Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	end_n	world_n	4,493	5	4.5735	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14293	The golden-groue moralized in three bookes: a worke very necessary for all such, as would know how to gouerne themselues, their houses, or their countrey. Made by W. Vaughan, Master of Artes, and student in the ciuill law,	Vaughan, William, 1577-1641.	1600 (1600)	STC 24610; ESTC S111527	151,476	422

one of the elements doth not interpose his vertue albeit one of theÌ„ is alwayes predominant ouer the rest And most certaine it is that Man is a creature made of God after his owne Image well disposed by nature composed of bodie and soule In this sort man had his beginning and being of the great and eternall builder of the world of whom likewise hee was created so noble for three reasons The first that by this meanes man knowing howe God hath placed him aboue all other liuing creatures he might be induced dayly to loue and honour him as is meete And therefore did the Lord place the eies in mans bodie to behold his wonderfull workes And for this cause also did he fasten eares to mans head that hee shoulde vnderstand and keep his commandements The second to the ende that acknowledging the noble place race from whence he came hee might feare to staine his name and fame with dishonest vnlawfull deeds The third that hee not being ignorant of his owne excellencie shoulde extoll himselfe in God and in him through him he should iudge himselfe worthy of heauenly felicitie What should I rippe vp the good discipline of liuing the lawes customs arts and sciences by man inueÌ„ted to furnish life with the three sorts of good namely honest pleasant and profitable According to which there be also three sortes of companies one for honestie as the learned and vertuous another for pleasure as yong folks and maried men a third for profite as Marchants Wherefore by good reason man holdeth the soueraigntie and chiefest roome in this world Of the soule Chap. 5. THe infusion of the soule into the bodie by God the Creator is a most admirable thing seeing that the soule which is inuisible is coÌ„prehended within the body being palpable that which is light and of celestiall fire within that which is earthy cold corruptible that which is free within that which is base bound This alone is the instrument that can bring vs to the vnderstanding of God and our selues This is speculatiue and actiue at one and the same instant This is she that for her beautie hath the foure cardinal vertues for her actions reason iudgement will and memorie Briefly this is she about whom the wisest of the world haue occupied their curious and fine wits Pythagoras affirmed that the soul was a nuÌ„ber moouing it self Plato said that the soule was a portioÌ„ taken froÌ„ the substance of celestial fire The prince of the Peripatetickes writeth that the soule is the motioÌ„ or act of a natural body that may haue life Our Diuines define the soule after this maner The soule of man is a spirit that giueth life and light to the bodie wherevnto it is knit and which is capable of the knowledge of God to loue him as being fit to be vnited vnto him through loue to euerlasting happinesse That a man hath but one soule Chap. 6. EVen as in euery bodie there is but one essentiall kind of nature whereby it proceedeth to be that which it is so in euery liuing creatures bodie there is but one soule by the which it liueth In the scripture we neuerread that one maÌ„ had mo soules theÌ„ one Adam being created by God was a liuing soule All the soules that came with Iacob into Egipt and out of his loines beside his sonnes wiues were in all threescore and six soules that is threescore and sixe persons Also the sonnes of Ioseph which were borne him in Egipt were two soules Steuen being stoned by the Iewes called on God and said Lord Iesu receiue my spirit Saint Paul raising Eutichuâ— from death sayde his life is in him Our sauiour Christ likewise complained vnto his Disciples saying My soule is verie heauie euen vnto the death Hereby we may note that one man hath but one soule How greatly therefore are those Philosophers deceyued who affirme that one man hath three distinct soules to wit reasonable sensitiue and vegetatiue wherof these two last are in a bruit beast as well as in a man and the vegetatiue in plants in beastes and in man This opinion of pluralitie of soules seemed so damnable vnto the ancient fathers that Augustine Damascenus and the fourth Councell of Constantinople proclaimed them to be excommunicated which would hold one man to haue many soules Briefly to leaue this errour it falleth out with the soule as it doth with figures for euen as the trigon is in the tetragon and this tetragon in the pentagon so likewise the vegetatiue power is in the sensitiue and this sensitiue is in the reasonable soule Obiection We see yong infants hauing vegetatiue and sensitiue soules and not possessing the reasonable soule before they come to yeares of discretion Moreouer it is well knowne that a man liueth first the life of plants then of beasts and last of all of man therefore a man hath three soules distinct aswell by succession of time as in essence and formall property Answere I grant that the faculties of mans soule are by their operations successiuelie knowne as the vegetatiue power is knowne more plainly in the beginning then the sensitiue last of al the reasonable soule But froÌ„ thence to conclude that infants haue no reasonable soule I deeme it meere madnesse For the whole soule is infused within them in the beginning but by the sacred power of God it is not made as then manifest vntill they attaine to elder yeres Touching your proofe that a man liueth the life of plants then the life of beasts and last of a reasonable man I answere that it is meant of the vitall powers and not of the soule and so I yeeld that a man at first exerciseth the powers vegetatiue and sensitiue and then he hath the benefite of the reasonable soule Of the immortaltiie of the soule chap. 7. ATheists and the hoggish sect of the Epicures who would faine stay in their bodily senses as beasts do deride the holy scriptures saying that it is not known what becomes of their soules af-the deth of their bodies or to what coast they trauell by reason that none returned at any time backe from thence to certifie them This is their childish reason Which truly in my iudgemeÌ„t spruÌ„g vp of their negligence in not ferreting out the end of the soule For to what end els was the soule created but that knowing God her Creator and worshipping him for that great benefite shee might stand in awe and loue of him and at length attaine to euerlasting life which is appointed for her end Al other liuing creatures God made for mans vse but man he created to the end that the light of his wisdome might shine in him and that hee might participate with him his goodnesse Admit therefore that mans soule were corruptible what difference then I pray thee would there bee betweene a man and a bruite beast nay then consequently it must follow that man was

example I pray God may sink into y e harts of our swaggering Caualeers who at ech other word vse to lash out most detestable othes Now to coÌ„clude this chapter whosoeuer prouoketh any maÌ„ to sweare a grieuous oth and knoweth that he sweareth falsly is worse then a murtherer because that a murtherer killeth but the body wheras he killeth the soule yea which is more hee killeth two soules namely his whom he prouoked to sweare his owne soule Obiection It is good to haue the name of God in our mouths therfore it is lawful to swear Answere Swearing is tvvofold Godly when we be called by the officers of necessitie to depose the truth in any doubtful or litigious matter or else in a priuate case betweene partie and partie to ende strife and debate and this is tolerable when all other lawful proofes are knowne to bee wanting Vngodly when we sweare vpon euerie light occasion and in our daily talke and this is reproued Of periurie or forswearing Chap. 19. AN othe hath three associats to witte truth iudgement and iustice wherof if any be found lacking it is no longer to be termed an oth but rather periury which vndoutedly is a most abominable sinne for thereby wee haue no respect either vnto his presence who is euerie where or reuerence vnto his coÌ„mandemeÌ„t which expresly insinuateth that * we take not his name in vain for he will not hold him guiltlesse that taketh his name in vaine and so trecherously abuseth his sacred maiestie The heathen themselues detested this vice and thereupon Homer reprehended the Troians for their periure The Egyptians punished periurers by death Yea many holde it for a maxime that othes are to bee obserued sacredly towardes our foes and that not without good reason seeing periurie by the will of God is destruction and by mans owne confession infamie which is likewise soundly confirmed by our ciuill Lawyers Sundrie examples I might alleadge to this purpose but for breuitie sake I wil at this time content my selfe with one onely In the yeere of our Lord 1576. Anne Aueries widow forswearing her selfe for a little money that shoulde haue beene payde for sixe pounde of tow at a shop in Woodstreete of London fell immediatly downe speechlesse casting vp at her mouth the same matter which by course of nature shoulde haue beene auoyded downewards till she died Thus did God reward periurie In conclusion Hee that forsweareth himselfe is subiect vnto two persons first vnto the Iudge whom hee deceiueth by his lying and then vnto the innocent party whom he endangereth by his periury Those which would know more of this vice I referre to the reading of my Commentaries where I haue alreadie sifted it Of Cursers and Blasphemers Chap. 20. WHosoeuer curseth his God shal beare the paine of his owne sinne and the blasphemer of the Lordes name shall die the death The whole congregatioÌ„ of the people shal stone him whether he be a citizen or a stranger This bitter coÌ„minatioÌ„ the Lord raineth down vpon such as curse and blaspheme Who then will presume to contradict and dispute against it If a subiect blaspheme or speake euill of his prince presently hee is had by the back and condemned to die What then shall be done with him that banneth and teareth in peeces the name of God who is the King of Kings Is hee not worthy of greater punishmeÌ„t namely to suffer both in body and soule Michael the Archangell durst not curse the diuel albeit he was worthy of al the curses in the world how therfore is it lawful for vs to curse The Turkes at this day dare not transgresse herein for feare of Gods punishmeÌ„t Many of y e papists accouÌ„t it an intolerable sin to blaspheme O what a condemnatioÌ„ wil this be vnto vs I feare me that many of them hauing as it were but a glimpse of the Gospel of Christ will goe before vs Protestants into the euerlasting Paradise We know in our consciences that cursers and blasphemers are hainous offenders in the sight of God Howbe it neuerthelesse we liue carelesse and obstinate as beeing either dazeled like vnto owles at the eminent light of the Gospel or else bewitched and charmed by the empoysoned guiles of this world and the Prince of this world Our vsuall speeches in our anger are these The Diuell take him Vengeance light vpon him A poxe on thee A plague on thee Al which horrible curses haue already fallen on some of our pates that within these 7. yeeres The plague first ouerspread it selfe through London the Metropolitane Citie of this Realme and from thence it crept into euerie shire in particular The poxe likewise hath not beene absent which many parents to their great griefe can testifie As for the other two the diuell and vengeance the gallowes being burthened with traytors murtherers and felons may giue sufficient euidence against vs. Now concerning blasphemie the followers thereof haue not altogether escaped scotfree as appeared by Duke Ioyeus who about eyght yeere since felt the smart of his impious deserts This Duke one of the cheefest of the leaguers in France beeing ouercome by the French Kings forces that now raigneth and despairing of any good successe vomited forth these wordes Farewell my great Cannons I renounce God and wil run this day a high fortune With that hee galloped amaine and plunged himselfe horse and all into the riuer Tar where presently hee was swallowed vp Thus did God worke the end of this blasphemous Duke And I pray God they may so still bee rewarded that blaspheme him which causeth the foundations of the earth to tremble in any Realme or nation in the worlde whatsoeuer What shall I write of the Franciscan Friers who blasphemously compare their Frier Frauncis vnto Christ saying that Christ did not any thing but Frauncis did the same yea Francis did more then Christ for his nayles droue away temptations O childish comparison Of this blasphemous route is Bellarmine that Archpapist as by these his words it appeareth If we quoth he cannot by any meanes keepe the lawe of God then God is more vniust and more cruell then any tyrant The punishment of cursers and blasphemers were diuers Sometimes they were punished by death Sometimes * their tongues were cutte or bored through And at other times their punishments were arbittarie according to the number of their offences Likewise king Lewes of France hearing the Lord of lenuile one of his Barons blaspheme God caused him to be apprehended and his lips to be slit with an hotte iron For which notable act of iustice he afterwards deserued the name of a Saint Let vs therefore consider of these both ordinarie and extraordinarie punishments and employ our whole studies to admonish those miscreants who doe nothing else but ban and blaspheme God yea and otherwhiles their owne selues Of Deceit Chap. 21. SVch is the corrupt nature of this age

so dutifull to please God except he be first throughly cleansed froÌ„ this sinne of Enuy. Repent therfore thou sensuall and enuious man and aske God forgiuenes from the very bottome of thy heart Repent I say and God will heale thy wound which Chirons hand can neuer do no nor Phoebus nor Aesculapius Phoebus his deare sonne no nor all the world besides Of Calumniation and slaunder Chapt. 63. EVen as they which lay siedge vnto cities do not inuade their enemies where they see the walles strong and massy but where they perceyue there is small resistance and where they see the place easie to be scaled so they that pretend to backbite slaunder others do note what is most pliable and weake in the hearers mind that thereto they may conueigh their artillery and bring in their weapons which are falshood craft and periury This done they tickle the hearers eares and rubbe them as it were with a pen so that most coÌ„moÌ„ly the accusers are beleeued they that are accused are not called to giue answere But in my iudgement they that lend their eares to these curre-dogs barking are no lesse to be reproued then the barkers themselues because they winke at such imperfections will not exchange stripe for stripe I meane because they will not punish and correct such slaunderers Of this brood I reckon many of our raskall trencherknights who not onely wind themselues in by subtill deuices but also set their tongues to sale for a morsell fo pasty-crust and take a delight to sow dissention betwixt man and wife and betwixt brother and brother Examples I need not produce for our pillories beare euident witnesse of their slaunderous dealings Leaue therfore to accuse your brethren to snap honest men by the shinnes and to raile and scoffe at them that will not in any case intermeddle with you Be like vnto newe borne babes and couet the milke of loue that so you may not bee guilty of that sentence which the holy Ghost pronounced namely that whosoeuer hateth his brother is a man-slayer The eleuenth part Of the Intellectuall vertues Of Art and whether Art be better then Nature Chap. 64. THis name of Art hath foure significations First it is taken for the vniuersall perfection of Art which wee comprehend in GOD. So we say that the world and all that therein is were made by Gods art Secondly the name of Art is put for the similitude and shadow of that which shineth in beasts birds flies such like In this sence it is said that the spider shewed vnto vs the art of spinning The Bee taught vs to conforme things in order The fish learned vs the Art of swimming Thirdly the name of Art is extended to the general habit of the mind as farre forth as we do any thing by it that is seperated from nature So Grammar Rhetorick Musick Arithmetick Logick Geometry and Astronomy are called Artes. Likewise in this sence Prudence is named the art of composing mans actions Science the Art of discerning the truth Fourthly the name of Art is taken for that true forme of Art which is distinguished from the other habites of the mind as farre forth as it is defined an habit of the mind ioyned with true reason apt to effect In this signification I terme it here an intellectuall vertue Herehence ariseth that doubtfull question to wit whether Art be better then nature To this I aunswere negatiuely perswaded specially by these three reasons The first the essence of a thing is better then the accident of a thing Nature is an essence Art an accident therefore nature is better then Art The second nature worketh inwardly and altereth the inward habit of the mind but Art only effecteth outwardly chaungeth the outward forme therefore Art is not better then nature Finally nature is ioyned with God according to that common sentence God nature do make nothing in vaine but Art is ioined with man and by reason of mans weakenesse is subiect to innumerable errours therefore nature is farre better then Art Obiection That which is later in birth is first in excellency and perfection Art is in birth later then nature therefore it is more excellent in perfection Aunswere Your rule onely holdeth in corruptible things namely while that which is first stayeth for the next which followeth But when the essence is compared with the accident as now it is the essence is farre more excellent and by a consequence nature is better then Art and your sentence false Of Science or knowledge Chap. 65. THe name of Science is taken foure maner of waies The first it is vsed for euery certaine knowledge of a thing So wee say that the snow is white the crow black the fire hot The second the name of Science is taken for euery true habite of the mind separated from the knowledge of the sences in which signification Hippocrates proued Phisick to be a science The third it is vsed more properly for euery habit gotten by demonstration separated from the habit of actioÌ„ in this sence supernatural philosophy is named the chiefest science The fourth the name of science is takeÌ„ more strictly for a habit gotten by demonstration separated from wisedome in which last signification Naturall philosophy the Mathematickes are called Sciences and supernaturall Philosophy is termed humane Diuinity The benefits that come by this intellectuall vertue are three First it aswageth mans mind beyng rude and barbarous and maketh it capable of true reason Secondly science setleth a mans mind in constancy and discretion that he may spend his life to the welfare and good estate of his countrey Thirdly it causeth a man to end his dayes honourably with an vndoubted beliefe of euerlasting life Of Vnderstanding Chap. 66. VNderstaÌ„ding is an habit of the mind whereby as with an eye wee behold the principles aswell of practise as of conteÌ„plation I say with an eye because that the same which the sight is in the body vnderstanding is within the soule This vertue is the reward of faith the spirit of God y t sunne that giueth glorious light vnto all the world In a word this vertue is as it were the guide gouernesse of the soule And yet all meÌ„ are not endued therewith for now then it hapneth that we know more then we vnderstaÌ„d And except we pray ferueÌ„tly vnto God we cannot with all our paines worldly labours attaine vnto it Our eyes are blinded and must be opened Christ I meane must breathe on vs that we may receyue the holy Ghost The consideratioÌ„ of this moued Anaxagoras the Philosopher to affirme that vnderstaÌ„ding was the cause of the world and of all order This likewise moued the Prince of Philosophers to proue the immortality of the soule by vnderstanding To be brief by the help of this vertue the soule seeth God and examineth the first causes of nature and vniuersall formes Of Prudence Chap. 67. ALl the

notwithstanding at last he loseth all so may put his winnings in his ere yea and which is worse hee hazardeth his soule which hee ought to hold more deare then all the world But because I haue largely confuted this vice in other places I will proceed to the other cause of the alteration of commonwealths Of superfluitie of apparell another cause Persi. of the alteration of Kingdomes Chap. 58. IN the beginning of the world men were clothed with pelts and skins of beasts wherby is to be noted that they were become as beasts by transgressing the coÌ„mandement of God touching the fruit in Paradise Apparell was not giuen to delight mens wanton eies but to preserue their bodies from the cold and to couer their shame They had no Beuer hats sharpe on the top like vnto the spire of a steeple nor flatte crownde hats resembling rose-cakes They wore no embrodered shirtes nor garments of cloth of gold They knew not what meant our Italianated Frenchified nor Duch and Babilonian breeches They bought no silken stockins nor gaudie pantoffles Their women could not tel how to frizle and lay out their haire on borders They daubed not their faces with deceitfull drugs wherewith hiding the handi-work of God they might seeme to haue more beautie then hee hath vouchsafed to giue them They imitated not Hermaphrodites in wearing of mens doublets They wore no chaines of gold nor ouches iewels bracelets nor such like They went not clothed in veluet gownes nor in chamlet peticotes They smelt not vnto pomanders Ciuet Muske and such like trumperies And yet for all that they farre surpassed vs in humanitie in kindnesse in loue and in vertue Their onely cogitations were bent to decke the inward mind not the outward body which is nothing els sauing a liuing sepulcher They knew that if the mind were humble and lowly the raiment for the body must bee euen so Euerie seede bringeth forth herbes according to his kind as time seed bringeth foorth time and tare seede tare Such as the heart is such is the body if the heart bee proude the fruit thereof will be ill weedes and proud attires But why is the earth ashes proud to what end will our fine apparell serue when death knocketh at out doores and like a theefe in the night surprizeth vs vnawares Our yong gallants when they hire a chamber in London looking daily to bee sent for home by their parents will neuer trouble themselues with any charges or garnishing it as otherwise they would doe if they were assured longer to continue in it And what I pray you is the body but a chamber lent to the soule wherehence it expecteth continually to bee sent for by God our heauenly father and as Saint Paul speaketh to bee loosed and to be with Christ For what cause doe wee take such care to apparell the body seeing within a while after it must putrifie and returne to the dust of the earth from whence it came what reason haue wee to neglect the soule which neuer dieth why do we not follow King Henrie the sixt of this Realme who when the Earle of Warwicke asked him wherefore hee went so meanely apparelled answered It behooueth a Prince to excel his subiects in vertue and not in vesture Let vs call to remembrance the wife of Philo the Iewish Philosopher who wisely answered one of her gossips that demaunded of her why she went not as other matrons attired in pretious garmeÌ„ts Because quoth shee I thinke the vertues of my learned husband sufficient ornaments for me Whereto consenteth that of the Comick z In vaine doth a woman goe well attired if shee be not also well manered But what neede I spend time in producing of examples when our Sauiour Christ scorned not to weare a coate without a seame Which kinde of apparell if a man now-a-dayes vsed heere in England presently one of our fine Caualeers would laugh at him and prize both him and his apparell scant worth a hundred farthings Oh what a shame is it that euerie seruing-man in England nay euerie common Iacke should flaunt in silkes and veluets and surpasse Gentlemen of worship I haue knowne diuers who would bestow all the money they had in the world on sumptuous garments and when I asked them howe they would liue heereafter they would answere A good marriage will one day make amends for all thereby implying that they hoped to inueigle and deceiue some widow or other Which pretence of theirs being frustrate they will bee driuen to commit burglaries and murthers In respect of which inconueniences I exhort euerie man to liue according to his vocation and to obserue her Maiesties decrees and proclamations whereby Caualeering groomes and dunghilled knaues are straightly prohibited to weare the same sutes and apparell as Gentlemen Obiection God hath created al things which are in this world for mans vse therefore any man may weare cloth of gold siluer or such like Answere True it is that God made all things in this world to be vsed of maÌ„ but herein I must distinguish men some men be noble some ignoble There is no reason why cloth of gold permitted onely to Noblemen should be equally permitted to earth-creeping groomes And again God hath appoynted men not sole coÌ„manders but bailies of his goods creatures with condition that they giue an account of the vtmost farthing of the same And in this regard NoblemeÌ„ may gorgeously attire themselues so long as they clothe the needie and distressed members of Christ. But if Noblemen on the contrary clothe themselues sumptuously without reseruing meanes to furnish the poore members of Christ then will the Lord at the great day of iudgement pronounce this fearefull doome against them Depart froÌ„ me ye cursed into eternal fire for I was naked ye clothed me not To knit vp this briefely I say that God created al things for his owne glorie and to take occasion to extoll him but not for our pride to abuse them The seuenth Plant. Of the conseruation of a common-wealth Chap. 59. THere be many means to preserue a commonwealth but aboue the rest these ten are of most efficacy The first and chiefest is to liue vprightly in the feare of God The second to make no delay in executing of attainted and condemned persons The third to suffer euery man to enioy his owne and not lauishly to spend rake the priuat inhabitants goods The 4. to haue a great regard of mischiefs euils at the first budding how small soeuer it be for the corruptioÌ„ that creepeth in by little little is no more perceyued then small expenses be the often disbursing wherof vndoeth the substance of a house And as great rayne horrible stormes proceed from vapours and exhalations that are not seene so alteration changes breed in a commonwealth of light and trifling things which no man would iudge to haue such an issue The fift means is that Magistrates behaue themselues

suffred chap. 20. Of vsurers chap. 21. Of the particulars wherein vsurie is coÌ„mitted chap. 22. Whether it be lawfull for an householder to ingrosse corne in the market to the intent hee may sell the same another time at a deerer price ch 23. The fift part Of Hospitality chap. 24. Wherein good hospitality consisteth chap. 25. Why housekeeping now-adaies is decayed chap. 26. Of Almes and the forgetfulnes thereof in these dayes chap. 27. Circumstaunces to be obserued in giuing of almes chap. 28. Of Fasting that an housholder should obserue fasting dayes chap. 29. Of the true fast chap. 30. The third Booke The first part Of a commonwealth chap. 1. The diuision of a commonwealth ch 2. Of a monarchy chap. 3. That hereditarie succession is better election chap. 4. The duties of a Prince chap. 5. Of the name of Emperour chap. 6. Of the name of a King chap. 7. Of a Gynaecracie or womeÌ„s raigne ch 8 Of Tyrants chap. 9. Whether subiects may rise against their soueraigne being a Tyrant or an Hereticque chap. 10. Of an Aristocracie chap. 11. Of a Democracie chap. 12. The second part The members of a Commonwealth chap. 13 Of Noblemen chap. 14. The properties of a Gentleman cha 15. That Gentlemen must not greatly respect what the common people speak of them chap. 16. Of Knights of honour chap. 17. Of Citizens chap. 18. Whether outlandish men ought to be admitted into a citie chap. 19. Of Marchants chap. 20. Of Artificers chap. 21. Of Yeomen their oppression ch 22. The third part Of Counsell chap. 23. Of Counsellours chap. 24. Of Parliaments chap. 25. Of Iudgements chap. 26. Of Iudges and their duty chap. 26. Of Bribes and going to law chap. 27. Of Magistrates chap. 29. Of the great cares and troubles of Magistrates chap. 30. Whether magistrates may receyue presents sent vnto them chap. 31. The fourth part Of the education of Gentlemen ch 32. The causes why so few Gentlemen nowadayes bee vertuously disposed chap. 33. Whether youths ought to bee corrected chap. 34. Of scholemasters their duties cha 35 That scholemaisters should haue large stipendes allowed them chap. 36. Whether it be better for parents to keepe their sonnes at home with a priuate scholemaister or to send theÌ„ abroad to the publike schole chap 37. Of Tutoures in the vniuersitie and how to discerne a good Tutour chap. 38. The fift part Of Grammar chap. 39. Of Logick chap. 40. Of Rhetorick and the abuse thereof in these dayes chap. 41. Of Poetrie and the excellency thereof chap. 42. Of Philosophie chap. 43. Of the Art magick chap. 44. Of Physick chap. 45. Of Law chap. 46. Of the coÌ„mon law of England chap. 48. Whether alteration of lawes be good in a commonwealth chap. 48. Of Diuinitie chap. 49. Whether two religions may be tolerated in one kingdome chap. 50. Of simonie one of the chiefest ouerthrowes of religion chap. 51. The sixt part Of the alteration of a commonwealth chap. 52. The effects of al the Cometes and chiefest Eclipses which haue hapned in this last age chap. 53. The causes of sedition and ciuill broiles chap. 54. Of Treason chap. 55. Of Idlenes chap. 56. Of Dice-play chap. 57. Of superfluitie in apparell another cause of the alteration of a commonwealth chap. 58. The seuenth part Of the coÌ„seruation of a commonwealth chap. 59. Of Taxes and subsidies chap. 60. Remedies against sedition and priuie conspiracies chap. 61. The felicity of a Commonwealth chap. 62 The eight part Of warre chap. 63 Whether it be lawfull for Christians to make warre chap. 64 What warres bee most lawfull chap. 65. That before wee beginne warres preparation is to bee made of sufficient necessaries thereto belonging chap. 66. The duties of a Generall chap. 67. Of the choyse of souldiers chap. 68. Whether the straunger or the home borne subiect is to bee preferred chap. 69. How the enemy is to bee vanquished chap. 70. The conclusion of Peace The first Booke of the Golden-groue moralized The first part Of Gods nature Chap. I. FOrasmuch as all the endeuoures of humane actions do proceed from God and except hee build the house and vphold mens enterprises their labour is but lost that build I hold it a requisite point of my duty that in these morall discourses and politique traditions I beginne principally of his Maiestie and search out some essentiall property flowing from his Diuine incomprehensible forme For the accomplishing of which and of all the rest which I write assist mee O thou great Gouernour of heauen and iudge of the world with thy sacred power graunt I beseech thee that my mind may ascend vp into the straight and noble seate of vertue where I may find the fountaine of goodnesse and reueale the same being found vnto thine almost lost astraied sheepe Gods supernatural nature I confesse being euery way infinite cannot possibly be contained by any limited creature Things subiect and familiar to sence are comprehended in the mind by an imaginarie resemblance of them but as for things infinite and not subiect to sence of which nature God is how shall I be able to imprint their likenes in my feeble and shallow braine No man hath seene God at any time yet we know him by his miraculous workes To come neerer his description I find that God is a most pure essentiall and actiue forme without mixture of matter forme or distinction of partes euery where alike and the very same And againe God is vncreate perpetuall that is he euer was and euer wil be he was not made of nothing for nothing according to the Philosophers saying is made of nothing The Gentiles albeit waÌ„ting the light to vnderstand perfect truth were yet all of them for the most part amazed at the excelleÌ„t glory power of God Pythagoras said that God was a liuely mind that pearced into al things of whom al liuing creatures receiued their being Thales esteemed him to be an vnderstaÌ„ding that created all things of the element of water Chrysippus called him a naturall faculty endued with Diuine reason Thus we see that there is engrauen in the hearts of men a certaine feeling of Gods nature which caÌ„ neuer be rooted out And although swinish Atheists doe laugh at that which I haue written touching the Godhead yet that is but a laughter from the teeth outward because inwardly the worme of conscience gnaweth them much more sharply then all hote searing irons Finally to leaue the Gentiles opinioÌ„s I iudge it not amisse if wee satisfie our selues to beleeue that God is almighty his might vnsearchable his power admirable And as the soule is wholy both in the whole body also in euery meÌ„ber of it so God is wholy both in the world likewise wholy in euery part of the same Of the knowledge of God Chapt. 2. DIagoras and Theodorus were not ashamed to dispute against the Deitie Neither as I

subdue his cruell affectioÌ„s not yoke himself to the foule liberty of vicious motioÌ„ In suÌ„me h turne again euery maÌ„ froÌ„ his euil way froÌ„ his wicked imaginations i Submit your selues to God and resist the Diuell and hee will flie from you draw nigh vnto God and he will draw nigh vnto you Cleanse your hearts you sinners purge your hearts you wauering minded That a man must not delay to become vertuous chap. 10. THere bee many of our worldlings which seek to shrowd their vices vnder this cloake that they mean to amend al in time and this time is driueÌ„ from day to day vntil God in whose hands the moments of time are doth shut them out of all time and doth send them to paines eternall without time Little do they thinke that their vices are by wicked custome fortified and as it were with a beetle more strongly rammed into their harts midriffes It is an vsuall prouerbe that whatsoeuer is bred in the bone will neuer out of the flesh so likewise a wound being for a time deferred becoÌ„meth infectious and past cure Why then O mortal men doo yee builde on such a weake foundation why doo yee not at this instant without any further procrastinations prostrate your selues before the most highest ere the darke night of death steale vpon you and ere yee stumble at that foule black hillock Oh imitate not those foolish virgines who because they gaue not good attendaunce were shut out of doores by the bridegrome We see by common experience that if a man deliuer a reasonable petition vnto an earthly King he may perhaps attend a yeere or two before he be fully satisfied What then shall yee expect of the heauenly King whom yee haue a thousand times most wilfully displeased Is it possible for you after you haue obstinatly resisted him all the dayes of your liues to sue vnto him at the period of your yeeres and to obtaine remission No no it is not presumptuous delay that worketh vnfaigned repentaunce You must beginne to day if you will heare his voice and speed of your suites God will not be limited and restrained according to your willes His wrath will come vpon you at the sodaine and you shall be thrust into hell like sheep Like as the Poetes say of Titius so shall you being as it were food vnto death confume in hell and yet reuiue againe so that still ye may be euer dying Then shall yee crie vnto the mountaines and say O you mountaines fall vpon vs you hilles couer vs. Then shall you repent to your paine but your repentaunce shall not at all auaile you If an husband-man for lazinesse deferre to sow in the winter he is like in summer to starue or begge Sow therefore O ye that are Christians while you haue time to sow euen this day conuert vnto the Lord and yee shall reap perpetuall happinesse for your reward Repentaunce that is done at the last day most coÌ„monly is done vpon feare of future tormentes Besides the Aethiopian can assoone chaunge his blacke skinne as you do well hauing learned all the dayes of your liues to do euill My selfe haue knowen a young Gentleman that sometime hauing bene disobedient to his parents and also misdemeaned himselfe diuers other waies besides was vrged to repentaunce by some of his well willers To whome he aunswered that now this was his full intent and by the grace of God quoth he assoone as I come home to my Father hee being as then about forty miles off I will vtterly renounce my former maner of liuing and will become a new man But see the ineuitable will of God He was scarce seuen miles on his way homeward when as it was his wofull chaunce to encounter with some of his enemies and by them to be slaine For which cause I say cut off all delayes least in a matter of such importaunce yee be sodainly surprized Yee haue not two soules that yee may aduenture one The night is past and the day is come the day of the Lord is come as a snare on all them that dwel vpon the face of the earth in which the heauens must passe away with a noyse and the elements must melt with heat and the earth with the workes therein must bee burnt vp Bee yee therefore sober watchfull in prayer for in the houre that ye thinke not will the Sonne of Man surely come to iudge the world Remedies against vice Chap. 11. THe roote of vice is the originall corruption wherewith mankind hath bene ouerwhelmed euer since the fall of Adam Which corruption in processe of time beyng growne by continuall custome into a sinfull habite becommeth damnable three maner of waies First by thoughts next by wordes as swearing lies lastly by deedes as murther adulterie Now for the curing of this Hydra-like malady sixe things are to be obserued First we must oft consider that the actes of vertues themselues cannot bee of any value with God except we continually exercise our selues therein For the longer wee delay the more is the kingdome and power of the Diuell established and confirmed in vs. Secondly wee must once or twice a day at least call to remembrance our vices with a contrite heart aske God forgiuenes Thirdly we must waigh with our selues how that we are wandring pilgrimes in this world and like vnto them that vpon their iourneys abide not in those Innes where they are well lodged but after their baite do depart homeward vttering these words of the Prophet * Woe is me that I remaine in Mesech and dwell in the tents of Kedar The fourth remedy against vice is that we thinke on the manifold miseries of this life on the end thereof The fift wee must oftentimes repeat that fearful saying of the Apostle * If the iust shall scarce be saued where shal the wicked man and sinner appeare The sixt we must muse vpoÌ„ the day of iudgemeÌ„t at which time euery one must beare his owne burthen and sinners must giue an account of euery idle word about them shall be their Iudge offended with them for their wickednes beneath them hell open and the cruell fornace ready boyling to receyue them on the right hand shall be their sinnes accusing theÌ„ on the left hand the Diuels ready to execute Gods eternal sentence vpon them within them their consciences gnawing them without them all damned soules bewayling on euery side the world burning Of Iustice. Chap. 12. JVstice is a thing belonging to policy sith the order of a ciuill society is the law iudgemeÌ„t is nothing els but the decision of that which is iust This vertue as the Diuine Philosopher writeth is the chiefest gift which God gaue vnto men For if she were not amongst vs what would our commonwealth be but a receptacle for theeues From whence the sect of Democritus

concluded that there were 2. things which rule y e whole world namely Reward Punishment Some say that Iustice is more respleÌ„dent then the Sunne for hee lighteneth the world only by day whereas she shineth both night and day the sunne illuminateth the eyes of the body Iustice the eyes of the minde the Sunne molesteth vs by his continuall presence but of Iustice we shal neuer be weary wherupon othersome affirme that shee is placed in the Zodiake betweene the signes of Leo and Libra whereby her equality and courage are vnderstood To come neerer our owne time let vs commune with our selues and forethinke what should become of vs if there were no gallows for murtherers and heinous offendors no whips for rogues nor fines amercements for affraies and such like crimes Surely we should not liue together The wild Karnes Red-shanks of IrelaÌ„d would not be more sauage theÌ„ vs. Wherfore O ye which are seated in the throne of Iustice respect not your owne priuat coÌ„modities for you execute not the iudgements of man but of God and he will be with you in the cause and iudgement Lay before your eies the exaÌ„ple of that zealous Iudge who feared not to coÌ„mit the Prince of Wales afterwardes king H. the fift for his assault into the prison of the Kings beÌ„ch For which act of Iustice that noble Prince when hee came to the crowne yeelded him great thanks during his warres in Fraunce left the said Iudge his substitute ouer this whole Realme To be briefe wash your hands cleane from bribes administer iustice vnto all men without any kinde of affection vaine-pitie or fauour lest that they prying into your liues in stead of honor you be braÌ„ded in the forehead with the perpetuall note of infamie Of Iniustice Chap. 13. INiustice is a kinde of iniurie vsed by such as be in authority ouer the weaker sort who also assume vnto themselues more then law or right permitteth them This vice of all others is most repugnant to mans nature because that a man as long as he benefiteth and executeth iustice is like vnto God but practizing iniustice he separateth himselfe farre enough from God Woe therefore be vnto you landlords who forgetting your selues and your duty towards God do flay and vexe your tenants and inferiours with extraordinary imposts with asking of beneuolences letherwits and such like Woe be vnto you heires and elder brethren who make dish-cloutes and no reckoning of your younger brethren but suffer them to be idle and forlorne which destroyeth them both body and soule woe I say be vnto you that extort like rauening woolues do robbe take praies to shedde bloud and to destroy soules for your owne couetous gaine so that you are not coÌ„tent to be infected with one haynous offence but moreouer you rayse vp sundry mischiefes molest your already distressed bretheren with many and iniust taxations For the which God will proceed in iudgement against you he will powre out his indignation vpon you consume you with the fire of his wrath your owne waies will he render vpon your heads Then in coÌ„clusion shal you perceiue how that no wickednesse escapeth scotfree by reason that the punishment of one consisteth in another Whether it be lawfull for a man to kill himselfe Chap. 14. NOthing is more damnable nothing more vngodly then for a man to slay himselfe For if an homicide be daÌ„ned for killing another so in like maÌ„ner he that killeth himselfe is guilty of murther because he killeth a member of the commonwealth Yea this is a greater sinne For we liue here in this world altogether according to Gods prescriptioÌ„ We are created of God after his owne image and shall wee endamaging our selues wrong our Creator No if we do our owne consciences will accuse vs as murtherers traitours before the tribunall seat of GOD. It is reason that he which sent vs into the world for the setting forth of his glory should call vs out of the world to yeeld an account of our bayliwike he hath appointed vs Captaines of our bodily fortes which without treason to that maiesty are neuer to be deliuered ouer till they be redemauÌ„ded Besides despaire cannot beare the title of valour by reason it proceedeth of an abiect and weake mind Now therefore if we be valiant let vs make our valour manifest vnto Gods and our countries enemies that if we die in such attempts the Almighty may canonize vs holy martyres and crowne vs with eternall glory in his blessed kingdome Obiection Nature graunted no longer vnto Cato a patent of his life for Pompey and his Complices were ouerthrowen and if he himselfe had bene taken captiue by Cesar he had lost his honour and life therefore it was lawfull for him to effect that which if hee had not another would Answere Nature gaue Cato a life not voluntarily to lose but to sustaine and nourish Besides nature and violence are opposite In briefe it had bene better for him to haue bene tormented in Phalaris brazen bull then desperately to kill himselfe That wee should not patiently endure all iniuries Chap. 15. MAny as the Anabaptistes doubt whether it be lawfull or no for one Christian to sue or strike another grouÌ„ding their opinion vpon the authoritie of the Scripture Yet this schismaticall doubt in my iudgement might quickly be blotted out if they knew what iniury meant for a man may haue iniury offred either to his person to his goodes or to his credite Now concerning our person and goodes it is certaine that vertue permitteth vs to repell violence with violence or els embracing patience to remitte all to the Magistrates in whose hands the sworde of Iustice remaineth As for the reprehension of the Corinthians I answere that they were rebuked for going to law vnder those magistrates which were not Christians and * in that they brought the Gospell in slaunder among the vnbeleeuers In like sort I think it meeter for vs Protestants to endure all iniuries whatsoeuer then to commence suites one against another vnder any Popish or hereticall Iudge But on the contrarie if the Magistrate be of our religion what other order by the lawe of GOD and man is prescribed then to sue vnto him and to craue satisfaction for the iniurie which is done vnto vs Euery reproach hath a certaine sting which wise and good men can hardly tolerate Moreouer it is holden for a principle that no man is vilified and despised in his owne conceit And therefore hee cannot chuse but for reasonable causes goe to law and so haue the pleas handled that he may liue afterwards in more securitie for experience sheweth vnto vs how that those iniuried persons which most are silent as confessing themselues ouercome by their stronger do abide continuall molestations and liue in intolerable thraldome Touching the last way wherby iniury is offred vnto our credit my sentence is

since there dwelt eight men Citizens and Citizens Sonnes of Swaden a Cittie of Germanie who vpon a Sunday morning agreed to goe into a Tauerne and comming to the house of one Antonie Hage an honest man and zealouslie giuen they called for wine The good man tolde them that they should haue none before Sermon time was past and perswaded them to goe heare the woord preached But they saue one Adam Giebens who aduised them to heare the Sermon for feare of GODS wrath denyed saying that they loathed that kinde of exercise The good Oast neither giuing them any Wine himselfe nor permitting any other went to the Sermon Who being gone they fel to cursing wishing that he might breake his necke before he returned whereupon the diuell appeared vnto them in the shape of a yong man bringing in his hand a flagon of wine drunke vnto them saying Good fellowes be merrie for you shall haâ—e wine inough I hope you wil pay me well Then they inconsiderately aunswered that they would paye him or else they would gage their neckes yea their bodies and soules rather theÌ„ to faile Thus they continued swilling and bibbing so long till they could scant see one another At the last the Diuell their tapster told them that they must needs pay their shot whereat their hearts waxed cold But he comforting them sayd Be of good cheere for now must you drinke boyling lead pitch and brimstone with me in the pit of hell for euermore Herevpon hee made their eyes appeare like fire and in breadth as broad as a sawcer and ere they could call for grace mercie the diuell preuented them brake their necks asunder The other Adam Giebens who counselled them before to heare Gods word hauing some sparks of faith within him was preserued from death by the great mercie of God After this sort God punished drunkennesse to the terrour of all such as delight therein God grant that men hereafter may beware howe they play the drunkards For doubtlesse although he beares with our quaffers heere in England yet notwithstanding hee hath prepared heauie punishments for them in the world to come Remedies against intemperance gluttony and drunkennesse Chap. 36. THe first remedie against intemperance gluttonie and drunkennesse is the word of God for e it is written Man shal not liue by bread only but by euerie word that proceedeth out of the mouth of God The second they must consider the fasting and pouertie of Christ for when he said I thirst that is I thirst after mans saluation they gaue him Vineger to drinke The thirde remedie is that they waigh with themselues the euill which proceedeth from their vices and the torments of the rich glutton in hell The fourth lette them thinke on the eternall pleasures of the other world and hunger thirst after righteousnesse The fift lette them follow Socrates aduice Who admonished men to take heede from eating and drinking those things which would mooue them not being hungrie nor thirstie and also from prying into Gentlewomens beauties lest as the Poets faine Cupid the blinde God of loue doe perchance shoote and hit them This reason Clitomachus knew very wel who if he heard but one talking of loue matters would immediatly depart away Lastly let them auoyde idlenesse for Idlenesse being taken away the force of lechery decayeth Of stupiditie or dulnesse Chap. 37. STupiditie is a voluntarie and too great a suppression of lawful pleasures This vice is seldome founde amongst men for where shall we see any so dull that hath no taste of pleasures All other liuing creatures can iudge and discerne of the meat which they eate but dull men haue not halfe so much iudgement or discretion Therefore without doubt they that haue lost their feeling are no more to be called liuing men but blocks or stocks or rather bruite beastes depriued of sence There bee some men I confesse verie bluntish and dull yet notwithstanding I dare not say that they are in such sort infected by reason of this vice the defect of Temperance but more likely they are so because of their vnwholsome bad complections or else because of some sicknesse or other And thus much of the nature of Stupiditie Obiection Stupiditie is a meane to obtaine vertue for it is a bridling of lust therefore it is no vice Answere Stupiditie is a bridling of lust but confusedly without wit or reason The seuenth part Of Magnificence Chap. 38. THe like difference as is between God man between a temple a sepulcher such is betwixt magnificeÌ„ce liberality for magnificence is a vertue that consisteth in sumptuous great expences wheras liberalitie is coÌ„uersaÌ„t in smal things so y â— the one is peculiar to Noblemen and the other to common Gentlemen But in this age it is quite abandoned They were wont in times past to patronize and find poore schollers at the Vniuersitie But now I pray you who is so noble-minded who so vertuous They were wont to builde Colledges but now they are readie to pull them downe and which is more if any intendes but to build a free-schoole or an hospital which is as seldome seene as a blacke swanne wee account him as they say one of God Almighties fooles The Gentlemen of the Innes of Court quoth y â— rich chuffes weare so much on their backes as would serue for the building of free-schooles Our sonnes at the Vniuersitie spende yeerely in batles decrements and bookes as much at would suffice for the repayring of bridges high-waies and such like Those preachers please our mindes best which preach fayth and no good workes This cheape religion we like a strong barne Neighbour is worth fifteene of their freeschooles But alas howe can the poore sheepe doe well when their sheepheardes bee cold in charitie when these non residents care not how their flockes thriue when the Leuits of Iesus Christ haue alwaies this worldly theoreme in their mouthes Hee ought to bee begd for a foole that gathereth not for his wife and children O politicke worldlings O Machiauellians The Papistes that in a manner builde their whole deuotion vpon good workes shall rise against you at the day of Iudgement yea the Infidels themselues who dedicate their substance vnto Idols shall testifie against you What sayth your Nazianzene A man hath nothing so diuine as magnificence distribution of goods What sayth Strabo MeÌ„ theÌ„ principally do imitate God when they benefite Wherefore O mortall men both spirituall and temporall do good while you may time passeth away liue mindfull of death After which you must yeeld account to the almightie Iudge howe you haue consumed your liues and goods In a word helpe to aduance and preferre schollers for If there be a Mecenas and furtherers of learning we shal quickly finde Virgils and Horaces to eternize your names and magnificence whereas on the contrarie if magnificence and hire of paines be

must ordinarily vse equality amoÌ„g their children so neere as they may and not shew more affection to one then to another least thereby they prouoke theÌ„ to anger and desperation Of the duty of childrâ—â—â—â—wards their parentes Chapt. 12. THe first duty of children towards their parents is they obey them in all things for that is well pleasing vnto the Lord. Also they must remember that the earthly father is the true representer of God the vniuersall father and therefore next after God to be had in reuerence The second duty of children towardes their parentes is that they endeuour by all means possible to asswage their parents anger Thirdly children must helpe their parents in their old age and supply their wantes with all necessary complements Of Brotherly loue Whether a man should preferre his friend before his brother Chap. 13. NOthing is more acceptable vnto the Lord theÌ„ that brethren should loue one another The which vndoubtedly by his soueraigne maiesty is ingrauen at our birth for we see the first occasion of this amity to be bred euen from our natiuity Therefore it is the duty of a brother not to bee angry or discouer the faults of his brother Further it is the part of a brother to loue his brother aboue all other for he may daily get many of this friendly mould and more if these faile but it is no more likely to get a new brother then to get an eye which is drawn out or an hand which is chopt off Hence springeth that question whether a maÌ„ should preferre his friend before his brother To this I aunswere negatiuely that he should not and especially for these two reasons First we are bound to follow nature if she leades vs not astray for who so euer followeth nature followeth God by whome she is directed therefore we are bound to loue our brethren aboue our friends seeing that by nature wee are chained with our brethren and whatsoeuer we bestow on them we bestow on our selues Whereunto soundeth that saying of the Poet Take heed that thou make not thy friend equall with thy brother Secondly the loue of brethren is better then the loue of friends for it includeth in it more then the other as for example when friends be at variaunce we see nothing left betwixt them but if brethren chaunce to disagree the knot notwithstanding of brotherhood in despight of them remaines stedfast moreouer a man being forsaken of all his parasitical friends is neuerthelesse of his brother as it were by a natural instinct receiued and comforted To bee briefe I exhort all brethren to assist one another with mutuall loue not to beleeue any whispering make-bates whose onely drift is to shift for themselues and to oppose not onely friend against friend but also for their owne priuate good to put brother against brother This exhortatioÌ„ of mine if brethren will embrace let them assure themselues that they shall enioy the felicity of the celestiall Paradise which is already prepared for them Of disobedient Sonnes Chap. 14. THe very Turkes theÌ„selues according to the second commauÌ„dement contained in their Alcoran do require such dutifull obedience of children towards their parents that they expresly forbid any vpon pain of death to gainsay them either in word or deed Besides it is an article of their beliefe that God will neuer forgiue them who are accursed of their parents Yea they assure theÌ„selues that no sorrow nor penitent contrition of mind is euer able to wash or do away the foule burthen of the parents curse Likewise the Popish Canonists do condemne theÌ„ as infamous which rebell against their parents What then shal we do that are reformed Christians shall we suffer the sonne to abuse the father to commence suit against him approbriously to endamage him no. God forbid We wil rather lead him to the magistrate who shall impose on him what punishment soeuer the father demaundeth Wee will stone him to death for his vnnaturall disobedience But suppose hee were left vnpunished would he not thinke you be cut off as an vnprofitable member by the iust iudgement of God would not his daies be shortned Yea yea he shall not only die in this world but also his body in the world to come shall alway be tormeÌ„ted in hot scalding lead and his soule for euer shall endure the horrible paines of hell We read in our English Chronicles that the sonne of Henry the secoÌ„d king of this land by the instigation of the French King tooke armes against his owne naturall father betwixt whom diuers mighty battels being fought the victory alwaies inclined to the father so that the disobedient rebellious sonne was enforced to desire peace which the father mercifully graunted and forgaue him his offence Howbeit notwithstanding God the aueÌ„ger of such abominable factes punished him for his disobedience by causing him to die 6. yeeres before his father A meet punishment no doubt for him seeing that he could not tarie till after his fathers death Further we heare that there was of late daies a certain man that dwelt in a village neere to Cambray who in a great fury threw his owne mother out of his house three times in one day and the third time told her in anger that he had rather see his house on fire then that she should abide there one day longer But mark the end It fortuned that on the very same day according to his speech his house was strangely fired quite consumed to ashes An euident signe assuredly of Gods displeasure The exaÌ„ples wherof I would to God might serue for a warning to all children if not to mollify yet at least to terrifie theÌ„ froÌ„ dealing crookedly peruersly with their pareÌ„ts whom God himself coÌ„mauÌ„ded to honor left here in this world as semblable images of himselfe The third Plant. Of the duty of masters toward their seruaunts Chap. 15. THe duty of Masters toward their seruaunts I comprise in sixe points First I counsell masters not to keepe any seruaunts in their houses that are giuen to swearing gaming whoring drinking or to any such notorious crimes Secondly I exhort masters to haue a speciall care that their seruaunts be catechized and taught in the word of GOD. Thirdly they must not make them labour on the Sabaoth day Fourthly they must see that their seruaunts lie not abroad in the nights Fiftly masters must grauely correct their seruants according to the quality of their faults least being let alone they waxe bold and so fall into worse courses Lastly masters must looke that their seruaunts receyue their wages or hires at due times Of the Sabaoth day Whether a master ought to set his seruaunts at worke on the Sabaoth day Chap. 16. THe Sabaoth both in the old new testament is sanctified and hallowed and in it magistrates townesmen and all men oâ— what quality soeuer they be must surceasâ— from working chiefly for foure

doores yet for all his begging cannot come by the crumbes of the rich mans table Wherefore extend your bounty vnto the poore O yee that be rich according to the proportion of your wealth and as your good conscience shall lead you so giue RemeÌ„ber that your daies be short vpon earth and that you haue but a smal time to liue Distrust not Gods promise who said that whatsoeuer is giuen to the poore is lent to himself and looke what you lay out shall be payd you againe Obiection A maÌ„ that hath a great charge of children cannot well giue almes vnto the poore therefore he may be excused Aunswere Marke what Christ saith He that loueth his father and mother aboue me is not worthy of me The loue of God is not with them who will not benefit the poore The widow of Sarepta preferred not her sonne before Elias in the time of famine neither was that lost which shee bestowed on Elias In a word no man must despayre of Gods reward I have beene youÌ„g quoth the Prophet Dauid and now am old and yet saw I neuer the righteous forsaken nor his seed begging their bread publickly with vtter shame and discredit Circumstaunces to be obserued in giuing of almes Chap. 28. HOwbeit for all this I am not so indulgent and fond that I would haue men to distribute almes without exception and without due regard of circumstaunces For herein fiue things are to bee respected whereof the first is that they giue their almes for the Lords sake and that voluntarily of their owne proper motion The second that they argue with them touching their religioÌ„ before they giue them any thing to the end they may vnderstand whether they be true Protestants or froward Papists or Atheists The third that they dispute with theÌ„ concerning their conuersation The 4. that they giue their almes vnto religious men and to them that be old blind lame or crazed and sicke of body The fift circumstaÌ„ce to be noted and followed in distributing of almes is that men giue them not for a brauery and vainglory to be praysed and extolled of the world but rather of pure zeale deuotion not expecting any recompence againe Of Fasting That an housholder should obserue fasting dayes Chap. 39. EVen as learned and wise Physicians in euery fluxe of the belly occasioned of surfet and repletion do for the most part prescribe an exquisite diet and also a purgation to wit of Rheubarb or such like to the end that not onely the superfluous substaunce of the belly may be drawne out but also that nature may be strengthened by the secret property and vertue of the Medicine so expert and wise householders ought in time of famine specially to haue regard that they lay downe a limited order of fasting vnto their families whereby they may not onely purge the rebellious humours of the flesh but likewise in after-clappes sustaine themselues the better from pouerty and dearth Oh what is it for a man to spare two meales in a weeke and bestow the estimate vpon the poore Alasse it is not much out of their way Wee read that the Iewes so oft as they would pacifie or aske any benefit of GOD vsed most commonly to fast By fasting Moses saw God Elias after his fasting was entertained of God The Niniuites fasted with repentance and were pardoned By fasting Daniel reuealed Nabuchodonozors dreame But if these examples can worke no charity in the adamant and steely hearts of our English Rookes yet ciuill policy me thinkes and her Maiesties commaundement might preuayle so much with them that they obserue Frydaies Saturdayes Lent and Ember dayes so neere as they may as fasting dayes both for the preseruation of meates ordained for their owne sustenaunce and for the safegard of their consciences and for the supplying of their neyghbours wants Obiection Good meates do nourish bloud and do reuiue aswell the vitall as the animall spirites As for fish figges and such like they bee slimy windy and make a man to bee ill complexioned And againe fasting is more daungerous for it weakneth and enfeebleth the whole body therefore a man ought not to obserue fasts Answere Al the commodities which you bring on the behalfe of meats are nothing in comparison of the good that spring of fasting for by it men become capable of visions and of the word of God by it many sicknesses are alayed Wheras on the contrary by flesh the body is enflamed and tormented with hot burning agues with innumerable maladies besides So that the commodities of fasting do farre exceed downewaigh the discoÌ„modities thereof Yet notwithstaÌ„ding I verily beleeue that old persons and cholerick folkes may be licensed to eat flesh In like maner women with child scholers and they that by study and care haue annoyed their spirits might be authorized from fasting In briefe I am perswaded that fasting is hurtfull for them which haue not attained to their perfect growth and strength Of the true fast Chap. 30. NEuerthelesse I am of this mind that those men obserue not the true fast which hypocritically forgo a meale or two of purpose colourably to hunt for worldly prayse and to be accounted religious in the sight of man but they rather are the true and allowed fasters that strongly leane to the euerliuing God that shunne as the horrour of hell al earthly vanities and that mortifie the filthy appetites of the flesh Albeit the other I confesse is a coadiutour to that thing and auayleth much for that purpose Whosoeuer therefore is willing to fast vprightly and according to the ordinaunce of GOD must fast with all the members of his body First hee must fast with his eyes and not pry too much into the pompeous shewes dazeling beauty of this world lest at the sight thereof as of a Cockatrice he be wounded to death both of body and soule Next he must fast with his eares that is hee must not consent to the alluring speeches of Seminarie Priests heretikes flatterers slauÌ„derers and such like lest Sirenlike they entice him into their snares Thirdly he must fast with his toung and beware of blasphemies lies and vngodly communications Fourthly he must fast with his mouth that is he must take heed that he eat and drinke no more then sufficeth nature and that he abstaine from meats at conuenient seasons whereby as with a wing he may fly into heauen Fiftly he must fast with his heart and refraine from sinfull and idle thoughts Sixtly hee must fast with his feet and bridle them from being too swift to shead bloud or from trudging to London for proces against his brethren The end of the second booke THE THIRD booke of the Golden-groue moralized The first Plant. Of a Common-wealth Chap. 1. A Common-wealth is a societie of free meÌ„ vnited together by a generall consent to the end to liue well and orderly not onely in regard of iustice but also

Christ with whom the presence of his spirit will alwayes bee vntill the end of the world Therefore iniurie is done vnto him if wee allow of any other Monarch but onely him Answere EVen as it hath pleased God of his diuine prouidence to ordain the sunne Moone and elements as Emperours ouer this inferiour world so in like maner hee working by such meanes and instruments constituted Moses Iosuah and others iudges ouer his people by whome as his instruments hee brought to passe his sacred will and deliuered the Israelites from Egypt where they were enthralled And although hee defendes vs with an outstretched arme and hath illuminated vs with the light of his Gospel yet notwithstanding hee hath appointed Princes as his vicegerents and instruments heere on earth to see his word planâ—ed heresies rooted out and offenders by political lawes executed Monarches therefore must bee obeyed r as the ministers of God to take vengeance on the wicked There is no power but of God and the powers that bee are ordained of God Wherefore Let no man speake euill of the ruler of the Common-wealth That hereditarie succession is better then Election Chap. 4. MAny affect the place of a monarch not to any good end they being not good themselues whome neuerthelesse the custome or lawe of Nations hath restrained by a double bridle of election and succession The latter is that when maiestie commeth of descent and one Prince is borne of another The other when as birth-right being set aside they are chosen by consent of voyces Succession without doubt is the better as by reasons shall appeare First it is meete that the sonne possesse the Kingdome for the Fathers sake Secondly the sonne is brought vp to follow his fathers steps especially in defending of religion Thirdly the alteration of matters giues opportunitie to strange and great attempts Fourthly the sonne by nature from his father obtaineth a smacke of policie and beeing alwayes present with him knoweth the state of the Kingdome better then any other Fiftly the successour is woont to administer iustice more constantly and sincerely Whereas the elect Prince must in a maner fawne on his electours and newe subiects Finally No authoritie can prosper or endure which is purchased by canuasing and flatteries there is lesse danger in the acceptation of a Prince then in the election The dutie of a Prince Chap. 5. THere are foure cheefe qualities necessarie for a Prince to maintaine his reputation The first is clemencie to forgiue trespasses For as the Sunne when it is highest in the Zodiake moueth slowest so the higher a Prince is soared to greatnesse the more gratious and meeke hee ought to bee towardes his humble subiects The second to imprint the lawes and ordinances of God in his minde and to leuell all his actions to the glorie of the king of kings as well for the health of his owne soule which hee ought to hold dearer then his whole kingdome yea then all the world as for good ensample and imitation vnto his subiects The third is liberalitie to succour poore scholers and souldiours for as there is nothing more common then the sunne that communicateth his light to all the celestiall bodies and chiefely to the Moone so a prince ought to impart part of his reuenewes to the distressed and especially aboue the rest to students Souldiours The fourth to haue courage and vertue to tolerate abuses For Although his power and authoritie extend so farre that the countrie of India quaketh at his commandement although the farthest Island in the sea doth serue and obey him yet if hee cannot bridle his owne affections his power is not worthie to be esteemed Of the name of Emperour Chap. 6. THis name Emperour the Romanes first inuented not for their Kings but for their warlike Generalles Serranus Camillus Fabius Maximus and Scipio the Affrican as long as they gouerned the Romane hosts were entituled Emperours But when they finished their warres they were called by their owne proper names Afterward when Antonie was discomfiâ—ed by Augustus Caesar it chanced that the common-wealth came altogether into his hands Whereupon the Romanes desired that hee would not assume vnto himselfe the name of King because it was odious vnto theÌ„ but that he would vse another title vnder which they would bee his loyall and obedient subiects Then Augustus being at that time Generall and therefore named Emperour chose this title to doe the Romanes pleasure So that Augustus Caesar was the first that called himselfe by the name of Emperour The cause why they hated the name of King was by reason that their forefathers in auncient times hauing deposed their King Tarquin for his tyrannies and rapes had forbidden by an edict and solemne othe the name of King euer after to be vsed among them Augustus beeing dead Tiberius succeeded him in the Empire of Rome then Caligula Claudius Nero and foure and thirtie more before the Empire was by Constantine the great in the yeere of our Lord 310. transferred to Constantinople where it continued vnited vntill the yeere of our Lord seuen hundred ninetie and foure At which time the Empire was parted into the East and West which lasted in that sort vntill the yeere of our Lord a thousand foure hundred fiftie and three Constantinople to the great disparagement of all Christian Princes was taken by the great Turke called Mahomet the second Neuerthelesse the Empire of the West or rather of Germanie since that time hath as yet remained with the house of Austria Rodolph the second now raigning Of the name of King Chap. 7. TOuching the title of King it is to be noted that according to the diuersitie of Nations so did they diuersly nominate their Princes to wit among the Egyptians they named them Pharaoes among the Persians Arsacides among the Bythinians Ptolomeyes among the Latines Siluii among the Sicilians Tyraunts among the Argiues Kings among the Saraâ—ens Amiraes and nowe of late among the Persians Soldanes In the beginning of the world all Princes were termed Tyrants but when people beganne to perceiue how great difference was betwixt the one and the other they agreed among themselues to call the good Princes Kings and the wicked Tyrants Whereby wee see that this title of King is authorized only vnto iust Princes and that doe well deserue to be so named In this Realme of England there hath not at any time beene vsed any other generall authoritie but onely the most royall and kingly maiestie Neither hath any King of this Realme taken any inuestiture at the handes of the Emperour of Rome or of any other forraine prince but helde his kingdome of God to himselfe and by his sword his people and crowne acknowledging no Prince in earth his superiour and so it is kept and holden at this day Of a Gynecracie or Womans raigne Chap. 8. WOmen by gouerning haue got no lesse renowne then men as is euedent by learned

Histories For which cause The Diuine Philosopher found great fault with his countrymeÌ„ the Graecians because their Noblewomen were not instructed in matters of state policie Likewise Iustinian the Emperour was highly displeased with the Armenians For that most barbarously they prohibited women from enioying heritages and bearing rule as though quoth hee women were base and dishonoured and not created of God In the right of succession the sisters sonne is equall to the brothers sonne Whereby is vnderstood that women are licensed to gouerne aswell as men Moreouer there be two forcible reasons that conclude women to be most apt for Seignories First there is neither Iew nor Graecian there is neither bond nor free there is neither male nor female for they are all one in Christ Iesus The minds and actions of men and women do depeÌ„d of the soule in the which there is no distinction of sexe whereby the soule of a man should bee called male and the soule of a woman female The sexe rather is the instrument or meanes of generation and the soule ingendreth not a soule but is alway permanent and the very same Seeing therefore that a womans soule is perfect why should she be debarred by any statute or salique law from raigning The body is but lumpish and a vassall to the soule and for that respect not to be respected Secondly vertue excludeth none but receyueth all regarding neither substaunce nor sexe What should I rippe vp the examples of sundry nations which preferred women before themselues And for that cause they did neyther reiect their counsels nor set light by their answeres Semiramis after the death of her husband Ninus fearing lest the late conquered Aethiopians would reuolt and rebell from her Sonne yet young of yeeres and ignorant of rule tooke vpon her the principality and for the time of his nonage ordered the kingdome so princely that shee passed in feates of armes in triumphs conquests and wealth all her predecessours Nicocris defended her Empire against the Medes who then sought the Monarchy of the world and wrought such a miracle in the great riuer of Euphrates as all men were astonished at it for shee made it contrary to mens expectation to leaue the ancient course so to follow her deuice to and fro to serue the citie most commodiously insomuch that she did not onely surpasse all men in wit but ouercame the elements with power Isis after the decease of her husband Osyris raigned ouer Egypt and tooke care for so much prouision for the common wealth that shee was after her death worshipped as a Goddesse Debora iudged Israel Iudith the Bethulians Lauinia after the death of Eneas gouerned Italy Dido Carthage Olympias Pirrhus his daughter ruled ouer Epire Aranea was queen of Scythia Cleopatra of Egypt Helena after the death of Leo the Emperour raigned in Constantinople ouer all Asia as Empresse Ioanna was queene of Nauarre marying with Philip Pulcher the French king made him king of Nauarre in the yeere of our Lord 1243. Margaret ruled ouer Flaunders in the yeere of our Lord 1247. And another Princesse of that name y e only daughter of Valdemare the 3. king of DeÌ„mark Norway gouerned those kingdoms after her fathers death in the yeere of our Lord 1389. she tooke Albert the king of Swethland captiue kept him in prison 7. yeeres Ioanna was queene of Naples in the yeer 1415. Leonora Dutchesse of Aquitaine was maried to Henry Duke of Gaunt and in despight of the French K. brought him Aquitaine Poiteaux in the yeere 1552. Queene Mary raigned here in EnglaÌ„d in the yeere 1553. What should I write of Elizabeth our gratious Queene that now is which by her Diuine wisedome brought three admirable things to passe First her Maiesty reformed religion that by the Romish Antichrist was in her sisters time bespotted Secondly she maintayned her countrey in peace wheÌ„ all her neighbour Princes were in an vprore Thirdly she triumphed ouer all her foes both domesticall and hostile traiterous and outlandish If a man respect her learning it is miraculous for shee can discourse of matters of state with the best Philosopher she vnderstandeth sundry kinds of languages and aunswereth forreine Ambassadours in their forreine tongues If a man talke of the administration of iustice all the nations vnder the heauens cannot shew her peere In summe her Princely breast is the receiuer or rather the storehouse of all the vertues aswell morall as intellectuall For which causes England hath iust occasion to reioyce and to vaunt of such a gratious mother To whome the Monarch of Monarches long continue her highnesse and strengthen her as he hath done hitherto to his perpetuall glory confusion of all her enemies and to our euerlasting comfort Of Tyraunts Chap. 9. SIr Thomas Smith termeth him a Tyraunt that by force commeth to the Monarchy against the will of the people breaketh lawes already made at his pleasure and maketh other without the aduise and consent of the people and regardeth not the wealth of his commons but the aduauncemeÌ„t of himself his faction kindred Also there be two sorts of Tyrants The one in title the other in exercise He is in title Tyrant that without any lawfull title vsurpeth the gouernment In exercise he that hath good title to the principality and commeth in with the good will of the people but doth not rule wel and orderly as he should And so not onely they which behaue themselues wickedly towards their subiects are called Tyraunts as Edward the second of this realme in the yeere of our Lord 1319. and Alphonsus of Naples that lawfully came to the crowne in the yeere 1489. but also they are named tyrants which albeit they behaue themselues well yet they are to be called tyraunts in that they had no title to the principality as Sâ—eno the King of Denmark that vsurped this realme of England in the yeere 1017. and Pope Clement the eight that now is who about two yeeres ago seysed on the Dukedome of Ferraria onely by pretence of a gift which Constantine time out of mind bequeathed to the papacy Furthermore there be sixe tokens to know a tyrant The first if hee sends abroad pickthanks talebearers and espies to hearken what men speake of him as Tiberius the Emperour was woont to do The second if he abolisheth the study of learning and burneth the monuments of most worthy wittes in the market place and in the assembly of the people least his subiects should attaine to the knowlege of wisedome As Alaricus king of the Gothes did in Italy in the yeere 313. and the great Turke in his Empire The third if hee maintaine schismes diuisions and factions in his kingdome for feare that men should prie into his doings As the Popes haue done alway from time to time and of late daies the Queene mother in Fraunce The fourth if hee trust straungers more then his

For giftes do blind the eies and peruert the words of the righteous No magistrates therfore must presume to take gifts vnlesse they be to be eaten or drunke vp within three dayes at the furthest that not of suters for they giue them to the intent they may corrupt their authority and so speed of their owne pleas and pursuites Let them rather imitate Cicero who as long as he was Pretour of Cilicia would neyther himselfe receyue nor permit any of his company to take presentes no not that beneuolence which by the law Iulia was due vnto him At Thebes the images of iudges were put up without hands wherby is meant that they ought not to receyue any rewards that were offered them There is at this present time a publique law amoÌ„g the Switzers that magistrates vnder paine of death should not take any thing eyther directly or vndirectly for iudging The fourth Plant. Of the Education of Gentlemen Chap. 32. MAn is by nature a gentle creature who with his happy nature getting good education becommeth diuinely disposed but if hee lacke this education he waxeth the most wicked of all creatures that are borne vpon the earth Many drops of water as wee see falling vpon the hard marble stone do pierce and make it hollow And the ground being well tilled and manured beareth goodly corne So in like maner a man well brought vp acknowledgeth his duty towards his Maker knoweth how to conquer his owne affections Whereas contrariwise Gentlemen being euill nurtured caÌ„ neuer vnderstand how farre the power and abilitie extendeth that God hath giuen them For they neuer read it themselues neither are they taught by them that know it Nay few that vnderstand it are admitted to their presence and if one bee yet dare he not instruct them in it for feare of displeasure or if happily at any time hee put them in minde thereof no man will abide him or at least he shall be accounted but a foole peraduenture also it may be taken in il part and so turne to his harme Howbeit the vertuous must not abstain from their godly admonitions seeing that they cannot benefite the common-wealth more then when they teach and instruct young meÌ„ especially in those times wherein they are so corrupted that they must needes by all well disposed persons bee refrained and restrained of libertie One saith I am an heire borne to a thousand pound land Another sayth I haue a fat farme and a house well furnished What cause haue I to feare Let the world chance as it will Another againe craketh and breaketh his lungs wel-nigh with windie bragges because he is a Knights eldest sonne fetching his pedegree by a thousand lines and branches from some worthie Lord and because some neere kinsman of his is made Censour Maior Iustice of peace or Lieutenant of the Shire to whom he may say Good morrow Cousin Infinite are the fooleries of youth which by due correction and diligent exhortation must bee rooted out I will therefore comprehend their education vnder foure lessons The first is instruction vnder which are coÌ„tained foure rules The 1. wherof is to teach children the feare and loue of GOD and to shew them that they must not glorie too much in worldly goods Secondly to teach them how to bridle their tongues to bee modest and to embrace vertue for education properly is nothing else but a bringing vp of youth in vertue Thirdly to shew them the facultie of exercise which serueth to the maintenance of health and strength by ordering the body with light and gentle exercises Fourthly familiarly to declare vnto them examples as well of good men as of wicked men that thereby they may learne how the good are rewarded and the wicked punished The second lesson appertaining to the instruction of youth is prayse that is to commende them when they doe well that thereby they may bee incouraged the better to goe forwardes For youth is like vnto moyst and soft clay and for that respect is to bee egged on to glorie in well doing The third is counsell which must bee giuen by their sage Vncles or auncient men concerning their dutie towards their parents elders and teachers The fourth poynt of instruction is threatning and correction which is to bee vsed when they offend and neglect to follow the aduice of their teachers and when they beginne to bee headie stubborne and selfe-willed This the diuine Philosopher verie well noted saying that a boy not as yet hauing fully and absolutely giuen himselfe to vertue is a deceitfull cruell and a most proud beast Wherefore he must be bound with a schoolemaster as it were with a strong bridle The causes why so fewe Gentlemen no we adaies be vertuously disposed Chap. 33. I Find that there bee foure causes why so few Gentlemen in this age attaine to the knowledge of vertue The first is the corruption of the whole world for now are the abominations of desolation These be dayes of vengeance to fulfil althings that are written The minds of men are so peruerse and barren that they will not receiue the seed of true wisedome Their cogitations are too much bent to the pompes and follies of this transitorie world The second cause proceedeth of counterfeit and vnsufficient teachers whose onely occupation is couertly to woo yong scholers that come guidelesse and headlesse into the Vniuersitie and ã€ˆâ—Šã€‰ gotten them into their nets they afterward let them runne at randon But ã€ˆâ—Šã€‰ iudgement such youths as suffer ã€ˆâ—Šã€‰ to be snatched vp for haukes meate in this or the like maner do therin imitate sicke folkes who refusing the good Phisician by some braine-sicke mans counsell doe commit themselues to the tuition of such a one as by ignorance killeth them The third cause is the niggardize of parents who continually labour to gather the drossie and vnconstant pelfe of this world and in the meane time make no reckoning of their children but permitte them to grow old in follie which destroyeth them both bodie and soule The fourth and last cause is the indulgence and fond loue of the parents who take their sonnes from the Vniuersitie as fruite from a tree before it is ripe or rather as pullets without feathers to place them at the Innes of Court where as I haue written in my Commentarie vpon Persius they gad to Stage-playes are seduced by flattering coni-catchers Whether youths ought to be corrected Chap. 34. A Good huswife knoweth how hard a thing it is to keepe flesh sweete and sauorie vnlesse it bee first poudred and put in brine So likewise it is impossible for parents to reape any ioye of their sonnes except they bee first corrected Roses must needes wither when they be ouergrowne with briers and thornes and children that are assailed and ouertaken by whole legions of affections must at last fall if they be not accordingly succoured * Hee that spareth the

the Kings side saw in a gallerie Allen Chartier a learned Poet leaning on a tables end fast asleepe which this Princesse espying shee stouped downe to kisse him vttering these words in all their hearings Wee may not of Princely courtesie passe by and not honour with our kisse the mouth from whence so many golden poems haue issued Frauncis the first French King in the yeere of our Lord 1532. made those famous Poets Dampetrus and Macrinus of his priuie Counsell King Henrie the eight her maiesties Father for a few Psalmes of Dauid turned into English meeter by Sternhold made him Groome of his priuie chamber and rewarded him with many great gifts besides Moreouer hee made Sir Thomas Moore Lord Chauncelour of this Realme whose Poeticall works are as yet in great regard Queene Marie for an Epithalamy composed by Verzoza a Spanish Poet at her marriage with King Philip in Winchester gaue him during his life two hundred crowns pension Her Maiestie that now is made Doctour Haddon being a Poet master of the Requests In former times Princes themselues were not ashamed to studie Poetrie As for example Iulius Cesar was a very good Poet. Augustus likewise was a Poet as by his edict touching Virgils bookes appeareth Euax King of Arbia wrote a booke of pretious stones in verse Cornelius Gallus treasurer of Egypt was a singular good Poet. Neither is our owne age altogether to bee disprayed For the old Earle of Surrey composed bookes in verse Sir Philip Sydney excelled all our English Poets in rarenesse of stile and matter King Iames the sixt of Scotland that now raigneth is a notable Poet and daily setteth out most learned Poems to the admiration of all his subiects Gladly I could goe forward in this subiect which in my stripling yeeres pleased mee beyond all others were it not I delight to bee briefe and that Sir Philip Sydney hath so sufficieÌ„tly defended it in his Apologie of Poetrie that if I should proceede further in the commendation thereof whatsoeuer I write would bee eclipsed with the glorie of his golden eloquence Wherefore I stay my selfe in this place earnestly beseeching all Gentlemen of what qualitie soeuer they bee to aduaunce Poetrie or at least to admire it and not to bee so hastie shamefully to abuse that which they may honestly and lawfully obtaine Obiection The reading of Catullus Propertius Ouids loues and the lasciuious rimes of our English Poets doe discredite the Common-wealth and are the chiefe occasions of corruptions the spurres of lecherie therefore Poetrie is blame-worthie Answere In many things not the vse but the abuse of him that vseth them must bee blamed The fault is not in the Art of Poetrie but rather in the men that abuse it Poets themselues may bee traitours and felons and yet Poetrie honest and vnattainted Take away the abuse which is meerely accidental and let the substance of Poetrie stand still Euerie thing that bringeth pleasure may bring displeasure Nothing yeeldes profit but the same may yeeld disprofit What is more profitable then fire yet notwithstanding wee may abuse fire and burne houses and men in their beds Phisicke is most commodious for mankind yet wee may abuse it by administring of poysoned potions To end this solution I conclude that many of our English rimers and ballet-makers deserue for their baudy sonnets and amorous allurements to bee banished or seuerely punished and that Poetrie it selfe ought to bee honoured and made much of as a precious lewell and a diuine gift Of Philosophie Chap. 43. â— PHilosophie is the knowledge of all good things both diuine and humane It challengeth vnto it three things first contemplation to know those things which are subiect vnto it as Natural Philosophy teacheth vs the knowledge of the world Geo oâ—â—trae of the triangle the Metaphysick of God and morall Philosophie of vertue and felicitie Secondly Philosophie chalengeth the execution and practise of precepts Thirdly the promotion of a good man * Which three concurring together in one man do make him a wise Philosopher The Iewes diuided Philosophie into foure parts namely into Historical Ciuill Naturall of the contemplation of sacrifices and into Diuine of the speculation of Gods word Of which I will at this time content my selfe with the natural and the ciuill Naturall Philosophie is a science that is seene in bodyes magnitudes and in their beginnings or ground workes affections and motions Or as others say Naturall Philosophie is a contemplatiue science which declareth the perfect knowledge of naturall bodyes as farre foorth as they haue the beginning of motion within them There bee seuen parts of it The first is of the first causes of nature and of naturall bodyes The second of the world The third of the mutuall transmutation of the elements and in generall of generation and corruption The fourth is of the meteours The fift of the soule and of liuing creatures The sixt of plants The seuenth of things perfectly mixed and of things without life as of Minerals and such like Ciuill Philosophie is a science compounding mans actions out of the inward motion of Nature and sprung vp from the fulnesse of a wise minde insomuch that wee may in all degrees of life attaine to that which is honest This ciuill Philosophie is diuided into foure parts Ethicke Politicke Oeconomicke and Monastick Ethick is the discipline of good maners Of Oeconomick and Politick I haue discoursed before Monastick is the institution of a priuate and a solitarie life But of the worthinesse of this ciuill Philosophie and by how much it goeth before the naturall I haue expressed in another booke Of the Art Magick Chap. 44. THe auncient Magicians prophesied either by the starres and then their Art was termed Astrologie or by the flying and entrailes of birdes and this they called Augurie by the fire and that they named Pyromancie or by the lines and wrinckles of the hand which was termed Chiromancie or Palmistrie by the earth called Geomancie by the water and that they termed Hydromancie or by the diuell and this we call coniuring or bewitching All which superstitious kindes of illusions I feare mee haue beene too often vsed heere in England witnesse of late yeeres the witches of Warboise witnesse figure-casters calculatours of natiuities witnesse also many of our counterfeit Bedlems who take vpon theÌ„ to tell fortunes and such like Now-a-dayes among the common people he is not adiudged any scholer at all vnlesse hee can tell mens Horoscopes cast out diuels or hath some skill in southsaying Little do they know that this Art if it bâ—e lawfull to call it an Art is the most deceitfull of all Arts as hauing neither sure foundations to rest vpon nor doing the students thereof any good but rather alluring them to throw themselues away vnto the diuel both body soule Wo be vnto theÌ„ that delight therein for it were better for them that they had neuer beene

borne A man hauing in his furie killed one may by the grace of God repent and bee sorie for his offence but for the coniurer or magician it is almost impossible that hee should be conuerted by reason that the Diuell is alwaies conuersant with him and is present euen at his very elbow and will not once permit him to aske forgiuenesse Experience whereof Doctour Faustus felt who was at last torne in peeces by the diuell Cornelius Agrippa likewise a man famous for his great skill in Magicke and as yet fresh in some old mens memorie went continually accompanied with a Diuell in the shape of a blacke doÌ„ggeâ— and when at his death hee was vrged to repent and crie GOD mercie hee pulled off the coller which was about the dogges necke and sent him away with these words Packe hence thou cursed curre which hast quite vndone mee With that the dogge went away and drowned himselfe in the riuer Arar Within a little after Agrippa deceased whose iudgement I leaue vnto the Lord. As touching the deedes of coniurers I confesse they bee wonderfull for the charmers of Egypt turned roddes into serpents in the sight of Pharao And there is nothing which good men doe but Sorcerers like Apes will assay to do the like Many of them among whome I meane Pope Siluester the second Pope Benedict the ninth and Pope Alexander the sixt were cunning in the scriptures professed holynesse of life and gaue pardons and indulgences as the Pope doth now vnto them that would buy them But in the end they were pitifully and openly tormented and deuoured by the Diuell their schoole-master My selfe haue seene about eleuen yeeres agoe a counterfeit dumbe fellow that could by signes and tokens foretell diuers things to come Hee could signifie what misfortunes a man hath suffered what yeeres hee was off what wife hee had maried how many children he had and which is most strange of all hee would finde out any thing which was hidden of purpose At last it was this yong Magicians happe to arriue at a zealous Gentlemans house who hauing before heard of his miraculous deedes eftsoone suspected him and made no more adoe but by violence and threatning enforced him to speake and to declare his dissimulation procured as hee himselfe confessed by the Diuell with whome hee had couenated to become dumbe on condition that he might performe such miracles haue heard and read of many Coniurers that wrought wonders and things almost incredible yet neuer haue I either heard or read of any that prospered but at the last they eyther came to the gallous or fagot or else they were preuented and miserably taken by the Diuell Which is the cause that wise men haue vtterly detested this blacke Arte as being admonished by other mens harmes to beware of it So that none but malicious simple and grosse-headed persons who eyther for reuenge or for couetousnesse are so seduced doe enter into league and confederacie with the Diuell To knit vp this discourse I aduise all persons and especially olde women to take heede of illusions and charmes seeing principally they bee damnable and forbidden by the lawes of God Secondarily Magicke is infamous abominable by the laws of man both ciuill and canon Finally men must abstain from sorceries coniurations witchcrafts and such kind of wickednesse for feare of punishment because if any sayth the Lord turne after such as worke with spirits and after southsayers to goe spiritually a whoring after them then will I set my face against that person and will cut him off from among his people And in another place Thou must not suffer a witch to liue Looke therefore vnto your selues and bee prepared O simple wretches lest otherwise the siend finding you vnreadie will quickly surprize you and so inueigle your weake and shallow mindes Of Phisicke Chap. 45. MAny confound Phisicke and Philosophie together because both of them doe alike respect naturall bodies but our Ciuilians haue distinguished the one from the other For which cause I will at this time surcease the concordance and fall to the declaration of the goodnesse thereof There is no facultie saue law and Diuinitie comparable vnto Phisicke Insomuch as mightie Potentates haue not disdained to exercise it Gentius the King of Illyria found out the vertuous qualities of the herbe called Gentian Iuba King of Mauritania and Lybia found the herbe called Euphorbium Sabor King of the Medes Sabrel King of the Arabians Mithridates King of Pontus and Auicenna King Corduba were professed Phisicious The Angell Raphael caused blind Tobias with the gall of a fish to receiue his sight Luke the Euangelist was a Phisicion yea and * GOD himselfe is called the supreme Phisicion both of body and soule Wherefore see that you honour Phisicke O yee that bee rich and make much of the Phisicion for the Lord created him Of Law Chap. 46. THe law is the knowledge of things As wel Diuine as Humane and of that which is iust and vniust Of Ciuilians it is declared tripartite as it comprehendeth the law of nature the law of nations and the ciuill law The law of nature is a feeling which euerie one hath in his conscience whereby hee discerneth betweene good and euill as much as is sufficient to deliuer him from the cloudie cloake of ignorance in that hee is reprehended by himselfe Hence commeth the coniunction of male and female the Procreation of children and education The law of Nations is a prescription that all maner of people can claime as to resist violence was lawfull to defraud the wilie and subtill was no fraude to hurt a Herauld was not tolerable to pay euery man his owne was right and in a maner all contracts were brought in by this law as buying selling hiring gaging and infinite others The Ciuill law is that which is squared according to honestie and is termed euery priuate law enacted by one peculiar people There is also a Diuine law which is three-fold to witte the morall law the ceremoniall law and the Iudiciall law The morall law is that which is constituted for all Nations if they will obserue the commandements of GOD The Ceremoniall law was an instruction of infancie giuen to the Iewes to bee exercised vnder the obedience of God vntill Christs comming The Iudiciall law is that which was giuen them for politicke gouernement teaching them certaine Maximes of iustice whereby they might liue quietly without molesting one another Of the Common Law in England Chap. 47. AS soone as Brutus came into this Realme hee constituted the Troians lawes throughout all his dominions But when diuisions and ciuill broyles hapned a little after his decease those lawes decayed for a long time vntill Malmutius reuiued them enlarging them with many profitable more and were named Malmutius lawes vnto which Martia a Queene of this land added the decrees of her time and were called Martiaes lawes Besides these King Lud is reported to amend

heare do some of our brazen-faced Caualeers cease to blaspheme God by denying most impudeÌ„tly his euerlasting essence O foolish men when they see a faire house they immediatly presuppose some one or other to haue built it So in like maner wheÌ„ they behold one another will not they sometimes eueÌ„ by natural discourse aske who made them The heathen Oratour saith that there is no natioÌ„ so sauage no people so seÌ„celes which wil not coÌ„fesse that there is some God euen they that are Libertines Epicures and in other points of their liues differing little from bruite beasts do reserue some seed of religion Also the very Deuils beleeue that there is a God and do tremble as saith the Apostle Yea the very obstinacy of the wicked is a substanciall witnesse that the Deitie is knowen which with their furious striuing yet caÌ„ neuer wind themselues out of the â—eare of God But what need I dally thus with doltish Atheists let them read the holy scripture they shall find fiue generall meanes whereby God is made manifest vnto man The first are the framed things wherin God did first reueale himself for the heauens declare the glory of God and the firmament sheweth his haÌ„dy worke The secoÌ„d is the sparke of nature wherby all men as it were by naturall instinct obtaine the infallible admonition of the truth The third way whereby God is made knowen is the verball will which successiuely from time to time in some countrey or other hath bene holden vp by worldly blessings apparitions ceremonies prophesies and last of all by the presence of the Messias himselfe The fourth is the holy Ghost who openeth our misty eyes wherby we embrace the true and Apostolicall doctrine The fift meanes whereby God is knowen are his miracles at the sight of which the very Atheists themselues being affrighted must exclaime with Iulian the Apostata O God O Galilaan thou hast ouercome our vnbeleefe Of Atheists Chap. 3. OF Atheists there are two sorts the inward and the outward The inward Atheist is he that slyly carieth the countenaunce of a sheepe and yet is no sheepe but a sheep-biter He swaloweth vp aduowsons hospitals and other mens goods vnder pretence of simplicity He raiseth rents incloseth commons and enhaunceth the price of corne With his wooll or wealth hee vseth to snarle deceyue honest-minded men whom at length hee notwithstanding hauing Scripture in his mouth snatcheth at most greedily clappeth in irons This kind of Atheist I will decipher hereafter The outward Atheist on the other side openly professeth nature to be his God And euen as the spider infecteth with poyson the fragrantst liquours hee suckes so the outward Atheist most wickedly extracteth common places out of the secretes of nature and turning them to his owne vse hee blasphemeth God whom he neuer knew Is there any rayne without a clowd any apples without trees any portraiture without a painter any kingdome without rulers can the heauens moue without a mouer say thou viper for a better name thou deseruest not wilt thou not beleeue that which thou beholdest with thine eies wherfore I pray thee was the world framed was it not for man what idiot when hee passeth through a village though halfe ruinous will not presently suppose that it was contriued by some or other Much rather O sensuall beast shouldst thou imagine that a quickning maker eueÌ„ God hath created not onely thee but all the world besides If no reason will persuade thee yet me thinkes the extraordinary punishments of God which alwaies such Atheists as thou art haue felt should be of force to recall thee from thy most damnable opinion It is written of Diagoras one of the first authours of this sect that being fledde from Athens and his bookes burnt by vniuersall consent he was slaine by certaine men whom the Athenians had hired for that intent Pliny the elder one likewise of the same stampe while hee was ouercurious in searching y e causes of nature was choakt neere to the mountaine Vesuuius with smoake and with the smell of brimstone issuing out of the same Pope Leo the teÌ„th who often said that Moses Christ and Mahomet were three of the greatest dissemblers was by the iust iudgement of God sodainly strooken dead with an extreame laughter Likewise an Italian Captaine of late daies in the low countries leading his company to skirmish with the enemy thus encouraged them Sirs quoth he remember the former glory of our nation and fight valiantly as for your sinnes if you die you shall vnderstaÌ„d there is no God Which when he had said he fought was the first man that was slaine Not inferiour to these was one Christopher Marlow by profession a play-maker who as it is reported about 7. yeeres a-goe wrote a booke against the Trinitie but see the effects of Gods iustice it so hapned that at Detford a litle village about three miles distant from London as he meant to stab with his ponyard one named Ingram that had inuited him thither to a feast and was then playing at tables he quickly perceyuing it so auoyded the thrust that withall drawing out his dagger for his defence hee stabd this Marlow into the eye in such sort that his braines comming out at the daggers point hee shortlie after dyed Thus did God the true executioner of diuine iustice worke the ende of impious Atheists Furthermore some of our worldlings may worthily bee ranged in the forefront of this hellish route They I say that belch out this accursed theoreme of Machiauel namely that the heathenish religion made men couragious wheras our religioÌ„ makes men fearfull O foolish sotsâ— is the feare and loue of God become the cause of your foolish feare Nay rather it is your consciences that bring feare into your hearts The more wicked ye be the more you feare Me thinks that albeit ye had no demoÌ„stration of God yet this ought to satisfie you which proceedeth of a natural fear For whosoeuer feareth sheweth necessarily that there is some supreme power which is able to terrifie hurt him As contrariwise he that is assured that nothing can appall or diminish his valour is altogether free from feare The second part Of Man Chap. 4. ABdala one of the wise men of Arabia being on a time demaunded what was the most wonderfull thing in the world answered Man Hermes Trismegistius termed maÌ„ the great miracle Others called him the little world Likewise the wisest Philosophers agreed that mans body is composed of the foure elements and of all their qualities For the flesh agreeth fitly with the earth his vitall spirites with the aire the fire and his humours with the water The sense of touching consenteth with the earth The sense of seeing with the fire that of smelling with the aire and fire that of tasting with the water that of hearing with the aire Yea there is no part in the whole body of maÌ„ wherein

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