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 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
185 ¶ Still touchinge the recommendation of hospitalitie and almes Chap. 6. fo 187 ¶ Generall and speciall recommendation for prisoners and that for debtes we ought not lightly to emprison one an other fo 189 The fifth Booke OF the institution of youth with a prayse of free schooles c. Chap. 1. fol. 191 ¶ What Principall and Regents ought to bee called to institute a Colledge c. Chap. 2 fol. 190 ¶ A continuance of the discourse of Colledges by other comparisons Chap. 3. fol. 193 ¶ Wisedom science vertue diligence and feruent zeale to their disciples are very necessary for scholemaisters Chap. 4. fol. 197 ¶ Instructions to know by the way of contrary oppositions by the comparisons of the other chapters the miseries hapning by lewde scholemaisters Chap. 5. fol. 202 ¶ Amplifications of the said comparisons touching wicked maisters c. Chap. 6. fol 206 ¶ Continuance of the sayd comparisons Chap. 7. fol. 211 ¶ Maisters ought to instruct their disciples c. Chap. 8. 214 ¶ A continuance of the prayse of science c. Chap. 9. fo 219 ¶ Examples of commodities which science bringeth to the learned c. Chap. 10. fol. 223 ¶ It is necessarie for many reasons that all schollers remayne in one Colledge Chap. 11. folio 227 ¶ In a Colledge or schoole there ought to be statutes authorised by the Vniuersities c. Chap. 12. fo 215 ¶ Refutation of the false iudgements of some proude worldlings touching the profession of schoole maisters Chap. 13. fol. 235 ¶ An exhortation to young children to studie Chap. 14. fol. 241 The sixt Booke OF the office of euery estate and first of the dutie of the husband to his wife Chap. 1. 247 ¶ A continuance of the matter of mariage and the dutie of c. Chap. 2. fo 255 ¶ Still touching the dutie of the wife Chap. 3. fol. 263 ¶ The office of fathers and mothers and the dutie of children Chapter 4 folio 273 Still touching the education of young children Chap. 5. fo 280 ¶ In what dutie children are bound to their fathers and mothers Chap. 6. fol. 289 ¶ The dutie of maisters towardes their seruaunts Cha. 7. 398 ¶ How men haue ben made noble and of their dutie towardes their subieetes or tenantes Chap. 8. fol. 307 ¶ The dutie of Aduocates or Councellors at law Cha. 9. 315 ¶ The dutie of Marchants Chap. 10. fo 321 ¶ How the Marchant may performe his lawfull trades gayne iustly his estate Chap. 11. fol. 328 The seuenth Booke AL other estates are comprehended in those that haue bene alreadie debated the explication of the qualities of personnes Chap. 1. fo 339 ¶ Still touching the qualities of persons Chap. 2. fol. 345 ¶ Of Christian amitie and how many sortes of friendship there be Chap. fo 350 ¶ How a common weale is gouerned and wherein it erreth Chap. 4. fol. 359 ¶ Councell of the remedies to cure and preserue common weales from miserie Chap. 5. fol. 366 ¶ How God some times punisheth a whole people for a secret sin c. Chapter 6. fol. 375 ¶ To remedie all euils the causes must be taken away the discretion and wisedome requisite thereunto Chapter 8. fol 440 ¶ Confutation of humaine philosophie touchinge the affaires of faith wherein and in things serious men ought not to decyde but according to the scripture Chap. 9. folio 345 FINIS ¶ What is first requisite in the well gouerning of a common weale howe Cyuil pollicie ought to be conformable to the celestiall gouernement what good commeth of good pollicie what maner of gouernours and Iudges ought to be chosen to direct publique states ⧠The first Chapter TO dyrect a true and Christian pollicie it is necessarie in the first consyderation that suche as are chéefe disposers of the same bée chosen accordyng to the wil and ordinaunce of God of whom in respect of their institution they are to bée fauoured assisted in their Counsels actions and gouernements as also for that all power rule belonging to him the administration therof dependeth likewise vpō him wherein he hath ordayned for vs in earth a forme to rule guide and gouerne this inferiour Hierarchie by the example of that supreme and celestiall estate of Angels and happy soules aboue in all good order and perfect pollecie So that by thimitation of the same it is requisite that we be directed by wise Magistrates who hauing power to commaunde may vse simplicitie in the measure and rate of their Aucthoritie and wée in our common life expressing an immoueable zeale to obedience may concurre with them and agrée altogether in one lawe and doctrine one wyll and iudgement And to be short the better to exercise one vniuersall and holy conuersation standing vppon puretie of affection and wyll with one true religion in God we must obserue one vnitie in Iustice one integritie of life and maners fulfillyng alwayes our duetie to our neighbour the better to prepare vs with communitie of heart voyce and example to loue and feare God and with one mouth to praise honour and serue him with redie obedience and humilitie to his commaundements together with sincere and mutuall Loue one to another expressed in Actes of perfect charitie And this as it is the marke and ende of the Lawe the Magistrate and Christian gouernement being directed according to the forme celestiall and example aboue So in it wée declare our selues to bee common members of one bodye for a common Weale is a bodye Ciuil so knit together with indissoluble vnitye in friendship that wée suffer one selfe zeale and affection and geue one common ayde and succour to all our affayres reléeuing euery perticular necessitye with one constant and perpetuall rate and measure of compassion in this sorte are wée reduced into one body pollitike and by this pollicie drawne into one Spirite as being but one in God led and guided by his Spirite inwardly and outwardly by wise gouernours euen as God hath planted in our naturall body members more soueraigne and perfect in nature to gouerne the others more inferiour the same being more deuinelye resembled in the celestiall Hierarchy where the Spirites indued with more grace and greater perfection haue by heauenly election power ouer the others To this ought to bée referred the example of electing gouernours to publike states as both cōcurring with the order of nature with whom things of most perfection beare most rule and also resembling the Supreame gouernement from whence Moyses had commaundement to drawe the plot of his terrestriall pollecie calling vnto him such as were most wise and perfect aboue others wherein God geueth him aduertisement by Iethro his Father in-law to prouide such gouernours by the counsell which hée giueth him in this sort Prouide saieth hée to bée Iudges ouer others wise men whom thou shalt chose amongst the people fearing God true and louers of trueth and such as hate Couetousnes of them make some Tribunes who may stand as generall Iudges ouer
a cōmendable property to minister cure to the Soules of their patientes afore they vndertake to Remoue the diseases of the body But such is the wretchednes of many that if the Phisition speake to them of God or of consideration to the reckoning weale of their conscience they subborne by and by an habilitye of health saying they are not yet so farre spent nor that the necessity of theyr sicknes requireth the aduise or comfort of the Preacher And as such pacientes desire to bring them into no fancye of death and much lesse to increase theyr fraile sorrow with heauye counsell so there bée also phisitions of so colde reuerence and taste to God that they wil not haue theyr pacients to feede of other dyet then pleasaunt Speach and if they haue béene whoremongers they dispose the time into discourses of wanton Ribaldry feeding their cares and eyes with the presence of fayre Damselles singing and playing of Instrumentes and so leade them with theyr Pastimes into the bottome of Hell where they ought with the féeling of theyr Pulses to sounde also the bottome of their Consciences and Salue theyr sicke mindes with perswasions to demaunde pardon of God for want of whiche it maye bée that they are drawne into those afflictions But when these wretched Sycke men are as it were at theyr laste and abandoned of theyr Phisytions then God is brought into theyr remembraunce when the Spirites being weake the Sences dissolued the hearing without vertue and the heart languishing to his laste hée hath no iudgement of that which is preached to him but what so euer stoode in his affection afore bee it good or ill hée retaynes it and the minde hauing no Capacitye to comprehende Doctrine is without regarde to call it selfe to account or correction whereby it happeneth by the Iustice of God according to Sainct Augustine that that almightye and terrible Iudge doeth punishe the Synner in the ende of his dayes because during his health and good disposition hee liued in negligence towardes God and neuer gathered the actions of his life into accounte It is saide that as in death men haue no remembrance of God so the feare of death and hell more then the loue of God makes men oftentimes confessing their sinnes for touching the will there is more daunger that sinne will leaue man then man renounce sinne So that by the waye of aduertisement let as well the Phisition as the patient bee warned heare to exhibite the dutye of Christians and not to grudge if I dooe exhorte them for that hauing in hande to wryte a Christian gouernement and Pollecye I can not without offence dissemble any thing whiche tendes to common dutye in thinges concerning God. Therefore I aduise the sicke man so soone as hée comprehendes the mocion and qualitye of his disease to bequeathe himselfe altogeather to God and consulte with his Soule For suche maye bée the furye and violent nature of his Sickenesse that what for debilitye of bodye or sorrowe of minde or other accident of infirmitye muche lesse that hée shall haue oportunitye to common with his Conscience but of the contrarye power shal be taken from him to discerne in what state hée standes It is not good that euerye one make a Custome and common recourse to Phisicke reducing the disposition of theyr Stomackes to a Pothicarye shoppe the same agréeing with the prescript of the best Phisitions of our tyme who aboue all thinges geue this generall counsayle that men dispose theyr lyues in sobryetye forbeare Excesse and not to become subiect to immoderate affections as to bee geuen to anger to heauines of heart and to the actes of vnchaste loue They must refraine from hurtful thinges as corrupt meates infected ayres vncleane places contagious sicknesses vsing moderate labours neuer eating without appetit nor drinking without a desyre to quenche thirste wherin if any by negligence do runne into excesse let him vse the contrarye as if hee haue offended his Stomacke with surfeite let him suffer fasting and correct crudelitye by spéedye concoction If hée haue ouerwearyed his Bodye with trauaile let him vse rest and as health is to bée preserued by thinges lyke so in all excesses the reméedy is to bée deriued by their contraries obseruing this perpetual medicine to absteine as nere as hée can from offending God who is the generall most often the special cause of al diseases Who so euer entreth into medicines let him doo it in necessity as the scripture teacheth vs forbeare phisicke till the extremity for which purpose it was ordeined of God of whom as wée are taught the phisitions are ministers raised for the sick and not for the sounde so Gallen is of opinion that all Phisicke bringes with it some dommage to the person And therfore not without cause the Greeke word calles a Droage or reméedy Pharmacum signifying properly Venim rather then a thing wholsome as if the Greekes would haue said that medicionable droages are as matters venemous to a man touching a nature well disposed so that it behoueth there bée in the body corruptions and humours infected afore you receiue Droages by the which the enemye of the sound and not corrupt nature may bée driuen out which otherwayes woulde haue murdered and deuoured the same nature Such as compare medicine and Phisicke to a bucke of foule cloathes meane that they are not to bée vsed but in necessity For as the Bucke serues no other turne but to cleanse the Cloathes when they are foule which also being often Buckt can not but waste and consume So the body suffereth the like effect by Phisick whose often medicines as a canker doo fréete and eate out the strength of youth and so cleanse vs of health that wee can not reache to olde Age. Bée sure to kéepe your breathing Bodies pure and cleane so shal you haue no neede of Purgation no more then your Linnen being neate hath neede to be put into the buck the same standing with the aduise example of most wise Phisitions with whome nothing is lesse familier then to apply phisick to them selues and nothing more intollerable then to ioyne theyr stomackes to the custome of medicines which we may conclude bring no fruite but when they are vsed by necessity Therfore let euery one tye him selfe to good Regiment to temperate labour to wholsome meates sound Ayre sweete water cleane Places But aboue al let him eschewe the sweete allurement to sinne And when wée offend God let our first cure stand in action of penaunce and after vse mearines of minde and not to gréeue for any thing that may happen as in déede the faithfull Christian ought neuer discend into sorrow but for his sinne but hath cause to reioyce in al aduersity sicknes yea and in death it selfe for that as S. Paul sayth in al these thinges is wrought the matter of his benefite and health as thinking that al the passions and tribulations of this fraile and humane life are
prayeth to God for vs with ioyned handes offereth his teares for our prosperity and yet in refusing to aide him wée chase him also frō vs as if hée were an Infidel wée reade that to geue to the poore impouerisheth not the geuer for god multiplieth the corne in the garnors of the Almes geuer blessing him with al sortes of Goodes wée reade in the Booke of Kinges that a poore widdow lodged Helias the Prophete in a season of extreame famine and hauing but one litle loafe for the whole sustenance of her selfe and family and imparting it with him as in Almes and charity Bread was not wanting in her house vntyl the time of fertillitye An other Woman lodging Heliseus became Ritche and had a Childe for recompence of her liberall hospitalitye yea let vs remember when Christ in the desert fedde the poore and hungrye troupe of so many thousand mouthes as hée was in the exercise and distribution of that Almes the Loaues and Fishes multiplyed in wonderfull abundaunce ¶ VVee must not feare that by geuing Almes wee shal be poore for God vvho is iust and true hath promised not to suffer the almes geuer to haue necessitye Strangers aboue al other sortes of poore are to be fauored in necessity Let the countreyes as vvell as Cities norish their perticular poore Such as distrust the prouidēce of God not norishing the poore are conuinced by the Turkes reasons by the vvhich vve ought not to haue distrust In times of plague ought such prouision to bee made as the poore dye not of vvant and pouertye ¶ The .5 Chapter THen seeing we haue so many cōmaundements to féede harbor the poore in theyr necessityes with ample promises cōfyrmed with exāples of plentiful graces of God why should wée doubt if wée doubt of his word we cannot bée but Infidels shal wée dare to resist God impugning so fiercelye his commaundementes are we not his subiectes is not hee the Lord which can do al thinges which is iust and true In this doubte and infidelitie wée merite the threatning in Salomon That that which wee feare shall assuredly happen vnto vs Or in place of that some other more gréeuous plague wée shal crye to him for ayde and shal find none neyther in life nor in death He sayth who kéepeth no reckoning of the poore or denyeth him his iust demaund doeth wrong to him that hath made him who heareth not the prayer of the poore shal crye shal not be hard as of the contrary who inclineth in compassion to the poore is sure to bée heard in al his requests for we haue declared that God multiplieth the corne in the Garner increaseth the wine in the seller of the Almes geuer who sayth hée wyl geue ayde to the poore of his owne towne and stretche not him selfe to helpe others Rates him selfe and prescribeth to his wil what he thinketh good leaueth to God to doo with the rest what hée will which can not but bée heaped against him as an ouerwéening rashenesse speciallye to deuide and parte that which hée hath set in state indiuidible willing at the least that wée vse as great care to poore straungers as to others that are familiar to the countrey The reason why God in the Scriptures hath more recommended poore straungers then others is that as hée that hath most néede of ayde ought most to bée succoured and is worthy of most great compassion So the straunger hauing neyther Parent Allye Neighbor or other meane of friendship by the commoditie of the countrey standes in most néede of Christian charitye For the which only being for the loue of God onely hee is succoured and not for other ende Therfore séeing the only respect of the loue of God is more great in this case then in other greater necessity also requiring the almes employed there must necessarily bée more great and the charity more commendale Heare if it bée replied that wée are most bound to our owne countrey I aunswere with S. Paul that there is neyther Iewe Greeke Scithian nor Barbarian in Iesus Christ no neyther woman nor man as who saye wee must not make distinction with Iesus Christ touching charitye no more then in the case of Saluation wée meane not heare of Parents kinred who in the actes and duty of charity ought by right of nature and deuine Lawe to bee first considered Besides although as we haue saide there were some fleshly affectiō yet the causes are greater to exercise charity to poore passengers as being more vexed with wantes haue more necessity of helpe yea hospitals or townes as we haue said were made therfore with the time expressly and principally for them For those within cities were sustayned in the particuler houses of wealthy and honest men Why should not then the place consecrated to their vse euen from the first institution be reserued for them What iniquity is it to take from them that which they haue possessed aboue prescription of time But heare I meane not that to reléeue straungers we should be carelesse ouer our familier poore and leaue them destitute But where is feruency of charity there the towne maye suffice to all so that none perishe with hungar And in our charge to nourishe straungers I comprehend them not but as passangers or wayfairing and to bée refreshed for a daye or twoo in the Hospitall and not to entertaine them in idlenes or geue sufferāce to theyr vaine pleasures touching the weake sicklye there is other consideration For in that nor in any other act wherin wée employ our selues to do wel charitye is not ruled but is gouerned by the necessitye And where it may bée feared that a whole world of poore people of the countrey may flock to the townes That doubt is answered if there bée aduertisement geuen that they receiue none but poore passangers and that those of the countrey bée ruled by a generall ordinaunce that in euery parishe the most Ritch of common liberality reléeue such as are trulye poore so that none bée suffered to come out of the countrey but certaine who eyther for shame or other necessary occation wil go séeke some meane to liue by Such men in any wise must bée applied to trauaile to auoide damnable idlenes of whome if any fal to disorder let him bée sent from whence he came with seuere threates of corporal paines hauing perhaps left Father Mother wife and children who by his absence may suffer sharpe necessitye Touching other feares which these timerous Almes giuers maye alleadge they ought no more to bée hearde then Infidels but are surmounted euen by the Turkes of this age with whome are continued goodly Hospitals to nourishe the poore but speciallye passanger strangers and that in time of dearth more thē in any other season Let also those fearefull Christians note that as true faith and charity haue neuer any feare but obedience to God with suretye of his word So the wise man
speaking as when negligent children drawing to too much play and losse of time do mutuall iniuries with corruption of maners Where God is offended as in malice and wicked spéech and worke correction must not be dissembled euen from their infancie in which age aboue all other thinges they must be instructed to pray to God and by little little accustomed to feare and serue him as much as the state of their age wil beare Saint-Ierome holdeth it wel done that the childe be taught euen from his infancy to beare the yoke of the lord with whom Salomon agréeth saying Remember thy selfe O young man of thy creator in thy youth learne euen from thy youngest age to feare honour loue and serue thy God And Dauid is of opinion that there is nothing wherein a young man correcteth better his life then in considering and kéeping the commaundements of god Touching common doctrine it must be ministred gently familiarly easely and if it be possible without the rod according to the surname of scholes being called a play or exercise of learning where young wittes must be induced as to a pleasant play giuing to the young scholler some smal thing of pleasure to encourage him after the trauell of his lesson And for his better societie in studie it is good to ioyne him to a companion as a spurre to his Booke Proponing to him that merites some price commending the victor and blaming him that is ouercome yea sometimes driuing him to teares and yet afterwards recomfort him applying to the slow witte for aduauntage some what more labour of the Master to the end he dispaire not in study being alwaies ouercome This emulation in studie must be continued euen in great schollers for one of the greatest spurres to studie is mutuall enuie among companions as glory to winne and reproch to be surmounted if there be any young children malicious melancholly spitefull or negligent let the commaundement of Salomon be applied Restraine sayth he no discipline from a young childe for if thou strike him with a rod be shall not die of it beate him with a rod and thou shalt deliuer his soule from hell if malice be gathered in the heart of a child the rod of discipline will roote it out of him who spareth the rod to a young man hurteth him and sheweth no loue to the health of his soule but he that kéeps him familiar with the rod declareth his affection to him Therefore Masters that flatter their negligent leude children entertaining them in their vices for feare to loose the profite they get by them or to drawe a more number of schollers commit treble offence First against themselues being guiltie before God of all such offences together with other those faultes which their schollers shall euer commit Secondly they further the damnation of their disciples who such as they are nourished suffred such will they remaine sayth Salomon Lastly they do great wrong to their parents and common weales for that by the euils of those children the parents shall haue perpetuall sorrowe and the common weale continually vexed And in the end such Masters by the iust course of Gods iudgement shal be hated of their schollers and the gaine they shall get shall neuer rise to constant profite but perish before their eyes ¶ Masters ought to instruct their Disciples whome they receiue into commons touching the body with the same labour wherwith they institute their mindes prayses of Science Chapter viij WE must not forget here that euen as masters ought to feede the spirites of childrē with good learning forme them in ciuell mannors and kéepe them from corruption by euill example doctrine standing as condemned afore God deseruing so many eternall iudgmentes as their disciples by their negligence shall cōmit offences So they are bounde to no lesse care to norishe and to entertaine in health the tender bodies of their young scholers wher in it is chieflie necessary they vnderstande their perticuler natures together with the qualitie and operation of meates and so as phisitions prescribe their regiment touching the quantitie and qualitie of their féeding I mean that according to the naturs composicion of their children they muste varie in sorts measurs of meat and drinke geuing to some more and to others lesse As to great lampes where are great matches there muste be more infusion of oyle then to the little ones other waies where is great match and littell oyle and not often dropped in the fyer wil easely consume and put all to ashes Euen so young children whose nature bears a more ardent heat are more drye then others muste eate oftenner then such as are colde and moyst as are the flegmatike sort Let therfore masters entring in to the charge of children consider carfullye of their order of diet And as they ought to take héede not to traine them in intemperat or delicat féeding which makes them glottons and wanton and drawes both body and minde in to infirmities and corruptcion So let them no lesse beware to norishe them hardly and with meates of euill taste for great sobrietie in young children wekneth their bodyes in consumpcion of the roote humor through the naturall heat which is ardent in them by which default they fall in the end into a restraint of breth or tisycke and by the nature of euill meats they come to ill disgestion the worst of al lamentable and incurable disseases by these two extremities vnwise masters procure to their disciples expedicion of death and so are no other then the murderers of them wherin such aboue all other are most guiltie who taking children in to comons or pension for couetousnes doe eyther feede thē sparingly or by sluttishnes prepare them corrupt and vnholsom dyet wherin they merite sentence of cōdemnacion as traytors and suttel murderers of that simple youth abusing wickedly the truste of their parents who through their defaults are the proper deliuerers of their owne children to perill of death wine also being the instrument that leads them in to many sinns can not but shorten their life it burneth by his naturall heat the tender substāce of young men euen as the flame of fier consumes the oyle and so deuoureth the drye matter and wood alredy set on fier Then seing the young child is no other thing then fier to giue him wine is as to cast oyle in to a furnace to ēcrease the heat and burne all for which cause Plato in his comon weale restrained wine from youth till after xviij yeres and from those yeres till the beginning of olde age he suffered none to drinke wine but qualified with water and yet in great sobrietie Besides all these wine prouokes to whordom and engendreth coller adust which in the end by immoderat vse turneth into malencolie and so in the flower of their time makes them diseased with diuerse kindes of colde and incurable sicknes by which occasion the auncients in great reason called wine
séemes very requisite that they be al lodged in a coledge or schole for these thrée reasons The first beloÌ„geth to discipline the second to doctrine and the third is ciuiâ— Pithagoricall or rather christian as shal be sayd All tâ—â—ée containing one profite necessitie 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 comparyson it is best obserued and entertained in a coledg for ther are geuen orders statutes instructions and precepts to them of the howse wher the foriners suche as be with out the coledg ar not nor conueniently cannot be constrained to be but specially they can not assist such orders as are priuatly distributed to the pensioners and chamber fellowes of the colleadg And for correction of faults ther is no meane to exersice it vppon suche as lodg with out both for the all beit they are not knowen yet if complaint come the offender findes helpe in his absence where by it happeneth that for want of discipline that sort of youth is norished in their vices being farre better that suche children had folowed some seruice vnder the correction of their parents or masters then with the studie at their booke to learn to do euill whereby the profession of the schole and scholers suffereth slaunder Thus vices rise to encrease in suche disordered youth for want of that good instruction in the knowledg feare of God which duely is administred to the howshold scholers and for lacke of rebuke and correction when they were taken euen in the action of their faultes And by experience this may be aduowched for trueth that familier doctrin of the feare and loue of God continued euery day in the schole which drawes so well young children from doing euill that it doeth much to take away the necessity vse of the rodd But for the children of the towne seing they haue not the commodities of this discipline it belonges to their parents to kepe them in exersise and not suffer their frayle children to fall in to corruption by their ease howshold examples Touching doctrine it is not possible to work such ripe effect in scholers out of the howse as in them that remaine ordinarily with in the coledg I mean not at the times of readings and lectures which is frée to all to assist and to profit all in comen The houshold scholers haue in their chambers or formes repeticion of their lectures euen by the regents who haue well studied vnderstood them which tutors if they haue not exelent knowledg are not able to repeat to their pupills because they vnderstand theÌ„ not throwly for as the regent notwithstanding this great lerning giues him selfe to studie the lecture two or thrée howres before he deliuer it to the scholers So if the tutor haue not abilitie of lerning how can he record with his pupills the substance and meaning of the lecture wherevnto albeit his learning enhable him yet hauing thorow all the formes some scholers what leasure can he haue to studye the lectures then what abilitie to make it familiare with the vnderstanding of his scholers To repeat the lecture it is necessary he studie it one houre at the least and if he haue for euery fourme two there are thrée howers appointed to the repetition to his pupilles of one fourme and if he haue of thrée fourmes onely he must spende at the least in the studie and repetition of lectures to interpret them as he ought xviii houres the day Let parentes therefore for the better instruction of their children chuse no tutor but such as is learned and not encombred with many pupilles in seuerall fourmes which is a meare abuse to the father and a spoyle to the tyme of the scholler In a Colledge they are tyed to a continuall diligeÌ„ce in studie where the forreynors take their vaine exercise in the streates and fieldes measuring their plaie at their owne pleasure and oftentymes runne into libertie of will if they haue not good maisters Besides they in the Colledge haue particular disputes speake Latin continually and haue Theames at tymes and houres when the studentes in the towne can not assiste they haue exercise of declamations and playes of Comedies sometimes in which excellent and necessary coÌ„tencion of learning the towne schollers haue no oportunitie of instruction yea they are in continuall exercise warre of learning by which profitable emulacion Salomon sayeth that as yron is made sharp by yron so wittes by mutuall controuersie are best prouoked to studie The third reason prouing it necessarie to be instructed in a Colledge is the loue wherein they are nourished confirmed by a coÌ„mon habitation altogither for which reason Pithagoras made a colledge calling it Caenobium as a Couent liuing togither as brothers of one house and as Monkes doe in a monasterie To which order most of the other Philosophers reduced their colledges in Athenes where the maisters liued with the schollers instructing them in doctrine and coÌ„societie of loue and friendship So that schollers liuinge and leading conuersation togyther in a colledge as in one house are induced to conciliation of loue and learned to enterteyne and retain frendship for euer which Cicero estéemeth a strong leage and knot of societie and inseparable amitie Then séeing it is a great and common benefite to a whole countrey that young childreÌ„ take knowledge and loue togither to the ende that as they rise greater in body and yeares so they may increase in coÌ„munitie of mind with perpetuall peace and concorde It can not but be most necessarie that they leade a common lyfe togither in their youth in one Colledge vnder one principall and by the conduct of many Regentes the same being the cause why in the beginning of the booke I alleadge a necessitie to builde Colledges large and roomie the better to conteyne all the schollers of a Countrey wishing the whole multitude to obserue the institutions of the house and aswel forreinors as houshold Colledgers being subiect to their Principall and Regentes to obeye the disciplines doctrines and common statutes of the house without any diuersitie and contradiction ¶ In a Colledge or Schoole there ought to bee statutes authorised by the Vniuersities the dutie of Gouernours and townesmen to the Principalles and Regentes the office of maisters to their Disciples and of the schollers to their maisters Chapter xij I Néede not now repete what ought to be the qualitie and estate of the Principall and Regentes hauinge resolued that before and much lesse entreat of the nuÌ„ber séeing it restes onely in the iudgement of the Gouernours and principal of their colledge to rate that according to the multitude and capacitie of schollers onely I beséeche the founders and gouernours to erect lawes and inuiolable statutes for the establishment and guide of their Colledge with the iudgement of their Principall authorising their
statutes by all the Courtes of their prouince in inuiolable stabilitie For as the lawes diuine and humaine are as it were the strength and walles of common weales euen so are the statutes of a Colledge the fortresse and bulwarke of the same without the which it can not bée long kept from disorder and vtter ruine Let the benefactors and Citizens honour their Colledge with often visitacion and contemplation of the principall and Regentes to whom for their learning sake belonges that merit of honor but specially if they be come farre off to doe seruice to their Citie leauing their proper Countreis and priuat commodities By this visitacion it will come to passe that the principall and Regents shall be better obeyed and feared of their schollers and they which 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
any feason reserue of the hollydays from their spirituall duties let it be performed in some playes or exercise of paine and trauell by the which both the mind shall be discontinued from idle thoughtes and the bodye taken out of the care of beastly desiers But seing the intent of mariage is the hope of procreation such as ar colde of nature defectiue and impotent ought not to marrie yea if they be married by faulse perswasion the mariage may be dissolued Such also as be vnclean and diseased ought not to entermedle mariage as well for the respect of their comon weale to the which their children should not only be vnprofitable hurtfull and burdenous but also in consideration of them selues but more for their issue whom they know are by their occasiones to remaine always misserable for they are not ignorant that such as them selues are such shal be the effect of their seede and generation So that what other thing can it be to them but a perpetuall infelicitie to sée their stock and children languish in wretchidnes afore their eyes Yea their whole howse borne to this misserie not to on suffered good day in all their life with out sorowe and sighing and bear as it weare a death vppon their backes euen from their first birth In this the woman disposed to marie ought as well as the man not to make fielthy luste the principall end of hir marriage for that were to enter wedding with infidells and an intention reproued in the scriptures as in Tobyas it is sayd that a deuill caulled Asmodeas killed seuen husbandes of Sara the first night of their marriges who for the only lust of the fleash and desier of hir beautie had maried her one after another So did the children of god marie afore the floud I mean the sonnes of Seth which had learned to serue God who seing the daughters of men that is descended of the race of Cain worldly faier and brauely attired maried with them For which carnall affection for they torned afterwardes from the feare of God the Lord roase in to such ire togteher also for other vices of that world that he sent a generall slud And Iesus Christ giues to vnderstand that that lust disordred pleasure are the causes that maried folkes called to the spirituall banquet of God make no rekconing of of it excusing themselues by the hinderance their mariadges which ought rather to bee aydes and common meanes for the man and woman to animat one an other to search God in whose name they are assembled to pray to prosper them in their mariadge giue them children whom they may instruct in his law acknowledging that they are mortall and if they offend God and liue not in him he can and will punnish them with some miserie I say not but beautie is requisite in mariage as wee read Jacob was more desirous to haue Rachell to wife because she was fairer then Lia And albeit in many places wiues are praysed in the Scripture for their beautie which is a gift of God in nature yet it is with this lesson that men take héede that it be not the only cause associated with lust to entise the minde to mariage For such societies of wedlocke as they are not of the Israelites and Christians who haue commaundements to renounce the affections and lustes and to put on a new man So they can not but stand in daunger to be prophaned by such affection as not diffring much from those fleshly mariages for that which partly the generall flood was sent to drown the creatures of the earth Touching wealth or riches for the which many do marry and in that onely consideration not marying wiues but their wealth many enter wedlocke with their Mistresses and chuse sometimes wiues whom they know to be barreine old and counterfet In whom hauing no hope of procreation what other thing doo such husbands but abuse mariage through couetousnes prophane it no lesse then others by vnbrideled and whorish lustes The poore ought to be maried with the riche according to the custome of the Lacedemonians And in the Scripture we find that men bought their wiues as Jacob redéemed his wherein as it is a great reproch to a man to take charge of a wife if he haue not abilitie and meane to mayntaine hir So in such societies I meane by vnlawful means in persons vnlike in qualitie and contrary in manners and nature it happneth that seldome is found true friendship betwene man and wife but dissembled loue perpetual dissention ielosies and dissolute whoredoms and in the end desperate diuorce But touching the man meaning to marrie séeing he ought to vnderstand that the good wife as Salomon sayth is giuen of God as inheritances are naturally left of parents to their children and according to the text of Iesus Christ God is hee that from heauen conioynes mariages inseperable Let him I say recommend himselfe altogether to God with peticion to bestow vpon him such one for his wife whom he séeth fit to assemble with him in mutuall amitie and to liue happely according to his holy will in raising children and them to teach in his feare in sort that afterwardes they may become instruments to his seruice and honour Wherein it is not to be doubted seing it is aduouched by many textes that importunitie of praier preuailes with God but his demaund shall find grace by this we read the Patriarkes Jsaac and Iacob were happy in their mariadges In this request and peticion to God the woman hath no lesse interest then the man for the obtayning of a good faithfull husband And so let there be no mariadge but in the Lord that is with yokefellowes of one faith and religion obseruing in their choise his inspiration and will and not induced by dishonest affectiōs couetousnes or pleasures which things much lesse that they are of God séeing of the cōtrary where any of them remaine he is not present at the coniunction of persons onely there his presence assisteth where is true amitie in conformetie of will manners and honestie in his feare and holy affectiōs In this sort the tiche shall chuse the poore assone as the wealthy to whom for charitie he ought to do as Booz taking to wife poore Ruth and the straunger as his neighbour so that he know hir for seldome we loue hartely that we know not well and lastly the Orphane before a mayde endowed yea and that rather for the honour of God For so shall they loue vertue better then beautie and the humilitie of the poore handmayd better thē the proud and fierce stomacke of a riche Lady against such mariadges was Themistocles who held it better to marry his daughter to a man néeding money albeit poore in wealth yet ritch in industrie and meanes to wealth then to money hauing néede of a man to vse it meaning that a richman weak in the vse and disposing of his wealth becomes
benefices Prebendes Prelatesship estates are purchased wherein may bee gessed how well they will behaue themselues séeing they were neuer touched with the thought to become worthy of them and so are raised to priestes afore they deserue to be clerks Abbots not being méete to be Monkes Iudges afore they haue pleaded in causes of right and Masters afore they were disciples No greater disorder or confusion in a common weale When Fathers shall finde their children enclined to learning let theÌ„ applie their purse to their disposition so shall they make them most seruiceable to their countreyes honorable to themselues and most happy as touching their proper saluation if they haue no sufficient meane to continue entertaine their studie let them praye to God and rather then to discoÌ„tinue their booke bestow theÌ„ in colledges to serue some Doctors Regents or learned schollers and so leade them by long and painefull wayes to the estimacion and conquest of learning foreséeing in any wise not to discourage or dispaire the liuely will and spirite of a young child taking pleasure to studie For as it is a signe certaine of the calling of God so ther is no lesse hope and suertie but that to that inclination and vehement affection the almightie Lord being earnestly prayed vnto wil ioyne coÌ„uenient oportunities to come to that whereunto he calleth him by the which wée read of many prouing so excellent in all liberall sciences that by their doctrine they haue bene chosen Bishops Presidents yea and made more great then in their youth they were meane poore and simple some of them hauing no other beginning then trained in the function euen of the meanest seruant wherein is fulfilled the sentence of Salomon that there be poore seruants who in the end by their wisedome will beare rule ouer the riche children in whom is no habilitie to gouerne themselues discréetely There resteth to a young man but a strong desire and feruent mind to studie to make him at last wise and learned and such one sayth Aristotle though he knoweth nothing yet he is more then halfe learned if he begin well Touching the election of Masters to institute children I haue spoken at large in the last booke only I aduertise rich pareÌ„ts that to entertaine good Masters it is better to bestowe crownes then shillings For by them money time honour knowledge vertue are gained foure fold which all are lost where the instructor is either ignoraunt negligent or corrupt In this the consideration of couetousnes doth much blind vndiscréete parents more fearefull of the wast of their money then fauoring the benefite of their children according to the example of the man in Plutarch who suing to a Philosopher to teach his sonne and he requiring compotent hier what saith this couetous father with so much money can I buy a slaue by whoÌ„ I can raise yerely great reuenue so saith the Philosopher may you haue two for one if you leaue your childe ignorant and without discipline meaning that by his couetousnes he should haue a sonne a slaue to his desires and affections who liuing alwayes in dishonour and subiection would neuer bring forth any good actions but by force or feare where hauing institution as hée might by doctrine and vertue leade his lyfe in right honorable libertie so if for want of discipline he became prodigall and spent his wealth he should be driuen to serue to supplie the necessitie of hys miserable life Touching the subiection wherein a Father ought to leade his childe he hath prescription in the scripture that he must minister Discipline to his childe that is not wise and by the rod chastise his malice to the end to deliuer his soule from hell The wise man in an other text giues this councell if thou hast childreÌ„ teache and discipline them and leade them in humble subiection euen from their youth hold them shorte by sharp correction hyde in thy hart the loue thou bearest them and giue them no indulgence libertie to pleasure since as by thy good correction thou shalt receyue of them great ioye and comfort vppon the ende of thy dayes so how much thou doest enlarge their youth to libertie euen so farre doest thou leade them in the pathe of their owne destruction to thy right worthy displeasure and dishonor The childe sayeth Salomon that is left to liue at his will giues confusion to his mother We haue an example in our great and heauenly Father who the more he loueth the straiter discipline subiection doth he holde ouer those whoÌ„ he best loueth as we reade by his hard dealing with the Jsraelites and leauing the Pagans without correction saying In thy lyfe time giue not thy children power ouer thee as if he had sayde dispossesse not thy selfe of thy goods to thy children yea make not thy selfe familiar with them put thée not into their mercie but being maister so long as thou liuest retayne thy authoritie ouer them to correct them to disinherite them and punishe them if they offende Who spareth the rod from his child saieth Salomon hateth him and loues not his saluacion therefore â—o long as thy power remaynes ouer them if thou punish not their offences thou standest in the same estate of blame and damnation with them as witnesseth Hely whereof we haue spoken before It happeneth ordinarely by the iust course of Gods iudgement that as the father forgettes in his office and authoritie to minister instruction and discipline to his childe so in hys ryper yeares that negligeÌ„ce eftsâ—ones turnes his sonne froÌ„ the dutie of a child becomming disobedient disordered and dissolute and giues no reuerence eyther to father or mother yea sometimes he robbeth them dooth them wrong outrage and iniurie and setting his feete euen vpon their throate is the cause oftentymes that thei dye afore the ende of their dayes Saule is commended for that finding his sonne Ionathas by chaunce in transgression of the law he condemned him to death as if he had ben another which also he had suffered if the people had not deliuered him Dauid was somewhat to deare ouer his children which in the ende tourned to his rebuke and hurt Iacob depriued his eldest Sonne Ruben of his right of inheritaunce because hée was an inceste Abraham chased Jsmael because he had plaied with Jsaac which some interprete that hee had beaten him and others that he would haue committed Idolatrie and induced Jsaac to that impietie which thoughe it be vnderstand simplie to playe and loose time in importunat and vnlawfull sportes séeking also to seduce his younger brother and that Abraham could not bée ignorant but that Jsmael was corrupte yet hée expulsed him iustly yea euen by the commaundement of God. Noe punished with cursse ouer the familie of Cham the mocking that he made of him wherein is no great cause of maruell for that the father being the Lieuetenant of god here in earth ouer the regiment of his
obseruatiō amongst the Lacedemonians who vsed not only the lawe of perfect pietie to their proper and fleshly parents but also euen to all old people whome they honored as their fathers and gaue succor to all their affaiers as if they had bene their naturall children They estemed them happie if they were called to do seruice to olde men tacking it for the greatest prayse that coulde be ascribed to the actions of their life to pushe forward the affires of auncient men wherby it was sayde in comon prouerbe that happie was he that became olde in Lacedemonia as hauing so many childrē readily disposed to honor serue and support him as there was young people in the towne ¶ The dutie of Maisters towards their Seruauntes Chapter vij THe third ground of a cōmon weale and order of pollecie conteineth the authoritie of Maisters ouer Seruauntes and obedience of seruants to maisters wherein the maister mai be considered in two manners either as Lord buying with his money his seruaunt which they call bondman or slaue or conquering him in warre by victorie as his enemie or else he is maister not as Lord proper or owner but as trying and vsing the seruaunt only for a time as in England we haue no others So that this second sorte of seruaunt is no bond man but rather in the nature of a hyreling or marcenarie reteyned for a season when the scripture speakes in the Hebrew woorde of this name aued and the auncient Latines of seruus as also the Gréekes of their Donlos thei meane no other commonly then the perpetuall bondman This maister called Lord hath borne afore time supreme power ouer hys seruauntes putting them to death by his discretion without lawe of reprehension For so we reade Metellus a Citizen of Rome handled so many bond men as brake him cuppes of Crystall and was not called to punishement for it which comming to the knowledge of Augustus an Emperour pitifull he entred the house of the said Romane and to take away the occasion of a second crueltie to his poore bond men passhed in péeces al the vesselles of Crystall and glasses that hée founde in the house Olde Cato otherwayes reputed very wise was so tyrannous ouer his bondmen that whē by extréeme age they had no further abilitie to serue hym hée caused some to be committed to slaughter and suffered others to dye of hūger which cōmō humanitie denieth euen to a dogge or horse that had ben long vsed in seruice but that libertie or rather imperious and vnnatural authoritie of Maisters was afterwardes bridled and limited by many lawes as is written in Exodus who strikes his bond man or bond woman with a rod and they dye presently vppon the blow is guiltie of capitall crime but if they liue a daye or two after he shal not be punished for he hath bought them with his money as if the law had saied he thought not to kil them and so loose the money which they had cost him And albeit God often times recommendes vnto maisters to handle their bond men gentlie wherein to drawe them to more pitie hée puttes them in remembrance of the miserable seruitude which they endured in Egypte yet the hautie couetous and malicious nature of manye maisters draw them often tymes into actes of great tyrannie towardes their bond men vsinge them more cruelly then their necessary and trauelling cattell yea in no other estimacion nor vse then as brute beastes For the which God by his prophete declares howe angrie he is and sending ruine spoyle to their townes he suffereth some of them to be murdered and others made slaues to straunge and barbarous nations The Jewes had commaundement to giue libertie to the bond men of their nation the vii yeare which was as a sabboth sanctified to god But because aboue their prescript limite thei retayned their poore bondmen in hard subiection and if they complayned redoubled the straynesse of their bondage eyther not suffered them to appeare in the court to demaund iustice or else corrupted the Iudges and so choak the way of their remedie the Lord partly for this transgression sent desolation vpon Juda and transmigration into Babylon Let vs nowe sée the office of a maister to his bonde seruauntes wherein we shall finde that by reason hée ought with much more lenitie to behaue him selfe towards those which are not to him but as temporall seruauntes First séeing their slaues are men as well as they they ought to loue them as their neighbours for all men are our neighbours and if he were a Pagan or ennemie should a man doe wrong to him whom he loueth would hée enioyne him to thinges vnrighteous hurtfull hard and too full of labour If euery one by the law of nature be bounde to doe to an other as hee would be done vnto him selfe would he in the state of such subiection be commaunded to things aboue his abilitie to execute Secondly if the bond men or slaues be Christians religion much more then the law of nature ought to draw vs to affection towardes them If they be young we ought to hold them in the reputacion of our brethren if they be auncient let vs giue them reuerence as to Fathers I meane touchinge loue for concerning the bond ciuill and seruile it is not cancelled by the law of the gospell why should wée then with so arrogant proud and angrie hart commaund such rigorously whom we ought to loue and cherish with Christian humanitie If we be al vnited by one IESVS Christe as are the members of one bodye vnder this Lord which is made our head should it bée possible that the maister who in this body is as the eye or hand and the bond seruaunt to him is as the foote or least toa of his foote to obey and serue him should commaund or enioyne to this bond man any thing which should not bée reasonable honest and profitable the same agréeinge with the commaundement of Saint Paule not to doe any displeasure damage or wrong to that low part being so conioyned to him by naturall harmonie no rather if it suffer necessitie grief or anguish the superior parte is bound to trauell for it and yéeld compassion to his sorrow The Maister not touched with this spirituall iudgement and lesse féeling of this inwarde sence touching his office to his seruaunt doth not rightly acknowledge him selfe to be a man but much lesse a true Christian and faithfull member of the mysticall body of this Lord The same being the cause why many Christian nations in the consideration of suche loue according to nature and grace will not vse that imperious authoritie in their house ouer any bond man But taking certayne infidelles prisoners in lawfull warres as soone as they become Christians they giue them libertie and receyue them into their houses with wages and hyers for their labours obseruinge the vertues of the auncient Nations who after long proofe of their bond mē in
the dutie of the seruant to his master as he is not only bound to feare and honoure him as his lord but loue him as his head as in déede he is according to God so it is chieflie his office to ioyne to his seruice an effectioned francke and readye will euen as the member should serue his naturall head and as the sonne with a good hart should do seruice to his father his seruice must not be for the eye only or for manners sake as the saying is but with the consent of the hart vsing his absence and presence with one loyaltie in seruice as if he should serue God and that with out hipocresie or wicked affection for that God seing into the meaning of the hart abhoreth all corrupt will malice hipocrisie and sutteltie so that if he serue with these vertues fidelitie diligence hartie zeale or true loue with humilitie or obedience with out resistance or countermaund with consideration that what seruice he doth for his master ought to be profitable agreable and honest he serueth God for so doeth God lay out the estat and rate of his seruice which he ought to accomplish according to the vocation whervnto he hath called him referring the end of all to Gods honoure by faith and hope to please him and to obtaine in the end his last and eternal reward Therefor being thus instructed as S Paule teacheth him hée néed not care to be saued remayning still a bondman for in such estate he may pertake with the grace of saluation aswell as his master for that God as was euen nowe sayd regardes more the vertue then the persone Besides he is made fre by Iesus Christ from the seruitude of sinn and sathan which only seruitude is to be feared of the Christian and not the other which often times helpes to saluation where licentious libertie giues occasion to many of perpetual sentence here some philosopher might saye further for the bondman who seruing still not hauing where with to redéeme his libertie for that he ought to do to the end to serue God with more fréedome of mind liues a martir taking and suffering patiently his seruile condicion and praysing his creator in all trauel when he dieth in Iesus Christ they will folowe him for eternall rest and perpetuall recompence in heauen And so he shall so much the more glorifie God for that bondestate by how much he knoweth that by the prouidence and goodnes of heauen he hath béene preserued in it from infinit sinnes which with many others he had committed in fleshly libertie and receiued damnacion where now he hath hope to be saued in this estate Thus his seruile condition is made happie which with worldly men was holden wretched desperate here also we haue to vnderstand that God doeth a great grace to such as of their natures are seruants that is borne to serue and hauing neither iudgment nor authoritie nor meane to get power knowledge yet acknowleging themselues do follow their humble vocation in honest seruice and dutie But if they take it against their naturall inclination being a secrett motion of God touching the vocation their vsurped ambiciō and ouerwéening leades them into manie offences being causing to their damnation Touching hireling or yeare seruants their condicion is all one for the time they serue and dayly laborers for the dayes and space of their couenant are no lesse bound to serue then the slaue condemned to perpetuall seruice during his life And being subiect to the same lawes of discipline with the bond seruants they are also bound to the same fidelitie and simplicitie of heart in working by this generall commaundement of nature authorised by the scripture thou shalt not do to an other that thou wouldest not haue done to thy selfe and by consequent thou shalt do to another as thou wouldest be done vnto and as thou wouldest doe for thy selfe louing an other as thy self and his goods as theine owne And as God hath cōmaunded the master to pay well his seruant and workman yea not to detaine the hier of the day laborer till the morning for it is the sweat of his bodie his life So seruants and workemen are enioyned by the same commaundement to trauell in simplicitie honestie and truth euen as they should trauell for them selues in their owne busines ¶ How men haue ben made noble and of their dutie towards their subiects or tenants Chapter viij WE haue discoursed vppon the authoritie of Magistrates touching their rule ouer common weales as Fathers Maisters and Lordes polletike hauing a lesson in the Scripture to entertaine their authoritie by true fatherly loue and care vnder the rule or Lordship of these may bee comprehended the regiment of gentlemen ouer their tenants hauing gotten their noblenes prorogatiues of honour iurisdiction in their landes by their vertues valiantnes and high enterprises euen as gouernours and Magistrates for the merit of their doctrine and knowledge haue worthely aspired to the regiment and gouernment of others Noble men and gentlemen are as speciall gouernours and Magistrates in their proper landes wherein they haue double office as both to gouerne by the lawe being perticuler iudges of their tenants and defend them by armes from the inuation of oppressors And as to gouernours and Magistrates belongeth vnder the Prince generall authoritie ouer all so these haue speciall iurisdiction vnder the same Prince for their perticuler gouernement And therefore are bound to gouerne their tenaunts not onely as masters vse their seruants but as fathers cherish their children with singuler loue and as the head with louing direction guides his members and being also as pastors and heards men ouer their peculiar people they are bound to no lesse affection care prouidence dutie then the shepheard to his flocke the head to his members and the Father to his deare children But if they fayle in their regiment or misleade their priuate charge as we haue shewed these for the vices of their generall gouernement to deserue a horrible sentence of God without grace fo gentlemen abusing their perticuler estate stand in hazerd of a terrible iudgement séeing as the mightie saith the wise man shall suffer cruell torments so stand they accomptable afore God for euery their perticular tenaunt touching ciuill gouernement and defence of them as the curate must answere for euery soule within his parishe And so the temporall Lord for temporall pollecie hath speciall gouernement ouer his landes so to guide his tenants as their conuersation be honest farre from quarrelles discordes do no mutuall wrong one to another nor iniurie to straungers to kéepe them from sutes or at least to accord their diffrences and cut of waye to processes and giuing no scope to controuersies to kéepe thē all in modestie and office and suffer no idlenes nor vagabondrie Lastly let him prosecute the obseruation of Gods commaundements and establish and follow the instructions and doctrine which the Curat or spiritual pastor
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