soule which without such medicine standes in danger of eternal death his vlcere is so perilous that if there bée not applied to him a sharpe correction and that to pearse euen to the Boanes for the purging of all putrefaction of his manners it wil remayne incurable Is it then a good zeale in the Ciuill Father to leaue to perdicion his poore perplexed Childe whose cure can not come but by these remedies so that by howe muche it is most certaine according to Dauid and the booke of wisedome that there can not bée founde a medicine more wholsome and effectual to purge the sinnes of the soule then the Doctrine of God by so much is it a dutye necessary and commendable in the Magistrate to vse compulsion by paines and punishment for the hearing of Gods woorde the same being declared to vs in the meaning of the Parrable whiche Iesus Christe put foorthe of the Father of a housholde who commaundes his Seruauntes to goo foorth and constraine to come to the Banket generall whiche hée had made readye all suche as they founde in the Stréetes in the Wayes Hedges and in the Bushes What other thing is this Banket but a preparation of all spiritual meates contained in the Scripture and set vppon the Table which is propounded by familiar explication in the Churche for the norriture of our Soules with al inward delites wherein as the ministers of this great Father of housholde bée his Apostles and Disciples whiche are the Bishopps and Curates to teache and instruct the people and sommon them as it were by theyr Sermons to receiue the Graces whiche are presented to them by Iesus Christ so it appertaines also to the Ciuill Magistrate to constraine the negligent and idle people by the Stréetes and others lurking in Hedges and Bushes or hid in Tauernes or Tabling houses sporting in dissolute Gluttonye whilest this Heauenlye Banket is made readye in the Churche where is concorse of good men to refreshe them selues with it this pollicy bringes foorth these thrée speciall benefites The first is the healthfull instruction of the Soule by the hearing of the word of God which can not bée preached in any place without some fruite according to the similitude of the Raine which falles not in vaine vpon the Earth No more sayeth God shal my word returne to mée againe without profiting of some For such as are foreordained to the eternall life by hearing the woorde are in the ende conuerted how lewde and wicked so euer they bée For this cause it is called the worde of health and euerlasting life as being the instrumental cause or meane by the which God hath ordained that wée shal be instructed in Faith conuerted to him and bée saued and knowing by it his will wée are sturred vp to embrase and accomplishe it The second is that there is no man what vice iniquity so euer he hath professed in his life who although in respect of his reprobat obstinacy wil not be cōuerted altogether yet either by force of this word or for feare of the iudgements of God or for shame of men séeing others reformed of theyr faultes will not at least withdrawe him selfe from the multitude of sinnes as dyd Herode who albeit was so reprobate as the Scripture witnesseth yet by the exhortacion of Saint Iohn and the Doctrine which hée preached hée both did much good and was corrected of many vices euen in like maner the infamies and dissolutions daylye committed but chiefelye on the Holye dayes may by litle and litle bée brought to reformation and ceasse in the ende altogeather eyther by the one or other profite of hearing the woord of God. The thirde fruite depending of the two others with equall and necessarye coniunction is the vnitie of all sortes of people assembled at the Sermon instructed by one selfe teacher in Faith the Lawe Religion in one Doctrine iudgement and one consent of wil and opinion Enemyes shal be reconciled by this woorde whiche propoundes nothing but charitie Loue and vnitie The aduersaryes of the Faith and Schismatikes shal be made one with the Catholikes by the continuaunce of hearing this Doctrine which reprooueth schismes abhorreth Heresies and condemnes them to perpetuall curse So that all people assembled togeather euery Holydaye specially to heare Gods worde in the Sermon can not but bée nourished entertayned and preserued by this continuall conuersation in Preaching places and by this vnion of Doctrine in true Loue and mutuall Charitye to the rooting vp of all inimities and grudges ¶ The wyse worldelinges nowe a daies would not willinglye haue Sermons as also certaine Pastours desire nothing lesse then to preache laying the blame of the miserye of this time vppon sermons but such people are ouerthrowen by the worde of God and by this reason that to all sortes of people Preaching is necessary The .6 Chap. THere be many men too deepelie drowned in worldly wisedome who resist my counsel affirming that it is inough to the simple and popular sort to vnderstande the Paternoster the Creede and the commandements and yet oftentimes they make no mencion of the commaundements of God séeing that few learne them and fewer obserue and accomplishe them They say that since Sermons were so ryfe in the world and that men were so familiar with the Gospell and the Bible there hath béene nothing but varyetye of Heresie Suche people are angrye belike for that eyther they knowe nothing and yet ought to bée wise touching the wel directing of their estate or else bée fleshelye wise whose propertye is to desyre no Sermons because they woulde geue nothing to the Preacher but by force and lesse to the Poore but for shame their custome is alwayes to take and returne nothing but for their owne norriture yea there bée some of them so enuious of the aduauncement of theyr knowledge of God in the world that they gréeue that the people shoulde come to vnderstande any thing touching the matter of theyr saluation But it is with them as hapned to Balaam whose Asse reprooued him of his ignoraunce and faulte which ought gently to haue guided her and when he neither could or would doo it God made her teache him and gaue her power to speake against her nature correcting and reprouing her Pastor of whome shée should haue béene well taught and instructed Such people me thinke haue no reason to laye the euent of heresie to Sermons and much lesse to the declaration of the holye Scriptures yea it is a spice of blasphemie to thinke it onely because that that worde of God hath power to illuminate the poore darke and and ignoraunt spirites and geues intelligence of God and of saluation to the litle and simple ones to whom coulde not be geuen suche wholesome and necessarie knowledge but by this holy and heauenlye doctrine by the which all vice is eschewed and purged as a disease by the medicine all error eschewed and corrected as the light hath power
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
in which I am bolde to repose much for the protection of this my small labour and therwithall according to my long profession I humbly dedicate my selfe and seruice to your Honour on whom J doubt not but God will suffer still to attend that good Aungell which hee appointed to bee the guide of Tobias and to accomplishe all his vertuouse and iust desires At my chamber in the Blacke Friers this xvj of May. 1574. Your Honours in assured and faythfull seruice Geffray Fenton ¶ A Table of the particular Chapters thorow the whole treatise The first Booke WHat is first requisit in the well gouerning of a common weale how Ciuill pollecie ought to be conformable to the celestiall gouernement what good commeth of good pollecie what maner of gouernors and iudges ought to be chosen to direct publike estates Chap. 1. fol. 1. ¶ What gouernours God hath chosen and how he hath declared them by miracles they ought all to be instructed at the entrey of the tabernacle why the great benefite comming of good Iudges and why god doth ordeine some wicked Chap. 2. fol. 6. ¶ Gouernours chosen according to GOD make present profe of their election to the profit of the common weale Let them know how to commaund and subiects how to obey the better to make their common weale florish as inferior members obey the more worthy Magistrates ought to be as Fathers the lawe must be inuiolable but specially one true amitie betwene the gouernour and the subiect Chap. 3. fol. 11. ¶ There be two principalities or pollecies which ought to be knit together in vnitie of frendship as the soule and the bodie without difference they ought to aide one another with perpetuall succours Chap. 4. fol. 16 ¶ The faultes of the Clergie ought to bee corrected gouernours ought aboue al things to prouide good Preachers that the rude and plaine sort may be taught in familiar doctrine All sortes ought to be constrained to be at the sermon such constraint is authorised by the scripture is both profitable to the coÌ„mon weale and wholesome to such as are constrained Chap. 5. fol. 20. ¶ The wise worldlings now a dayes would not willingly haue sermoÌ„s as also certain pastors desire nothing lesse theÌ„ to preach laying the blame of the miserie of this time vppon Sermons Chap. 6. fol. 25 ¶ A refutation of such as hold that people are not bound to heare so many sermons wherefore are the Pastors if they feede not the flocke with the foode of the Scriptures Chap. 7. fol. 30 ¶ In how much good Phisitions are necessary to coÌ„mon weales by so much such as be euill are hurtfull and daungerous who ought to be chosen Phisitions in a towne Chap. 8. fol. 35 ¶ Abuses hapning in the world by the supposed name of Phisitions Apothicaries and Chirurgions Chap. 9. fol. 42 ¶ God hath erected Phisicke and willeth that the Phisition bee honored Chap. 10. fol. 48 The second Booke JVdges and gouernours haue of God many seuere commaundements in the Scripture to exhibit iustice by rightfull lawes Chapter 1. fol. 52 ¶ Iudges are warned not to be credulous nor to iudge by reports to take heede of affections and not to iudge by perticular opinion c. Chap. 2. 62 ¶ In humane things Magistrates ought to followe the lawe naturall and in causes diuine the doctrine of faith and the loue of god c. Chap. 3. fol. 68. ¶ Men may vse the morall lawes of the old testament but not the ceremoniall and iudiciall applied to the times and maners of the Iewes which Iesus Christ also S Paul doth confirme these were natural therfore ought to be eternall c Cha. 4. fol. 72 ¶ The law naturall grounded vppon reason was two thousand yeres in vse without other ordenances sauing the Sabaoth and Circumcision c. Chap. 5. fol. 78 ¶ Gouernours ought to punish by death such as God condemnes to eternall and temporall death c. Chap. 6. fol. 83 ¶ Sinnes coÌ„mitted against the second Table are worthy of death euen so deserue they eternall damnation c. Chap. 7. fol. 89 ¶ Diuerse punishments of whoredome according to the diuersitie of kyndes of the same sinne Chap. 8. fol 94 ¶ Continuance of the punishment of this sinne according to his other kindes Chap. 9. fol. 98 ¶ Theft was not punished in the law but by restitution of double treble and foure fold but now for iust causes it is punnished by death theft by necessitie in some sort excusable Chap. 10 fol. 102 ¶ There is a double lust or vrlawfull couetousnes forbidden vs c. Chap. 11. fol. 108 The third Booke ENumeration of sinnes wherof men make no conscience and are oftentimes in the condition of greeuous sinnes their qualitie and grauetie do vary c. Chap. 1. fol. 115 ¶ Flattery is declared very hurtful to commoÌ„ weales families it makes young people rise into great pride c. Chap. 2. fol. 119 ¶ Let none glorifie himselfe but in his pouertie necessitie and affliction c. Chap. 3. fol. 123 ¶ Scoffers men of pleasant conceit pretending none other end but to encrease pleasure are rebukeable but more if their testing torne to the reproch of any so do they offend god Chap. 4. fo 129 ¶ Plaies which of themselues beare no vice are not disalowable in respect of their ends and lawfull causes vnlawfull games at Dice are causes of much euill Chap. 5. fol. 133 ¶ Daunces with their wanton songs at this day are vaine and vnchast Chap. 6. fol. 137 ¶ Minstrels are vnworthy of the state and fellowship of townes men as also puppet players c. Chap. 7 fol. 141. ¶ Idlenes is a vice most common bringing with it most other offences yet no conscience made of it Chap. 8 fol 147 ¶ The ritch sort haue more to trauell then the poore and in what such as labour in mind trauell more then the painfull laborer Chap. 9. fol. 152 ¶ Gouernours ought not to suffer any idle men in their common weales c Chap. 10. fol 156 ¶ In all creatures is seene a perpetual labour whetâ—â—â— in heaueÌ„ in earth or in the sea c. Chap. 11. fol 161 ¶ There be diuers sortes of idle men some worke certain howers c. Chap 12. 1â—5 ¶ Loyâ—e eâ—s accustomed to begge wil be applied to no other trade c. Chap. 13. fol. 169 The fourth Booke THe simple impotent and true needie poore we ought to hold in singular and deare care Chap. 1. fol. 172 ¶ Many haue giuen all that they haue to the poore to follow Iesus Christ in hope to be happie c. Chap. 2. fol. 176 ¶ Compassion ought chiefly to be showed to poore maydes for the infirmitie of the kind c. Chap. 3. fol. 180 ¶ Hospitalitie and almes in all times haue ben in singular estimation c. Chap 4. fol. 183 ¶ We must not feare that by giuing Almes wee shal be poore for God c Chap. 5. fo
deuill and to cal him into testimony of any thing ¶ Gouernors ought to punishe by death such as God condemnes to eternall and temporall death and vvhome the Gospell detesteth and pronounceth vvorthy of eternall fire So that all sinnes committed against the ten commaundements ought to be so punished so that they vvere committed directlye and by a deliberate vvill but aboue all such deserue greeuous punishment as are done contrarye to the three preceptes of the fyrst table The .6 Chapter THE Christian Magistrate conforming him selfe thus to the lawe of God maye punishe crimes de lesa maiestate diuina Atheismes idolatries blasphemies Inuocation to deuilles sorceries incantacions charmes and al sortes of magicke damnable supersticions with other faultes against the first commaundement which is to know feare worship loue and serue God in spirite in trueth and obedience These crimes haue béene condemned to death by God for the whiche there neuer could bee any grace obtained in his lawe The magistrate shall not suffer to sweare by the name of God in vaine nor geue libertye to any light othes no though they bring no offence to conscience but onelye to sweare in iudgement in iustice and in trueth Hée shal not winke at any rashe othe made by any creature what so euer and muche lesse suffer in impunitye periuries renouncementes and execrations as to betake them selues to the deuill or other othes coniured in the name of the wicked fende which muche lesse that it is not a sinne most detestable but also it carieth euen a naturall kinde of Idolatrie hée ought not to suffer this common abuse to speake of God and holye thinges without reuerence and muche lesse to abuse the sacred scripture with scoffes other sence then the holy Ghost vnderstoode it as is done now a dayes in Pasquilles and which worse is in Charmes diuinations and sorceries as by the mistery of turning of a keye and pronouncing certaine holye names to finde a thing that is lost and by writing scrowes to cure an Ague Hée ought not to suffer prophanation of the Sabboth whiche is the Sundaye a daye appointed to rest in the Lorde and dispose in meditacion and exercise of deuoute labours yea let him see it sanctifyed with good and holye workes as by prayers hearing Sermons and lessons with doing actes of mercye not suffering games or dissolucions gluttonies dronkennes nor other actes whereby the holye daies maye be polluted Let him lastlye defende prophanation of the holy sacramentes temples with the holye relikes of holye men which in their liues they presented in immulation to God for the faith of Iesus Christ It is most certaine that the transgression of these three commaundementes of the first table was in all seasons punished with stoning to death Whereunto the good gouernours of the auncient common weales of Israell would neuer graunt grace In the first churche when any were receyued into penaunce the church ministred so straite paine and for so long time that there was none to whome the grauetye of the punishment gaue not great horrour euen to haue the thought to transgresse And I wishe in God that at the least those Crimes were punished with no lesse rigour then certaine naturall faultes committed against Kinges Princes and Lordes of the worlde hée that committes treason against the King knoweth his torment to be dismembred with fowre horses Who liues in court and entertayned by the wages of the King and should misknowe or derogate his Maiestie falsefye his Sygnet speake of the King as of a vile person without due honour woulde geue no obedience to his Lawes shoulde defile his Pallace with actes of villanye shoulde offer wrong to the reputacion of the Princes Gentlemen of his trayne or lastly should offende in any sort of contempte touching the greatnes and dignitye of the King would it not iustlye sturre vp the officers and good seruauntes of the King and laying handes of the offendour to commit him by good reason to the tormentes of the whéele or punishe vpon a Gibbet this arrogant contemnor of the sacred maiestie of the King. Oh howe many more vile actes doo our eyes beholde in all partes of the world committed against the sacred maiestie of our GOD afore whome his Aungels are restrained to so great reuerence that they dare not beholde him and for his wonderfull brightnes haue no power to settle their sight vppon him But where is the care of our magistrates who possessing the chiefest place in the house of God haue theyr reuenues to maintaine his honour with power to plant a reuerence and vniuersall obedience Saint Paul and Barnabe in a holye indignation and Spiritual anger which wée call zeale to God rent in peeces theyr Gownes for one onelye contempt which men would haue offered to the liuing God in theyr presence But howe many millions of blasphemies epicurities and impieties are offered afore our eyes and eares euerye daye and yet what officer of God entereth into the rebuke of them The Chaldees and Egyptians with theyr Iuglinges and artificiall masking of the sence are welcome into Courtes yea they which in times paste were burned quicke at Rome Deuinors Charmers and Sorcerers are in credite falsefiers of the sacred seale of the holye Ghost who are the false Prophetes are called great Doctours of the trueth Inuocatours of the Deuill denyers of GOD prophanours and contemnours of all holye thinges much lesse that they are delt with all iudiciallye but of the contrarye they haue honour countenaunce and rewarde of many Deuoute swearers or more properlye Anatomistes of the blessed Bodye and blood of Iesus Christ by the whiche they are redeemed get them selues the reputacion of greate Gentlemen by theyr cursed swearing and renounsing of God. Whereof thoughe the practise bée generall yet what Iudge takes suche impietye into punishment yea who is displeased with them And yet in the Iewes whose handes persecuted Christe with paynes of the Crosse was not founde perhappes so wicked an acte against the Lorde whose Garmentes they neuer durste teare in peeces and muche lesse dismember his bodye whiche these swearing Crucifiers forbeare not to committe to a thousande morselles Let then the administours of common Weales if they will haue theyr estates to prosper and procure felicitye to that poore multitude ouer the which they gouerne with the correction of suche vices haue Gods honour in deare regarde whiche they they doo in ful office when they cause these thrée first commaundements to bée straitelye obserued imparting no grace to transgressions wherein let them folowe the auncient gouernours of Israel and speciallye Moyses in whome for one only offence against one of these sayd three commaundementes was expressed suche passion of feruent zeale that they had no rule ouer their patience till they had done seuere iustice as standing in most assured resolucion that some cloude of misery hong ouer their heads whiche woulde burst out into a storme to the whole multitude if the offence were not
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
direct commaūd gouerne lead all wherein as may be feared the effect of that ill signe and common prouerbe when the henne crowes afore the cocke and the cart put before the horse so it can not but bring malediction to the whole house for want that the wife is not well instructed and gouerned by hir husband I say not but the wise woman may and ought to commaund in the house and as Aristotle sayth haue the passage and superintendence of the houshold busines as to the husband belonges the care of outward things of greater grauetie and importance and where he can not attend the priuate affaires of the house as vnworthy of him shée maye take vppon hir to bée the faythfull storer and kéeper of the houshold reuenue fulfilling the prouerbe in Salomon That a wise wyfe buildes and edifieth the house where the fond woman with her handes subuertes it onely it is necessarie to the good man the better to drawe his wife to diligence to call her oftentymes to reckoninge for the reuenues and benefites of the house to the ende shee abuse him not seeing there be some that are hoarders or giuen to laye vp eyther for them selues fearing to become widdow or by stealth to amend the porcion of some one of their daughters more deare then the rest sometymes to gratifie a friend of secret reserue which of all others shall be least made knowne to the good man Wise husbandes ought some tymes to support in their wyues without present correction some light and easie infirmities as we sée the Phisiciō giues suffrance sometimes to a small feuer in a sick man to auoyde a greater disease determining with tyme to applie conuenient cure Tobie and Job endured with pacience the reproches of their wyues without beatinge them but with gentle declaration they corrected them and had them afterwardes very obedient yet I wishe no husband in this case to be so much a Philosopher in patience as was Socrates to his wife Xantippa who reuersing the table vpon her husband and other Philosophers disputing longer then she looked for he sayed only to the assistantes who hath hennes flying vppon the table though they turne downe the dishes and breake glasses yet the owner will not kill them for that they be profitable to laye egges euen so my wife bringes me forth children An other tyme when his wife had wearied him with great outrage violence of wordes and after whelmed a bason of vrine vpon his heade hée gaue her no worse recompence then that hee alwayes thought that after thonder rayne would fall wherein albeit his patience is more praise worthie in him then put in practise by the successors of these daies yit séeing a wife is giuen in discipline and correction to her husband and that she is neyther meare sauage nor desperate intractable which though she were yet men make tame both Lions and Tygers it were good first to vse doctrine aswell by him selfe as others hir parentes and nearest kinred and bringing her to the conference of sermons to leaue vnproued no gentle easie or friendly meane that may further her conuersion but if there be no limite to her frowardnesse then with the councell of S. Iohn Chrysostome let him minister suche discipline as may make her a good and obedient disciple for to refuse her or bring in separacion there is no sufferance by law nor conscience there is but onely adulterie which hath power ouer the deuorse yet that hath no force but where is no hope of reformatiō or for heresie which is a spirituall adulterie in which the lawe forbiddes all rigor for that if there be no breach of chastetie and that she hath desire to liue in dutie and obedience ciuill with her husband hée ought not rashly to refuse hir and if he doe yet hée standes restrained from remarying séeing mariage faith and sacrament of cōstancie are immutable In sicknes there is required in them both a mutuall care as if they were but one flesh as in all other accidentes yea if one of them should fall into leprosie there is no excuse to the other séeing faith is giuen betwéene them wherein if there were but that faith betwéene such as by extremitie of age haue no hope of liguage yet it draweth sufficient cause of mutuall succours and faithfull ayde and comfort euen vntill death whereof if eyther of them be reduced to widdow age there is one lawe general and equall to them both not to diminish the loue which they bare one to an other as in déed which of them dyeth lesseneth nothing the loue but rather encreaseth it in heauen towardes the other remayning here in life so that touchinge the reuerence of his funerall the remembrances leaft to hir by him that is dead here I speake of the woman meaning no lesse to the man as to cherish his poore parentes and friends whom he loued with any other charge committed to her faithfull and honest loue she is bound to execute them with no lesse obedience then if hee yet liued if he left her children shée is enioyned to double care as both for father mother if they haue smal age she is bound to leade them in good instruction exāple hauing rypenesse of yeres her office is to pushe them forwarde according to their faculties to the vocation whereunto their late father had prepared them if shée be a young woman S. Paule will not restrayne hir to perpetuall continency but councelleth hir onely to remayne in the estate of widowhead which for the liberall seruice of God is most acceptable and after virginitie an estate of most high perfection but if shée resolue to marie agayn let hir ioyne to her affection this ciuill consideration that firste her children be brought vp and aduaunced according to the example of the most brutish and sauage beastes on the earth who will neuer enter into the action of new procreation afore they haue nourished and giuen abilitie to their yong ones No the birdes wil not eftsoones couple with new makes afore their young ones haue winges to flie for their owne reliefe and sauetie let them not obserue the infidelitie of certaine right Pagan stepmothers who being eftsoones maried much lesse that they are beneficial to their first children but of the contrarie they refuse to take knowledge of them which happeneth moste in such as haue issue by their second husband who raking all from the house of their first husband to enriche the second issue leaue some tyme the poore children sent by God as a singular blessing and first fruites of worldly felicities naked and perplexed with many iniuries resembling in those vnnaturall moodes the shée mastyf who will not once looke vpon her first dogge but snatch and byte him after shée haue accōpanied with a second Widowes as I haue saide haue but one principall cause to marie againe which is if they bée younge and haue no children or if they haue which is a
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
well the care dutie of their office and that by the direction of the Gouernours to whom belonges the first example of behauior as a head and the principall member of a body naturall do first their proper and generall offices for the better regimēt of euery common and particular part of the said bodye A body pollitike vnder these obseruations can not erre nor much faile to liue togither in happie conuersation and consent to peace concord amitie and euery other good conuersation And as we see the naturall bodye of man compleate with his due organes and instruments disposed and sound to doe his perfect actions thoroughe all his partes not suffering any faulte or negligence in any one to whom belonges office or function So they doe all agrée and consent albeit by trauels and operations vnlike or differing as is difference amongest the members yet conspiring and tending all to vnitie vnder the will and iudgement of the head euery one employeth his force to doe that belonges to his natural facultie wherein if there be any that fayleth in his proper action his infirmitie is immediatly discerned eyther that he is sicke or other waies restrained by dolour and grief that he can not performe his office as when the eye refuseth to ayde the body and euery outwarde part with his visible facultie it is seene that he is troubled with some corrupt humor falling out of the braine or being vexed with some other accident he cānot serue his body for the which as he remaines in sorrowe and grief so euery member in particular and all togyther in common do ioyne to his succours Firste the braine beginnes to debate and iudge what the disease is and how to prouide the remedie commaundes the toung to declare the grief and demaund meanes to cure it the eare heareth the foote trauelleth the hand is diligent to applie the medcine wherein all the rest haue common interest and that with generall care compassion and busie trauell as if the passion were proper to euery of them euen so and by this resemblance we sée thys body pollitike to be then in his best estate when it suffereth none of any condicion or calling what soeuer to liue voyd of function and trauell according to his dutie where if there be any eyther by superfluitie of euill humor or by nature corrupt or of discipline peruersed which leaueth his function he is not onely vnprofitable to him selfe and others but also a trouble to the reste of the partes but specially to the moste neare and noble partes which are his neighbours parentes and néerest familiars euen so in a body pollitike the greatest in office or credit ought to aduertise the magistrate which is the head to the ende to consider howe the infirmitie may be holpen to whom all the reste of the partes are bound to be assistant for the cure of the parte infected which least it growe to encrease of euill they ought to purge by some sharp discipline And that dooing no good in his simple application they are bound to redouble it to the vttermost wherein if it proue incurable let thē applie the searing yron and as an extréeme remedie cut it of to kéepe the other partes from corruption and the whole body sound And this albeit can not be done without extréeme sorrow to our whole common weale but specially to the next parentes neighbours and familiars yet being driuen thereunto for the health and sauetie of the whole the necessitie makes the cōstraint neyther hatefull nor intollerable The magistrat only as being the head of this body hath the iudgement and execution of this busines as he onely hath the eye to sée the eare to heare and the imagination and iudgement to determine to the sauetie of him that fayleth in his dutie and to the benefit and profit of the whole body pollitike wherein is not to be forgottē that naturally the head of man findes out spéedely the griefe or disease of the member to giue succours to it the same being an aduertisement that the chief ruler or head of a common weale ought also to know the euill that is happened in any place of his gouernement whereunto he is bounde with his eyes his eares his vnderstanding and all his other sensible synowes I meane officers inferiour to whom belonges the information of euery thing to the end reasonable remedie may be applied But this were a great euill if the head should become diseased by vices and peruersed affections for being so he would make to languish all his poore body and leade the members into disorder yea worse would happen if any grosse or corrupt humour hindered or stopped the naturall conduites by the which the liuely spirites procéeding from the braine could not pearce and passe thorough all the partes of the body whereby it might fall by apoplexie as dead without spéeche without mouing of breath and séeme to haue no sence In this we signifie that if the law which is as the soule of the body ciuill be in the head of the magistrat restrayned or hindred by corruption or aboundance of humores infected as couetousenesse hate feare loue and false opinion touching religion to performe her frée functions through all the saied body pollitike in motions and senses which are gouernements by wyse prouidence equitie and iustice The poore common weale can not but fall quickly to the ground euen as a house hath no meane to stand when his proppes are taken from vnder him This we reade happened in the time of Sedechias king of Jsraell when the great Sacrificator Phassur and all his vnder sacrificators and Prophetes except Jeremie EZechiell Daniel and a few others togither with their king and his officers were occupied in actes of couetousnes rapines iniustice and pagan superstitions and forhearing the exercise of the law of God all those as they were the first that declined to sinne so they were the firste that were committed to spoile captiuitie and murther and afterwardes the rest of the whole body slaughtered with al that miserable common weale defaced whiche afore stood in florishing prosperitie so long as hir heades performed their office and iustly exercised the lawe And where the soule of the common weale which is the law were not but by certayne smal humors corrupte with certaine vices hindred to do hir action whereby one only member should be distressed all the body could not but be in payne and not able fréely to doo his general office So the default of execution of iustice in one particular man is the error of the magistrate and the cause by the which the whole cōmon weale is put to trouble Therefore O you Magistrates in whose handes standes the direction of the soule and body of this Christian common weale and also of whom depend the successe rest and happynes of the same by your graue gouernement as of the contrary if there bée default in you what wretchednes and miserie it suffereth is attributed to you