupted, the which shallbe easy for him to do, by the means which I will set out in the said book, treating of the institution of youth. In the mean while we will proceed in the other sins, which seem not to be readily comprised in the ten commandments of the Law, and yet aswell that which we are commanded as forbidden to do is there contained, as may be easily discerned by whosoever searcheth exactly the judgement of the Scripture: for those then in whom is not that exact knowledge, I will entreat of other offences, which men would not have sought there, and yet are to be found, and are most damnable: determining not to omit any thing that may be prejudicial to a Christian common weal, yea even to handle seriously those sins whereof men make no conscience, as though they were light and contemnible in common judgement: But seeing GOD condemns them, and inflictes grievous punishment upon the parties, it behoveth the polletike Magistrates (being the follower of this great and Sovereign judge) to condemn them also in their Courts, with the same gravity and measure wherewith he punisheth them in his. And albeit there were very small vices (which yet are not so, if their error be considered, seeing they are committed against so great a Lord, of himself infinite, and against divine justice, which punisheth them grievously) yet we can not judge them such, but by a comparison with others that be very execrable, as is idolatry: Neither aught the Magistrate for all this to neglect them, seeing (as the Wise man sayeth,) who is careless in small things, slides easily into great faults: the same agreeing with the resolution of Aristotle, that an error, how little soever it be in the beginning, will rise great in the end, if there be not correction in tyme.  
The Canker appears little at the first as a wheal, but by sufferance it devours the parts about it, and consumes at last the whole body. A disciple of Plato being rebuked for playing at Cards and Dise, answered that he did no great harm, to whom Plato replied, that small Vices do draw with them those that be greater, sure, sins are as links annexed together in a chain, whereof when you pull one lynke, the rest do follow: Even so the thread of vices (if they be not restrained) how little soever it be, will rise to a great web of sins, yea even to be able to make a long and huge Cord, wherewith Satan doth bind and imprison man in servitude and perpetual damnation.  
And like as Physicians who to avoid the greater sickness are not careless of the lest disease that happeneth to man, but either minister some bitter Droages for purgation, or at lest prescribe him some Diet, as also it belongs to the good Surgeon to apply some plaster to an Apostume, to ripe and purge it, lest otherways there might be danger of desperate corruption: Even so the Politic Magistrates which have taken in cure this body Civil, if the lest in their City offend in duty by light faults, (but more if the fault be great) aught immediately to apply correction to the offender, and suffer no consequence nor example to others.  
Hear, if any will say there needs not so strait censure, he may be answered with that, that may be said to a Pagan who knoweth not what misery the impunity of sin doth bring, & sometimes holds vice in the reputation & opinion of virtue. But the true christian who is commanded to be perfect & to offend in nothing (for in breaking one commandment, he stands deprived of the fruit for observing the rest) yea, who aught not to fail so much as in an idle word, which jesus Christ holds worthy of judgement, is also commanded to say up all his heart in the Lord, and neither to speak or do any thing, not not to eat or drink, but to give all the honour and glory to God, from which duty if man do serve never so little, he sinneth, for he faileth of his rule, and is subject to damnation sayeth the Scripture. And Saint Paul sayeth that the recompense and stipend of sin, is death: It is therefore a vain objection to say that we need not make so great conscience of so small faults, which albeit they draw no great moment, yet, according to the resemblance of Saint Augustine, If there be but only one crevice or vent in a Ship by the which the water entereth: if it be not stopped, the whole ship in the end is full of water, and the passengers with the vessel in manifest peril to perish: but if there be more ventes, they give to the water a more speedy power to drown them all: Even so is it of vices, whereof there needeth but one to lead a man to his destruction, if he be careless, but much more speedily is he drawn into undoing, if he be possessed with many: Seest thou not (sayeth he) that the ship overcharged with Corn, hath her fraught with no other thing but many grains, which in time of tempest she must discharge and cast all into the Sea for her safety? And as the burden is no other thing than abundance of little grains gathered together to drown the vessel: so the multitude of small sins, leads the soul to perdition, if in opportunity she discharge not her burden, and for the safety of herself and vessel, throw her fraught into the Sea.  
By this resemblance, let the wise Governors of this Civil navy foresee, if it be possible not to suffer one only fault, how light so ever it be, without speedy resistance, and much less give passage to many popular and vulgar offences, but cast them out of their Ships, lest by them they be drowned in the bottom of all miseries: many small diseases suffered, rise to a great sickness: the stinging of nine hornets (as the saying is) sufficeth to kill a man, where a less number were in sufficient. Let the Magistrate therefore beware not to give custom to many small vices, nor yet to one, for frequentation of sin procureth to the Soul death eternal.    

¶ The third Book.  

❧ Enumeration of sins whereof men make no conscience, and are oftentimes in the condition of grievous sins: their qualetye and gravity do vary according to the matters and objects, as lying dissembling, scoffs, flatteries. etc. ❧ The .1. Chapter.  
MAny men for the most part, make no conscience of railings, Scoffs, jests, Dances, wanton Music, and dissolute Songs, nor of diverse other kinds of Idleness, Pastimes, and specially of the vain loss of their time: Many also hold no reckoning of deceits, Lies, diverse Ipocrisies, flatteries, with other like vices, which according to their diverse use (or rather abuse) are forbidden by sundry commandments of God: As if flattery (for examples sake) be practised, to this end to draw the goods of any one, 
Prou. 7.  it apertaines to the defence of that commandment wherein we are forbidden to steal: If it lead you to the act of any dishonest pleasures, or procure it in others, 
Mat. 22.  it is within the compass of this commandment, Thou shalt commit no whoredom: If the flatterer pretend, to strike or 'cause to be strooken any man, he shall found that forbidden in the precept which warns us to do no murder. And so of others, and many together may be forbidden by diverse commandments, not speaking hear of lying, which ordinarily is accompanied with perversitye of the mind and william.  
But sith flattery is first brought into example, we can not term it more properly than a pleasant deceit, 
Prou. 7.  a sweet lie, a mortal poison, and a sin above all other most pernicious, cloaked with invented speech, which as the wise man saith, is the deceit of fools, A sweet and delightful venom to the glorious, a destruction of Young men, a consumer of the Rich and noble race, the abuser of great Princes, and absolute ruin of great houses: 
Eccle. 7.  That was it that made Solomon say, it were better to be well scooled and disciplined of wise men, then deceived with the flattery of Fools, who with public signs will not stick to jest at those whom they flatter, and speak as much evil behind their backs, as their words be pleasant afore their faces. 
Psal. 54.  For this cause David sayeth, that their words were as sweet as the Oil of Odour or smelling ointment, and yet (being sharp as darts) they were notwithstanding very traitors, who as judas betrayed Christ with a kiss, so do they abuse the foolish. Right Architophels' and Dechistes, wicked counsellors, and carriers of untrue reports, from whom, wars, controversies, grudges, and murders do flow, yea, oftentimes they sow grievous divorces between dear friends.  
They are transformed into this trade, chief for covetousness, for seldom do they flatter but with an intent to enritche themselves, following for the most such as be wealthy, and are disposed into bellichéere and prodigal expenses: I wish that to these filths, all men would do as David did to a flatterer, who, to obtain the grace of David, and bring great benefit to himself, brought to him the Diadem of Saul and his braflettes, saying, he had killed him, and was come with great diligence to bring him those good news, to whom, for recompense of his dissembled tr●th, David gave present execution of death. 
Psal. 51.  David prophesied no less of the miserable end of Doech the flatterer of Saul, and wicked reporter of that which David had done to Achimelech the great Priest, which was, that David took Arms in the Tabernacle when he fled, and that Achimelech suffered him so to do, and gave him victuals to go his way, whereof grew great murders: Architophel by the just judgement of God, hanged himself for that he came not to the end of his counsels and flatteries, by the which he had abused poor Absalon, indusing him to leavy war against his Father.  
Seeing also it is written that the detractor, 
Eccle. 28.  and he which (as the Chameleon) will turn his tongue into many Languages, sometimes saying one thing, sometimes holding another (as do flatterers) be cursed, for they trouble many people which have peace together. And seeing withal, that they are so expressly forbidden in the Scripture to be such, the Magistrate hath no reason to give sufferance, and much less grace of pardon to people so abominable to God, and hurtful to their country. Yea, and as governors themselves have need to take heed that they be not the first taken and enchanted with these hurtful Sereneses, so let them not suffer that the youth of their City be seduced by such spiders, whose custom is to suck the blood of great flies. Let them rather with the example of the good Herdsman, who pursueth the Ravens that follow the weakest Beasts to pick out their eyes, and so kill them, to the end they may feed upon the Carcase.  
Let I say, our polletike Pastors over kingdoms and common weals, thunder exemplary justice upon these devouring Ravens, whose custom (as the Philosopher saith) is to hunt after weak brains, and give them so many powders of glory, that at the last picking out their eyes, they make them so blind, that by the persuasions of these wretches, they see themselves to be no more men, but rather half Gods, when in deed, these mists make their misery the greater.  

Luk 17.  The next way not to be beguiled with flatterers, is to give them no ear: to him that knoweth them not, when they begin to make way into his favour by extolling his virtues, let him acknowledge all virtues to be of God, and that for one virtue he is infected with ten vices, and therefore hath more cause to humble himself, as in deed a man can not have virtue, if with humility he be not a condemnour of himself: Besides there is no just man, which oftentimes falls not into sin, and he that stands now upright, may stumble and fall in a moment, 
Eccle. 2.  as was the case of Solomon: For which cause the wise man saith: we aught not to praise man in life, for that he beareth on his back a subjection to change: If it be forbidden to praise a man, it is no less defended to a man to hear his own commendation: When the flatterer therefore goeth about to extol him, let him say that as he is forbidden to demand glory for his good deeds, so hath he no power to give it: but that it is his part to ascribe all glory to God, who is the only author of all good: And if he magnify him in that which he hath not, let him frankly say that he brooks no praise in Lies: He can not beguile a wise man for that his conscience (which is the true witness and judge of all our doings) impugneth the praises of the flatterer. And so, who will not be abused by the flatterer, let him give him no audience, and if he will eschew the Poison of his practice, let him stop his ears from the Charm of his words: How many flatterers have access to a man's person, even so many spies and enemies do environ his estate and life.  
The Fowler counterfeiteth the lay of the Bird, but it is to bring her to his Net: the Scorpion smiles with his countenance, but it is to strike with his Tail: The Panther showeth her Beauty to the pleasure of foolish Beasts and scattereth a sweet Odour, but it is with this purpose to entrap and ravish them: when the Crokodile puts on a countenance of compassion to the poor wayfairing men, it is then she prepareth herself to devour them: The glorious web of the Spider is stretched out to none other end but to take the foolish fly.  
Let us never think but that in the invention of words, disguising of Tongues, artificial straining of speeches, with such like pleasant snares, is digested every subtlety of a Fox, with all other parts that may be in a sophistical poison.  
The truth needs no disguised speech, nor is decked with any goodly appearance outwardly to please men, and much less is it set out with Flowers whose smell gives Poison to the senses of men, as this deceitful flattery doth: truth cares not for the outward beauty, being fraught within with incomparable ornaments and riches: It is a goodly treasure hid, and covered without, with a vile stone or unclean earth: Where the other is as a painted Sepulchre without, and contains within nothing but stink and uncleanness.   

¶ Hear flattery is declared very hurtful to common weals and families: It makes young People rise into great Pride, to furnish the which they fall into fond and wasteful expenses: What is to be done for the remedy of the same. ❧ The .2. Chapter.  
AND because flattery carrieth this nature, to raise light spirits into vain glory, whose sweetness gives nurture to their delights, not thinking it to be a sin of that gravity and importance it is: we will add to that we have already said, that as glory of riches, Nobleness, or of any other excellency above the rest is condemned of great contempt & ignominy in the Scripture, so there is no sort of people more miserable than such as vaunt upon the quantety and value of their riches: If I should allege the direct texts & examples of their condemnation, it were to stand upon infinites, and encumber the exercise of the Reader: only they are warned of their presumptuous folly in this passage of the wise man: Let not the wise man (saith he) glorify himself in his wisdom, nor the strong man in his force, nor the Rich man in his wealth.  
But he that will glorify himself, let him do it in God, who knoweth him, for according to Saint Paul, all the good that they have is of God. Touching riches, (Solomon saith) that the blessing of the Lord makes men Rich, and that it is he which distributes glory, Lordship, power, and kingdoms, to such as it pleaseth him: It is he that gives wisdom and science: yea, all that is, is the gift of God, 
Daniel. 4. Prou. 2. 1. Cor. 4.  given to men of his pure liberality, to the end he only may be honoured for it: What wrong then do we unto God, to attribute to ourselves that which is the Lords, and usurp the glory which belongs to him? we which have no power, not so much as over the lest hair of our head, as neither to turn it from white to black, and much less, 
Matth. 5.  to make it grow: yea even we in whom is no power but to sin, and heap to ourselves proper damnation. 
1. Cor. 1.  That is the cause why S. Paul saith, That who glorifieth himself, aught to do it in the Lord, 
2. Cor. 1.  to whom only belongs all honour and glory.  
That we live, move, and are, 
Acts. 17.  proceeds of his grace and virtue. In him we are as we are, 
Apocal. 3  and out of him we are but sin and damnation.  
The Bishop of Laodice, thinking himself in his judgement rich, wealth, and happy, heard the voice of God, saying, Thou art a caitiff, miserable, poor, blind, and naked. The only poor man, and he that bears with patience his poverty and misery of the world, yea also the rich man in goods, but truly poor and humble in heart, giving no estimation to richesse, but disperseth them to those that have need: they only are they who only may glorify themselves in their simple poverty, 
james. 1.  from whence they shallbe raised into great wealth and glory.  
But let the rich man fear and humble himself for the miseries which are prepared for him: And let the great man think, that according to his greatness, he shallbe severely punished. 
james. 5.  Let therefore the Magistrate politic, understand God's indignation against flatterers, who lift up light spirits into weening, & boasters into vain glory. Let them I say punish the one, and humble the other, according to the rule and will 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 poor insensate creature, yea giving him a condition to eat Grass with the terrible beasts of the field. And as he never suffered to prospero any long time, either kingdoms, regions, Cities, or private houses of the proud and haughty: so therefore let him stand in example afore our Magistrate, to constrain such people to humility, and taking low courses, not to hoist up Golden sails, either in apparel, jewels, Houses, or other pomps and vain expenses. But rather according to their gross revenues, let them make a mere liberal relief to the poor, and cutting of their superfluous spending. Let them travail to deserve well of their common weal:  
Here they can not say that they have power to dispose their richesse as they think best, for seeing they are members of one common wealth, they must be governed by the judgement of the chiefest: wherein like as the members of one body, the more force they have, the more service do they to it, aswell in general, as to every particular member: even so by all right of God, & nature, it belongs to the most mighty in goods & estates, to apply their wealth to the help of their City: which if they will not do liberally, they are subject to constraint, as are also for their parts, the wisest, the noblest, & all other of better ability and means to relieve their country, who much more than the rich sort, aught to be prostrate in humility, because God hath endued them with more great & honourable graces, then are common and temporal riches. And because we have touched in passing the pomp of apparel, we can say no less (with the opinion of the scripture) them that in the use of them now a days, is a true representation & figure of sin, being far from the attire of Adam & Eve, who ware only a cover over their natures made of Fig leaves, devised necessarily to shroud the filthiness of the body: God gave them at last Skins of Beasts, teaching them thereby (omitting here the opinion of the moral doctrine of mortification signified by the Skin) how they aught to use garments, for necessity against the cold & injury of the weather, and to cover the vileness of nature.  
Who therefore useth them for other purpose then these two respects, (if the state and custom of the country dispense not therewith) doth abuse the use of garments.  
So was the wicked rich man, being through pride and glory, clad every day in Purple, partly condemned for that excess. The jew used an habit proper or singular, by the which he was discerned from other Nations, and so the Samarytane knew jesus Christ to be a Jew. And the prophet rebuked the jew that used a strange attire, as new and to sumptuous, but (above other Nations) the Venetians have never changed their fashion of garments, whose constancy that way remains to their perpetual praise.   

❧ Let none glorify himself, but in his poverty, necessity, and affliction: such as glorfie themselves in goods, scienses, etc. are vain: but much more do they offend who vaunt of their evil doing: the evils that come by intemperance: what great faults are committed by gluttons, and people given to delicacy. ¶ Chap. 3.  
IT is declared before, that man aught not to glory in his riches, in his power, nor in his wisdom, but rather in affliction, & as S. Paul saith, 
2. Cor. 11. Galath. 6. jere. 9  under the Cross of jesus Christ: taking specially his glory in god, in that he knoweth him, feareth him, and loveth him: for all other things are to the fleshly man rather occasion of perdition than salvation, and are the very stipends, rewards, & effect of the reprobate: We have now somewhat to unfold the vices in intemperance & excess of eating and drinking: in this many do lay up their glory, and sometimes in things more wretched (being one of the sins of Sodom and Gomorrhe, as Esay saith) Wherein they commit sin of his own nature irremisible, 
Luk. 16.  for that it proceeds of a sense reprobate, neither seeing nor feeling his proper evil, to the end to search for cure, even as doth the lethargy in his mortal sleep, out of the which much less, that he will be awaked, but hateth and striketh him that goeth about to help him. And as when medicine is refused to be given to a sick man, and Physicians turn him over to his own desires, it is a sign that he is abandoned, and his life in extreme peril: So when God puts into the hand of man, the Bridle & liberty of his own pleasures, & suffereth him to prospero in worldly delights, it is then he hath lest care of him, expressing by that a dangerous sign of his salvation. I mean not here intemperance by gluttony only (the very Nurse of whoredom) where is excess of meat and Wine, which the Lord warneth us to take béede of, 
Luk. 21.  jest we be taken in his judgement (as in deed we have perfection neither of reason nor sense to consider of our conscience if we be guilty in any sin) And of this gluttony speaketh Ezechiel, Behold O jerusalem saith he, the iniquity of thy sister Sodom, the pride, the fullness of bread, and victuels, and abundance of idleness: but I comprehend also all epicurity of belly cheer, where men follow the affection of their delights, and wallow in the contentment of the flesh: Of which intemperance Solomon noteth the great Lords and rich men of the world when he saith, that region is miserable, whose King is a child, 
Eccle. 10. Esai. 5.  not so much for years as for sense, and whose principal states and Magistrates, eat early in the morning, that is to say, according to the exposition of Esay, wretchedness will always hung over that kingdom, whose governors rise early in the morning to drink and be drunk, taking so great pleasure in banquets, meats, & dilicious Wines, that laying up there all their humane felicity, they make their God of their bellies: They are like to those wretches that say, there is no life but to make good cheer, against whom Amos crieth out, 
Amos. 6.  Wretchedness upon you O rich men in Zion, who sleep in beds of ivory, and take your pleasures therein: who eat the best Muttons of the flock, and devour the fat Veals, who sing to the voice of the Psalter, or have Musicians at your Tables, drink sweet Wines in gorgeous Cups, and anoint yourselves with precious ointments, as if he had said, You that surfeit of your own pleasures and delights, & feel no compassion of the sorrow & misery of joseph representing the state of the poor sort. 
Esai. 5.  Esay rebuketh them for that they regard not the work of God, and seek out how he joins his will and commandment to our duty: So that this intemperance is not the gluttony of villains, (whose manner is to engorge themselves like Wolves, & be drunk as beasts, yea even as Swine that are soiled in the filthyest mire) but in this is expressed the epicuritie of the most delicate, such as are more skilful in delicious fare, and sweet wines, then in virtue and learning: such as corrupting justice, have also no care of it, for that they are altogether partial to their bellies, without all regard to God, yea the time which they should apply to the cause and compassion of the poor, and such as live in tears, sorrow, and want, they abuse in dissolute Music, & Masques, making cheer to Curtysanes, A common vice of our time, & familiar even with the greatest, who notwithstanding, do take more glory therein, then in acts of chivalry. Is it not a great offence to eat & drink, more for pleasure, than for necessity, not to restore the strength of the body, but by abundance & variety of meats and Wines, to procure debility? to abuse the Creature, against the will & honour of the Creator? Lastly, by that excess, to bring divers diseases to the body, whereby men are made unprofitable to their common weal, & often times pass by untimely death. He willeth us to do all things to his honour, that he may be glorified therein: But in this intemperance, much less that men have remembrance of him, seeing of the contrary there is no exercise but of scoffing, railing, speech of the throat and belly in all unchasteness, setting the tongue at liberty to all slander, blasphemy, & impudence: what glory doth this behaviour to God, whose benefit is so abused, contrary to his will and commandment?  
We eat, we drink at his charges, we live by his benefits, and we sit at his Table, and yet we are not ashamed to offend him unreverently: He commandeth us to live soberly, to pray unto him, to praise him, to break our bread to the hungry, 
Esai. 58.  and to call the poor to our eatings and drinkinge: but what care is re-reserued to this commandment, when the rich will close their gates against the cries of the poor, and they themselves wallow in the excess of eating? 
Rom. 12.  much less is he honoured of such people, when he is disobeyed in this commandment, to have compassion on the afflicted, & that we should weep with them that weep.  
Many are the poor about them, to whose tears they join no compassion.  
Many are the widows that sigh, Orphans that lament, with others whom they see to languish in their miseries: whose estate by how much they know to be hard and sorrowful, by so much are they slow in pity, but as men resolved wholly in forgetfulness of GOD, they rejoice, they laugh, they sing at their Tables, and pass their time in interchange of wanton companies.  
If this abuse be reproved unto them, they answer, Malencollye is hurtful to their health, not remembering the warning of jesus Christ against them:  

Luk. 6.  O wretchedness (saith he) upon you that laugh, for you shall weep and lament: And misery also upon you O ye rich men, which take your pleasures here, and have your consolations:  
And no less unhappy are all your others, which fill your bellies, for you shall endure eternal hunger. In this are most to be reprehended, Magistrates and governors, to whose providence are committed so many poor people in their common weal, that have so many desolate souls to comfort, keep so many sorrowful persons in delay of justice, and yet will give them neither hope in their causes, nor help in their necessities. And as they stand guilty in the same vice with those intemperate sort, if they correct not their conversation with fines & pains, and punish their bodies, to whom the Scripture pronounceth malediction: Even so, they stand subject to fall with them (but much more grievously) if they use not diligence to take away the cause of this wretchedness.  
At Rome in the time of the Pagans' there was a Law cohercive against excessive and extraordinary expenses, Much more then, in the common wealth of Christendom, should there be Statutes and severe cohertions, against superfluities and damnable delights. Let those epicures and belly gods of this world, look up to the warning of jesus Christ, 
job. 2●.  and prediction of job. They lead (saith he) their lives in good cheer and pleasures, and upon the point of death they fall into hell.  
The rich man in the Gospel is not punished, but because he held sumptuous feasts, 
Luk. 16.  put on gorgeous attire, and despised the poor: And when in hell he crieth to refresh his tongue with one drop of water, Abraham answered him, My son, thou hast received in thy life thy benefits, meaning, thou hast had richesse, thou hast taken thy pleasures, and made great cheer: and this Lazarus felt nothing but miseries: therefore content thyself, thou canst not have thy felicities twice, neither he his perplexities again.  
Who in life tastes of pleasure, after death shall be recompensed with displeasure, as of the contrary, for him that suffereth evil for the honour of God, is laid up in heaven everlasting good. Other gluttons & drunkards in general have their sentence to be shut out of the kingdom of God: (wherein to avoid tediousness) I will not now meddle with the examples of miseries happened to gluttons, as to the Sodomites, Israelites, & Holofernes, to all which the sin of epicurity, brought miserable death. Hear may be resolved the question of some, whether it be lawful to make banquets, and whether they may be made to Rich men: wherein, is to be considered, that if the end be good, and grounded upon some office of Civil honesty, they are not reproved.  
Abraham made a godly banquet the same day his son was waned or taken from the nurse, but it was an invitement to thank God with his household & friends for giving him a son in his old age: Lot banqueted Angels, whom he took to be certain poor passangers. Isaac banqueted with Abimilech for confederation of amity: joseph congratulated the coming of his Brethrens with a sumptuous feast, expressing only his fervent and natural love to them.  
The scripture gives much mention of Banquets, Marriages, and feasts of Kings, & such as were made on the solemn days of sacrifices to God, into the which were received the poor Levites or ministers of the Temple & other needy people, as also in the new Testament specially on those days when the communion was ministered, the poor, with the rest, for the society of christian Love, being made partakers of the Banquet, whereof it took the name Agape, that is, charity.  
Christ himself was often at Banquets & Marriages: But whosoever made banquets to maintain gluttony, for which S. james reproves the Ritchmen of his time, or for vain glory, they have their share, with the wicked Rich man in the Gospel, in the torments of hell.  
Touching mockers and scoffers, let them think they are in the warning of Solomon: That as their sin is grievous, so the judgements of God are prepared for them: For seeing they aught to love their neighbour as themselves, they aught not only to be sorry for the fault which they reprehend and scoff at in another, but to have compassion of it, to correct it, and to pray to God for him that hath the error: Repulse them far from you sayeth the wise man, for in them is nourished the causes of many contentions, and therefore, besides their condemnation, they shallbe sure to be scoffed of others, for that God's justice keeps his course.   

❧ Scoffers and men of pleasant conceit pretending none other end but to increase pleasure, are rebukeable: But more if their I esting turn to the reproach of any: so do they offend God: How we are bound to employ our time: It is not forbidden for all that, to recreate ourselves for honest purposes, nor to use our pastime and pleasure. ❧ The .4. Chapter.  
LET Scoffers, and the vain conceited sort (commonly called pleasant men) practising to make others laugh & live in pleasure, not think they are without rebuke: In whom albeit seems no purpose of hurt to any, yet the end tending to the scorn of another, can not be without sin, and therefore such pastime cannot avoid the due blame of vice. 
Ephe. 5.  Saint Paul reproveth them, when he willeth that there be no fornication, nor uncleanness, nor covetousness named amongst them, as is convenient & beseeming to holiness? And much less that there be villainy cloaked with fond speech, or slenting contrary to civil modesty, which aught to be far removed from christians, whose exercise stands in giving thanks to God, praising him, and speaking of him, 
Mat. 12.  employing the time also in discourse of things profitable, good, honest, and tending to edify the company. jesus Christ calleth this scoffing, meaning idle words, whereof there is reckoning to be given in the judgement of God, speech unprofitable & time lost. And as by S. Paul we are warned to use no talk but such as may serve and apply to edify our neighbour: 
Ephe. 4. Collos. 3.  So, our tongue was consecrated of god by baptism, not to be employed to other uses, then to form devout speeches, the hands to minister holy works, & all the other members to be disposed to acts of goodness according to their office: for being dedicated to God, to profane them in things, worldly, vile, filthy, and vicious, were as a detestable sacrilege & impiety, far more greater, than the profanation which Balthasar used of the vessels of the temple of Solomon, wherewith he banqueted his Concubines, feeling therefore a sudden & terrible judgement of God the night following. And seeing man is the holy temple of God, wherein the holy ghost dwelleth, and the bodies also, the holy members of jesus 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 use of a holy thing, consecrated & made holy. What sin therefore is it to convert the use of this member the tongue into vain & fond speech, & which worse is, to speak unchastely, to pronounce evil of another, to swear, to blaspheme, which be things not only profane, but damnable & reprobate, and restrain it from exercise of holy discourse, for which end it was created of God, and reformed by jesus Christ, as of purpose to pray and praise God, to teach and instruct.  
And as to such as speak vanelye, the sudden judgement of God is pronounced, so, let the scoffer and idle inventor of Pastime, look for their share in the same justice. Saint Paul commands us to redeem or buy again our time, which he sayeth is done in speaking and perpetual well doing of things, holy and edifying, restoring in that sort the season which we had lost in acts of vice and vanity, afore we knew God, which is a satisfaction of duty which he requires of us, when he sayeth, Do penance: for with repentance and mutation of will, which is the first act of penance, the change also of the fact or work is requisite, giving recompense to our power to the injuries and wrongs which we had done to others: If we have abused our time in vain & idle talk, or employed it in unlawful things: what better recompense can we afford, then to use holy speeches of God, and dispose our hands to acts of compassion and charity. Plynie being an Infidel. but an excellent Historian, was so greedy of time, that he made Conscience to employ a moment otherways then to benefit. Theophrastus, said time was dear, and an expense very precious, meaning, that it aught not to be spent vainly: what then aught to be the consideration of the Christian? who knoweth that as well of the meanest moment of his doings, as of the lest minute of his time and words, he is to yield reason to God.  
Therefore let Magistrates, whose doings aught to hold conformetye with the judgement of God, and are hear (as the scripture saith) to make him obeyed in his commandments and statutes, use providence in a cause of so great importance, and dispose their office by such wisdom, as time (a gift so precious) may not be turned to the abuse and dishonour of God.  
I condemn not hear mirth in things indifferent, admistred to a good end, as either to refresh the mind, or recreate the sick, the same being as a medicine, to a spirit troubled, and is then best approved, when it tends to edification, as was that of Helias to the sacrificatours of Baal, Cry louder sayeth he, for perhaps your God is at rest in his Inn, or upon the way, or else he sleeps: cry therefore aloud that he may awake: As much may be said of honest profit, or necessary pastime, such as Isaac took with his wife by familiar recreation: 
Dani. 13.  and as Susanna did, when she walked in her Garden, & washed herself, where she was invaded by the two corrupt judges of Israel: and as also is written of S. john, who sometimes would hath himself with his Disciples, but would not enter into the bath wherein Cherinthus an Heretic had bathed himself, fearing, lest for the wretchedness of the Heretic, the bath should fall? In these, and such like things, which of nature are neither good nor evil, the consideration of the end and intent, measureth always the praise or dispraise: wherein let us observe the saying of jesus Christ, If the eye be simple, all the body is illuminate: as who say, if in seeking thy profit, or providing for thy health, thy end be good, and that the thing which thou dost mean, be pleasing to God, thy work is good: for so did christ suffer himself to be anointed on his head & feet by Mary Magdalen, the end & intent being commendable: where if she had employed lo long time and travail about another for delight only and pleasure, it had been an act of vice: even so jesting pronounced of a wicked will, or to dishonour or scorn any man, can not be but mortal sin, by reason of the end, and corrupt intent: And these scoffers, Parasites, and table minstrels, who no less vain in heart, then vicious in affection, practise an estate of squirilitye, with an intent to devour other men's goods, may see how far they offend God, and how justly they stand subject to severe correction.   

¶ Plays which of themselves bear no vice, are not disallowable, in respect of their ends and lawful causes: Unlawful games at Dice, are causes of much evil. ❧ The .5. Chapter.  
GAmes which of themselves bear no vice, as such as are devised to recreate the mind, or restore the virtues or natural faculties of the understanding, travailed in Spiritual actions, are not (by the same reasons we gave to honest Pastimes) not to be reproved, no more than we may reprehend sleep after labour of the body and the mind. To refresh the mind, it is good to exercise the body with games of labour, the better to entertain strength and health: as also, sports prepared to the exercise of an act necessary to a common weal, as the practice of war is very profitable, to which sports were trained by the institution of Romulus the youth of Rome of fifteen & twenty years, to rise by that means to a further ability to Arms. And albeit they are rather painful exercises, whose end is profitable instruction, then simple games, which bring intent of recreation: yet, they bear but the name of sports, because there is no serious gravity in their acts, being as then ordained not to strike and kill, but to prepare youth to a more agility in war afterwards: In such like sports, men of war should pass their time in truce & peace, to the end they fall not into delicate idleness. These sports as they may be resembled with the exercise of students in the Retrician schools, touching declamations to form speeches in Courts: so, of simple sports (whose matter & end are not evil) men may make their exercise, as of medicine for cure of diseases: not making merchandise or traffic of it for gain: For so it could not be properly called sport or play, but matter of good earnest, for that sport aught to be referred to some honest end: Otherways, who exceedeth the end of sport, aught to suffer grievous punishment, not only as unprofitable but as slanderous to the common wealth: For play is occasion of infinite evils, as is expressed commonly upon the experience of young men now a days, without reckoning the loss of their time, where Solomon commands us to travail withal our power without intermission: all that the hand may work, do it saith he continually, for after death thou shalt have no more work to do: meaning, whilst thou livest, do as much good as thou canst, 
Eccle. 9  for after death, thou hast no more time to travail: Play is also occasion of theft, companion to gluttony, a bait to whoredom, & a mover of quarrels and murders.  
It is written in the story of the Corinthians, that plays were causes of their ruin, for this reason: Chilon a philosopher being sent in embassage from the Atheniens to Corinthe to treat of peace (for there were wars between those ii towns) & finding the Corinthians upon a Festival day so generally set at play, that not one of them, would vouchsafe to inquire what was the ambassador, and much less the cause of his coming. And when he saw, that aswell the counsellors, and chiefest, as the rest were so carried away with the delights of their plays, that he could not have worthy audience: he returned at the instant, judging it to great indignity that the magistrates and Senate should join themselves with the folly of the popular sort. And judging that the best mean to reduce such incenset people, were to assail them by Arms, persuaded the athenans thereunto, who afterward would never grant them peace.  
Playing at tables & such like sleeping games, are called of Aristotle the sports of women, for that to men those sports are proper, wherein is exercise of the body. Touching plays at hazard, we find them uncomely for all men, but specially indecent for the christian profession: For as the players are led more by fortune & chance (as they term it) them by wisdom or ability of the mind, which is contrary to the nature of sports, wherein is sought recreation by some industry of labour, or dexterity of the spirit in which the praise is always given to the vanquisher. So, in that play, is no glory at all, and much less duty of praise to the player, because he doth no act to deserve it. The mind loseth his practice, reason hath no place, the judgement is confounded, and the body hath no exercise, the same being the cause why, by the just judgement of God, that kind of play never contenteth the player, for that the more he playeth, the more riseth he in desire, being pricked forward with hope of profit, & abandoned to covetousness, whereby it happeneth that the gain rising by that play turneth seldom to profit, being rather of a nature so wicked, that it draws men into disorder, makes them poor even to nakedness: & retains them in that baseness of mind, that even in the hardest winter, they sit & suffer as slaves the rigour of many cold nights, with their feet benommed under a cold table, whereof are bred, gouts rheums, litargies, & appoplexies: and yet these miserable players, have no feeling of their wretchedness, so sweetly are they lulled in the delights of this play by the wicked spirit, the very author thereof. For these & such like reasons there was never christian, who esteemed not play unlawful: whereof a woman pronouncing herself a prophetis, for holding opinion of certain heresies, was convinced by an Ancient, and learned Bishop, who judged her not to be such one as she made herself esteemed, for many reasons, whereof one was, for that she was seen to play at cards and Dice at hazard: A pastime which never any of our religion was seen to use.  
The Philosophers esteemed them unlawful, for that they have no similitude with virtue, delude reason, and delight not so much the mind as they trouble it: For as to the noble spirit nothing is more pleasant, then when he may win glory by the show of some excellency: so, nothing can be more contrary to his nature, then either by sleight or fortune, to be vanquished by his inferior, over whom by dexterity of nature & acts of virtue, he is superior: Plato, likewise, would not give sufferance to those plays amongst his Disciples, to whom, when they excused themselves that they did no great fault, he said, this little vice draweth to a greater offence: meaning that from little faults (not thinking thereon) we slide into higher abuses, if the humour of the first vice be not restrained. What then shall our christian governors, say to our ordinary gamesters, but even, seeing they abuse so many sports, and practise the plays of Infidels, contrary to christian profession, to forbidden some, & moderate others aswell by measure and limitation of time, as by rate of money to lose at play, the same being a necessary bridle to the affection of players, who seem not to be masters of themselves, the winners so greedy of gain, and the losers of perplexed hope and desire to recover their losses, for which cause if they seldom give over when all is lost, at lest recovering a new supply, they run to a new revenge, & so find no end in their plays, turning their time into unlawful acts, and so, from quarrels, injuries, oaths, renounsing of God, young men fall into inventions of theft and robbery, with other practices of more wickedness.  
Some have placed Hunting, amongst the sports and pastimes of noble wits, whereunto Zenophon seems to allure Princes & great estates, as to an exercise worthy of them: he saith, there is nothing aspireth so nearelye to the fierce fight with the enemy, as to pursue the wild Beast, against whom must be used art, industry, labour, and watching, and sometimes, subtlety and force to withstand danger: only it behoveth the noble man so to choose his time for this exercise, that he bring no incommodity to the country by reason of their corn & Grass: Much less aught he to prefer his delight to any pastime, when his office is to consult in necessary matters, abstaining from all upon the Sabbath day.  
And as hunting to the ecclesiastical sort, is an exercise most indecent, so there is no less cause of restraint to mean people, who have to follow any faculty or art profitable to the common wealth, and necessary to the relief of their private life.   

Dances with their wanton songs at this day are vain and unchaste: Music, of an Art liberal, is converted to an unworthy vanity: what Dances should be lawful: what Dances, Music, and Songs we aught to use a examples of holy men, who never would be seen in Dances. ❧ The .6. Chapter.  
Dances and Rounds no less than wanton Music now a days, are more dissolute then in times past, yea resembling the unchaste customs of the Pagans' without faith, and ignorant of God, the same being a manifest token of the general corruption & vanity of the present age: And Music, which according to the ancients was an Art liberal, in the which men praised God, song exaltations to the noble acts of the elders, recreated minds heavyly laden with passions, and relieved bodies wearied with actions of travail, is now become an art of all vanity and filthiness, helping to the service of Satan, the delight of the world, and pleasures of the flesh.  
I deny not but Dances were in use in Israel amongst maids and women, specially when there was question to glorify God for any victory, for the which they offered to God, songs of triumph in thanks giving and perpetual memory.  
In this sort the women of Israel danced to the Tabour and voice, after they had made their wonderful passage through the read Sea, where Pharaoh & his Egyptians were drowned: amongst whom Mary the sister of Moses led the dance, and giving the first voice to the song, the rest took it at record, and sounded upon the Tabour.  
dances are approved also in the book of the Kings, the maids of the country singing and dancing, when David had overcome Gholias, 
Exod. 5. 2. King. 6.  and Saul overthrown a thousand enemies, and David ten thousand. David himself danced & played before the Ark of Alliance, when it was carried to jerusalem, when Mychol his wife scorning him for his mirth being so despoiled, was punished of God to remain barren: And as in many of his Psalms he allureth men to the spiritual dances, I mean such wherein God is praised: so we see in S. Luke that at the return of the child of conversion, the father caused instruments to be sounded, & dances to begin, expressing the great joy he took in the restitution of his son: In example of which spiritual rejoicing, the Christians being victorious over the Gentiles, (I mean, when their idols were pulled down to the ground, at the conversion of the Emperor Constantine, and other good Princes succeeding) danced near to the Temples upon festival days, singing praises to God in exaltations and spiritual joy, which dances were afterwards abolished for their abuses: But in all the time of antiquity we find not that men and women danced together, because they would give no suspicion, nor practise affection of fleshly lust: only we find that the Israelite idolaters, with their wives and daughters, hand over head as the saying is, danced about their Calf of God: And the Sichimites afore the Temple of their idol, which proves that such dances came from idolaters and Pagans', in whom was no other pretence but to follow vain pastime, and do honour to their idols, which I fear may be noted in many of our dancers of this time, who with the custom of Bacchus' Knights, making feast to their idol Bacchus, stick not in their drunkenness to offer sacrifice to Venus, having their ears corrupt with the noise of dissolute Music, their mouths infected with unchaste discourse, and their given over to all dishonest thoughts and enterprises.  
To these are much helping the eyes led with the gaze of impudent gesture, with many other like substitutes of filthiness.  
For these abuses, and many other reasons, expressing the general corruption of the present season, it is requisite to the officers and directors of the policy, to restrain such dances, specially being reproved in the scripture in this text: They have well eaten and drunk, and then they rise to play and dance, which some interpret to idolatry: But who did ever see a man of sobriety to be a dancer saith Tully, who speaking in the defence of a Roman, whom Cato accused of dancing, (which was an act of infamy) cleared him from the imputation of that vice by the modesty of his countenance and sober conversation of life, alluding to dancers, gestures of intemperancy, not much unlike the behaviour of drunkards: Let therefore the Magistrate reform the vice, and cull the abuses out of the virtue: And if they will eftsoons restore the first and ancient dances: Let them be joined to such modesty, honesty, & simplicity, that they hold nothing of the impudency of the Gentiles: Let them forbear to sing vain and filthy songs, for it is written, That evil speech corrupteth good manners, 
1. Cor. 15.  not only in common talk, but more rather in wanton songs: A thing very dangerous, but specially to young men and maids, afore whom Plato & Aristotle in their politics, would not give sufferance to any dishonest speech, nor to have read any wanton Poetry, specially if it contained impiety to the Gods. And much less would they suffer their youth to behold any painting or purtreit of villainy, thereby not to corrupt their tender senses, apt in that age to receive vile impressions. Let Dances then express modesty, both in their singing, Hermonies, and gestures, being only practised in honourable assemblies and marriages: But in other banquets and meetings, as in Taverns & brother hoods of epicurity, Let all Dancing be reputed as custom of the Pagans', and worthy of sentence: I wish that in place of dances at marriage, the time were supplied with some Comical or historical show of the ancient Marriages of Abraham and Sara, of Isaac & Rebecca, and of the two Tobies, and their Wives, matters honest and tending much to edify the assistants.  
But for resolution of all sorts of plays, vain, worldly, and dissolute, as all men have a notable example in the life of jeremy, 
jere. 15.  who said he was never in the Assembly of players: So let maids take for their example, Sara wife of Tobias, who before she was married with him, and demanding of God to be delivered of the perplexity wherein she was, put him in remembrance of the contempt of all vain things: Thou knowest O Lord sayeth she, that I never kept custom with players nor dancers, and much less had conversation with such as walk in lightness, to whom vanity is as easy, as a straw to be tossed in the wind: Sure it is not meet to sing the Psalms of David in dances, as they do in Almains, the matter being to holy to be so profanely used, requiring rather a prostrate humility upon our knees, and in zeal of invocation, to be wholly ravished in God. Touching Rounds or Base dances, it is well known what prejudice they brought to Saint john Baptist, wherein the Daughter of Herodias brought such delight to Herode, that taking away his judgement she procured him not only to make her an offer of half his kingdom, but also recompensed her dancing with the head of S. john. To this may be joined the warning of Ecclesiastes, not to bear nor keep company with any woman dancer, for the peril of her vain & fleshly allurements. With these plays and dances, may well be coupled the dance of Masques, being all the proper inventions of Pagans' and the Devil, with a public licence to contract reprobate acts, so much more damnable, by how much governors are guilty to the offence by suffering the parties: For as it may be judged, their use implieth no other thing but practice of deceit, and not to be known in unlawful acts: So, the best argument to prove the dishonesty of their intents, is their shame to declare afore the world the state & manner of their doings, which resolves in good conclusion, that as the good act seeks no cloak or shadow: so, whispering under their visors, they practise in works of darkness: being lighted by the candle of the devil. If the face was ordained of God to show itself manifestly, and the tongue to speak publicly, what other thing is it to put on a visor, and resolve the speech to whispering, but to deface the divine ordinance, & do contrary to God? If it be so seriously forbidden by the law, that men should not be disguised in other kind than they are, much more just and necessary is this restraint, not to take an habit by the which the face is deformed and seems monstrous: And seeing the most fair and noble part which God naturally hath given to man or woman, is the face: can there be a greater vice, then by sergeant visors, to disfashion it contrary to the author of nature? If Saint Cyprian hold painting so wicked, which by so much is a great offence to nature, by how much they seek not only to correct nature, But also God the author, pretending also by their painting some vain glory, or to entice men to wickedness. What may be said of the Mask, which breeding suspicion under the visor, brings forth oftentimes effects of much mischief: Here if any man say there is no thought of evil, they may be answered, that which is wicked of itself, is inexcusable.  
Touching Music, seeing it is a science liberal, it is then necessarily the gift of God, working oftentimes holy effects, as the sound of the Harp, tuned to Psalms and devout songs by David, chased away the devil from the spirit of Saul. And so without speaking of the Musical instruments in the old Testament, we read in the apocalypse, 
Apoc. 14.15.  how S. john in an Allegory approveth the Harmony of the Harp: And the Lacedæmonians used commonly in the beginning of their assaults, Musical instruments, to moderate their furious courages.   

❧ Minstrels are unworthy of the state and fellowship of towns men, as also Puppet Players, and such as are called shows and sights. What Harmony aught to be used: Players were cast out of the Church, till they had done penance: such people corrupt good moralities by wanton shows and Plays: they aught not to be suffered to profane the Sabbath day in such sports, and much less to loose time on the days of travail: All dissolute plays aught to be forbidden: All comical and Tragical shows of scholars in Moral doctrines, and declamations in causes made to reprove and accuse vice, and extol virtue, are very profitable. ❧ The .7. Chapter.  
MYnstrels, or common Players of Instruments, being men unprofitable to a common weal, were never in old time passed holden worthy of Privilege, or place of towns men, but with Puppet players, and Interluders, were reputed infamous, because they are Ministers of vain pleasures, enchanting men's ears with poisoned songs, and with idle and effeminate pastimes, corrupt noble wits: For which cause, as they are called of Aristotle the supposts of Bacchus, whose drunkenness making them the slaves of their bellies, restrains them from all ability and capacity of good doctrines: So it belongs néedefully to the governors politic, to draw them into rule, not suffering the youth of their City, to be eftsoons corrupted with the soft and delicate Music of Lydia: but rather to accustom their ears with grave Music, stirring to virtue: or such as was in use with the Lacedæmonians and Phrygians, to moderate the fury 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 minds: But that sound above the rest, is best, which was familer to David, 
1. King 16.  singing holy and spiritual songs, when he chassed away, or at lest restrained the invasions of the wicked spirit in Saul, (wherein in deed, the holy Ghost by an inward virtue stirred up by the faith and fervent prayer of David, did work more than the Harmony of the Musical Instrument:) But because our common Minstrels, by their Art, can not be members profitable to a common weal: It were good they learned some necessary science, wherein according to good example, they might by compulsion be employed, not so much to gain the relief of their private life, as to cut of the example of their abuses to others by a quality unprofitable, where they are bound to an office of honest and painful travail according to God's ordinance:  
All Stage Plays, and Interluders, Puppet shows, and careless Boys (as we call them) with all other sorts of people, whose principal end is in feeding the world with sights and fond pastimes, and juggling in good earnest the money out of other men's purses into their own hand, have been always noted of infamy, even in Rome, where yet was liberty enough to take pleasure in public sports.  
In the primitive Church they were cast out from the communion of Christians, and never remitted until they had performed public penance. And therefore S. Cyprian in an Epistle counseleth a Bishop not to receive a Player or Minstrel into the pension of the Church (by which the poor were nourished) till there was express act of penance, with protestation to renounce a science so slanderoous. Be it that by such people sometimes, may be expressed matter moral, and Christian doctrine: yet their good instruction is so corrupted with gestures of scurrility, interlaced with unclean and Whorelike speech, that it is not possible to draw any profit out of the Doctrine of their Spiritual moralities. For that as they ex●hibite under laughing, that which aught to be taught & received seriously: so, of many that go to assist them, though some are made merry in mind, yet none come away reformed in manners: being also an order indecent and intolerable, to suffer holy things to be handled by men so profane, and defiled by interposition of dissolute words: which is, as if you should suffer fair and precious jewels to be set in quagmiers or fowl soils: For my part I doubt not but it is a sin against the first table, as well for that there is contempt of that that is good, as also in place to honour God, his name is taken in vain, & many holy words recited without thought to dispose them once to edify: Great then is the error of the magistrate to give sufferance to these Players, whether they be Minstrels, or Enterludours, who, on a scaffold, Babbling vain news to the slander of the world, put there in scoffing the virtues of honest men, as at Athens, Aristophenes did by Socrates whom he called a worshipper of the Clouds, because oftentimes in contemplation of God & celestial causes, he raised up his eyes towards Heaven: there often times are blown abroad the Public and secret vices of men, sometimes shrouded under honourable parsonage, with infinite other offences.  
What impiety can be greater than thus to profane the Sabbath day which being dedicated to God, aught to be employed in holy uses, And what worse example in a common weal then to turn other days of honest travel, into exercises wherein is learned nothing but abuses: yea, what sumptuous preparation appeareth in those plays to do honour to Satan, what vain expenses, prodigally and wickedly employed, where would not be seen the hundredth part of such providence if there were question to relieve the extreme necessity of the poor: How many young men return from thence inflamed to whoredom? how many Maids, coming thither with chaste hearts, are seen to return with corrupt will, even ready to put it to effect, if the occasion offered? what man hath been ever so much profited by them, who, (in his conscience) returned not in worse estate than when he went? To be short, how often is the Majesty of God offended in those two or three hours that those Plays endure, both by wicked words, and blasphemy, impudent gestures, doubtful slanders, unchaste songs, and also by corruption of the wills of the Players, and the assistants.  
Let no man object hear that by these public Plays, many forbear to do evil, for fear to be publicly reprehended, for which cause it is said, they were tolerated in Rome, where even the Emperors were touched, though they were there in presence: For it may be answered first, that in such disguised Players given over to all sorts of dissolution, is not found a will to do good, seeing they care for nothing less than virtue: secondly that is not the mean to correct sin: for that if it be secret, it aught not to be revealed, but reformed by such means as jesus Christ alloweth in his Gospel: and if it be public, why is it not punished by the Magistrate, why doth not the Bishop rebuke it publicly, and excommunicate the party, if he protest not open penance: wherein. (in default of the Bishop) or if the offence be Civil, the officers of the Prince aught to pursue the correction, being for such purposes specially instituted: where such as are reproved upon the Stage, much less that they are made better, but of the contrary, with their custom and still continuance in vices, they rise into perpetual grudge against the authors of their slanders, ceasing not to follow vice for all their crying upon the scaffold, no more than the Wolves leave to ravish the Sheep, notwithstanding the hew and cry of the shepherd: If they have ability to be revenged, they will omit no opportunity wherein occasion may be given: Yea, sometimes they join themselves to the report of the Players, vaunting with shameless impudency that they would all others to be as they are: which is truly witnessed in the examples of Nero, Domitian, Heliogobalus, and others, who by so much more increased in wickedness, by how much they understood their vices were spoken of, & seeking to give to their vices, the estimation of great virtues, they raised to great dignities, such as would follow and applaud their evil doings. But according to Christianity, we aught not to scoff at the vices of another, but to show compassion & pray to God for him that erreth, applying correction by such means as we may: which if it bring forth no fruit to his amendment, at the lest let us with Samuel weep for the vices of Saul, and pray to God for pardon for him. charity (saith the Scripture) covereth faults, & neither revealeth nor rejoiceth in them, no more than the natural amity of the human body suffereth that one member put out to public show an aposteme which is in any part of the rest of the body: & if it be already in the outward parts, she covereth it by such means as she can, that it appear not ignominiously. If Libels of diffamation be punished with rigorous pain, why should public slanders on scaffolds escape the sentence, where every ear is open, & free liberty of judgement? Hear I reprove not the Plays of scholars in actions of comedies & tragedies, common and Christian, wherein is exercise of moral doctrines, & much less of the history of the Bible, exhibited for good instructions & exhortations to virtue, and by the which they are prepared to a boldness of speech in all honourable assemblies, enhabling their tongues to ready and well disposed eloquence. Such plays are far from merit of blame specially, if they hold no comixture with the superstitions of the Gentiles, nor oaths by the Gods & Goddesses, which often times is performed in the name of jupiter, & partake nothing with the lascivious gestures & mirth of the Pagans'. Moore praise worthy are the Plays of scholars, if in their declamations, they ascribe rebuke to vice, & give praise to virtue, contending always in the controversy of learning, as by disputation & composition: I speak not hear particularly of the Players commonly called Legerdemeners, and Stick & List, for that I have comprehended them amongst the jugglers. But if they use the art Magic & Diabolical, as many do, illuding the sense whilst they play: aswell they as their assistaunts deserve correction as Infidels because they take pleasure in that which comes from the invention and art of Satan. Let them remember that S. Paul in Corinth, 
Acts. 19  burned the books of such as had written of things curious, vain, and tending to acts of Pastime, who, if he made great flames of fire of their Magic books where the Devil is present to do marvelous acts: what is to be ascribed to such now a days, by whom they are put in use and practised to the furtherance of hurtful purposes? And as he called the Magicien barn, an enemy of justice, vessel of deceit, & son of the Devil: So, by his example, let our polletike Magistrates root up such common enemies, lest the liquor of their vessel, being confected by Satan, run thorough their City to the poison of their simple commonalty.   

❧ Idleness is a vice most common, bringing with it most other offences, and yet no conscience made of it: An auswere to such as say they have enough, and have no need to travail. A declaration to the Magistrates and Churchmen, showing how above all others they aught to be more vigilant and painful in their vocations. ❧ The .8. Chapter.  
ONE of the most common vices, & from whom most other evils & errors are derived, is idleness, a vice general following Plays, Pastimes, riotes, and unprofitable ease: of which, as the most sort make small conscience: so, with some, it seems no vice at all, as being so popular and plausible, that many travail to settle their estate, and lay up their life in that ease or rather perpetual Idleness, ascribing happiness to those that can enjoy it to their delight and pleasure. That it is a great vice, it is certain by the text of Ezechiel, who calls it iniquity, the cause properly of the ruin of Sodom and Gomorre, & scourge of the Israelites. It is iniquity, because it is against the Law & divine ordinance, by the which it is said to man: Thou shalt eat thy bread with the sweat of thy brows: 
Gen. 2.  As who say, so much shalt thou travail all the days of thy life in the labours of thy profession, or art that thou shalt take in hand, as thou shalt sweat to gain thy living, wherein as by this law all men are condemned for sin: so it behoveth every one, how Rich so ever he be, or what power or principality so ever he possess, to obey the law and this ordinance, otherways he is a transgressor of the law, and punishable as an offendur: it is therefore that S. Paul teacheth, that all men aught to travail, condemning the loyterour not to be worthy to live: and with all excommunicates all idle people, calling them disordered, because they are not in the order politic, where all the world according to their particular vocation, doth travail, and none is found unprofitable: even as in the natural body, which suffereth no part or member to be Idle, but all serving an use in their body, do travail in their human functions.  
If no man be excommunicated but for some great crime, seeing Saint Paul excommunicated Idle people, they can not be but very criminal: God hath ordained labour as a penance to man, and to be to him as a remembrance of the wretchedness which sin bringeth, an exercise to keep him in virtue, and a mean to train him to humility and duty, according to the art whereunto he is called, by the which his spirit is drawn from wicked thoughts, corrupt affections, and reprobate desires, wherewith the Idle man is continually vexed. For this cause S. Jerome bids us be doing always some work, 
Pro. 2.  to the end the Devil may find us 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 breed. And therefore, who will not bend his body to labour, should in the consideration of these reasons, commit great faults against God, against himself, & against his common weal, whereunto he is bound with all his mean and power. For as (according to the resemblance before) there is no member in the human body, which travails not according to the faculty of his nature and office, to give aid to the general body and every member in particular, which otherways would fall into infirmity: yea, if it should persevere without giving succours, and breed hurt by contagion, it should be cut of from the body, not only as unprofitable, but as a corruptor of the other members: so, what less office belongs to the member of this body politic? Deserveth he not that which S. Paul gives to the idle Thessalonians, to be cut of and excluded from Christian society? And if jesus Christ condemn an idle word (that is bringing no profit to our neighbour) to the judgement of God, what sentence may be given of such, as not only live in idle words, but lose their precious time, and omitting innumerable good deeds, stand idle & unprofitable even in their proper vocation? If any will say, that in this idleness men offend not, for that they do but walk, talk, sleep, make méerye, & pass the time without doing evil to any, having withal whereupon to live without travail: it may be denied for the first part of the answer, that they cannot but do evil, for that as such life and Pastimes are reproved, and that in all times, and for all our works and words, we are bound to give account to God.  
So, it is not enough to abstain from doing evil, but we must also without ceasing be exercised in doing good according to the Scripture. So that the Rich man must not say, I have enough and need not take pain: Nor the Gentleman must not vaunt of his great revenues, & say he hath no further care but to pass his time in hunting and other delights: Nor let the Bishop and Churchman excuse himself of travail, for that his living is plentiful and prepared to his hands: For every man is bound to follow his vocation, and walk (as Saint Paul saith) according to the same: He must not sleep then in that vocation, if his office be to travail, and that with as great diligence as he may, even no less than belongs to him that hath undertaken for some necessary affairs, to make some painful journey.  
Let such people (whom God hath blessed with such wealth, as to maintain their life, there is no necessity of labour,) consider why they were raised to such Rich estates: who, the more they have, the greater reckoning have they to make to God, & are subject to more deeds of charity than others. In this I bind not all sorts of men to a duty of travail with the hand in works of labour: But as there be diverse sorts of travails, some of the mind, and some of the body: So, to some kinds of labour is required, sometimes the straining of the body, and sometime the exercise of the mind.  
The Rich man hath his part of travail to direct his affairs, & keep his servants in office, wherein, let him with Abraham seek out in the high ways poor passangers, & about his house his needy neighbours, imparting unto them of his goods given him by God for that end.  
The Gentleman hath enough to provide for the quiet of his tenants, that they consume not one another with suits, and to defend them from the oppression of the thief or enemy: he aught to be to them as a shepherd to his flock, whose office is not only to defend them from the jaws of the Wolf, but also so to lead them as they do no hurt to the several Fields of another:  
But in war the Gentleman is bound, for the public defence of his Country, to commit his person to hazard: So that, whether in peace or in war, the Gentleman having due regard to the discharge of his office and estate, hath no leisure to lead or lose his time in Idleness: What belongeth then to the Magistrate politic, who likewise is a pastor of his people, to guide them civilly by counsel, to keep them according to the Law, to defend them with his authority, and use such providence as they be not molested? But much more, yea most of all, it belongeth to the spiritual pastor of Souls, the churchman of what order soever he be, to be vigelaunt in his estate, as having in charge far more precious things than the others, & of a greater peril if he lose them: for in losing one Soul (being so dear to Christ as he gave his life for it) he loseth also his own and can not be saved, 
Ezech. 3.34.  if only one be spilled thorough his default: Right straightly therefore is he bound to pray incessantly, to preach diligently, and to show holy conversation in his office: who, if he loose many souls either by his example, or through his false Doctrine, or by negligence in his duty, incurreth horrible damtion, for that in losing a Soul, he suffereth to be lost and spilled the blood of jesus Christ.  
Thus as there is no man, who, notwithstanding his sufficiency of wealth, hath not occasion to travail more than others, whom necessity enforceth to pains for their relief: so, the more he is bound to God for his wealth, by so much more is he strained to give reckoning to God of the distribution of it. And therefore if any say unto you, you have enough to live upon without travail, tell him he is either a flatterer, or very ignorant, not knowing that God by his intolerable ordinance hath bound us all to travail without excepting any, creating and appointing us to labour, as he hath made the birds to fly saith job: 
job. 5. Gen. 2.  And if Adam, afore sin was put in the Terrestrial Paradise, to travail there as the scripture saith: much more is man bound thereunto after sin.   

¶ The Rich sort have more to travail then the poor, and in what: Such as labour in mind, travail more than the painful labourer. A proof how idleness is the cause of other evils: Idle men are malice dreamers: Exhortation not to follow idleness: Exhortation to travail by apt comparisions, wherein idle Beasts are expulsed from the society of others that travail. The .9. Chapter.  
GReat travail belongeth to the Rich man, who, (more than any other) hath (as it were) his work cut out, if (as he aught) he discharge the duty of his estate towards God: For how many sick and néedly people be in his town, so much the more is his travail to visit them, to distribute amongst them of his own proper wealth, and to procure contribution of the other sort, to whom in common belongeth that charge over the poor: 
Ephess. 4.  If according to saint Paul, the poor artison be bound to travail with his hands, not only for his own relief, but also to have mean with the gain above his own necessity, to give aid to the wants of others: how much more is the ritchman strained to the distribution out of whose abundance may be spared without hurt, a compotent portion to sustain many.  
Such as are to travail in mind, as the politic and ecclesiastical Pastors, have a burden of labour far more heavy, grievous, & painful than the others: For by how much the spirit is more noble & excellent than the body, by so much is his labour more vehement & painful, consuming all the virtue and force of the body: Whereof it happeneth that in such people as in their estates are used in the travail of their minds, are for the most part found infirmities and weakness of body, subject to diseases, dry, lean, and thin, rather the images of dead men then of bodies bearing life: And where we said, that from idleness derived all other vices & evils, we may well call it the very sink & spring of all corruption of manners: from thence comes whoredom, 
Ezeci. 18. 2. King. 1.  as is expressed by Ezechiel in the example of Sodom & Gomorrhe: and appeareth also in David, who walking in his gallery, & beholding a far of Barsabe bathing in her Garden, entered into lust & committed adultery with her: Where if his mind had not been in that leisure and abstinence of business, or if (as be confesseth in his Psalms) he had then (as at other times) thought on God's Law, prayed, or been occupied in great affairs as belonged to so great a Lord: he had not fallen into so wicked an act.  
Was not the idleness of Eve the cause of her destruction and our death? If she had been busily employed to labour in the earthly Garden where God put her with Adam she had not wandered to behold curiously the fruit that was defended her, nor had spared her ear to the tempting of the Serpent: not, the Serpent would not have come to have enticed her to an act so miserable. Idleness makes men thieves, gluttons, and disposed to all wickedness: and therefore the ecclesiastic saith, That it teacheth men much malice: Therefore is it said and seen in experience, that people of Cities be more subtle, deceitful, and malicious, than those of the country, because to their ease in the city is joined time and leisure to dream & think upon malice (a natural inclination of Adam's seed) whereto the uplandish sort, being still followed with labour, there is no respite of time nor dispensation of travel: 
prover. 12 prover. 1  Solomon repeateth in many places, that need and poverty be the two ordinary handmaids of negligence and idleness, calling them most foolish that follow idleness, seeing he that travaileth hath whereupon to live: in an other place he saith, that the slow hand opneth poverty, but the hand of great workers, 
●roue● 6  bringeth richesse: he exhorteth the slothful to travel by the example of the Ant, who applying diligence to opportunity, layeth up his relief & liveth in plenty: The Pismyre spareth not in the summer, to heap up little grains to feed him in the winter, whereunto he is not taught by any schoolmaster: the like industry is in the Honey bees, yea in things profitable, good and necessary to our life: their travel, their industry, their art, their pain, and the profit that our lives receive by them, is enough to move shame to idle men, and bring them into a train of travail for profit: the Ox, the Horses and the Asses do travel: then man, who hath so many doctrines and commandments to draw him to labour, can he deserve less than public confusion and punishment, and in the end to die of hunger in his extreme age? therefore saith the wise man, who travails not shall fall into such necessity that he shall beg, 
prover. 1  yea God will punish him on such fashion, that he shall find no man that will give unto him: Let the fable of the Pismyre which traveled always, and of the Crycket which spent the Summer in singing, bring him to behold the truth: The Crycket after Summer is spent, having not to live upon, but begging for his sustenance, asketh alms of the Pismyre, who demanding what he did in the summer, answered that he song, then dance now if thou wilt, saith the Pysmyre for me, my store serves mine own turn and I have need of it: Great is also the example of providence in the Bees, who (with an industry above the Ant) make profitable, good, and artificial works, all being resolved in travel, some in the fields, and others in their Hives, not one of them losing the opportunity of the weather: and if there be any dranes amongst them, who being either unprofitable or idle, seek to devour the common store of honey, and live of the labours of others, the whole companies drive them out of their commonweal, as unworthy of the socyety of the true labouring Bees: In their order, policy, and travelsome life, is expressed good example of order in commonweals polleticke, wherein as there aught to be no toleration to any idle body, but all the world driven to follow some vocation: so where is a loiterer, let him with the unprofitable dranes, be expulsed & punished according to his merit: and if the silly Bees also travel in common, and aid one another, not sufficing to gather only for themselves, but also for us: what just shame and condemnation may be ascribed to Christians, who aught by nature, and are by grace all members conjoined and united in one body politic by jesus Christ and in him also made one body, and one spirit, if they be surmounted by these little beasts in society, in unity, and perfect amity? Their King and master be that puts them in order, and by his humming voice calls them to travail, is so obeyed, honoured, and loved of the rest, that if he go out of the Hive they all follow him, & when he can no more fly, they bear him, which may stand as instruction to governors what they aught to be, & to inferios for the office of their service, obeying, honouring, & serving their magistrates with ready humility, affection, will & service.   

❧ governors aught not to suffer any idle men in their commonweals, who as they be unprofitable, and a charge to the world, so in the end they bring ruin to their commonweals: therefore it is necessary that fathers put their children to some trade, and masters their servants, and so all others. The magistrate and Churchman aught to show example of travel to others, according to their profession. ❧ The .10. Chapter.  
SIth idleness (as hath been proved) is not only a vice horrible of itself, but the seminary and breeder of many other sins & miseries: it belongs to the Magistrate, according to all Law, both natural and divine, & common reason, to give no more sufferance to slothful and idle people in their common weals, than the good father of a family will endure in his private house, either to son or servant, or other hand of ability to work, without doing something. The good Husbandman will not suffer Rats and Wesels to eat his Corn in the Garners, nor Moths to devour his Garments, caterpillars to spoil his Trees, the Fox to eat his poultry, the Wolf to pray upon his Sheep, nor the Thief to steal Corn out of his Barn: much less aught to be suffered in a common weal, idle and slothful people, whose example devouring first the manners & qualities of the multitude, will at last endanger the state of the whole, even as the other vermin by continuance bring to destruction the profit of a private house: Let therefore the Magistrates suffer none in their common weal, without art, without occupation, or some honest or profitable mean to live by, erecting Laws to compel fathers to provide good instructions for their children, specially in the doctrine and fear of God: and if any carry inclination & will to search out learning, let him according to his power give encouragement to so good a desire: And so apply every one of the rest to the Art whereunto he finds nature to give her readiest consent.  
Let there be never a Master, who keeps not his servant in service, and restraining all liberty to vain idleness, let him join compulsion to his negligence, & force him to such Art or faculty as his capacity will best agree withal: yea such aught to be the diligence & providence of the magistrates that there be not seen in the time of work, any man or woman, which doth not his duty 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 Proverbs: much less than the man aught she to be seen idle, for by her idleness (as hath been said) the first woman marred all: her office shallbe more amply set out in the sixth book: S. Paul would not that widows run or gad from house to house, as idle babbling gossips, & either learners or carriers of news: And much less is it tolerable, that men of estate replenish the streets, I mean, walking up and down for their pastime, unless they be called by occasion of business: There aught the Magistrate to be often, scomming as did Epaminondas, & searching the streets, to see how every one follow their estate, and so reform the disordered, and hear the complaints of such as have suffered wrong: & in their absence to apply their deputies and sergeants to this charge, by which providence they shall keep all their City in duty.  
Touching strangers passengers sojourning in their Town, it is very necessary to understand what manner people they are, specially the suspicion and danger of the season requiring: If they remain there above one night, it ministereth matter of inquiry, and therefore let the host inform the governors: If they be men of occupation, let them search work, and avoid idleness: And if they be people of estate, the regard to their calling gives them such knowledge and care of their duty, that they will not lose time in unprofitable rest. 
Act. 17.  The Burgesses of a City aught not to come in the rebuke of the Athenians, whose manner was to keep the streets & public places for vain pleasure, and to hear news. Above all other, it is far from the office of Churchmen to be seen in streets or shops, or before the Churches to gaze on passengers, and much less to walk up and down in Churches, 
Esai. 56.  contrary to the commandment of God, whose house is a house of prayer: wherein as many have a fond custom, either to spend the time in mumbling their dark Pater nosters as old Priests were wont to do, or else to chat with such as they meet, whom they aught to instruct and reform: So being in the church, it belongeth to them to express an example of good ministers, as either to mount into the pulpit and preach, or withdraw into some secret place, where they may pray in truth, without fiction and hypocrisy, and in great reverence upon their knees meditate in spiritual contemplation that which belongs unto them both to think and do, aswell for themselves, as for the people, for whom they aught to be intercessors to God: assoon as they have performed their duty in the Church, let them withdraw themselves to their private studies of the scriptures: if after their study they will practise any faculty secretly, either to avoid idleness, or to give sustenance to their poor estate, 
Acts. 2. 2. Cor. 11. 1. Thesse's.  the custom is tolerable, and agreeing with the ancient fathers: wherein as SAINT Paul stands an example, who traveled with his hands, to avoid slander to the Gospel, & not to be chargful to any.  

Mark. 6  So jesus Christ, before he preached (as Saint Mark writeth) was called miller and Carpenter, as one that wrought at those sciences with joseph, as much to relieve the necessities of his life, as to obey the commandments of god, who made all men subject to labour: But after he took upon him the state of preaching, he could not travail in those scienses more, neither aught he to do so, for that he was come to do all spiritual duty: & so was he occupied in continual prayer, to teach, heal the sick, & do the office of a saviour: 
Mark 6  He spent sometimes three days in instructing and healing the sick, for which two causes (as S. Mark saith) he had no leisure to refresh his body with food: and having no opportunity on the days to pray, he oftentimes passed nights in watching and prayer: By whose example such as are called to the estate of Ministers in the Church, Bishops, and Pastors, aught to direct their behaviours, employing their times in spiritual labours, being seen in no place but in excercise either to teach the ignorant, comfort the afflicted, exhort the negligent, confirm the weak, and reprove the offender, and express withal, always some good doctrine, and confirm it by example of their good life: And so for the rest, I sand them to the treatise of their institution, & resorting eftsoons to the labour whereof we spoke, idleness whether in them or any other men of learning, is an uncomely stain.  
Let them with all others of knowledge, but specially governors politic and spiritual, do as the natural head of man, wherein as the spirit meditates, debates, and deviseth that which is good and profitable to the body and every member: so by counsel of the same spirit, the head provides by policy, beholds with the eyes, hearkeneth with the ears, and speaketh with the tongue, that which is necessary for the whole, studying altogether for the entertainment of the body and all the members, whom he commands in particular to travel with all their force & industry natural: as the eye to look every where, where need is, the ear to hear that which is good and profitable to the body and all his members, the hand to work in divers sorts, the feet to march and go etc. So that there is no member over whom he hath sovereignty, and which hath mean to obey his commandment, to whom he prescribes not what he aught to do. And even as the stomach receives the meat to decokt and digest it, and afterwards to distribute it thorough the body, even so aught the magistrates of the Church to do with the doctrine, which they have learned out of the holy scriptures, commending the same imitation also to the magistrates of justice & lawyers, imparting the science of the laws which they have learned in schools to the people, some to the instruction & health of souls, & other to direct the policy of their commonweals. The like also belongs to Physicians, touching the disposing of their science for the cure of bodies: Other members have their proper and outward labour, as the hand that worketh, and the feet that serve to march and go. So Merchants, Labourers, and Artificers, have the travails of the body for excercise, not only to the particular profit of themselves, but also to the behoof of the whole: as others have the labours of the spirit.  
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 Lords of the Senate, whom they said kept them in too great subjection of labours, and contributions of tributes, to entertain their rest and tranquillity: This Orator, to appease this popular mutiny, and eftsoons to reconcile them to the Senate, brought in this resemblance: the members of the body (sayeth he) murmured on a time against their stomach and belly, objecting that they did nothing but toil in perpetual travel to nourish it, & yet it was never satisfied, and so being weary, forbore to labour any more to relieve it: the hand would work no more, the feet lay at rest & would go no further, the mouth refused to speak, the eye to see, and all gave over to provide for the belly. By which occasion within few days all the members become feeble & weak, yea without ability to move, so that the man had no power to set one foot before another. And so foreseeing in what danger of death he stood, for not ministering food to his stomach and belly, persuaded all his members eftsoons to recontinue their travail, giving them to understand that they were not fallen into that infirmity by any other means then because they disobeyed the stomach, refraining from travail to provide him sustenance and nurture to the belly: which being thus beaten into their knowledge, they took again their first office, labour, and diligence, and so eftsoons recovered their agility and force, & never afterwards mutined against their stomachs or belly. To this stomach he resembled the Senate, & in the members were represented the people, applying so aptly this comparison (which is as a natural lesson & visible doctrine) that he brought the people to return to their city, & yield their accustomed obedience to the Lords of the Senate: declaring by this peremtorye reason that it is not possible to the world to be well governed, nor live without counsel, judgement, and providence of God, and grave governors: some providing for the safety of souls, and others caring for the temporal affairs, the better to establish a happy tranquility in a common wealth.   

¶ In all creatures is seen a perpetual labour, whether in Heaven, in Earth, or in the Sea: The profit which riseth in a City by the travail whereunto the idle sort are constrained. Exhortation to the Magistrates to purge their common weals of unprofitable people, declaring the evil which comes of them, and the authority which they have to do it. The .11. Chapter.  
THere is no natural Common Weal, not not amongst the Beasts, which is not in continual and common labour, without excepting any singular creature from travail: In the Monarchy of Bees, where the king commands, we have already proved that there is no Idleness: Among the Ants, where the most ancient guide the rest, every one is busy to bear his burden, & build his Garner: In the flock of Cranes, where all be equal in authority, none is suffered to be idle: Nor of Grasshoppers, when they fly in Troupe. There is no winged Bird, which flieth not & gives to every day some act of travail according to his nature: Not Fish in the Sea, or other water, to whom with the use of life, is not joined perpetual travail: No Beast above, or upon the earth, who after his natural rest, doth not employ himself according to his natural faculty: not, natural thing if it have life and strength, is suffered of nature to be idle.  
The Sea always bringeth forth Fish, beareth great Ships, and hath her other movings: and as the Rivers fall into the Sea, so the fountains slide into the Rivers. The Earth without ceasing, engendereth or preserveth Herbs, Seeds, plants, and the plants never forbear in their season to express their virtue and bring forth fruits, and are never unprofitable: yea, if there be any unfruitful, it is committed to the fire, as not worthy to be sustained with the fatness of the earth without yielding good fruit: 
Mat. 21.  Christ cursed the fig tree, because it brought forth leaves & yielded no fruit, signifying to us that it is not enough to travail, if our labours bring forth no profit to others: The fire continually burneth, The sky hath his perpetual moving, carrying about his planets and stars: The Sun giveth light without intermission: And the stars in the night lead us by infallible Lights: Thus there is no creature which God hath made, seen idle, but man, who of a corrupt nature, paruerteth his order, where he is bound by most just reasons, both for the mind & body, to travail, seeing that as labour is healthful and necessary to him, so he only above all other creatures of God, receiveth the profit of the earth, and hath of God in the end eternal recompense: which proveth that travail, whether it be to gain and preserve goods, or that it relieve the necessity of the body, or tend to the health of the soul, is most behoveful and necessary to man.  
It is great hurt to a common weal, to nourish mouths that eat and labour not: Who besides their own idleness, are hurtful examples of disorder to others: For such people are not satisfied with the loss of their own time, but sinisterly seduce others to their faction, and ten of those are enough to corrupt fifty, yea, a whole Town: Therefore let the Magistrate purge his city of such dranes, table jestours, Parasites, forgers of News, builders of scoffs to go scotfree themselves, & very natural pyllors of Taverns: And with the same severe diligence, let him cleanse his common weal of all filthy quagmiers of ruffenrie, scurility, service of bawds and bawdry: for if one outcorner of his Town be infected with that pestilence, it is enough to impoison the whole: yea even as there is precise order to cleanse the streets & channels of all filth & uncleanness, to keep the town from corruption of air: and as the head of man's body foreseeth that there remain no impediment to any member, but the eye looks about the body that it be kept clean, & if there be any offence, there is a plaster applied to cure & cleanse it: even so, all such as the magistrate shall see through idleness, or vain, or unlawful art, to prepare to corrupt themselves, & infect others, Let him either by justice or discipline reform them, or by good policy avoid them from the society of others. If there be any fathers through whose negligence, or other default, their children of good houses become customary to idleness, sin, and other vices: Let the Magistrate punish by heavy fines, such fathers for bringing into their common weal such pernicious education, and (for example sake) compel their children to civility by public discipline: It belongeth no less to the office of the governor to correct the prodigalities of such whose parents diceassed, and they left to their own election of liberty and life with full Coffers, waste their wealth in plays, glottonies, pomps, & taking upon them the title of Gentlemen, & attire of young Princes, make love to Ladies, they which are the Sons of Merchants, who, to get the name of nobility, cell their shops, holding it a stain to their reputation to continued the trade of their fathers: And so in continuance by much spending, and never winning, their prodigality leads them at last to sell even their houses and implements, little knowing their value at the first, and less considering to what uses God had ordained them: Sure, such aught to be bridled by Public authority, and restrained to rule and measure, living according to the rate of other wise Burgesses: And if they are unapt to continued their Shops, there may be constraint to frame them to other trade, both to their proper commodity, example of the City, and to keep them from extreme poverty, whereunto there Idleness will bring them.  
Hear let no man say, have not I only property in mine own? may not I do with my goods what I list? yea, who can let me to cell it, sith every man is master of his own? such speeches please well the humour of the speaker, but agreed not with the statutes of a common weal well directed, and much less have conformetye with common reason, because a particular, is but a member of the body politic, who aught to be governed by his head, and give all the aid he can to his body. Horace sayeth, we own ourselves and all that we have to our common weal, as who say, we are not for ourselves, neither is our goods our own, but all aught to be employed to Public behoof (but more to God of whom we have all) so that if our country have need of our goods or our life, we aught to refuse nothing: aught not the Arm to suffer to loose his sleeve, yea, and the joint, to keep his body? were it not better the hand were cut of, then to lose both the legs, or the whole body? But a man to hurt himself is another matter, for he should not only do injury to himself, but wrong to others: For that cause we say, that if a man set fire in his own house, he aught to be hanged, for the act bearing common interest to the city, makes the man reputed as a public iniuror of the state: be it that the house was his, and builded by him, yet to properties is annexed this condition, to use them well to the behoof of all, and not abuse them to the offence of any. So, goods are a man's own for his necessary use, but if he abuse them, they are none of his, but the common weal aught to resume them as a good mother, and keep them for the after necessity of her child: If he that cuts his Arm for the nonse, deserve the punishment of a murderer, no less merit of pain belongs to him who doth wrong to his common weal to, whom he oweth that arm for the service of the rest.  
For that cause even amongst the Pagans', he which killed himself, was led to the scaffold and hanged as an offender, because he had in that sort cut himself of from his body politic, to whose service he aught himself and all that was his. The prodigal and unthrifty man having turned his great wealth into a mountain of smoke, by his disorder leaves this charge to the City, to keep his wife, and to provide for the sustenance and education of his children, who, being accustomed with their Father, to epicuritie and delightful pleasures, can not but smell of their first corruption, and be hardly kept from intemperance, & without a hard hand, will not be restrained from the life of their dissolute Father. And therefore as well to prevent this public charge to the City, as to reduce to modesty Imps of such disordered stocks, it is good to shake the rod of discipline, to keep such Youth from corruption, not suffering any to live in Idleness, lest their example infect others.   

❧ There be diverse sorts of Idle people, some work certain hours only, and they be certain Artificers: Some as vagabonds will never do any thing, who bringing up their children in the same trade, train them to the wallet betime: Discourse of poor Beggars wandering in Countries, and of the evil that they do. ❧ The .12. Chapter.  
BUT because this Idleness hath so large a sircuite through all the world, and is more general in most sorts of people, than any other vice, and above all the rest most hurtful to common weals: It is necessary we pursue it even till we bring it to the last confusion: some there be that work by fits, and as it were obey their hours and seasons, and in some we see a perpetual Idleness, not following any art or labour.  
There be some Artificers and handycraftesmen, who when they put themselves in negligence & disorder, have no power to give over, till hunger constrain them to recontinue their work: Their special time which they reserve for these disorders, are the Holy days, which as Beasts they abuse in gluttony and drunkenness, and by their behaviour become beggarly varlets: If they find no work, of necessity they must beg, or become thieves: and if they fall sick, they die of hunger, & their family are left to the relief of the common alms. But much more evil do those which are poor wantonly, or counterfeit poor, who as stout beggarly varlets, having once laid the Wallet on their shoulders, are not afterward made tractable to any occupation: truly natural & lively rogues, whose bringing up is in begging, to the end they may become miserable betimes, by whom the world is so replenished with such vermin for want of good policy.  
The best reméedy for our first half workmen and half idle men, standing upon the brotherhood of Loyterours & such as are soon cloyed with work, I mean also such as for an hour of labour, will play and haunt the Tavern a whole day: The best mean to reduce such, were to give order that no Tavern, nor Inn, either in the Town or Subberbes, should receive any inhabitant upon a great pain, and that the workemaisters of such journeymen, distribute no wages, but at the weeks end, or else to their wives, if there be necessity to nourish their family, driving them by this means when they are disposed to recreation, to do it modestly at home, and not to run into insolences abroad: we have declared elsewhere, when & what recreation of the mind and rest of the body we aught to take after labour, but neither to use it, but as we use Physic, which is by necessity: nor to acquaint it commonly, for fear of breeding a custom wherein is no less danger, then when a whole body will prove Physic, which only is due to the diseased.  
Touching the children of the Poor, we will speak of them hereafter: But to the other Loitering & Idle poor, begging for the nonse, or by malicious sleight, they can not be persecuted with too severe correction, as either with the sentence of the Gibbet, or at lest condemnation to the Galleys. For some of them be expert thieves & Robbbers in the end, as be these country runners & stout beggars, a people drawn together from many places, bearing the name of Gipsies, or Bohemiens, who, much less that they ever saw Egypt, but know not where it standeth. These with their wives, being sorcerors & interpreters of Satan, abuse the simple, & unhappy, casting a powder into their purses whose virtue is to bring away all the money: others there be called poor beggars, no more tolerable than they: they are varlets all of a rout and race, and for the most part great Cossinge to Ragot, who, in a language or Gibberish only understand of themselves, give great estimation to their trade by pitiful voices, & sergeant sicknesses, groaning & sighing in appearance, & inwardly merry minded, picking in this sort the purses of many poor wives in the country: who, if they give them not a good devotion (for they make no reckoning of bread) they will threaten them to burn their barns, & in the nights to cut their throats: If the thief receive the gibbet for his hire, what sentence can be less against those, who making an act to beguile and abuse the world, are worse than thieves, for that they take away the sustenance from such as are in deed poor: they will say, it is better to ask, then to take away: what more subtlety is there in robbery, or what greater deceit and abuse then this? yea, if they found the doors open, and houses without guard: I doubt not but they would enter, and take what they found without ask: If hyocrites be accursed, if thieves be hanged, 
Mat 23.  if liars be so much hated of God: if the idle sort deserve excommunication, 
Psal. 5. 2. Thess. 3. 1. Thess. 4.  and are condemned by the Scripture to die of Hunger: what grace then can these deserve? yea, being no less hurtful than all the rest, why should they be more favoured than any other?  
But now to a pleasant and true History of certain poor beggars counterfeiting sick men: In the time of the good King Lois the twelfth, a very father of the people and most pitiful to the poor, as it was a custom of this good Prince to go every day from his Palace, to a Chapel for devotion sake: so, one day all the Beggars there abouts were drawn together afore the said Chapel, prepared to play their parts in hope to be well paid of the King, to whose nature nothing was more familiar then pity & mercy: when they saw him coming, they scriked & fell down to the earth beating themselves, & foaming at the mouth by a quantety of Soap, which they had sutlye conveyed under their tongues, the better to set out their deceit, and draw this simple King to a large Alms. A Gentleman spying the Prince to fall into moods of pity, and at point to show large compassion, besought him to stay a little, promising to show him a fair miracle: The Gentleman caused to bring him a great Carters whip, wherewith, entering into the first part of his miracle, he lashed with all his force these stout Beggars, who, with struggling with themselves were become more than half naked. By that time the Oil of his whip had suppled their bore flesh, and drawn the blood to trikle down, feeling still the rage of the whipping placester to redouble in sharpness, these traunsed men recovered their Legs & ran faster than those that followed them, and forgetting their late frenzy, and foaming in the mouth, & every other fit of a counterfeit, they cried for compassion, and cursed the whip & the arm by the which the miracle and mystery was so sharply pursued. This proveth that there is no better mean to cure saith Epilepsia (commonly called S. john's disease) nor other counterfeit diseases in such deceitful beggars, but either to whip or to hung them, without which reméedye, their disease willbe incurable: we see in our common weal many that have such infirmity or defect of members either by nature or accident, as they have no ability to travail (the only excuse for idleness and begging) and yet are hardly drawn to receive cure, the same agreeing with the time of s, Martin in the example of the lame man, who understanding that in the said Bishop was power to heal the lame and malady of the palsy, and that he should pass thorough the village where he was, caused himself to be carried to an other place to avoid the restitution of his limbs.   

❧ Loiterers accustomed to beg, will be applied to no other trade: The poor religious beggars aught to be entertained by them in whose service they travel, as Bishops and Pastors: Hermittes aught to travel according to their first institution: the hermits of Thebaides in Egypt of their travels nourished the poor the well reformed religion travel certain hours of the day. ❧ The .13. Chapter.  
THus we see many desire not to be made hole & disposed of their members, because they would not be employed in traveles necessary to live (so sweet is this vice of begging to the miserable sort): which sure is an apparent wretchedness to man to incline so to idleness, and seek to live at the charges of an other: seeing the greatest benefit that God hath bestowed on man after he had transgressed the law, was to give him ability to labour, the better to keep him from infinite evils which idleness bringeth: whereof one is to beholden vile, contemnible, shameful and miserable: The poor (saith Solomon) hath spoken, 
prover. 1● 18. & 22.  and none made reckoning of him: all his friends forsook him, and mocked him at last, as is seen in the history of job, wherein is not meant that we should blame poverty or begging, sent of God to the weak, which for many causes is most pitiful and merits support: but that it is an error and fault to take pleasure in that which is wicked, or which was sent upon men for pain of the curse of sin, and to delight in that which of his proper nature as it is shameful, so it was a reason to S. Paul not to give food to them, but to bid that the beggar should be shut out of christian company: and therefore he commandeth all that have ability to travel, 
1. Thess. 4  not to spare labour, saying, work, that you have no need of any other: as who say, travel with such diligence for the relief of your life, that your wants come not to be rated by the favour of an other, nor the restitution of your loans compelled: much less than gives he liberty to go from door to door to prove men's compassion: Here if any object that the religious beggars (commonly called Mendians) are within the compass of this correction, as having made vows to beg: it may be answered, that in their vows is nothing less included than promise' to beg from door to door (for so should they all go to it necessarily) but they have taken upon them simply a profession of poverty, which is not to care or study for richesse, which they abandoned both in will and fact, and gave all that they had to the poor, to go the more freely thorough the world to preach: neither did their vow stretch, to take nothing for their sermons, and other spiritual actions, to the which, by the scripture is due honest recompense sufficient to entertain them: And therefore because such religious fathers have bequeathed themselves to preach, and supply the defaults of pastors, for which labour at the lest, they deserve to be nourished and entertained: we say, that in this act they aught not to be called beggars, for as the pastors are bound to recompense their labours, so have they just occasion to demand their bier, without need to ask it at their gates: S. Paul also to the Corinthians declareth that such as preach have good right and authority to demand their just payment: Others there be (appertaining to this profession) which do nothing in a covent, neither studying to preach, & much less preaching actually, nor serve in any use to preachers: there is nothing in them to deserve to be nourished in unprofitable idleness: If they say they pray for their benefactors, let them resort to s. Agustine, who will satisfy them in that point: He reformed certain Monks or hermits of his time, who because they would do nothing but pray, were called prayers or praying men, wresting this text of the Gospel, pray without ceasing, and a place in s. Paul, 
Luk. 18. 1. Thess. 5.  Praying without intermission: These were therefore found always mumbling in the fields, streets, at the doors where they begged meat, yea, they mumbled prayers even whilst they did eat: But S. Augustine told them learnedly that all things had their time, as in deed, he prayeth without ceasing, which prayeth in opportunity, having his heart, and affection always raised to God: he told them farther, 
Eccles. 3.  that he that had willed them to pray without ceasing, had told them also before by his irrevocable sentence, that they must eat their bread by the sweat of their bodies, saying by his holy spirit, thou shalt eat the labours of thy hands, and shalt be happy, and good shall come to thee thereof: He resisteth beside, 
Gene. 3  that much less that the Monks of Egypt went a begging, but they traveled with their hands to nourish their lives, 
Psal. 127.  according to gods ordinance, and distributed the rest of their labours to the poor in such sort, that in a dearth in Africa, they sent from Egypt whole ships charged with corn, to succour the necessities of the poor of Africa, which the said holy doctor affirmeth was done in his time, to the great glory of god, who by the poor did (as it were miraculously) nourish the poor, and starve the rich, by the general famine of that country: If those poor Hermits, and other religious souls, nourished with the sweat of their bodies, so many numbers of poverty through the world, how much more are bound to this duty the rich Churchmen of this time, whose revenues are dedicated to their necessities, and to sustain the poor: much more aught they to distribute the superfluity of their revenues, seeing they are bound certain hours to aid with their labours the poor according to the meaning of S. Paul, who willeth them to travel not only to live, 
Ephes. 4  as doth the poor, but also with the profits of their labour, to bring succour and noriture to the needy, whose hands suffice not to sustain their life, but specially in time of famine, or to bestow relief upon them, whose infirmities of body deny them all power to secure themselves: And as wise and holy men understand so well by the scripture, that labour is the express commandment of God, and that they reprove idleness, even in the religions most straight, although there be sufficiency with fullness: So also in religions well instituted and reformed (notwithstanding their compotency of revenue) are continued certain hours in labour in some art or honest exercise of the hand, selling their works to the end to make alms to the poor: whose example I beseech God may chance others to the end that in their sinful idleness be found no more cause of their damnation, nor to the world occasion of slander to their holy profession.    

¶ The fourth Book.  

❧ The simple impotent and true needy poor, we aught to hold in singular and dear care, aswell for God's commandments, as for that he hath promised us great recompenses both temporal and eternal, by the which many have been stirred up to give all their goods to the poor, but specially such as would follow jesus Christ to do holy profession. The .1. Chapter.  
TOuching the true poor, who either for their small age (as children) are unable to labour, or being old, have no force to travel, or such as by diseases in disposition and true infirmities of the state decrepit (as the blind and lame) are unapt to service, yea, their handy work not sufficient to give nurture to their family, specially in times of dearth: together with those poor souls, who having been rich, are now fallen to poverty, whose shame makes them endure much, because they dare not ask: And lastly all poor passengers, and needy strangers aught to stand with us in due recommendation by the commandments more often repeated to us in the scripture, with more great promises of recompense, then for any other thing which God hath given us in charge to do: the same being a sign most certain, that we can not do an act more agreeable to God (touching duty to our neighbour) then to use charity (comprehending always that which we aught to God) without which, 
1. Cor. 3 Rom. 3. 1. Tim. 1.  though we give all our goods to the poor, yet we loose all for as charity is the perfection, and full end of the law, yea, the very mark whereunto it draws, proceeding of a pure heart, 
Math. 5 Luk. 6. Psal. 4●  a conscience perfect, & faith not dissembled, but entire & expressing a true trust reposed upon the goodness of God in hope of eternal life: so is it called mercy, which, who so ever do use, are called by jesus Christ happy, 
Ose. 6 Mat. 9  for they shall found mercy afore God. David assureth the man that relieveth the poor, never to stand abandoned of god in his necessities: yea, so far doth he love this mercy, that he preferreth it afore sacrifice, due to him as to god: I love (saith he) mercy better than sacrifice, & obedience, & knowledge of god, more than holacust, which was a sacrifice wherein the whole beast was burnt and consumed in perfect oblation to God. By this he aviseth us that it were better to nourish a poor soul, and preserve him from perishing by hunger, then to offer all the beasts in the world in sacrifice: for as the beasts and all other particular creatures of the world were made for the use of man: So it were better there were a general wrack of them all, then to suffer the meanest man that beareth life to perish and die for want to be succoured by this mercy.  
This word alms (according to the Greek) hath his derivation from thence, so that to do mercy, is to give alms, 
prover. 14 21. & 28.  according to the Greek property, whereof it is said, who hath pity on the poor shall be most happy, who exerciseth pity on the poor man, and aideth him, hath his recompense of pity laid up with God, 
Math. 7  who will never abandon him, and according to the succours which he bestoweth on the needy, God will measure relief to him in his proper necessities: Yea, such high dignity and praise of virtue, hath this charity to the poor, that it only amongst all other virtues, is called justice, which is the most perfect virtue, containing all other virtues, and according to the name of it, all honest people are called just: sure none can worthily be called honest men, unless they be pitiful to the poor, express acts of comfort in their necessities, and frankly, and gladsomly give unto them the duty of their estate, which is nurture, and necessary succours: For which cause David called such Act, justice: the just man (saith he) hath distributed his goods to the poor, and his justice remains eternally: as if he had said then doth a man show himself to be of perfect honesty, 
Psal. 3.  when he imparteth a good portion of his wealth with the poor, he shall not lose by that benefit which he doth to the poor, for he shall be justified by it (under the merit of jesus Christ) of all sins of the which he should be accused in the justice of God: 
Daniel. 4  that was the cause why Daniel spoke to Nabucodonosor: redeem thy sins with alms and thine iniquities by charitable deeds to the poor: 
Math. 25 Acts. 10  For that cause will jesus Christ absolve in his judgement, all such as in his name have given succours to the poor: Thus doth alms make and express a good man helping to his justification in that he works or prepareth remission of sins, as the alms done to Cornelius, and prayers by the which he was heard of God, and instructed in true faith by S. Peter: And alms proceeding of true faith justifying by charity, helpeth to justify, in that they diminish the pains of sins, and make that man after he have obtained remission which is done by the efficacy of the passion of jesus, Christ apprehended by faith, stand with God in more grace of pardon.  
Besides all this, to alms is joined of God a promise of succours in all affairs, as deliverance from diseases, 
Psal. 4● Esay. 58 1. Tim. 4 Toby. 4  and death, increase and abundance of wealth, and fruition of eternal life: yea, they suffer not as Toby saith, a man to go in darkness, meaning dollars, heaviness, perplexities, and perpetual sorrows of hell: The assured consideration of which promises, hath drawn many christians to dispose all their goods to the poor, some of them choosing a solitary life in the deserts, others to take upon them even the service of the poor in hospitals, others endued with knowledge, to become preachers, not regarding temporal goods, in hope of the eternal felicytye, which hope would not suffer them to take goods of any: In this they conformed themselves with the Prophets of the old testament, and with jesus Christ, 
Mat. 8  who had not so much as a bolster to rest his head upon: he said to his Apostles, that such as forsake not all they have, can not be his disciples: They seemed also to believe and take surety in that which he said to a certain rich man: go thy ways cell all thou hast, and give it to the poor, then return to me, and follow me, and thou shalt have a treasure in heaven: Christ willeth not by these texts, that in all men indifferently should be such actual prostitution of their goods to the poor, and that they should leave all and follow him and become his disciples, which haunt with publicans, and having converted them, he commands them not to leave all to follow him: nor to Zachea, who was principal amongst them, and for showed that there should be always poor in the world, meaning then by consequence that there should be also rich men in the world: which is very well confirmed by S. Paul in the lesson which he giveth to the richemen what they aught to do for their salvation, not prescribing to them to leave all, but to distribute part to the poor: of whom jesus Christ made election of some for his Apostles and disciples, who the better to exercise their estate, should actually forsake or cell all they had and to offer it to the poor: and others he limited no further, 
Luke. 11  but that they should not set their heart upon richesse, but give alms, and specially eschew covetousness, and cares of the world.   

¶ Many have given all that they had to the poor to follow jesus Christ, in hope to be happy: so did the first christians leave all their goods: God requireth not of every one such a fervent liberality, but to give by moderation, which is at the lest, their superfluity. We must nourish the poor according to their quality: if they be strong and able, they deserve no alms: we are bound to give them mean to live: How we aught to give to some, and lend to others. The .2. Chapter.  
But now eftsoons to the matter of the promises which God hath made to the alms givers, 
Acts. 2. & 4.  they have stirred many people in the ages past, to distribute all they had to the nurture of the poor, thinking themselves happy to become poor, by making others rich, as jesus Christ made himself poor to enrich mankind: For which reason as we find eight thousand persons in the first preaching of the Gospel by S. Peter, to have sold all their goods to put themselves in commonalty with the poor of jerusalem: so let the same reason serve to draw the rich sort in a common weal, not to be negligent or cold to contribute to the necessities of the poor, the rather in contemplation of so ample and rich benefits of God's promises and graces both in heaven and earth made to such as are merciful, and also in consideration of so many examples of richemen, who with a gladsome readiness made themselves naked of all that they possessed, to cover and clothe others: But here we will not now persuade such poverty to the richemen of our time: only let them either contribute to the collections appointed by the governors for the relief of the true needy poor, according to the example of S. Paul in his time, enjoining no less to all Churchesse for the same purpose: or at lest, 
1. Cor. 16 2. Cor. 89  let every one be taxed portion like according to the rate of his haviour, as I have seen in many well directed Cities: Lastly let every Christian understand, that according to the gospel, at lest he aught to commit to distribution, the overplus or more than that which is necessary for himself: If the richman be as the procurer of God, and his receyvor, is he not bound to dispose his goods according to his will? or being the steward or farmer of the goods of God (according to the nomination of jesus christ) is he not bound in common equity to distribute the moiety of his labours and goods which God hath put into his hands, to those which represent him here on earth, as Zachea did? 
Luk. 11.16. and. 19  Let no man do with grudge niggardly, or by constraint, that which he is bound to do with frank will, and plentiful liberality: not doubting, but with what measure they have sown, by the same rate shall they reap: 
2. Cor. 9  therefore if they will gather a plentiful harvest, let them make a liberal seed time, not sparing to relieve and aid those, by the favour and credit of whom they shall be received into the eternal tabernacles: 
Luk. 6  And as the poor are heirs of the kingdom of god, so what is bestowed on them, 
Math. 25  jesus Christ turneth it to benefits done to himself, and so rendereth retribution of the alms given in his name to the true needy, as if they had been ministered to his proper person: if any man were persuaded that jesus Christ were at his gate demanding alms, when the poor in his name asketh it, would he not go speedily to receive and relieve him? would he not esteem himself honoured of jesus Christ in sending to him such as represent himself? and would he not acknowledge it in the person of the poor, as if he himself were present, even no less ready relief aught he to reserve for the persons of the poor, ask it in the voice and name of jesus Christ: Therefore in this consideration and faith, we are bound with ready and liberal will, to provide for the sustenance of the true poor by all our most expedient means, the better by them to work to a common weal so great favour and friendship of God, & so many graces and felicities offered from heaven, for the love of the poor: and not only to a common weal in general, but also to every particular soul, contributing according to his faculty and rate of his power.  
But if the poor have ability and power to labour, they must not be excused from travel: neither do I mean that in aiding the poor in this manner of liberal and ready will, to persuade to nourish them in idleness, if their bodies bear aptness and capacity to travel, and much less that men give them what they ask for pleasure's sake: 
Wisdom the guide of virtues.  For liberality, or charity, nor other virtue, never goeth without wisdom, nor without discretion: but as all the virtues are linked together, so they go forth all guided and qualefied by wisdom, as the feet are directed by the conduct of the eyes, 
prover. 4  of which it is spoken in the Proverbs: let thine eyes behold things that be right, as who say, 
Eccle. 2  go righteously, and let thine eyes go before they feet: do nothing but by wisdom, and according to the office of eyes in a wise man's head: 
Math. 14 and. 15 john. 6  Let him revolve all things in the judgement and counsel of wisdom.  
Thus must they be relieved according to their necessities, and accustomed necessary nouritures, and not wanton or in pleasure: And albeit jesus Christ nourishedde the great train of the people following him to hear his sermons, and see his miracles with barley loves and fishes where he had the river near to give them drink, which stands as an example to us to nourish the poor in christian plenty, according to their quality: yet we see God nourished Helias with flesh and better bread, applying his nurture according to the nature of the persons: as may be easily gathered of the text, wherein as may be noted an example of better and more easy nurture, either in respect of his weakness, 
Act. 2. & 4  or to favour his nature accustomed to better food: So in the society of the first poor christians, it is written that every one had alms for his nurture, according as was necessary for him: so that the sick man was considered with more compassion, and the impotent and weak, according to their quality were relieved by rate. But touching idleness, seeing we have proved it elsewhere a vice not deserving support in any that have ability to travel: the more dear therefore we hold the state of the poor, so much more careful are we in their succours not to suffer in them this or any other vice, whereof they and ourselves together for them, 
Ezech. 22  may stand guilty afore God, and our alms, lose their fruit, because our alms they shall be entertained in their vices, and God abhor us for not seeing him obeyed: So that if they be poor and workeable, let us give them nothing, unless they express a desire and will to labour, but if they will continued the occupation of nothing doing, and so consequently to be nothing worth, let the law examine their lewdness, and the magistrate appoint pains to their idleness: if they find nothing better than to travel, and know not now nor where, let richmen by the example of the husbandman in the Gospel, go seek them in the public place of the town, where all the poor aught to assemble, and present themselves to travel: 
Mat 2  and so searching there, and else every where, such as he findeth, let him employ in labour, giving them somewhat more than the merit of their higher, in regard of their poverty: wherein besides that they shall enure them to labour & avoid loss of time, yet in this act, they express double alms, and dutiful service to God, in comforting their necessities, and keeping them from doing evil: And where there are so many in one common weal, that their numbers exceed their means to sustain their life by labour, let every able rich man be allotted by common counsel to a number for his service, whom as day labourers, he may always employ in something to avoid idleness: And in cases of occupation and trade, let the occupiers set them on work for the help of their sustenance. But as in this business, the wise providence of the governor is greatly necessary to the provision of the poor: So touching such as have goods, and lack food for their necessity, the rest are bound to lend them upon pawn without usury or public excessive interest, which is unworthy of Christians.   

¶ Compassion aught chiefly to be showed to poor maids, for the infirmity of the kind, and not to suffer them to beg: Exhortation to women to take them into service for God's sake, for the whch, they are assured to have great rewards according to the scriptures: The manner how they aught to be provided for: what was the ancient custom of the church for the relief of the poor, wherein poor widows and Orphans were first provided for. ¶ The .3. Chapter.  
Much greater compassion aught to be showed upon poor maids, but specially upon Orphans & all others in whom is no other science, Art, or trade, then to spin, which being not sufficient to raise their finding, yet not finding work enough to be employed in, the next compulsion (if they be not succoured by service in private houses) is to go on begging, which sets them in danger of many grievous inconveniences: therefore as we are bound by christian & common pity to succour (above all other sorts of poor) this frail and weak womankind: so the most convenient mean thereunto, is, if the virtuous and wealthy Burgess wives, undertaking to provide for them within their towns, will in one common order take into their service, so many as they may frame meet for their particular uses: yea, though the necessity of their service require not: yet for Gods cause, let them receive them into common discipline with their daughters, instructing them in some travel convenient to their weak kind: And with this, if in time they advance them in marriage to some men of science, besides the great and agreeable service they shall do to God, he shall make flourish and prospero their house, recompense them to the hundred fold, and reward them in the end with eternal life: If God requited the charity of the wise women of Egypt, for preserving from death, the little infants of the hebrews, whom the tyrant Pharaoh had commanded to kill: what reward hath he laid up for such good women by whom are preserved the bodies and souls of those christian maids from filthy pollution, and eternal destruction in the desire and will of Satan? If for saving the corporal life of those small children, God poured so many benefits upon the said Egyptian woman, what hope of less recompense remaineth to our good matrons of Cities, who have protected young maids from being dishonoured (an act more worthy then to keep them from being killed) by impudicitie, and defend their souls from perpetual death? what greater sacrifice of service can be offered to GOD then to keep the sacred temple of the holy ghost, which is the body of a maid from profanation by impurity, and to protect the holy members of jesus Christ, from being soiled in that unclean sink of villainy and whoredom, wherein they should be slaves to the devil, obeying him in all filthiness and sins: wherein if the honest and virtuous dames of their city, either by negligence or covetousness, should give liberty of corruption and slander to these poor maids, applying neither care nor succour to their wants, 
Eccle. 17  I doubt whether in the judgement of God, they should stand clear of their damnation: hath not God given to every one a care and observation of his neighbour, who if he be lost by his fault, himself can not be saved, and because therefore it is not proper to a man to have meddling with this sex, but more convenient to grave matrons by a natural proximity, let the women then undertake this act of piety, and religion, so commendable of the world, and acceptable with God, with recompense of immortal glory: Here the burgess dames must not allege the number and charge of their own daughters, and so forbear their christian compassion to others, for that were the saying of Pagans, who are ignorant in the benefit of our unity in jesus Christ, by the which we aught to hold all Christians, aswell women, as men, in the estimation of our brothers and sisters, favouring, aiding, and succouring them in true friendship in all their necessary wants: And even as if we should leave any man in poverty without succours, and his necessity drive 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: even so is it with women and rich matrons, who much less that they can excuse themselves in the terrible judgement of God, but if for want of their aid, poor maids fall to whoredom or other damnable vice, they can not but be capable of her fault, and so merit community of pain with her: Sure such surety of recompense, stands in the true consideration of God's goodness, that albeit either by their proper inhability, or evercharge with their own children, they have no great power at the beginning to advance this poor maids, yet (seeing it is familiar with God not to forget any good deed done in his name) he will so prospero this good act of his liberal charity, that themselves in time will confess that they feel an apparent and manifest blessing of God in more felicity and increase of richesse, than they hoped for: The scripture is full of the great benefits which hospitalytie or alms brought to such as exercised it: it makes prospero the house where it is used, as appears in the books of the Kings, 
3. King. 7  in the example of the two Ladies great alms givers, and nourishers of the poor: The one was a widow, who receiving Helyas, and by reason of the extreme dearth of Israel, not having for the sustenance of her and her son for one day, but only one little tortoise, imparted it notwithstanding with Helyas her gest, for recompense whereof, she received (contrary to her hope) such abundance of victuals for her hospitality, that she and her household were fed with a happy fullness: The other good woman was married, but harraine without children, and poor, she received Elizea, 
4 King. 4  for the which (lodging this prophet ordinarily) she become rich, and contrary to the hope of nature, had a child: I meddle not here with the hospitalities of men, as of Abraham and Lot, who thinking to welcome men, received Angels: neither how God hath made happy all fathers of hospitality: as having now to deal with the hospitality of women, the rather to draw all honourable dames to liberal consideration of desolate maids, yea though they be themselves poor: for of that poverty God will stir up plentiful riches, of misery he will raise felicity, and out of harrennesse, he will draw fruit, by this holy hospitality and alms: So that if our Christian dames in this hard age, would to the honour of jesus Christ, receive into their houses and succours, poor maids destitute, there is great surety through the whole discourse of the scripture, that all happy blessing and felicity of heaven, will follow to the advancement of their families: In what worldly thing can those virtuous dames be more honoured, than to give impediment to poor abandoned maids, not to wander up and down countries & towns, as séelly errant sheep, ready for the jaws of the wolf: to keep them that they beg not from door to door, and so be sold as flesh in the butchery, and fall in pray and spoil to whoremongers, wherewith this miserable time swarms? yea, what glory can be greater to them, then in protecting virginity from prostitution, to preserve those sacred vessels of the holy ghost in holiness, and christian honesty: and what greater praise can they deserve afore God, then to the virtuous education of perplexed souls, to join a disposition and mean to mary them: to the which if they be unable of themselves, let them call the aid of others more wealthy, but specially of the Churchmen, whose superfluities are dedicated to such uses, and they dutifully bound to be furthering instruments to advance so holy and charitable acts, wherein I think they will find none so hard hearted, as to deny contribution to further a work of such Christian and common mercy. Touching old and poor widows, and other women, in whose age is expressed some surety of chastity, & in their behaviour, no fear of slanderous frailty: if they have no places proper to themselves, nor mean to be received into particular houses, it were good to bestow them amongst the impotent in an hospital. S. Paul commandeth the rich parents, kindred, and allies, to nourish the poor widows of their race, to the end (saith he) the Church be not to much charged with the poor: wherein may be gathered upon s. Paul's meaning, that the true poor without parents and friends, and power to gain the sustenance of their life, 
1. Tim. 4  are appointed to the goods and revenues of the Churchmen, giving also to understand that the Church (certain days, but specially the sundaiss) contributed by collections money for the succour of the poor, which the Bishops and pastors gave in charge to see distributed by the deacons and other inferior ministers: yea, such of the ecclesiastical ministers as had no patrimony, or other benefit of living, took of this collection so much as was necessary for them, leaving the rest to be shared amongst the other poor in general: But here must be considered that pastors in those days, had no other goods nor revenues than oblations, first fruits, & alms, not knowing so much as the name of tenths, when Princes were not christened: poor widows, and orphans, but specially needy strangers, passengers, & people unable to gain, their convenient sustenance: as little children, and weak old men, were fed of those goods in a public place, which since hath been called an hospital, or God's house, for there, for the honour of him, were nourished poor people, which had no house to retire unto: And where there was no Public house to receive them, many virtuous people took them into their proper houses, but specially & more amply, the Bishops and pastors: So that the particular houses of good alms givers, were as little hospitals, and the houses of Bishops as great gods houses. S. Paul commandeth Bishops to maintain hospitality, & above all other sorts of people to be succourors of poor strangers: For, so we read that in particular houses, they received Passangers, washed their feet, & entertained them with no less humanity, then if they had been their nearest Parents. Among whom, if to the woman had not been joined the custom to wash their feet & use them in due sort of hospitality, she could not be received into the ministry of the Church, as to have estate to minister and serve under the Deacons at the table of the poor, & to provide for their necessities: which holy custom Apostolical of the first Church, is yet continued in many places, where Maids and religious Women, professing the state of chastity, are solemnly vowed to this office: Wherein as may be seen what opinion of honour it was to serve the poor publicly: So, let it then in these days be no shame to ask & gather in Churches for this Christian piety, nor to visit hospitals with diligent care to aid them: for it is one of the greatest honours that may be gotten a fore god, & an express estate and effect of true and Christian religion.   

¶ Hospitallitye and Alms in all times have been in sin ular estimation: How hospitals have been named: By what reasons the Scripture inviteth us to hospitality, in calling us all strangers: Exhortation to be housekeepers: Examples of hospitality, and the recompense thereof. Objections against the aid of strangers in necessity, and their confutation. ¶ The 4 Chapter.  
IN all acts of piety, 
Exod 22.23. Levit. 17.2.25.  we find that hospitality and Alms are most recommended in the old and new Testament: Beve (saith God) to the stranger which is within thy gates, meat to eat if he be poor: and sell to him, if he have to pay thee, 
Deut. 10.14 23. Zach. ●. Esay. 58.  for thou art a people holy of the Lord God: In another place, he bids us nourish the poor Levit ministers of the Temple, and cause to enter into our houses, passangers, Strangers, Pilgrims, Orphans, Widows, & poor people demanding alms at our gate, and to break bread unto them, meaning in relieving their hunger plentifully, & repairing their bodies, if they be naked: In recompense whereof, God promiseth large blessings to their houses, & all their posterity. And to induce the israelites to this hospitality, which properly is no other thing than liberality to strangers, for whose succour particularly Hospitals were erected, called by the Greeks Xenodocheia, which is, places where Pilgrims were bestowed: as where the sick were lodged, was called Nosodocheia, and where the common poor were bestowed, Prochodocheia, and in our time all such places of succour named at this day Xenodocheia, bear the name of hospitals for strangers, 
Exod. 22.  or passangers: he puts them in remembrance, that even themselves were strangers in Egypt, forbidding them to do them any dolor or wrong: S. Paul also in a more zeal, saith, that their patriarchs dwelled not but in Tabernacles, (Lodgings portative thorough countries) having no permanent dwelling upon the earth, for that they confessed they searched a better abiding in heaven, 
●. Pet. 2.  by which mean (as also S. Peter with him) he giveth us advertisement that we are all strangers, and being not of this world, we have our country & house in heaven, where is laid up our inheritance with our everlasting father. And therefore let us take heed, as strangers, & be armed against all desires of the flesh, & worldly pleasures which hinder us in the well performing of our pilgrimage in this wicked world. But in deed that we be truly strangers, who searcheth the original of families, yea, of all cities & countries, shall found, that since certain times, we are come out of strange countries: It can not be denied but that we are descended of Sem, Cham, or japhet, the children of No: who for their first habitation, choase the Regions of the Orient: & therefore being descended of them, we can not deny (how ancient soever we make our City or country) but that it was builded many thousand years after, & so, in the consideration of our ancestors, we can not be but strangers: And as god then hath singularly recommended strangers, 
1 Pet. 4. Hebr. 13.  so S. Peter & S. Paul stood in like care over them, when they enjoin us to succour them without murmur, meaning that we should not excuse or complain of the burden of Hospitality, or that we had not sufficient to nourish the poor of our particular towns & dwellings, for by our charity that way saith the scripture, we shall receive great reward: yea, 
Math 25.  even the same which jesuch Christ hath promised in S. Matthew: I was (saith he) a stranger, or passanger, and you lodged me in my poverty, for which hospitality, he promiseth recompense of eternal life: Abraham, Loth, and Tobias, under the habit of poor strangers or passangers, received Angels into the succour of their houses, to whom for recompense, were provided many blessings, as to the first, promise' to have children in his old age: Loth was preserved from the fire wherewith Sodom & Gomorre were consumed: & to Tobias was given the Angel Raphael, for the happy success of all his good desires: by whom was guided & happily reguided, his son with abundance of goods, & restitution of the sight which he had lost: David confesseth that God holds in singular grace, the stranger, pupil, 
Psal. 146.  & poor widow: and in deuteronomy it is witnessed the God keepeth a dear care & protection over the poor stranger: such as have been unpitiful to strangers, have suffered severe punishment, as was expressed by god to those people which denied passage to the poor israelites coming from Egypt into Canaan, & would not afford meat to sustain their lives: But if the Egyptians entreated Abraham so gently in time of famine, what aught we Christians to do to our poor brethren? And as such as gave loving aid to the israelites, when they wandered into Arabia, were highly favoured of God: so, when the Egyptians entered into hard dealing with that people, did they not begin to search their own ruin? Where so long as they gave favour to that desolate flock of Israel, they flourished in all worldly felicity, & were even Lords over all their human desires. All which examples aught to remain to our governors of this time, as warnings to cherish more such poor passangers and strangers to whom the place affords no special favour, credit, nor knowledge, than other the needy sort, natural to their Tons, & known abroad in the country: lest, being abandoned of succours (which is more often seen then pitied) they die under hedges, & their bodies remain in pray to Ravens, Dogs, Wolves, & other vermin of the field: For which unpitiful dealing, great plagues of famine, pestilence, or other miseries have happened to those places, from whence they were rejected: For the death of such as are secréetly killed (as perishing for not being succoured in their nakedness & poverty) procureth vengeance in the scripture against the inhabitants of the place by whose inhumanity those poor souls are suffered to die: What may be then answered against our polletike worldlings of these days, who, with their goodly frail reasons impugn the very express commandments of God, neglecting so many Rich & ample promises (whereof they are not worthy) which God hath made to such as harbour such kind of poor: They allege that when victuals grow dear, it sufficeth their proportion to nourish the poor of their particular Towns, & that if they gave entry to strangers in so strait a time, they should famish themselves, and fill their towns with mouths without meat, and so they hold them unable to sustain so great a charge.  
By which reasons may be gathered, that in time of dearth, it behoveth to suffer to starve & die, the true poor passangers, who, without subtlety or affected poverty, pass only by countries having no commodity of sustenance but by alms, & travailing to overcome their necessities, fall either into the spoil of thieves, (as happeneth to Merchants,) or driven into the wages of the Wars: which of all other refuges is a most pitiful and dangerous succour: In this case as the dealing of one Cite, is an example to other countries, who with common consent dispatch those miserable souls to their destruction, either by Robbery, slaughter, or rage of Hungar.  
So, how can those governors either avoid the crime of Murder, or merit the reward of Christian charity, which at such seasons, and to such people aught chiefly to be showed? when is pity either more necessary, then in time of dearth, or more meritorious then in cases of extreme necessity? we read that we must communicate, that is to say, 
Rom. 2.  distribute our common goods to the necessities of the holy ones, which are christians sanctified: have we not commandments to nourish our enemies, to give them meat if they be oppressed with hunger, & to reach them drink, when they suffer thirst? and yet we restrain lodging and refection from him which beseecheth us in gods name, which honoureth us with his knee touching the earth, & which gives us reverence as to his lord: yea, he prayeth to God for us with joined hands, & offereth his tears for our prosperity, and yet, in refusing to aid him, we chase him also from us as if he were an Infidel: we read that to give to the poor, impoverisheth not the giver, for god multiplieth the corn in the garnors of the Alms giver, blessing him with all sorts of Goods: we read in the Book of Kings, that a poor widow lodged Helias the Prophet in a season of extreme famine, and having but one little loaf for the whole sustenance of herself and family, and imparting it with him as in Alms and charity: Bread was not wanting in her house until the time of fertillitye: An other Woman lodging Heliseus, become Rich, and had a Child for recompense of her liberal hospitality: yea, let us remember when Christ in the desert fed the poor and hungry troop of so many thousand mouths, 
Mat. 14.15 john. 6.  as he was in the exercise and distribution of that Alms, the Loaves and Fishes multiplied in wonderful abundance.   

¶ We must not fear, that by giving Alms, we shallbe poor, for God who is just and true, hath promised not to suffer the alms giver to have necessity: Strangers, above all other sorts of poor, are to be favoured in necessity: Let the countries as well as Cities nourish their particular poor: Such as distrust the providence of God, not nourishing the poor, are convinced by the Turks: reasons by the which we aught not to have distrust: In times of plague, aught such provision to be made, as the poor die not of want and poverty. ¶ The .5. Chapter.  
THen, seeing we have so many commandments to feed & harbour the poor in their necessities, with ample promises confirmed with examples of plentiful graces of God: why should we doubt? if we doubt of his word, we cannot be but Infidels: shall we dare to resist God, impugning so fiercely his commandments? are we not his subjects, & is not he the Lord which can do all things, & which is just and true? In this doubt and infidelity we merit the threatening in Solomon, 
Prou. 10.  That that which we fear shall assuredly happen unto us: Or in place of that, some other more grievous plague: we shall cry to him for aid, and shall found none, neither in life, 
Prou. 17.  nor in death: He saith, who keepeth no reckoning of the poor, or denieth him his just demand, doth wrong to him that hath made him, & who heareth not the prayer of the poor, shall cry, & shall not be hard: as of the contrary, who inclineth in compassion to the poor, is sure to be heard in all his requests, for we have declared that God multiplieth the corn in the Garner, & increaseth the wine in the seller of the Alms giver: who saith, he will give aid to the poor of his own town, and stretch not himself to help others: Rates himself and prescribeth to his will what he thinketh good, & leaveth to God, to do with the rest what he will, which can not but be heaped against him, as an overweening rashness, specially to divide and part that which he hath set in state individible, willing at the lest that we use as great care to poor strangers, as to others that are familiar to the country: The reason why God in the Scriptures, hath more recommended poor strangers, than others, is, that as he that hath most need of aid, aught most to be succoured, and is worthy of most great compassion: So the stranger having neither Parent, ally, neighbour, or other mean of friendship by the commodity of the country, stands in most need of Christian charity? For the which only (being for the love of God only) he is succoured, and not for other end. Therefore, seeing the only respect of the love of God, is more great in this case then in other, greater necessity also requiring, the alms employed there must necessarily be more great, and the charity more commendale.  
Hear, if it be replied that we are most bound to our own country: I answer with S. Paul, 
Gala. 3 Collos. 3.  that there is neither jew, Greek, Scythian, nor Barbarian in jesus Christ: not, neither woman nor man: as who say, we must not make distinction with jesus Christ touching charity, no more, then in the case of Salvation (we mean not hear of Parents & kindred, who in the acts and duty of charity, aught by right of nature, and divine Law, to be first considered:)  
Besides, although (as we have said) there were some fleshly affection, yet the causes are greater to exercise charity to poor passengers, as being more vexed with wants, & have more necessity of help: yea, hospitals or towns (as we have said) were made therefore with the time expressly, and principally for them: For those within cities were sustained in the particular houses of wealth and honest men: Why should not then the place consecrated to their use even from the first institution, be reserved for them? What iniquity is it to take from them, that which they have possessed above prescription of time? But hear I mean not that to relieve strangers, we should be careless over our familiar poor, and leave them destitute: But where is fervency of charity, there the town may suffice to all, so that none perish with hunger: And in our charge to nourish strangers, I comprehend them not but as passangers or wayfairing, and to be refreshed for a day or two in the Hospital, and not to entertain them in idleness, or give sufferance to their vain pleasures: touching the weak & sickly, there is other consideration: For in that, nor in any other act wherein we employ ourselves to do well, charity is not ruled, but is governed by the necessity: And where it may be feared, that a whole world of poor people of the country may flock to the towns.  
That doubt is answered, if there be advertisement given that they receive none but poor passangers: and that those of the country be ruled by a general ordinance, that in every parish the most Rich of common liberality, relieve such as are truly poor, so that none be suffered to come out of the country, but certain, who either for shame, or other necessary occasion will go seek some mean to live by: Such men in any wise must be applied to travail to avoid damnable idleness: of whom, if any fall to disorder, let him be sent from whence he came with severe threats of corporal pains, having perhaps left Father, Mother, wife and children, who, by his absence, may suffer sharp necessity: Touching other fears, which these timorous Alms givers may allege, they aught no more to be heard then Infidels, but are surmounted even by the Turks of this age, with whom are continued goodly Hospitals to nourish the poor, but specially passanger strangers, and that in time of dearth, more than in any other season.  
Let also those fearful Christians, note that as true faith and charity have never any fear, but obedience to God with surety of his word: So the wise man sayeth, that who feareth the Birds, & observeth the winds in doubt of storms, let him never cast seed into the earth, nor make his harvest: even so let not man think that by his providence the City is kept from the evils which he feareth to happen by mean of the poor, as from great famine, & dangerous sicknesses: who sends the misery, and who preserveth the City from it: is it not God? whose grace if we have, shall we not be assured with David, that malice can not hurt us, enemies can not annoy us, nor plague, not nor death itself have power over us? By what means can we better obtain the graces of God, 
Psal. 23.26  or if he be angry, what easter way have we to reconcile him, them by alms & hospitality? if we lodge the son of God in our house, and entreat him with frank will in zealous charity (which we do, in harbouring his poor creatures in his name) Let us think that we stand in such estate of grace both with the Father & the Son, as our requests are always acceptable with them: 
Hebr 13.  Shall we have fear of evil, we that receive him that preserveth and delivereth us from it? he that hath power to cease the rage of Tempests & storms, & restoreth life to the dead? even so of the contrary, if we reject him, and threaten him to avoid from our gates, what wretchedness do we work to ourselves: even no less than damnation? If jesus Christ assure us that making the poor our friends, by the plenty of our wicked richesse, we shall have them as advocates to receive us into their eternal tabernacles: let us not doubt but as they live exercised in prayer for us, so they are heard in their requests, & their devotion acceptable with God: If then by the mean of the poor that pray for us, we have the readier place with & who hath them his enemies can have no access to heaven: then where is our refuge, seeing they are only the heirs of the kingdom of god: In making them our enemies, we provoke God grievously against us, & to chase them out of our towns, or threaten them if they approach near our gates, is to bring us and our City in peril of his justice, who is their sovereign father and protector. There can not be a more just cause to bring in the plagues, & miseries that we fear, then to deal straightly with the poor passengers strangers: here I allow not, that without discretion there be sufferance of free entry to whom that will, but at the lest, let such be sustained, whose necessity most requires it, giving consolation to their poverty, and not cause of further grief in their present sorrow, 
Eccle. 41  which of itself is intolerable enough: It is written that we are bound to compassion over she distress of an other, and not to defrawde the poor of his alms: And if no man be defrauded, but when that is taken from him which appertaineth to him: then to give him that is his own, is but common justice and christian piety: Strain not thine eyes over the poor in his poverty, and delay not that which thou wilt give him to increase his perplexity: if he curse thee (that is if he complain justly of thee) he shall be heard of God, who turneth directly to thy destruction. Let us be therefore affable and mild to the assembly of the poor, for these speeches of the wise man are ministered for our instruction.  

Still touching the recommendation of hospitality and alms.  
But the better to provide for all sorts of poor, it were good to follow the order of the apostles, who elected deacons, 
Act. 6  such as among the people by common judgement had the estimation of honest men and fearing god, and they to distribute according to the particular necessity of every poor of the church, 
●. Tim. 4  to which office were called oftentimes the most honourable and virtuous dames: choosing also inhabitants of the town of sound conscience, and fervent followers of charity to administer the alms by faithful servants.  
This Apostolic custom appeareth even at this day (in many sorts agreeing with that antiquity) in certain ancient towns, where be many hospitals called commaunderyes, as having in every one of them a Deacon, commanding as a special governor under the Bishop or Chapter, to whom he was to make account at certain times of the receipt, & distribution to the profit of the poor: For to all those houses belonged great revenues, because the churchmen liberally contributing, departed the revenues with the Bishop, and the third part or (according to the counsel of Rome in Silvester'S time) the fourth part at the lest was employed that way: the Bishop took the first, the Canons the second, the third was given to the reperation of Churches, & the fourth (as is said) was the share of the poor. There were beside these many general collections, & many particular alms in large charity: many legacies by the testaments of richmen were transferred thither, and after the churches were rich, all fines and common confiscations were applied thereunto: by which means, hospitals become the richest houses of a country. But such wretchedness is happened with the corruption of time, that those Deacons, or substitutes, which we said are called at this day commanders, and the syndics have followed the declination of the time, & converted to themselves what they thought good, not bearing care to their estate and office, whereupon is happened a general discontinuance of Alms giving: yea Bishops and Churchmen also, have either resumed, or at lest restrained their fourth part, and the revenues and benefits growing by Legacies of good men, are lost for want of living: For those commanders durst not draw them into question, either fearing to be reproached for their own dissolutions, or glad to use silence, and live in peace with their usurped share of the living of the poor: And so they have suffered all to be lost which was proper to the poor, both what was in certain revenue, and what might have grown to their relief by casual devotion, retaining to themselves what they list attribute to the merit of their pains, which, besides their travail to collect, should have stretched, to visit, comfort, and care for the poor: If they had with half of that they took, but preserved the houses which now are fallen to ruin, they had yet performed a great part of their duty for these latter times.  
For touching the first seasons, as there hath been allowed no excuse, so in these latter days shall none be admitted, if they do not commit their charges into the hands of such as have power to reduce them to order, which are governors of the policy, who according to God and the zeal to their country, are to take heart & enforce restitution of that that hath been taken away & divided into cantels, whereby the poor house of God is rob by sacrilege: procuring also restoration of the first collections and alms for the continuance of a thing so pitiful, and agreeable to God: For the which the ancient Macedonians were so liberal, that they gave not only one part of their goods, but also offered themselves as S. Paul writeth: Let them search out the ancient debts due to hospitals and let such as are indebted therein be compelled in that which they are bound to pay for the goods they hold of their ancestors: yea let themselves in recompense of the wrong they have done in times passed to the poor, and for the honour of God, say with Zacheas to jesus Christ, that for penance, he will satisfy such to whom he was bound: I will give (saith he) the half of all my goods to the poor, and if I have deceived any man, I will restore it fourfold, 
Luke ●  which if they do not, let them not think that they stand in other state afore GOD, then as men accused of theft, robbery and murder, yea the counsel of Carthage calleth them murderers of the poor.  
And thus Governors having provided that the revenue be sufficient for the poor passengers, and unable people, let the able passengers, after two or three days repose and harbour, have their leave to departed, and the impotent vexed with sickness, be furnished of Physicians and pothecaries for the cure of their diseases, which being recovered to avoid idleness, let them be recontinued to travel and labour for their living: But in case of defect by imbecillytie of nature, or iniquity of time, let governors measure the relief of such according to the ability of their persons, and by their own charitable discretion: and if there be any who either by impotency of limbs, or imbecilyty of age, can not get their sufficient sustenance, let their good wills be favoured and their defects supplied of the common store, applying the old women to the labour of the spindle according to the mean they have to work upon. All impotents of nature, as such as are vexed with the dropsy, & others who being restrained in members are unable to labour, blindmen, & all suffering defects of body, aught to be nourished wholly of the alms: & yet the blind are not so fully excusable, but they may be applied to something, for that in many of them god hath raised supplies of virtues & wisdom, as to Dydimus. And seeing such as are lame, may aptly enough suffice to lead the blind, it cannot be but contrary to good order, to apply stout and able beggars to that office in whom is capacity to travel in their trade: Such as are lame only of their feet and legs, have yet an use of their hands, either with the needle or such like instrument: and such as are only dumb, are not unfite for all that to labour. Touching poor children whose insufficiency of age makes them unable to gain their necessary sustenance, it cannot but be a work of great compassion to apply them to learning in a college under the instruction of some good schoolmaster: by whose industry, and help of god's spirit they may rise in time to be members serviceable to their common weals: such as have no disposition to study, may be applied to other sciences according to the rate and measure of their capacities: Touching poor maids, we have before recommended them to the honourable and virtuous dames of every City, whom we beseech eftsoons, for God's cause, to take to themselves a charge and office of so singular piety.    

¶ General, and special recommendation for prisoners, and that for debts, we aught not lightly to imprison one another. The .7. Chapter.  
TOuching poor prisoners, we recommend them to the public and particular alms: Among whom such as are skilful in any occupation, are unprofitable in prison, where they do nothing but sorrow their estate & time in idleness, and therefore if there be no just reasons to dispatch their causes, it were good they were applied to the exercise of their art, and so sustain themselves by their own mean, 
Esay. 5 8  rather than to consume themselves and goods of others in heavy idleness. But touching the rich sort that hold the poor imprisoned for debt, let them remember what Esay pronounceth against them: great need have they (saith he) to fast and pray, that so aflyct their poor debtor, holding (as it were) their feet upon their necks: they having not charity, shall not do a work pleasing to God to deserve grace, and shall not be heard in their petitions which they shall make in their adversity: unloose (saith he) the bands of impiety, shake of the burdens which charge thee with avarice. Let go such as are broken with perplexities, and restore them to their liberty: dissolve and shake of all burdens: break thy bread to the hungry, and make enter into thy house people needy, & such as have no place of retreat, when thou seest a naked man, cover him, and despise not thy flesh: And when thou hast done all this, thy light shall shine out as the morning, visibly even until it be speedily brought into perfit light: but sooner shall thy health come to pass: as if he had said, if thou be sick, God will restore thy health sooner than thou darest hope for it: And thy justice (that is) thy liberality, shall go before thy face (meaning) shall be presented afore God. Then shalt thou call upon God, and he will receive thy petitions. Thou shalt cry to him, and he will answer thee, I am hear to aid thee: Therefore let not the rich disquiet or oppress their needy debtors, but let them use Charity, and attend till they have better commodity to satisfy their debt: yea, if the debtor, being extreme poor, have not whereupon to live, the Rich creditor aught to forgive his debt franckelye, as he is bound to aid other poor in necessity without expectation of profit from them: so shall they in better truth observe the lords prayer, where they desire God to forgive them their debts (wherein they stand bound to him) as they remit the trespasses of others which are their subjects, whether they be wrongs or common debts.  
But where the poor debtor hath barely whereupon, and yet no other mean to satisfy, unless he cell his lands, houses, or other small goods at little price, there it is good reason the creditor join himself to respite, and attend a better commodity of the debtor, who laboureth to search payment for him: yea, let the poor debtor rather recompense the loss which the creditor may sustain for lack of payment, by the upright judgement and conscience of honest men, the same being the interest which is called just & tolerable amongst all interests civil: But if it exceed this, it is damnable usury, forbidden amongst the jews, who aught to live as brethren: much more than amongst the christians in whom God hath expressed a spirit of more charity and compassion: usury was tolerated of the jews to the Pagans', as well for the hate of idolatry, as because the countries of the next Pagans' appertained to them: and therefore they made it lawful to pray their goods in any sort, either by sleight or force, as by reserving that which was their proper own: and in case the debtors of their race and nation had not whereupon to pay commodiously, if their Oxen and instruments necessary to gain their life, were seized, they were bound to restore them to serve their necessities, yea, bed and garments when they were required for necessary use. In the hardest extremity, the debtor, to content his creditor, was but constrained to serve so long time as the debt might amount unto, yea, until the seven years, which was the Saboth of years: But we find not that by the law, any poor debtor was put in prison. I comprehend not in this toleration, wicked and crafty debtors, very thieves and abusors, who having sufficiently, will not yet pay their debts, but either by session of goods, ordinarily called Cedo bonis, or by some other shift, have craft to cavil with their creditors: such people as they deserve not only strait prison, but the scourge of the gibbet, as subtle and malicious deteinors of other men's goods: so concerning other debtors, simply and truly poor, let the wealthy creditor consider the condemnation of the cruel rich man in S. Matthew, who keeping his foot upon the neck of his poor neighbour in a case of debt, which he had good will, though not ability to pay, was for that, condemned to be perpetually tormented in the judgement of God: What sin can be greater than to afflict the poor, whom we aught to comfort, to make him naked, whom we are bound to cloth, to commit him to prison, whom we aught to deliver: yea, and perhaps in being the cause of his death, to drive his sons into hospitals, and his wife and daughters into dangerous perdition through necessity? 
Exod. 22  it is written that the poor shall cry to God against such as afflyct them, and shall be heard. And as we aught not to spare neither goods nor credit to deliver them whom the iniquity of men would unjustly 'cause to die: so such as redeem captives and prisoners, 
Prove. 24 Math. 25  are pronounced happy by jesus Christ. But here no man aught to reply that it were better not to lend at all, for that makes a wicked conclusion, for that we are bound to give to the extreme poor, & to lend to him that hath goods albeit not in such plenty, but that he hath necessity of some sustenance, clothing, or instruments to gain his living, without which loan, he should fall into need, and be compelled to cell his small portion: Touching the civil loan passing mutually between rich men, seeing there is neither charity nor necessity, it bears no recommendation with piety, but is only a civil honesty according to the custom of an invited feast, wherein is no expectation of recompense: But if it be done to the poor for the honour of god, it draweth to it eternal reward: if they look to be gloried for doing any great virtue, it may be said unto them as jesus Christ said in like acts: The gentiles and sinners do they not that? then there is no glory afore GOD and yet it carrieth the habit of civil honesty and socyetye of friendship not to be neglected, as is also to give presents and do pleasure to our friends and Lords: jesus Christ saith it is no act of virtue meritorious afore God, for that no acts, but such as are done in his name, deserve recompense of him. The poor criminal offenders known to be in prison by slander and false witness, and in peril of execution if they be not rescued, as they aught by the scriptures to be delivered by all means, least innocent blood be spilled which may bring common wretchedness upon all such as might have delivered them: so such as have deserved death judicially determined by full evidence, assoon as they have committed the crime, own a death to God in good justice, & to their common weal for exemplary instruction. There is but one just cause of delay, which is to appeach their confederates, and to affronted them: otherwise all delays of justice (saith Plato) are signs of corruption in the judges, who by delaying of judgement, give opportunity to the party to reclaim grace in time, or to compound with the adversary, or to bring the fact in forgetfulness, or at lest to qualify the rigour of the party offended, or last of all (aspiring still to be delivered) to get committed to the captain of the Galleys, the malefactor in whom is full merit of penal death: In which favour, besides the injustice and damnable corruption, is bred the occasion of many mischiefs, as the revenge of them that persecuted his life, with an unbridled licence to do any evil. Let judges understand that the law of God suffereth not a determined murder to receive accord or composition for money, 
Gen. 9 Exod. 21 D.w. 19  but commanding them to give sentence of death for the effusion of innocent blood, he enjoineth them to take and kill him even before the altar of the temple: as Solomon did by joas. I meddle not here with offenders deserving grace, the remission of whose offence, belongeth only to the Prince, nor with such whom the ancient church received into penance, in which as they suffered a thousand passions, far more painful than the extréemest pang of one death only: so the Church was more edified by that puplique penance, then in the example of many actual deaths.    

The u Book.  

¶ Of the institution of youth, which is a thing profitable and necessary in a common weal: the praise of free schools: what provision aught to be made to build and endue them. The 1. Chapter.  
WE said a little before that the institution of poor children aught to be done in a school: therefore it is now requisite we speak amply both of schools and the institution thereto appertaining: not only for the poor, but for all sorts of children: a matter not only worthy of the first and chief care, but also most profitable and necessary in all sorts of common weals. A College or school is the foundation & flourishing branches of a common weal, the common store house of all knowledge, the fashioner of all young wits, a pure fountain purging all corrupt natures, and as a form or mole of all aswell humane as divine perfections: it is a wellspring of science, and fountain of all virtue: it is the house of discipline, the mansion of the Muses, their Helicon and Parnassus, and the fortress of Pallas: it is the place wherein is performed the first exercise of doctrine, christian life, and institution of piety: yea it is the ornament and glory of Cities, a bulwark to borrows, & to uplandish towns of the fielden and the very beginning, continuance, and pillar of Religion. Thus Colleages, being the causes and perfect effects of so many benefits, deserve also (without comparison) more singular recommendation than all the hospitals of the world: For in Colleges or Schools are nourished and polished the minds of men, being the divine, heavenly & immortal purtraits of the divinity of God, and in hospitals only the corruptible and mortal bodies of decayed men are fed and cherished. In Colleges also poor children may be sustained, if the houses have liberal dowries, the same ministering great cause to the governors to provide Colleges, seeing also it is a common interest to all men to see to the good instruction and education of youth, what course of science so ever they take, as having no ability of themselves to know what is good, honest, profitable nor what is conducible to the safety of their souls, and much less to discern God and search out his will: yea they shall be ignorant in their rule and government of humane reason (so wicked and obscure a nature carry they by sins) so ignorant is their spirit, so perversed their will and affections, whereby those children following time, without discipline and institution, should fall into infinite errors and dissolute manners: and as vice increaseth as the wicked weed groweth without culture or labour, and every mind by his proper nature carried to do evil, where virtues can not be attained without discipline and instruction: so, these young forward plants if they should not be licorred with wholesome moisture and moderated by the industry of skilful workmen, they would bring forth fruits of corruption and troubles to their common weals, and in the end overgrow them to their general destruction.  
Let it be therefore a principal care in chief Rulers, to erect Colleges, building them in places airy, clean, and fair, observing the commodity of the Sun and wind reflecting temperately (a thing very delightful to the wit, and profitable to the health of the body) foreseeing that they carry such state in show and building, that aswell the beauty of the workmanship as the serenity of the place, may draw children of noble houses to pass their youth there, and invite other good wits to establish and follow the study of learning: The romthes standing in such amplitude, and the chambers so many, that they may conveniently contain the numbers of scholars within the house (being very hurtful by many reasons to make separation of students one from another) and under the chambers to be made forms, to the end the Regentes and masters remaining in the said chambers, and having under them the said forms may better keep their scholars in duty, then if their forms were elsewhere bestowed: if the place be commodious, it is necessary to make libraries in the said chambers, which would be very requisite for good Students (for to young children and such as bear no vehement will to study they would be but occasion to hinder or disorder their exercise) it were good they were bestowed in a mild, sweet and soft air (if the place bear commodity) for the recreation and pleasure of wits: the windows of these aught to have aspect towards the East and West, for the South resolveth the wit and dulleth it and fills the brain with hurtful vapour: and the wind of the North (as in winter when it is cold) hindereth the memory, and is hurtful to the liver and lights, because it stirs up defluxion.  
Secondly, a College or school aught to be endued with revenue sufficient to entertain a principal and Regentes of singular virtue and knowledge with wages according to their order and quality, and that with such just payment, that they have no occasion to complain of their common weal, nor of such by whom they are called to the exercise of that profession. Touching the revenues of Colleges (without the which the stately buildings should seem as cages wherein the birds died of hunger for want of provision: goodly to behold, but not to devil there) the Church in other times hath provided for her part a principal Regent: for which purpose she levied four or five hundredth Frankes of estate in the Cathedral Churches for the finding of a man of excellent learning, and virtuous life, who at this day retains the name called Schoolmaster, and the Bishops and common weals supplied the rest as they saw necessity require: wherein for the default of some of our predecessors discontinuing this good and holy institution, I wish our Ecclesiastical prelate's of this time (to restore and recontinue so ancient and necessary constitution) would, where need is, either erect new Colleges and increase their revenue, or at lest repair such as are towards ruin, and of their gross revenues (superfluous for the countenance of a churchman) compart some portion to the favour of learning, honour of God, service of their country, and their own perpetual memory: and as those holy and grave prelate's of the former times saw there were no better means to prevent heresies, and correct vices, then by laying a ground of good instruction in the first years of youth: so, if their successors had succeeded them aswell in example and imitation, as in their huge and wealthy livings, they had stopped the course to many sects and opinions, which only are the cause at this day that Christendom standeth divided in religion, and the kings thereof drawn into acts of mutual conspiracy. In some places, common weals and cities only, have had the honour to build & endue Colleges with a revenue of a thousand or xii. C. Frankes at the lest, for the which they have been and are amongst all other cities most celebrated. Others not having like ability in wealth, but no less forward in affection to learning, seeking not to be slow or negligent in that, which they saw raised their common weal to benefit, and themselves into immortal honour, procured brotherheads to be annexed, levied general and particular gatherings to erect and endue their Colleges, and solicited Bishops to transfer the aid of certain benefices, making by that industry their colleges both fair and rich: wherein, in some places as the prince (to help the want of some towns unable but well disposed to plant such foundation of a common weal) hath wisely appointed the Cathedral and Collegiall churches to bestow Cannon prebends to the relief of Colleges, specially in their capital Towns, where aught to be the residence of learned men to teach the whole Diocese. So in many towns specially in France, where they have so ready mean, and either will not or dare not apply it to use, what great offence do they to their Country, and pitiful wrong to their universal youth? for where their cities are poor, and have chapters and rich churches to supply their provision with the revenue of prebends whilst they are void: yet, they leave the care and providence of their prince without execution, and are negligent in the instruction of their poor & frail youth, for the which they stand not only condemned afore God, but also subject to reproach in all posterity, yea even of the youth themselves, to their perpetual dishonour: (young wits being by their negligence abandoned to vices, ignorance, and all sorts of dissolution) where, if they had been trained in a college, they might have risen to great personages, aswell for ornament, as to govern churches and common weals, even as out of the horse of Troy, issued great Lords in the midst of the City, to the glorious victory of the greeks.   

¶ What Principal and Regent's aught to be called to institute a College: it is requisite they be learned & of good life: instructions who they aught to be by many comparisons. Chapter. ij.  
Having thus provided for the building, and revenues of a College, the next care is to furnish it with a Principal and Regent's of exquisite doctrine and manners irreprehensible to whom young men may and aught to conform themselves in all things, whither it be in speech, gesture, life, or any conversation, not suffering to be found in them any vice, no more than aught to be any stain in a clear looking glass (for they be mirroures of youth) wherein we behold ourselves to the end to wipe away such spots as be upon our face: if it be so (as we said before) that such as is the governor of a City, such are the Citizens, although judgement & reason joined with the exercise of human affairs gives them an understanding to discern what is good and hurtful for them: what expectation or hope of fashion is there in young children, who as apes counterfeiting naturally all that they see done, express as near as they can, the manners & resemblance of their Master. The same was the cause that that great and excellent Poet Homer, in his philosophical poesy, feigned, that Achillos', so eloquent and excellent in deeds of arms, had with him always his Master Phoenix the leader of all good Masters, who instructed him in the parts of well speaking, and was to him always as an example of noble acts: from Pythagoras, Archyras, Socrates, and Plato are derived great Philosophers, and very virtuous Disciples, as good followers of their wise and virtuous Masters, even as from pure fountains, flow rivers like to them in clear fairness: But of the contrary, when scholars shall see in their Masters both ignorance, error, and all sorts of vice, having neither counsel to consider the faults of their teachers, nor subject to correction of any other, may it not be said by them, as in a Greek proverb was laid against a sophister having Disciples like to himself, that of a wicked Crow comes a worse egg: meaning, that by an evil Master whither it be in doctrine or life, is formed a Disciple like to him: For that cause Saint John, and Jesus Christ, called seeds of Vipers such as were enuenemed with false discipline, of a wicked tongue, subtle hypocrisy, and inward malice of the Pharisees, and other Masters corrupted in such vices: we read that the mighty Alexander observing his Master Leonides given to drunkenness, become so intemperate in drinking, that he did many infamous acts, yea, not sparing to kill a dear friend of his, and one of his chiefest Philosophers: It is a thing most consenting to the nature of a child to imitate vices expressed before him in demonstration, & most easy to corrupt him by wicked example, whose nature of itself is full of corruption, & draweth him by kind to vices without the aid of outward doctrine, even as it is easy to one issued of a race infected with leprosy, or other corruption of nature, to fall eftsoons into that disease being natural and contagious, specially if he have familiar conversation or government with such as are infected: is it not easy to make him to fall that is weak, and not able to stand upright. But he that of himself seeks nothing but to poor upon the earth, it is hard to make him climb into high places. Even so the thoughts and minds of man (being from their infancy inclined to do evil, solleine, negligent, and slow to well doing) of themselves will hardly pretend or aspire to climb the high hill of virtue, nor the Muses coassembling in their stately Helicon, & Parnassus (mountains signifying the raised heart and industry we aught to have, to come to the type of true erudition) if they be not led, & as it were drawn by the hand with often exhortation take corgae by such as follow the right, hard, and strait way of virtue & science, which is, scuh as are their virtuous and skilful Masters of long time exercised in their own profession. The ancients in times passed for the many benefits growing to common weals by the industry of learned and virtuous instructors, compared them to good Dyers, giving a good and fair teynt or die to cloth of itself vile and unpolished, which afterward in respect of his excellent cooler becomes serviceable and usual to Princes, Kings, and Emperors: some of them resemble them with learned Painters, who upon their tables draw so fair pictures that there is not so great a Lord, who takes not pleasure to behold them. And some compare them to excellent carvers of Images, who undertaking to work purtreytes out of rude and unpolished stones, smooth them first, and cut them afterwards by such Art and cunning, raising so lively and natural forms, that to make them natural bodies, there seams to want nothing but life and speech, 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: even so do wise, learned. and virtuous Masters with the wits of their Disciples, giving them doctrines and virtues, most excellent pictures, lively colours, and goodly ornaments of the soul. Who, by those things, declares a beauty & wonderful excellency, altogether divine, by the which it hath affinity with God, and is honoured of all men: above all other taking charge to institute youth, the Principal aught most to excel, who, as he is in the first degree of honour and authority over the Regent's and schoolmasters, so, it belongs to him to surmount them in wisdom, erudition, and good life: And being assured of the virtue and doctrine, he must also be able to judge of the discretion of the Regent's, and give them place honourable, and allowance equal to their merits, furnishing always the forms when it is requisite, as if the chief Regent's fail, to supply their default to avoid disorder, and in any wise not to suffer their youth to lose their dear time, which cannot but be to them all a charge of conscience. Lastly they must examine the scholars of high forms, determining forms according to their advancement: otherwise they are negligent in their estate, contemptible, and express not the reverence and obedience which justly appertain to the Principal, and therefore let no College be governed either by a proud, or ignorant man.   

¶ A continuance of the discourse of Colleges by other comparisons. Chapter. iij.  
Such good instructors, teachers and scholemaistsrs to youth, may (also by the doctrine of the ancients) be laid in comparison with Fathers, Physicians, labourers, gardeners, shepherds, potters & goldsmiths, who, according to their actions in the arts wherein they deal, work the like effect, which good tutors, by their doctrine and singular industry, bring forth in young wits They be fathers to the spirits of young children, because they form, and (as it were) regenerate or renew them, to make them by their doctrines spiritual, divine and heavenly, who, of their nature corrupt in Adam, were altogether fleshly and earthly: in which estate, where they should have lived as beasts, they are polished by their tutors, and prepared to virtues, and so made men, and of men aspire to the similitude of half Gods: here also they may (not unaptly) be compared to Bears, who, in the first birth of their whelps, seeing them more like a vile and ugly mass of flesh then breathing creatures, they fashion them into such proportion with continual licking with their tongue, that in the end they give them such a new form of their kind, that by this natural industry, they seem to have reengendred them.  
In this, schoolmasters are physicians to the souls of youth, because they purge them of vile and foul affections, and prescribing them singular remedies, antidotes and preservatives against vices, they prepare by this spiritual medicine a perpetual safety to their souls. Labourers weeding their ground covered with thorns and thistles, and then applying convenient tilthes, make it ready for the seed, which being good, and sown in season, expresseth apparently, what profit and benefit the travel of the plough man brings. Gardeners, by new griffing or impinge unfruitful or savage trees do as it were renew them and change all their first and natural quality of a tree. It is seen in every country of the world, how necessary is the office of a good herds man, to lead and guide his flock, which without his providence would stand dispersed in to many casualties and perils. The potters, of clayish earth, foul to see, but more noisome to handle for that it embrueth the hand, by their art make vessels so fair and delightful, that they are made necessary to the uses of great men. Lastly, who knoweth not, that the goldsmith by the skill of his art draweth out of lumps of metal and stones unpollished, even such fair and precious jewels, that they give beauty and honour to the most stately Sceptres of the greatest Emperors, Kings, and regentes of the world.  
By these comparisons, the ancients gave the world to understand, how much young children stood need of the good and diligent institutions and doctrine of learned Masters, by whose means, changing both manners and corrupt complexions, they are by discipline (as it were) refined, and made others then they were afore by their infected nature: which was very well confessed by Socrates, when Zophirus (a Soothsayer of the conditions of men by their Linaments and outward pourtraites) judged him intemperate and Lecherus, which being found false by all such as knew his spare conversation and chastity: Socrates answered for Zophirus, that he judged not amiss of the property of his outward nature, for that such a one had he been by his inclination, if Philosophy had not wholly changed him and made him an other. The teachers and instructors of youth, resemble aptly the painful masters and tamers of fierce & savage beasts, for in handling them in their first and fearful age they change the first nature of those beasts, and make them forget the vices & errors of their original kind, as we see by young Lions who are made familiar and obedient to their teachers, being of their nature full of fury and cruelty: we see birds brought to speak & Hawks reclaimed from their fierce nature, familiarly feed upon the fist of their keepers, even so by good institutions of grave and wise masters, the wits of children are converted and made tractable to any manners or conditions we will: which can not be done when they are risen in years & stomach, for that their corruption backed with custom makes them careless of correction.  
The tender twig or branch of a tree, albeit it be crooked, may be easily made strait in the time of his tenderness, but being grown to his strength he is more apt to be broken then bowed: The wax whilst it is soft, is ready to receive any impression or form of him that chaffeth it by the fire, but being eftsoons resolved to hardness he bears no comoditye or use: The birds that are taught to speak, must be taken young and made to know the cage: Lions if they be not little, are not made tame but with peril, yea they must be shut in iron grates, and enclosed in strait lodgings, and so of other savage beasts which you go about to make familiar: Even so is it of young children, who in their young ages, apt then to take discipline & instruction, if they be not diligently taught, but that you favour them with sufferance of time and years, you take away the only ready mean to f●●me them as you wish, and they aught to be. They must be instructed by men of learning virtuous life, and great gravity in discretion, yea by such as have been first taught themselves, they must be holden short, and kept with in the compass of a college, for that to join liberty to their inclinations is to make them resolute in evil and lead them in to infinite periles: Plato left many lessons to parents to instruct their children, when they wear young, and by teachers learned wise & well-condicioned: And the scripture in many places enjoinneth them there unto upon strait pain to be condemned with there children in such faults as they shall commit for not benig well instructed: here, for a last resemblance to prove how necessary is the first education to change nature. I may avouch the experience of Lycurgus by two little whelps, who coming of on litter aught also to express on self & common nature, yet because that on was fed in the kitchen, & the other in the chamber where were given to him hares to accustom him to hunt: by their diverse and contrary bringing up, they brought forth diversity of nature, the same being witnessed publicly by the order of Lycurgus, who commanding the dogs to be brought upon a scaffold, set down a dish with pottage, and a quick hare: The kitchen dog smelling the pottage, and seeing the hare run, would not be beaten from the broth till he had leapt up all and licked the dish, where the other no less hungry than he, was carls of the pottage and ran after the hare, as a food more agreeing to his bringing up: By which familiar resmblance, he persuaded the citizens rude and barbarous, to exercise a greater care in the institution of their children whilst they were young, leaving as a sentence, that education passeth nature.   

¶ Wisdom, science, virtue, diligence, and fervent zeal with love to their Disciples, are very necessary for Schoolmasters. The iiij. Chapter.  
TO the knowledge, virtue and diligence of good schoolmasters, must be joined wisdom and deep judgement, to discern the humours, complexions, and working natures of young wits, accommodating themselves thereunto with a fervent zeal, and by the like discretion to administer order to their Disciples, and to themselves voluntary and often labour to teach them, leaving to them no more time of idleness than is convenient to refresh the mind made solemn with study: for as too great continuance or force of travel, breaks the strength of the body, and also long idleness restrains and weakeneth it, yea even to vex it with the lest travel that is: so, in too vehement and continual study is great peril, specially to the soft and tender brain of a young child, which it makes dull even to loath and hate all study, and takes away all aptness and power to comprehend and retain any doctrine: so that as in all other actions, so in this chief mediocretie and discretion is a principal virtue. The grindstone gives an edge to the dull knife, but if it be holden overlong upon it, it looseth a great part of the steel, and is made afterwards unprofitable to cut. The iron put in use, entertains his beauty and proper nature, but being over strained it breaks in pieces, and can not serve the necessity whereunto it should be applied: even so, as the rust eats and consumes the iron because it is not put in service, and too great force either useth it or breaks it: so also, as idleness seduceth good w●●tes and makes them apt to any contrary art, by contrary reason, immoderate labour and too great fervency in study spoileth the soft wits of young children.  
The young and courageous horse of his own nature fierce and hot, desirous to run if his keeper give him the career, but more, if he feel the spurs, doth easily run himself out of breath, and becomes in the end unprofitable: so frequentation of study disposed into vehement and intemporat seasons, closeth the young wit of a child, wherein there is no less necessity of care to his master, then to keep him from long idleness. For that cause is there requisite (as I said) wise judgement and discretion in schoolmasters of youth to provide for all things by rate and measure belonging to their instruction, as to give the spurs to such as are slow & hard of wit, and to others more ready and quick to study by livelynes of spirit, to restrain the bridle, feeding their sharp forwardness of wit and nature, and not to discourage them by fear and rude discipline: by this discretion and wise rule, they glad the sorrowful and entertain them in joy, to the end they become not lean and loathsome, and compel such as are too earnest in study to take the recreation of a scholar: they must restrain the common gamesters, and cut short their demands and desires to play, and yet in any wise forbear to deal rudely with children of liberal forwardness and apt to receive erudition: as of the contrary they must severely correct the stubborn by exemplary discipline, lest they corrupt others.  
And seeing we are now fallen upon the recreation of wits, it is not impertinent to make some present mention of Music, as the thing that most of all and naturally delights and rejoiceth the wit, whereof Plato and Aristotle in their Politics speak at large: it is most sure, that harmony, pleasant sound and voice compassed in measure, is very proper and convenient to appease the affections and troubles whereunto young minds are subject, and to change all moods of heaviness and thought: for which cause David used oftentimes the harp and voice: and S. james willeth men in their heaviness to sing Psalms to recomfort them: and therefore very necessare that the young Scholar learn to sing, and play upon musical instruments, so that it carry that intention, to sing it as a recreation in his other studies of greater importance. For than doth it best and most refresh the mind and draw the fancy from wicked thoughts, when it is grave in itself and not corrupted with wanton songs, wherewith (the scripture is a witness) how much David relieved Saul & qualified his bitter afflictions. But now eftsoons to the institution of children touching Doctrine: if the Master find any of so hard capacity to learning, that their inclination will not be enabled thereunto, let him not abuse and lead the parents in unprofitable expenses: but after he hath given them a taste of the christian Catechism and other principles of eternal salvation (which may be easily comprehended through the singular goodness of God, who comes thus to communicate himself by doctrine to all that seek to be saved) let them be sent home to their parents to apply 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 zeal joined with love to their disciples, nor diligence, industry, not nor good life itself, (much necessary to the duty of good masters) shall be able to advance their Disciples to any perfection: so, where all those parts concur and assemble in one painful man, it is not possible but he shall bring forth a wonderful fruit in his estate: let him therefore try out by infight & discretion, whether his scholar be borne to learning, or whether he be bée-forced to it, and so apply his knowledge according to the ability of the child's wit putting to him no more at a time than is expedient to his capacity: vessels with strait necks receive by little and little the liquor put into them, and others of wider receipt refuse not more plentiful infusion: so that according to the capacity of the vessel, is measured the quantity of liquor 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 behaviour of the stomach: even no less regard must teachers have to the quality of children's wits, not charging nor confounding them with too grave or heavy lessons or doctrines, wherein both the time should be vain to the master, and the labour hurtful to the scholar, for that it would put his wit in peril. And even as it is contrary to all order to commit diversity and too great abundance of meats to the stomach having no power to digest them, notwithstanding the variety please the appetite: even no less inconvenient and hurtful to young wits, are the cloying lessons, albeit they seem to take pleasure in them. But because schoolmasters are led to the knowledge and order of their duty by many Greek and Latin authors, I leave them to the study and consideration of them: not inferring these speeches to minister instruction, but only in passing, to advertise them simply, that having so great a charge, they can not be too curious in the search and execution of their estate: not forgetting the worthy example of Pythagoras, who, taking disciples into charge, proved first their natures at play, wherein a child hides nothing of his disposition, (himself looking out of a grated window for not being seen) and causing to be laid in the place instruments or tools of crafts men, books, knives, sword, and such like things to observe whereunto they were most addicted, he judged by this in what art he was to instruct them: if by long study and his pains, they changed not (according to the desire of their parents) that connatural inclination, he advised their friends to dispose them to such art as their nature inclined them, as to the wars, to merchandise, or otherways, saying (which I do well approve) that there is but one thing to be changed, a corrupt nature, and wicked inclination: for touching the natural vocation, it is necessary, seeing it is of God, to follow it without contradiction, unless we would seem to resist God, because that as every member of the natural body hath his proper office, so God hath given to every man as to the member of his politic and mystical body, a certain instruction (or rather inspiration) to follow some peculiar estate or art above others, which S. Paul calls vocation, wherein we must walk, the better to express 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 lewd school Masters. Chapter. u  
LEt us now handle more at large the incommodities and evils happening by the fault of masters ignorant negligent, & failing in their charge (for hitherto we have touched them but briefly.) And, for advertisement to fathers and parents to provide wise Masters for the institution of their children. Let us also look into the miseries that happen for not having good doctrine in their youth: Wherein not swerving from the comparisons aforesaid in favour of good Masters, but by Antithesis or contrary opposition, applying them to express our purpose further: we say that where ignorant or negligent Dyers, in place to give good and fair die, do either raise an evil cooler, or ill apply that which is good, and burn the cloth, in not ministering fire according to time and measure: What remedy to correct this desperate loss: the cooler can not easily be changed: and the cloth is either lost, or at the lest so defaced that he willbe no more brought to the price and value hoped for: even so when Masters undertaking to imprint spiritual impressions in children, have taught them that which is evil, and in place to lead their youth in good instructions, infect them with naughty principles, either teaching that which is wicked, or interpreting the good by corrupt and false exposition, as not understanding the pretended sense of the author, or else, (as vain and barbarous) bring it to their own purpose: how is it possible to supplant in young spirits this wicked impression, which they have so curiously received: the table, canvas, or parchment, receiving any painting or workmanship of drawing, whatsoever, can not so well be razed that the stain do not appear to the disliking of the beholder, and much less can there be bestowed upon it any other better counterfeit or painting, which will not steane, corrupt, or be defaced by the fire: it is not possible to wash so well a pot which hath always holden oil, but he will keep some smack of his first liccour: and putting wine into it, it is in peril to change his taste and be corrupted: Even so is it lost labour to men to break their brains to root out of the wits of Children false opinions instilled into them from their youth by teachers of error: and much less to cleanse or purge their fancy defiled with unchaste lessons, and stained with dissolute and filthy speeches, yea with acts and examples vile & slanderous. The Scripture teacheth by the figure of the sheep of Jacob and Laban that they should conceive Lambs of cooler like to the rods which jacob showed them in the fountain where they drunk, that even so simple brains receiving any impression by Books or lectures preferred to them in the first heat of their conceiving age, do not only retain and by time express in action their first conception, but also are hardly drawn from it (most specially if it be evil) either by persuasion or contrary instruction. We read not that any Disciple of the Epicurien sect ever become stoic, notwithstanding all the Philosophers reproved that sect, and by infinite reasons proved their opinion most damnable: 
jere. 13.  That was the cause why God said to the Jews in jeremy, if the Ethiopian can change his skin, you may also do well, (seeing you have learned in the schools of false Prophets) to do evil: as if he had said: you have been so much corrupted from your youth by false doctrine of wicked Masters, that you can not now dispose yourselves to do well, and receive the holy doctrines which I give you by my Prophets. But now to the other infirmities: if the potters be not skilful in their Art, wise and careful to prepare and work their first matter, to fashion proper mowlles, and to apply the fire with rate and season, shall they raise any pot or vessel to commodity: if it be evil made, were he not better to break it then to ask a new time to repair it. If the Goldsmith fail in his first workmanship, notwithstanding he have gold ready to make some excellent jewel, he must of necessity break all, otherways he is not to prefer it to the public judgement of honest men. In the same sort, if Masters fail by ignorance, imprudence, negligence, or example, to prepare and make perfect the sacred vessels of the holy Ghost the better to receive his divine, graces & gifts, yea tomake such fair & precious jewels as they may be presented afore God: How can this error, or rather infinite fault, be reformed afterwards? Solomon according to the truth of the Hebrew, is of opinion that, that which is depraved, cannot without great difficulty be corrupted, (meaning, not without the special grace of GOD) Let parents beware to give to their children school Masters, vain, barbarous, and dissolute, seeing without wise instruction and demonstration of good life, there is more peril to their children, then if they put them into houses of leprosy and uncleanness: with good reason, Philip of Macedonia, did not only rejoice that he had a son, but thought him happily borne in the time of Aristotle, in hope of the doctrine and virtue which he might get under the discipline of so wise and skilful a Master. If the labourers fail to till their grounds in season, and replenish them with good seeds, let them look to make no plentiful harvest, but if they suffer the vermin of the field and air to devour the corn in the blade, they shall reap little or no fruit at all: If they suffer them to overgrow with thorns, thistles and wicked weeds, notwithstanding their labour to weed and purge them, yet they leave to the field that which the field would have yielded 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 profit to their commonweal, although afterwards they get knowledge. Not, rather that is to be looked for which the Poet speaketh of, that the light and barren oats, will exceed the good corn: 
Virgil.  the same agreeing with the prophesy of Solomon, that when the vine is neglected, and so overgrown with thorns that the cluster cannot appear, 
Pro. 24.  the sweetness of the grape willbe turned into vergesse. All these we see happen in those times wherein parents are careless 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 dissoluteness, that we may say with Osea, 
Osea 4.  that the sink of iniquities hath overflown the earth, and hath so washed all knowledge and fear of God from the world, that from the lowest even to the highest every one hath corrupted their way. If the earth be not painfully laboured, well séeded, and carefully kept from Crows and cattle, what revenue can it yield to the Master. If the little plant in the husbandman's orchard be not pruned and preserved from cropping of beasts, he cannot hope to see it a great tree, if he water it not, it will whither, and so either be barren, or at lest bring forth fruit of little price: even no more may be hoped for of the young plant or orchard of the common weal (which is the number of youth) 
Mat. 8.  if in their first graffing they be not pruned with good principles and preserved from caterpillars whose nature is to devour both lease & fruit. Christ hath already pronounced sentence against the unfruitful tree, or that yéeldes evil fruit, either to be cut down, or cast into the fire. Even so what other thing do young children procure, but (by their so abominable vices) to hasten the ire of GOD upon themselves, their parents, governors of towns, and the whole realm, expressed in many miseries, as plagues, wars, famines, and desolations of regiments, not speaking of horrible pains prepared for them after their death. We must therefore ply and bend the branch whilst it is yet a little twig, because, being come to his greatness there is peril to break it: if in like sort, the nature of little children, of itself inclined to vice, be not in his green tenderness corrected by discipline, time, and custom will enable it above the power of reformation: When it hath once taken his fold, it will not be easily unfolded 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 said comparisons touching wicked Masters: with answer to the objections made to reject Doctrine: praise of Science: evils of ignorance, and lewd education. Chapter. u  
IF lewd Masters, resemble wicked herdsmen, what hurt do they to young children (being the little Lambs of the park of jesus Christ) when they feed them not with good pasture, which is, sound doctrine, the proper nurture of their souls with out the which they cannot sound live if they use not care to keep them from the jaws of wolves, which are false prophets, but leaving them to the pasture of heretics and sectuaries, suffer them to live at random wandering by hills & valleys of infinite errors: let them behold in Ezechiell, 
Eze. 34  how grievously God complaineth against them, and all other pastors of his people: If such masters be as carls and negligent parents giving sufferance to the vanities of their children as Helie did to his, what masters or governors can be raised to comonweals of such disordered disciples? Such as be tamers of wild beasts if they fashion them not by exact industry, and by long custom, change their nature, see their travel bring forth vain effect, for, that their Disicples put one eftsoons their original habit: Birds taught to speak return to their savage lay, if they be not retained in custom by continual travel of their teachers: Even so lewd & wicked schoolmasters, neither learned, diligent, nor tractable to tame and frame the natures of children for bearing Discipline, make them at last like themselves, and worse than they wear when they first took them in hand: If they put evil doctrine or administer lewd conversation to them, what greater pain then to reclaim them: and what more hearty grief then to see them infected and not to be cured but by painful remedies: Tymotheus demanded double wages of a father presenting him with a dissciple that had been ill taught by an ignorant master: he said that to make him meet for new doctrine, he must first draw from him that which he had learned before, other ways, to administer good instruction should be but pains and time lost, even as we see good wine to be spoiled, assoon as it is put into a vessel of vinegar or other sour Liquore: And as to preserve the goodness and true taste of the wine, it is meet first to make clean the vessel: So who goeth about to institute & instruct youth, left him give no liberty of corruption, for there doctrine profiteth nothing, where wicked affections remain: But if teachers have knowledged and will to reclaim children of hard and infected natures, where in nothnig is better than continuance of art & diligence they shall in the end bring them to facility of virtue & manors, as we see the young horse fierce & haughty of nature, after he be well manned becomes tractable to the service of his master, and better conditioned then the rest: The earth over grown with bushes & thorns & less easy to be broken with the plough, is made more apt to bear good fruit when it is purged by the diligenc of the laberor, where, if the ground be sandy, or covered with fern, it is not made half so fruitful by any industry of husbandry: The vine spreading in many branches and leaves, if that which is superfluous be cut away, becomes more fertile and flourishing: Thus, by the consideration of these similitudes, we see what great benefits come by the instruction of youth by wise & learned masters & the infinyt & intolerable evils rising by such as are lewd and ignorant of instructing well disposed wits in doctrine according to their excellent & divine capacity: But we must not conclude by this default that it were better to leave children without any instruction, lest they fall into the discipline of such teachers, for that were as much as to give consent and liberty to the destruction of children, and so abandon them to the peril of all wretchedness: many are the commandments in the holy scripture to parents for the good instruction of their children, and specially in the knowledge and fear of God, enjoining them for that purpose to search out men sufficient, even such as we have described: with the scripture, reason also teacheth and natural judgement, that we aught to be instructed even from our youth. For as the mind (as Aristotle saith) is as a table whereupon nothing is written nor painted, and so of our own nature we can do nothing but think evil, speak, and do evil: so reason is none other thing in us then a little spark of light, & yet so darkened in our obscure nature, that it can no more guide us to march in the darkness of this world, than a little snoffe of a candle showing darkly in a lantern dimmed with dirt or other filthiness, is able to give us light to pass in surety through dark and dangerous places: it may be aptly resembled to a flash of lightning in the night, which when it showeth upon the earth, gives a certain glimpse of light, but very short, leaving afterward the traveling man in greater darkness not knowing which way to take: even so, when our reason hath advertised us of that which is good, being presently occupied with the affections and dark passions in us, strives not valiantly to repulse and dissolve them by her natural light (being of herself of too great infirmities) but yéeldes to them as soon as she is surprised, leaving us in greater perplexities of our obscure mind than we felt afore. Whereupon as we may conclude that reason without doctrine, is as a spark quickly quenched, having no more power in a man to do well, than a body hath mean to travel without a mind: So, to the end we stumble not upon error and vice, it is necessary we have a perpetual, clear, & burning light of mind, which is doctrine and holy erudition. For the same difference that we find between light and darkness, doth Solomon set between the wiseman and the fool or the ignorant: christ calls the ignorant, blind, who if they undertake to lead others, fall altogether in the ditch, wherein is signified the extremity of errors, whereunto do run headlong all such as have not true science. It is said in the law, that for the infirmity of this reason and natural depravation, men aught not to do what seemed good to their judgement and mind, but must raise their regard to that which God commandeth, specially in matters concerning Religion: for in things natural and civil there was more liberty. Then seeing children are corrupt, (as Quintilianus saith) before they can go, being nourished in delights rather than understand them, and love the vices which they learn in the palaces of their parents, afore they have ability to judge of them, (such is their infection even from their first education and nurture) they stand need of rate and measure, and to be corrected even from their cradle. We said before that doctrine changeth the mind and makes it fructify, for which cause the scripture compares it to the good seed, which as with good tilth brings forth good fruit, so without it, the best grounds would rather yield thistles and thorns, than grain of profit: as happeneth in often experience by the best kind of corn, which diligently sown but in common ground, turns oftentimes into poppel and light grain, either by the fault of the ground, the time, or the labourer. So there is great need, that with the doctrine and good institution of youth, there be suffered no corruption of manners. We see the ground without tilling and seed brings forth of itself naturally and without art ill herbs & weeds, much more would our nature produce vices, and needeth no instructor to do evil: where virtues come by force of instruction and labour, aswell of the masters as disciples. For having in ourselves but certain seminaries or as little matches which we must kindle by force of blowing, applying matter to entertain the fire if we will make any. So we must suffer this nature of ours to be qualified and fashioned by doctrine and labour, as we see fire stricken out of the flint by the instrument of steel.   

¶ Continuance of the said comparisons. Chapter. seven.  
THE Philosophers esteemed a man without learning, as a slave that doth all his actions by force, where the learned hath a liberal agility to all virtuous doings: they compared the man without Science to a beast, accounting him not worthy to be called a man reasonable, of whom one of the greatest glories, is, to use reason, which he can not do if he have not Science: For which cause, Solon the Law reader of Athens judged not the natural father worthy of honour and obedience of his child, if he instructed not his youth in learning, and exercised his tender years in virtuous conversation: which opinion albeit is condemned of the Scripture which enjoins to children strait charge of duty, love reverence, and service to their parents: Yet so great faults of Fathers and Mothers by the just judgement of God, deserve no duty at all in their children, having only received of them generation & fleshly nurture, 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, seditious and ruins of good common weals: And when they come to the scaffold the last pause to the gibbot) they dissemble not, but cry with main voice, that if their Fathers had made them familiar with correction and discipline, they had been far from those miseries: 
Pro. 29.  Truth and discipline (saith Solomon) be two things that give correction to a young man: and the child that is left to his will brings his Mother to shame and confusion: meaning, that a young man without instruction, can give no delight nor honour to his parents, and to his friends he cannot but bring rebuke and infamy: So that if he be not reformed by good doctrine, and induced to good by the spirit of God with a true faith and charity, he can not by his own nature, but dream upon all evil, no more than the thorny brier can of himself shake of his pricks, or the wild tree bring forth sweet fruit if he be not oftsones gryffed: And therefore it can not be justified to say that it were better to leave a child to live at his own nature, wherein (as S. Paul saith) is found nothing but depravation. Not, let him taste of good doctrine, which willbe 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 answered, even so soon as in the child is expressed a mind capable of doctrine: as to some at five years, to some rather, and toothers later, beginning with them easily, or (as it were) by pleasure, without threats, the rod, fear, or constraint: For as science of itself is liberal, so it requires in such as seek it, liberty and freedom of wit: But if there be cause or place of correction, let it be for evil doing, and wicked speaking, as when negligent children, drawing to too much play and loss of time, do mutual injuries with corruption of manners. Where God is offended, as in malice and wicked speech and work, correction must not be dissembled even from their infancy, in which age (above all other things) they must be instructed to pray to God, and by little & little accustomed to fear and serve him as much as the state of their age will bear: Saint-Ierome holdeth it well done that the child be taught even from his infancy to bear the yoke of the lord, with whom Solomon agreeth, saying: Remember thyself O young man of thy creator in thy youth, learn even from thy youngest age to fear, honour, love, and serve thy God: And David is of opinion that there is nothing wherein a young man correcteth better his life, then in considering and keeping the commandments of God. Touching common doctrine, it must be ministered gently, familiarly, easily, and if it be possible without the rod, according to the surname of schools, being called a play or exercise of learning, where young wits must be induced as to a pleasant play, giving to the young scholar some small thing of pleasure to encourage him after the travel of his lesson. And for his better society in study, it is good to join him to a companion as a spur to his Book, Proponing to him that merits some price commending the victor, and blaming him that is overcome, yea sometimes driving him to tears, and yet afterwards recomfort him, applying to the slow wit for advantage some what more labour of the Master to the end he despair not in study being always overcome. This emulation in study must be continued even in great scholars, for one of the greatest spurs to study is mutual envy among companions, as glory to win, and reproach to be surmounted: if there be any young children malicious, melancholy, spiteful, or negligent, let the commandment of Solomon be applied: 
Pro. 33.22.  Restrain (saith he) no discipline from a young child, for if thou strike him with a rod, be shall not die of it: beat him with a rod, and thou shalt deliver his soul from hell: if malice be gathered in the heart of a child, the rod of discipline will root it out of him: who spareth the rod to a young man, hurteth him, and showeth no love to the health of his soul, but he that keepeth him familiar with the rod; declareth his affection to him. Therefore Masters that flatter their negligent & lewd children, entertaining them in their vices for fear to lose the profit they get by them, or to draw a more number of scholars, commit triple offence. First against themselves being guilty before God of all such offences together with other those faults which their scholars shall ever commit. Secondly, they further the damnation of their disciples, who, such as they are nourished, & suffered, such will they remain (saith Solomon.) Lastly they do great wrong to their parents and common weals, for that by the evils of those children, the parents shall have perpetual sorrow, and the common weal continually vexed: And in the end, such Masters by the just course of God's judgement, shallbe hated of their scholars, and the gain they shall get shall never rise to constant profit, but perish before their eyes.   

¶ Master's aught to instruct their Disciples whom they receive into commons touching the body with the same labour wherewith they institute their minds, praises of Science. Chapter. viii.  
WE must not forget here, that even as masters aught to feed the spirits of children with good learning, form them in civil manors, and keep them from corruption by evil example & doctrine, standing as condemned afore God, & deserving so many eternal judgements, as their disciples by their negligence shall commit offences: So they are bound to no less care to nourish and to entertain in health the tender bodies of their young scholars: where in it is chiefly necessary they understand their particular natures, together with the quality and operation of meats, and so (as physicians) prescribe their regiment touching the quantity and quality of their feeding, I mean, that according to the natures & composition of their children, they must vary in sorts & measures of meat and drink, giving to some more and to others less, As to great lamps where are great matches, there must be more infusion of oil, then to the little ones: other ways where is great match, and little oil and not often dropped in, the fire will easily consume and put all to ashes: Even so young children whose nature bears a more ardent heat & are more dry than others, must eat oftenner than such as are cold and moist, as are the phlegmatic sort: Let therefore masters entering in to the charge of children consider carfullye of their order of diet: And as they aught to take heed not to train them in intemperate or delicate feeding, which makes them gluttons and wanton, and draws both body and mind in to infirmities and corrupttion: So let them no less beware to nourish them hardly, and with meats of evil taste, for great sobriety in young children wekneth their bodies in consumption of the root humour through the natural heat which is ardent in them: by which default they fall in the end into a restraint of breath or tisycke, and by the nature of evil meats they come to ill digestion the worst of all lamentable and incurable diseases: by these two extremities unwise masters procure to their disciples expedition of death and so are no other than the murderers of them: wherein such above all other are most guilty, who taking children in to commons or pension for covetousness do either feed them sparingly, or by sluttishness prepare them corrupt and unwholesome diet: wherein they merit sentence of condemnation as traitors and suttels murderers of that simple youth, abusing wickedly the trust of their parents, who through their defaults, are the proper deliverers of their own children to peril of death: wine also (being the instrument that leads them in to many sins) can not but shorten their life: it burneth by his natural heat the tender substance of young men, even as the flame of fire consumes the oil, and so devoureth the dry matter and wood already set on fire: Then seeing the young child is no other thing than fire: to give him wine, is as to cast oil in to a furnace to increase the heat and burn all: for which cause Plato in his common weal restrained wine from youth till after xviij years, and from those years till the beginning of old age, he suffered none to drink wine, but qualified with water, and yet in great sobriety: Besides all these, wine provokes to whoredom, and engendereth collar adust, which in the end by immoderate use, turneth into malencolie and so in the flower of their time makes them diseased with diverse kinds of cold and incurable sickness, by which occasion the ancients in great reason called wine poison being in temperately drunk: But if masters are reprehensible for the offence of this education, no less reproach belongs to fathers and mothers who foreseeing not by counsel to whom to commit the institution of the youth of their children have oftentimes mor care to entertain horsriders and falconers for the delight of their trifling fancy, then to provide good and learned schoolmasters to breath knowledge and manors into their precious children: yea they had rather spare a few crowns to the hurt somtims and utter destruction of their children, in committing them to sellie ignorant, corrupt and covetous masters (whom to favour their purse they take by report with out other proof) then departed with liberal allowance to worthy & sufficient men for the good institution and bringing up of their youth, for the which they stand in hazard of the severe judgement of god, as guilty to all the wickedness which their children shall do together with the miseries happening to them, for not being instructed and their youth trained by wise and worthy masters. But a little more to touch the fond covetousness, and inconsiderate consideration of such Fathers, is not that man too far from his senses, who careth for his shoe, and not for the foot for the which he had caused the shoe to be made: even no less undiscrete is he, who seeks to heap and get great store of goods, and is negligent to form and fashion such to whom he must leave his wealth: if that man be a natural fool (saith Solomon) who breaks his body and wit to get goods, and knoweth not his heir, or whether he be good or evil.  
What more extreme folly can be in a rich father, who having children to succeed him, provides not to make them able to use his goods after him?  
But leaving by necessity his gross wealth to a sort of foolish and corrupt children, neither worthy to possess them, nor sufficient to use them, is he not more fond than he that Solomon speaks of, who condemned not the rich man but for his too much care to heap goods, and had no surety to leave behind him good heirs, the same by experience happening to some fathers now a days, who, of their children will not make them worthy and able heirs to their wealth by good & diligent institution: such Fathers are evil advised, who in the framing of their frail children, bear most regard & care to their purses. First in training their children by unworthy masters, besides the loss of time, they make them learn many things which of necessity they must learn eftsoons to forget: by which the Fathers vainly spend their money, and to the hindrance of their children: withal, besides the inconveniences happening by wicked education and forming of children, aswell to themselves as to others, the miserable infants rising into age and judgement, are ashamed of their nakedness: know not what estate to practise, not they have no honest mean to live in honour, nor trade to entertain their necessary life: where the learned, if they be not left to amplitude of living and goods, their learning and industry are lines to lead them easily to preferment. And being left rich by their parents: they have means at pleasure to keep and increase their revenue. Learned men have honour, rents and revenues, where ever they go: they are welcome where they come, and have reverence in all Countries and companies, doctrine is a nurture to go to the end of the world, without suffering necessity. It is a rich treasure that can not fall into poverty: it is a guide that will not let us err in the ways of this life: it is an unconsuming light to light us in the way of virtue: it is a perpetual pleasure without envy, the very honour, ornament, and glory of a man: for it formeth in man sweet delivery of words, orderly method of reasoning, and brings him to perfect judgement: so that science is to the mind, the same that the soul is to the body. For which cause Aristotle being asked how much the ignorant man differed from him that had learning, even no less (sayeth he) than the brute beast from the natural man. And so with good authority we may conclude, that a man without science, is as a body without a Soul, or as a simple humane beast when she doth no injury to any: but being corrupt and cruel, he may be resembled with the fierce & savage beasts: if he be subtle, he degenerates into a Fox, into a Swine when he is a glutton, into a dog when he is impudent and intemperate, into a Wolf, when he spoils poor people, and into a Lion, Tiger, & Libberd, when he useth slaughter and tyranny: yea Seneca called an ignorant man, but an Image of a lively man.   

¶ A continuance of the praise of science: exhortation too build Colleges in Towns. The 9 Chapter.  
But now let us return to our Science, which, seeing it is as the soul or spirit of a man, it makes him reasonable: and if it be divine, it makes him altogether celestial: if the man be corrupt, it corrects him, and purgeth all his wicked affections, whereupon in good reason it is named the medicine of the soul: if the man be poor, it enritcheth him: if he be low borne, it makes him noble: if he be contemned, it honoureth him, if he be little it makes him great, & raiseth him into dignity: and of a mortal and miserable man, it giveth him immortality and makes him happy. Then if learning be one of the most excellent benefits, yea a treasure above all riches, comprehending in itself all that man can wish for the contentment of all his desires, and perfection of all human felicities, and seeing it is gotten in a college, the permanent mansion of science, yea the palace of the Muses and their Helicon: how much aught we to be affected to erect stately Colleges in every Cathedral Town, and endue them honourably? whereunto the learned men getting there the mean of their honour and dignity, aught to bear special favour, and the virtuous sort to contribute frankly, seeing by them they have received their virtues: yea and all others have interest therein, for respect of common benefit, as doctrine for their children, and correction of manners, and to themselves exampes of all virtues? Parents (being Colleges in the town where they devil) shall always be assured of the certain discipline and institution of their children, and understanding from one time to another, what advancement they have in their College, they shall not lose their money upon credit, and much less put it to hazard and fortune, as they should if they sent them further, where they are also uncertain of their profit and success in learning. For being far from them, they hear but opinions & untrue praises of the learning of their children, who in the mean while run forth their time in play and pasing the streets, looking (as the proverb is) who hath the longest nose, and live altogether as lost children: wherein for the most part, they are little holpen though they be in the charge of Masters. For that if they be not learned, their scholars will hold no great reckoning of them, and give less heed to their councils, lessons, or repetitions. If the masters (not learned) have special times to go study in some University, what scope hath the scholar to abuse his absence in all insolent liberty: the master occupied in his private studies, hath neither care nor leisure to administer teaching to his scholar: for that it is to much for one body to bear two burdens, and one man to apply well two trades. But if he be corrupt, what example gives he to the poor children if he be given to sects, what shall be his doctrine? had it not been better (in this depravation) for the infortunate father to have had no child at all? yea, if there had been in his Town a school, there had been no such dangers, withal it had not cost him so much, and yet the money he spent had remained in the Town, where he had surety of the principal and Regent's for the institution of his child, which he could not have, sending him far of. I mean not hear, but when the scholar is in capacity to be received into any Court of arts or grave doctrines, as of the Mathematics, Physic, Law, and Divinity, that he be sent to more famous Universities. But at the lest afore his departure from the school, let him know the parts of composition in Orations, and be resolute in Verses and histories, and ready in the parts and rules of Philosophy, wherein let all Fathers remember the admonition of plutarch, and not suffer young men alone to go to any free study, until they be so prepared and confirmed in virtue, that they need no further censure of their life and manners. This being not observed of fathers, breeds many inconveniences in their youth, specially to give liberty to children, when they have need of good instructors, for that they begin to feel the fume of fire in their head, find their own stomach, & rise into weening by their wits and knowledge, but more by their houses and riches, which make them aspire to the reputation and title of Masters: And (which is more to fear) they assubiect themselves to their affections and fleshly desires, wherewith they are more solicited in that age, then in any other: Besides, in the general consideration of public profit, there be three common commodities: there is first a great revenue for the town where the school is, seeing the money and victuals which else should be carried elswhether, remain there to the relief of many. merchants cell better their merchandise: Artificers have more vent of their work and labour: and Physicians, apothecaries, & such necessary sorts, find more liberal use and gain of their science: yea, there is no kind of people in a town which in some sort tasteth not of the commodity of a College: lastly, the whole youth of a Town finds by the presence of a school, a help to learning, and a ready way to good manners, and so by such institution and discipline they are prepared to virtue: wherein this aught to be a special care to Governors, that after the erection of their school, there be not so poor a young child in the town, which is not constrained to go to the school to learn the principles of faith & commandmentes of God: so providing that the poor may be taught by alms till they have age to travel, or if their inclination draw them to learning, let there be providence by the contribution of the best. And being risen to ability in learning to take in charge children of good houses: it is the best act of charity to prefer them afore others, not the lest convenient for such charge by their diligence which necessarily they must use above others in consideration of their poverty and hope of advancement: and so from the estate of masters in private houses they may in time become serviceable to their common weal: which is all in effect I will say now touching the commodities and benefits growing by schools, wherein young wits, do as it were, but play their prize to a greater excellency. For if they aspire to profit, riches, eternal pleasures, honours, dignities, to know God, and seek their salvation, let them have learning, as the principal mean to lead them thereunto. And if men suffer so many cares, and toils of body and mind to compass those benefits, much more aught we to suffer to reach to this liberal doctrine by the which are to be obtained the infinite and perpetual felicities? if doctrine be the nurse of virtue and honour, if we love virtue and honour, aught we not with the same affection to seek and follow the mean by the which we aspire thereunto? It is not possible to have true honour without virtue: for which cause the romans erected two temples joined together, the one dedicated to virtue, and the other to honour: but none could enter into the temple of honour, but he must first pass through the sacred house of virtue. Honour and glory follow the man of virtue, as the shadow doth his body: but if the ignorant or man of vices pursue honour, it fléeeth from him as from his adversary, and can hold no conversation with him.   

¶ Examples of commodities which Science bringeth to the learned: with a brief enumeration of the profits which happen to the world by men of knowledge. Chapter. x.  
SCiences conjoined with virtue are the honourable pleasures of a man, perpetual profits, and immortal glories: they be also the happy and eternal riches, which men may carry with them without any peril: They delight, profit and honour the learned man in what place so ever he be, & bring him (even amongst the most barbarous) all honest commodities for his life: Diogenes taken by the Skommers or Pirates of the Sea, and sold as a slave to incivil people, got such credit & estimation amongst them, that they offered him to their King as the most honourable present they could make: and the King proving his singular knowledge, committed his children to his discipline, and his person to his direction and counsel: yea giving him authority to institute laws for the policy of his kingdom, he shaked of his ancient and accustomed barbarietie. This Philosopher obtained of the King, free deliverance of all such as were taken and made slaves with him: whom when he returned into their cruntreys, he gave 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 subject to the thief by land, nor the pirate by Sea, & much less in peril to drown by all the shipwreck in the world. Those riches he meant by the liberal sciences, most certain and perpetual treasures to him that getteth them: They are the goods, wherein Bias was esteemed more rich than Croesus, and in whose respect he held all other treasures in perpetual contempt, even as who is rich in gold and silver, holds not reckoning of lead and tin: And therefore when his town was taken by assault of war, & that his enemy gave him liberty to departed with all the goods he could carry with him, he would not vouchsafe to take any riches. But being asked why he carried not away the goods of the town, as gold, silver, and other precious movables, he answered, I carry all my goods with me, meaning that science and virtue were his goods. What honour had Plato by his learning when it wrought him grace even with the greatest tyrants, who, contrary to their condition, thought him worthy of high reverence: yea the enemies of Athens, taking him upon the sea gave such honour to his science and virtue, that they saved his life, notwithstanding they were sworn to the slaughter of all the Athenians falling into their hands: if he had desired riches, he might have exceeded all the mighty men of his time, and so might also all the other Philosophers, the same being expressed by Thales Melisien, who, being reproached of his poverty & called beggar, made such providence for wealth by his excellent learning, that in short time he carried no occasions to be called poor: wherewith when he had choked the slanderer, he declared immediately the base estimation he made of worldly goods departing all his treasure amongst his friends, the more freely to follow Philosophy. Thus these Philosophers, took such contentment in their spiritual riches, that they esteemed the goods of the world not worthy so much as of a simple care: for that being corruptible and transitory, they bring to men more burden than benefit: They held also in like contempt all worldly honours and natural pleasures, contrary to the spiritual felicities: For which eternal riches Anaxagoras contemned with great constancy even from his first youth, all the frail possessions and delights of the earth: For, being descended of a great & rich house, he left all to go to study at Athens, and being become learned, he said he had lost himself, if he had not lost and left the riches, pleasures, and honours, to the which he stood possible by the amplitude of his house. But for all this, who seeks to heap masses of earthly goods, and commodities of a plentiful life, may have easy means thereunto by learning, by the which even naughty and corrupt men have been entertained in honour and estimation: as we read of Dennis the Syracusan tyrant, who chased out of his kingdom, yet by his learning had continuance of honour, and kept a school at Corinth, from whence for the favour only of his science, he was readopted to his principality: when cruel Nero was threatened to be cast out of his Empire for his tyranny, he answered, it was not that could make him careful for his living, for that all regions nourished learned men, and who had a trade was sure of maintenance by it: Great are the benefits that grow by the men learned in the laws, through their counsels and good judgements in the decision of differences, controversies, and wars: and in distributing to every one his particular and due right, what service do they to God? What excellent profit comes by learned Physicians, in the cure of diseases? What pleasure is sweeter to the sickman, then to be eased of his pain? Many are the benefits in a common weal growing by well experienced governors, wise in polletike Philosophy, and learned in the laws, but much more by the divines: Yea learned men being virtuous and honest, do in the world the same which the soul doth in the body, without whose action subsisting, the body would fall dead, and become a carcase of earth: yea that which the son doth upon the earth, without the which as men would wander in universal confusion, so there's would be no more delight in this life, and upon the earth nothing but dark misery: it is not to be doubted, but as the shadow followeth the body, so riches and honours are due companions of virtuous science: to what estate of honour are raised wise counsellors, Precedents, and Chauncelloures, whom God seems to honour by titles divine by reason of their estates whereunto they are called by their excellent learning? And Kings and Princes give this honour to learned men, that they receive counsel of them, are governed by them, & wholly turned into their direction, and for recompense, endue them with the highest estates of their Realms, and give them the use of their princely and proper authority. Touching the Physicians, the wise man saith, they have honour of Kings and Emperors, and reverence in all regions and common weals: But for learned divines, and Preachers, and for the honour of their learning, I say, that if they teach sincerely, and express their doctrine in their conversation, they are called of jesus Christ, the greatest in the kingdom of God, & by David resembled to the firmament and stars of heaven: for they shall shine in perpetual eternity. Touching the profit which they do to the whole world (not speaking of riches and dignities which they aught to despise in their hearts) by the mean of their doctrine, it appears plentifully, aswell by their Books 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 body politic: For look how many temporal commodities the light brings to the world, or the salt to preserve meat in season, or the eye serves to man for his necessary uses, even so profitable, and necessary are learned men in the church. And therefore for conclusion there is nothing of more dear care and recommendation to governors of countries, nor that brings more honour and profit to all and any whatsoever then a College or school from whom all those honours, estates, riches, and dignities, do draw their beginnings: wherein I may compare it to a fountain of a paradise terrestrial, watered by four goodly rivers issuing out of it: For so out of this college or school the clear fountain of all learning, do issue, the arts liberal, law, physic, and sacred divinity of the doctrine of which, the Church, the true terrestrial and spiritual paradise, is plentifully liccored to make it every where fructefie in all profitable and delightful fruits: if there were no fountain in this paradise all would become barren: no less would happen if it were dried up, by which occasion in the end the world would bear no flower of honesty, nor fruit of virtue (the little plant, which I resemble to youth, being become dry without any humour in the root, that is, doctrine, by the which it aught to flourish and fructefie.)   

¶ It is necessary for many reasons that all scholars remain in one college. Chapter. xj.  
there resteth no more but to debate whether it be not good that scholars remain all together: In the greatest and best judgement of learned men it seems very requisite that they be all lodged in a coledge or school for these three reasons: The first belongeth to discipline, the second to doctrine, and the third is ciui● Pythagorical, (or rather christian) as shall be said: All thee containing one profit & necessity for a true 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 comparison it is best observed and entertained in a coledg: for there are given orders, statutes, instructions and precepts, to them of the house: where the foreigners (such as be with out the coledg) are not, nor conveniently cannot be constrained to be, but specially they can not assist such orders as are privately distributed to the pensioners and chamber fellows of the colleadg, And for correction of faults there is no mean to exercise it upon such as lodge with out, both for the all beit they are not known, yet if complaint come, the offender finds help in his absence: where by it happeneth that for want of discipline. that sort of youth is nourished in their vices, being far better that such children had followed some service under the correction of their parents or masters, then with the study at their book, to learn to do evil, whereby the profession of the school and scholars suffereth slander: Thus vices rise to increase in such disordered youth for want of that good instruction in the knowledge & fear of God, which duly is administered to the household scholars, and for lack of rebuke and correction when they were taken even in the action of their faults: And by experience this may be avouched for truth, that familiar doctrine of the fear and love of God continued every day in the school, which draws so well young children from doing evil, that it doth much to take away the necessity & use of the rod: But for the children of the town seeing they have not the commodities of this discipline, it belongs to their parents to keep them in exercise and not suffer their frail children to fall in to corruption by their ease & household examples: Touching doctrine, it is not possible to work such ripe effect in scholars out of the house, as in them that remain ordinarily with in the coledg: I mean not at the times of readings and lectures, which is free to all to assist and to profit all in comen: The household scholars have in their chambers or forms, repetition of their lectures even by the regents who have well studied & understood them, which tutors, if they have not excellent knowledge, are not able to repeat to their pupils, because they understand then not thoroughly: for as the regent notwithstanding this great learning, gives himself to study the lecture two or three hours before he deliver it to the scholars: So if the tutor have not ability of learning how can he record with his pupils the substance and meaning of the lecture: whereunto albeit his learning enable him, yet having thorough all the forms some scholars what leisure can he have to study the lectures: then what ability to make it familiar with the understanding of his scholars: To repeat the lecture, it is necessary he study it one hour at the lest, and if he have for every form two, there are three hours appointed to the repetition to his pupils of one form: and if he have of three forms only, he must spend at the lest in the study and repetition of lectures to interpret them as he aught, xviii. hours the day. Let parents therefore (for the better instruction of their children) choose no tutor but such as is learned, and not encumbered with many pupils in several forms, which is a mere abuse to the father, and a spoil to the time of the scholar. In a College, they are tied to a continual diligence in study, where the forreynors take their vain exercise in the streets and fields, measuring their play at their own pleasure, and oftentimes run into liberty of will, if they have not good masters. Besides, they in the College have particular disputes, speak Latin continually, and have Themes at times and hours when the students in the town can not assist: they have exercise of declamations and plays of Comedies sometimes, in which excellent and necessary contention of learning, the town scholars have no opportunity of instruction: yea they are in continual exercise & war of learning, 
Pro. 27.  by which profitable emulation Solomon sayeth, that as iron is made sharp by iron, so wits, by mutual controversy are best provoked to study.  
The third reason proving it necessary to be instructed in a College, is the love wherein they are nourished & confirmed by a common habitation altogether: for which reason Pythagoras made a college calling it Caenobium, as a Covent living together, as brothers of one house, and as Monks do in a monastery. To which order most of the other Philosophers reduced their colleges in Athenes, where the masters lived with the scholars, instructing them in doctrine and consocietie of love and friendship: So that scholars, living and leading conversation together in a college as in one house, are induced to conciliation of love, and learned to entertain and retain friendship for ever, which Cicero esteemeth a strong league and knot of society and inseparable amity. Then seeing it is a great and common benefit to a whole country, that young children take knowledge and love together, to the end that as they rise greater in body and years, so they may increase in community of mind with perpetual peace and concord.  
It can not but be most necessary, that they lead a common life together in their youth in one College under one principal, and by the conduct of many Regentes: the same being the cause why in the beginning of the book, I allege a necessity to build Colleges, large and roomie, the better to contain all the scholars of a Country: wishing the whole multitude to observe the institutions of the house, and aswell forreinors as household Colledgers being subject to their Principal and Regentes, to obey the disciplines, doctrines, and common statutes of the house without any diversity and contradiction.   

¶ In a College or School, there aught to be statutes authorized by the Universities: the duty of Governors and townsmen to the Principals and Regentes: the office of masters to their Disciples, and of the scholars to their masters. Chapter. xii.  
I Need not now repeat what aught to be the quality and estate of the Principal and Regentes, having resolved that before: and much less entreat of the number, seeing it rests only in the judgement of the Governors and principal of their college, to rate that, according to the multitude and capacity of scholars: only I beseech the founders and governors to erect laws and inviolable statutes for the establishment and guide of their College with the judgement of their Principal, authorizing their statutes by all the Courts of their province in inviolable stability. For as the laws divine and humane are (as it were) the strength and walls of common weals, even so are the statutes of a College, the fortress and bulwark of the same, without the which it can not be long kept from disorder and utter ruin. Let the benefactors and Citizens honour their College with often visitation and contemplation of the principal and Regentes, to whom for their learning sake belongs that merit of honour, but specially if they be come far off to do service to their City, leaving their proper Countries and private commodities. By this visitation it will come to pass that the principal and Regent's shall be better obeyed and feared of their scholars, and they which with their tutors, and altogether better moved with common readiness to do the duty of their College: and in cases of wrong, injury, and vexation offered by any, let them join with them in aid and council to advance exemplary justice: wherein, in applying favour and protection to those that represent them all, aswell Magistrates as general parents of a whole province in the institution of their youth (to whom then if injury be offered, the Magistrate and whole common weal have interest therein, and therefore with common affection aught to pursue the offender to public justice) they do honour to their common weals in those learned men, who, resorting to Universities, or other public or private places, will give honourable opinion & rapport touching the policy and order of that City.  
To be short, there can not be to great honour, reverence, and affection borne to those persons, by whose industry in the institution and education of youth, so many benefits grow, as by them, whole common weals become happy: so that if men love and honour virtue, science, honour, dignities, riches, rest, and public felicity, much more aught they to honour and cherish those men by whom all those benefits are brought to whole countries? If Fathers and mothers bear so dear love to their children, with desire to see them rise into manners and qualities of civil men? aught they not with great affection to embrace and cherish such, by whom in their places, and with no less Fatherly zeal their children are instructed, taught, corrected, and trained even to their desires yea, if their Disciples were their proper children by kind and blood, they could use no more affection to make them learned and virtuous. In deed such deserve not the name of masters, who, bearing no frank care and love to their scholars, seem as marcenary men, and but to regard the present gain, holding their Scholars in negligence, and their parents in hypocrisy touching their pains & diligence.  
Touching the principal, he aught to love his regents as his brethren, who as he is the ancient and first in authority over them, so, by the scripture, to the eldest is ascribed the pre-eminence and supreme rule in a family: and acknowledging himself as a brother, in the advancement and protection of his brethren, giving them aid and favour to his uttermost power and credit: in an other consideration he is called the head of the regents and scholars: (the regent's being the chief and principal members of the body under the head, and the scholars the inferior:) So that as he being a brother must behave himself to his brothers in brotherly office, and as the head, govern his most principal and excellent members with a chiefest care and duty, and so see the rest bear mutual amity one to another. In like sort aught the Regent's to acknowledge all love, fear, and frank obedience (as they are warned by the law of God) to their eldest and most ancient brother, forbearing (as near as they can) to grieve their head or give him any occasion of offence, the same being altogether against the law of nature, God, and man: as in a natural body, by how much the members are near to the head, by so much do they travel to give aid and pleasure to their natural head, as retaining of it more providence or influxion: even so scholars (according to all law and reason) aught to bear, love, reverence, fear, and obedience in all subjection, to their head and principal first, and next to their Regent's: yea the same love, honour, fear, and obedience, which they own to their parents, and duties to the Magistrates, aught they to perform substantially to their principal and Regent's being as Lieutenants to their Fathers, Mothers, and Magistrate, and whom the Principal & Regent's love with the affection of Fathers, no less then if they were their proper children: For recompense, therefore, let them honour them with equal love and duty, and with reverence as to the formers of their wits, and Fathers of their learning, always considering that if their had not been instructed, their ignorance and vice had taken from them all dignity and honour in their life, and as blind men, they had walked in perpetual darkness, falling into errors, and never confessed God, and in the end had been perpetually wretched. In which respects as they well deserve to be loved and honoured as their Masters: so, yet they are bound to it most of all, when they are risen into knowledge, by which they receive the honourable fruit of their studies how often so ever they see themselves honoured for their learning, how often they gain by it, when they take most pleasure in their Science, and see themselves raised into dignity and felicity above others because of their learning and virtue: even so often let them honour the remembrance of their Masters, and embrace them with perfect love, as who were their original & happy means to raise them to those estates, and without whom, they had been contemnible to the world with out any honourable ornament of nature, forbearing the rudeness of some unthankful disciples, who being once highly mounted, make no more reckoning of the stirrup that raised them to their high seat: wherein much less that they deserve that they have, but with unthankful children not acknowledging to their parents their due honour nor the aid and duty which they own them, are not worthy of common life. Let such and all other unthankful people remember, 
Rome 1  that it is a sin which S. Paul finds condemned of Christ to eternal perdition, and a sign of reprobation with God.   

Refutation of the false judgements of some proud worldlings touching the profession of schoolmasters: with a praise of that profession. Chapter. xiii.  
MAny there be of too fleshly and reprobate judgement, who, either ignorant in the dignity of learning, or sworn enemies against it, despise the state of schoolmasters, 
1. Peter. 2  calling them by many scornful and ridiculous names. But according to my former opinion, I hold it afore God, a calling most honourable and acceptable, and in a common weal, the most profitable and necessary profession. For if knowledge be commendable, & virtue deserve honour, much more merit of reverence belongs to such as teach them? If to men using great estates and offices, be reserved an universal reverence? What less 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 benefits that grow by their counsel, commandment and authority: is there less duty of renown and immortal praise to such as are the authors of those benefits by their learning? If men learned in the laws profit so much common weals? If Physicians be so necessary for that in them resteth the cure of bodies? If lastly by the divines we find comfort to our heavy souls: how much are we bound to such as are the first causes of these divine fruits, who are the schoolmasters, without whom and the foundation by them laid in those doctrines, they had never ascended to those seats of honour: when we see a goodly building so excellent in beauty that the world gives it singular estimation, what can we ascribe less to him who laid the foundation and raised the work to that excellency than the principal praise? For if fair, delightful and profitable works be so generally praised, nothing less is due to the hand that fashioned them: Who delights to behold a goodly picture, doth great wrong to the painter, if he ascribe not much to the commendation of his skill: yea, if there were laid on but the first colours, yet the beholder aught to be thankful to his industry and labour. But if such as nourish our mortal bodies deserve great affection & memorable renown, much more are we bound both in love and perpetual duty, to them that minister food to the immortal spirits of little children: if so great reverence be reserved to Physicians, for helping the health of bodies, which one day must die notwithstanding: Is there not more merit of honour to such as cure our souls of immortal diseases? The scripture pronounceth many texts to the shame of those which despise schoolmasters: of which profession Christ seemed to make his Apostles when he spoke to Peter: if thou lovest me feed my Lambs. What other thing is it to feed, then to nourish & teach in good doctrine: and the Lambs of the flock of jesus Christ (according to the natural property of speaking) are young children, whom he holds no less dear than his proper flesh. I say not that under that name are meant all sorts of people, and yet it can not be denied but that those littleones deserve chief instruction: For S. John, after he had taught in divers countries, (being compelled to leave them for a time and go elswhether) by special writing said to the little ones, comfort yourselves O ye young ones, 
1. john. 2.  in that you are (by the grace & word of God) strong and virtuous, for that the word of God remains in you, and that you have vanquished the wicked spirit through the grace and merit of jesus Christ: Yea Christ himself caused the little children to come into his school, 
Mat. 18.19. Luke. 18.  blaming the Apostles (being yet of the flesh) by cause they let those littleones for coming to him, as though he would not have taught and holpen them aswell, as even the greatest: but he commanded to bring them to him, and pronounced them (in that instruction and imposition of hands which he gave them) worthy of the kingdom of GOD, saying that to those and such like the everlasting world belongeth: Then such as receive little children into discipline, exercise the office of jesus Church: the same stirring up 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. john, and the Prophets had many disciples, who otherways were called the children of the Prophets: it is written, that many holy men went through the world to teach scholars with this intention, that with the rules of learning, they should also instruct them in the principles of faith, and by that mean, win the Fathers & mothers to jesus christ: amongst these Origen was not the lest zealous: and S. Gregory the Pope refused not this vocation for certain hours of the day: For which considerations, a certain learned doctor of our time, 
M. john Garson of Par.  and chancellor of a famous university, had no shame to go thorough the Colleadges of the universities at certain convenient hours, and teach little children in familiar doctrines which he did for the love & zeal of God: And being oftentimes reproached by other doctors, that he showed an example unworthy his place, specially for that there were sufficient tuters to that purpose: he answered that they were as fleshly doctors, resembling the Apostles not yet in full liberty of the spirit, who, by glorious opinion forbade little children to approach near to jesus Christ: alleging that there was no duty of access to him but by those that were grave: I ask of those fleshly doctors, whether the shepherd that keepeth the Lambs of a Father of household do not as good and agreeable service to his Master, as if he had in charge greater sheep? If a Father show more dear love to his little children, then to those that have riper age, followeth it not by congruent reason, that such as give succours to those little ones and keep them from danger, deserve better recompense of the Father, then if they had done service to his greater sons? If the little plant in the garden of any Farmer, be so much cherished that the eye of the owner is seldom from it: he then that watereth it, prunes it, and defends it from the cropping of beasts, and other injuries, what service doth he to the owner? Yea what greater pleasure can he do to the Farmer: whose young plant without this industry, were subject to spoil, without hope to yield any fruit: even as if the little Lambs of the flock were lost, and the young children corrupt, there were no expectation of restitution of that loss and corruption. The schoolmaster then, having in charge these little lambs of jesus Christ, and the preparing of this tender plant of his garden (which is the Church) and last the leading of these little children, being the delights of the Lord, how acceptable is his loyal and diligent service to his Lord, and to God? And if such as slander these little ones through wicked doctrine & example, deserve to have fastened to their neck a millstone, and drowned in the bottom of the deepest Sea: What recompense or reward is due to those tutors & schoolmasters by whom those littleones are instructed, and led in example of all holiness? Are they not worthy as Daniel sayeth, to shine as the firmament and stars of heaven in everlasting glory, and to be called the greatest of the kingdom of God? Yea (according to jesus Christ) even the most happy of all? And if every one aught to receive the reward of his travels, as there is no estate of more hard labours, more great pains, more perpetual perplexeties, and more often reproaches, yea being even as little martyrs: so there is no profession wherein are less faults: For the Masters seeking but to communicate their learning with their disciplrs, never endure their vices: if they speak evil, they correct them: if they do evil they are punished: they never give them liberty of idleness though they allow times of necessary recreation. In this estate is nothing but chastity, for which cause they are called Pallas, and the Muses being Maids, by which occasion, not without cause the Poets feigned Pallas the Gods of wisdom and maid with her nine maiden sisters the Muses, who also as they signify the exercise of sciences, containing in it virginity and perpetual honesty: so they are called sisters, as being all of one mutual society, and individible conjunction. There is no thing but virtue, and godliness in a school, and therefore it deserves well to be called a religion: if in any books of the pagans, there be words uncivil, bearing to unchaste love, or expressing numbers of Gods: the scholars are advertised by their tutors, that they are speeches of infidels which knew not God, and therefore in taking the rose, they may leave the thorns, and being taught the good, they are also warned from that which is evil. What resteth now more to be alleged of these detractors and scoffers of the estate of schoolmasters, so noble and happy, and almost the general cause of all the benefits that are done in the world: where they being men of vain and light spirits, are also a people unprofitable, and a burden and charge to the earth, Rats and devouring vermin of the garnors of good men, because they have not passed by good schools, where, (with civility in speech and life) they might have learned some Art, profitable to their country, and honourable to themselves: when they die, they cannot leave any testimony that they lived upon the earth for that to them posterity can prescribe no memory of God. These scoffers by contempt call schoolmasters Magisters and Dominos, which turns as a glory to them, for that they have those names common with jesus Christ saying to his Disciples, you call me Magister and Domine, sum etenim so schoolmasters are Magistri, by the state of their teaching, and Domini, for that they command their disciples, and give laws to their affections and lusts: where those despisers of good men (for whom according to Solomon the terrible judgements of God are prepared) are thralls and slaves to their passions: 
Pro. 19  yea, it is to be feared, that they are even the bondmen of Satan, whom they obey, and are the executors of his commandments, whereof the greatest and most pernicious, is, to contemn the good sort and vex with violence and wrong, men of learning and virtue, being an estate that most batter the kingdom of Satan, & bring ruin to his tyranny. But notwithstanding their scoffs and vain impediments, they are both Lords and Masters, as exercising both authority and discipline in their jurisdiction of their small common weal, aswell as the greatest Magistrate of the earth: and to scoff with those scoffers, we may say they have their sceptre in hand, with distribution of high & inferior justice: for they condemn, justify, and absolve, & when they condemn there is no appeal: yea there is such direct policy in their common weal, that it suffereth neither disorder nor confusion: where it is hard to these incivil jesters to put order in their small families, compounded perhaps but upon two or three persons: but crying some times as the blind man when he hath lost his staff, strike sometimes without measure or reason, reaping by their disorder, a grievous curse to themselves and families: whereupon is no great cause of marvel for that being not able to govern themselves for want of discipline, they have less capacity to rule others: For end let them remember the sentence of Seneca, that evil doth he merit to command others, which hath not himself lived long under the discipline of good Masters and learned to obey their commandments: So that with Solomon I may answer them at full, that a wicked man, can not but lead his tongue in wickedness, and who abhors good men, are detested of God.   

An exhortation to young children to study. Chapter. xiv.  
Moreover, weighing with the common benefits coming to comonweals, the sweet profitts that grow to singular men by learning: I exhort all young men to the study of the same, their nature specially inclining, and their ability consenting, making conscience to loose one only minute of time, according to the examples and counsel of Theophrastus and Pliny. Whereof as the on in saying, time was a most precius expense, signified, the no more aught men to consume vainly the lest part of time then to make prodigal expenses or waist of a most delicate meat: so the other held all times lost, which were not employed in study, the same being the cause that he would not suffer his reader to repeat to him one word twice, alleging that it hindered his time to pass further, and learn that which yet he knew not: where ●he consented with the most part of all wise men, whose opinions were that in all things aught we to be liberal saving of our honour & time, in which two things being so precious we aught to be so sparing, as not to be prodigal in either of them not to our very friends: But to come to knowledge and virtue, they must first demand them of God, who is the only disposer of them: the lord (sayeth Solomon) gives wisdom, 
Pro. 6.  and knowledge and discretion comes from his mouth: 
ja 1  who hath need of wisdom let him ask it of God sayeth S. James, who gives it abundantly, and reproacheth none of that he gives them, but enjoineth them to humility, for on the humble and meek, he bestows his grace: secondly it is necessary to take such masters as we have described good, learned, diligent, and discreet: Thirdly, there must be applied great labours, and servis travel, which abeit seem heavy and painful at the beginning, yet after the first taste be past, they shall feel a most sweet juice or likquor in the fruit of learning: for which cause Jsocrates resembled learning to a tree, whose root is sour and the bark bitter, but in the fruits, is a most pleasant & delightful taste: Plutarch wills men not to stick at the labour, that brings any great or excellent benefit: for with the infinitt and glorius recompense afore God, and the whole world of such labour, the custom of those pains makes the burden easy: which was right aptly advised of Cato, that virtue hath her exercise in hard travels which pass away, but the fruit there of remains eternal being a perpetual inward delight of the mind of man: Therefore much less that labour aught to terrify or with draw young wits from study but, in the consideration of knowledge accompanied with profit, pleasure, glory, and immortal name, there is great cause to convite them to a voluntari forwardness besides that by custom, those labours are made east and pleasant containing in them a feeding delight: the same judgement may be made of virtue, of whom learning is the nurse, and most faithful preservation which is the reason, that as a man riseth in knowledge, so he increaseth in study more than at the beginning: And being come to greater skill, he feels not at all the gravity of his pains for that inward delight of mind which he finds therein: and so aspiring (as it wear) in an ambicius zeal to learning, he finds that the knowledge he hath gotten is nothing in regard of that which he is ignorant of, according to the answer of Socrates, that his knowledge was yet nothing in comparison, of his ignorance: Fourthly to attain to learning it is expedient to use with the labour you take, intelligence or understanding of that you learn, order of studies, repetition, conference, and exercise of memory, and style: Intelligence aides the judgement, order, repetition or conference, and style, frame the memory, which of all other faculties of the mind, is most necessary to knowledge as being the gardien or keeper of them: for as the imagination aprehendes, the understanding comprehendes, debats, and judgeth: So the memory reteins & as a treasure conserves what so ever is heard, seen and read: And to have a good memory it ss necessary to understand perfectly that is learned, seeing to things well understand, memory is a faithful and plentiful storehouse: order serveth as an artificial memorial which was familiar with Simonides, and for that he was judged to excel in memory: Repetition engraveth the impression of things which you will retain, and therefore if was a custom amongst the followers of Pythagoras to repeat every day that which they learned the day before, which made them above all other Philosophers most singular in knowledge: as indeed we know nothing but what we have committed to the guard and keeping of our memory, for if we have learned much at times and do not retain it, we cannot say we know it, if we cannot remember it and apply it as the occasion of our purpose requires: no more than that man may be called rich which gained much in times past, and kept little: but better may he be esteemed wealthy, who having got much, hath of that to serve his use plentifully, & do pleasure to his friends. So that above all, let young wits exercise their memory by diligent and perfect intelligence of the which they study, then by exact meditation, and after by repetition in themselves, or conference with their companions, not learning that which they do not communicate or dispute with an other, (the better to commit it to writing) or else reduce it into common places, which willbe to them as certain perpetual memorials.  
The will must lie long in the die the better to take a continual cooler, other ways much less that it would be died to an excellent and lasting hue, but of the contrary the cooler would be course, and yet fade quickly: it is then requisite that tutors who have judgement for their Disciples, apply carefully these means, or better if they know any, for the better institution of their scholars: not doubting but that memory (as doth the spirit) is quickened by that exercise, and seems to rise into daily increase by that mean, even until it touch the type of singular perfection. There be that have ready wits, and sharp memories by nature: but nature without art, without doctrine, and exercise, is a thing maimed and unperfect: but having the aid of these, it yéeldes wonderful fruit, even as the fertile ground well tilled fructifieth the better, without which industry it would yield an unprofitable harvest to the owner. And as there is no ground so barene by nature, which by ploughing, fatting, and labouring, is not reduced to some frui●●, by the same reason there can not be such dull wits and short memories, which by the benefits of the means aforesaid are not sharpened and made better. This I bring in by the way, the more to stir up young spirits feeling such weakness of nature, to travel to correct them by those industries, as we read Demosthenes by importunate and continual labours reformed so well his vice of nature being given to stutt and very unapt to learn, that he came to excel even the most excellent Orators of his time. In this sort then, both the one and the other young wits aswell sharp and forward, as slow and dull, are exhorted to get knowledge, for the which (together with acts of true virtue) they are truly acknowledged worthy of the name of men, as without them, they are but creatures masked, rather than men: neither worthy of worldly honour, nor resolved of the certain mean to their salvation, and much less able to comprehend what God is: knowledge will enable them and set them out to what estate they like to follow, and bring them honour, though they will not make exercise of learning. And besides the pleasure, they shall receive by it sweet profit, and assured honour: yea be it that they profess estate of arms (a life seeming far estranged from learning) even there also doctrine gives the greatest aid, according to the fame of the Athenian Captains, who, being learned men, brought forth acts more valiant and wondered then others: and by learning, the great Alexander, Caesar, & Augustus (amongst other princes most learned) have brought no small renown to their enterprises and acts of war. For this cause the poets have feigned Pallas (signifying science) armed, and as a leader of a camp: meaning by that fiction that an army is most surely guided by Captains learned, as in whom resteth most subtle and sharp spirits, and a settled judgement of all the policies and strategemes of other ancient captains conquering towns, countries, and kingdoms. Besides this, the memory of such valiant acts would perish, were not for the writings of learned men, who being Captains, as Thucydides, julius Caesar, and josephus, or at the lest men at arms, as Sallust, have a better order of description, than such as know nothing but by hear say: to such as hold that learning make men's minds fearful & to much deliberate or thoughtful, it may be answered, that in the liberal and noble minds, it rather works an effect of greater courage, as is most certain in the former examples. And touching thought, it is necessary to consider with advise, when, where, and how to direct attempts of war, wherein, as it is found true in common experience, that council and discretion in wars do more than force, so, it falls out most commonly, that battles governed with rash boldness, bring forth unhappy issues: where, wisdom ruling fortune seems to go with God's deliberate providence. For a last praise of learning in attempts of war, we find that the Lacedæmonians painted the nine Muses armed, declaring that men of knowledge do then best dispose and instruct in wars, when specially they have practised their knowledge by some experience, which gives them a skill to fight with more wisdom, and greater courage. This is in effect that I had to say in exhortation to young wits, to follow the study of learning, and withal to answer such as hold that learning profits not artisans, merchants, not nor Gentlemen, if specially they follow arms, but makes them fearful to follow the hazard and fortune of war: an opinion sufficiently proved false, aswell by reason, as by certain experience of many worlds.   
The end of the u Book.   

The vi. Book.  

¶ Of the office of every estate, and first of the duty of the husband to his wife. Chapter. j  
WE have now to handle the duty of every estate, with the particular conversation of all sorts of people, except Magistrates, governors, Physicians, apothecaries, & Surgeons, principals, regentes, and School masters, and office of scholars to their masters, of all which we have debated before: and therefore the better to prepare and order our discourse, we will begin with the three first societies, beginnings of natural policies, and natural foundations of all common weals, that is, of the man and woman in marriage: of Fathers and mothers, and of children: of masters and servants: and of Maistresses and their handmaids, and so pursue successively the other qualities and conditions of diverse persons.  
Touching the Husband, he aught to acknowledge himself to be created of God (and that with action of thanks) man, to his image and likeness, to the end to represent him hear in all perfection of understanding, of judgement, and of reason. And albeit he hath erred (I mean in Adam) and is fallen by sin from that similitude & Image of perfection: yet he hath always retained (by God's goodness) more than the woman some excellency of nature touching the mind, & force and ability of body, by both which reliefs of his first creation & nature, (when he useth them in seasons and exercises) he hath achieved many right high and memorable acts. So that by how much he hath that advantage above the woman in those natural virtues, by so much more is he bound to express and show them in the government of his wife and household: And therefore it is meet he keep in society with his quick and sharp understanding, a deep judgement, and a reason exempt and free from all vain and wicked affections, which he shall then perform to his honour, and praise of his kind, and pre-eminence of nature, when he shall most deck and set out his mind with knowledge (specially of GOD) which is as a light to the mind in all her speculations and human actions: and when he shall be garnished with faith, and rescued by the aid of God's grace, presented, and communicated to the humble & good livers: And so a man taking this course, with common and diligent exercise in virtue, may marry 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 exceed xxxvi. years, a time for marriage prescribed by hesiod and Aristotle. I think they spoke chief of Philosophers, and such, to whom, by the perpetual exercise of their youth, was no opportunity or leisure to marry) nor sooner than at xx. years (if there be no just causes of anticipation) as not to restrain the vigour and natural faculties of strength and growing, which continues commonly until xxviii. years, by which the life is shortened, and children engendered in the weak age of their father, are subject to debility in corporal stature, partaking more of dwarfs, then of substantial and perfect men. The same is also a lawful cause to stay maids from hasty marriage, specially afore they bear sufficient and just stature, and their natural forces resolved: other ways they stand in peril of the inconveniences with their husbands, which afterwards can not be remedied. I know the positive laws advance the time of marriage, giving liberty to the man at xiiii. and the maid at xii. years: not that those laws approve that prerogative, or anticipate marriage by commandment, but only by permission, to provide for and bridle those intemperate lusts, which easily can not be limited in young men left to idle liberty, and without the authority of parents: by which occasion without this mean, their hot youth would carry them into adulteries, incests, and rapes, with other filthy delights of the flesh, wherein they would wallow as little pigs in puddles. This council I give by the opinion and consent of natural philosophy, according to the which, wise men are wont to govern their bodies, and keep their youth from corruption. And in the Scripture we read the young men grown to perfect stature, as Jsaac and jacob, had xl. years afore they married: a time wherein they were able to enter wedlock by holy and wise judgement, not to accomplish only the pleasures of the flesh (unworthy for such as know God) but of purpose chief to raise procreation (according to the institution of marriage) whom they had then discretion to instruct in the knowledge and fear of God whereunto they are enjoined by scripture: 
Phil. 5.  leaving the other cause (which is the remedy of infirmity) for such as vexed with hot lust stood in danger to slide into the corrupt effects of the flesh.  
The youth of Jsrael were never admitted to marriage, till they bore age to be enroled in the books of mustters for the wars, the better to be able to defend their wife and children against enemies: wherein the fact can not but bear against all reason to commit a wife to a husband, in whom is neither force to defend her, nor discretion to direct her (both which are most necessary in marriage) and much less being poor himself, hath no mean by art or ability of industry to provide for his wife and household: great sure is the folly in any man to aspire to marriage afore he have attained to the virtues requisite to the honourable direction of that estate, and by discretion can employ his wealth gotten to uses, 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 rashness that leads men to marry being not yet prepared to entertain and provide for the necessities of it: by this the seed of poverty is sown in all parts of a kingdom, whereof the harvest is more plentiful then of other things: their children have their succour in begging, & their wives yet young, are constrained with dishonour to wander to the great peril of their chastity: In the mean while, till nature establish compotent years, let this forward youth be tamed by travels and continual labours, let them be enured with sermons and doctrine, by the which they may restrain their passions: but specially on festival days, a time when idleness joined with liberty, invites youth both to do and think evil, yea if there be any feason reserve of the hollydays from their spiritual duties, let it be performed in some plays or exercise of pain and travel, by the which both the mind shall be discontinued from idle thoughts, and the body taken out of the care of beastly desires: But seeing the intent of marriage, is the hope of procreation, such as are cold of nature, defective, and impotent aught not to marry: yea if they be married by false persuasion, the marriage may be dissolved: Such also as be unclean and diseased, aught not to intermeddle marriage, as well for the respect of their common weal, to the which their children should not only be unprofitable, hurtful and burdenous, but also in consideration of themselves, but more for their issue, whom they know are (by their occasiones) to remain always misserable, for they are not ignorant, that such as themselves are, such shallbe the effect of their seed and generation: So that what other thing can it be to them, 
Toby. 6  but a perpetual infelicity to see their stock and children languish in wretchedness afore their eyes? Yea their whole house borne to this misserie, not to on suffered good day in all their life with out sorrow, and sighing, 
Gen. 8.  and bear (as it wear) a death upon their backs even from their first birth: In this the woman disposed to marry aught as well as the man not to make fielthy lust the principal end of her marriage, (for that were to enter wedding with infidels) and an intention reproved in the scriptures, as in Tobyas it is said that a devil called Asmodeas, killed seven husbands of Sara the first night of their marriges, who for the only lust of the flesh, and desire of her beauty, had married her one after another. So did the children of god marry afore the flood (I mean the sons of Seth which had learned to serve God) who seeing the daughters of men (that is descended of the race of Cain) worldly, fair, and bravely attired, married with them: For which carnal affection (for they turned afterwards from the fear of God) the Lord roase in to such ire, togteher also for other vices of that world, that he sent a general 'sblood: And jesus Christ gives to understand, that that lust & disordered pleasure, are the causes that married folks, called to the spiritual banquet of God, make no rekconing of of it, excusing themselves by the hindrance their marriages, which aught rather to be aids and common means for the man and woman to animate one an other to search God, in whose name they are assembled to pray, to prospero them in their marriage, & give them children, whom they may instruct in his law, acknowledging that they are mortal, and if they offend God and live not in him, he can and will punish them with some misery: I say not but beauty is requisite in marriage, as we read Jacob was more desirous to have Rachel to wife, because she was fairer than Lia: And albeit in many places, wives are praised in the Scripture for their beauty (which is a gift of God in nature) yet, it is with this lesson, that men take heed, that it be not the only cause associated with lust, to entice the mind to marriage. For such societies of wedlock as they, are not of the Israelites and Christians who have commandments to renounce the affections and lusts, and to put on a new man: So, they can not but stand in danger to be profaned by such affection, as not differing much from those fleshly marriages, for that which partly the general flood was sent to drown the creatures of the earth. Touching wealth or riches for the which many do marry, and in that only consideration, not marrying wives, but their wealth, many enter wedlock with their Mistresses, and choose sometimes wives whom they know to be barren, old, and counterfeit: In whom having no hope of procreation, what other thing do such husbands but abuse marriage through covetousness, & profane it, no less than others by unbridled and whorish lusts: The poor aught to be married with the rich, according to the custom of the Lacedæmonians: And in the Scripture we found that men bought their wives as Jacob redeemed his, wherein as it is a great reproach to a man to take charge of a wife, if he have not ability and mean to maintain her: So in such societies, (I mean by unlawful means in persons unlike in quality, and contrary in manners and nature,) it happeneth, that seldom is found true friendship between man and wife, but dissembled love, perpetual dissension, ielosies, and dissolute whoredoms, and in the end, desperate divorce: But touching the man meaning to marry, seeing he aught to understand that the good wife as Solomon saith, is given of God, 
Pro. 19 ●  as inheritances are naturally left of parents to their children, and according to the text of jesus Christ, God is he that from heaven conjoines marriages inseparable Let him I say recommend himself altogether to God with petition to bestow upon him such one for his wife whom he seeth fit to assemble with him in mutual amity, and to live happily according to his holy will, in raising children, and them to teach in his fear, in sort that afterwards they may become instruments to his service and honour. Wherein it is not to be doubted (seeing it is advouched by many texts that importunity of prayer prevails with God) but his demand shall found grace: by this, we read the patriarchs Jsaac and jacob were happy in their marriages: In this request and petition to God, the woman hath no less interest than the man for the obtaining of a good & faithful husband: 
2. Cor. 7.  And so let there be no marriage but in the Lord, that is with yokefellowes of one faith and religion: observing in their choice, his inspiration and will, and not induced by dishonest affections, covetousness, or pleasures: which things much less that they are of God, seeing of the contrary where any of them remain he is not present at the conjunction of persons: only there his presence assisteth, where is true amity in conformity of will & manners, and honesty, in his fear and holy affections: In this sort, the tiche shall choose the poor assoon as the wealth (to whom for charity he aught to do as Booz taking to wife poor Ruth) and the stranger as his neighbour, so that he know her (for seldom we love heartily that we know not well) and last the Orphan before a maid endowed, yea and that rather for the honour of God: For so shall they love virtue better than beauty, and the humility of the poor handmaid, better than the proud and fierce stomach of a rich Lady, against such marriages was Themistocles, who held it better to marry his daughter to a man néeding money (albeit poor in wealth, yet rich in industry and means to wealth) then to money having need of a man to use it: meaning that a richman weak in the use and disposing of his wealth, becomes poor for want of capacity and industry: herein the judgements of the Lacedæmonians were righteous against certain rich Lords demanding the daughters of their King Lyander in hope of great credit by that alliance: But the king being dead, they would have refused the contracts, if they had not been constrained by public authority of the Court: such also deserve like condemnation, who by fearful distrust, dare not enter marriage without great portions, fearing, in choosing poor maids, to suffer continual necessity: which of all other aught least to be feared, for that if to their trade or industry to live, be joined a will to travel, calling upon God & fearing him, the Lord will so bless their labours, that in the end they shallbe rich above their hope: At the lest, if they live justly and in the conversation of honest men, they have promises not to be abandoned in their necessities, 
Psal. 33.36  nor their children to live by alms, for that god will provide for their necessary wants: which promises are confirmed by many miracles in the old and new testament: as of the Israelites whom he nourished in the desert forty years: and of Helias and Eliseus: Likewise such as followed jesus Christ in the mountains and deserts, we read what providence he raised to feed them: Besides, in this we are confounded even by the birds of the air, in whom being no reason of care, God provides food for them by his providence: Much more than is his care over us, if we travel in our vocation, with fear, prayer, service: and thanksgiving: we read how jesus Christ approved the society of such poor, when, with the virgin Mary, and his disciples, he assisted the marriages 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 remained, the virgin Mary had not prayed for them, and Christ had not done his miracle, if it had not been in time of necessity: if then jesus Christ bear such favour to marriages of the poor, that he turns their water into wine in sign that he will aid them: Let those of little faith whose disposition of marriage is drawn by a desire of wealth, and being afraid to suffer hunger, refuse to enter wedlock: Let such be assured that God will defend his poor from famine and want, when they shall fall into acts of infamous life: And let not good Christians, albeit they have not such plenty of wealth, make difficulty to marry in sort as I have prescribed, and much less distrust the increase of goods, seeing as labour and time make men rich: so where jesus Christ is called to the marriage, although the wine fail, at the length, he will turn all those malencholly waters into comfortable wines, and even so all their small necessities, into great abundance of wealth: Where I spoke of the poor sort, I mean such as are industrious, as for others that will not travel, nor learn a trade to live by, aught to be constrained to labour, rather than suffered to marry, (seeing God assistes not the assembly of such people) but from poverty suffereth them to fall into extreme misery, wherein is wrought a common burden to common weals.   

¶ A continuance of the matter of marriage, and the duty of the husband to his wife, as also of her office to her good man. Chapter ij.  
A Man having determined in himself with the judgement and good will of his nearest Parents, to join to a wife, such one as he hath long known to be worthy of him, and she also with the consent of such to whom she appertains, agéeeths with liberal will to such marriage, aught afore all other things to observe the public Banes for avoiding of slander, and after to proceed to the rest by the hand of the minister in the word of God and that faith one to another which publicly he shall minister to them, adding the blessing which he shall give and the prayer which he makes with all the assistants for them to GOD to knit them together in holy unity, inviolable love and society, and give them happy days in their marriage with plentiful multiplication of children, such as they may institute & bring up to his service, without which observations, the ancient fathers judged such society of man and wife, no lawful marriage, but rather a bed of concubines, and pagan conjunction. This man being thus married, aught first with the consideration of his perfection of nature and common graces of GOD which he hath more than the woman, to employ them all chief to the instruction, guide and government of his wife, and then to the direction of his affairs: he is bound to communicate such laws as he would have his wife to keep, with loving instruction, exhorting her to the parts of her duty friendly, without any force, protesting also to perform what belongs to his office, being both bound thereunto by the express statutes of God. Touching his part (besides the first consideration of his more perfect creation) he aught to consider that as he is the head of his wife, so in that he resembleth the purtreite of jesus Christ, so to lead his wife, as our Lord governeth his church. The head governs his body, by the understanding, moving, & sense: even so jesus Christ inspireth his church, and infuseth his graces into her, the better to know and do that, which concerns God, and her own safety. The head hath the eye to see, the ear to hear, the tongue to speak and taste, and all to the profit and benefit of the whole body, taking perpetual care of it, & feeling the grieves of every member as his own: even the like doth jesus Christ for his Church spiritually, seeing and foreseeing what so ever is necessary for it: he heareth her plaints and necessities, and gives her succour with perpetual aid: what then aught the man to do to his wife? to what care and providence is he bound over her? yea to what rate of aid and succour is he tied, if he will worthily express the example of his patron? if he do it not, what greater wrong can he offer to God, or manifest injury to the holy institution of marriage? makes he not solemn profession to follow that divine Spouse of the Church by his marriage, as also the woman protests for her part to follow the church? Besides, as the head naturally loves the body, as united with it by nature in indivisible unity, he works for it, he takes thought for it, and defends it: so jesus Christ conjoined to his church, loveth it dearly, watcheth for it, keeps and protectes it against the assaults of all visible and invisible enemies. What belongs then to the husband, the image of this spiritual spouse of jesus Christ, who redeemed his church with his blood when she was thrall to sathan: washed her with his proper blood when she was unclean: died to revive her being dead: justifieth her and blisseth her afterwards in communicating to her part of all his benefits, and making her with himself coinheritor of his Paradise. Can he show her more great signs of perfect amity? yea he hath conjoined himself with her as one flesh, making her flesh of his flesh, blood of his blood, and bones of his bones: as we believe, Eva was taken out of the rib of Adam, whereby he acknowledged her to be his flesh & bones: And for virtue of that conjunction, he said, that (touching cohabitation together) man should leave Father and mother to cleave to his wife: yea so great is this conjunction and inseparable unity, that no more can it be divided, than the flesh of the rib (being connatural to it by consent and order of nature,) can be separated from the bone, nor the body disjoined from his head: wherein man may understand with what love he is bound to his wife: how he aught to love her as his proper flesh, with resolution to live with her in amity & unity of individible will, as he seeth her conjoined to him by indissoluble communion, both according to the first ordinance of God, and by the second renovation & alliance which jesus Christ hath made with his church in spiritual marriage: with this (a thing knit to true love) let him think that the woman was taken out of the rib of the man, to signify that she should be his companion, and not cut out of his heel, to be his handmaid and subject. For that cause S. Peter calleth the woman coinheritrix of grace and life with the man, and (with S. Paul) exhorteth husbands to entreat their wives with all gentleness, and cohabit with them by discretion, as being weak vessels: giving them honour, and not to grieve them either with too great burden of business, or by worldly or fleshly lets whereby their prayers may be hindered: meaning partly (with the council of S. Paul) that man and wife sometimes aught to refrain mutual cohabitation of their bodies, to exercise themselves in prayer and fasting, as when there is preparation for the communion: which joel: commands also to do in time of penance, when there is question to reconcile God with tears and fasting: then is the time (sayeth he) that the husband should divide bed with his wife, and she forbear her marriage couch, the better to pray to God. For notwithstanding such cohabitations and acts of the flesh in marriage, are not of themselves (in respect of the purpose of that institution) unlawful at all times, yet because they draw the spirit (of itself divine and heavenvly) into corrupt thoughts, quenching the spiritual force and action of the same, and as it were, weaken it of power to raise itself to God in pure and lively contemplation, they can not be but hurtful, without moderation. For which purposes if men be bound to fast, and to qualify their unruly lusts: with better reason aught they to abstain from such acts, which no less, or rather more, but in other quality, pervert the spiritual faculties of the mind, than either abundance of meats, or plenty of wine: & yet the scripture seems to give no such express commandment touching continency as of abstinence, as not to condemn the invincible infirmity and incontinency of many fleshly creatures, who, even in marriage, have not power (in respect of their custom) to abstain easily: Here the man and wife are to be advertised, that seeing marriage of his proper institution is a thing honourable and undefiled, let them not deface and stain it by unlawful and immoderate pleasures, more beastly than natural: let them remember the warning of David, 
Psal. 31.  Be not (sayeth he) as a Horse or Moil, in whom is no understanding: let them beware that they seek not after inordinate passions, which provoke to acts of Pagans', sayeth S. Paul: let them be without perturbation of mind, as not bearing anger nor grudge against any man: let them not lurfeyte of eating and drinking, nor be subject to gluttony and drunkenness. For it is most certain, that the procreation shall resemble the qualities and corrupt natures of the Father and mother: and therefore Diogenes not without cause, seeing a young boy wanton and given to wine, gave judgement, that his father begot him when he was drunk, as also most commonly, bastards be lecherous, by reason of the unchaste lust of their Father and mother wherein they were engendered. But now to the laws and rules which the husband aught to give to his wife according to the doctrine of God. First, the better to prepare her to humility, she aught to acknowledge in herself such frayelty and infirmity by nature, both in mind and body, that as Aristotle sayeth, without the guide of the man, she is no other than as a matter without a form, and naturally can not live without his direction, as being drawn out of the rib of man: and therefore what she hath touching her body, is derived of man, and was made for him, and not man for her, being the first in creation, forbearing here to recite all that may be said particularly touching his pre-eminence: only I may allege in general, 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 he bore to his wife contrary to God's commandment, for the which she also was first condemned, and made subject to more miseries than the man.  
These texts bear, this intent to make the woman more humble and obedient aswell to God as to her husband, for that by her nature, she is easily carried in to arrogancy, pride, overweening, glory and disobedience, as being envenomed with the poison which her great mother Eve took of the Serpent, suttill, arrogant, proud, glorious, & cruel: here the husband must give her to understand, that in nothing God is more displeased, then in pride, and disobedience done aswell against him, as to her superiors: Then let him descend to the declaration of his superiority over her according to God's creation in nature, according to his holy ordinance, & according to the example of jesus Christ, by whom he is appointed head over her, with authority as to a husband, with promise not withstanding to use this pre-eminence to her benefit, and contentment with loyal amity: here he must not for get to put her in remembrance of the confederation which they have made together, to live in holiness according to the similitude of the sacred conjunction and marriage of jesus Christ with his church and that in all mutual honesty, and holy conversation on with an other: let him then prescribe laws and rules fit for a wife: That she serve God with all her heart, and love her husband only with frank obedience to his commandments, giving no occasion wherein he shall perceive that she hath either said or done any thing to the offence of God: Secondly let her bear to him affection and care as to her husband and head, as he (for recompense) must love her as his proper flesh, and as jesus Christ loves his church, chastely, unfeignedly, and perfectly: Thirdly, that she be to him as to her lord and head, obedient, and yield to him all honour, as the church doth to jesus Christ (where of she is a figure) resisting him in nothing, but honour him with frank and liberal affection: We read Sara exercised the same duty to her husband Abraham and called him Lord: of whom so honourable a mother in the scripture, wives in all ages aught to be as good daughters and followers, aspiring to her virtues: the wives of Jacob also yield to the will of their husband and thought the greatest effect of their duty, consisted to obey him: Fourthly with this obedience saith S. Paul, she aught to fear and please him and not grieve him at any time, as the church showeth her an example in her behaviour to her dear spouse: it is written how Vasthy Queen of Assiria, for that she fell from fear, to disobey and displease her husband Assuerus, was refused of him, and in her place Hester, was received, for amongst her other virtues, she bore a name to be gracious and of great humility. Let her consider that she was given to man to be an aider and a comfort to him: so that as often as she finds her husband perplexed with much business, cares, griefs, displeasures, losses, dishonours, with other like accidents and disquietts of the world: it belongs to her office to bring consolation to him in modesty and discretion, as Micholl did to her husband David, who suffering passion for the heavy malice that Saul bore to him, found comfort in his wife, and council to flee, taking upon her the remedy of his peril that might come by pursuit: Lethir not be as those foolish women which the scripture condemneth, I mean the wives of Job & Tobias, who, in place to recomfort those good Fathers so heavily laden with affliction, reproached unto them that their good works were the cause of their miseries, and wickedly said that for their good they had recompense of evil, not considering, that as God useth to prove his people by tribulation, so he can give them power & patience to endure them, and at his pleasure delivereth them to their great praise and happiness. Let her never give wicked counsel to her husband, as did Jezabel who seeing her husband Achab in desire to have the vine of Naboth, counseled him to work his death by suborned judges and witnss s, and so receive the vine by confiske, for the which, wretchedness fell upon her, upon him, and their whole race: what other success followed the wicked persuasion of the first woman to her husband, than the coommon ruin of all the world? In this, men aught to be most circumspect, to hear nothing of wives tending against God or his honour: even no less belongs to the office of the wife, to administer no wicked advise: for that as she is given to her husband to be to him, as a worker and cause of God: so if she find in him any impression of wicked will, it belongs to hirto use diligence to remove it, according to the example of pilate's wife, whose persuasions if her hubsand had believed, he had not been the murderer of the son of God: yet the wife is bound to this justice in her duty, to restore any default her husband makes as did Abigail the rich Nabals' wife, who understanding that her foolish husband had returned the people of David, not only with out the effect of their demand but had done injury to them, and taken their master: took great store of victuals, and went to meet David (whom she doubted not to be justly displeased) coming to commit all to sack and spoil: she so appeased him, with modest, gracious, and wise speech, that he did not only dissolve his enterprise, but took her afterwards to his wife, when he understood Nabal was dead: lastly let the husband remember, that if he receive good counsel from his wife, not to reject it, such as was the advise of Micholl, and that which Sara gave to Abraham, to expulse Hagar, and his son Jsmaell which God ratified by a consequent commandment to do so.   

¶ Still touching the duty of the wife. Chapter. iij.  
FIftly, if in the husband be unquiet moods or mind of anger, if he be an evil liver, yea an infidel, the wife is commanded to be humble, modest, patient, and also of so good conversation, that by her virtues she may reclaim the wickedness of her husband: so did Moniqua the Mother of Saint Augustine win her husband being a Pagan: 
1. Cor. 7  Saint Paul persuades her much to that duty, seeing that by those means at the lest she works this good, that her children which should have been dissolute, are, by her institution and example, sanctefied. This virtue of modesty and patience, is declared to women in the ceremony of the Doves which wives offered in their purification: signifying that they aught to bear the importunity and angry natures of their husbands, by the humility and meekness of the Doves, who, enduring the continual pecking and crying of the Cock doves, much less that they abandon them, seeing they never mislike or are angry, nor do any thing to their displeasure.  
Sixtly, the wife is bound to the circuit of her own house, without liberty to journeys or voyages, not not to go from house to house (being also forbidden to widows) nor to walk the streets as one seeking adventures, 
1. Tim. 4. Tit. 3.  yea she is tied to modest humility, as the vine or latteise is fastened to the walls of the house, which is never removed else whether: she aught to be a careful housewife, to govern her house wisely, to travel diligently, and to keep her servants and handmaids in office, not giving them any occasion of disorder or ill thought: Let her read the last Chapter of the proverbs of Solomon, wherein she shall find the lesson of a housewife or Mother of a family, rising early with her maids and servants to enter into travel, and not to take upon her the state of a great Lady, being a housewife, and much less hunt after her pleasure and delights, as a worldly and Pagan woman, nor deck or make herself glorious because of her beauty, which she aught to esteem as deceitful, (vain, and transitory: Not, let her fear God, in whom is reposed her glory) & yield to no other desires then the care of her estate requires, fashioning her attire according to the honour & rate of her calling, and yet with such modesty as the mind, (though there be no opportunity to the fact) be not corrupted with vain glory and wantonness: Let her leave precious embroidery, and carquanets to great Princes, whose estate tolerates those sumptuous attires, and was thought well of in Hester, specially joining to those brave outward ornaments, a heart replete with inward humility: To honest matrons seeking reputation by their chaste and virtuous lives, let it be a shame to be seen in such dissolute habits. Seeing they are contrary to the opinion and renown of their virtues: how can a woman (saith S. John Chrisostome) in those proud attires expressing her high heart, present herself afore God, who regards not but the prayers of the humble and meek. Seventhly, to the behaviour of wives belongs such wisdom and discretion, that they give no occasion to speak evil of them: for it is not enough not to offend, if they do not also avoid the occasion and suspicion of blame: wherein albeit there is equal care & respect to the husband, yet above all other creatures, honour is most proper to women (being as the soul of the kind) which being lost, there remains nothing but unsavoury carcases, and ill smelling donghilles, yielding abomination to all that speak of them: Their honour consists in all action of virtue, but specially in virginity touching maids, in chastity to the married sort, and touching widows, incontinency: of which virtues if they be slandered they have no reputation though they were perfect in all other graces of nature and fortune: for that being dishonoured, they stand afore men as bodies abominable: if a woman (which is unproper to her) be hard and niggardly, yea covetous, yet if she be chaste, it takes no honour from her, but gets her an opinion of too great and near a housewife: And albeit she aught to be liberal and an alms giver, by the example of the wise woman in Solomon, and if she be subject to passions and injuries (wherein she is expressly forbidden) yet she shall lose no honour, otherways then that they will say she is a shrew (for to be cruel and tyrannous, as was Jezabell, to strike and do injury to poor people) were rather the mood of Proserpina, or infernal Harpia, than the action of a woman simply, whose nature is tied to effects of modesty, pity, & gentleness: Lucrece, fearing to have lost the honour of wifely chastity (notwithstanding the force of the ravish or clears the innocency of her consent) killed herself: loathing any longer to live, having in her opinion, lost the only renown and reputation of life, which was her honour. The like affection hath been found in many holy virgins and wives, who have rather committed their bodies to many martyrdoms, than suffered the ravishor to pray upon the honour of their chastity: seeing therefore, the wife aught to know that in this virtue rests her chief ornament, let her keep it with special watch and care, and (as near as she can) give no occasion to put it in question: for her dishonour brings with it this displeasure to turn upon her husband, her children, & all her parents, as by her virtue, all they should be honoured: Let her beware to give no cause of jealousy to her husband whereby both he and she should be in perpetual discord and the whole house in miserable mutiny. Let her therefore use no secret speech with any man, unless there be warrant of near kindred, and much less, let her pass familiar conversation with any stranger: In the absence of her husband, let her receive no man into her house by whom may arise suspicion: let her hold no acquaintance with messengers or women of ill name, and much less use speech with wanton people, & when there is cause she speak, let her remember that testimony justifieth innocency: Let her esteem no man more fair, more wise, nor more perfect than her husband, according to the wife of Hieron, who never kissing any but her husband, & being told by him, that his friends reproached him for that he had an unsavoury breath, answered simply that she thought it had been so with all men: Let her never be seen idle, nor take pleasure to play the gossip in suspected companies: if she hear any dishonest word, or see any man behold her with an unchaste eye, let her withdraw herself from such company: if any attempt her with unchaste suits, let them find she is a woman of virtue, and as they press her with importunity, so let her rise stronger in faith, alleging that, besides the wrong to her husband, she should commit perjury to God, profane the holy institution of marriage, which, being the inviolable union in jesus Christ, she should commit damnable impiety, and by mingling the seed, the issue also would rise uncertain, the same being a theft and sacrilege worthy of a thousand holes, and whereunto no satisfaction would suffice: to be short, let her allege that God would be so offended, as her soul should stand in eternal peril, and she justly deserving to be refused of her husband: if she stand resolutely armed with these memorials, she may easily withstand temptations, confute whore followers, and confounded the wicked that sought to suborn her by presents and promises of great benefits, repulsing and answering in this sort all comers, yea though they be great estates, and promise' mountains and liberal relief to the children, which also is an unjust and unlawful gain: she that useth this virtuous resistance doth worthily aspire to the reputation of that woman which Solomon speaketh of, that is to say, she is the crown joy, and honour of her husband: her praises can not be carried to high, and to her glory is allotted immortality amongst the number of holy dames & wives of the patriarchs. The maid that is clothed in the habit of shame fastness, brings to her husband a great dowry, though she bring nothing but her body. Touching the virtues of the wife & her chastity, they aught to be no less familiar to the husband, because by how much he excelleth her in perfection of nature, by so much aught he to be able to instruct the ignorance of his wife in things appertaining to her direction and their common honour, wherein, if he fail of his duty, greater is his merit of rebuke, for that the kind of woman by corruption of nature, is more weak, more easy to fall, & most inclined to evil: But the man bearing a more excellent dignity, & mean to know more than the woman, by which he is chosen her head, guide, & example, is not to be excused, & much less to be pardoned: yea let him not think, since he instructes not his wife from the beginning, but leaveth her to the liberty of her fancy, with licence to cherish her own will, not sticking sometimes to help her with ill example (being himself an adulterer) but that, being solicited to evil, she stands in great peril to be seduced or at lest (by the just judgement of God) become so waspish, 
Eccle. 7. Pro. 21.  that he finds her more bitter than gall, & in his house more troublesome, than the smoke, the snow, or the frost: yea he shall think it better dwelling amongst serpents, then in house with a quarrelous woman, to whose malice is no limit, 
Eccle. 25.  no more than there can be worse poison, then is in the venomous head of a serpent: he shall see in his house a general & natural disorder, for that she will aspire to the office of head, to direct, command, govern, & lead all, wherein as may be feared the effect of that ill sign and common proverb, when the hen crows afore the cock, and the cart put before the horse: so, it can not but bring malediction to the whole house, for want that the wife is not well instructed and governed by her husband: I say not but the wise woman may and aught to command in the house, and as (Aristotle saith) have the passage and superintendence of the household business, as to the husband belongs the care of outward things of greater gravity and importance: and where he can not attend the private affairs of the house (as unworthy of him) she may take upon her to be the faithful storer and keeper of the household revenue, fulfilling the proverb in Solomon, That a wise wife builds and edifieth the house, 
Pro. 4.  where the fond woman with her hands subvertes it: only it is necessary to the good man (the better to draw his wife to diligence) to call her oftentimes to reckoning for the revenues and benefits of the house, to the end she abuse him not, seeing there be some that are hoarders or given to say up, either for themselves, fearing to become widow, or (by stealth) to amend the portion of some one of their daughters more dear than the rest: & sometimes to gratify a friend of secret reserve, which of all others shall be lest made known to the good man. Wise husbands aught some times to support in their wives without present correction, some light and easy infirmities, as we see the Physician gives sufferance sometimes to a small fever in a sick man, to avoid a greater disease, determining with time to apply convenient cure. Toby and Job endured with patience the reproaches of their wives, without beating them, but with gentle declaration they corrected them, and had them afterwards very obedient: yet I wish no husband in this case to be so much a Philosopher in patience as was Socrates to his wife Xantippa, who reversing the table upon her husband and other Philosophers disputing longer than she looked for, he said only to the assistants: who hath hens flying upon the table, though they turn down the dishes, and break glasses, yet the owner will not kill them, for that they be profitable to say eggs: even so my wife brings me forth children. another time when his wife had wearied him with great outrage & violence of words, and after whelmed a basin of urine upon his head: he gave her no worse recompense, then that he always thought that after thunder, rain would fall: wherein albeit his patience is more praise worthy in him, then put in practice by the successors of these days, yet seeing a wife is given in discipline and correction to her husband, and that she is neither mere savage, nor desperate intractable (which though she were, yet men make tame both Lions and Tigers) it were good first to use doctrine aswell by himself as others her parents and nearest kindred, and bringing her to the conference of sermons, to leave unproved no gentle, easy or friendly mean, that may further her conversion: but if there be no limit to her frowardness, then with the council of S. john Chrysostome, let him minister such discipline, as may make her a good and obedient disciple: for to refuse her, or bring in separation, there is no sufferance by law, nor conscience: there is but only adultery which hath power over the divorce, & yet that hath no force, but where is no hope of reformation: or for heresy which is a spiritual adultery: in which the law forbids all rigour, for that if there be no breach of chastity, and that she hath desire to live in duty and obedience civil with her husband, he aught not rashly to refuse her, and if he do, yet he stands restrained from remarying, seeing marriage, faith, and sacrament of constancy, are immutable. In sickness there is required in them both a mutual care, as if they were but one flesh, as in all other accidents, yea, if one of them should fall into leprosy, there is no excuse to the other, seeing faith is given between them: wherein, if there were but that faith between such as by extremity of age, have no hope of liguage, yet it draweth sufficient cause of mutual succours, and faithful aid and comfort, even until death: whereof if either of them be reduced to widow age, there is one law general and equal to them both, not to diminish the love which they bore one to an other, as in deed which of them dieth, lesseneth nothing the love, but rather increaseth it in heaven towards the other remaining here in life, so that touching the reverence of his funeral, the remembrances left to her by him that is dead (here I speak of the woman, meaning no less to the man) as to cherish his poor parents and friends whom he loved, with any other charge committed to her faithful and honest love, she is bound to execute them with no less obedience, then if he yet lived: if he left her children, she is enjoined to double care as both for father & mother: if they have small age, she is bound to lead them in good instruction & example, & having ripeness of years, her office is to push them forward (according to their faculties) to the vocation whereunto their late father had prepared them: if she be a young woman, 
1. Tim. 5.  S. Paul will not restrain her to perpetual continency, but counseleth her only to remain in the estate of widowhood: which, for the liberal service of God, is most acceptable, and after virginity, an estate of most high perfection: but if she resolve to marry again, let her join to her affection, this civil consideration, that first her children be brought up and advanced according to the example of the most brutish and savage beasts on the earth, 
1. Cor. 7.  who will never enter into the action of new procreation, afore they have nourished and given ability to their young ones. No the birds will not eftsoons couple with new makes afore their young ones have wings to fly for their own relief and safety: let them not observe the infidelity of certain right Pagan stepmothers, who, being eftsoons married, much less that they are beneficial to their first children, but of the contrary, they refuse to take knowledge of them: which happeneth most in such as have issue by their second husband, who raking all from the house of their first husband to enrich the second issue, leave some time the poor children sent by God as a singular blessing and first fruits of worldly felicities, naked and perplexed with many injuries, resembling in those unnatural moods, the she mastyf, who will not once look upon her first dog, but snatch and bite him, after she have accompanied with a second.  
Widows (as I have said) have but one principal cause to marry again, which is, if they be young, and have no children, or if they have (which is a cause helping to the excuse) and they by unruly disobedience abuse her in their duty, or that by some collateral match she may either bring increase to her revenue, or help the portion of her daughters, she is justified in her second marriage, wherein (above all other cares) let her beware that no mood of incontinency lead her, for that in our Christian religion it is accounted a vice most slanderous. 
●. Cor. 7.  Touching such as are contented with the state of widowhood, let them (with S. Paul's council) exercise their times in prayers, take their delights in holy and godly things, and travel with all their heart to cleave to God, and to please and serve him in all purity of will, and spiritual affection: and for their better mean to those holy actions, let them eschew conversation with men, and prepare their flesh by fastings and great sobriety: 
●. Tim. 5.  for as S. Paul sayeth, the widow that lives in delights, is dead, as whose wanton conversation wallowing in ease and belly cheer, hath corrupted her mind with affections of mortal sin, wherein she is ready to join effect to her fleshly will, as opportunity shall consent. But holy widows live spiritually, and keep their bodies in necessities, and their minds in devout exercise, as fasting, prayer, and other devout meditations of the spirit, seeking after the perfection of the virtuous widows in the scripture, as judith and Anne the prophetess, who from their youths being widows, 
Luc. 2.  received great graces from God, as the one in the execution of God's enemies, and the other in prophesying of the coming of Christ, publishing openly in the temple when the Lord was brought thither, that he was the true Messiah.   

¶ The office of Fathers and Mothers towards their children, and the duty of children to their parents. Chapter. iiij.  
TOuching the office of the second society in nature pertaining parents towards their children, and of them reciprocally to their fathers and mothers, we will discourse according to the scripture: (Leaving the doctrine of the Pagan Philosophers as opinions doubtful in themselves, and uncertain to Christians): fathers and mothers have in comen, to bring up and institute their children, where of the mother is tied to a special care whilst they are young, as growing into state of years and bigness, they belong chief to the fathers, aswell for their authority as their greater and more wise providence. Touching administration of nurture to their bodies with all other provisions which the necessity of nature requires, the mother most commonly takes upon her that special care, as in whom the zeal of nature doth most abound, some times sparing food from herself to feed her children, and restraining her own body to cold and hunger, sticks not to clothe her naked & tender imps to whom she bears more compassion then to her proper wants: But for the feeding of the soul, being the principal part of man and by the which we are men and regenerated in to the children of God (the body being none other thing then the vessel or mansion of this soul) the provision and care is equal to the father and mother, both straightly enjoined without distinction, to provide such spiritual feeding & clothing as may be worthy for this soul formed to the Image of God, which is holy doctrine of salvation, and correction, instruction in good manners, the same as it is the principal 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 hurtful beasts: they would be come children accursed, whose dispsistion would bring forth nothing but pride, covetousness gluttony, whoredom, malice, & dissolute manners: yea they would become instruments altogether obedient to the will of Satan Prince of the world: & some what to qualify the grieves of mothers, bringing forth their children in great pain & sorrow, & 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 little youth: S. Paul gives them this great consolation: that the woman shall be saved by the generation of her children if, with her instruction she conjoin this care to keep them by exhortation, and her example, in the constancy of faith, charity and sanctification (which they receive by baptism) inclining always to do holy deeds with sobriety, which to young people, is the mother noresse of all good doctrines and virtue: as of the contrary, children dissolute following their foul will, 
Pro. 1.  never attain to sense, and less follow study, and lest of all exercise virtuous actions: and because the mother aught thus to teatch her children, Solomon gives them commandment to hear and receive her law, aswell as to hearken to the doctrine of their father: And for example he resites that his mother Bersaba taught him from his infancy in the fear and wisdom of God, where by even in his youth he become so wise as the scripture reporteth: And albeit S. Paul restrains a mother of a family to preach in the church: yet he takes no liberty from her to instruct her household and children in their duty and office of life with out offending god, which then is best performed, when she makes the doctrine of God familiar with them: The daughter of Pythagoras, well instructed by her father in virtue and love to virginity, kept a school for maids, whom she made so singularly wise and learned, that they confounded the ignorance of many men, and with her resolved to persever in the state of perpetual virgins: Cornelia mother to both the Gracchus, read to her children the art of rhetoric wherein she raised them to such knowledge of excellency and eloquence that she was esteemed for the most happy lady of Rome: yea one day when a gallant or vain dame of the city bragging of her jewels, showed her much stately work of embroidery and stones, she answered her: I never was careful to make myself shine with so false lights as jewels and stones, nor to embosi my house with flourishing hangings of goldworke: but here saith she showing her eloquent and learned children, is the sun wherein I shine, and the tapistry, jewels, and treasure of my house: which in deed, as they brought her more honour, then if she had been Lady and owner of all the riches in Rome: So yet she had aspired to more great & supreme felicity, if according to her travel to distill knowledge into them, they had expressed their excellent learning in acts of modesty & virtue in the discourse of their life: But because it is a common question at these days, whither the dug of a mother is more proper to feed the tender infancy of the child, than the milk of a stranger, as also what sorts of meats afterwards are fit for their nurture, it can not be impertinent to declare our opinion (as it were) in passing. Touching the first nurture, if there be no lawful excuses in the mother, as weakness, want of milk, or necessity of other extreme sickness, she aught not to commit so dear a jewel to the fashioning of a stranger: wherein, beside that it is an act expressly again nature, yet she showeth herself to be but half a mother and more corrupt in kind then Tigresses or Lionesses, who having passed the pangs of bringing forth their young ones, think the greatest part of their zeal doth yet remain and therefore they give them suck, cover them, lick them, delight in them, and till they be great, thee defend them (to the danger of their own lives) from the violence of such as would take them. The mother, refusing the nursing of her proper child, gives suspicion of her love to the Father, and great signs of corrupt zeal and nature toward her children: and nurses (for the most part) being but mercenary bear no other love and care to their nurse children, then for the time & for money, whereby the poor infants, sucking the seeds of diseases, become impotent, & all the days of their life, feel the unnatural unkindness of their mothers, who, with their wretched nurses, stand in great hazerd of judgement afore GOD: and no less to their Fathers, suffering this unnatural disorder, if there be not lawful excuse: if, to take the rest of the night at their pleasure, and to eschew the disquiets of the day, they banish their little children into the hands of strange nurses, wherefore are they Fathers & Mothers? Why should they desire children, if they have not delight to nurse them? If God have replenished the dugs of the Mother with milk, to serve for a nurture to her child, is it not to impugn the law of nature ordained of GOD, and slander all human reason, to restrain gods benefit plentifully intended to little infants? The strange nurse perhaps is compounded of other complexion and humour then the mother, and the child, accustomed to a natural nurture which he received in the belly of his mother, what may be feared by this mutation, but either change of nature, or at the lest a miserable subjection to sicknesses, which bring more peril of death than any other disease: If the nurse by necessity use a spare diet, what shallbe the strength of the child? If she be given to gluttony, what indigestion to the weak stomach of the infant? Who, with the milk of her pap, will suck the intemperance of the nurse, seeing the manners and customs of the mind, follow the complexions, noritures, and outward temperatures: if the nurse be choleric, melancholy, or furious, what hope of good composition in the child? If they say such things may be holpen & reformed afterwards, it may be answered that it is hard to correct nature. Let therefore mothers (according to God, nature and reason) nurse their proper children, if they be not excusable by the causes aforesaid, wherein they shall but follow the virtues of ancient Ladies, yea Empresses, and Queens, to whom it was not irksome to give the dug to their own children: and having not sufficient milk of themselves, they supplied it by the aid of some other good nurses, but not in full nurture for fear of danger, and rather than they would use two nurses (because the diversity of milks can not but be hurtful) they observed the order of the Saxons, to nourish the child with meat chawed in their own mouths, by which, remains yet a common opinion, that the Saxons are more strong than the other Almains: Touching their other food, in any wise wine must be avoided, for that it inflames the blood: and their general diet ministered rather in sobriety then in fullness of delicacy: For too great abundance of dainty meats quencheth natural heat, even as too much dung or fatness rancketh the earth and cloyeth the corn: it is convenient even to children of great houses risen into strength and age, not to live in choice of their meats, but to accustom their stomachs to all sorts of diet indifferently, & to drink such liccour as is most common, the better to enable them against necessities, and extremities of countries, wars, and barbarous places, where perhaps in place of delicate wines, they shallbe glad of puddle water, & their fine fare, turned into foul and uncoath meats, and yet in no plenty: How heavily and hardly will such penury be borne? Yea what peril of life comes with this strange & sudden mutation? If they have never endured cold, and after come into snow, and ice, and want their wrapping: what passion more intolerable? yea they will think they have death between their teeth: if they be strangers to pains and travel how unapt are they to endure the perplexities of war? If they have no exercise how hardly are they fashioned to the use of weapons? And being never accustomed to march, they are with great difficulty trained and prepared to the field: And therefore let no youth be nourished in ease, but specially none that are dedicated to great affairs and martial 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 flourished most by this education: which, joined with custom made them able bodies, against hunger, thirst, cold, heat, and all intolerable labours and necessities. But so soon as they changed this excellent course of exercise, and suffered their youth to slide & languish in pleasures, their common weal become weak, and their flourishing triumphs turned into tavern plays, whereby Lacedemonie was made a slave to those strangers, over whom she had commanded. Rome, the triumphant Lady of the whole world, become but to the countenance of a handmaid, and Germany, by this corruption of the youth of great houses is now a place of good cheer, and bears no other renown then for banquets and feast making, the same giving a dangerous argument that the destiny of the Empire aspireth to his end. But in the mean while, the youth of the Turks, nourished in great sobriety, is accustomed to drink water, is careless of flesh and fine meats, delights more in labour then in rest, takes pleasure in perpetual exercises of the field, the better to prepare them to the war, whereunto their use brings great dexterity, as appeareth by their many enterprises against the Christians, to the dishonour of holy religion. In the time of Aristotle, the Lacedæmonians used their children to go bareheaded, & naked on their feet, the better to overcome heat and cold: and as soon as they were waned from the dug, they were carried out of the city, as not to be corrupted by the sweet and soft pampering of their mothers, and brought up in the country and fields, their bodies being made acquainted with sweat and labours: when they had desire to meat, they won it by kill some wild beast or foul which they brought to their master, and being but of small age, there was hanged by a thread in a high place some piece of bread or other food, which they shot at out of a little cross bow, and if they brought it down with their arrow, it was the reward of their pains: so did they learn to form their minds in civil manners, and fashion their bodies to painful exercise for the war, wherein they become fierce executioners in their age of ability. The oldest and of most ancient courage and virtue, were instituted masters over the youth, in whom if every fault and error were not reprehended, the master was condemned to a fine. In this institution all the commonalty of Citizens, specially the ancients, were bound to esteem all the youth as their proper children, and therefore had authority of correction, council, and persuasion, no less then if they had natural interest in them: they had no liberty of conversation with strangers, for fear of corruption by their dissolute manners: they had no handling of money, nor other pleasure which might bring abuse, so that they knew not what delights were. Touching their rest, they slept always in the fields upon straw wads, forbearing feather beds, as not to effeminate their bodies: for intemperance, or whoredom, much less that it was familiar amongst them, but of the contrary, during the time of their ancient discipline, there was none of their youth knew what vice it was. There was seldom Citizen of Lacedemonie accused for any quarrel, and less to have hurt or wronged any man: by which severe policy, they brought such reputation to their common weal, that far and strange Regions sought their alliance: yea the Jew's thought themselves assured against their enemies (as is said in the Maccabees) if they had confederation with the Lacedæmonians: 
●. Mach. 12 and 14.  much more than belongs to Christian common weals, and specially to Noble houses touching the education and guiding of their youth, seeing our law is infinitely more perfect, expressing many commandments with promises of favour, and eternal felicity, if we institute our youth as we aught, where amongst the others, was but only a regard to civil honesty and glory to have raised such an institution to their youth: great wrong and dishonour do we to God (who sends us children to the end we frame them meet for his service, whereby his glory may shine) if we abandon them to the world & sathan the prince thereof, to the common and eternal destruction aswell of them as of their posterity.   

¶ Still touching the education of young children. Chapter. u  
LEt us eftsoons return to the institution civil of children, such as fathers and mothers aught to procure more than is contained in the discourse of the other chapter: they must first be entered in the knowledge of God, and elementary grounds of faith the commandments, sacraments, and principal points of salvation, the same to be ministered in their first age, and according to the measure of their capacities, expressing with all good example, which as an eye of doctrine confirms the other: herein Agiselaus answered wisely to a father ask him how he aught to teach his children: put into them saith he at the beginning, the best and most necessary doctrines, such as may serve thy children for the ground of their life: Which foundation of piety and religion, aught to be first laid, & remain in the building which is made of all the other doctrines: Let fathers consider with wise masters (by whom their children are instructed in these grounds) where unto they are most drawn by nature, which, if it carry them not to the zeal & study of learning, let them push them forward whether God seems to call them: for other ways with the vain spending of their money, they should be guilty of the loss of time to their children, if they should strive to change their vocation natural or rather divine, and bestow them else where by their own opinion joined with some affection to some peculiar trade, perhaps more to their proper profit, but less to the commodity of their children, wherein they should seem to resist God and nature, and attempt even against the suggestion and ordinance of god, who as he hath placed in a body natural, divers members and appointed them to divers functions, with out changing their order and office: so hath he bestowed in his church and comonweals, sundry sorts of people, all members of both the one and the other body whether mystical or civil inspiring to every one of them, a will & instinct as well of nature as of special grace, to defier to follow some one certain profession for the service of his body, as to the eye, he hath given the faculty of sight, to the ear property to hear, to the nose the quality of smelling, to the tongue habyllitie to speak and taste to the hand, power to dispose actions, and to the feet, agility to go and to run: even so hath he yet done more (which turns to his glory) as having endued every one with a peculiar affection to follow an estate most conducible to his proper sauluation, and where in he shallbe most serviceable to his Lord God: for the cause S. Paul puts us often in remembrance, 
1. Cor. 1.  that every one aught to follow his vocation with perseverance and constancy, wherein Aristotell seemed not to be ignorant: saying that there are some men, who of nature are free and as Lords, borne to learning and to the welding of great affairs, and some others bond men and slaves, and by their servile and gross condition, without all faculty either to rule or command: amongst the Philosophers it was an opinion to do nothing against nature, as not to command the hand to go in place of the foot, which if it were done by force, could have no continuance: as also the foot hath no facility to do that belongs to the function of the hand. By these we see that in vain do Fathers and Mothers put their children to religion, if they have no devotion, but have rather the inclination of soldiers: such becomes evil the habit and profession of Religion, whose affections and hearts aspire to the office of valiant Captains: From which if they be restrained, they are not drawn too any other exercise but by force, where in they have neither thanks nor favour of God, but (which worse is) suffered to commit infinite offences, which are like to be laid against them, by whose covetousness, or superstition, they are intruded into such profession: great is the evil also in forcing maids to be religious, whose inclination had made them more meet for matrons of households, in whom (for recompense) are found many legerdemains and pleasant parts played in their monasteries: on the otherside, many are the children now a days that profess study to please their Fathers, but they do even as much as if they beaten the water of the river, advancing nothing to the common profit, nor their honour: Of that sort, many, in place to study follow their pastimes, to avoid (as they say) melancholy: And yet it is for such commonly as benefices, Prebends, Prelatesship, & estates are purchased, wherein may be guessed how well they will behave themselves, seeing they were never touched with the thought to become worthy of them: and so are raised to priests, afore they deserve to be clerks: Abbots, not being meet to be Monks, judges, afore they have pleaded in causes of right, and Masters afore they were disciples: Not greater disorder or confusion in a common weal: When Fathers shall find their children inclined to learning let them apply their purse to their disposition: so shall they make them most serviceable to their countries, honourable to themselves, and most happy as touching their proper salvation: if they have no sufficient mean to continued & entertain their study, let them pray to God, and rather than to discontinue their book, bestow them in colleges to serve some Doctors, Regent's, or learned scholars and so lead them by long and painful ways to the estimation and conquest of learning foreseeing in any wise not to discourage or despair the lively will and spirit of a young child taking pleasure to study: For as it is a sign certain of the calling of God, so there is no less hope and surety, but that to that inclination and vehement affection, the almighty Lord (being earnestly prayed unto) will join convenient opportunities to come to that whereunto he calleth him: by the which, we read of many proving so excellent in all liberal sciences, that by their doctrine they have been chosen Bishops, Precedents, yea and made more great, then in their youth they were mean, poor, and simple, some of them having no other beginning then trained in the function even of the meanest servant, wherein is fulfilled the sentence of Solomon, 
Pro. 17.  that there be poor servants, who in the end, by their wisdom will bear rule over the rich children, in whom is no ability to govern themselves discreetly. There resteth to a young man but a strong desire and fervent mind to study, to make him at last, wise and learned: and such one (saith Aristotle) though he knoweth nothing, yet he is more than half learned, if he begin well. Touching the election of Masters to institute children, I have spoken at large in the last book: only I advertise rich parents, that to entertain good Masters it is better to bestow crowns then shillings: For by them, money, time, honour, knowledge, & virtue are gained four fold: which all are lost, where the instructor is either ignorant, negligent, or corrupt: In this, the consideration of covetousness doth much blind undiscreet parents, more fearful of the waist of their money, then favouring the benefit of their children, according to the example of the man in Plutarch, who suing to a Philosopher to teach his son, and he requiring compotent hire: what? saith this covetous father with so much money can I buy a slave by whom I can raise yearly great revenue: so, saith the Philosopher may you have two for one, if you leave your child ignorant and without discipline: meaning, that by his covetousness, he should have a son a slave to his desires and affections, who, living always in dishonour and subjection, would never bring forth any good actions but by force or fear: where, having institution, as he might by doctrine and virtue, lead his life in right honourable liberty: so, if for want of discipline, he become prodigal, and spent his wealth, he should be driven to serve, to supply the necessity of his miserable life. Touching the subjection wherein a Father aught to lead his child, 
Pro. 10.22.19.  he hath prescription in the scripture, that he must minister Discipline to his child that is not wise, and by the rod chastise his malice, to the end to deliver his soul from hell. The wise man in an other text gives this council: if thou hast children, 
Eccle. 7. & 30.  teach and discipline them, and lead them in humble subjection, even from their youth: hold them short by sharp correction: hide in thy heart the love thou bearest them, and give them no indulgence & liberty to pleasure, since as by thy good correction thou shalt receive of them great joy and comfort upon the end of thy days: so, how much thou dost enlarge their youth to liberty, even so far dost thou lead them in the path of their own destruction, to thy right worthy displeasure and dishonour. 
Pro. 29. Heb. 12. Apo. 3.  The child (sayeth Solomon) that is left to live at his will, gives confusion to his mother.  
We have an example in our great and heavenly Father, who, the more he loveth, the straighter discipline & subjection doth he hold over those whom he best loveth, as we read by his hard dealing with the Jsraelites, and leaving the Pagans' without correction, saying, In thy life time give not thy children power over thee: 
Eccle. 30.  as if he had said, dispossess not thyself of thy goods to thy children, yea make not thyself familiar with them, & put thee not into their mercy, but being master so long as thou livest, retain thy authority over them, to correct them, to disinherit them, and punish them, if they offend. Who spareth the rod from his child, 
Pro. 13.  saith Solomon, hateth him, and loves not his salvation: therefore, ●o long as thy power remains over them, if thou punish not their offences, thou standest in the same estate of blame and damnation with them, as witnesseth Hely, whereof we have spoken before. It happeneth ordinarily by the just course of God's judgement, that as the father forgets in his office and authority to minister instruction and discipline to his child: so, in his riper years, that negligence eftsoons turns his son from the duty of a child, becoming disobedient, disordered, and dissolute, and gives no reverence either to father or mother: yea sometimes he robbeth them, doth them wrong, outrage and injury, and setting his feet even upon their throat, is the cause oftentimes that they die afore the end of their days Saul is commended, for that finding his son jonathas by chance in transgression of the law, he condemned him to death, as if he had been another, which also he had suffered, if the people had not delivered him. David was somewhat to dear over his children, 
Gen. 49.  which in the end turned to his rebuke and hurt. jacob deprived his eldest Son Reuben of his right of inheritance, because he was an incest. Abraham chased Jsmael because he had played with Jsaac, which some interpret, that he had beaten him, and others, that he would have committed Idolatry, and induced Jsaac to that impiety: which though it be understand simply to play, and lose time in importunate and unlawful sports, seeking also to seduce his younger brother, and that Abraham could not be ignorant but that Jsmael was corrupt, yet he expulsed him justly: yea even by the commandment of God.  
No punished with curse over the family of Cham, the mocking that he made of him: wherein is no great cause of marvel, for that the father being the Lieutenant of god here in earth over the regiment of his children, aught to execute his authority and suffer in them no impunity of vice: such commission was given to fathers and mothers by the law, that if they understood their son to be disobedient or rebellious, they aught to produce him into judgement, & prosecute him to sentence to be stoned, 
Deu. 2●.  where the father and mother aught to cast the first stone against him. But as the father is bound to severity towards his children that are arrogant, disobedient, and corrupt, so to such as are humble, obedient, and of most service to him, Christianity and natural office bind him to more frank courtesy and consideration. So did No reknowledge Sem and Japhet by blessings, because they had been his good and faithful children. Abraham for the obedience of his son Jsaac, made him his heir: giving but legacies to his other children: 
Gen. 25.  And jacob recompensed joseph with portion double above the others.  
Touching Maids, the scripture enjoineth parents to keep them short, to have their eye continually upon them, and never to accustom them to familiarity, for that sex without subjection in youth, bears a nature easy to slide, and is frail above all other creatures, more dangerous to be preserved than any other brickle vessel. Dyna went but to visit the maids of the City of Sichem, and was forthwith ravished by the prince of the country. Thamar David's daughter going only to comfort her brother Ammon, whom they said was sick, 
2. King. 13.  fell into violation of her body: many there are of whom nothing is more required than opportunity to express their corrupt wills, for which cause it belongs specially to the mother, to give them no liberty out of her company, nor licence to speak to men without testimony: For there needeth but one word to infect a maid, as one word of the serpent was sufficient to seduce Eve, notwithstanding her wisdom. A maid is as a brickle glass, which, as if you touch but with your least finger, it is enough to make it fall and break, so the very type of a wicked tongue sufficeth to entice to evil a young maid, being not instructed in the fear & knowledge of God (so dangerous saith the scripture) is the virginity of a maid: 
Ecle. 30.  therefore (according to Solomon) that father doth a great work, when he marrieth his daughter.  
And in the mean, let him keep her in extreme subjection, feed her in sobriety, & keep her in express exercise of some work of the hand, the better to restrain her from thought of evil: if they be poor, let the parents provid some occupation, which with diligence and chastity, is a rich dowry in marriage: And to the rich, science and labour, are occupations necessary to draw the mind from foolish and vain thoughts: for end, as there be six things to keep maids from corruption: doctrine, shame, fear, subjection, sobriety, and perpetual travel: So, in the consideration of the charge of parents to their children, let fathers remember, that seeing they know by faith that they are ordained of God to serve him in propagation, nurture, and advancement of the children which he gives them (for they are as his ministers and lieftenaunts in that behalf) let them raise themselves to him in faith, and hope, that he will never abandon them, seeing the children do more aperteine to him then to them: as having endued them with a soul, (the figure of his divinity) & forming their bodies of wonderful composition, created infinite sorts of creatures for their sakes, let fathers confess, that they are but as nurses to God, nourishing his proper children, and administering his service in those acts so dear to him, they have to receive of him perpetual rewards: if there be honourable recompense in a king or prince of the earth, to a common nurse, ministering nurture to the king's child according to the will and prescript of his father: Much more surety have fathers by their Faith, (joined with prayer, that the heavenly King (touching the necessities of common life) will never for sake them, if they nourish and feed his children according to his will, and to his honour for that he never sends children without Fatherly providence for their advancement: By the same reason, let fathers take heed that they suffer no vice or deformety of manners in them, seeing that as God is pure, holy, and undefiled, so he hath given children to fathers to fashion them such ones for him, wherein if they fail, he will repute them as principal authors of their faults, and with their children, hold them guilty in his terrible justice: Therefore let them not pamper nor corrupt them with wanton liberty: let them not make Idols of them in the entrails of their hearts, nor damn themselves, to raise their children to riches and estates which they have not deserved: whereby perhaps for recompense they will procure peril to their lives: But let them only observe the will and prescript of God, & present them to him in the institution which he demands at their hands, having no commandment of him to make their children great Lords, but rather men of honesty, than possessers of great wealth, which being duly observed of fathers in the institution of their children, increaseth the honour of their houses, and brings a recompense of eternal glory to their whole posterity:   

¶ In what duty children are bound to their Fathers and Mothers. Chapter vj.  
THE Scripture by many commandments, binds children to honour and obey their fathers and mothers: And by all right of nature, and laws humane, Civil, and barbarous, they are enjoined to disobey them in nothing I mean, concerning human honesty, natural duty, and divine ordinance: For if the commandments of Fathers and mothers stretch to other things they abuse their authority, seeing (as I have said) they represent God in earth in the procreation and nurture of their children as the ministers of his providence and will, and therefore their commandments aught to agree with the prescript rule of Gods william. And touching the disobedience of the child to the Father & mother, it is well expressed in the law of GOD given to Moses, 
Deu 21  how grievous that disobedience was being commanded to stoning, even a like punishment as if the disobedience had been done against God, as in deed the transgression and fault returned against the same Lord, who, being the great & sovereign Father, hath ordained this father fleshly in nature, as his Lieutenant and executor of his will: he cursed likewise the child that was guilty in disobedience: as in the law natural No punished his son Cham with curses for that he mocked him, which God ratified: Jacob deprived his son Reuben of his descent, because he did outrage against him: The Scripture affords many curses to the child that either in act or word disobeyeth his Father and Mother, and the Son that scorneth or disdaineth either of them, is judged worthy that the Ravens and crows pick out his eyes, meaning, that in no sort such one deserves the use of common light, nor the prosperity of life but to suffer all miseries, since he is offensive to these by whom he lives in the world: yea he is worthy to be thrown in a hollow ditch, without burial, where carrion vermin may devour his carcase as they do other dead beasts: For which consideration, the child is bound to this duty to his parents, and not to refuse death to sustain them in what so ever concerneth them in honour, health, and life: For having received all his wealth and benefits of them, what more worthy or just recompense can he return then a frank and thankful prostitution of all that he hath to their uses: if he take pleasure to live, & doubts not that of all other things of the world life is most excellent: if he think that the pleasure of life, is one of the most singular benefits that may be demanded: if lastly, commodities, riches, or common goods, and honours do please him: What reverence, love, honour, and obedience, is he bound to bear to his Father and mother, by whom, or at the lest, without whom, he had not enjoyed them: but if he make no recompense to his power and less thankful at all to his parents, is not his ingratitude intolerable, and by just right himself deserve to be deprived of all the same goods? The same also being the cause why God by his law takes away without appeal the life of him that offends his father and mother. But if the unthankful and disobedient child be flattered with some prosperity let him think it hath no long continuance, no more than the itch of an old man is pleasant longer than it is clawed, but being scratched, it falls of smarting: For it is written, 
Pro 2●  that who curseth or doth evil to his Father and mother, his light shallbe put out in the midst of darkness, that is, he shall lose his prosperity & good hap in the midst of adversities and dark miseries, which shall fall upon him even when he thinks to sleep most sound in the delights, pleasures, and eases of this world. Besides, the better to draw children to obedience, God promiseth them long life: honour (saith he) thy father and Mother, 
Exod ●  so shalt thou live long upon the earth: to which promise above all other Saint Paul saith, is added surety of recompense: as in the promise of long life, is meant commodity, rest, and necessary furnitures of life, as plenty of wealth and human felicities: For which cause it is said in another place that the blessing of fathers and mothers given to their children, confirmeth and continueth in happy succession the houses and families of their children: as of the contrary) their curse helpeth much to the ruin & subversion of the same. Touching the honour they get by obeying their father and mother, it is written: listen my son to the discipline of thy father, 
Pro. 1.  and let not the law of thy mother be forgotten of thee, to the end grace might be joined to thy head, and collars about thy neck: if thou do thy duty of a good son to them, God will give thee this favour and credit to be honoured of all men, & raise thee into that estate where thou shalt bear the honourable ensigns of thy high dignity, even as we see kings bear their diadems upon their heads, and Knights of the order, their precious collars of gold about their necks, in sign of their dignity, honour and authority due to them for their virtues by which they have worthily aspired to such estates. Seeing then God reserveth for children such ample promises of long life: such worldly prosperities, and such high honours, which three being the very effect of all that may be desired to make this life happy in earth, comprehend also what else may be attributed to worldly felicity: How much are they bound (besides the reasons erst rehearsed) to bear humility, obedience, & reverent duty to their parents, whom if they disobey, they have their condemnation to miseries, dishononours, and to death, yea and by their sin of disobedience, they stand in hazerd of the eternal curse. The oblation of this duty of children to their parents, is indispensible to all purposes, but in cases of infidelity: as if the father being an Idolater, seeks to seduce his son to that impiety, in which this strait bond of duty ceaseth: For God is to be preferred, and man abuseth his authority, according to the understanding of the gospel: Who hateth not father, mother, brother, sister, and leaveth them with all that he hath, can not have the kingdom of God: yea they must leave the dead to bury the dead to follow the evangelical vocation: For touching the Apostolical profession (which may be alleged for that they forsook father & mother to follow jesus Christ, and to preach the Gospel) it is a vocation particular & privileged, as when Helizeus abandoned father & mother to go with Helias, & as, for this purpose may be disputed touching the life monastical.  
But that vocation aught not to be alleged to the execution of this commandment: for he that calls such as he pleaseth, reserveth such providence over the necessities of their parents, that they stand no need of the peculiar service of their children whom their parents of their proper will aught to exempt from that office of personal and temporal service, since God calleth them to himself to do to him a service spiritual and of more greater perfection and fruit, than any function wherein they could employ them: yet touching the vocation Monastical, Saint Augustin holds good, that in necessity of the parents the child being a Monk, is bound to leave his Monastery, to succour them: for as the law of God derogates not the right of nature, but rather confirms than restrains it: so by greater reason in the human and positive statutes, & specially such as be in Monasteries, there can be no prejudice. 
Matt. 25.  Therefore did the Scribes and Pharisees under colour of religion, ordain, that the child, giving all his goods to the temple, was not bound to aid his father and mother: yea by that mean, he held himself no more bound to serve them, according to that constitution by the which they expressed, that such honour to God, grounded upon that devotion, abrogated all honour and natural duty which the child aught to show to his father. But jesus Christ giveth them to understand, that by such traditions they commit great impiety, resisting the first ordinance of God, natural, and divine also, and inviolable by his Scripture. We see that even the most perfect and Apostolic life was not exempted from this subjection, as Christ himself was subject to Joseph and the virgin Marie: and exercising thirty. years after his divine vocation, he rejected not from his train his mother, his Aunts, and cousines, but called them and entertained them with him (I mean the poor) of the revenues which men presented him withal: 
Luc. 2.  no less did the Apostles to their parents and kindred, of whom, the greatest part which were married (according to Jgnatius) carried with them their wives, and nourished them together with their parents and poor, of the Apostolical revenue. For, as who holds no account of his household and domestical familiars, 
●. Tim. 5.  is as an apostate, and more wicked than if he were an infidel: so, we aught not wickedly and wrongfully think, that the Gospel takes away any humanity & natural piety, but rather nourisheth, sustaineth, and confirms it, making it spiritual in true love and duty, and so much the more perfect, as the doctrine is more excellent, than the doctrine of nature and Moses.  
It is a question of many, whether a man is more bound to nourish and secure his father & mother, or his proper wife: whereunto may be answered, that in the case of obedience and subvention, there is more bound of duty to parents, but not touching cohabitation. And to prove the bond of duty to parents, it is certain, by triple right, natural, divine, and human, which including an immutable and inviolable bond, can not be weakened or abolished by marriage, aswell for that it is the first, most authentic, and hath a triple bond (for every law hath his proper obligation and subjection, where this hath but one, touching corporal cohabitation), as also for that it binds marriage with a new subjection, that the wife with her husband, aught to strain all their power and means to relieve such as by marriage are made their father and mother, and to help their grand parents, by whom both they and their fathers have being in the world. There be yet these causes consequent, and (as it were) accidents to the former reasons, which aught greatly to stir up children to honour their parents: that is to say, the inexplicable love of fathers and mothers to their children, their care in their first nurture or nurssage, their continual traveles and perplexities to preserve and prefer them, & lastly, this just consideration, that as they behave themselves to their parents, so to expect the like recompense of disposition and experience in their children towards them. The love of parents is so great to their children, that they stick not to take to themselves the grieves and displeasures of their children, not refusing sometime the hazard of death to preserve their littleones from peril. And the scripture never commands them to love their children, to nourish, nor prefer them, because, by nature parents have that forward inclination: but they are enjoined in many places of the scripture, to discipline & instruct them in the love of God, as therein prescribing to them the manner how to rule and moderate their affections, not loving their children otherways then God loveth them: neither to let their zeal be so vehement, fleshly and partial, as (with the she Apes) to destroy their children: nor yet with extremity of affection to hold them in severity & fear, and so make them at unwares, towards or weak spirited, wherein albeit they are forbidden, 
Ephes. 5. Mala. ●.  for that they are always restrained to moderation in discipline, yet in holding over a hard hand upon them, they express the best and truest affection, and lead them in the readiest way to the estate and reputation of honest men. Great then is the bond of duty, obedience, and affection of the child to his father and mother, if, with his unthankfulness, he be not altogether out of the sense and judgement of nature, yea, he shall answer to that so perfect love, for God (in this case) challengeth that he aught to be beloved of us by reason. If I be a father (sayeth he) where is the zeal wherewith you love me as children do their Fathers? Here, if any will object certain mothers procuring untimely birth to their children, or others that kill them after their delivery to avoid dishonour: I answer that to such mordering mothers expressing worse nature than the most fell or fierce beasts, who cherish & lick their little ones & often times fight for their safety, there can not be devised laws severe enough for their punishment: yea Moses (as after him Lycurgus & Solon) erected no prescript law for such murders, nor against children, likewise that killed their fathers, as esteeming it an offence to which man could not ascribe sufficient, severe, & worthy punishment: Touching the cares, labour, and industry in bringing them up, there is no estate subject to so many perplexities, the mother specially, bearing the infant in her belly, what care hath she to preserve so precious a fruit: and in her travel, is there greater pangs, or more peril of present death? how long remains she in weak estate and sickness? what pains takes she to nourish it: what be her sorrows, if it weep, if it miscarry, if it fall sick? she fasteth to feed it, and being hungry, restrains food from herself, to appease the unruly appetite of her child: she with her husband, offer their bodies to passion of cold and heat, yea sometimes go naked, to clothe, wrap, and entertain their children: What recompense of affection and duty do these cares and perplexities of parents deserve of the children? where in if they be negligent how can they a void the crime of ingratitude, or be innocent in the vices proper to the reprobate? 
Rom. 1.  yea let them assuredly trust, that the displeasures, wrongs, and disobedience which they do to their parents, by the just measure of God's judgement shallbe returned in more heavy & grievous quality upon themselves, by their proper children: for so we find happened to a contemtuous and disobedient child who trailing his father by the hair of his head out of his own house: This is but a just recompense my son (saith the father) seeing that even the like behaviour I showed to thy grandfather in this house, which now thou usest to me: But of the contrary, we read that many wear the benefits and graces doubled upon the obedient children of the patriarchs as is expressed in the example of Joseph, to whom his father Jacob gave double blessing above his other brethren, because he honoured him with more service than they: for end, let children in all things discharge the right and law of piety to their parents, with this consideration, that because Fathers represent God on earth, he will take the disobedience done to them, as an injury meant to himself, moreover in the consideration of their duty and aid to their parents, let them remember that in succouring their necessities, they offer acceptable service to God, for the which (as we have said) their recompense is laid up both in earth & in heaven, which with surety to find at the hands of their own children the like measure of relief in their necessities together with the same rate of comfort if they fall into impotency of age: But if they fail of this duty, they stand in hazard of triple condemnation of death, as they are bound to that office by triple laws: having interest in all such acts of humanity even towards all old strangers according to the reverent observation amongst the Lacedæmonians, who used not only the law of perfect piety to their proper and fleshly parents, but also even to all old people, whom they honoured as their fathers, and gave succour to all their affairs, as if they had been their natural children: They esteemed them happy if they were called to do service to old men tacking it for the greatest praise that could be ascribed to the actions of their life, to push forward the affires of ancient men, whereby it was said in common proverb that happy was he that become old in Lacedemonia as having so many children readily disposed to honour, serve, and support him as there was young people in the town.   

¶ The duty of Masters towards their Servants. Chapter. seven.  
THe third ground of a common weal and order of policy, containeth the authority of Masters over Servants, and obedience of servants to masters: wherein the master may be considered in two manners: either as Lord buying with his money his servant, which they call bondman or slave, or conquering him in war by victory as his enemy: or else he is master, not as Lord proper or owner, but as trying and using the servant only for a time, as in England we have no others. So that this second sort of servant is no bond man, but rather in the nature of a hireling or marcenarie retained for a season: when the scripture speaks in the Hebrew word of this name (aved) and the ancient Latins of servus, as also the Greeks of their Donlos, they mean no other commonly than the perpetual bondman. This master called Lord, hath borne afore time supreme power over his servants, putting them to death by his discretion without law of reprehension. For so we read Metellus, a Citizen of Rome, handled so many bond men as broke him cups of Crystal, and was not called to punishment for it: which coming to the knowledge of Augustus an Emperor pitiful, he entered the house of the said Roman, and to take away the occasion of a second cruelty to his poor bond men, pashed in pieces all the vessels of Crystal and glasses that he found in the house. Old Cato, otherways reputed very wise, was so tyrannous over his bondmen, that, when by extreme age they had no further ability to serve him, he caused some to be committed to slaughter, and suffered others to die of hunger, which common humanity denieth even to a dog, or horse that had been long used in service: but that liberty, or rather imperious, and unnatural authority of Masters, was afterwards bridled and limited by many laws, as is written in Exodus: 
Exod. 21.  who strikes his bond man or bond woman with a rod, and they die presently upon the blow, is guilty of capital crime: but if they live a day or two after, he shall not be punished, for he hath bought them with his money: as if the law had said, he thought not to kill them, and so lose the money which they had cost him. And albeit God often times recommends unto masters to handle their bond men gently, wherein to draw them to more pity, he puts them in remembrance of the miserable servitude which they endured in Egypte, yet the haughty, covetous, and malicious nature of many masters, draw them often times into acts of great tyranny towards their bond men, using them more cruelly, than their necessary and traveling cattle, yea in no other estimation nor use then as brute beasts.  
For the which God by his prophet declares how angry he is, and sending ruin & spoil to their towns, 
Hier. 34.  he suffereth some of them to be murdered, and others made slaves to strange and barbarous nations. The Jews had commandment to give liberty to the bond men of their nation the seven. year, 
Exod. 21.  which was as a sabbath sanctified to God. But because above their prescript limit, they retained their poor bondmen in hard subjection, and if they complained, redoubled the straynesse of their bondage, & either not suffered them to appear in the court to demand justice, or else corrupted the judges, and so choke the way of their remedy: the Lord, partly for this transgression, sent desolation upon Juda, and transmigration into Babylon.  
Let us now see the office of a master to his bond servants, wherein we shall find that by reason he aught with much more lenity to behave himself towards those which are not to him but as temporal servants: First, seeing their slaves are men as well as they, they aught to love them as their neighbours (for all men are our neighbours) and if he were a Pagan or enemy, should a man do wrong to him whom he loveth? would he enjoin him to things unrighteous, hurtful, hard, and too full of labour? If every one (by the law of nature) be bound to do to an other as he would be done unto himself, would he in the state of such subjection, be commanded to things above his ability to execute? Secondly, if the bond men or slaves be Christians, religion (much more than the law of nature) aught to draw us to affection towards them: If they be young, we aught to hold them in the reputation of our brethren: if they be ancient, let us give them reverence as to Fathers (I mean touching love, for concerning the bond civil and servile it is not canceled by the law of the gospel) why should we then with so arrogant, proud, and angry heart, command such rigorously, whom we aught to love and cherish with Christian humanity? 
Rom. 12. ●. Cor. 12.  If we be all united by one JESUS Christ, as are the members of one body, under this Lord which is made our head: should it be possible that the master, who in this body is as the eye or hand, and the bond servant to him is as the foot or lest toa of his foot to obey and serve him, should command or enjoin to this bond man any thing which should not be reasonable, honest, and profitable? the same agréeinge with the commandment of Saint Paul, not to do any displeasure, damage, or wrong, to that low part being so conjoined to him by natural harmony: no rather, if it suffer necessity, grief, or anguish, the superior part is bound to travel for it, and yield compassion to his sorrow. The Master not touched with this spiritual judgement, and less feeling of this inward sense touching his office to his servant, doth not rightly acknowledge himself to be a man, but much less a true Christian, and faithful member of the mystical body of this Lord: The same being the cause why many Christian nations, in the consideration of such love, according to nature and grace, will not use that imperious authority in their house over any bond man. But, taking certain infidels prisoners in lawful wars, as soon as they become Christians, they give them liberty, and receive them into their houses with wages and hyers' for their labours: observing the virtues of the ancient Nations, who, after long proof of their bond men in servitude, and seeing them disposed to their service with a frank and liberal will, gave them liberty: wherein I wish and exhort that no man, holding of the gospel, which is a law of liberty and grace, be surmounted by such as were under the law of servitude and Moses in the which the Jews enfréeed their poor brethren bond men in the seven. year of their service, and in the Jubilei gave liberty to all the other slaves of strange nations: or at the lest such bond men were as their marcenarie servants, having yearly higher for the labours they took in hand, to the end that with time they might redeem their miserable condition.  
But now eftsoons to the duty of a Master, wherein as we have spoken of the love and gentle dealing which he oweth to his servant: so he must understand, that with this love, he must minister to him doctrine and discipline: Doctrine, in instructing him in the rules of faith, according to the example of the jews, who never took bondmen whom they caused not to be circumcised and taught in the law, so leading them in good examples of faithful Jsraelites, as for whose faults they should answer even no less then for the rest of his family: 
Ecle. 33.  There be three things saith the wiseman necessary for the good entertaining of a servant: bread, discipline, and work: as to the Ass, men give provender, beating, and his burden: by the bread is understood, sufficient nurture, being too great iniquity to keep servants at travel and make small allowance of sustenance: 
Deut. 25  if the Ox reserved for the plough, gives over his work when he is faint for want of meat, 
1. Cor. 5.  why should the poor servant be shortened of his allowance, by whose industry both the plough goeth, the Ox is preserved, and the Master liveth: discipline is due to him, for that if he be not well instructed, nor of himself well given, he works with an evil will, and increaseth in vices, as having not tasted from his infancy of any good instruction. 
Eccle. 33.  For that cause saith the wiseman it is needful to offer him the rack, that is a good correction, specially when he runs either from his Master or from his work, even as the Ass must feel the cudgel when he will not go: But when he corrects himself or commits any light fault, 
Ephe. 6.  let the Master saith S. Paul pardon his offences, as he will have God to remit such as he hath done so often times in the Scripture, and the perpetual pains which he hath deserved: In that sort S. Paul willeth Philemon to pardon Onesyme a bondman, who in his running away become a Christian by his doctrine: he willeth to rebuke him without rigour, and keep against him no passion of evil will, but receive him as his dear brother to serve him in all temporal and spiritual things: And therefore let the Master take heed not to be bitter against his servant by hate (for in that case S. John saith he should be as a murderer) and much less do him wrong by malicious choler, cruelty, and impatience: 
Ephe. 6. Col. 4.  For he must remember that he hath a Master in heaven, and that the other is but as a servant with him of that great Master, with whom is regard neither of Lord, nor master, nor acception of persons: but judgeth equally the one as the other in all things touching well or ill doing. Let him not then think, that either his person shallbe more worthy, or his works better accepted, because he is a master, or a Lord of greater estate: For there is but the multitude of virtues which stand in place of credit and favour, wherein both the one and the other are indifferently received: And hath not jesus Christ employed his life and blood indifferently for the one and other? Then touching estate and greatness according to the world, it is but vanity and a certain apparent felicity: and the chance of worldly things may be such, that this day a Master, and to morrow a servant, which we read hath happened to many: Let him consider lastly whilst he is a master, to make account to God of his authority and rule which he hath received of him, where in he is so much the more subject to reckoning, by how much GOD hath called him, above the other, to that estate. Touching travel, let him rather keep him in continual work, then overlay him with heavy labours, measuring his burden according to the rate of his strength to bear it: 
Exod. 25.  Let him not follow the example of Pharaoh in the time of Moses, who, of a wicked will laid upon the people of Israel more great and hard labours than they were able to overcome, beating them if they performed not their complete task of work which he prescribed to them above their forces: wherein the oppressed Israelites crying out to God, were heard in their complaints to the ruin of Egypt, and drowning of the King and all his proud army: The Master aught never to suffer his servant to be idle but at resting times in the night: on the holy day, he aught to keep him exercised spiritually, either in prayers, or to hear Sermons, giving him no liberty to hunt after gluttony and unlawful plays, which two kinds of most dangerous idleness, above all others are causes of infinite evils to many men, but specially to servants and the young sort: 
Pro 26. Ecle. 33.  In which reason the wiseman saith that aswell as the Ass aught to be fed with provender, so hath he need also of the bastonado, & the bridle, and the burden: so must the Master sometime entertain the servant with the nurture of the rod, and work, & not give liberty to his nature, which of itself will raise him into disorder and disobedience saith Solomon: only his correction must run in a course of amity of a Christian Father of household, who hath commandment from SAINT, Paul, to do that which is just and reason to his servant, whom he aught to esteem as his spiritual son, and companion according to God, of the life to come. The wise man adviseth him also (if he be faithful and wise) to love him as his soul, and to give him freedom and advancement: as in deed the servant puts his soul, which is his life, his body, his labours, and industry, to continual pains for the service of his master: so did Abraham love his servant Elizer, committing to him all his most weighty affairs, and for recompense if he had had no child, 
Pro 29 Eccle. 7. and 33.  he had succeeded him in his inheritance. In the gospel, we see how the Centenier loved his servant traveling carefully for his health when he was sick: In whose examples may be reprehended now a days many masters, who handling hardly their poor servants, send them in their sickness and impotency to hospitals, but if they have but an Ox sick, or a horse lame, they fail not to aplie remedies for their cure, as bearing more care to a beast then affection to a man, who toucheth them in Christian brotherhood: & touching the duty of the servant to his master as he is not only bound to fear and honour him as his lord, but love him as his head, (as in deed he is according to God:) so it is chiefly his office, to join to his service an effectioned, frank and ready will, even as the member should serve his natural head, and as the son with a good heart should do service to his father his service must not be for the eye only, or for manners sake (as the saying is) but with the consent of the heart using his absence and presence with one loyalty in service, as if he should serve God, and that with out hypocrisy or wicked affection, for that God seeing into the meaning of the heart, abhoreth all corrupt will, malice, hypocrisy, and subtlety, so that, if he serve with these virtues, fidelity, diligence, hearty zeal, or true love, with humility or obedience with out resistance or countermand, with consideration that what service he doth for his master aught to be profitable, agreeable and honest, he serveth God: for so doth God lay out the estate and rate of his service, which he aught to accomplish according to the vocation whereunto he hath called him, referring the end of all to God's honour, by faith and hope to please him, and to obtain in the end, his last and eternal reward. 
1. Cor. 7.  Therefore being thus instructed as SAINT, Paul teacheth him, he need not care to be saved remaining still a bondman: for in such estate he may partake with the grace of salvation aswell as his master, for that God (as was even now said) regards more the virtue than the person: Besides, he is made fire by jesus Christ from the servitude of sin and sathan, which only servitude is to be feared of the Christian, and not the other which often times helps to salvation: where licentious liberty gives occasion to many of perpetual sentence: here some philosopher might say further for the bondman, who serving still not having where with to redeem his liberty (for that he aught to do to the end to serve God with more freedom of mind) lives a martyr, taking and suffering patiently his servile condition: and praising his creator in all travel, when he dieth in jesus Christ, they will follow him for eternal rest and perpetual recompense in heaven And so he shall so much the more glorify God for that bondestate, by how much he knoweth that by the providence and goodness of heaven he hath been preserved in it from infinite sins which with many others, he had committed in fleshly liberty, and received damnation, where now he hath hope to be saved in this estate: Thus his servile condition is made happy, which, with worldly men, was holden wretched & desperate: here also we have to understand that God doth a great grace to such, as of their natures are servants, that is, borne to serve, and having neither judgement nor authority nor mean to get power & knowledge, yet, acknowledging themselves, do follow their humble vocation in honest service and duty: But if they take it against their natural inclination (being a secret motion of God, touching the vocation) their usurped ambition and overweening leads them into many offences being causing to their damnation: Touching hireling or year servants, their condition is all one for the time they serve: and daily labourers for the days and space of their covenant are no less bound to serve then the slave condemned to perpetual service during his life: And being subject to the same laws of discipline with the bond servants, they are also bound to the same fidelity and simplicity of heart in working by this general commandment of nature authorized by the scripture thou shalt not do to an other that thou wouldst not have done to thyself, and by consequent thou shalt do to another, as thou wouldst be done unto, and as thou wouldst do for thyself, loving an other as thyself, and his goods as theine own: And as God hath commanded the master to pay well his servant and workman, yea not to detain the hire of the day labourer till the morning (for it is the sweat of his body & his life. 
Levit. 29. ) So servants and workmen are enjoined by the same commandment to travel in simplicity, honesty, and truth, even as they should travel for themselves in their own business.   

¶ How men have been made noble, and of their duty towards their subjects or tenants. Chapter. viii.  
WE have discoursed upon the authority of Magistrates, touching their rule over common weals, as Fathers, Masters and lords politic, having a lesson in the Scripture to entertain their authority by true fatherly love and care: under the rule or Lordship of these, may be comprehended the regiment of gentlemen over their tenants: having gotten their nobleness, prorogatiues of honour, & jurisdiction in their lands, by their virtues, valiantness, and high enterprises: even as governors and Magistrates, for the merit of their doctrine and knowledge, have worthily aspired to the regiment and government of others. Noble men and gentlemen are as special governors and Magistrates in their proper lands, wherein they have double office, as both to govern by the law, being particular judges of their tenants: and defend them by arms from the invation of oppressors: And as to governors and Magistrates belongeth under the Prince general authority over all: so, these have special jurisdiction under the same Prince, for their particular government: And therefore are bound to govern their tenants not only as masters use their servants, but as fathers cherish their children with singular love, and as the head with loving direction guides his members: and being also as pastors and herds men over their peculiar people, they are bound to no less affection, care, providence & duty, than the shepherd to his flock, the head to his members, and the Father to his dear children. But if they fail in their regiment, or mislead their private charge, as we have showed these for the vices of their general government to deserve a horrible sentence of God, without grace: fo, gentlemen abusing their particular estate, stand in hazerd of a terrible judgement, seeing, 
Wisd. 6.  as the mighty (saith the wise man) shall suffer cruel torments, so stand they accountable afore God for every their particular tenant (touching civil government and defence of them) as the curate must answer for every soul within his parish: And so the temporal Lord (for temporal policy) hath special government over his lands, so to guide his tenants, as their conversation be honest, far from quarrels, & discords, do no mutual wrong one to another, nor injury to strangers: to keep them from suits, or at lest to accord their diffrences, and cut of way to processes and giving no scope to controversies, to keep them all in modesty and office, and suffer no idleness nor vagabondrie. Lastly let him prosecute the observation of God's commandments, and establish and follow the instructions and doctrine which the Curate or spiritual pastor shall pronounce: Wherein the Curate and he aught to be as the spirit and soul in the government of the body, and as Aaron and Moses knit in indissoluble amity, to establish a cure, peaceable, and happy to the people, the pastor preaching doctrine, & the gentleman ministering discipline, to reduce by force the wicked and disobedient, in whom is no readiness of will to God's service, or civil order. But if either in matters of doctrine, or temporality, there happen causes of hard dicision, wherein the one without prejudice of conscience, cannot determine, and the other, by his counsel can assure no certain judgement. Let the curate return the cause to the Bishop, if it be ecclesiastical, and Gentlemen appeal to the higher courts temporal as we see in the old law, God ordained both the one and the other court with diversity and distinction, erecting in every court judges superior for the grave and hard causes, & others more inferior to debate matters of meaner quality: So that as Curates are as first judges spiritual, and Gentlemen as temporal and secular, for the courts civil: the second are as seneshals or bailiffs: & the highest as precedents & counsellors: So yet, all causes requiring dispense of the law, or that have need of grace are sent to the Prince, in whom only is power to make & change laws upon just causes, & to him only belongs the gift of pardon & grace even in such causes of crime as deserve death: But now to return to our gentleman, seeing he is judge of his tenants, let him resort to the instructions of our second book the better to lead him in that estate: and if, either for the number or gravity of causes, he call to him a judge, let him choose him by the rule and prescription of our first book not suffering him to pronounce affected or false judgements, which is a vice most heinous against God, whose judgements be just and even as a balance, 
Pro. 1●.  according to the which the judgements of men aught to be ruled, wherein in deed as justice and judgement belong properly to God: such then as execute them under him in lawful authority aught to observe his commandment and manner in the measure of justice and judgements: otherwise, their usurpation makes them guilty of high crime afore the heavenly judge: Together with this order of justice, the gentleman is bound to keep and defend his tenants, as the shepherd his Lambs, that they be not devoured of vagabonds, spoiled of thieves, and mordered by robbers: But as the good shepherd watcheth over his flock, defends it from wolves, & chase them with dogs, takes them and hangs them on trees to terrify others not to anoy● the flock. even with such lively diligence aught the gentleman to pursue rogues and ravinors serving to no other use but to devour a country, causing them to be hanged in public places by the high way side, and to exinte utterly that wicked generation: And if their skin be worthy any thing, I mean if they have substance remaining upon their ravinus trade, let it be distributed to such from whom it waa unjustly taken: In consideration of such regiment, guard and defence of poor countrymen, the gentleman hath rents and revenue, and is honoured, feared, and loved, and called Lord of such as resort under him: Wherefore doth he only in a parish wear a sword, but that to him alone belongs the defence of his people, and to serve the prince? Therefore so often as he is called Lord and that with reverence and homage they bring him rents and benefits, let him even so often remember for what cause he is raised into such singular estimation, and by what merit he aspired to that dignity of honour. And if either by his proper virtues, or desert of his ancestors, he hath achieved that estate of nobleness: Let him even by the same virtues retain and keep his repuation, by the which he got it: Let him think the honour is not due but to virtue, & authority, belongs not but to the wise and discrete: no more are his rents & revenues constituted for other purpose then for the regiment, guard, and defence of his tenants, as the farmor takes not the fleece and milk of the sheep, but to feed and keep the flock: since he is a Gentleman, let him refrain from all acts of villainy: let him not be ignorant wherefore he hath the name of noble, which, according to the Greek, signifieth bright, as a clear light: and in Latin it is he that is known and renowned generally: he can not shine with clear light, nor be known famous through the world but by his ensigns and valiant acts, not sparing his life for the defence of the church and his Country, employing his body and goods for the support of God's honour, and put his life in hazard to deliver the people from extreme dangers: which he could not do but by serving and praying to God, living soberly, using justice and wisdom in his actions, magnanimity, and patience to the reproaches of his enemies, toleration of hunger & cold, with other passions of hardness, and keeping no reckoning of the wounds he hath received: traveling in the action of these high virtues for a singular charity towards God, whose honour, with the common spoil of the people, had else stand in hazard. Then this noble Gentleman, passing so many perplexities, to put in surety and rest a town or a region, can the merit of his virtues bring to him less reward, than the title & name of noble, both according to the Greek and Latin phrase? hath he not won and purchased rents and revenues, that hath wasted his proper living for the benefit and public safety? Even so, who followeth not the virtues, by the which this name Honour, Renown, and Rents, have been gotten, how can he deserve the use, benefit, or estimation of them? yea, what degeneration doth he express from his ancestors by whom they were gotten with the sweat of their bodies and common dangers of their persons? should he not bring forth dishonour, if he followed not their steps? If he be given to vices, greatly would he darken their noble virtues: if he be a coward, much more would he deface their high and valiant attempts: and if he give not himself to the maintenance of the church, and defence of the people (specially such as he hath in singular charge) what imitation of his virtuous predecessors, who reposed all their glory in the happy occomplishing of these things, thinking they could not worthily retain the name nor the honour, (or at lest hold them by false and unjust titles) if they conserved not the just causes of those dignities, as also unworthily possessed their rents and revenues, due (by their original nature) to the exercise and higher of such noble enterprises. Gentlemen than not living within the limits of religion, but persecute, blaspheme, and under the title of their nobleness, not knowing the worthiness of it, do many injuries, despise others, calling them villains, peasantes and varlets, who notwithstanding are their norsses that put the bread into their hand wherewith they live: they make ready the meat and wine wherewith they are fed: they prepare the garments that cloth their bodies: the horses whereupon they are mounted, and put into their purses the money that supplieth their common uses: and for recompense they are beaten if they whine (as the saying is) when they justly complain. Such Gentlemen also whose delight is laid up in drunkenness and whoredom to the dishonour of God, and slander of the people: such, whose covetousness is not satisfied but with the spoil of their people, yea drawing the skin quick from the carcase, taking the pullets from the widow, and the best sheep from the farmor, and from the poor husband man the hay and oats wherewith his traveling cattle should live: such as promise' and perform not, borrow and pay not again, follow their hawking and hunting, oftentimes to the hurt of the country, as when corn and grass are in their increasing season: such, as are served with the labours of their tenants without recompense, and strain their horse, their ox, and carriage to their proper work without satisfaction. To be short, who so ever wrongeth in any sort the meanest that is, can not in any equity merit the name of Gentlemen: and much less enterprise upon a title so honourable, in whose life are expressed such apparent effects of dishonour, and public infamy: can they in acts of villainy and vices, worthily display the honourable ensigns of virtue and nobility? will they make nobleness the cloak to oppressions and wrongs, which, by virtuous acts, is raised the beauty, excellency, and dignity of houses? he is not gentle in whom is found violence or tyranny, and far from the name of a Gentleman whose conversation expresseth dissolute & deformed disposition: not, he is a villain in equity, whose life is stained with acts of villainy, as of the contrary virtue doth raise and ennoble villains of blood and race, yea virtue only is as the soul of noble families, without the which they were but as vain and dead. By which reason, as to our place and estate of nobility, is tied higher and greater pretences of virtue, so also by reasonable congruence, the more higher we stand in title and dignity, the more notable are our vices and faults, as a scar or deformity in the face shows more than if it were in the hand or foot, because those parts be more inferior and less apparent: yea, one small vice in a Gentleman, is more reproachable to the world, and damnable afore God, than many faults in many meaner people (as in the law a prince over a whole nation offered as much sacrifice to God for his sins, as the whole multitude for their common offences) for the in place where he should express to his people examples of virtue and lead them in conversation of civil life, he gives public occasion to do evil, for that his errors being known, draw the multitude to imitation. If a Gentleman (so often as he falleth) understood the gravity of his damnation, where as his lightness leads him some times to glorify or vaunt his nobility, to shake his sword, to manage his great horses, and to muster in gorgeous garments and armour, as pomps of his nobility: he would even so often common with his careful thoughts, how to discharge and acquit that duty of a good and Christian Gentleman, such one according to our prescription. I deny not, but touching his general estimation with the world, he must maintain place and countenance according to his house and race both for the honour of the virtues of his ancestors, and to express in himself fruits resembling and worthy of such trees: Let him have castles, horses, armour, and ornaments answering the estate and majesty of his house: and withal let him, to that honourable prerogative (expressed in those visible signs) join the consideration of his office, which is, to lead his people (whose nature is to bear reverence and love to such as are worthy of them) in equity, obedience, order and fear: as in deed, it hath been a perpetual custom in all ages and Countries, that as in Kings, Princes, Noble men, and Magistrates have been more perfect examples of civil and christian order, so to such hath been always most due and decent all stately pomps, whether in rich jewels, apparel, horses, or costly houses: wherein this care is carefully and continually to be applied, not (as preposterous men) to make of the accessary the principal, of the shadow the body, and of the accidence the substance: but always to entertain the authentic & first causes of the nobility of the house, which are, religion, justice, and zeal to God's honour, and the defence of his Country, accompanied with wisdom, advise, sobriety, temperance, and invincible magnanimity, by which virtues Josua, Othoniel, Samson, Jeptha, and David, have won honour to themselves, and perpetual nobleness to their houses.   

¶ The duty of Advocates, or councillors at Law. Chapter ix.  
Advocates, or councillors at law, are not as coadjutors to judges and Gentlemen Precedents and chief justices, to decide and determine: but only with their advise by opinions and reasons, alleging customs, ordinances, statutes, and laws, they serve to explain causes of their clients, leaving the judgement to the judges called and constituted. To every one of those the wise man speaketh: open thy mouth to the dumb, meaning, speak for the ignorant man, and understand the causes of all persons: 
Pro. 31.  consider well that which is just, and take upon thee the cause of the poor and needy: as if he had said, thou which art Advocate, receive the causes of all such as come unto thee and their complaints (for that thou art bound to all by thine estate) speak liberally for the poor, in whom being no knowledge to deduce their case, they have less mean to inform the judge: such instruct both what they shall say and do: be no party either in council or maintenance to a wicked cause, nor suffer any to do wrong to the poor (to whom the wise man seems to persuade most compassion, for that to such is seldom showed favour or credit of men) for God hath given thee grace to speak, and opened to thee the understanding of the Laws, to the end to minister help to others, as to the tongue he hath given the faculty of speech, to speak for the whole body and for every particular member, chief when any of them is grieved, and in cases of wrong: even so the Lawyer which is the tongue and interpreter to the body politic and of all men being in affairs and business, aught to spare no compassion to the cause of the poor, disposing his office to justify right, and bring all wrong to punishment, wherein, beside that he satisfieth at the full the office of his vocation, yet, in soliciting for the poor, he doth a service of greatest merit with God, in seeing justice to be kept (one of the first acts of virtue) and in justifying the innocent, he defends him from violent oppression, and preserving his small portion of goods, keeps him from the hospital, and his wife and family from perishing by hunger: In sustaining the cause of the poor, and procuring condemnation to the wicked, he doth double work of mercy, & observeth that which so often God recommends in the Scripture: wherein, the judge, executing the good advise and exhortation of the advocate, accomplisheth the judgement of God, doing an act of high praise, and worthy of eternal felicity. The advocate thus being the mouth of the people, and chief enformer of the judge, aught not to be ignorant in the written law, customs, statutes, and ordinances of the land, helping his wit with the art of reasoning, and his judgement with general experience in all affairs, wherein the science of Logic, moral discourse, and specially the study of politic reasoning may bring great help to him: for if by ignorance he give wicked counsel, and lead the party in a vain expense of money to pursue an unjust cause: or if by indirect or subtle dealing, he 'cause an other to lose his righteous suit: though the laws of ages and countries appoint him no punishment, yet, being guilty both to the one and other loss, I doubt not but by the laws of heaven and conscience, he aught to refine to the parties the full damage happened by his corrupt counsel: No less punishment (but greater shame) is due to the ignorant judge giving corrupt sentence by the persuasion of the advocate, as to whom it belongs to be more wise and resolute, not deserving to sit in the seat of a judge afore he have thoroughly passed the office of an advocate, and practised laws in public court which he had read in private studies. But if the advocate entertain by covert sleights and subtleties unjust causes, procuring cavillations by delays, to weary the man whose suit is good and enforce him to a hurtful accord, and so by his shifts, pervert justice into iniquity: beside that he is bound to satisfaction of the loss, yet he is not out of the peril of God's curse: Advocates and procurers, who by entertaining processes in delays impoverish good men, and become rich themselves: and such (the very instruments of Satan) as either breed or nourish quarrel between parties, are condemned to all wretchedness by jesus Christ: For if such as be peaceworkers be happy, of common congruence then who hindereth, confoundeth, or delayeth peaceable causes are ordained to misery, as by whom is set abroach among neighbours the vessel of grudge, malice, hatred sorrow, heaviness, and utter undoing, and also loss of time in their established trades and vocations whereunto they are called by God: and if they be not the causes directly that their clients offend God in many sorts, at lest, they keep them from serving him, restraining all their heart thoughts, and industry to the furthering of their process, which cannot be but a kind of impiety, yea oftentimes it happeneth, that by the dilatory shifts of solicitors and attorneys, many rich clients see no end of their cause in many years, whereby it happeneth that he that prevaileth reaps not so much as he hath spent, and he that is overthrown is sent to the bag & wallet, being afore the beginning of the suit, of good estate of ability: To such as be the occasions of this evil, I ask this question, if they be not judged by their own law, which saith, such as give the occasion of evil, seem to do the evil itself: if the sin be as great to him that holdeth, as to the other that cuts the throat of the just man is there any grace or distinction in the sentence touching the judge, specially if he may apply remedy, and abuse his mean? Let no man err by covertures of writs, or wrested titles of the expounders of the law, or orders of courts, for in what sort so ever they do wrong to any man, according to judgement and conscience (which with great advise aught to be considered, more than the opinion and comments of writers hid under the shadow of the law, and yet against the law, which of itself is just and good, so that it be not abused) they work their own deprivation of the life eternal: The unrighteous (saith Saint Paul) shall never possess the kingdom of God: 
1. Cor. 6.  And who are more unrighteous than such as work against the judgement and intention of the law, and contrary to the secret advise of reason and sense of conscience which is not blinded through affections and custom of evil: Would those smooth and cozening Lawyers (if they were in the state of their simple clients) attribute it to well doing, to have (with them) their best blood drawn from them without feeling, and that which remains, become too corrupt for horseleeches? Let them think unhappy is the gain, wherein unhappily is wrought the destruction of poor souls: What other thing do counsellors and attorneys committing to their Clerks Books of length and many lines, and consequently of more gain to themselves, but draw by suteltie money out of the poor man's purse? What other thing is it then to impugn God, hurt their conscience, seduce the Prince, the Court, and the world, and under cooler of that just and lawful gain, to commit manifest theft, whereof they stand condemned in the judgement of God, where all subtlety shallbe revealed, (which Saint Paul calleth darkness) and all iniquity examined, 
1. Cor. 4.  not according to the vain fancy of covetous & fleshly men, which think there is no other iniquity but that which is seen and palpable to the hand: but even the most & subtle craft that may be imagined, shallbe by the everlasting eye so clearly spied and discerned that it shallbe judged worthy of death: one of the offences that most displeaseth God, is the sin of the Devil, as to be a deceiver, a Traitor, a dissembler, malicious, author of quarrels, subtle, and polletike to do evil: it is said the Devil that appeared to Eve hid under the visible serpent, was, of all other creatures most crafty & subtle: Then if our advocates and attorneys, being instructed in the devils subtlety, stick not to glorify themseives to have so good a teacher and master to learn them: by good reason, as they practise his instruction and example, they are also to receive with him a common reward and recompense, yea let them be assured, that the subtle are taken in their own snares, and that no council, cunning nor reason stand afore God, who being able to confounded all, will call into terrible judgement all such masquid and disguised subtleties? is it not a vain and foolish subtlety to beguile a poor man of a halfpenny, and for it to be condemned to loose a crown: 
job. 5. 1. Cor. 32. Pro. 21.  what folly more, then for the gaining of certain transitory dross here on earth by subtle means, to be condemned to the loss of all goods, body, and soul eternally in the world to come? But good advocates led by simplicity of conscience (as Aristotell, saith by his knife serving to many uses, and therefore very profitable) are men no less convenient, necessary, and honourable, than any other sort in a common weal, and of whom particular estates in a kingdom, stand in need: so that if they pursue their estate according to the right office and duty of the same, they contain men in order and bring infinite commodities to a whole country: they support the right of the prince, and valiantly resist such as seek to blaspheme against his majesty: blasphemy I call with the apostles, outrage done against the majesty of the prince representing God in earth and therefore the injury done against the prince turneth against God: In causes of affairs concerning princes, officers of all estates, chancellors, precedents, counsellors, noble men, merchants, rich, poor, widows & maids, there is necessity of the advocate, who in causes of pleading, is called and instructed in the cause: yea in these days, the dissembled vicar of Rome, his cardinals, bishops, curates, priests, & clerks, if there be question touching their office or authority, must resort to the advocate to emplede the estate of the cause in what supreme court soever it be: he good advocate serving God and following integrity, is the mediator between quarilous people, O reconcilar of ennmies, the authore of peace and an example to a common weal: Touching common process, he accordeth more in one hour, than a whole partial court doth in three years he will make conscience to entertain a process, which he foreseith is like to continued long? and therefore giveth council of agreement to the parties: if he know any poor man overmatched with a rich or captious adversary, he doth what he can to draw the matter to accord, whereby he delivereth the person from encumber, and his goods from danger to be lost by the hazard of the judges: yea one good advocate doth more good service to the world, than many judges in whom is constraint to give sentence, according to their offices being not able to accord the parties by arbitration: it is not meet that an advocate (notwithstanding his excellency of knowledge, without long experience of pleading) aspire to the office of a judge or precedent but either by constraint of the Prince, or by compulsion of old age, being no more able to sustain the labours due to the duty of that profession: not buying the dignity, which the Pagans' esteemed the same vice which we call simony: but by election of other judges of the Court in whom may rest surety for his upright dealing: procurers, which are as public solicitors and general syndics of all causes, in place of the parties to solicit advocates and judges, and procure expedition of justice to their clients: and notaries appointed to receive faithfully & truly the appointments of judges contenting themselves with their rate authorized by the court, or ordained by their Prince, aught without futtletie, delay, or covetousness, exercise their estate: wicked notaries in Esaie are subject to malediction, 
Esay. 10.  as also unrighteous Law readers and judges, because they writ and pronounce unrighteous Laws.   

¶ The duty of Merchants. Chapter x.  
Merchants, following an estate of just commutation, are men no less profitable necessary, and far more honourable in their common weal, than many of the other particular sorts of calling mentioned in the other Chapters: And albeit (according to the consequence and order of the Book) I have placed them after the other, as I have coupled clerks with their Masters, procurers with their advocates, & other necessary officers with men of justice most necessary to serve them in that estate: yet, there is no cause of disgrace to the honest merchant, in this pre-eminence of place for that only necessity of order tied me thereunto, which I have observed in the discourse of Apothicaries and chirurgeons following the Physicians, where I should have placed them after the advocates, and many other of quality. But as in this observation is no dishonour to the merchant, so, he shall found no less instruction touching the office of his calling according to God, then if his discourse had come afore the rest, over many of whom I must confess he hath right of pre-eminence by common custom of nations and reason. The Merchant then above all things (in the exercise of common traffic between men) is to consider deeply of the two general laws, Thou shalt not do to another that which thou wouldst not have done to thyself: and love thy neighbour as thyself. And as they use the yard to measure their wares, and the balance to weigh it: and that there is no cloth nor other wares measurable, which they do not pass by the yard or elne, nor any thing meet to be weighed, which they cast not into the balance, using both the one and the other aswell in vile and base, as rich and precious things, applying also the help of numbers for the better division of perticularities if need requireth: So, in all traficks, whither in gross or in retail, the merchant is bound to the observation of those two commandments, by the which he is expressly enjoined, that as he would not himself be deceived, so also he must not willingly administer deceit or wrong to an other, neither bear such love to his proper profit, as in it may be bred the injury or harm of another: but in all things of commutation & bargain, to use the same conversation to strangers, which he would others should use to him: Who, in their common actions, would rightly apply this law of nature grounded on true reason, and the other of the Gospel derived of charity, the perfect fulfilling of all laws, much less that they should need instructions, seeing they should seldom find occasions to err. And the cause why there remain at these days so many prescript, constitutions, and statutes, is in no other respect but that men either could not or would not rule their actions by those two laws, and much less apply them from generality, into special particulars. I would to God, that even as the Merchant of cloth useth his elne or yard not to beguile himself or his chapman in the measure, that also and aswell, he would use the law of nature and charity, in the price & goodness of his cloth, even such as he would the other should cell to him, if there were exchange of quality: if he would have the price reasonable full measure, not to be passed by the short yard, which aught to be sold by the long, and that the cloth be good, substantial and sufficient, neither corrupted in the making, nor burnt in the dying.  
Let him even do the like to his chapman, coming to buy of him: where then shall be the common saying amongst them, Let the merchant cell his wares as well as he can, it is lawful to every one to make his best profit: Not man is bound to cell so justly: and that the law binds to no restitution, though the wares be sold at double prize: all these speeches, and the effects that follow of them, are of the very invention of Pagans', & wretchedly upholden and entertained by pagan christians, whose eyes of understanding, covetousness hath closed up, and restrained them from the clear light of reason, infused into us from heaven even by JESUS Christ the self light: But all men what so ever, not having these two laws of conscience ready to serve them, in contracting, bargaining, selling, buying, choppinge, changing, and in the traffic of every particular merchandise: I say, if he do not all in conscience, as a brother aught to do to a brother, and one friend to an other, abandoning deceit in every dealing (for in case of desire to gain by deceit, blood, and brotherhood, & friendship also will swell against it) he aught not to aspire to the reputation of a christian as having no place there, seeing he hath not observed those two laws, as the first letters of his christian Alphabet. But here the Merchants allege, that it is so with all the world, and if they should go so strictly and justly to work, the principal and necessary charges would not be gained. Little do they remember in this, that it is forbidden to conform our doings with the world, 
Rom. 12. 1. john. 1.  but to reform ourselves in spirit, to take up a new life & conversation truly Christian, not loving the world, nor any thing therein, 
john. 17. Matt. 18.  as unworthy of love, nor to follow the errors of the world, springing of glory, covetousness, and pleasure. Let us rather esteem this world wretched, as to the which jesus Christ would not once vouchsafe to impart one only prayer, but hath prophesied upon 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 himself to be led into the bottoms of hell? Touching the other point that by selling justly is no great gain, let them behold the persuasion of David, that a little is better with the fear of God, 
Psal. 36.  than all the riches of sinners: what doth it profit to gain a whole world for certain days, and lose a paradise for ever? O you Merchants of little faith, fearing to feel necessity if you live in the state of honest men, behold the man following his vocation in the fear of God, and living according to his laws, is assured by the word of GOD not to fall into want, but that God will aid him and give blessing to his labours: where, of the contrary it happeneth that the deceiver is beguiled, 
Esay. 33.  and who doth wrong to an other finds recompense of wrong, and what he feareth, happeneth often times unto him: 
Pro 10.  yea, albeit God suffer him to become rich by unrighteous means, his wealth tarrieth even no longer, than we see a landflud fallings in great abundance, and presently passeth away, and the place become dry. And as we see in daily experience that the second or third heirs of such merchants unjustly enriched, cell their houses, shops, livings, and become bankrupt, leaving no other remembrance then that which a foul smoke leaves to a new whited wall. So the small stock of a good and upright merchant takes his increase by little and little, as the corn and grass multiplieth into plenty: yea, his succession becomes an infinite generation. There be merchants of honest policy, but of covetous intention, who, selling at reasonable rate, do often times gain more than others: for, setting reasonable prices of their wares, they draw more buyers, and by consequence, more use of money: whereby it happeneth, that gaining but a groat in a yard, he finds his increase more in the years end, than an other that (with a slow vent) gains a testor in every yard: who, to avoid the hazard of his wares by long keeping, and because he would raise a great gain, sells his wares of credit to chapmen in the country, but at his own price, some times double or triple above their proper worth: thus selleth he time which is none of his, and beguiles simple people, who, either not knowing the value of his wares, or at lest constrained to take them by necessity: whereby, the merchant, bound by God's law, to relieve and favour the necessities of the needy, leaves them not in this, but commits them to ransom, and afterwards when payment comes, layeth them upon the rack, distreyning their corn, their harvest, and for a small matter, leads away the substance that should nourish them & their poor families all the year. There be also that use a worse trade, increasing their money by monthly loan which they call honest interest: but because aswell monthly usury as the lewd dealings of many merchants & their brokers (being as the devil & his disciples) are sufficiently detected & punished by wholesome laws of many christian nations. I will not here touch any person in particular, & much less discourse upon the whole abuses of interest men, having now to do with public traffic of merchants, who, to the other laws aforesaid, seem to have one more concurring with than which is the rate of markets, the state of times, and the consideration of places: whereby as they may as lawfully gain at on time, as they casually lose at an other which is the common fortune of merchants: so let them take heed that in the mean and policy to make their profit, they be not found the causes of the evil season, or to abuse the market or the place: as for example: there are in on city an hundredth or more of the most principal merchants, who, doubting the dearth of corn with in the year, or at lest hope to gain much by bargains of corn: go from market to market to restrain corn in the season that they see it good cheap, and sometimes make it rise higher, to enforce poor men to cell to them: By which intolerable traffic, all the corn of a country is drawn into their hands, and yet will cell none during the store of the country: But when it falleth whereby the necessity of the market redobleth the price, than those corn merchants (or more properly cormorantes) begin by little and little, by mutual intelligence either to cell one after an other or every one to feed the market with his proportion or else cell in their private garners by their discretion, raising at wonderfully and extorted gain: here if they say they cell according to the rate of the market, and are ruled by the estate of the time and place: they may be answered that in taking the benefit of their own law which is but concurring they transgress the two first laws, seeming to do pleasure to others, with the common ruin and misery of a whole country, and so by their unlawful gain, abuse their vocation, they only are the immediate causes of the dearth of corn: for if they had suffered every one to cell his corn according to his necessity, and forborn to ferme corn and forestall the market, such to whom the goods aperteined, had made sale to the commodity of themselves and to their poor neighbours, where these devouring golphes of merchants, in respect of their particular gain, care not to put a whole world to undoing: for the husbandman selling his fields and working cattles, becomes poor, even he that afore was in good estate to live: The labouring man, hath his refuge in begging, and his wife & daughters abandoned to extreme poverty, subject to filthy prestitution: yea some of them dying of hunger: what recompense to these wrongs? what release to these extremities? how can these wretched merchants and manslayers, satisfy so great offences? all the indulgences and full pardons of that counterfeit priest of Rome, can not absolve them from damnation, if with contrition they weep not and cry in heaviness for the mercy of God all the days of their life, and with good Zachea, satisfy to that which they have gained unlawfully, and commit the greatest part of that which, remains, to alms and deeds of charity and compassion: which if they do not all the miseries happening by their wretched covetousness, shall be written in their forehead afore god in condemnation, and they shall find verified upon themselves the effect of Salomons warning, 
Pro. 21.  that cursed shall he be above all the people of a nation, which hath hid corn, gathering it from all parts into his private garners, and not put it to vent till the world weep for hunger: In this, may be comprehended also the dearth of all other things necessary to man's life: the same being the cause and for such like great abuses that with Saint Ambrose the traffic of merchants, was holden an estate damnable: wherein it behoveth the magistrate by constraint to open the garners of such greedy storers. (as being a thing of most equity to make particular profit give place, to the common benefit, specially where the particular is superfluous, and not necessary to the owner.   

¶ How the Merchant may perform his lawful trades and gain justly in his estate. Chapter. xj.  
THe Merchant cannot lawfully make this provision of corn and other common victuals without doing hurt, but in two causes: either when the stranger seeks to make so great transport that without careful provision the country would within the year fall into great want of relief: (than such providence of the merchant is both virtuous and commendable, and worthy of honest profit, not such as their covetousness requires, but according to the rate and judgement of the governors: or when there is such plenty, that it lieth void to use: there common store fully furnished, and the peril of the year already past or else provided for. Thus did Joseph in Egypt, 
Gen. 24.  foreseeing the dearth & necessity to come. There is beside this, a providence of good merchants, both more profitable, and of greater gain: as when they see an imminent necessity of victuals in a country, but chief in their own: then to traffic into strange countries where is plenty (as Gods infinite goodness hath so provided, that by the plenty of one nation, shallbe supplied the wants of an other, to entertain them in amity and perpetual confederation. Many merchants in many towns become very rich by those traficks, for which, and such like merchandise was first instituted bringing profit to many, and doing hurt no none. It is not long since that a merchant of Britain died wealthy in many thousand crowns, rising to that estate from an alms asker and basket carrier: it pleased the King, by the report of his wealth, 
Francis the first.  and his frank liberality to the poor succouring the good sort without interest or usury, to reason with him, how he become so rich, to whom (as a Philosopher) he answered, with buying dear, and selling good cheap, explaining his meaning to the King, in this civil & modest circumstance. Sir (quoth he) when I understood that in any foreign country corn was good cheap, & dear in this realm, I resorted thither with as much money as I could borrow of some, & of others, such merchandise as I knew to be dear in that country. And being there I had quick vent of my wares with reasonable gain, and with the money bought (somewhat above the market) so much corn as my proportion would stretch unto. By which means, upon my return, embasing the price of corn in mine own country, every one ran to me, desirous with ready money to be my chapmen, and so making my return (for the most part) every two Months, I gained by both voyages: And so according to the increase of my stock, I rose to furnish Ships, Barks, and Boats of mine own, setting many idle mariners on work, and succouring many other sorts of poor people, for the which, God blessing my labours, I increased in wealth as it were sleeping, never receiving any notable losses, my mind (my léege) being always void of care, & my body in estate disposed as you see. The Gentlemen of the Country also, seeing my success in wealth, were sometimes contented to make me their Farmor, and suffered me to gain plentifully under them, for the which I account me bound to remain at their devotion. Thus (Sir) I gained both by land and Sea, and am (by God's only goodness) risen to this little wealth, which to your Majesty, is made great richesse. The king delighting in the civility and roundness of the man, attributing with all much to his merytt, for doing good to the whole realm, made him a gentleman with arms to his great comfort, and contentment of the estates of Britain, who had erst commended him to his Majesty. Let this example lead other good merchants for the honour of their estate and proper vocation, to use the like providence to secure the necessities of their Countries, by their honest and well meaning industry. Many may be here the questions of many busy merchants, who, if they consider well of the lessons in the first two laws, may be both resolved and satisfied: Can I (saith the merchant) (suffering some waist in his corn either by leckage, or other common casualty, or hath his cloth marred in the carriage, or by his own negligence is beguiled in his wares) recover my money, if I may not cell above the market to redeem my losses? or seeing my intention was to bring relief and profit to the whole common weal, is it reason that on me only should be laid the loss and hindrance? I answer, if his will were such, and his desire in deed christian, and that he had in venture the common money of the city, he aught to be aided of the general store, as being a public minister and factor of the City. But if they be hard to consider his losses, and more strait to restore him to succours, he hath his comfort in a patiented hope, that God at some other time will recompense his present losses with greater gain: as no man is without his perplexities, 
●. Pet. 1.  so no merchant doth always gain: For some times aswell in affairs on sea as land, GOD sends afflictions, for proof and trial, but he delivereth the just man in the end to his greater comfort. But if in his voyages and trafykes he had no other intent than to advance his own private gain, I see not how the common weal hath interest in his restitution, seeing as he traded for himself, without respect of public benefit to the country, so there can be no reason of restitution, where is no cause of merit: Not, let such as restrain their wares to a dearth, in hope to enhance the price, and in the mean, either the season groweth plentiful, or their wares corrupt: let such I say, suck the juice of their covetousness, with the broth of rigorous punishment, together also with that cankared sort of merchants, who, by reason of loan or credit, pass their wares to poor chapmen of the country, either for better than they are, or at more price than they are worth. Such also as making store of their corn, and never appear in the market but when the price begins to abate by the great supply that the country brings in, and to restrain or forstall it, will not stick to sand two or three leagues about in the country to all the victuallers & corn men, with threats or false brutes not to bring in their corn as yet. What other reward do such merchants merit of their common weals, but public infamy & exemplairye justice? yea they are bound to restore the damage that is sustained by it: wherein it belongs to the officers of the town and other special ministers under the Prince, not to wink at this great injustice done by these cormorantes to a whole common weal, lest by their conjuring and dissimulation, they stand no less guilty afore God and their country, them those that are the special doers: if they allege (which is ordinary with them) that they made the provision for the town, and therefore aught not to sustain loss: how false that is appeareth by this argument of their doing: for if their store had been reserved to the relief of their town, they might have given plentiful succours not only to the town, but to the country about, at the beginning, when corn drew to a scarcity and high price in the market: but as by their extreme covetousness, suffering it to mount to extreme rate, they brought lamentable prejudice to their common weal, so, much less that there is any colour of excuse, seeing by the appearance of their doings, the common people finds good cause to accurse them with infinite outcries, which being retained in heaven, can not but breed effects of their ruin on earth: 
Exod. 21. Esay. 9.33  for God (according to the scripture) drawing up the cries of the poor, useth to revenge their injuries with all lamentable miseries, thundered upon the proper doers and their posterity to the extreme rooting out of their houses: Let the magistrate also look to it lest God wrap him in the common pains with such as do the wrong: Let him not dissemble justice, by any merit or estimation of the person, for that the greater they are, the quicker justice their offence deserveth, as being unthankful children and brethren to their common weal, which is their mother: albeit in them be respect of parentage, neighbourhead, gossupship, or other consideration of friendship, yet they aught all to pass under equal punishment, for that as the law is equal, so with God (whose lieftenantes they are) is no acception of persons: who, when there is a fault committed in his house even by his dearest children, there begins he his correction, afore he proceed to justice of others: 
Deut. 5.  So did he to Moses, who spoke to him face to face, that is privately, revealing himself to him more than to any other: as soon as he erred, he is first condemned for certain infidelity: neither could he at any time retract the sentence, but that he died in the desert, and could not enter into the land of promiss. 
Deu. 33. Act. 5.  Ananias and Saphira, were in the Catalogue of the first Church, but as soon as they lied to the holy Ghost with an unfaithful (but weak & frail distrust) are executed to death by divine vengeance: it is written that Chylon, when he was created sovereign magistrate in Athens, sent for his friends, saying that from the time forward, he renounced all friendship, meaning that in causes of trespass, he would use parents, friends, & kindred, in on rate and equity of justice, with others: There be, that in the traffic of ambergris, and corn specially, do forestall the time, as when they buy corn yet in the blade, and fruits not resolved, but in their blossom, with many other helps in bargeyning, where of I leave the resolution to the laws, for that my profession here is to meddle with none but such as concern conscience and Christian duty: And so, because the time is not yet ceraine to make by common judgement a certain measure of corn and fruit, no man aught to buy (as they say the pig in the bag) nor the corn in the blade, for that the market is the place appointed for the traffic of such things: Such forerunners of time and forestallers of markets, never buy in that sort but at too plentiful a pennyworth, as the seller seldom observeth those seasons to cell in, but by some great necessity, which, as a matter of force & constraint is also impertinent to the bargain making: it is said that fear and force make unprofitable accords, as in which two passions, is neither full liberty, nor perfect judgement: And therefore, in common reason, the buyer can not but offend in conscience, if he enforce the necessity of the poor seller to his private gain, and the undoing of himself and desolate family, specially buying his corn in the blade, and other his goods which are not yet in nature: touching rend corn of farmers, if their Lords deal not with them sometimes, more in conscience, and consideration of the year, then according to the strait equity, and rigour of their covenants, they may (to their dishonour) flay them quick (as the huntsman caseth a fox, to have his skin) and leave their wives and children to poverty, to their perpetual confusion afore God: the land lord aught to deal with his tenant, as the herdsman with his flock who is contented only with his fleece, and feeding him still to th'end he may estsons increase, he defends him from the wolf, and sucoreth him in time of his poverty.  
Great also is the greediness of merchants in their other particular trades, and no less damnable their sheftes and subtleties, enforced with a custom of lying and swearing, vices for the most part familiar with inferior bargeinars and retailers aspiring to be rich by those abominable helps: But to condemn this covetousness (the very nurse and feeder of all other vices) this were only sufficient, if merchants had no other purpose or pretence in their contracts and trades but to serve GOD according to their vocation, which is in his fear to follow with faith and diligence their trades, & with out unlawful affection to other men's goods, not to doubt but God will bless their labours and sanctify their profession, according to his promise: and not observe the example of many now a days, who being drowned in the pretence & device to gain, have no other cares day nor night, but on their traficks, thinking on them even till they die, yea, some have been seen counting their Crowns at the very instant of death, dying even with bargains in their mouths: A time wherein (above all other) men aught to raise their eyes, their hands, & their hearts, to God, & not to turn their contemplation from him to think upon the goods of the world, which in deed at no time aught not to be esteemed but as instruments of virtue, and means subsisting life, with out other affection, lest they lead them in to the vice of Idolatry, and so make merchants unworthy of the name of Christians: where in albeit they are not without infinite reasons for their defence, yet, partaking with Infidles and Pagans', and tending to justify their wicked covetounes: I leave them to the warning of their proper conscience, which, being touched with grace, can hold no society together, no more than a weak stomach can brook a corrupt medicine with out casting it up.  
There be great Merchants, which seem to aid inferior occupiers, but it is to eat them up altogether: as such as deliver money afore hand to poor butchers, bakers, and brewer's, and receive it again in provision of flesh, bread, and beer: which weekly provision, eats in effect the very profit of the poor occupier: the same trade also is common to retailers with their country chapmen by credit, who, being half fallen, much less that they are remounted by such weak hands (who notwithstanding are bound to raise them by God's ordinance) but of the contrary, are utterly trodden down, and so pinched by these great biting merchants, that they are driven to enter into fraud, swearing, lying, & other merchant shifts, to help their gain. But touching shift, deceit and subtlety they stand upon so many kinds and manners, that they are too infinite to be rehearsed (so sufficient is the wicked nature of man to contrive sleights to hurt his neighbour:) And if a poor man seek his reasonable remedy by the law, he were better to rest beguiled, then joining loss to loss, heap his utter undoing, by following the delays of the law: For after the merchant (as the Italian saying is) hath presented the judge with a golden comb for his silver beard, it is a charm against the poor occupier, who either can not be heard at all, or else willbe persuaded that the community of the case makes it tolerable. Baker's have many ways to abuse the world in their trade, subborning many intolerable subtleties. Brewer's also and drawers of wine, are not without their deceits, who for the better taste and sale of their wine, forbear not the confection of things, which to rehearse, is no civility, of which, are bred many diseases, as corrupting & poisoning the entrails of such as drink them. Butcher's blow up their meat to make it seem full, selling as much wind as flesh, Fishmungers, Cooks with any other that trades & turns the penny, are not without their arts to beguile the eye, the ear, the hand, the mind, the reasan, and the judgement of the buyer: which subtleties in their several parties are so much the more damnable, by how much they are either dissembled or justified by such to whom belongs the reformation of abuses, the rather for that in them God is grievously offended, our neighbour endamaged, evil example suffered, vice nourished and favoured with impunity, and in the end vengeance executed of private authority, for want of public justice. Merchants have special example and commandment not to deceive, in these words of S. Paul: 
1. Thess. 4.  take heed (saith he) you cirumvent not your brother in any business or traffic, not selling vice for virtue, nor that which is nought, for good wares. The deceitful balance (saith Solomon) is abomination before God, 
Pro. 11.  and the just weight is according to his will: 
Levit. 19  Let thy balance be even saith God in Leviticus, & thy weights equal, thy bushel and thy measure all one: And if we shallbe measured with the same that we measure others, such as have given wicked measure, how shall they be judged? 
Matt. 7.  Let every occupier use the same reason to a child ignorant in the value of wares, which he would administer to an other fellow merchant of the same trade. To deceit in bargaining, is added a custumary vanity of many words, lying, swearing, and forswearing: And since by the scripture we stand in danger of sentence for every idle and untrue word, how perilous is the state of them who enable the value of their wares with oaths & lies, specially seeing the lying man murdereth his soul: 
Pro. 10.  And who sweareth untruly without necessity, puts the name of God to blasphemy, doth wrong to his neighbour, and sinneth against his conscience: 
Matt. 5 jam. 5. Ecle. 36.  For which cause the wise man saith he found two things very hard and dangerous: that the traffiker or merchant could hardly keep himself from deceit, and the retailer (which is the regrater) could not be justified in his word: which vice (as Tulli saith) though it spreads commonly thorough the whole course of merchants, yet it is most in custom with the inferior sort, who buy in gross, to deliver to others by retail: to whom I wish such rigour 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 be offended, the neighbour hurt, nor themselves in miserable peril of perpetual sentence. And so leaving the abuses of all other estates to the censure of the law, (if by conscience and Christian warning they will not be reclaimed, I will end with husbandry, whereunto is joined the state of a pastor to help to nourish man (as Cain was the husbandman, 
Gen. 4.  and Abel fed cattle in the field.) In husbandry I think is lest guile, for that he tills his ground, and laboureth his viniard with simple industry: only his abuses may be in these three manners: if he present not faithfully to God the first or chief of his fruits, which was the error of Cayn, and therefore God received not his presents for that they were not offered with good heart, but complained and grudged with that which he gave to God: where Abel offering willingly in sacrifice his best and fattest lambs, God (as seeing into his sincere heart) beheld him and his presents, accepting them as worthy to be received of him. The second fault may be, if he pay not his tenths in the name and by the commandment of the great God, to entertain his ministers: 
Malachy. ●  God said by his Prophet Malachi, that he had just reason to be angry with the Jsraelites, in sending them dearth of corn, for not paying their tenths: yea, if the husbandmen forget their tithes to the poor levites, and left not in harvest time for the other poor to glean, and distributed alms at other seasons according to their duty, they were threatened with barrenness and dearth over the land: wherein Christians have to consider touching all those texts standing upon the law of God, and authorized by the Gospel, being more justly bound then the Hebrews to whom the causes were nothing so reasonable, as also for that the ministry (without comparison) is of more value & more honourable in the Gospel then in the law: and lastly for that the Gospel recommends the poor dearly to us, and with more rich promises of recompense, than the law. The third vice may be in the payment of their rents to their Lords and creditors, to whom as they may use subtlety, and either defeat or delay them of their duty: so in bargaining for corn and wine, they may cell corrupt wares, & in diverse sorts: for the which it happeneth by the justice of God, that in the end poverty is the reward of those people, joined with recompense of every fatal and miserable calamity either upon them or their houses. Pastors and herds men are bound with diligence, faith, and care to cherish their flock, and with that affection, that they defend them from all peril of ravin, for the which they are to give account to their Masters as if they were their own: And therefore to the sick, they aught to apply remedy, and giving strength to the weak, not to abandon the worst from their eye & perpetual care, to the end they may vaunt with Jacob, to have been good herds men: wherein, pastors Ecclesiastical, are here advertised spiritually touching their pastoral office, for whose cause I have adjoined this little addition, and so leave them to the consideration of their high function in the lesson given to good common herds men.    


¶ All other estates are comprehended in those that have been already debated: the explication of the qualeties of persons. Chapter. j  
ALL other vocations are contained under those that have been already debated: So that if any other estate separate, as Ambassador, Orator, or other of infinite profession, as messengers, intelligencers, interpreters, or spies, with others of that rate, would know how far their offices stretch according to the Scripture, they shall found them comprehended in the former estates: above all other things, the Ambassador being the faithful substitute of his Prince or common weal, aught not to reveal the secrets of his legation: whereby, either the affairs of his Prince may be hindered, or advantage given to the foreign Magistrate: he aught not for his glory, profit, or pleasure, to practise any extraordinary innovation, or be invested in any estate to the disaduauntage of them from whom he is sent: For which act, Hermolaus Barbarus, a man of great knowledge, Ambassador for the Venetians with the Pope, taking the patriarchship of Aquilea, was publicly condemned by the Senate in the loss and deprivation of the privilege and Burgeship of Venice: and had it not been for the credit & merit of his former service joined with the diligent intercession of the Pope, he had been in danger of capital sentence. By this (as it were by the way) may be warned our preachers the Ambassadors of the living God, neither, to say or do any thing in God's name further than the commission of his word will bear, nor to hope for or take any presents of spiritual promotion either to corrupt or tempt them to disguise the truth, covering the apparent vices of their benefactors, against whom God commands them to speak boldly upon pain of his judgements, & not to hold their peace, as doth the dog which forbeareth to bark, when his mouth is filled with meat. Touching the Orator, I may sand him to the office of the advocate for the conveniency that is in those two estates. Between whom, this is only the difference, that the advocate allegeth only the laws for such affairs 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 proofs by histories aswell holy as profane, to persuade his purpose and enforce his causes of conjecture, whereof in the law can be raised no certain proof. The advocate and he, reason both to one end, as to defend the just, and accuse & condemn the evil doer, persuading in things honest, profitable and necessary, whither touching the Church, or temporal estate. The spy is as a faithful and wise servant of his Prince or Captain that useth him, of which estate he aught to make no conscience, being assured that the war wherein he is employed is just, as being proclaimed thorough the kingdom as a matter of consent by the Prince, his counsel, and grave estates: and signified to the enemy. So are Josua, Caleb, and others sent to espy the land of Canaan, authorized by Moses: of whom, if the rest had been of the like faith and courage as were Josua and Caleb, so many miseries had not fallen upon the Israelites.  
There resteth now to treat upon only the qualities, or divers fortunes (as the saying is) of men, that is to say, rich, and poor, over and be sides that we have already touched of them in the Chapter of hospitals & relieving the poor, together with the qualities of the learned, and ignorant, men that be good, and such as are of worse sort: these qualities we find in all estates, trades, and vocations, some rich, and some poor, or part●y rich if they be conferred with such as are extremely poor: or half poor, if they be measured, with them that exceed in wealth: so may we judge of the other qualities, wherein, afore we descend to describe amply the duty of the rich and poor, we may note three things by the way: the first is, the riches is no honourable pre-eminence, nor makes not an estate of dignity, & therefore, let not the rich man by any credit or reputation of his wealth, aspire to honour or dignity above others, nor others attribute more to him then to the simple & honest poor, in regard of his abundance: wherein certain Christians even in the primative Church (retaining yet the error which they had being Pagans') bearing more honour to the rich then to the poor (the common fault of the world) were grievously rebuked by Saint James, 
Jam. 2.  charging them in the crime of acception of persons with unrighteous doing wrong to God, and to the poor: for God sayeth he, esteems asmuch the just poor man as the rich, yea he seems to bear more favour to the poor, adopting them the heirs of his Kingdom, which he giveth to such as love him: Saint James also rebukes the honour that is given to richemen in great assemblies for the only respect and name of their wealth (a kind of Idolatry to honour a creature, vile, and insensible in a man, as is riches) and not reverence the poor, by reason of his poverty, which notwithstanding is most acceptable and honourable with God, as being innocent and without hurt: where in the rich man (according to the Apostle) is found many acts of oppressions, which have favour of impunity, albeit they deserve extreme judgement: To despise also the poor man, is double sin, as both returning in injury against God, who hath made the poor aswell as the rich, yea, honoureth him with his more singular graces as appeared even since the time of the law, choosing for his prophetts men extremely poor: as also against the poor man himself, who with his present poverty feels yet an other affliction, when he finds himself despised. Secondly, rich men aught to be persuaded by faith, that their wealth comes not altogether by their labours, their wits, nor providences: for (sayeth Solomon) the blessing of God makes men rich, and keeps them from suffering affliction: it is of mear grace that God makes some to prospero in the goods and affairs of the world with out suffering loss or vexation? And as there be many that travel no less than they, yea with equal industry, providence, and care and yet are under the yoke of poverty: So then let rich men attribute nothing to themselves, but all to the bountiful providence of God, by the mean of some little labour which they take, as if they would attribute the fertilytie of a good ground yielding for one grain abundance of corn, being but simply tilled to the provident ordinance of God, and not to their industry & manuring, seeing there is no ground, which though it be tilled and fatted with great labour, and sown with never so good seeds, will yet yield no fruit neither in plenty nor price, because the blessing of God hath not been given to that ground to make it rich in corn: even so the poor are ordained of God to their estate of poverty, I mean the good sort, for such as by negligence, by whoredom, or other unthriftiness, become poor, are causes of their own decay: as there be, that contrary to the ordinance of God get riches by usuries and other unlawful means, deserving not to be called the rich men of God, but of Satan: as also such as by misgovernment become poor, are not called by the poor of God: and as such are not true poor falling into poverty by their own vices, and not poor by God but by his permission, so also rich men are ravinors by the suffering power of God, and not by his william.  
Thirdly, rich men by faith may apprehended God's providence, bearing them favour and friendship to establish them in prosperity & ease above their other brethren, (as belonging all to one heavenly Father, drawn out of one mother which is nature, and qualified of common elements touching the constitution of the body) whom they see subject to more poverty and affliction: for the which as they are bound to a more action of thanks to God, so let them search the cause why he reserveth such favour for them: and why also and for what end there be so many poor, even to the end of the world, which can never attain to riches, on whom (if it had so pleased him) he might by the opening of his plentiful hand, have bestowed great riches, as he did upon Job after his extreme poverty: In consideration of all which causes, it will fall out necessary with our purpose, to prescribe aswell to the rich as the poor, their particular duty according to God. First then the rich aught not to swell or presume by any opinion of his riches, nor the poor fall into infirmity of heart by reason of his poverty, and much less esteem himself of inferior grace with God, or estimation amongst men, according to one self judgement of reason: but (with Saint James) let him take occasion to glorify himself in God of his poor and abject condition, in hope to be exalted: as of the contrary, the rich arrogant man hath to fear to be thrown down after this life, the same being expressed in the example of the wicked rich man, cast by wicked spirits into extreme necessity and horrible torments of hell, where the soul of poor Lazarus was carried by Angels into the bosom of Abraham. The promise of God's kingdom is made only to the poor, and therefore if the rich will be saved, let them buy it of the poor by true faith and charity, and alms, with deeds of compassion. You rich men (saith jesus Christ) make you friends of the Mammon of iniquity, 
Mat. 5. Luc. 16.  that is, of the richesse which induce men to much evil, draw minds to unlawful lusts, torment hearts with wicked cares, make their owner's idolaters, being unjustly gotten, are also carefully kept, and by their abuses, are the causes to infinite people of everlasting damnation.  
In this also the rich sort aught to fear, for that GOD gives riches to many as their portions which they have to look for from him, according to the saying of Abraham to the rich man in the Gospel: My son, thou hast already received thy pleasures, 
Luke. 15.  and Lazarus likewise his pains in the world: content thyself, if thou hast at any time dou any good, as prayed to GOD, or heard his word, thou hast been sufficiently paid for it: thou canst not pass from a vain pleasure, to a true and perpetual pleasure: from temporal richesse (which thou didst abuse) to an everlasting felicity: from worldly glory & honour, which were thy delights, to a glory eternal: which as a sweet reward is reserved for this man, on whom the world threw contempt because of his poverty: Wherein then as the rich men of the world have more occasion to submit in humility and fear, so, to the poor is given comfort and hope to be exalted, for whom, the more miseries, perplexities, and contempts they have suffered in the world, the greater recompense is laid up, in the joys, felicities, and eternal delights of heaven.   

¶ Still touching the qualities of persons. Chapter. ij.  
RIch men, considering in themselves that wealth is a gift of God, and not the only fruit of their industry, as they aught to glorify the Lord: so, by how much he favoureth them above others, by so much are they bound to submission and humble recompense of thanks giving, with increase of love towards him, because without their merit, he hath advanced them to goods, as foreseeing that they could not easily bear the poverty and misery of the world. They have also to consider, that he hath blessed them with so great store, to the end to make distribution to their poor brethren: for which purpose as their heavenly father raised them to that plenty, to the end that in their liberality might be expressed their office of brothers: So, if they failed in this zeal, what iniquity did they to their brethren, having right in the goods of their father, at lest touching necessary relief: and what more apparent wrong to their said Father giving them the said goods in super abundance, to the end to compart them to the aid of his other children? shall not he have just reason to disenherit those unthankful rich children, and convert the inheritance to the others who were not relieved but of their hands, and would not endure hunger and nakedness to impart compassion with them? If there were no brotherhood but only society, as being all companions and conseruauntes in the service of one master: who giving them (as to his deputies and stewards) money and provision to entertain his house, if they converted all to feed themselves, or made private uses of it in their own houses, 
Luke. 12.  whereby their fellow servants complained: is it not said that such servants as murderers shallbe bestowed with the hypocrites and wicked, and feel perpetual torments? Let therefore the rich sort, by the advise of the Scripture, acknowkedge the poor as their brethren: and in the same consideration, let them entreat them faithfully in household society according to the will and commandment of the great Master, who hath given them provision enough to nourish the whole multitude of his family: by which there is no doubt but GOD as a discrete Father of a household, and wise and rich master, brings compotent provision of all sorts of necessary relief (yea even to abundance) to feed and entertain his family: and is not accustomed to withdraw that bountiful store, if it be not to correct the disobedience of his dissolute and unthankful children and servants. So that let the rich understand here (suffering the poor to smart in necessity) in what estate of sharp condemnation they stand afore God, whose stewards and officers they are to distribute his treasure, not to the fancy of their vain pleasures, 
Matt. 6.  or to keep it to unprofitable uses, but after the necessity of their own family be satisfied, to commit the rest to distribution to their poor brethren and fellow servants: whom if they abandon, and use in negligent compassion, even so many miseries, diseases, and deaths as they shall suffer for want of succours, shallbe reserved and refined upon the heads of the rich in the eternal judgement of God. Let them not be ignorant that God hath not replenished the earth with so many poor, but to be a mean to the rich men (using aid and compassion) of their salvation, as without whom they cannot be received into the kingdom of recompense. For so, he that aids a prophet, receiveth the higher of a prophet: and who hath compassion of the poor, receiveth the recompense of the poor, which is the kingdom of God. And so the rich man may have paradise aswell as the poor, so that he give him society in his riches. Saint Paul in these few words comprehendes all the duty of the rich man: Instruct O Timothe, 
1. Tim. 6  sayeth he, the rich men of the world, not to be proud, nor to lay up any hope in their uncertain riches, but in GOD, who imparts to every one plentiful means of honest and sufficient haviour: Let them do well and be rich in good works: give easily (that is, in liberality and without grudge or force) communicate their riches to the needy, and so lay a foundation of everlasting life: Let them be the servants of God, and not thralls to worldly goods, wherein, who reposeth confidence, falls into misery, from the which riches can not deliver them saith the wise man, but virtue only afore God: they draw men into infinite sins, 
Pro. 10.  making their owners more covetous, forgetting God and the duty of nature: they vex them with disquiet of mind, and will not suffer them to afford compassion to the needy, not not by way of loan: the same being the cause, 
Matt. 12.  why Christ holdeth it no more possible for a rich man to be saved, than a great Camel to pass thorough the eye of a needle: and for the rareness of good rich men, it is said, right happy is that rich man which hath been found without blot, 
Eccle. 31.  & hath not gone after gold (covetousness having this property in rich men never to be satisfied, but with the plenty of goods, increaseth in desire to have more, as the fire becomes hotter being fed with abundance of dry wood) If there be any rich man (saith he) without blot (as not proud, not covetous, not injurious, not dissolute, but humble, liberal, pitiful to the needy, and not careful of the pleasures of the world) we will praise him. Rich men have their example in Loath and Abraham, great alms givers, who, of their wealth, made instruments of piety. Let the poor also for their parts, be humble, patiented, without murmur, and pride, a vice (above all other) most intolerable in poverty: let them offer their bodies to labour, to the end they be not unworthy of the bread they eat: Let them rejoice in the promise of that wealth, which far exceeds the value of worldly goods: not doubting, but if god had seen that the abundance of earthly treasure had been necessary for them, he had ordained them to it aswell as others: but knowing their infirmities, he foresaw that the abuse of riches would have led them to have displeased God, and so be instruments of their eternal destruction: Let them follow their humble vocation, in mildness and duty of mind, with this surety, that their heavenly protector & patron will never leave them without succours in all their affairs and necessities. But now, because Christ bids us give to all that ask, 
Luc. 6.  whereupon question may rise, whether we be bound to give always, or to give to him that borroweth, or lend without demanding profit. first, we must consider, that in the commandment of JESUS Christ to give to all that ask, is meant to give to the poor, and in the name of GOD: Otherways it could not be an act of virtue, and worthy of the eternal reward promised to the alms giver. And as in giving to him that hath given, or, if we do pleasure to him of whom we have received or hope to receive benefit, is but an act civil, common to the Pagan: So also to give to the poor by a natural compassion, for the only regard of his poverty, 
1. Cor. 8.  is a work of natural bounty, which some make moral. But seeing the act is not done to the end that it aught, that is to God's honour, to the which all deeds aught to be converted, it is not worthy of recompense of God, because there is nothing done for him. Well, we are bound (according to the rate of our haviour) to give always to the needy, but with this lesson, to know first who be truly needy, of whom there be three sorts: the one is, he that is extremely poor, to him I own my victuals and garments that remain above the necessity of mine own use: And if I be not able to secure all such needy people, at the lest (with Saint Augustin) let me relieve him whose necessity is first offered to me, drawing by my example rich men to relieve others: In this case the rich man refusing to aid the poor, is a tyrant and unjust possessor of the goods of others, for that the superfluity is a due portion of the poor, according in the words of Saint Basill, The money (saith he) that thou keepest in thy coffers, the apparel not serving thee to use, and the victuals that thou hast in abundance, are the goods of the poor, over whose right thou dost usurp: In this, he seems to hold conformity with S. James, 
james. 5.  that the rich men aught to sigh and weep for the miseries that will happen to them, whereof he allegeth three causes: the first, for that they keep their gold and silver till it rust, and have no need, where many poor bodies perish of hunger: and that their garments are gnawn with moths, where infinite poor creatures stand naked subject to the injury of the weather. The second is, that they pay not reasonably such as serve them, whose cry pierceth the very ears of the lord of hosts, demanding vengeance of their iniquity. The third is, that they make great cheer, and anoint their throats with the liccorous sirops of sweet meats, & suffer the teeth of their poor brother to bite no bread, nor his stomach to be refreshed with whole some liccour: Many other needy people remain in a City, who notwithstanding their trade and occupation, are driven by some overcharge of children or casuality, to sell their necessary implements, and sometime the very instruments of their occupation, not being able to borrow, and having shame to ask.   

Of Christian amity, and how many sorts of friendships there be. Chapter. iij.  
Having not yet spoken of the duty of a friend but in general sort, nor of Christian charity, wherein consists the perfection of a Christian, and of most dear commendation in the Scripture: it cannot be impertinent to infer some discourse thereof, the necessity of our purpose so requiring. Amity is of four kinds: as natural, civil, carnal (such as was amongst the Pagans') and Christian or spiritual. The two first have their approbation even by the scripture: & the third, which is carnal, hath been by the judgement of good men, reputed corrupt, as in deed it is, and much reproved according to the doctrine of God. Natural friendship, is as the love of parents towards their children, and one kinsman or country man to an other: Civil amity, is got either by conversation and society of men together: or in respect of profits, either received, or hoped for: this friendship is called of the Philosophers, human, and as it were due of common office: But better is it expressed (whereby it is called a virtue moral) when it unites mutually hearts and wills together, & sometimes it is but of the one part, which is the cause of Tully's opinion, that such is the force and property of virtue, that it constrains men to love such, on whom there goeth but an opinion and reputation of honesty, though they never saw nor knew the persons. But notwithstanding the reasons and judgements of the Philosophers touching that kind of amity, the Scripture will never repute it a virtue, if it have not a purpose and end to the honour and love of God: without which end, much less that all virtuous actions have any recompense or glory afore God, but, (with Saint Ambrose) that kind of amity is accounted corrupt, 
1. Cor. 10 Col. 3.  as not done to that end which the Scripture commands: by which we are commanded to do all things for the honour of God. Fleshly amity or friendship is contracted, under a hope or present enjoying of goods, honours, and carnal pleasures. And sometimes the natural and civil amity degenerate into this damnable love, being most often the very love we bear to ourselves, delighting more in our own glory, 
Tim. 2.  and pleasures, then in GOD, or that concerns our salvation: Where upon it is said, that men upon the end of the world, shallbe so worldly and fleshly (a sign of reprobation) that they shallbe more fervent followers of their proper delights, then of God, This love Saint Augustine with good reason, saith, is the foundation of the City of the Devil, as the love to God is the ground work of the holy city of the sovereign Lord: Christian love is that charity which so often God recommends to us, comprehending an entire love with all our power to him, and a sincere amity without fiction to our neighbour, even by the same measure, that naturally we love ourselves, with this intendment always that all be for the love & honour of God, (as the cause & end of all amity & all our actions) to the end to receive for it eternal retribution, This amity, leads, directs, & makes perfect, the natural, civil, & moral friendship, & even so corrects altogether that, the is carnal, as being corrupt by wicked affections, & makes it turn into spiritual, by spiritual conversation: as, if a man loving his wife, only for that she is fair and rich, and for his beastly pleasure (a Pagan love and little differing from the affection of a whoremonger to his concubine) and being afterwards instructed by Christian doctrine, with what zeal he aught to embrace his wife in marriage: loveth her not for the reasons of the flesh aforesaid, but as his companion of grace, coenheritrice of the glory of heaven, loving her with that spiritual and true love where with jesus Christ loved his Church: And as a Father loving his son not simply nor naturally, but with a worldly affection, as making him his Idol falleth to love him afterwards in God by Christian institution, that is according to the prescript of the Scripture, keeping him in discipline and virtuous exercise. Thus the whoremonger is converted, and forbearing his fleshly affection to his troll, will hate in himself and her all damnable lightness, and never look on her but with a displeasure and remorse of his sin: which, after their conversion she is also bound to do. And if there be danger eftsoons to fall, they are bound to restrain sight and mutual company and stand upon their guard, no less than such, as having been once enuenimed with a sweet poison, & by an antidote preserved from death, will beware eftsoons of charms or sweet liccours: neither is penance of any force, if the sin be not altogether abandoned, and all carnaletie abhorred. And if in deed amity (to speak more properly) be a virtue more than moral, and not affection only (according to the error of some Philosophers) it can not be joined with vice: for so thieves, & other of vice albeit they vaunt of friendship in sustaining one an other, can not truly be called friends, but confederates in league, conspiring by common consent to do evil: Amity is perpetual, as is all virtue of his lively and proper nature: So that such as love richmen, by reason of the proffites they receive by them, are not true friends, for that when such rich men shall become poor (which God doth often suffer) they are for saken of their friends, because riches was the only cause of such friendship: and who loves an other, as it were in recompense of affection that he beareth to him, loveth not as he aught, for that the cause rising of bore fancy which afterwards may change into hate, the friendship can not be certain nor perpetual: yea he that loveth an other for his virtue, loves not simply as he aught according to God, for that as the virtue of the man inclines to vice, so the affection of his friend will convert into hate, for which cause Aristotle alloweth the sentence of a wise Philosopher saying, that men aught to love, but not so much, but that they may hate, meaning, that loving men of virtue, and their virtues, torning into vices, our affection may resume his first quality, (if for charity sake we forbear to hate them) This was his judgement of friends that might change by frank and loving will: 
Matt. 3. Rom. 5.  But by the Gospel we are warned to love our enemies and wicked men, yea Infidels which seek to persecute us to death, so much are we bound to love them, as to pray to God for them and to present them with our goods, help, and life, if there be hope of their salvation, not so much as willing or doing to them any displeasure: so did Christ love us all, and died for us being his enemies: The cause of this love is God, for the honour, love, and commandment of whom, we love, loving that which he loveth, according as he loveth, and for what cause he loveth, conforming us wholly to his will and his love, in the which, and for the which he loveth us all: Let us love therefore that which is of him, as (in man) his Image and semblance, his handy work, his virtues, & his graces, conforming ourselves to the love which he bears him having made for him so many creatures, given him his angels for his protectores and guides, and his only son to death for him, yea even when man was his enemy, blasphemed him, and was altogether disobedient to him: Thus must we love the soul of our neighbour, (albeit he be our enemy) as the dear conquest of the precious blood of JESUS CHRIST, and his body being the sacred temple of the holy ghost: yea so we must love him, as jesus Christ loved him, giving his life frankly for him: whom by baptism, as he hath incorporated him, in himself to be a member of his body, and by faith in the holy communion made him his flesh and blood, so I aught to love him as one of the members of the body of this Lord, and as his flesh and blood: with all, seeing we are all made by him members of the same mystical body, and children all of one father by spiritual adoption, than the same affection aught to be conversant amongst us, which passeth between members of one self body, & proper and natural brethren: in effect, the friendship, that we aught to bear one to another, aught to be without acception of persons, counthries, kindred, or parents: with which zeal if we love not even the most strangers of the world, 
john. 6.  the most unthankful amongst men, and our mortal enemies, we are not the disciples of jesus Christ, 
joh. 3.  by whom we are told, that then we declare ourselves his followers, when we do that which he commands us: his precept is that we love one an other, as he hath loved us, to say and do well by our enemies, yea to die for them if need require, in hope to gain and save their souls, in sort as he is dead for ours: So that, who hateth another, beareth malice to him, doth him injury séeckes revenge of him, strikes him, and (which is extreme iniquity) killeth him, apertains no more to jesus Christ, as to bear the name of on of his disciples, or of his flock, them the wolves Lions, Tigers, are of the heard and flock of Lambs under the charge of a shepherd: Suchthen that have quarrels aspiring to combat one against another, & practise revenge of wrongs by their proper authorities, belong nothing to the profession of Christ, and in their hearts have no more taste of God then Pagans' and unbelieving Atheists: He that will offer sacrifice to God, 
Mat. 5. Tit. 3.  can not by jesus Christ make it acceptable to his father, if he have offended his neighbour, and is not reconciled, as also, who hateth his Brother, is a murderer and stands void of grace for eternal life: I comprehend not in this, such Christians, as by lawful justice pursue the restitution of their goods, honour, or wrongs, received by any wicked men: for, seeing justice and judicial order is of God, and by him commanded to procure punishment in form of justice to the wicked according to their merits, and that by the Magistrate & the law, is not only lawful but also acceptable to god, so that it be done without hatred, and affection of particular vengeance, not regarding so much our proper benefit, honour, or private interest, as to correct vices, & by that justice to give succour to the soul of the transgressor, to the better stay and example of a whole commonalty. This is also expressed in the example of a body which we go about to purge from botches, impostumes, & boils: In which body if there be any member so corrupt, that it would infect the others to the danger of the whole body, it is cut of, but with a great displeasure to all the other members, who, by a communion of nature, being conjoined and knit together, do love one an other with connatural and perfect zeal. And to return to the matter of Christian amity, we are bound to love men as God loveth them, whose love is so much the greater towards them, by how much he findeth their affection pure to him, and the more doth his zeal increase, the more he seeth in them that which is his, as faith and charity, with fervent zeal to his honour, and exercise of good deeds: even so, the more faith and simplicity we found in men, the better affected to God's honour, of a more ready and frank mind to his service, better disposed to acts of compassion, and aspiring nearer a divine perfection of God: even in so much greater affection, honour, and frank mind of service, are we bound to them, as knowing that in that we most please God, who, for those respects honoureth them more than others. And therefore we honour nor love them not so much in their persons, as we express ourselves to love God in them, in whom we honour his gifts and graces, and all that we found to be divine in them: So that as we are bound in a stronger affection and more readiness of service to those whom we know to be men of honest integretie, then to others in whom we can acknowledge no such virtues: So, yet we must hate no creature according to the example of God, who beareth no malice to any man he hath made, 
jere. 4.  as having declared therein his power, his wisdom, and his bounty: For which three things we must acknowledge his handy work with thanks giving. Besides, we know that God is not but charity and love, and who is constant in charity, dwelleth in God, and God is firm in him: as of the contrary, who hateth any man, hath no perfect charity, and by conclusion cannot be of God: So that as we are first bound to love GOD with all our hearts, so in the second place we aught for his sake to love all men with a true & perpetual love as ourselves. But if we found them possessed with any vice or fault, loving still the creature, we may hate that which we see not to be of God and hated of men, as knowing that in God there is nothing but integrity and what else is good and virtuous. These be the causes why we aught to love the souls and bodies of sinners as being the handy works of God: but lawfully may we hate their sins and wicked conditions, as we aught not to love any thing in the Devil, but his creation, which is divine, since, touching the rest, he is nothing but perversity, of his proper will: for which cause he is called wicked, as not taking pleasure no (which is worse) not having power to delight in any thing but to do evil, the same being the reason, why so often we are commanded to shun him, and not to suffer him to enter into us by any pleasant suggestion, but to resist him, & esteem him our only enemy, a serpent and venomous Dragon, a rauining Wolf, a roaring Lion, a thief and murderer, seeking after nothing but by subtlety, force, ambushes, and treasons, to betray our souls: yea, if it were not by his wicked and wretched temptations, we should never have enemies, malice, or miseries, not, not once have the thought to do wrong one to another, the same being the cause that our saviour Christ calls him our enemy: it is he only whom we aught to hate, 
Mat. 13.  and all that is in him (except the spiritual substance, the first creature of God) it is he only whom we aught so much to detest, as not once to hear him, see him, or seek to learn any thing of him, in whom is nothing but deceit, lying, abuse, and murder: it is he, of whom we aught to take nothing that he offereth, for he corrupteth all that he giveth: And seeing he is a poisoner, let us always take heed that he enuenime not our thoughts with vain and wicked pleasure, with infidelity & consent to evil: and that he poison not our words, with vanity, injuries, detraction, lies, false oaths, and blasphemy: nor infect our works or actions with hypocrisy, or dissembled intention, nor by any other transgression of God's commandments. This wicked spirit hath stretched out his snares in all places, and dispersed his poison throughout the world: he entrapped Eve in the earthly paradise, and poisoned her with lust of glory, which, as an infection he hath erst distilled into infinite nations and persons: his gins are so subtlely wrought and laid, that they are espied and avoided of none, but such as are humble and lowly such as live in continual contemplation of God's wisdom and his holy fear, such as resolved into spirit, have no conversation with the flesh and the world: such as are strong in faith and of that immovable love to God, that they take no other pleasure but to do his commandments: Such doth the spirit and wisdom of God instruct to espy and break his subtle snares, and give them remedies against the poison of that venomous basilisk. Touching amity civil which we get by society of study, by conjunction of life, and similitude of estates and functions, or in recompense of benefits: we may conjoin it with the Christian amity, by the which it hath his confirmation, and is made better and more agreeable to God: By this, if I love better him that is thus my friend, than an other professed unto me by common Christian amity: I do no wrong to no Christian friend: for the I take nothing from him of the which is his, I mean of the which I own him in true & spiritual love: in the same sort the love natural is not diminished by the christian amity but is made more firm & spiritual as the Christian Father loving better his own son, than an other child, forgetts not for all that to express effects of Christian amity to the other: So that by this love, parents, kindred, and Christian neighbours, may love one an other with greater love, and yet do no wrong to others touching the zeal which they aught to bear them, as we see by the comparison of the fire (where in is resembled charity and perfect Christian love) which béegins first to heat and burn those things that are presented nearest to it: I will not hold for all this that in case of election of a magistrate, friendship is to be expressed, for that there particular amity should give place to public friendship as where is more need of virtue, verity, and justice, then of singular love only: for as virtue (being divine) is and aught to to be preferred afore all humane affections: So he, in whom is most reputation of wisdom, learning, ' integrity & justice, although he stand to us neither in parentage nor kindred, yet for the friendship we bear to the public or common weal, aught to have our voice to the state of magistrate: And in case of judgement, the father being judge, aught not to be partial to his child, his kinsman, his friend, nor dearest familiar: For there, particular friendship, giving place, to public regard, hath no respect to affection but to reason, right, and justice: And seeing, (as hath been said) that amity aswell natural as civil, aught to be ruled, by christian friendship and that directed according to the will and commandment of God, with whom sin is condemned, and detested: we aught to bear to our friend, no partiality of favour, support nor council, to the hurt or dishonour of an other, & much less obey his fancy, pleasure, or will, so far forth as it may bring detriment to the estate of his soul: we must not flatter him to the end, to please him in any thing dishonest or unjust & much lose hear, or incline to him in any thing against God, or the purity of our conscience, which we are bound to keep altogether to God: The Greek proverb is, the we aught to love one an other even to the altar, the is, so far forth as God be not offended, either by oath or other vice: no who maketh a lie, to further the benefit of his friend, yea or to favour his own life, offends God, what interest soever it bear to father, or mother, magistrate, King or Emperor.   

¶ How a common weal is governened and wherein it erreth. Chapter iiij.  
IN all estates in their particular function discharge well the care & duty of their office, and that by the direction of the Governors, to whom belongs the first example of behaviour, as a head, and the principal member of a body natural, do first their proper and general offices for the better regiment of every common and particular part of the said body. A body politic under these observations can not err nor much fail to live together in happy conversation, and consent to peace, concord, amity, and every other good conversation. And as we see the natural body of man complete with his due organs and instruments disposed, and sound to do his perfect actions thorough all his parts, not suffering any fault or negligence in any one to whom belongs office or function: So they do all agree and consent, albeit by travels and operations unlike or differing (as is difference amongst the members) yet conspiring and tending all to unity under the will and judgement of the head, every one employeth his force to do that belongs to his natural faculty: wherein, if there be any that faileth in his proper action, his infirmity is immediately discerned, either that he is sick, or other ways restrained by dolour and grief that he can not perform his office: as when the eye refuseth to aid the body and every outward part with his visible faculty, it is seen that he is troubled with some corrupt humour falling out of the brain, or being vexed with some other accident, he cannot serve his body, for the which as he remains in sorrow and grief, so every member in particular, and all together in common, do join to his succours. first the brain begins to debate and judge what the disease is, and how to provide the remedy: commands the tongue to declare the grief, and demand means to cure it: the ear heareth, the foot traveleth, & the hand is diligent to apply the medicine: wherein all the rest have common interest, and that with general care, compassion, and busy travel, as if the passion were proper to every of them: even so, and by this resemblance, we see this body politic to be then in his best estate, when it suffereth none of any condition or calling what soever, to live void of function and travel according to his duty: where, if there be any, either by superfluity of evil humour, or by nature corrupt, or of discipline perversed, which leaveth his function, he is not only unprofitable to himself and others, but also a trouble to the rest of the parts, but specially to the most near and noble parts, which are his neighbours, parents, and nearest familiars: even so, in a body politic, the greatest in office or credit, aught to advertise the magistrate, which is the head, to the end to consider how the infirmity may be holpen, to whom all the rest of the parts are bound to be assistant for the cure of the part infected, which lest it grow to increase of evil, they aught to purge by some sharp discipline: And that doing no good in his simple application, they are bound to redouble it to the uttermost: wherein if it prove incurable, let them apply the searing iron, and as an extreme remedy, cut it of, to keep the other parts from corruption and the whole body sound. And this, albeit can not be done without extreme sorrow to our whole common weal, but specially to the next parents, neighbours, and familiars, yet being driven thereunto for the health and safety of the whole, the necessity makes the constraint neither hateful nor intolerable. The magistrate only as being the head of this body hath the judgement and execution of this business, as he only hath the eye to see, the ear to hear, and the imagination and judgement, to determine to the safety of him that faileth in his duty, and to the benefit and profit of the whole body politic, wherein is not to be forgotten that naturally the head of man finds out speedily the grief or disease of the member to give succours to it: the same being an advertisement that the chief ruler or head of a common weal, aught also to know the evil that is happened in any place of his government, whereunto he is bound with his eyes, his ears, his understanding, and all his other sensible sinews, I mean officers inferior, to whom belongs the information of every thing, to the end reasonable remedy may be applied: But this were a great evil, if the head should become diseased by vices and perversed affections: for being so, he would make to languish all his poor body, and lead the members into disorder: yea worse would happen, if any gross or corrupt humour, hindered or stopped the natural conduits, by the which the lively spirits proceeding from the brain could not pierce and pass through all the parts of the body, whereby it might fall by apoplexy as dead, without speech, without moving of breath, and seem to have no sense. In this we signify, that if the law (which is as the soul of the body civil) be in the head of the magistrate, restrained or hindered by corruption or abundance of humores infected (as covetousness, hate, fear, love, and false opinion touching religion) to perform her free functions through all the said body politic in motions and senses (which are governments) by wise providence, equity and justice. The poor common weal can not but fall quickly to the ground, even as a house hath no mean to stand, when his props are taken from under him. This we read happened in the time of Sedechias king of Jsraell, 
Hier. 20.  when the great Sacrificator Phassur and all his under sacrificators and Prophets (except Jeremy, EZechiell, Daniel, and a few others) together with their king, and his officers, were occupied in acts of covetousness, rapines, injustice, and pagan superstitions, and forhearing the exercise of the law of God: all those as they were the first that declined to sin, so they were the first that were committed to spoil, captivity, and murder, and afterwards the rest of the whole body slaughtered, with all that miserable common weal defaced (which afore stood in flourishing prosperity, so long as her heads performed their office, and justly exercised the law): And where the soul of the common weal (which is the law) were not but by certain small humours (corrupt with certain vices) hindered to do her action, whereby one only member should be distressed: all the body could not but be in pain, and not able freely to do his general office: So the default of execution of justice in one particular man, is the error of the magistrate, and the cause by the which the whole common weal is put to trouble.  
Therefore, O you Magistrates, in whose hands stands the direction of the soul and body of this Christian common weal, and also of whom depend the success, rest, and happiness of the same by your grave government, as of the contrary, if there be default in you what wretchedness and misery it suffereth, is attributed to you: provide so that this soul, I mean the divine law, entertaining with it the law natural and politic (as the reasonable soul in man comprehendes under her regiment the spirit sensitive and vegative) be Lady and mistress chief over yourselves (as governing your doings according to her direction) to the end that by your guide, she govern and entertain all the rest of the body politic, without being hindered by you in favours or other corruptions civil: yea let her freely stretch out herself in vigour and virtue, equally to every general and particular part, for the better ability of his proper and natural action: I mean let every one exercise the particular vocation whereunto he is called, for the better regiment of the whole in one equal faith, without acception of persons, every one with frank readiness inclining to the prescript of that law according to the limit of his particular charge: by which observation, there can not happen either to the whole, or any peculiar proportion of the body, any disorder, disagreement, contention or confusion. And even as when the human body of man is governed and ruled by physic, it seldom falls into disease, for that in that Science is prescription of all things necessary to conserve health: even so by this law, (the true Physic & medicine of minds) so long as they observe the rules of it, common weals are not only entertained in plausible and constant prosperity, but withal armed against the assaults of all casual inconveniences either by subtlety, malicious force, or policy. But as the body than slides into infirmities and diseases, when it gives over the counsel and judgement of physic: so the body civil neglecting the rule of the law, prepares to itself occasions of many passions, as war, famine, with such miseries as God useth to send for the transgression of his law. God in many places in his law, but specially in Deuteronomie, forespeakes blessings, and happy success, to the good observers of his law, & that aswell in their houses, 
Deut. 27. and 28.  as their Cities, Countries, and whole affairs, as of the contrary his threats be terrible to the transgressors, prophesying all miseries to their families, their goods, their cattle, yea to their own bodies: with these miseries the Prophets often times threaten the Israelites for their transgression, as also other strange nations, for that they had been cruel to the desolate people of Jsraell.  
There are none more imediat causes of the miseries afflicting men in private, or common weals in general, 
Gene. 4.16 26. Heb. 12. Gene. 38. josua. 7.  than the transgression of the law, and obstinate constancy in wickedness: For we found that in all times, misery hath followed sin, as the smoke doth the fire aswell to particular men, (as in Cayn, Lamech, Agar, I●maell, Esau, Hei, Onan, with many such from the beginning of the world) as to whole common weals suffering impunity of sin: as in Josua it is said, that for Acham, who contrary to God's commandment took a wedge of gold, and for the sacrilege of Hiericho, all the Army of Jsraell, to whom was promised victory, was put to flight, so grievous to God, is sin how secret so ever it be, who will have it punished: for that cause Solomon saith, 
Pro. 14.  that sins makes people and nations unhappy: which then appeareth most when it is known, and the common weal makes no care to do justice of it as we see happened in Gabaon of the Beniamits, 
judges. 16.  in which City (for the unchaste violation of a woman dying of the violence) almost all the said Beniamites were overthrown by the other Jsraelites, God ordaining this judgement for the revenge of the woman's dishonour: oftentimes the man that hath done evil, is not punished only, but also the affliction stretcheth to his house, as happened to Cham for mocking his Father, with whom his son Canaan with all his Chananites were scourged. 
Gen. 9.19  The sin of Loath and his daughters is not punished only with the penance of the good Patriarch but also upon his children. The Moabites and Ammonites, who were rejected from the alliance with the Jsraelites for their reproved generation, yea forbidden to enter into the temple, albeit they were converted to god: much more grievously is punished the sin of the Prince & the Magistrate not upon themselves only, but what they love is touched, & their whole people visited, as is manifest in David, who notwithstanding he did penance for his adultery & murder, yet his son died for the punishment or satisfaction of those two sins, 
1. Kings. ● 15. & 24.  as also for the adultery he did to an other man's wife, his own concubines in the mean while were polluted: And for that he rose into pride he was stricken with plague, by the death of three score and ten thousand persons, who consenting with their Prince in his vain glory and vices, 
Gen. 7.  had their share in his judgement and punishment: when all the world was resolved into sin, God spared not a general punishment by the great flood which had power over all flesh, saving eight persons preserved in the Ark: In Sodom and Gomorrhe the fire of heaven consumed all but Loath, his wife, & his two daughters: And in the first sacking of jerusalem, but much more in the last and general spoil of Titus & Vespasian, 
Mat. 24. Luc. 12.  to the ruin of all juda according to the prophesy of jesus Christ. For all the world had erred, either actually or by manifest consent, or secretly, and to come: yea even the little-childrens, who albeit had yet done none evil, yet if they had had then judgement or ripe age, they had had the same will with their parents; as with all, children in some sort are the substance and principal goods of their parents: So that, their father's offending, and deserving to be grievously punished, the scourge falls also upon their goods & children (I mean touching temporal pains, for, concerning the soul, the sin followeth the author) according to the judgement of God, who, as a just and sovereign Lord, punisheth the man for his proper vice, and every vice in the man, as we see he did in the first ruin of the world, when he drowned fathers, mothers, children, servants with all sorts of beasts, saving such as he reserved for propagation and sacrifice.   

¶ Counsel of the remedies to cure and preserve common weals from misery, Chapter. u  
IT belongs then to governors of a common weal, (as to good Physicians) by the doctrine of the law both divine and humane, the true medicine and preservative of Christian souls: to keep and contain their people: and governing them both in general, and particular by this law that they fall into no dangerous sins and mortal diseases of the soul, they are restrained to no less care art and duty to preserve them, than the Physicians corporal are bound to defend the bodies from sicknesses by judgement & rule of good regiment: And not confounding the two estates Ecclesiastical, and politic or secular, from doing their particular functions albeit in profession differing, yet tending to one general end to erect God's kingdom, let them labour to keep their common weal whole and sound; that, neither in manners, nor discipline, nor touching the laws, customs, statutes, and ordinances, there be no error by superfluity or want, receiving succours by doctrine, sermons, and particular lessons, (touching Religion) of the Churchmen, to whom they are bound to stretch and lead their hand according to GOD, as we see the body serveth the soul in that is necessary for the use and conservation of man: And if in the said body politic, there be happened any evil, of what side soever it be, either of themselves or others, either within or without, whether of one, or many, or all together, they aught presently to descend to the remedy, to the rooting up of the evil if it be possible in the beginning and not suffer it to increase by conveniency or dissimulation. Let them not doubt but God as he is of nature merciful, so he is greatly provoked when he punisheth man for vice, but more angry when he scourgeth a whole family, afflicts a town, and visits a whole country: but extremely and most of all is he stirred when he destroyeth a kingdom and general nation: let them not think that then the cause of the sin is small or simple, but in divers sorts multiplied touching the number, & of heinous importance concerning the quality & quantity, yea increased with the number complete, even to an insensible gravity: for often times God attends the fullness of our sins, 
Gen. 15  specially afore he strike a nation or whole people, according to the text of Genesis, that he would not punish the Channites till their iniquities were accomplished: The best preservative against all these evils, is diligent providence of the governor and magistrate, who then may best restrain vices, when they provid that the law may be understand of all, with such commandment to keep it & under pain of such due punishment, that even in the first that transgresseth against him that made it, there may be actual justice to the common instruction and example of others, wherein for their better help, and effect of this virtuous policy they must begin to institute the litelones, & to teach the ignorant, blaming both sorts if they do not learn and observe, and so to others, instructtng every one in the office and duty of their estate, and in what sort they aught to serve the common weal: using herein specially for their first foundation, the doctrine of faith: then the grounds of good conditions, and lastly the rules of policy, which doctrine in these three parts, we have declared before: In this sort the magistrate may preserve his common weal, from infinite evils, as we read josua and Samuel, standing upon these reasons of government, never were troubled with seditious, nor any miseries happened to them after they had purged them by penance of former offences. There happened in the government of Josua but one default by Achan, but immediately after inquisition was made, he passed by punishment, by whose example let governors bring into correction what vice soever they found done against God. with out regard to qualify it either by person, parentage, place or other partial, or corrupt circomstance: for it is most cerraine that as, that vice being suffered will be the cause of the damnation of the doer, so the impunity and example will draw many o●hers to do evil, 
Gen. 2.  whereby the ire of God will kindle against a whole kingdom: For which cause, Abraham assoon as he understood that Ishmael went forth to play with Isaac, or as some in terperet, to provoke him to Idolatry, he expulsed him his house with his mother: Moses, when he found any fault done in his camp, specially bearing offence to God, exercised present and sharp punishment: what justice thundredhe upon those that worshipped the golden Calf? and no less upon the blaspheamor and transgressor of the Sabaoth, with other offences which he foresaw might provoke god to sentence against the doers, and to destroy him first, being governor for negligence of justice, and so consequently all others consenting to the vices? he was advertised of the judgement of God, aswell by his express law, as by examples past, and such as stood in present experience: as in the case of whoredom he had seen 24 thousand overthrown by the hands of God, with commandment to him to xecute the Princes & captains of the people, by whose wicked example the multitude run to their sin of uncleanness: he knew also that for the zeal of justice, God appeaseth his fury, as appeareth by that which Phineas the son of Eleazar did upon two fornicators thrusting them both thorough with his sword, for the which it is written that God ceased to make the people die: he knew by many other examples that the fury of God was terrible upon a whole world, 
Psal. 105.  if he found not exercise of good justice by correction: which the Israelites sought to eschew in punishing the offences done in Gabaa as hath been said: And Saul (being yet a man of grace and fearing God) when he understood the people had eaten flesh with his blood against the law: 
1. Kings. 14.  cried out saying, roole upon me some great stone, and put me to death: O what sin have the people commitied against the Lord: seeing God, hath been offended, he will punish us all justly by some miserable accident, if we resort not all to penance: therefore he commands to make ready sacrifices, to confess their sins, detest them, and ask pardon of God by prayer: whose example, if the Magistrates of the world afore the flood, had observed, and after, in many places of the world if governors had applied such quick justice and discipline in the first beginning of vices, neither had the universal ruin happened, nor such common misery to many general nations: if Helie had chastised his sons and kept the people from corruption of Idolatry, he nor his children had not died, nor the people suffered slaughter and destruction: If Jonathas had not transgressed the Edict of King Saul his father, the oracle of God had not ceased, & he not run under judgement of death, which he had suffered had it not been for the intercession of the people: if Saul had not done wrong to the Gabonites, he had not been the cause of the famine which happened in the time of David, 
2. Kings. ●1.  for the appeasing whereof, there was commandment to execute seven of the race of Saul: By these exemplary advertisements, let Magistrates of the present time foresee that in their governments there be no vice done, or being done, that it be pursued with present punishment: other ways let them be assured that with the example of a disease in the body entertained and nourished, and neither preventing it afore it happen, nor being happened, is careful to purge and heal it, will breed by continuance a fever, disquieting the head & so much vex the whole body, that in the end he shall not be able to have any use of his members, whereby death doth follow. All which happeneth by the default of the head, in whom was understanding both to keep himself and the body from evil, and also to provide remedy if it did happen: even so, when there is either ill providence to prevent an evil, 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 rods of God: wherewith yet as he doth not scourge specially a country or common weal, without great offence (as one that will not strike with his staff but where he finds obstinacy and resistance: 
Psal. 88 Pro 3 ) So let us then do as children to their father whom they have offended (for he strikes as a father) and seeing him stand with rods in his hand ready to discipline, 
Heb. 12.  fall upon their knees at his feet, and with tears demand pardon, on whom, in respect of their hearty submission as he is content to bestow but two or three little lashes, & presently cast the rods in the fire: so also, if their weeping & humility had appeared afore he took the rods in his hand, they had not at all felt the smart: even so deals GOD with us, correcting us with easy discipline as his children, and if we cry him mercy, there is nothing more familiar with him then forgiveness, yea he will burn his rods, and embrace our conversion: withal, such is his goodness towards us, that afore he enter into correction, be invites us to submit & acknowledge, to the end he be not constrained (being a just judge) to lift up his hand and make us feel the rod: 
Es. 45.  convert (saith he by his Prophets) to me, 
jere. 3. 3●.  and I will be converted to you I will keep no remembrance of your faults: yea I will repent me that I went about to strike you: it is grievous 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 merciful, long suffering, patiented, and mercy itself: he would not punish David upon his person notwithstanding he had deserved extreme justice, but pardoned his sins, when he asked forgiveness with great contrition & grief. Touching the rods which he holdeth in his hand and strikes not, but showeth them as matters of fear to offenders: we see that Josophat being threatened with such rods which were the Moabites, Ammonites, & Syrians his enemies, withdrew himself altogether to god, published fastings through all the country of Juda, & assembling all the people to pray to god in the temple, he, in the midst of them, made this oration: O Lord God which art the god of our fathers, the god of heaven, and hast dominion over the kingdoms of all nations, in thy hand is force and power, & there is none that can resist thee: is it not thou O Lord that hast killed all the inhabitants of this land (being idolaters and pagans) before thy people of Jsraell? We have not force to resist so great a multitude, and therefore not knowing what we should do, there rests nothing to us but to turn our eyes to thee O Lord, as hoping in thee only for aid and succours: And as he continued thus in prayer, (wherein there was not so mean a woman and lest child which did not pray with him in the temple, behold the prophet spoke unto him: fear not this multitude, it shall not be thy war, but the war of God: which happened accordingly, for all those armed enemies forsaking their purpose, fell upon the Jdumeans, and after slaughtered one an other, without any necessity of him to go to the battle: so happened it in the time of jonas to the town of Niniveh, where the king understanding the hand of God to be ready to destroy them with in xl. 
joel. 3.  days, commanded a general fast for three days: yea even little children and beasts were restrained to abstinence: and joining to this penance, contrition and supplication for mercy, it fell out that the City felt not the rods of God otherways then in fear. Touching the whips wherewith he scourgeth for not having thus prevented, and yet in correcting themselves and ask pardon, he forgiveth them, it is written of the Jsraelites, that they cried to God when they were in tribulation, & he delivered them from their necessities: which is amply declared in their deliverance from the captivity of Egypt, 
Psal. 106.  wherein they felt sharp and smarting rods, yet crying mercy to God, they were heard and delivered. David, seeing the fury of the plague upon his people, and lifting up his eyes to heaven, where he saw an Angel holding a sword over Jerusalem in sign of the punishment which he made of the people by plague, cried with a loud voice: O Lord God, it is I that have offended: punish me: afterwards he offereth sacrifice to God, and the death ceased. Ezechias, (for particular example) who feeling in his person the discipline of God by a disease whereof he must die: after he had acknowledged himself, and cried to God for grace, had answer to live yet xv. year with the receipt of the remedy to heal his infirmity. And touching the public affliction which he and his town of jerusalem suffered by the Assyrians, that had besieged the town & made breaches to enter, the same night by great miracle the Angel of God slew a hundredth four score and six thousand of his enemies, which brought such confusion and fear 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 book of judith (according to the promises which God made in his law) when the people of Jsrael served God well and observed his law, 
judith. 5.  they were not vexed of strangers, nor felt common miseries, but such as offered to oppress them were confounded, as Pharaoh and his oft in the chase of these people were swallowed in the read sea: even so, when the Israelites fell from this course, and offended God, he stirred by enemies on all sides, of whom they were either overcome & slaughtered, or at lest by other hurts felt and found the certain tokens of gods wrath, whose effects they proved with extreme misery, if they did not repent: many nations & people were not reformed by preachings, nor threats of gods judgements, but scorned the prophets that pronounced them, calling them fools, mad men and seditious: and delighting in their own scorns, they said, let the day of God come, we s●are it not, for we have the temple. 
jere. 7.  Many trusted in Idols, and others hoped for succours of Kings to be strong against their enemies: yea there were that persecuted the good Prophets that foretold their calamities to come: and the false Prophets reassured them again with promises of all good success: yea when famines, diseases, or other punishments happened, they laid the occasions to the good Prophets and catholic people: 
Ezech. 13.  as some of them attributed their plagues to the stars, which were the Chaldeis, & others judged them to be things fatal, as the Pharisees: In which confusion and hardened obstinacy, & few men finding that it was the hand of God and his word to be true, whereby without conversion they deserved extermination: 
jer. 7.14.  God willed jeremy not to pray for the people: as withal Moses and Samuel, 
jer. 15.  favoured of God, & their prayers so often hard: No, Job, and Daniel above others no less dearly beloved of him: made continual supplications for that obstinate and perversed people (whom he would not he are in their prayers) not to slaughter that people & destroy their city, 
Ezech. 14.  which is a fury of god irreconcilable, wherein Jeremy prayeth him not to correct them, but in judgement, for there he useth not the rod to administer discipline, 
Psal. 2.  but lifts up the bar or rod of iron wherewith he threateneth to break the heads of such as obstinately and arrogantly rebel and will not harken to his word: for so in the time of No he destroyed the world with the flood, subverted Sodom and Gomorrha: and led in such displeasure the Jsraelites that were unbelieving, disobedient, and mutineers, that as David saith, they could not enter into the land of promise, because they were unfaithful and held no reckoning of gods word: and after wards, for the same abuses, suffered them by the Assyrians and romans to be overthrown, their temple battered, and their town raised, which is a punishment of the reprobate.   

¶ How God some times punisheth a whole people for a secret sin: how Governors aught to inquire thereof, to the end misery happen not to the whole common weal. Chapter. vj.  
AS we have seen in what sort God striketh for sins that be manifest: so let us consider whether for the secret offences of some particular men, he punish not even a whole Nation: In which, if Governors see public scourges or rods of God upon a whole kingdom (as common sickness, famine, war, & such like punishments) & understand no public offences, let them search out the cause the better to provide and work reconciliation: as we see good physicians sift out the causes of the sicknesses of man's body, we spoke while ear of the shameful confusion in the battle against the Chananites, of whom they were overthrown where they should have had victory. By which punishment as it was well showed to Josua that the people had sinned, or at lest some of them, for the which God was justly angry so not being able to know where the fault was, he referred the inquisition and truth of the matter to lots, by which it was found that Achan was guilty: so when Saul saw that god would not auswer in any common manner to the which was asked of him touching the success of the war against the Philistines, he knew God was angry: 
1. King. 14.  for which cause laying Lots upon all the families, he so examined it from lineage to lineage, that at last the lot fell upon Jonatha●, who was found guilty of the divine indignation. We read that in the common famine of Israel in the time of David, when none knew that the common trespass of the people had deserved it, David, demanding answer of god by the priest, was told that there was no other cause of the famine, than the wrong that Saul had done to the Gabonites, to whom Josua and the princes had sworn that they should have no harm: And therefore as there must be justice done for the trespass, so the Gabonites required seven. children or successors of Saul to be put upon a gibbet: after which execution plenty and abundance of all things renewed over all the land. By which example (be it spoken by the way) appeareth how God, for the trespass of one in particular, punisheth a whole commonalty, not immediately after the fact, but with long expectation: as even in the time of Saul, Samuel by the commandment of God, gave charge to Saul to go sack the countries of the Amalachites, 
● King's. 15  and to pass by the edge of the sword, women, children, and beasts without dispense or grace, giving a reason of that extreme justice, for that those people had done many oppressions to Israel, & resisted them in their voyage out of Egypt into Chanan, being more than five hundredth years between the offence and the revenge: oftentimes god takes a great leisure to punish sins, aswell to show his patience, as to declare his bounty expecting the repentance of people: and yet as it is most true, that there is no sin which either early or late, is not sure of his punishment, if the author do not justice on himself. So withal, by these texts and examples, it is easy to understand that God never sends affliction to a whole nation, but for sin: which, when it appeareth, brings with it sufficient? conjecture and judgement that for some trespass god is provoked to punish them: which we see not always happen to one in particular: for often times he endureth either to keep him from offending, as S. Paul confesseth of himself, who suffered a great affliction in trouble of mind, persecution, & torment of sathan, to the end he presumed not for his revelations: or else for proof of his patience (with the ancient fathers, and specially job:) or last for the manifesting of his glory, in the deliverance: But here is no question of sin to be the cause of such evil: and therefore because governors may ask how they may know that secret sin is the cause of a calamity, seeing that neither the lot is now in use, nor we have not revelations by oracles, or prophecies: I say, that albeit the secret cause of a common affliction can not be known, yet, by sermons there aught to be endeavour to stir up every one to think and enter into himself, declaring that right wretched were he for whose cause so many people should endure, as it happeneth oftentimes when a prince transgresseth because the fault is public, as was the of David, who also required to be only afflicted, 
Gen. 1●.  & not the people that had not sinned, at the lest so horribly: neither is it to be doubted, but as God promised Abraham to preserve Sodom if he found but ten good men, so also if ten come to God in prayer wholly converted into continual fasts, alms, & penances, but specially priests, as did they of the time of Joell, it is no doubt but they shallbe heard. Touching lots, I hold it not meet that they be used in things vain, but in matters serious on the which the honour of God depends, & such as cannot be decided by certain judgement, as we found the Apostles did in the election of S. Mathie, which, notwithstanding was not done without invocation 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 Solomon: the lots (saith he) are put in the bosom of some, and are tempered, or governed of God: 
Pro. 1●.  And so to return to the matter of the evils that happen in the world, they are already well proved to descend directly from God, and not by any providence of fortune, as the Epicuriens, and Atheists, of our time believe: nor fatally, according to the opinion of the infidels, together with the Astrologians, who attribute all to their aspects, constellations, oppositions, and revolutions of stars: and much less according to the philosophical persuasion of the Physicians, bringing in the alterations and corruption of Elements, and natural bodies, not raising up their spirits to the consideration of the divine providence, that the soul governs not better all the parts of our human body, than the great God rules & measures this huge world, not suffering the lest herb or plant to move or grow without feeling his virtue and power: Nor little bird to fall upon the branch of any tree without the providence and will of that omnipotent mover of all things: nor lastly the lest hair of our head which is not kept in reckoning by him: The Physicians, or later Philosophers, do oftentimes beguile themselves by the second causes, as making them the imediat or first causes of any evil that happeneth (which is a kind of infidelity) not fixing their judgements but on things which they see: as when the South wind hot and moist, hath blown much & most commonly in a year: when ponds lakes, and fens, are corrupted: when in a dearth of victuals, people are constrained to eat unseasonable meats: when the air is close, and gives out an evil seat: when the winter, contrary to his nature, is hot and sooty: when many vile and vememous beasts engender upon the earth: and caterpillars, frogs, and other vermin fall out of the air: when such signs appear, the Physicians say they are the cause of plague & sickness, not considering that GOD useth these second causes ordained by his providence as instruments and manifest signs of the same providence, & that for this reason: By those signs he gives warning to the world that he prepareth to execute his justice upon people & nations, and by these foretokens invites and advertiseth men to fall to submission and supplication for pardon to the end he thunder not suddenly his full indignation & rigour upon sins. A child, seeing his father prepare rods, and binds them, & shake them in his hand, hath to think, that he hath offended, & the time of his scourging draweth near: and therefore, in fear, tears, & humility, he aught to fall prostrate afore the knees of his father, as we have afore advised: By these means saith Joel: what know we, 
joel. 2.  if God (of nature good and reconcileable to our vices,) willbe converted and afford grace? at the lest he will not condemn our souls, if with a changed heart, we perform action of penance: when the Prince, by long counsel and advise, causeth to be erected in many public places of his Realms, great scaffolds, gibbets, and the instruments of torment: such as have offended the law, & have no mean to flee, what other thing can they think of this preparation, than a resolute purpose of the Prince to execute smarting justice upon them: great is their present fear, but far greater the grief & displeasure which they aught to have of their offences: aught they not to call into practise all means serving for their delivery? yea, if they tarry till they be led to the scaffold, their hands and feet bound with other attires of high offenders, & being ready to be offered to the execution, there is small hope or expectation of mercy: let them go themselves with their halters about their necks, and taking their best friends to solicit in their intercession to the Prince: let them discover true effects of contrition, and imploring the free mercy of the Prince, let them offer restitution to the parties offended, and better obedience and behaviour here after in themselves: so shall they with David not suffer the utter most rigour of justice, or else avoid it altogether as the Jsraelites escaped it in the time of Jonathas, & the Ninivites also by their severe & wonderful penance: even so all these second causes, are but signs & instruments of God's justice, tokens, preparations and fore shows (as according to the examples of the rods, skafoldes, and gibbets) by the which he declares his anger and disposition to punish sin: The semblance that is made, the preparation, and the rod, as they are no causes of gods justice, but it is, for the punishment of our sins that execution is so apparently prepared: So after such shows and warnings, doth not the Father begin to scourge his son? Doth he lay aside the rod, afore he see the amendment of his son, or at lest some hope that he will corect himself, and not return eftsoons to his naughtiness? The child can not accuse the rod as the cause of his scourging, & much less the tree where it was gotten, and lest of all his father that laid one the lashes: But entering in to the view and judgement of his own life, let him accuse himself, and say that his sin is the first cause of the evil that he suffereth: For, if he had done well (because the law is not to punish the just) he had not feared that rod: 
1. Tim. 1.  as in deed to speak properly, he feareth it not though he have offended, but fears his father which holds it in his hand, since the rod can do him no harm, if he be reconciled to his father.   

¶ To remedy all evils the causes must be taken away, the discrtion and wisdom requisite there unto. Chapter. viii.  
I Would we were as good Philosophers, touching our faith, as Physicians be in their medicines and physic: Then would we apply as good spiritual cures against sin, as, by them are ministered temporal remedies to heal and preserve bodies from diseases. They, assoon as they deserve the second causes of a sickness, apply present provision to the place where they remain: they minister purgations to keep bodies from corruption by evil humours: they 'cause the streets and strait corners of the town to be cleansed, jest the air congeal infection: they make fires abroad to mortify and purge evil smells, and within houses disperse and strew perfumes: They prescribe sobriety, and forbidden excess, they banish all unsavoury meats, & bring in abstinence from cohabitation, they appoint Methredat and other preservatives, and give order to wear Rue and other strong herbs proper against the Plague: In like sort, if we used spiritual means to keep us from evil doing, we should with the fact of sin, avoid also the perils & miseries that are brought with it: yea, if assoon as we discerned the second causes (threatening signs of the vengeance of God) we would purge ourselves of all wicked affections, and vices, & not suffer in our common weal impunity of sin, but perform one holy and general conversion and conversation according to christianity, we should not only turn away the hand of God from us, but eftsoons restablish his gracious favour to the accomplishment of all our desires: wherein our general prayers, and spiritual demeanours accompanied with charity and correction of vices, are of great power to appease the furious storms of heaven, & restore to the earth the calm of gods ancient clemency, even as we see the roaring noise of huge Cannons, break the clouds, and piercing through tempests, seem to make cease their thunders, and clarify and reduce the troubled air to his clearness. The Physicians, having in cure a diseased body, observe all the signs that best serve to disclose the nature and state of the disease: they behold the patiented, they consider the part that is grieved they inquire of the hour of his sickness, and doubting of surfeit, they examine what, and when he hath eaten or drunken: yea they willbe informed of his keepers what rest he taketh and how his fits do discontinue or increase: wherein, as by those observations & examinations they bolt out the true cause of the disease, and from thence do draw the remedy: So, albeit the patiented complain of his extreme passions, and desire them to take him out of the pangs he endureth, yet they will answer him, that they must not begin that way, but first curing the cause, all his consequent grieves will cease: even so, in a common calamity (as a general plague) afflicting a whole country, it belongs to our Christian and spiritual duty, never to cease to search out the first cause till we have found it, and then to be more careful to administer imediat remedy, than curious to heal the particular passions of the present misery: For the cause (whether it be simple, double, or in many sorts) being removed, the sin is also purged, and the plague prepared to cease, as we have read and seen, that afflictions which God hath sent upon his people have been dissolved in one instant, when they entered into the correction of their vices. But such is the mischief of the present season, that suffering the cause, we seldom seek further then to cure the present passion whereby our evils rise to continuance, and most often to perpetuity: For if we minister purgation, we do it not in fullness, whereby, of the dregs remaining, we fall eftsoons into disease, and tarry not long without either wars, plagues, or general dearth: yea sometimes we see raised from the earth, and from the sea, foe many vapours & exhalations of our unclean pleasuees & heats of lust, that they gather and congeal into a terrible storm, & break down our houses, root up our trees, blast our corn, and bring upon us so many other calamities that a whole country (as a sick body) becomes by them so shaken weakoned, and made miserable, that there is no expectation but to see and suffer universal ruin: For according eftsoons to the resemblance of the dregs remaining whereby we suffer relapse of sickness for want of full & perfect purging, we see that after wars, famine, and then pestilence follow as in common society: which are not (according to the argument of Philosophers) to be attributed to the stars, or, by good Christians, can not (with out apostasy of faith) be referred to natural reasons, since in the scriptures, (wherein with the surety of the only truth, the infallible judgement of God is declared to us) we are assured that the will of God was not to scourge us with two nor with three rods, and much less to strike us with the staff of his rigorous justice: but as a father sought to whip us with one only rod to make us acknowledge our faults, and yet sent us afore hand certain signs & fore warnings to invite us to demand pardon, and not to punish us, or at the most, to give us but certain light lashes with a small rod: For which cause as we seldom find, that God hath thundered such afflictions, but that he hath sent afore forewarnings: So yet, if he saw the people would not correct their faults and draw to amendment, by the rod of war, 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 contrary order: But seeing into their obstinacy & resolute inclination to sin, he leaveth them often times (according to his threats in Ose) abandoned, not caring to forewarn them by such disciplines, but to dissolve and break them altogether, or (which is most to be feared) to deliver them over to their fleshly delights, and to become apostates of true religion. But here we must not think that the people of God (as they of Juda) acknowledging their faults by the scourge of war, were iouched with other persecution: not, we found not but in Samarya (a country of Idolaters) that either famine or pestilence have follow wars because there was conversion of the people: only, at the notable sack and spoil of jerusalem and Judea both by the Assyrians and the romans, we read that in the chastisement of those people, GOD did not only use his three common scourges, but also he struck with his rod of Iron to break all, adding captivity and banishment to those that remained of the first fury & slaughter: wherein such may be noted of extreme ignorance of God, or apostatie of Christian faith, who qualefying the lamentable events and calamities happening in these days in Christendom, whether by the Turks, or Christian nations one against an other, or whether in one kingdom by revolts, mutinies, and Civil wars, yea not thinking their wickedness such as they aught to be considered upon (being indeed the most hard scourges of God, and signs of his extreme fury) say they are but common miseries of the world, & such as men aught not to be amazed withal, for that they are ordinary, and happening yearly in diverse countries: as in Spain hath been seen many popular mutinies, in Germany, and in the climates of the Turks and regions of very near neighborhead. Such men do either not at all, or else very coldly affirm, that those miseries are sent for the scourge of our sins: not, they call them rather (with contradiction & repugnance) fatal & as destinies inevitable, & that the world must pass so, as the sky turneth & the elements move & altar: O barbarous opinions, & language of infidels: wherein, what other thing do they then applawde the vices of men, & support wicked wars, helping to excuse such as raise factions, monopolies, rebellions, & give countenance to seditious subjects against their natural Prince, favouring and approving, thefts, sacrileges, murders, and spoils of good men, and all under cooler of certain destinies and divine ordinances which cannot be resisted, ascribing, impunity to such as do the wrong, and will not hold them worthy to be corrected.   

Confutation of humane Philosophy touching the affairs of faith, wherein, and in things serious, men aught not to decide but according to the Scripture. Chapter ix.  
TOuching human philosophers, it is written, 
1. Cor. 13. Rom. 8.  the as the wisdom of the world is but foolishness afore God, so with him, such fleshly wisdom is also envied: & therefore, who seeks to be wise according to God, let him labour to be a fool according to the world: as if Saint Paul had said, that there is no other wisdom according to god, than the holy scripture, according to the which, we must aspire to become wise: But if we moderate and rule ourselves by our own knowledge and fleshly judgement, contrary to the doctrine of the same wisdom, we are fools, and beguile ourselves in faith, 
Colos. 2.  (such philosophy being subtle & deceitful, and no less differing from faith, than bestiality from the sense of reason) the same being the cause why the wise man saith, that vain are those men, in whom is no knowledge of God: And to resolve touching the opinions of those new philosophers, concerning the events of the miseries happening in Christendom, it is meet we stand resolutely upon the judgement of the scripture without passing further, following simply the which briefly we have spoken before: which is in effect, that we believe that they fall upon the earth by the wisdom and providence divine to such as know and love God, and that for their profit, benefit, and health, sayeth S. Paul, and that he empouerisheth not but to enrich again, hurts not but eftsoons to cure and heal, 
Rom. 8.  nor strikes none to death but to revive them again to life: he sends not into hell (meaning eternal miseries) but eftsoons to deliver them, so that nothing happeneth but by God's providence, and that for our profit, whereby the elect and holy ones receive their probation, and are kept in bridle and made better. Secondly, we must think that he keepeth us not in punishment for our sins no longer than we deserve it, no more than the Physician purgeth his patient, but according to the necessity of his disease: for which cause affliction is called purgation: And as the metal by the fire is purified of his rust and earthy filthiness until he be refined: even so God cleanseth us of our iniquities under faith in jesus Christ, making us by that mean become better: therefore when he layeth his hand upon us, he doth it with the clemency of a father: but if we correct ourselves, his rods are thrown into the fire, and, with our deliverance, he gives us spiritual pleasure, joy, and plenty of all necessary benefits, Thirdly, if he see we persever in vices, he continueth his punishment, making them so much the more sharp and grievous, by how much our sins are cankered and of hard cure, not sparing (according to our obstinacy, 
Rom. 1. Luc. 15.  merit, and gravity of our wickedness) to root us up by death, as he did Herod, or else delivereth us up to our own lusts, and will punish us no more, as reserving us for his just and terrible judgement, as he dealt with the rich man. This is that which according to the scriptures, we aught to believe, touching the calamities which God sends to a common weal or a whole realm: and therefore to those dispusers and doctors of policy, speaking not only so rashly, but also in infidelity of the adversities of the world, be it said, that they learn a new lesson & speak as Christians, lest the world hold them in the reputation of infidels and men ignorant of God. Touching such as maintain that thorough out the world and in all ages, there have been miseries, and therefore not to be holden strange that in this time particular nations suffer afflictions, let them join with all these further considerations that God useth other ways (I mean for other causes) to touch with miseries those men and nations which acknowledge, honour, and worship him in true religion as their sovereign Lord: then he doth to other, either apostates, and schismatics, or all together Infidels: the good sort and holy ones receive these afflictions as disciplines & corrections, by the which being advertised of the indignation of their heavenly Father against them, they are stirred to conversion, to cry him mercy, and with all duty to dispose themselves to serve him: where the others, when he hath rebuked them, yet they are not chastised by those scourges, which in deed he will not suffer to work the effect of correction in them, as knowing their obstinacy: but as they are punished for that they have done wrong to his children, being to them as Lions and wolves to the poor flock, so he maketh them understand it to th'end they do no more wrong to them: 
Esa. 17.14 15. Ezech. 29.31.32.  That is the cause why Esay and Ezechiell foretell the desolation of many towns and regions, of the infidels, as having vexed with cruel wars the Israelites, or to stay them with mutual wars from offering oppression and tyranny to the faithful, as we see proved by many examples in the old Testament. And albeit God served his turn with them, 
Esau. ●.  and made them his scourges to whip his children & the axes to dismember them, yet he meant not that they should tyrannously deal with them: but as often times it happeneth they acknowledged not how, nor for what they were victors, but proudly attributed to themselves the glory of victories: So, for that pride and tyranny, God sent them afterwards other tyrants that requited them with just recompense, both for that they might understand they had evil done, so to vex his people, as also to call them to a better modesty if afterward he should sand them to discipline his people, for no other causes God seems to care for such reprobates, but (with the sentence of the scripture) delivereth them up to their particular affections, desires, and wills, with whom the devil (who is their prince) doth what he list: And where he gives them the fruition of this inferior world common with his other people, 
Rom. 1. Act. 17  as health, liberty and plintie of goods: He doth that of his general providence, not meaning (for their impiety) to break the order established from the beginning of the world, as giving blessing to the earth, to beasts, fish, and men, for procreation (having so disposed the Elements, the generation and corruption of natural things) all which do aswell bring profit and pleasure to idolaters, and infidels, as to the people of God, and even so, so many calamities and miseries, (yea often times more, and death itself) do happen aswell to those, as to others as the wise man saith. 
Eccl. 2.3.4.  Here may be discerned how our babbling natural disputers, do slide (with their sweet error) in to extreme impiety, not seeing in to the high council and wisdom of God, who, as he is wise, constant and immovable in his general ordinances, so he enterteyneth the order established in perpetual providence of his creation: they consider not as wisemen aught to do and much less see in to the cause why he hath made all this that is, nor for what end he entertaineth and preserveth it: They aught to have learned that the unfaithful and evil liver deserve not to possess the use and benefit of any creature, seeing they misknowe and offend their creator: no more should they enjoy it long if the number of Gods elect and his faithful servants were accomplished, 
● P●t. 7.  for than would he reverse the world to the which he gives not this continuance but for their sakes: And therefore wicked men aught to honour the good sort, by whom they are, and prospero in the world, as with out them they had been ere this carried into the deepest botoms: But much less that those poor blind men can see the estate of their proper errors, seeing they have not the faculty of consideration of things necessary, for they have neither eyes of faith, nor light of scriptures to deserve that which concerns the health, or perdition of men. Touching factions and wars of one Christian realm against an other, there can not happen to the world a more great malediction: no there are no actions of men where with the majesty of God is more offended: wherein such as (under the pretence of any profit) give councils, and be (as it were) the bellows to blow the brands of such murders, cannot but stand guilty and worthy of a thousand hells, in respect of the infinite offences committed against God by breaking the league of Christian fraternity and indissoluble alliance of amity, wherein jesus christ hath knit us together in more strong charity, then natural brethren one with an other, who, if they raise contention one against an other, what will their Father say? if they strike one an other what cause of indignation against them? but if they kill one an other, what great displeasure to him? it is holden by the scripture the Adam remained a hundredth years from knowing his wife Eve for the sorrow which he had of the murder of his son Cayn against his brother Abel: 
Gen. 5. Pro. 6.  & if such as sow discord amongst brethren, be above other most displeasing and abominable to god, what reputation to those brothers entertaining civil debate amongst themselves, who in nothing more can incur so great abomination afore god: 
Mat. 5.  if such as only hate their brethren be murderours, & can not have eternal life, in what danger of judgement stand they, who not only hate but oppress, persecute, and kill? if simply to be angry against reason and of a wicked heart, deserveth condemnation: if to offer half an injury, brings merit of punishment: and if for calling our brother fool, we stand in danger of hell fire: what infliction of punishment aught to be prepared for brethren maintaining controversy by hate, enforcing acts of mutual hostility, and with great contempt of nature, cut one another's throat if God refuseth the prayers or sacrifices of such as present them afore his altar bearing enmity against any, and not performed reconcilement: how can such as slaughter one another so directly against the will and commandment of the Lord, offer either prayers, or other acts helping to their salvation: yea, if they purge not their grudge by reconciliation, their prayers can not be drawn up to heaven. Let therefore these reasons with others of no less consideration, be drawn into deep council, afore war be taken in hand: let all means of peace be searched, and if there be malice, seek after atonement: 
Ephe. 4.  yea let not the sun go down upon your anger (saith SAINT, Paul): if there be question for a town, fortress, or country, let wise Princes, Precedents, and councillors, accord the difference: For if war be once begun, peril appears on every side, and as the event is uncertain, so the charge of three months pay for an army will rise to more than the profit that comes by it in many years: beside, to a place being gotten with great cost, belongs no less care to keep it, and therefore no small grief when it is eftsoons recovered not reckoning the spoils, robberies, murders, violation of wives, maids, and widows, with other infinite evils incident by the fury of war: for the which, what satisfaction can be acceptable afore God? woe be to those seducers, who for any temporal benefit, stir up Christian Princes to lenie war one against another, to the great dishonour of Christian Religion, & oftentimes their proper ruin: by this it happeneth, that as Kings & Christian Princes have been in division, the furious tiger of Christendom observing his oprtunitie, hath entered into our common weal of Europe, and made much of it subject to his tyranny, against whom all nations & Kings of thee, faith aught to conspire in one common force, and chase him out of the park of jesus Christ, which he hath already invaded with violent slaughter of the seely sheep of our almighty Lord: yea, they aught also to keep war against the Wolves & Foxes wandering throughout the world, to devour the residue of this poor flock, I mean heretics & authors of these new reprobat sects: against whom the Princes of Christian nations aught to fight no less valiantly then did the Jews against the Philistines, Amalachites, & other Idolaters. Christian's aught not to commence suit one against an other, lest by pleading in processes, there arise hate or malice: And to the man of GOD, better were it to suffer the loss of worldly goods, then to vex the quiet & tranquillity of his spirit, to loose the exercise of his godly vocation, to put himself in hazerd of Idolatry to corrupt judges for the gaining of his cause, to take occasion to bear evil will to his adversary, to forge deceits, delays, & lies, & lastly to be constrained (for his justification) to discover the vices of the witnesses suborned against him: All which perplexities joined to abuses damnable, aught to warn & arm all Christians not to attempt process for light causes, but rather to search all means of concord as jesus Christ commands us: 
Act. 24.25  And in cases where men are compelled to prosecute pleading (as S. Paul was to defend himself against the false accusations of the Jews) let them beware they bear no malice to the party, whom we are bound to love according to the advertisement & example of Christ: as also when a Prince raiseth war against a tyrant, he aught not to bear hate to his person, but pursue him to justice with compassion: Let Princes & all other popular states observe the rules of charity, in whom since God is delighted 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 common conversation such true effects of Christianity, that neither ambition, malice, nor pre-eminence of place, or authority, shall carry us into acts of oppression against our neighbour, nor yet the consideration of small wrongs offered to ourselves by others, move us to take to blame those things which by the office of our religion, we are bound to cover, or at lest not to enter into violent recompense, but to leave the revenge to God, to whom it belongeth.  
Let therefore public preachers and pastors of the holy word, exhort the world on all sides to reconcilement & tranquillity of mind. Let private chaplains governing the religion of princes and potentates, persuade their majesties to erect laws principally to advance the honour and service of God, & then to correct vice, and give reverence where virtue deserveth it: by which two the wise man attributeth to a commonweal an assured foundation, & most happy sequel: let the prelates of the church disperse into every particular cure of their several bishoprics doctors & preachers, able by their learning to revoke ignorance and confounded superstition & error: Let lastly all magistrates & ministers of justice with such as have charge over the civil policy, strain out their authority to the aid of the church, with whom (as joint ministers of one almighty sovereign) they may under their natural prince, created & execute laws to the reformation of universal faults: by whom the multitude, being well instructed & lead by the rule of this good regiment & example of their superiors, can not but fall into the correction of their common vices, whereby our languishing eyes may yet live to see a happy estate of Christendom, which I beseech the eternal Lord to accomplish to his honour & glory, & general con●usion of all the enemies of the faith.   
FINIS.