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A00658 A forme of Christian pollicie drawne out of French by Geffray Fenton. A worke very necessary to al sorts of people generally, as wherein is contayned doctrine, both vniuersall, and special touching the institution of al Christian profession: and also conuenient perticularly for all magistrates and gouernours of common weales, for their more happy regiment according to God; Police chrestienne. English Talpin, Jean.; Fenton, Geoffrey, Sir, 1539?-1608. 1574 (1574) STC 10793A; ESTC S101953 277,133 426

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reserued for them in the fornace of hell ¶ In humane thinges Magistrates ought to follow the lawe naturall and in causes deuine the Doctrine of faith and the loue of God It vvas necessary that God by his Scripture reneued the lavve naturall for it vvas darkened by sinne and the lavve of faith and of loue deuine vvas altogeather vnknovven vvithout the doctrine of God according to both the one and other lavve the Magistrate maye make ordinaunces so that they tende to the confirmacion of the same or haue a likenes vvith them The .3 Chapter GOuernors of common weales thus raysed to a state of diuine honor by the which they haue the title of Gods as hath béene recited in the former Booke the better to enhable them to this deuine office peculiar and proper to God which is to iudge rather in wisedome discrecion and perfection let them imitate God who iudgeth perfectly without errour then folowe man in whose nature is propertye of errour and with his perticular reason oftentimes bringes forthe actes contrarye to reason Let them also at all times folowe one rule deuine certaine and infallible which shall leade them in a deuine course and exercise of theyr estate Let them haue alwayes in theyr hande for the managing of humane and ciuill affaires the lawe natuturall I meane the lawe general proponed by the scripture making it their Loadestone to direct infallibly the state of all their doinges That is the lawe wherunto euen Iesus Christ sendes vs in all common and humane actions meaning wée shall not doo to others that which wée would not haue done to vs as withall Let vs doo to others what wée woulde haue done to our selues whereof the Gospel geueth this interpretation Thou shalt loue thy neighbor as thy selfe Vpon this foundacion al Lawes customes and constitucions ciuill and humane so farre forth as they bée good and iust are grounded But if there bee any ordinaunce wherin is not conteyned this precept of the Lawe naturall or agréeing therewith I meane in affayres concerning onely the profit and benefite of men it can not but holde of iniquitye So that it behoueth that it comprehende something necessarye to the socyetye of man profitable and honest lyke as the Lawe ought not to bée made to geue fauour to pleasure or bring hurt to any one and muche lesse to suffer dishonour or villanye to bée done Thus the Lawe naturall in her generall foundation being in this sort aucthorised by the holye Scripture standes to vs as a rule for al ordinaunces in causes concerning humane gouernement But touching the faith the loue and seruice whiche wée owe to God in thinges deuine and spiritual wée haue an other lawe the foundacion of al holy deuine ordinances I am thy God c. which is thou shalt loue thy God with al thy hart with all thy vnderstanding with al thy soule and with al thy strength which commaundement Saint Paul includes in the natural loue towardes our neyghbour as in déede a man can neuer loue well his neighbour but that it is for the loue of God as the cause formal and effectual of the other friendship And this law was no lesse natural then the other imprinted in the hearts of the fyrst men But the corruption of nature vaine opinions and wicked manners haue so strongly peruerted the iudgement of men that God sawe a necessitye being indused by his mercy to reueale to man this lawe yea reuealed him selfe for men knew him not and muche lesse loued him Thus this first lawe was cleane defaced whiche was easely séene touching the lawe to our neighbour for that there were not many men in the world in whome was desire to doo pleasure to others without recompence of asmuch or more benefite but natures for the most part bearing inclinations to enemities vsuries quarelles pertialityes factions warres with other infinite cōspiracies raised mutually of one man against another And consernyng faith knowledge loue of God all men had declined and erred by extreame transgression wherfore God gaue eftsones these preceptes and the explication of the same by diuers documentes for theyr better vnderstanding and according to the same hath erected many lawes and ordinaunces tending to those twoo endes I meane to vnderstand and kéepe those twoo commaundementes Touching faith hée hath reuealed it to vs expounded and caused it to bée expounded by his prophetes and Apostles and according to the same wée haue also statutes and Lawes reduced into twelfe Articles of the Creede euen as the workes whiche wée ought to doo in charitye and loue of God are comprehended in the ten commaundementes So that sith gouernours ought neuer to erre in iudgement it is méete that they iudge according to these twoo lawes And séeing there can be no others but eyther they haue affinitye with the Pagans or are replenished with iniustice and impietie there is great necessity that these bée thorowlye studied And so loking with déepe iudgement into the lawe of nature they may erect ordinaunces tending to the sayd thrée endes necessity vtility and honestye being all concluded in one generall whiche is the common wealth they maye also ordaine paines for the transgressors by the conformety of those which they sée conteined in the lawes receiued and accustomed in al Christendome euen so in the lawe of the loue of God they maye also make statutes to induce men and leade them to that loue and if any haue lost it A thing happening by sinne they maye make ordinaunces of reconcilement according to the precedent of the auncients by the exhortacion of the Prophetes as to fast and assemble at Prayers which was vsed in the time of the Iudges of Hester the Niniuites and Machabees without expresse commaundement of God. ¶ Men may vse the morral Lawes of the olde Testament but not the Ceremoniall and Iudiciall applied to the times and maners of the Jevves vvhich Iesus Christ and also Saint Paul doeth confyrme These vvere natural and therefore ought to bee eternall notvvithstanding for charitye to our neyghbour and loue of God and for aduauncement of faith that lavve sometimes is not to bee vsed at the time vvhen men do greatest seruice to God vvhich then is an acte of perfection The vvise man can not faile to Judge vell according to the lavve of nature The .4 Chapter BVT because it maye bee asked of some whether magistrates may iudge according to the deuine Lawes of the olde Testament séeing the Lawe of Moyses was abolished by Iesus Christ The lawe saith Saint Luke and the Prophetes led man no further then vntill the time of Saint Iohn Baptist And as the lawe of nature before Moyses conteynes not but certaine examples of Iustice so the lawe of the Gospell medling not with Pollitike ordinaunces entreates onelye of mercye as is séene in the grace which Iesus Christ shewed to the adulterour Go thy wayes sayeth hee and sinne no more And touching humaine lawes it séemes that men ought not
God who beareth no malice to any man he hath made as hauing declared therein his power his wisedome and his boūtie For which three things we must acknowledge his handy worke with thankes giuing Besides we know that God is not but charitie and loue and who is constant in charitie dwelleth in God and God is firme in him as of the contrary who hateth any man hath no perfect charitie and by conclusion cannot be of God So that as we are first bound to loue GOD with all our heartes so in the second place we ought for his sake to loue al men with a true perpetual loue as our selues But if we find them possessed with any vice or faulte louing still the creature we may hate that which we sée not to be of God and hated of men as knowing that in God there is nothing but integretie and what els is good and vertuous These be the causes why we ought to loue the soules and bodies of sinners as being the hādie workes of God but lawfully maye we hate their sinnes and wicked condicions as we ought not to loue any thing in the Deuill but his creation which is deuine since touching the rest he is nothing but peruersitie of his proper will for which cause he is called wicked as not taking pleasure no which is worse not hauing power to delite in any thing but to do euill the same being the reason why so often we are commaunded to shonne him and not to suffer him to enter into vs by any pleasant suggestion but to resist him estéeme him our onely enemie a serpent and venemous Dragon a rauining Wolfe a roaring Lion a théefe and murderer séeking after nothing but by suttletie force ambushes and treasons to betray our soules yea if it were not by his wicked and wretched temptations we should neuer haue enemies malice or miseries no not once haue the thought to do wrong one to another the same being the cause that our sauiour Christ calles him our enemie it is he only whom we ought to hate and all that is in him except the spirituall substance the first creature of God it is he onely whom we ought so much to detest as not once to hear him sée him or séeke to learne any thing of him in whom is nothing but deceite lying abuse and murder it is he of whom wée ought to take nothing that he offreth for he corrupteth all that he giueth And séeing he is a poysoner let vs alwayes take héede that he enuenime not our thoughts with vaine and wicked pleasure with infidelitie consent to euill and that he poyson not our wordes with vanitie iniuries detraction lies false othes and blasphemie nor infect our workes or actions with ipocrisie or dissembled intention nor by any other trangression of Gods commaundements This wicked spirite hath stretched out his snares in all places and dispersed his poyson throughout the worlde he entrapped Eue in the earthly paradise and poysoned hir with lust of glory which as an infection hee hath earst distilled into infinit nations and persons his ginnes are so suttlely wrought and layd that they are espied and auoyded of none but such as are humble and lowly such as liue in continuall contemplation of Gods wisedome and his holy feare such as resolued into spirite haue no conuersation with the flesh and the world such as are strōg in fayth and of that immouable loue to God that they take no other pleasure but to do his commaūdements Suche doeth the spirit and wisdome of God instruct to espie and breake his suttle snares and giue them remedies against the poyson of that venemous basiliske Touching amitie cyuill which we get by societie of studie by coniunction of life and similitude of estates and functions or in recompence of benefits we may conioyne it with the Christian amitie by the which it hath his confirmation and is made better and more agreable to God By this if I loue better him that is thus my frend then an other professed vnto me by cōmon Christian amitie I do no wronge to no Christian frēd for the I take nothing from him of the which is his I mean of the which I owe him in true spiritual loue in the same sort the loue natural is not deminished by the christiā amitie but is made more firme spiritual as the Christiā Father louing better his owne sonne then an other childe forgetts not for all that to expresse effectes of Christian amitie to the other So that by this loue parents kindred and Christian neighbours may loue one an other with greater loue and yet do no wronge to others touching the zeale which they ought to beare them as we sée by the comparison of the fier where in is resembled charitie and perfect Christian loue which béegins first to heat and burne those thinges 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 perticuler amitie shoulde giue place to publike friendship as where is more neede of vertue veritie and iustice then of singuler loue onely for as vertue being deuine is and ought to to be preferred afore all humaine affections So he in whome is most reputation of wisdome learning ' integritie iustice although he stand to vs neyther in parentage nor kindred yet for the friendship we beare to the publike or common weale ought to haue our voyce to the state of magistrate And in case of iudgment the father being iudge ought not to be partiall to his childe his kinsman his frend nor dearest familiar For there perticuler friendship giuing place to publike regarde hath no respect to affectiō but to reason right and iustice And séeing as hath ben sayde that amitie aswell naturall as ciuill ought to be ruled by christian frendship and that directed according to the will and comaundement of God with whome sinne is condemned and detested we ought to beare to our frend no percialitie of fauor support nor councell to the hurt or dishonor of an other much lesse obey his fancie plesure or will so far furth as it may bring detriment to the estate of his soule we must not flatter him to the ende to please him in any thing dishonest or vniust much lese heare or incline to him in any thing against God or the puritie of our conscience which we are bound to kéepe altogether to God The gréeke prouerb is the we ought to loue one an other euen to the alter the is so far forth as God be not offended eyther by othe or other vice no who maketh a lie to further the benefit of his frend yea or to fauor his owne life offends God what interest soeuer it bear to father or mother magistrate Kinge or Emperour ¶ How a common weale is gouernened and wherein it erreth Chapter iiij IN al estates in their particular function discharge
in which I am bolde to repose much for the protection of this my small labour and therwithall according to my long profession I humbly dedicate my selfe and seruice to your Honour on whom J doubt not but God will suffer still to attend that good Aungell which hee appointed to bee the guide of Tobias and to accomplishe all his vertuouse and iust desires At my chamber in the Blacke Friers this xvj of May. 1574. Your Honours in assured and faythfull seruice Geffray Fenton ¶ A Table of the particular Chapters thorow the whole treatise The first Booke WHat is first requisit in the well gouerning of a common weale how Ciuill pollecie ought to be conformable to the celestiall gouernement what good commeth of good pollecie what maner of gouernors and iudges ought to be chosen to direct publike estates Chap. 1. fol. 1. ¶ What gouernours God hath chosen and how he hath declared them by miracles they ought all to be instructed at the entrey of the tabernacle why the great benefite comming of good Iudges and why god doth ordeine some wicked Chap. 2. fol. 6. ¶ Gouernours chosen according to GOD make present profe of their election to the profit of the common weale Let them know how to commaund and subiects how to obey the better to make their common weale florish as inferior members obey the more worthy Magistrates ought to be as Fathers the lawe must be inuiolable but specially one true amitie betwene the gouernour and the subiect Chap. 3. fol. 11. ¶ There be two principalities or pollecies which ought to be knit together in vnitie of frendship as the soule and the bodie without difference they ought to aide one another with perpetuall succours Chap. 4. fol. 16 ¶ The faultes of the Clergie ought to bee corrected gouernours ought aboue al things to prouide good Preachers that the rude and plaine sort may be taught in familiar doctrine All sortes ought to be constrained to be at the sermon such constraint is authorised by the scripture is both profitable to the cōmon weale and wholesome to such as are constrained Chap. 5. fol. 20. ¶ The wise worldlings now a dayes would not willingly haue sermōs as also certain pastors desire nothing lesse thē to preach laying the blame of the miserie of this time vppon Sermons Chap. 6. fol. 25 ¶ A refutation of such as hold that people are not bound to heare so many sermons wherefore are the Pastors if they feede not the flocke with the foode of the Scriptures Chap. 7. fol. 30 ¶ In how much good Phisitions are necessary to cōmon weales by so much such as be euill are hurtfull and daungerous who ought to be chosen Phisitions in a towne Chap. 8. fol. 35 ¶ Abuses hapning in the world by the supposed name of Phisitions Apothicaries and Chirurgions Chap. 9. fol. 42 ¶ God hath erected Phisicke and willeth that the Phisition bee honored Chap. 10. fol. 48 The second Booke JVdges and gouernours haue of God many seuere commaundements in the Scripture to exhibit iustice by rightfull lawes Chapter 1. fol. 52 ¶ Iudges are warned not to be credulous nor to iudge by reports to take heede of affections and not to iudge by perticular opinion c. Chap. 2. 62 ¶ In humane things Magistrates ought to followe the lawe naturall and in causes diuine the doctrine of faith and the loue of god c. Chap. 3. fol. 68. ¶ Men may vse the morall lawes of the old testament but not the ceremoniall and iudiciall applied to the times and maners of the Iewes which Iesus Christ also S Paul doth confirme these were natural therfore ought to be eternall c Cha. 4. fol. 72 ¶ The law naturall grounded vppon reason was two thousand yeres in vse without other ordenances sauing the Sabaoth and Circumcision c. Chap. 5. fol. 78 ¶ Gouernours ought to punish by death such as God condemnes to eternall and temporall death c. Chap. 6. fol. 83 ¶ Sinnes cōmitted against the second Table are worthy of death euen so deserue they eternall damnation c. Chap. 7. fol. 89 ¶ Diuerse punishments of whoredome according to the diuersitie of kyndes of the same sinne Chap. 8. fol 94 ¶ Continuance of the punishment of this sinne according to his other kindes Chap. 9. fol. 98 ¶ Theft was not punished in the law but by restitution of double treble and foure fold but now for iust causes it is punnished by death theft by necessitie in some sort excusable Chap. 10 fol. 102 ¶ There is a double lust or vrlawfull couetousnes forbidden vs c. Chap. 11. fol. 108 The third Booke ENumeration of sinnes wherof men make no conscience and are oftentimes in the condition of greeuous sinnes their qualitie and grauetie do vary c. Chap. 1. fol. 115 ¶ Flattery is declared very hurtful to commō weales families it makes young people rise into great pride c. Chap. 2. fol. 119 ¶ Let none glorifie himselfe but in his pouertie necessitie and affliction c. Chap. 3. fol. 123 ¶ Scoffers men of pleasant conceit pretending none other end but to encrease pleasure are rebukeable but more if their testing torne to the reproch of any so do they offend god Chap. 4. fo 129 ¶ Plaies which of themselues beare no vice are not disalowable in respect of their ends and lawfull causes vnlawfull games at Dice are causes of much euill Chap. 5. fol. 133 ¶ Daunces with their wanton songs at this day are vaine and vnchast Chap. 6. fol. 137 ¶ Minstrels are vnworthy of the state and fellowship of townes men as also puppet players c. Chap. 7 fol. 141. ¶ Idlenes is a vice most common bringing with it most other offences yet no conscience made of it Chap. 8 fol 147 ¶ The ritch sort haue more to trauell then the poore and in what such as labour in mind trauell more then the painfull laborer Chap. 9. fol. 152 ¶ Gouernours ought not to suffer any idle men in their common weales c Chap. 10. fol 156 ¶ In all creatures is seene a perpetual labour whet●●● in heauē in earth or in the sea c. Chap. 11. fol 161 ¶ There be diuers sortes of idle men some worke certain howers c. Chap 12. 1●5 ¶ Loy●e e●s accustomed to begge wil be applied to no other trade c. Chap. 13. fol. 169 The fourth Booke THe simple impotent and true needie poore we ought to hold in singular and deare care Chap. 1. fol. 172 ¶ Many haue giuen all that they haue to the poore to follow Iesus Christ in hope to be happie c. Chap. 2. fol. 176 ¶ Compassion ought chiefly to be showed to poore maydes for the infirmitie of the kind c. Chap. 3. fol. 180 ¶ Hospitalitie and almes in all times haue ben in singular estimation c. Chap 4. fol. 183 ¶ We must not feare that by giuing Almes wee shal be poore for God c Chap. 5. fo
soule which without such medicine standes in danger of eternal death his vlcere is so perilous that if there bée not applied to him a sharpe correction and that to pearse euen to the Boanes for the purging of all putrefaction of his manners it wil remayne incurable Is it then a good zeale in the Ciuill Father to leaue to perdicion his poore perplexed Childe whose cure can not come but by these remedies so that by howe muche it is most certaine according to Dauid and the booke of wisedome that there can not bée founde a medicine more wholsome and effectual to purge the sinnes of the soule then the Doctrine of God by so much is it a dutye necessary and commendable in the Magistrate to vse compulsion by paines and punishment for the hearing of Gods woorde the same being declared to vs in the meaning of the Parrable whiche Iesus Christe put foorthe of the Father of a housholde who commaundes his Seruauntes to goo foorth and constraine to come to the Banket generall whiche hée had made readye all suche as they founde in the Stréetes in the Wayes Hedges and in the Bushes What other thing is this Banket but a preparation of all spiritual meates contained in the Scripture and set vppon the Table which is propounded by familiar explication in the Churche for the norriture of our Soules with al inward delites wherein as the ministers of this great Father of housholde bée his Apostles and Disciples whiche are the Bishopps and Curates to teache and instruct the people and sommon them as it were by theyr Sermons to receiue the Graces whiche are presented to them by Iesus Christ so it appertaines also to the Ciuill Magistrate to constraine the negligent and idle people by the Stréetes and others lurking in Hedges and Bushes or hid in Tauernes or Tabling houses sporting in dissolute Gluttonye whilest this Heauenlye Banket is made readye in the Churche where is concorse of good men to refreshe them selues with it this pollicy bringes foorth these thrée speciall benefites The first is the healthfull instruction of the Soule by the hearing of the word of God which can not bée preached in any place without some fruite according to the similitude of the Raine which falles not in vaine vpon the Earth No more sayeth God shal my word returne to mée againe without profiting of some For such as are foreordained to the eternall life by hearing the woorde are in the ende conuerted how lewde and wicked so euer they bée For this cause it is called the worde of health and euerlasting life as being the instrumental cause or meane by the which God hath ordained that wée shal be instructed in Faith conuerted to him and bée saued and knowing by it his will wée are sturred vp to embrase and accomplishe it The second is that there is no man what vice iniquity so euer he hath professed in his life who although in respect of his reprobat obstinacy wil not be cōuerted altogether yet either by force of this word or for feare of the iudgements of God or for shame of men séeing others reformed of theyr faultes will not at least withdrawe him selfe from the multitude of sinnes as dyd Herode who albeit was so reprobate as the Scripture witnesseth yet by the exhortacion of Saint Iohn and the Doctrine which hée preached hée both did much good and was corrected of many vices euen in like maner the infamies and dissolutions daylye committed but chiefelye on the Holye dayes may by litle and litle bée brought to reformation and ceasse in the ende altogeather eyther by the one or other profite of hearing the woord of God. The thirde fruite depending of the two others with equall and necessarye coniunction is the vnitie of all sortes of people assembled at the Sermon instructed by one selfe teacher in Faith the Lawe Religion in one Doctrine iudgement and one consent of wil and opinion Enemyes shal be reconciled by this woorde whiche propoundes nothing but charitie Loue and vnitie The aduersaryes of the Faith and Schismatikes shal be made one with the Catholikes by the continuaunce of hearing this Doctrine which reprooueth schismes abhorreth Heresies and condemnes them to perpetuall curse So that all people assembled togeather euery Holydaye specially to heare Gods worde in the Sermon can not but bée nourished entertayned and preserued by this continuall conuersation in Preaching places and by this vnion of Doctrine in true Loue and mutuall Charitye to the rooting vp of all inimities and grudges ¶ The wyse worldelinges nowe a daies would not willinglye haue Sermons as also certaine Pastours desire nothing lesse then to preache laying the blame of the miserye of this time vppon sermons but such people are ouerthrowen by the worde of God and by this reason that to all sortes of people Preaching is necessary The .6 Chap. THere be many men too deepelie drowned in worldly wisedome who resist my counsel affirming that it is inough to the simple and popular sort to vnderstande the Paternoster the Creede and the commandements and yet oftentimes they make no mencion of the commaundements of God séeing that few learne them and fewer obserue and accomplishe them They say that since Sermons were so ryfe in the world and that men were so familiar with the Gospell and the Bible there hath béene nothing but varyetye of Heresie Suche people are angrye belike for that eyther they knowe nothing and yet ought to bée wise touching the wel directing of their estate or else bée fleshelye wise whose propertye is to desyre no Sermons because they woulde geue nothing to the Preacher but by force and lesse to the Poore but for shame their custome is alwayes to take and returne nothing but for their owne norriture yea there bée some of them so enuious of the aduauncement of theyr knowledge of God in the world that they gréeue that the people shoulde come to vnderstande any thing touching the matter of theyr saluation But it is with them as hapned to Balaam whose Asse reprooued him of his ignoraunce and faulte which ought gently to haue guided her and when he neither could or would doo it God made her teache him and gaue her power to speake against her nature correcting and reprouing her Pastor of whome shée should haue béene well taught and instructed Such people me thinke haue no reason to laye the euent of heresie to Sermons and much lesse to the declaration of the holye Scriptures yea it is a spice of blasphemie to thinke it onely because that that worde of God hath power to illuminate the poore darke and and ignoraunt spirites and geues intelligence of God and of saluation to the litle and simple ones to whom coulde not be geuen suche wholesome and necessarie knowledge but by this holy and heauenlye doctrine by the which all vice is eschewed and purged as a disease by the medicine all error eschewed and corrected as the light hath power
not worthy of the eternall glory which he hopes for in Heauen wherof hée assureth him selfe for that by how much hée endureth afflictions heare in earth by so much is his glory layd vp the greater and he made more happy in heauen in which consideration onely S. Paul toke comfort in perplexityes Torments Extreme miseryes and in the Crosse wherin hée reioysed more spiritually as al the other Saints did then the fleshly men in all theyr banquets pleasures and idle delights of the world Let therfore the Christian pacient after the due action of penaunce submission for his faultes reioyce him selfe in his sicknes with singing of psalmes and holye himnes hauing also instruments of musicke whervnto hée maye sing deuout Notes or haue them song in his presence to raise his heart and spirite into spirituall ioye in the Lord in which sort S. Paul willeth men to dispose theyr pastimes of the worlde as also S. Iames in all euents and dollerous accidents counselles men to relieue theyr hearts with the solace of Psalmes vsing in cases of sicknes and times of aduersity with the example of S. Augustine when hée was sicke the conference of Bookes of consolation and spiritual Doctrines vsing the company of Learned men for his better assistaunce in so holy discourse sparing to ouercharge his minde with doutes and difficulties but rather to recreate it with familiar textes by the which his faith maye bee entertained and his loue to God increased with desire to bée ioyned to him and hope to enioye his euerlasting glorye But the sickeman whose conscience testifyeth against him as hauing his life embrued with dissolutiō in place of this musicke and comfortable ioye which hée can not haue because it is onely to holye men let him washe the remembrance of his life past with penitent teares and recorde his sinnes to God with vehemencye of prayer for mercye and pardon and taking his sicknes as an officer or messenger to sommon him to appeare afore the eternall iudgement let him prepare to sue for grace afore he bée presented afore the burning Throane sith afterwarde there is no remission Wherin the better to acknowledge his offence to God let him vse satisfaction to his neyghbour and doo the dutye of a true penitent Christian But now to knit vp eftsones with the matter of the Phisitions who in many partes of Christendome are worse disposed then those whome wée named before as being readye ministers eyther for hate or couetousnes fauour or hyre to murder and sell the liues of theyr miserable pacients by horrible meanes too familiar in the world now a dayes to whose vnnaturall treasons I account the tormentes of hell to bée but a due iustice O lamentable corruption of our time whē euen there where wée laye vp the confidence of our lyues wée finde murder with infidelyty and where with the breath of hope of comfort and securitye wée drinke vp the sirope of poyson prepared by the handes of the creator to the kinde of man There is an other sort in whome is litle difference of sinne from the others who geuing counsell to deuide the bodye into straunge fleshe to cure a disease do nothing els then with the title of wretched bawdrye damne many soules in the filthye suddes of the fleshe where there is prouidence by infinite remeedyes to pourge all suche vicious humours Thus they abuse the arte which being a gift of God they become vnfaithfull and vnthankefull ministers against his honour will and commaundement offending God more then they who by theyr counsell commit suche wicked actes Suche also as kéepe patientes long on theyr handes and Surgeons who for gaine and practise nourishe long time Vlcers Woundes and Apostumes as in theyr doing is expressed an imitacion of Théeues so what can they deserue lesse then the reward of that crime Lastly I wishe bothe the one and the other to treade in the steppes of certaine deuoute and good Phisitions who will not medle with the cure of the body afore they haue first prepared a purgation to the soule and muche lesse will minister any thing to the pleasure of the body against the health of the Soule but both the one and the other in sociable vnitye of frendship making alwayes the seruaunt obey his Ladye and Mistresse in humble and reasonable subiection ¶ The Second booke ¶ Iudges and gouernours of common VVeales haue of God many seuere commaundements in the Scriptures to exhibite iustice by rightful lavves vvherin as they are threatened of God if they faile so because they shall not erre the fourme hovve to Iudge is prescribed them God so being set afore them in imitacion of Judgements vvhich he doeth vvhich by reason they ought to doe because as he is of him selfe iust and his iudgementes righteous yea iustice it selfe so they are his liefetenauntes ordeyned of him to administer his iustice vvherein because they shal not be fearefull to exercise theyr estate he promiseth them his asistaunce Jf they be fearefull they deserue not to be Judges because in suche a seruice of his hee vvill haue no faint hearted ministers The .1 Chapter FOr that in Regiment of common Weales according to God the christiā Magistrates neyther may nor can erre in the executiō of their charges they haue in the scripture the cōmaundements of the Lord whose lieftenants they are yea often Reiterated with straite seuere charge faithfully to Gouerne his people with Lawful and righteous iudgements wherof as hee geueth them a forme by such as hee exerciseth vppon his people so if they proceede by imitacion of so perfect an example they ought not nor cannot bring forth faulte or errour of good iustice speciallye if they obserue those Lawes by the which hée declareth his true and vpright iudgement in iustifying the innocentes correcting and condemning the guiltie exhorting the yll liuer to reformation in teaching the Doctrines of vertue to the ignoraunte and lastly in distributing to euery one according to the rate and measure of his desert The lawes which hée will haue vs to follow bée first ordinaunces of him selfe which hee expresseth to vs in the scripture I meane as well morall as diuine and eternall whereof wée will speake heareafter the others are they which wée call natural and humaine grounded vppon the same conteyning honesty or Publike profit or altogeather By these foundacions and causes wée maye affirme the humaine lawes to bee Lawfull and directly cōmaunded by Iesus Christ by the declaration of Saint Peter and S. Paul. in the obedience to Caesar and other Magistrates to the whiche obedience wée must necessarylye ioyne the Lawes by them ordeyned And for the more vpright direction of gouernors I wil recite the expresse commaundement of God concerning their Estate of Iudging and by the scripture laye afore them in what sort they ought to kepe them from corruption of iustice and how many miseries ensue the tract of false iudgements beséeching them in the name of God whose Delegates they
made election of some for his Apostles and disciples who the better to exercise their estate shoulde actuallye forsake or sell all they had and to offer it to the poore and others he lymited no further but that they shoulde not set their heart vpon richesse but giue almes and speciallye eschewe couetousnesse and cares of the worlde ¶ Many haue giuen all that they had to the poore to follow Iesus Christ in hope to be happie so did the first christians leaue all their goodes God requireth not of euery one such a feruent liberality but to giue by moderation vvhich is at the least their superfluitye VVe must nourish the poore according to their qualitie if they be strong and able they deserue no almes vve are bound to giue them meane to liue Hovv vve ought to giue to some and lend to others The .2 Chapter BVt now eftsons to the matter of the promises which God hath made to the almes gyuers they haue stirred many people in the ages past to distribute all they had to the nouriture of the poore thinking themselues happy to become poore by making others riche as Iesus Christ made himselfe poore to enriche mankinde For which reason as we finde eyght thousande persons in the first preaching of the Gospell by S. Peter to haue solde all their goodes to put themselues in cōmunaltie with the poore of Ierusalem so let the same reason serue to draw the riche sort in a common weale not to be negligent or colde to contribute to the necessities of the poore the rather in contemplation of so ample and riche benefites of Gods promises and graces both in heauen and earth made to such as are mercifull and also in consideration of so many examples of richemen who with a gladsome redinesse made themselues naked of all that they possessed to couer and cloath others But here we will not nowe perswade such pouertie to the richemen of our time only let them eyther contribute to the collections appoynted by the gouernors for the reléefe of the true néedy poore according to the example of S. Paule in his time enioyning no lesse to all Churchesse for the same purpose or at least let euerye one be taxed portion like according to the rate of his hauiour as I haue séene in many well directed Cities Lastly let euery Christian vnderstand that according to the gospell at least he ought to commit to distribution the ouerplus or more then that which is necessary for himselfe If the richman be as the procurer of God and his receyuor is he not bound to dispose his goodes according to his will or being the stewarde or farmer of the gooddes of God according to the nomination of Iesus christ is he not bound in common equitie to distribute the moyty of his labors and goods which God hath put into his handes to those which represent him here on earth as Zachea did Let no man do with grudge nigardly or by constraint that which he is bounde to doe with franke will and plentifull liberality not doubting but with what measure they haue sowne by the same rate shall they reape therefore if they will gather a plentifull haruest let them make a liberall séede time not sparing to reléeue and ayde those by the fauour and credite of whome they shall be receyued into the eternall tabernacles And as the poore are heyres of the kingdome of god so what is bestowed on them Iesus Christ turneth it to benefits done to himselfe and so rendreth retribution of the almes giuen in his name to the true nedy as if they had bene ministred to his proper person if any man were perswaded that Iesus Christ were at his gate demaūding almes when the poore in his name asketh it woulde he not go spéedely to receyue and reléeue him woulde he not estéeme himselfe honoured of Iesus Christ in sending to him such as represent himselfe and woulde he not acknowledge it in the person of the poore as if he himself were present euen no lesse redy reléefe ought he to reserue for the persons of the poore asking it in the voyce and name of Iesus Christ Therefore in this confideration and fayth we are bound with redy and liberal will to prouide for the sustenaunce of the true poore by all our most expediēt meanes the better by them to worke to a common weale so great fauor and friendship of God so many graces and felicities offred from heauen for the loue of the poore and not onely to a common weale in generall but also to euery perticuler soule contributing according to his facultie and rate of his power But if the poore haue hability and power to labor they must not be excused from trauell neyther doe I meane that in ayding the poore in this maner of liberall and ready will to perswade to nourish them in ydlenesse if theire bodyes beare aptnesse and capacitye to trauell and much lesse that men giue them what they aske for pleasures sake For liberalitie or charitie nor other vertue neuer goeth without wisdome nor without discretion but as all the vertues are linked togither so they go foorth all guided and qualefied by wisdome as the féete are directed by the conduct of the eyes of which it is spoken in the Prouerbs let thine eyes hehold things that be right as who say go righteously and let thine eyes go before they feete doe nothing but by wisedome and according to the office of eyes in a wise mans head Let him reuolue all things in the iudgement and counsell of wisdome Thus must they be reléeued according to their necessities and accustomed necessary nouritures and not wantonly or in pleasure And albeit Iesus Christ nourishedde the great trayn of the people following him to heare his sermons and see his miracles with barly loues and fishes where he had the riuer neere to giue them drink which standes as an example to vs to nourish the poore in christian plenty according to their quality yet we see God nourished Helias with flesh and better bread applying his noriture according to the nature of the persons as maye be easely gathered of the text wherin as may be noted an example of better and more easie noriture eyther in respect of his weakenesse or to fauour his nature accustomed to better foode So in the society of the first poore christians it is written that euery one had almes for his noriture according as was necessary for him so that the sicke man was considered with more compassion and the impotent and weake according to their qualitie were releeued by rate But touching ydlenesse séeing we haue prooued it elsewhere a vice not deseruing support in anye that haue hability to trauell the more déere therefore we holde the state of the poore so much more careful are we in their succors not to suffer in them this or anye other vice whereof they and our selues togither for them
statutes by all the Courtes of their prouince in inuiolable stabilitie For as the lawes diuine and humaine are as it were the strength and walles of common weales euen so are the statutes of a Colledge the fortresse and bulwarke of the same without the which it can not bée long kept from disorder and vtter ruine Let the benefactors and Citizens honour their Colledge with often visitacion and contemplation of the principall and Regentes to whom for their learning sake belonges that merit of honor but specially if they be come farre off to doe seruice to their Citie leauing their proper Countreis and priuat commodities By this visitacion it will come to passe that the principall and Regents shall be better obeyed and feared of their schollers and they which with their tutors and altogyther better moued with common readinesse to doe the duetie of their Colledge and in cases of wrong iniurie and vexation offered by any let them ioyne with them in ayde and councell to aduaunce exemplarie iustice wherein in applying fauor and protection to those that represent them all aswell Magistrates as general parentes of a whole prouince in the institution of their youth to whom then if iniurie be offered the Magistrate and whole cōmon weale haue interest therein and therefore with common affection ought to pursue the offender to publike iustice they doe honor to their cōmon weales in those learned men who resorting to Vniuersities or other publike or priuat places will giue honorable opinion rapport touching the pollicie and order of that Citie To be short there can not be to great honor reuerence and affection borne to those persones by whose industrie in the institution and education of youth so many benefites grow as by them whole common weales become happie so that if men loue and honor vertue science honor dignities ritches reste and publike felicitie much more ought they to honor and cherishe those men by whom all those benefites are brought to whole countreys If Fathers and mothers beare so deare loue to their children with desire to sée them rise into manners and qualities of ciuill men ought they not with great affection to embrace and cherishe suche by whom in their places and with no lesse Fatherly zeale their children are instructed taught corrected and trained euen to their desires yea if their Disciples were their proper children by kind and bloud they could vse no more affectiō to make them learned and vertuouse In déed suche deserue not the name of maisters who bearing no frank care and loue to their schollers séeme as marcenary men and but to regarde the present gayne holding their Schollers in negligence and their parentes in hipocrisie touching their paines diligēce Touching the principal he ought to loue his regents as his bretherne who as he is the auncient and first in authoritie ouer them so by the scripture to the eldest is ascribed the preheminence and supreame rule in a familie and acknowledging him selfe as a brother in the aduauncement and protection of his bretherne giuing them aide and fauour to his vttermost power and credit in an other consideration he is called the head of the regents and schollers the regents being the chiefe and principall members of the body vnder the head and the schollers the inferior So that as he being a brother must behaue himselfe to his brothers in brotherly office and as the head gouerne his most principall and excellent members with a chiefest care and dutie and so sée the rest beare mutuall amitie one to another In like sort ought the Regents to acknowledge all loue feare and franke obedience as they are warned by the law of God to their eldest and most auncient brother forbearing as neare as they can to grieue their head or giue him any occasion of offence the same being altogether against the law of nature God and man as in a naturall bodie by how much the members are neare to the head by so much doo they trauell to giue aide and pleasure to their naturall head as retayning of it more prouidence or influxion euen so schollers according to all law and reason ought to beare loue reuerence feare and obedience in all subiection to their head and principall first and next to their Regents yea the same loue honour feare and obedience which they owe to their parents and duties to the Magistrates ought they to performe substancially to their principall and Regents being as Lieftenants to their Fathers Mothers and Magistrate and whom the Principall Regents loue with the affection of Fathers no lesse then if they were their proper children For recompēce therfore let them honour them with equall loue and dutie and with reuerence as to the formers of their wittes and Fathers of their learning alwayes considering that if their had not ben instructed their ignorāce and vice had taken from them all dignitie and honour in their life and as blind men they had walked in perpetuall darknes falling into errors and neuer confessed God and in the end had ben perpetually wretched In which respects as they well deserue to be loued and honoured as their Masters so yet they are bound to it most of all when they are risen into knowledge by which they receiue the honorable fruit of their studies how often so euer they sée themselues honored for their learning how often they gaine by it when they take most pleasure in their Science and sée themselues raised into dignitie and felicitie aboue others bycause of their learning and vertue euen so often let them honour the remembrance of their Masters and embrace them with perfect loue as who were their originall happy meanes to raise them to those estates and without whom they had ben contemnible to the world with out any honorable ornament of nature forbearinge the rudenes of some vnthankfull disciples who being once highly mounted make no more reckoning of the stirop that raised them to their high seat wherin much lesse that they deserue that they haue but with vnthākfull children not acknowledging to their parents their due honour nor the aide and dutie which they owe thē are not worthy of common life Let such and all other vnthankfull people remember that it is a sinne which S. Paule findes condemned of Christ to eternall perdicion and a signe of reprobation with God. Refutation of the false iudgements of some proude worldlings touching the profession of schoolemasters with a praise of that profession Chapter xiij MAny there be of too fleshly and reprobate iudgement who eyther ignorant in the dignitie of learning or sworne enemies against it despise the state of schoolemasters calling them by many scornefull and ridiculous names But according to my former opinion I hold it afore God a calling most honorable and acceptable and in a common weale the most profitable and necessary profession For if knowledge be commendable vertue deserue honour much more merite of reuerence belonges to such as teach
poore for want of capacitie and industrie herein the iudgements of the Lacedemonians were righteous against certaine rich Lordes demaunding the daughters of their Kyng Lyander in hope of great credite by that alliance But the king being dead they would haue refused the contractes if they had not bene constrained by publike authoritie of the Court such also deserue like condemnation who by fearefull distrust dare not enter mariadge without great porcions fearing in chusing poore maydes to suffer continuall necessitie which of all other ought least to be feared for that if to their trade or industrie to liue be ioyned a will to trauell calling vppon God fearing him the Lord will so blesse their laboures that in the end they shal be rich aboue their hope At the least if they liue iustly and in the conuersation of honest men they haue promises not to be abandoned in their necessities nor their children to liue by almes for that god wil prouide for their necessary wantes which promises are confirmed by many miracles in the old and new testament as of the Israelites whom he nourished in the desert fortie yeres and of Helias and Eliseus Likewise such as followed Iesus Christ in the mountaines and desertes wée read what prouidence hée raised to féede them Besides in this we are confounded euen by the birdes of the aire in whom being no reason of care God prouides foode for them by his prouidence Much more then is his care ouer vs if we trauell in our vocation with feare prayer seruice and thankesgiuing we read how Iesus Christ approued the societie of such poore when with the virgin Mary and his disciples he assisted the mariadges of such people For as when the wine failed and no more to be had there it is to be concluded that their want was great so if enough had remayned the virgin Mary had not prayed for them and Christ had not done his miracle if it had not bene in time of necessitie if then Iesus Christ beare such fauour to mariadges of the poore that he turnes their water into wine in signe that he will aide them Let those of little faith whose disposition of mariadge is drawne by a desire of wealth and being afrayed to suffer hunger refuse to enter wedlocke Let such be assured that God will defend his poore from famine and want whē they shall fall into actes of infamous life And let not good Christians albeit they haue not such plentie of wealth make difficultie to marry in sort as I haue prescribed and much lesse distrust the increase of goods séeing as labour and time make men ritche so where Iesus Christ is called to the mariadge although the wine fayle at the length he will turne all those malencholly waters into comfortable wines and euen so all their small necessities into great aboundance of wealth Where I spake of the poore sort I meane such as are industrious as for others that wyll not trauell nor learne a trade to liue by ought to be constrayned to labour rather then suffred to marry séeing God assistes not the assembly of such people but from pouertie suffreth them to fall into extréeme miserie wherein is wrought a common burden to common weales ¶ A continuance of the matter of marriage and the dutie of the husband to his wife as also of hir office to her good man Chapter ij A Man hauing determined in himself with the iudgement and good will of his néerest Parentes to ioyne to a wife such one as he hath long knowen to be worthie of him and shée also with the consent of such to whō she appertaines agéeeth with liberall will to such marriage ought afore all other things to obserue the publique Banes for auoyding of slaunder and after to procéede to the rest by the hande of the minister in the word of God and that faith one to another which publikely he shal minister to them addinge the blissing which he shall giue and the prayer whiche he makes with all the assistantes for them to GOD to knit them togither in holy vnitie inuiolable loue and societie and giue them happie dayes in their marriage with plentifull multiplication of children such as they may institute bring vp to his seruice without which obseruations the auncient fathers iudged such societie of man and wife no lawfull marriage but rather a bed of concubines and pagan coniunction This man béeing thus married ought first with the consideration of his perfection of nature and common graces of GOD which he hath more then the woman to employe them all chiefly to the instruction guyde and gouernement of his wyfe and then to the direction of his affaires he is bound to communicate such lawes as he would haue his wyfe to kéepe with louing instruction exhortinge her to the partes of her dutie friendly without anye force protesting also to performe what belonges to his office being both bound thereunto by the expresse statutes of god Touching his parte besides the first consideration of his more perfect creation he ought to consider that as he is the head of his wife so in that he resembleth the purtreite of Iesus Christe so to leade hys wife as our Lord gouerneth his church The head gouernes his body by the vnderstanding mouing sense euen so Iesus Christ inspireth his church and infuseth his graces into her the better to knowe and doe that which concernes God and her owne sauetie The head hath the eye to sée the eare to heare the tong to speake and taste and all to the profit and benefit of the whole bodye taking perpetuall care of it féeling the gréeues of euery member as his own euen the like doth Iesus Christ for his Church spiritually séeing and foreséeing what so euer is necessary for it he heareth her plaintes and necessities and gyues her succour with perpetuall ayde what then ought the man to doe to his wife to what care and prouidence is he bound ouer her yea to what rate of ayde and succour is he tyed if he will worthely expresse the example of his patron if he do it not what greater wrong can he offer to God or manifest iniurie to the holy institution of mariage makes hée not solemne profession to follow that diuine Spouse of the Church by his mariage as also the womā protestes for her parte to follow the church Besides as the head naturally loues the body as vnited with it by nature in indiuisible vnitie he workes for it he takes thought for it and defendes it so Iesus Christ conioyned to his church loueth it dearely watcheth for it kepes and protectes it against the assaultes of all visible and inuisible enemies What belonges then to the husbande the image of this spirituall spouse of Iesus Christ who redéemed his church with his bloud when shée was thrall to sathan washed her with his proper bloud when shée was vncleane dyed to reuiue her being dead iustifieth her and blisseth her afterwardes
in communicatinge to her parte of all his benefits and making her with himselfe coinheritor of his Paradise Could hée showe her more great signes of perfect amitie yea hee hath conioyned himselfe with her as one flesh making hir flesh of his fleshe bloud of his bloud and bones of his bones as we beléeue Eua was taken out of the ribbe of Adā whereby he acknowledged her to be his fleshe bones And for vertue of that coniunction he saied that touching cohabitation togither man should leaue Father and mother to cleaue to his wife yea so great is this coniunction and inseparable vnitie that no more can it be deuided then the fleshe of the ribbe being connaturall to it by consent and order of nature can be separated from the bone nor the body disioyned frō his head wherein man may vnderstand with what loue hée is bound to his wife how he ought to loue her as his proper fleshe with resolution to liue with her in amitie vnitie of indiuidible will as he séeth her conioyned to him by indissoluble communion both according to the first ordinance of God and by the seconde renouation alliance which Iesus Christ hath made with his church in spirituall mariage with this a thing knit to true loue let him thinke that the woman was taken out of the ribbe of the man to signifie that she should bee hys companion and not cut out of his héele to be his handmaid and subiect For that cause S. Peter calleth the woman coinheritrix of grace and life with the man and with S. Paule exhorteth husbandes to entreate their wyues with all gentlenes and cohabit with them by discretion as being weake vesselles giuing them honour and not to gréeue them eyther with too great burden of busines or by worldly or fleshly lettes whereby their prayers may be hindered meaning partlie with the councell of S. Paule that man and wife sometimes ought to refraine mutuall cohabitacion of their bodies to exercise themselues in prayer and fastinge as when there is preparacion for the communion whiche Ioell commaundes also to doe in tyme of penaunce when there is question to reconcile God with teares and fasting then is the tyme sayeth he that the husbande should deuide bedd with his wife and shée forbeare her mariage couche the better to praye to god For notwithstanding such cohabitacions and actes of the flesh in mariage are not of themselues in respect of the purpose of that institution vnlawfull at all tymes yet because they draw the spirit of it selfe diuine and heauēly into corrupt thoughts quenching the spirituall force and action of the same and as it were weaken it of power to rayse it selfe to God in pure and liuely contemplacion they can not be but hurtfull without moderation For which purposes if men be bound to fast and to qualefye their vnrulie lustes with better reason ought they to absteyne from suche actes which no lesse or rather more but in other qualitie peruert the spirituall faculties of the mind then either aboundance of meats or plentie of wine yet the scripture séemes to giue no such expresse commaundement touching cōtinencie as of abstinence as not to condemne the inuincible infirmitie and incontinency of many fleshly creatures who euen in mariage haue not power in respect of their custome to absteyne easelie Here the mā and wife are to bée aduertised that séeing mariage of his proper institution is a thing honorable and vndefiled let them not deface and stayne it by vnlawfull and immoderat pleasures more beastly then naturall let them remember the warning of Dauid Be not sayeth he as a Horse or Moyle in whom is no vnderstanding let them beware that they séeke not after inordinate passions which prouoke to actes of Pagans sayeth S. Paul let them be without perturbation of mynd as not bearing anger nor grudge agaynst any man let them not lurfeyte of eating and drinking nor be subiect to gluttonie and dronkenes For it is most certayne that the procreation shall resemble the qualities and corrupte natures of the Father and mother and therefore Diogenes not without cause séeing a yong boy wanton and giuen to wine gaue iudgement that his father begotte him when he was dronke as also most commonly bastardes be leacherous by reason of the vnchaste lust of their Father and mother wherein they were engendered But nowe to the lawes and rules which the husband ought to gyue to his wyfe according to the doctrine of god First the better to prepare her to humilitie she ought to acknowledge in her selfe such frayelty and infirmitie by nature both in mynd and body that as Aristotle sayeth without the guide of the man she is no other then as a matter without a forme and naturally can not liue without his direction as being drawn out of the ribbe of man and therefore what shée hath touching her body is deriued of man and was made for him and not man for hir being the first in creation forbearing here to recite all that may be sayd particularly touching his preheminence onely I maye alleadge in generall that as the man was not seduced by the Serpent as was the woman so the reason of the great error and fall of the man was the obedience hee bare to his wife contrary to Gods commaundement for the which she also was first condemned and made subiecte to more miseries then the man. These textes beare this intent to make the woman more humble and obedient aswell to God as to hir husband for that by hir nature she is easely caried in to arrogancie pride ouerwéening glorie and disobedience as being envenomed with the poyson which hir great mother Eue tooke of the Serpent suttill arrogāt proude glorious cruell here the husbande must giue hir to vnderstand that in nothing God is more displeased then in pride and disobedience done aswell against him as to her superiours Then lett him discende to the declaration of his superioritie ouer hir according to Gods creation in nature according to his holy ordenaunce according to the example of Iesus Christ by whome he is apoynted head ouer hir with authority as to a husband with promise not withstanding to vse this preheminence to hir benefit and contentment with loyall amytie here he must not for gett to putt hir in rememberaunce of the confederation which they haue made togeather to liue in holynes according to the similitude of the sacred coniunction and marriage of Iesus Christ with his church and that in all mutuall honesty and holy conuersation on with an other lett him then prescribe lawes and rules fitt for a wife That she serue God with all hir hart and loue hir husband only with franck obedience to his commaundementes giuing no occasion wherin he shall perceiue that she hath eyther said or done any thing to the offence of God Secondly lett hir beare to him affection and care as to hir husband and head as he for recompence must loue
maried according to Jgnatius caried with them their wyues and nourished them togyther with their parentes and poore of the Apostolicall reuenue For as who holdes no accompte of his houshold and domestical familiars is as an apostate and more wicked then if he were an infidell so wee ought not wickedly and wrongfully thinke that the Gospell takes away any humanitie naturall pietie but rather nourisheth susteyneth and confirmes it making it spirituall in true loue and duetie and so much the more perfect as the doctrine is more excellent then the doctrine of nature and Moyses It is a question of many whether a man is more boūd to nourishe and succour his father mother or his proper wife whereunto may bée aunswered that in the case of obedience and subuention there is more bounde of dutie to parents but not touching cohabitation And to proue the bonde of dutie to parentes it is certayn by treble right naturall diuine and humane which including an immutable and inuiolable bonde can not bée weakened or abolished by mariage aswell for that it is the first most autentike and hath a t●eble bonde for euery law hath his proper obligacion and subiection where this hath but one touching corporall cohabitacion as also for that it bindes mariage with a new subiectiō that the wife with her husband ought to straine all their power and meanes to reléeue suche as by mariage are made their father and mother and to helpe their grand parentes by whom both they and their fathers haue being in the worlde There bée yet these causes consequent and as it were accidentes to the former reasons which ought greatly to stirre vp children to honor their parentes that is to saye the inexplicable loue of fathers and mothers to their children their care in their first nouriture or nurssage their continual trauelles and perplexities to preserue and prefer them lastly this iust consideration that as they behaue them selues to their parentes so to expecte the lyke recompence of disposition and experience in their children towardes them The loue of parents is so great to their children that they sticke not to take to them selues the greeues and displeasures of their children not refusing sometyme the hazard of death to preserue their little-ones from perill And the scripture neuer commaūdes them to loue their children to nourish nor prefer them because by nature parentes haue that forward inclination but they are enioyned in many places of the scripture to discipline instructe them in the loue of God as therein prescribing to them the manner how to rule and moderate their affections not louing their childrē otherwaies then God loueth them neyther to let their zeale be so vehement fleshly and partiall as with the shée Apes to destroye their children nor yet with extremitie of affection to holde them in seueritie feare and so make them at vnwares towards or weake sprited wherein albeit thei are forbidden for that they are alwayes restrayned to moderation in discipline yet in holding ouer a hard hand vpō thē thei expresse the best and truest affectiō and leade them in the readiest waye to the estate and reputacion of honest men Great then is the bond of dutie obedience and affection of the child to his father and mother if with his vnthankfulnes he be not altogither out of the sense and iudgement of nature yea he shall aunswere to that so perfect loue for God in this case challengeth that he ought to bée beloued of vs by reason If I be a father sayeth he where is the zeale wherwith you loue me as children do their Fathers Here if any will obiect certain mothers procuring vntimely birth to their children or others that kill them after their deliuerie to auoyde dishonoure I aunswer that to such mordering mothers expressing worse nature then the most fell or fierce beastes who cherish lick their litle ones oftē times fight for their safetie ther can not be deuised lawes seuere inough for their punishmēt yea Moyses as after him Licurgus Solon erected no prescript lawe for such morders nor againste children likewise that killed their fathers as estéeming it an offēce to which man coulde not ascribe sufficient seuere worthy punishment Touching the cares labor and industrie in bringing them vp ther is no estate subiect to so many perplexities the mother specially bearing the infant in hir belly what care hath she to preserue so precious a frute and in hir trauell is there greater panges or more perill of present death how long remaines she in weake estat and sicknes what paines takes she to norish it what be hir sorowes if it wéepe if it miscarie if it falle sicke she fasteth to féede it and being hongrie restraines foode from hir selfe to appease the vnruely appetite of hir childe she with hir husband offer their bodies to pasion of colde and heat yea somtimes go naked to cloath wrap and entertaine their children What recompence of affection and dutie do these cares and perplexities of parents deserue of the children where in if they be necligent how can they a voyde the crime of ingratitude or be innocent in the vices proper to the reprobate yea let them assuredly trust that the displeasures wronges and disobedience which they do to their parents by the iust measure of Gods iudgment shal be retorned in more heauie greuous qualitie vppon themselues by their proper children for so we finde hapened to a contemtuous and disobedient childe who trailing his father by the haire of his head out of his owne house This is but a iust recompence my sonne sayth the father seing that euen the like behauior I shewed to thy grandfather in this house which now thou vsest to me But of the contrarie we read that many weare the benifites and graces doubled vppon the obedient children of the patriarkes as is expressed in the example of Joseph to whom his father Jacob gaue double blessing aboue his other brethern because he honored him with more seruice then they for ende let children in all thinges discharge the right and law of pietie to their parents with this consideration that because Fathers represent God on earth he will take the disobedience done to them as an iniurie ment to him selfe moreouer in the consideration of their dutie and ayde to their parents let them remember that in succouring their necessities they offer acceptable seruice to God for the which as we haue said their recompence is layd vp both in earthe in heauen which with suertye to finde at the hands of their owne children the like measure of relife in their necessities together with the same rate of comfort if they fall into impotencie of age But if they fayle of this dutie they stande in hazard of treble condemnation of death as they are bound to that office by treble lawes hauing interest in all such acts of humanitie euen towardes all olde straungers according to the reuerent
Augustin let me releeue him whose necessitie is first offred to me drawing by my example rich men to reléeue others In this case the rich man refusing to ayde the poore is a tyrant and vniust possessor of the goods of others for that the superfluitie is a due portion of the poore according in the wordes of Saint Basill The money saith he that thou kéepest in thy coffers the apparel not seruing thée to vse and the vittailes that thou hast in aboundance are the goods of the poore ouer whose right thou dost vsurpe In this he séemes to holde conformitie with S. James that the rich men ought to sighe and wéepe for the miseries that will happen to them whereof he alleadgeth thrée causes the first for that they kéepe their gold and siluer till it ruste and haue no néede where many poore bodies perish of hunger and that their garments are gnawne with moathes where infinite poore creatures stand naked subiect to the iniury of the weather The second is that they paye not reasonably suche as serue them whose crye pearceth the very eares of the lord of hostes demaūding vengeance of their iniquitie The third is that they make great cheare and anoynt their throats with the liccorous sirops of swéet meats suffer the téeth of their poore brother to bite no bread nor his stomacke to be refreshed with whole some liccour Many other néedy people remaine in a Citie who notwithstanding their trade and occupation are driuen by some ouercharge of children or casualitie to sel their necessary implements and sometime the very instruments of their occupation not being hable to borowe and hauing shame to aske Of Christian amitie and how many sortes of friendships there be Chapter iij. HAuing not yet spoken of the dutie of a friend but in generall sort nor of Christian charitie wherein consists the perfection of a Christian and of moste deare commendacion in the Scripture it cannot be impertinēt to inferre some discourse therof the necessitie of our purpose so requiring Amitie is of foure kindes as naturall ciuill carnall such as was amongst the Pagans and Christian or spirituall The two first haue their approbation euen by the scripture the third which is carnall hath ben by the iudgemēt of good men reputed corrupt as in déede it is and much reproued according to the doctrine of god Naturall friendship is as the loue of parents towards their children and one kinsman or countrey man to an other Ciuill amitie is got either by conuersation and society of men together or in respect of profites eyther receiued or hoped for this friendship is called of the Philosophers humane and as it were due of common office But better is it expressed whereby it is called a vertue morall when it vnites mutually heartes and willes together sometimes it is but of the one part which is the cause of Tullies opinion that such is the force and propertie of vertue that it constraynes men to loue such on whom there goeth but an opinion and reputatiō of honestie though they neuer saw nor knew the persons But notwithstanding the reasons and iudgements of the Philosophers touching that kind of amitie the Scripture will neuer repute it a vertue if it haue not a purpose and end to the honour and loue of God without which end much lesse that all vertuous actions haue any recompence or glory afore God but with Saint Ambrose that kind of amitie is accompted corrupt as not done to that end which the Scripture cōmaundes by which we are cōmaunded to do al things for the honour of god Fleshly amitie or friendship is contracted vnder a hope or present enioying of goods honours and carnall pleasures And sometimes the naturall and ciuill amitie degenerate into this damnable loue being most often the very loue wée beare to our selues deliting more in our owne glory and pleasures then in GOD or that concernes our saluation Where vppon it is sayd that men vppon the end of the world shal be so worldly and fleshly a signe of reprobation that they shal be more feruēt followers of their proper delites then of God This loue Saint Augustine with good reason sayth is the foundation of the Citie of the Deuil as the loue to God is the ground worke of the holy citie of the soueraigne Lord Christian loue is that charitie which so often God recommends to vs comprehending an entier loue with all our power to him and a sincere amitie without fiction to our neighbour euen by the same measure that naturally we loue our selues with this intēdement alwayes that all be for the loue honor of God as the cause end of al amitie al our actions to the end to receiue for it eternal retribuciō This amitie leads directs makes perfect the natural ciuil moral friendship euen so corrects altogether that the is carnall as being corrupt by wicked affections makes it turne into spiritual by spiritual conuersation as if a man louing his wife onely for that she is faire and riche and for his beastly pleasure a Pagan loue and little differing from the affection of a whoremonger to his concubine and being afterwardes instructed by Christian doctrine with what zeale he ought to embrase his wife in mariage loueth her not for the reasons of the flesh aforesayd but as his companion of grace coenheritrice of the glory of heauen louing hir with that spirituall and true loue wher with Iesus Christ loued his Church And as a Father louing his sonne not simplie nor naturally but with a worldly affection as making him his Idoll falleth to loue him afterwards in God by Christian institution that is according to the prescript of the Scripture kéeping him in discipline and vertuous exercise Thus the whoremonger is conuerted and forbearing his fleshly affection to his troll will hate in him selfe and hir all damnable lightnes and neuer looke on hir but with a displeasure and remorse of his sinne which after their conuersion she is also bound to do And if there bée daunger eftsones to fall they are bound to restraine sight and mutuall company and stand vpon their gard no lesse then such as hauing ben once enuenimed with a swéete poyson by an antidot preserued from death will beware eftsones of charmes or swéete liccours neyther is penaunce of any force if the sinne bée not altogether abandoned and all carnaletie abhorred And if in déede amitie to speake more properlye bée a vertue more then morrall and not affection onely according to the error of some Philosophers it can not be ioyned with vice for so théeues other of vice albeit they vaunt of frendship in susteyning one an other can not truly be called frends but confederats in league conspiring by common consent to do euill Amitie is perpetuall as is all vertue of his liuely and proper nature So that such as loue richmen by reason of the proffites they receiue by them are not
true frindes for that when such rich men shall become pore which God doeth often suffer they are for saken of their frindes because riches was the only cause of such frendship and who loues an other as it were in recompence of affection that he beareth to him loueth not as he ought for that the cause rising of bare fancie which afterwardes may chaunge into hate the frendshipp can not be certein nor perpetuall yea he that loueth an other for his vertue loues not simplie as he ought according to God for that as the vertue of the man enclines to vice so the affection of his frend will conuert into hate for which cause Aristotle aloweth the sentence of a wise Philosopher saying that men ought to loue but not so much but that they may hate meaning that louing men of vertue and their vertues torning into vices our affection may resume his first qualitie if for charitie sake we forbeare to hate them This was his iudgment of frendes that might chaung by francke and louing will But by the Gospell we are warned to loue our ennemies and wicked men yea Infidels which séeke to persecute vs to death so much are we bound to loue them as to praye to God for thē and to present them with our goodes help and life if there be hope of their saluation not so much as willing or doing to them any displeasure so did Christ loue vs all and died for vs being his ennemies The cause of this loue is God for the honor loue and commaundement of whome we loue louing that which he loueth according as he loueth and for what cause he loueth conforming vs wholy to his will and his loue in the which and for the which he loueth vs all Let vs loue therfore that which is of him as in man his Image and semblance his handie worke his vertues his graces conforming ourselues to the loue which he bears him hauing made for him so many creaturs giuen him his Aungells for his protectores and guides and his only sonne to death for him yea euen when man was his enemye blasphemed him and was altogether disobedient to him Thus must we loue the soule of our neighboure albeit he be our ennemie as the deare cōquest of the precious blode of IESVS CHRIST and his body being the sacred temple of the holy ghost yea so we must loue him as Iesus Christ loued him giuing his life frankelye for him whom by baptisme as he hath incorporated him in him selfe to be a member of his bodye and by faith in the holy communion made him his flesh and blood so I ought to loue him as one of the members of the bodie of this Lord and as his flesh and blood with all seing we are all made by him members of the same misticall bodye and childrē all of one father by spirituall adoption then the same affection ought to be conuersant amongest vs which passeth betwéene members of one selfe bodye proper and naturall brethern in effect the friendship that we ought to beare one to another ought to be without acception of personnes counthries kindred or parents with which zeale if we loue not euen the most strangers of the worlde the most vnthankefull amongest men and our mortall enemies we are not the disciples of Iesus Christ by whome we are tolde that then we declare our selues his folowers when we do that which he commaundes vs his precept is that we loue one an other as he hath loued vs to saye and doe well by our enemies yea to dye for them if néede require in hope to gaine and saue their soules in sorte as he is deade for ours So that who hateth another beareth malice to him doeth him iniurie séeckes reueng of him strikes him and which is extreme iniquitie killeth him apertains no more to Iesus Christ as to beare the name of on of his disciples or of his flock thē the wolues Lions Tigres are of the heard and flocke of Lambes vnder the charge of a shepherd Suchthen that haue quarrells aspiringe to combate one against another practise reuenge of wronges by their proper authorities belong nothing to the profession of Christ and in their hartes haue no more taste of God then Pagans and vnbeleuing Atheists He that will offer sacrifice to God can not by Iesus Christ make it acceptable to his father if he haue offended his neyghboure and is not reconciled as also who hateth his Brother is a murderer and stands voyde of grace for eternall life I comprehend not in this such Christians as by lawfull iustice pursue the restitution of their goods honour or wrongs receiued by any wicked men for séeing iustice and iudiciall order is of God and by him commaunded to procure punishment in forme of iustice to the wicked acording to their merits and that by the Magistrate the law is not onely lawfull but also acceptable to god so that it be done without hatred and affection of perticular vengeance not regarding so much our proper benefit honour or priuate interest as to correct vices by that iustice to giue succour to the soule of the transgressor to the better stay and example of a whole communaltie This is also expressed in the exāple of a body which we go about to purge frō botches impostumes boyles In which body if there be any member so corrupt that it would infect the others to the daunger of the whole bodie it is cut of but with a great displeasure to all the other members who by a communion of nature being conioyned and knit together do loue one an other with connaturall and perfect zeale And to retourne to the matter of Christian amitie we are bound to loue men as God loueth thē whose loue is so much the greater towardes them by how much hée findeth their affection pure to him and the more doth his zeale increase the more he séeth in them that which is his as faith and charitie with feruent zeale to his honour and exercise of good déedes euen so the more faith and simplicitie we find in men the better affected to Gods honour of a more ready and franke minde to his seruice better disposed to actes of compassion and aspiring nearer a deuine perfection of God euen in so much greater affection honour and franke mind of seruice are we bound to them as knowing that in that we most please God who for those respects honoreth them more then others And therefore we honour nor loue them not so much in their persons as we expresse our selues to loue God in them in whom we honour his giftes and graces and all that we find to be deuine in them So that as we are bound in a stronger affection and more readines of seruice to those whom we know to be men of honest integretie then to others in whom we can acknowledge no such vertues So yet we must hate no creature according to the example of