¶
What
is
first
requisite
in
the
well
gouerning
of
a
common
weale
:
howe
Cyuil
pollicie
ought
to
be
conformable
to
the
celestiall
gouernement
:
what
good
commeth
of
good
pollicie
:
what
maner
of
gouernours
and
Iudges
ought
to
be
chosen
to
direct
publique
states
.
❧
The
first
Chapter
.
TO
dyrect
a
true
and
Christian
pollicie
,
it
is
necessarie
in
the
first
consyderation
,
that
suche
as
are
chéefe
disposers
of
the
same
,
bée
chosen
accordyng
to
the
wil
and
ordinaunce
of
God
,
of
whom
(
in
respect
of
their
institution
)
they
are
to
bée
fauoured
&
assisted
in
their
Counsels
,
actions
,
¶
What
gouernors
God
hath
chosen
,
and
howe
he
hath
declared
them
by
myracles
:
they
ought
all
to
be
instructed
at
the
entree
of
the
Tabernacle
,
and
why
:
the
great
benefite
which
commeth
of
good
Iudges
:
and
why
God
doth
ordaine
some
wicked
.
❧
The
.2
.
Chapter
.
TO
resort
eftsones
to
the
matter
of
election
of
gouernours
to
common
weales
,
who
are
Iudges
by
theyr
institution
:
with
the
counsell
of
Iethro
,
wée
will
ioyne
the
example
of
God
when
hée
elected
rulers
ouer
his
people
,
Iosua
,
Gedeon
,
Sampson
,
Ieptha
,
and
Samuel
,
yea
,
God
sayd
hée
had
chosen
them
to
the
estate
Royal
:
Wée
know
that
Moyses
had
Children
which
hée
might
haue
made
gouernours
after
him
,
if
hée
had
would
:
But
hée
preferred
afore
them
his
seruaunt
Iosua
,
who
had
alwaies
assisted
him
in
his
affaires
,
communicated
with
him
in
the
perplexity
of
al
his
troubles
,
and
requited
the
trust
and
friendship
of
his
Maister
,
with
fayth
and
obedience
,
yea
,
hée
was
the
seruaunt
of
God
in
simplicitye
and
trueth
of
heart
:
And
therefore
knowing
him
to
bée
more
perfect
in
conscience
,
and
better
exercised
in
the
regiment
of
people
then
any
other
,
hee
gaue
him
dignity
aboue
the
rest
,
reseruing
no
preheminence
in
publike
businesse
,
eyther
to
his
fleshe
,
blood
,
friendes
,
or
great
Lords
,
but
distributed
offices
to
the
most
vertuous
and
best
instructed
in
such
charge
:
No
man
of
good
iudgement
wil
call
his
kinseman
or
friend
to
gouerne
a
ship
wherin
hée
meaneth
to
passe
the
Seas
in
presence
,
vnlesse
hée
bée
more
assured
of
his
knowledge
then
of
any
other
:
much
more
ought
wée
to
proue
the
skyll
of
him
whome
wée
call
to
guide
this
pollitike
shippe
.
If
this
aduise
had
stande
before
the
eyes
of
Hely
the
great
sacrificator
and
gouernour
of
Israel
,
hée
had
not
chosen
his
Children
to
the
regiment
of
the
people
,
wherein
was
wrought
the
confusion
of
him selfe
,
common
also
to
them
&
the
common
Weale
:
Yea
the
great
Iudge
recompensed
theyr
execrable
Royats
and
offences
with
sharpe
iustice
,
and
because
hée
abused
his
estate
in
chosing
such
to
iudge
the
people
in
whom
was
merite
of
death
,
both
hée
and
they
by
the
iust
resolution
of
God
dyed
miserablye
,
the
poore
people
for
their
offences
were
ouerthrowen
in
Warre
by
the
Philistines
,
Rome
,
Lacedemonie
,
and
Athens
liued
vnder
good
rulers
,
they
,
with
theyr
siegniories
and
Townes
depending
vpon
them
,
florished
,
but
after
they
admitted
fauour
,
ambition
,
and
couetousnes
,
and
that
knowledge
and
vertue
were
depriued
of
dominion
,
they
declined
and
suffered
extreame
ruine
.
And
albeit
it
is
no
maruaile
,
if
suche
as
aspire
to
regimentes
by
indirect
meanes
,
bring
forth
wicked
and
imperfect
gouernment
,
seeing
that
al
endes
depend
consequently
vpon
theyr
beginninges
,
and
buildinges
hauing
no
firme
foundation
,
can
hold
no
long
continuance
:
yet
when
any
such
attaine
to
the
direction
of
pollicie
,
there
is
no
occasion
to
condemne
them
rashelie
,
for
that
it
may
bée
that
such
scourges
are
due
to
the
offences
of
the
people
,
neither
do
they
them selues
thinke
them
condemned
in
the
ertreame
iudgement
,
seeing
they
follow
not
their
beginning
,
but
recompense
all
faultes
by
theyr
vertue
and
wisedome
,
as
did
young
Scipio
,
who
,
contrarye
to
the
iudgement
of
Cato
and
diuers
graue
Romaines
,
being
called
to
bée
Captaine
generall
of
the
armye
which
had
béene
long
in
Spaine
,
expressed
in
his
behauiour
suche
heroicall
vertues
,
that
his
election
descending
to
him
by
fauour
,
was
approued
for
lawfull
,
euen
by
those
wise
men
,
who
beholding
more
the
follies
of
his
youth
passed
,
then
hoping
in
his
toward
vertues
,
impugned
his
aduauncement
at
the
first
.
The
Scripture
sayth
,
that
as
it
is
one
speciall
signe
of
Gods
loue
to
a
Nation
,
when
hee
indueth
them
with
good
gouernours
,
so
when
hée
restraines
them
to
rulers
inclined
to
impietye
,
it
is
then
that
hee
geues
warning
of
his
furie
,
and
that
hée
is
entred
into
displeasure
for
theyr
offences
,
as
is
sayd
in
Iob
,
Esaie
,
and
Osie
,
¶
Gouernours
chosen
according
to
God
,
do
make
present
proofe
of
their
election
to
the
profite
of
the
common
weale
.
Let
them
knowe
how
to
commaund
,
and
subiectes
howe
to
obeye
,
the
better
to
make
their
common
weale
florishe
,
as
inferiour
members
obeye
the
more
worthy
:
Magistrates
ought
to
be
as
Fathers
.
Let
the
lawe
be
inuiolable
,
and
speciallye
one
true
amitie
betweene
the
gouernour
and
the
subiect
.
❧
The
.3
.
Chapter
.
GOuernours
,
being
thus
chosen
by
the
rule
of
the
Scripture
,
knowe
that
it
belongeth
to
their
christian
duetye
to
consecrate
them selues
whollye
to
the
benefite
,
profite
,
honor
,
&
quiet
of
that
publike
state
wherein
they
are
instituted
:
And
not
sparing
any
labour
,
care
,
expenses
,
or
perplexitie
of
minde
or
bodye
,
no
not
the
sacrifice
of
their
lyfe
,
to
rayse
theyr
common
weale
into
florishing
felicitye
,
they
geue
alwayes
more
readye
furtherance
to
common
affayres
,
then
ordinary
fauour
to
their
own
,
not
sparing
to
restraine
them selues
from
all
priuate
pleasure
&
profite
,
to
consult
in
all
necessarye
meanes
to
raise
t'haduauncement
of
the
Publike
weale
:
And
as
in
good
magistrates
doth
worke
a
continual
care
to
erect
&
execute
a
sounde
aucthority
,
so
in
all
Citizens
,
subiectes
,
&
publike
multitudes
,
is
great
necessitye
of
resolute
obedience
&
duty
:
Amongst
whom
if
there
be
any
,
in
whome
is
no
suretye
of
allegeaunce
,
but
suspition
of
rebellious
practise
or
sedicious
behauiour
,
let
al
the
rest
ioyne
in
common
ayde
to
commit
him
to
the
censure
of
ciuill
iustice
:
For
it
is
sayde
of
auncient
wise
men
and
iustified
in
common
experience
,
that
by
well
commaunding
and
ready
obeying
,
a
common
weale
is
happely
gouerned
,
as
who
saye
,
where
the
Magistrate
erectes
wholsome
lawes
,
&
the
subiect
yeldes
duty
in
simplicity
,
it
hapneth
that
to
such
regimentes
belongeth
happy
successe
,
and
long
continuance
,
euen
as
in
a
natural
body
is
figured
a
forme
of
perfect
gouernement
,
because
the
inferiour
members
obey
such
as
bée
more
principal
,
which
is
the
head
&
heart
.
A
priuate
house
is
replenished
with
good
order
,
when
seruantes
yéeld
obedience
to
their
maisters
,
&
children
humilitie
to
their
parents
,
as
also
a
ship
is
well
guided
when
the
marriners
acknowledge
power
in
the
maister
that
mooueth
the
Helme
:
euen
so
is
it
in
a
common
weale
which
being
a
body
pollitike
(
as
is
sayd
)
ought
according
to
God
to
holde
comformetie
with
the
quality
mistical
of
the
natural
body
:
It
is
also
as
a
generall
familie
or
houshold
wherin
good
gouernours
do
put
on
the
same
carefull
affection
to
the
aduauncement
of
theyr
subiectes
,
which
wise
and
deare
fathers
vse
to
their
entierely
beloued
Children
.
And
being
lastly
as
a
true
&
Spiritual
shippe
,
seated
in
the
middest
of
the
stormes
of
this
waspishe
&
moueable
world
,
the
two
preseruatiues
to
kéepe
it
from
perishing
,
are
the
wholsome
commaundementes
of
the
gouernour
,
and
willing
obedience
of
the
inferiour
:
Let
then
the
wisedome
,
loue
,
and
zeale
of
magistrates
to
the
common
weale
surmount
theyr
aucthoritye
in
commaunding
.
And
let
humilitye
,
franke
obedience
,
and
perfect
loue
bée
greater
in
the
subiectes
,
than
theyr
ciuyl
subiection
:
For
if
Fathers
geue
to
theyr
children
doctrines
and
good
lessons
to
eschewe
vice
,
&
learne
to
aspire
to
vertue
,
and
by
good
examples
aswell
of
them selues
,
as
other
their
parentes
and
predecessours
(
true
pattornes
of
vertue
)
doo
sturre
them
vp
to
t'himitacion
of
goodnesse
,
and
in
respect
of
zeale
,
doo
studye
to
enritche
and
aduaunce
them
:
muche
more
belonges
it
to
magistrates
,
as
Fathers
pollitike
of
the
people
,
to
expresse
a
zeale
and
fatherlye
dutie
in
erecting
good
statutes
,
orders
and
Customes
,
hollye
,
happy
,
and
profitable
,
whervnto
they
must
geue
the
first
honourable
obedience
,
seruing
as
reuerent
examples
to
the
rest
to
obserue
the
Lawes
without
violence
,
eyther
for
fauour
,
frendship
,
parentage
,
respecte
of
Person
,
or
feare
of
corruption
:
suche
good
Lawes
and
iust
iudgementes
(
sayeth
Salomon
)
are
the
strong
Barres
and
boltes
to
the
Gates
of
Cities
,
¶
There
be
twoo
principalities
or
pollecies
,
which
ought
to
bee
knit
together
in
vnitye
of
friendship
,
as
the
soule
and
the
body
without
difference
,
they
ought
to
ayde
one
another
with
mutuall
and
perpetuall
succour
,
for
so
shall
not
one
of
them
passe
an
other
.
The
.4
.
Chap.
AND
as
in
Man
bee
twoo
partes
,
the
one
spiritual
and
the
other
corporall
,
so
in
one
common
weale
bée
two
principalityes
,
that
is
to
say
,
the
state
Ecclesiasticall
,
and
ciuill
,
they
both
notwithstanding
vnited
and
conioyned
(
as
the
minde
and
the
body
)
concurring
in
the
perfite
action
of
man
:
And
albeit
they
haue
béene
alwayes
concordant
for
two
endes
,
yet
,
as
touching
the
Subiect
,
they
are
different
and
vnlyke
:
Priesthood
&
temporal
principalitye
,
were
conceyued
at
the
first
in
the
lawe
of
nature
,
&
in
the
lawe
written
,
in
two
brethren
Moyses
and
Aaron
,
representing
that
they
haue
in
al
times
consented
in
vnitye
and
brotherly
concorde
the
one
not
vndertaking
ouer
the
other
,
but
either
one
contented
with
his
perticular
charge
and
dutye
:
The
clergie
directed
speciallye
the
regiment
of
Soules
,
by
spirituall
doctrines
,
sacrifices
,
Sacraments
,
prayers
,
and
other
actes
and
exercises
of
Diuine
and
Spirituall
qualitye
,
whose
iurisdiction
in
like
sort
tended
not
but
to
spirituall
endes
,
without
any
medling
or
managing
of
temporal
affaires
:
as
when
they
prescribed
exercise
of
fasting
,
penaunce
,
and
other
disciplines
to
acknowledge
sinnes
,
or
for
Canonicall
satisfaction
of
offences
enioyned
by
penaunce
,
with
suertye
,
and
tranquilitye
of
conscience
:
where
the
secular
magistrate
hath
the
wéelding
of
the
sworde
,
to
geue
correction
to
offendours
,
rebelles
,
mutinors
,
and
such
,
as
refusing
the
Spirituall
Doctrine
which
the
Church
administreth
,
doo
contemne
and
persecute
it
,
and
commit
transgressions
against
the
Lawes
Ciuil
,
deseruing
punishment
:
Aaron
,
and
the
auncient
sacrificatours
,
medled
onely
with
ceremonies
,
sacrifices
and
interpretation
of
the
Lawe
:
Iesus
Christ
likewise
and
his
Apostles
made
not
but
Spirituall
profession
,
as
apeareth
by
the
aunswere
of
our
sauiour
when
hee
was
solicited
to
iudge
a
controuersie
betwéene
twoo
Brethren
touching
the
particion
of
their
goodes
:
what
is
hee
sayth
hée
that
hath
instituted
mée
a
Iudge
or
deuider
of
heritages
betwéene
you
?
as
who
saye
,
you
are
wrong
ariued
to
mée
for
such
a
busines
:
For
I
am
come
onely
to
preache
and
make
spirituall
exercise
:
I
wyll
helpe
you
onely
in
that
which
I
ought
,
which
is
in
Doctrine
:
kéepe
you
from
all
Couetousnesse
,
for
by
the
abundaunce
of
Ritches
which
man
possesseth
,
his
life
is
not
susteyned
,
and
much
lesse
prolonged
,
yea
,
they
can
not
make
it
any
waye
happy
:
For
euen
as
our
bodye
materiall
,
replenished
with
humours
corrupt
,
if
it
bée
not
pourged
by
some
inwarde
Medicine
,
wyl
alwayes
throwe
out
to
the
vtter
partes
,
Blaines
,
Apostumes
and
Vlcers
,
or
at
least
engender
Catars
,
that
the
Surgeon
(
sometime
in
vaine
)
is
dryuen
to
applye
outwarde
remedies
,
where
in
déede
there
was
this
one
conuenient
remedye
,
to
make
cleane
the
bodye
within
:
euen
so
the
bodye
Polletike
,
corrupted
by
innumerable
Vices
,
ought
to
bée
made
cleane
by
inward
Doctrines
,
(
the
true
Medicines
of
Soules
)
administred
by
Priestes
and
Wise
Pastours
:
otherwayes
it
will
bée
perpetuallye
couered
with
a
Scorfe
of
infinite
factions
,
Sedicions
,
Heresies
,
and
other
sinnes
.
So
that
it
is
necessarye
that
this
estate
Ecclesiasticall
agrée
with
the
other
,
not
onelye
in
diligence
and
dutye
to
administer
good
Doctrine
,
but
also
to
shine
by
liuelye
examples
and
Actes
of
good
lyfe
,
making
cleane
mens
consciences
by
holye
documents
and
wholsome
exhortacions
:
So
shal
it
bée
easie
to
the
Magistrate
of
the
Pollecy
Ciuill
,
to
correct
and
cut
of
all
Wheales
and
other
outward
Impostumes
,
I
meane
all
enormities
offending
their
common
weales
.
This
is
in
effect
,
the
brotherly
concord
&
deare
coniunction
which
ought
to
stande
indissoluble
betwéene
these
two
estates
for
the
gouernment
of
this
Christian
man
,
as
well
touching
the
health
of
his
Soule
,
as
his
assured
tranquilitye
in
Ciuill
societye
,
with
the
preseruation
of
his
life
and
goodes
.
¶
The
Faultes
of
the
Clargie
ought
to
be
corrected
:
Gouernors
ought
aboue
al
things
to
prouide
good
Preachers
,
that
the
rude
and
plaine
sort
should
be
taught
in
familiar
doctrine
:
all
sortes
ought
to
be
constrained
to
be
at
the
Sermon
:
such
constraint
is
aucthorised
by
the
Scripture
,
and
is
both
profitable
to
the
common
weale
and
wholsome
to
suche
as
are
constrained
.
❧
The
.5
.
Chapter
.
WHen
the
Clargie
or
estate
Ecclesiasticall
shal
faile
in
their
dutie
,
I
meane
,
if
the
pastors
bée
careles
to
execute
theyr
vocation
,
or
negligent
in
the
function
of
their
charge
and
office
wherein
they
are
many
wayes
aduertised
by
the
Scripture
,
and
being
solicited
thereunto
by
the
Magistrate
:
they
ought
to
be
constrayned
by
iustice
as
the
auncient
Canons
and
laste
counsel
haue
ordeyned
,
if
in
them selues
bée
no
habilitye
to
preach
,
at
least
let
them
substitute
in
their
places
men
of
sufficient
facultie
,
knowledge
,
&
will
to
do
it
,
wherein
the
magistrate
hath
power
to
ioyne
with
them
,
to
finde
out
men
expedient
for
that
vse
,
as
Preachers
in
whose
grauitye
of
life
is
expressed
the
Doctrine
whiche
they
ought
to
pronounce
to
the
people
:
Let
them
reade
certayne
dayes
in
the
wéeke
,
and
spend
the
Sabboth
daye
in
Preaching
publikelye
in
Churches
:
In
the
morning
let
them
propound
to
the
simple
and
rude
multitude
a
familiar
instruction
in
the
principles
of
Christian
profession
,
expounding
to
them
first
of
all
the
Doctrine
of
the
Articles
of
Faith
,
the
commaundementes
of
the
Lawe
,
and
statutes
of
the
Churche
,
the
misterye
of
Sacraments
,
and
their
vse
,
together
with
the
Lords
praier
,
interpreting
al
thinges
by
sincere
order
,
and
in
such
popular
sence
and
Doctrine
,
that
euen
litle
Children
maye
easilye
comprehende
it
,
the
same
to
bée
continued
from
yéere
to
yéere
with
such
necessary
repeticion
,
as
nothing
bée
omitted
by
him
to
whome
the
exposition
belongeth
.
At
publike
Seruice
,
where
is
commonlye
a
presence
of
the
principall
of
the
Parishe
,
let
the
Epistle
bée
expounded
,
and
at
after
noone
the
Gospel
interpreted
:
the
scripture
geues
commaundement
that
if
the
Preacher
bée
learned
and
holye
,
al
the
inhabitauntes
ought
to
congregate
in
audience
,
as
was
commaunded
to
the
people
of
the
olde
Lawe
,
to
assist
the
Lecture
of
Deuteronomie
,
And
as
these
Lordes
,
Gouernours
,
and
Magistrates
,
are
as
fathers
to
their
common
weales
,
so
they
●ught
in
their
regiment
to
expresse
no
lesse
affection
of
fatherly
will
and
aucthoritye
,
to
their
Citizens
and
subiects
,
then
in
a
naturall
Father
,
nature
demaundes
to
his
proper
Children
,
whom
(
by
the
propertye
of
his
zeale
and
loue
)
he
hath
power
to
constraine
them
to
doo
what
he
thinks
méete
for
their
aduauncement
when
hée
findes
them
voide
of
wil
to
doo
it
frankely
:
oftentimes
hée
makes
his
Sonne
take
a
bitter
medicine
to
cure
his
sicknesse
,
and
(
as
occasion
requireth
)
makes
incision
in
his
vlcer
whiche
coulde
not
bee
healed
but
by
fire
:
muche
more
ought
the
father
pollitike
,
to
constraine
him
to
receiue
a
spirituall
medicine
,
for
whome
hée
is
exercised
in
great
care
to
cure
his
soule
,
which
,
without
such
medicine
standes
in
danger
of
eternal
death
:
his
vlcere
is
so
perilous
,
that
if
there
bée
not
applied
to
him
a
sharpe
correction
,
and
that
to
pearse
euen
to
the
Boanes
,
for
the
purging
of
all
putrefaction
of
his
manners
,
it
wil
remayne
incurable
:
Is
it
then
a
good
zeale
in
the
Ciuill
Father
,
to
leaue
to
perdicion
his
poore
perplexed
Childe
,
whose
cure
can
not
come
but
by
these
remedies
?
The
first
is
the
healthfull
instruction
of
the
Soule
by
the
hearing
of
the
word
of
God
,
which
can
not
bée
preached
in
any
place
without
some
fruite
,
The
second
is
,
that
there
is
no
man
what
vice
&
iniquity
so
euer
he
hath
professed
in
his
life
,
who
although
in
respect
of
his
reprobat
obstinacy
wil
not
be
conuerted
altogether
yet
,
either
by
force
of
this
word
,
or
for
feare
of
the
iudgements
of
God
,
or
for
shame
of
men
,
séeing
others
reformed
of
theyr
faultes
,
will
not
at
least
withdrawe
him selfe
from
the
multitude
of
sinnes
,
as
dyd
Herode
,
who
albeit
was
so
reprobate
as
the
Scripture
witnesseth
,
yet
,
by
the
exhortacion
of
Saint
Iohn
,
and
the
Doctrine
which
hée
preached
,
The
thirde
fruite
depending
of
the
two
others
with
equall
and
necessarye
coniunction
,
is
the
vnitie
of
all
sortes
of
people
assembled
at
the
Sermon
,
instructed
by
one selfe
teacher
in
Faith
,
the
Lawe
,
Religion
,
in
one
Doctrine
,
iudgement
,
and
one
consent
of
wil
and
opinion
.
Enemyes
shal
be
reconciled
by
this
woorde
,
whiche
propoundes
nothing
but
charitie
,
Loue
,
and
vnitie
.
The
aduersaryes
of
the
Faith
,
and
Schismatikes
,
shal
be
made
one
with
the
Catholikes
by
the
continuaunce
of
hearing
this
Doctrine
,
which
reprooueth
schismes
,
abhorreth
Heresies
,
and
condemnes
them
to
perpetuall
curse
:
So
that
all
people
assembled
togeather
euery
Holydaye
,
specially
,
to
heare
Gods
worde
in
the
Sermon
,
can
not
but
bée
nourished
,
entertayned
,
and
preserued
by
this
continuall
conuersation
in
Preaching
places
,
and
by
this
vnion
of
Doctrine
,
in
true
Loue
and
mutuall
Charitye
,
to
the
rooting
vp
of
all
inimities
and
grudges
.
¶
The
wyse
worldelinges
nowe
a
daies
would
not
willinglye
haue
Sermons
,
as
also
certaine
Pastours
desire
nothing
lesse
then
to
preache
,
laying
the
blame
of
the
miserye
of
this
time
vppon
sermons
:
but
such
people
are
ouerthrowen
by
the
worde
of
God
,
and
by
this
reason
that
to
all
sortes
of
people
,
Preaching
is
necessary
.
The
.6
.
Chap.
THere
be
many
men
too
deepelie
drowned
in
worldly
wisedome
,
who
resist
my
counsel
,
affirming
that
it
is
inough
to
the
simple
and
popular
sort
to
vnderstande
the
Paternoster
,
the
Creede
,
and
the
commandements
:
and
yet
oftentimes
they
make
no
mencion
of
the
commaundements
of
God
,
séeing
that
few
learne
them
,
and
fewer
obserue
and
accomplishe
them
:
They
say
that
since
Sermons
were
so
ryfe
in
the
world
,
and
that
men
were
so
familiar
with
the
Gospell
and
the
Bible
,
there
hath
béene
nothing
but
varyetye
of
Heresie
:
Suche
people
are
angrye
belike
,
for
that
eyther
they
knowe
nothing
(
and
yet
ought
to
bée
wise
)
touching
the
wel
directing
of
their
estate
,
or
else
bée
fleshelye
wise
,
whose
propertye
is
to
desyre
no
Sermons
,
because
they
woulde
geue
nothing
to
the
Preacher
but
by
force
,
and
lesse
to
the
Poore
but
for
shame
:
their
custome
is
alwayes
to
take
,
and
returne
nothing
but
for
their
owne
norriture
,
yea
,
there
bée
some
of
them
so
enuious
of
the
aduauncement
of
theyr
knowledge
of
God
in
the
world
,
that
they
gréeue
that
the
people
shoulde
come
to
vnderstande
any
thing
touching
the
matter
of
theyr
saluation
.
But
it
is
with
them
,
as
hapned
to
Balaam
,
whose
Asse
reprooued
him
of
his
ignoraunce
and
faulte
,
which
ought
gently
to
haue
guided
her
,
and
when
he
neither
could
or
would
doo
it
,
God
made
her
teache
him
,
and
gaue
her
power
to
speake
against
her
nature
,
Such
people
me
thinke
haue
no
reason
,
to
laye
the
euent
of
heresie
to
Sermons
,
and
much
lesse
to
the
declaration
of
the
holye
Scriptures
,
(
yea
it
is
a
spice
of
blasphemie
to
thinke
it
onely
)
because
that
that
worde
of
God
hath
power
to
illuminate
the
poore
,
darke
,
and
and
ignoraunt
spirites
,
and
geues
intelligence
of
God
,
and
of
saluation
to
the
litle
and
simple
ones
,
to
whom
coulde
not
be
geuen
suche
wholesome
and
necessarie
knowledge
,
but
by
this
holy
and
heauenlye
doctrine
,
by
the
which
all
vice
is
eschewed
and
purged
,
as
a
disease
by
the
medicine
,
all
error
eschewed
and
corrected
,
as
the
light
hath
power
ouer
darknesse
,
and
death
,
the
deuyll
,
and
hell
vanquished
and
ouercome
:
For
it
is
the
victorie
,
our
assuraunce
of
life
,
and
puts
vs
lastly
in
the
possession
of
the
kingdome
of
the
eternall
God
.
And
as
there
is
also
one
commaundement
as
well
to
men
as
women
,
great
as
small
,
learned
as
ignoraunt
,
to
heare
it
,
and
make
continuall
exercise
of
it
,
as
is
commaunded
in
Iosua
:
And
nowe
that
Pastours
are
bounde
to
preache
the
Gospell
,
and
the
people
ought
to
heare
it
,
it
is
without
question
,
as
well
by
the
commaundement
of
Iesus
Christ
,
as
by
his
Apostles
and
instruction
of
his
Church
,
not
néeding
further
to
alleadge
infinite
Textes
of
the
olde
Testament
,
conteyning
the
same
doctrine
.
The
last
commaundement
which
Iesus
Christ
gaue
to
his
Apostles
,
when
he
ordayned
his
Testament
and
last
wyll
,
was
,
that
they
shoulde
go
foorth
&
preache
throughout
all
the
worlde
,
vsing
this
speache
:
Go
into
the
worlde
whither
I
sende
you
,
teache
all
sortes
of
people
(
or
preache
to
all
creatures
,
whether
Iewes
or
Paynims
)
instructing
them
first
in
Faith
and
Baptisme
:
which
is
,
who
beléeueth
and
wyll
be
baptized
,
shal
be
saued
,
baptizing
them
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
and
who
doth
not
beleeue
,
shal
be
damned
:
Teache
them
in
like
sort
to
obserue
and
kepe
all
those
thinges
which
I
haue
geuen
you
in
charge
to
do
and
to
saye
to
others
.
Be
not
amazed
nor
gréeued
because
visibly
I
go
to
heauen
,
for
I
assure
you
,
(
for
the
great
loue
I
beare
you
)
that
I
am
alwayes
with
you
euen
to
the
consummation
of
the
heauens
:
the
same
meaning
as
if
he
had
sayde
vnto
them
,
Feare
not
that
I
do
abandon
you
:
For
besides
that
I
wyll
sende
you
the
holy
ghost
as
a
Comfortour
,
an
Aduocate
and
teacher
,
yet
I
my selfe
wyll
be
with
you
euen
with
that
presence
and
power
which
replenisheth
the
heauen
and
the
earth
:
For
it
is
geuen
to
me
euerywhere
.
And
I
wyll
not
onely
remaine
with
you
as
touching
the
time
of
your
persons
,
(
for
the
Apostles
and
Disciples
remayned
but
a
time
after
him
,
as
Saint
Iames
the
elder
,
but
two
or
thrée
yeres
at
the
most
)
but
also
with
your
successours
in
that
estate
,
meaning
the
successours
in
the
estate
of
the
Church
,
which
is
not
but
one
body
in
him
:
Yea
the
last
and
most
base
members
haue
as
great
interest
in
the
promise
of
the
presence
of
Iesus
Christ
,
as
the
first
and
highest
,
according
to
their
measure
and
quantitie
proportioned
to
them
,
as
wée
see
the
members
of
a
naturall
bodye
partake
by
equall
proportion
with
the
presence
of
the
soule
,
by
her
vegetation
,
sence
,
and
mouing
.
And
deliueryng
to
his
Apostles
and
Disciples
,
their
charge
in
these
wordes
,
Go
and
preache
.
&c.
He
spake
also
to
Bishops
,
succéedyng
his
Apostles
,
and
Curates
hauyng
place
and
office
of
his
Disciples
,
geuyng
them
that
commaundement
euen
vntyll
the
ende
of
the
worlde
,
for
they
are
but
of
one
bodie
,
gouerned
by
one
spirite
,
vnder
one
heade
Iesus
Christ
.
And
as
it
is
matter
true
in
our
common
experience
,
that
the
last
speache
and
Lesson
which
a
wise
Father
geues
to
his
children
,
and
a
Lorde
to
his
friends
,
is
to
recommende
vnto
them
those
thinges
which
they
holde
most
deare
,
and
be
of
greatest
importaunce
:
Euen
so
when
he
geues
them
charge
to
preache
the
Gospell
,
and
teache
all
sortes
of
people
,
he
meaneth
that
euerye
Pastour
instruct
diligently
all
such
as
are
geuen
to
him
in
charge
by
the
worlde
:
as
hauyng
nothing
in
more
deare
affection
then
the
care
to
féede
his
flocke
.
By
the
Gospell
he
vnderstandes
all
doctrine
of
health
,
of
grace
,
and
of
promise
for
remission
of
sinnes
,
whereof
Iesus
Christ
is
the
aucthour
:
where
he
saith
,
Happy
are
they
that
heare
the
worde
of
God
,
he
addeth
this
text
,
and
do
kepe
it
:
wherein
be
comprehended
the
statutes
and
ordinaunces
which
the
Apostles
haue
taught
,
which
we
call
traditions
,
as
beyng
recommended
vnto
them
by
the
holy
spirite
of
Iesus
Christ
to
his
Church
.
By
the
administration
of
Baptisme
,
we
vnderstande
likewise
the
other
Sacramentes
,
seeyng
that
as
he
hath
instituted
them
as
well
as
it
,
so
they
followe
it
afterwardes
accordyng
to
their
institution
,
wherein
séeyng
he
admittes
the
doctrine
,
and
geues
it
such
dignitie
,
it
is
necessarie
that
we
teache
the
benefites
&
graces
which
we
receaue
by
the
Sacramentes
afore
we
administer
them
.
I
knowe
not
howe
such
can
haue
excuse
afore
God
,
who
intruding
them selues
into
the
companie
of
Iesus
Christ
,
I
meane
Prelates
,
and
Curates
,
successours
to
the
Apostles
and
Disciples
,
¶
Suche
are
refuted
,
as
holde
that
people
are
not
bounde
to
heare
so
many
Sermons
:
wherfore
are
they
Pastours
If
they
feede
not
their
flocke
with
the
foode
of
the
Scripture
?
If
the
Pastours
had
done
their
duties
,
the
Wolues
had
not
entered
the
folde
.
❧
The
.7
.
Chapter
.
IF
to
vnderstande
the
Pater-noster
,
were
inough
,
why
did
Iesus
christ
preach
thrée
yéeres
and
an
halfe
many
and
diuers
doctrines
,
being
alwayes
for
the
moste
part
preaching
in
the
Temple
to
the
common
People
more
then
to
others
?
By
what
reason
did
the
Apostles
teache
so
long
tyme
,
as
Saint
Paul
.xxxvi.
yéeres
,
Saint
Iohn
more
then
fiftye
,
and
others
so
long
as
they
liued
,
aswell
Apostles
,
as
Disciples
,
Martyrs
,
and
infinite
holye
Bishoppes
,
distributing
sometimes
thrée
Sermons
a
daye
?
To
what
ende
hath
béene
written
so
many
Gospels
,
so
many
Epistles
,
and
Sermons
,
and
all
rather
to
the
common
people
then
to
others
?
Homelies
also
bee
familiar
and
popular
Sermons
,
suche
Saint
Ciprian
,
Saint
Ambrose
,
Saint
Chrisostome
,
Saint
Augustine
,
with
many
others
haue
written
.
S.
Paul
commaunded
his
Epistles
to
be
read
in
the
Churches
,
and
writing
them
generall
,
he
willed
that
all
the
Churche
shoulde
vnderstande
them
:
he
wrote
to
the
common
people
of
Colosse
,
commaunding
them
to
aduertise
their
minister
named
Archyppus
,
of
the
word
of
God
,
and
to
discharge
well
his
ministerie
and
office
.
And
writyng
to
others
,
we
finde
that
he
spake
to
the
common
sort
,
wherein
though
some
times
he
spake
of
Bishops
and
Deacons
,
yet
he
alwayes
preferred
the
people
,
as
an
estate
most
néede
of
instruction
,
because
the
Clargie
either
be
,
or
by
reason
ought
to
be
,
best
instructed
.
Therefore
,
O
aduersarie
of
Iesus
Christe
,
and
enemie
to
trueth
,
why
art
thou
so
full
of
iniquitie
,
as
not
to
graunt
that
common
people
may
enioy
the
doctrine
which
Christ
him selfe
preached
,
and
caused
to
be
taught
,
inducing
by
his
holy
spirite
,
that
it
was
written
by
the
Euangelistes
,
Apostles
,
and
Prophetes
?
Wylt
thou
take
from
the
children
the
bread
which
their
father
hath
put
in
their
hande
,
and
commaunded
thée
to
sée
distribution
of
it
?
Let
it
like
thée
that
the
people
reade
the
Scriptures
,
though
euery
one
haue
not
libertie
to
enterprete
them
after
his
owne
sence
.
For
what
cause
saith
S.
Paul
hath
God
put
into
his
Church
,
Apostles
,
Euangelistes
,
Prophetes
,
Pastours
,
and
Doctours
,
but
to
giue
edifiyng
to
his
people
?
So
that
as
it
is
their
office
to
teache
,
interprete
,
and
preache
:
So
God
hath
annexed
to
this
worde
,
Pastour
,
Doctour
,
as
who
say
,
he
is
a
Pastour
but
by
name
and
vsurpation
,
if
hée
haue
not
abilitie
to
teache
,
and
do
it
.
In
howe
many
places
doeth
the
Scripture
call
the
Pastours
to
teache
their
flocke
?
But
now
touching
the
constitucion
and
vse
of
all
the
Church
concerning
Doctrine
,
wée
reade
in
the
Canons
of
the
Apostles
,
that
no
man
must
go
out
of
the
Temple
on
the
holye
dayes
,
afore
hée
hath
hearde
the
Doctrine
of
the
Apostles
and
Prophetes
,
and
communicated
:
If
hée
do
,
let
him
bée
marked
as
if
hee
were
an
Infidel
and
worthy
to
be
excommunicated
,
much
more
if
the
Pastour
preache
not
,
hée
is
reprehendible
and
more
worthy
of
excommunication
:
of
this
institution
Apostol●cal
,
there
remayneth
yet
to
vs
,
the
Epistle
and
the
Gospell
of
the
Deuine
seruice
,
which
wée
must
not
heare
as
did
the
Asse
of
Socrates
,
the
dayly
wise
Lessons
of
his
Maister
,
and
gather
no
fruicte
by
them
,
no
,
we
must
vnderstande
them
by
the
explication
which
ought
to
bée
geuen
to
the
assistauntes
,
wherein
as
it
is
commaunded
to
the
Pastours
to
preache
,
so
are
the
common
people
enioyned
also
to
heare
the
Sermons
euerye
holydaye
with
reuerence
:
And
therefore
,
(
according
to
our
aduise
before
)
it
belonges
to
the
gouernours
Polletike
,
to
assemble
on
the
Festiuall
dayes
all
the
Congregation
to
bée
taught
,
and
not
suffer
any
to
be
absent
:
Otherwise
suche
as
haue
aucthority
of
God
to
make
him
to
bée
honoured
and
obeyed
in
all
his
commaundementes
,
stande
in
hazarde
of
his
Iudgement
,
not
onely
al
those
sinnes
which
the
people
commit
for
want
of
being
well
instructed
,
but
also
for
that
they
supported
the
negligence
of
pastors
,
who
doo
nothing
but
sucke
the
Milke
&
sheare
the
poore
shéepe
:
For
ende
,
if
Moyses
(
I
meane
the
Lawe
and
the
Prophetes
)
was
reade
in
the
synagogue
of
the
Iewes
euerye
Sabboth
which
were
theyr
lawful
Feastes
,
why
should
that
synagogue
be
more
happy
then
the
church
of
Iesus
Christ
?
or
why
should
not
there
bée
exercise
of
his
Doctrine
in
it
at
the
least
euery
holyday
,
in
the
which
séeing
it
is
forbidden
to
trauaile
or
occupy
the
mind
in
prophane
&
secular
causes
?
what
should
the
poore
man
doo
,
in
whome
is
no
habilitye
to
reade
and
vnderstande
,
and
much
lesse
may
not
meddle
to
interprete
the
Scriptures
being
so
obscure
?
in
what
exercise
should
hée
employ
the
day
,
spending
but
one
howre
at
Publike
Seruice
?
should
he
ioyne
his
time
(
which
ought
to
bée
deare
to
him
)
to
drinking
and
eating
,
with
other
actions
vnlawful
and
damnable
?
is
that
the
kéeping
of
the
Sabboth
,
which
is
a
time
to
repose
altogeather
in
God
,
and
to
sanctify
him
with
good
workes
?
So
that
it
is
a
thing
no
lesse
holye
then
necessarye
,
to
annexe
to
the
deuine
seruice
of
the
Holydaye
,
familiar
sermons
to
the
multitude
,
by
the
which
they
may
truely
reappose
in
tranquilitye
of
conscience
in
God
,
in
purging
suche
wicked
affections
and
sinnes
as
trauaile
perpetuallye
the
mindes
of
sinners
.
The
people
will
thinke
al
the
wéeke
on
the
Sermons
they
hearde
on
the
Sundaye
:
Fathers
wyl
appose
their
Children
,
and
maisters
examine
theyr
seruantes
,
who
by
this
meane
,
wyl
take
héede
to
offende
God
on
worke
daies
.
Touching
our
worldly
Philosophers
,
who
saye
that
since
sermons
haue
béene
so
rife
and
common
,
all
hath
beene
marred
:
I
say
on
the
contrarye
,
that
if
there
had
béen
diligence
and
plenty
of
Preachers
in
al
Churches
,
that
the
Chaires
and
Pulpets
had
neuer
béene
voyde
of
Pastours
,
as
they
haue
béen
these
fiftye
yéeres
:
men
had
not
nowe
knowen
what
heresie
is
.
If
the
foolde
had
béen
wel
kept
,
the
Wolfe
had
not
entered
,
yea
,
hée
had
beene
chased
away
,
if
the
Pastour
and
his
voice
had
béen
heard
:
But
when
there
was
no
Sermons
,
but
of
the
Wallet
,
and
such
fabulous
Trashe
of
begging
Friars
,
wherein
was
more
matter
of
Scoffe
,
then
serious
Doctrine
.
And
when
some
begonne
to
preache
the
Gospell
according
to
the
simple
letter
,
all
the
worlde
for
the
newnes
ronne
to
it
with
great
affection
:
wherin
this
euil
is
happened
,
that
such
as
would
vndertake
to
preache
&
teach
,
were
men
of
passions
,
enuiors
of
the
Clergie
,
Apostats
,
and
of
a
wil
depraued
:
they
in
some
sorte
adultered
and
corrupted
by
collour
of
Religion
,
and
with
theyr
intising
eloquence
,
the
trueth
of
the
Gospell
,
and
vnder
Hony
,
they
haue
caused
poyson
to
bée
founde
good
:
Wherunto
must
bée
applied
an
Antidot
by
Preaching
of
sincere
Doctrine
,
and
reforming
theyr
dissolute
and
infamous
liues
:
which
if
it
had
béene
done
,
there
is
no
doubte
but
trueth
had
easely
supplanted
falshod
,
(
corruption
of
maners
being
so
annexed
to
the
sinceritye
of
Doctrine
.
)
Let
therfore
such
Curates
as
will
not
allow
Sermons
,
geue
place
to
these
reasons
and
chaunge
iudgement
:
And
let
them
not
tarye
the
assaults
of
the
enemies
,
but
prouide
in
oportunitye
,
and
prepare
theyr
parishoners
(
by
the
meanes
which
Saint
Paul
aduiseth
Titus
to
fight
with
Heretikes
)
,
¶
In
howe
muche
good
Phisitions
are
necessary
to
common
weales
,
by
so
much
such
as
bee
euill
,
are
hurtfull
and
daungerous
:
Who
ought
to
bee
chosen
Phisitions
in
a
Toune
.
The
.8
.
Chapter
.
HAuing
alreadye
deduced
at
large
,
that
the
twoo
estates
,
Ecclesiastike
,
and
ciuil
,
bée
as
necessary
for
the
gouernment
of
the
world
,
as
the
soule
and
bodye
in
man
,
to
execute
his
humaine
and
natural
actions
.
And
that
Religion
and
the
Lawe
,
the
Priest
and
the
Prince
,
the
Preacher
and
the
Magistrate
,
can
not
bée
disioygned
without
perrill
of
disorder
,
confusion
,
and
present
ruine
:
It
falles
nowe
to
conuenient
purpose
,
that
wee
adde
to
these
two
estates
,
two
others
,
as
subsisting
them
,
and
in
nature
verye
necessarye
accessaries
to
Publike
estates
:
I
meane
the
Maisters
of
Schooles
with
their
Vshers
,
and
Phisitions
with
their
Surgeons
and
Pothicaries
,
euen
as
vnder
the
Title
of
Pastours
,
wee
comprehende
also
Priestes
,
and
other
orders
,
and
with
the
name
of
gouernours
,
wée
signifye
Iudges
and
all
such
as
are
incident
to
them
in
the
action
of
Iustice
.
Touching
Scholemaisters
,
who
bée
as
Liefetenaunts
to
the
Pastours
and
polletike
rulers
in
the
regiment
of
Youth
,
wée
wil
forbeare
to
speake
of
them
for
this
time
,
referring
them
to
the
treatise
of
Colledges
appointed
to
the
.v.
Booke
,
where
wée
meane
to
holde
speciall
discourse
,
as
of
a
matter
not
leaste
necessary
in
a
common
weale
.
Concerning
Phisitions
,
learned
,
Faithful
,
Wise
and
experienced
,
to
whom
is
ascribed
the
special
gouernment
of
diseased
bodies
,
with
the
disposing
of
preseruatiue
remedies
for
al
infirmityes
,
by
whose
meanes
may
bée
brought
to
common
weales
no
small
commodities
:
It
belongs
to
wise
gouernours
to
entertaine
such
wholsome
members
for
their
common
weales
,
honourably
,
induing
them
with
competent
estate
according
to
the
merite
of
their
profession
,
which
ought
to
stand
vpon
learning
,
trust
,
&
graue
experience
,
for
as
in
such
men
(
their
arte
being
wiselye
administred
)
is
layd
the
occasion
and
ground
of
many
commodityes
in
a
worlde
,
whome
antiquity
hath
not
stucke
to
Canonyze
&
honour
as
Gods
(
as
Apollo
&
his
sonne
Esculapius
)
euen
so
by
the
ignorant
and
prentise
Phisytions
,
in
whom
is
more
rashnes
then
grauitie
of
iudgement
or
practise
,
common
weales
are
subiect
to
many
perrillous
accidentes
:
And
where
good
Phisitions
are
called
the
Coadiutour
ministers
,
Tutors
,
and
Conseruers
of
Nature
,
and
(
as
it
were
)
deliuerers
of
men
from
sorrow
and
vnnatural
death
:
So
to
the
others
by
good
reason
is
geuen
the
name
of
deceyuors
,
Abusers
,
Robbers
,
Poisoners
,
and
Murderers
of
men
:
And
therfore
if
the
common
Iugler
or
Abuser
of
the
people
,
bee
whipt
thorow
stréetes
,
if
théeues
bée
hanged
,
if
poysoners
bee
brunt
,
and
murderers
executed
vppon
the
whéele
,
or
at
least
suffer
Iustice
by
the
sworde
:
What
punishmentes
are
due
to
such
Blood
spillers
,
not
Phisitions
but
by
vsurpation
of
name
and
place
:
ought
not
they
at
the
least
to
make
restitucion
of
the
Ritches
stollen
with
such
iniquity
?
And
eyther
causing
or
hastening
the
death
of
a
poore
diseased
man
,
both
by
want
of
skill
in
his
arte
,
and
application
of
Medicines
contrary
to
the
state
of
his
disease
,
Is
there
not
good
merite
of
death
?
This
miserye
hath
happened
by
this
abuse
in
maney
worldes
,
according
to
the
Testimony
of
Plinie
in
his
time
,
that
hée
no
soner
geues
out
his
name
in
the
Citie
and
countrey
to
bée
a
Phisition
,
Shewing
him selfe
to
the
foolishe
multitude
,
Araied
in
a
Phisicke
gowne
,
with
Ringes
on
his
fingers
,
Ietting
vp
and
downe
the
Stréetes
with
a
Potticarye
who
hath
his
share
in
the
spoile
:
But
hée
shal
be
saluted
with
the
reuerent
name
of
Maister
Phisition
,
where
perhappes
hée
neuer
saluted
the
knowledge
of
Phisicke
but
a
farre
of
,
or
at
least
,
lacketh
ten
yéeres
studye
in
the
arte
.
If
hée
haue
once
made
a
receipte
of
Catholicon
or
Rubarb
,
or
stolne
it
out
of
the
practise
of
some
good
Phisition
,
or
beguiled
some
Pothicaries
shop
:
Or
(
which
is
more
)
if
hée
take
into
cure
any
patient
,
who
hath
lien
long
languishing
in
bed
(
as
there
bée
diseases
of
great
continuance
)
in
respect
of
humors
corrupt
,
abounding
,
Colde
,
Rawe
,
and
Liquide
,
and
of
suche
contumacie
,
that
they
will
not
geue
place
to
remedies
:
yea
,
if
it
happen
that
this
patient
recouer
in
the
handes
of
this
reuerent
Doctor
,
which
ministred
nothing
but
some
olde
Iulep
or
drinke
:
Lastlye
,
if
this
pretended
Phisition
chaunce
to
minister
to
the
patient
(
which
experienced
men
,
for
good
cause
dare
not
do
)
some
sirope
of
Rosewater
,
and
then
hée
rise
to
health
,
they
will
forthwith
pronounce
miracles
vppon
him
,
as
healing
desperate
Cures
,
and
such
as
other
Phisitions
forbare
to
meddle
withall
,
getting
by
this
meanes
,
full
power
and
libertye
to
make
the
sound
,
sicke
,
and
to
geue
death
to
suche
as
are
but
litle
diseased
,
the
same
being
more
familiar
with
him
,
then
to
cure
one
onely
Ephemerides
,
or
an
Ague
of
one
fit
.
Such
one
shal
beare
more
renoune
,
then
euer
did
Hipocrates
,
or
his
interpretour
Galien
,
and
his
name
so
plawsible
,
that
in
it
is
drowned
the
estimation
of
others
in
whom
is
more
knowledge
,
iudgement
,
Honesty
,
and
Sad
experience
.
So
that
these
counterfeites
,
in
whom
is
none
other
experience
then
in
common
Herbes
or
receiptes
,
or
haue
the
faculty
to
make
Distillations
,
applying
them
to
all
diseases
,
without
iudgement
,
of
the
reason
,
or
obseruation
of
Ages
,
complexions
,
Times
,
Places
,
and
other
Circumstaunces
,
shall
drawe
more
Dignitye
and
Credite
with
their
masking
behauiour
,
then
other
Phisitions
,
whose
skill
is
approued
by
aucthoritie
of
the
Vniuersities
:
Wherin
if
these
deceiuers
deserue
rebuke
&
seueritie
of
paine
,
the
common
people
is
no
lesse
reprehendible
for
their
hasty
credulity
.
Therfore
it
behoueth
the
Magistrate
to
bée
so
muche
the
more
prouident
in
these
cases
,
by
how
muche
the
life
of
man
is
precious
,
being
committed
to
the
hazarde
of
such
men
.
Who
so
euer
hath
any
processe
of
det
,
House
,
or
land
,
hee
wil
recommend
his
cause
to
the
best
Lawier
hée
can
finde
:
Much
more
doeth
the
case
of
life
require
care
and
prouidence
,
specially
where
is
more
perril
of
death
,
then
profe
of
knowledge
.
And
now
touching
the
seruice
of
good
Phisitions
in
common
weales
,
this
is
to
bée
obserued
in
their
election
,
that
they
bée
learned
,
faithful
,
wise
,
and
well
experienced
:
it
is
a
good
argument
that
they
are
learned
,
if
they
haue
diligentlye
studied
Philosophie
,
and
beene
three
yeres
at
the
least
resolute
practisors
in
Phisicke
,
and
ten
yéeres
in
the
medicine
Theorical
,
employing
twoo
of
the
last
yéeres
in
Anathomie
,
in
the
knowledge
of
Herbes
,
and
in
Pharmacopole
,
to
vnderstand
the
composition
of
al
medicines
:
those
thrée
things
are
to
bée
learned
by
the
eye
.
To
the
wisedome
of
a
Phisition
,
is
required
an
exquisyte
iudgement
,
whiche
is
made
perfect
by
experience
,
wherin
,
by
necessary
reason
they
ought
to
haue
good
vnderstanding
,
séeing
they
haue
the
life
of
al
sortes
of
men
in
iudgement
,
with
power
to
dispose
without
appeale
to
any
higher
Iudges
but
to
God
:
where
to
all
other
inferiour
Courtes
belonges
this
prorogatiue
:
That
albeit
the
Iudges
bée
neuer
so
wise
,
yet
there
is
liberty
to
appeale
to
higher
places
.
And
if
in
a
common
consult
&
assembly
of
Phisitions
to
debate
vpon
a
disease
,
there
can
bée
no
good
resolution
,
where
is
no
grauety
of
learning
&
experience
,
much
lesse
ought
a
yong
phisition
to
bée
receyued
,
whose
want
of
practise
takes
from
him
the
estimation
of
iudgement
and
experience
:
So
that
it
is
highly
necessary
to
the
credite
of
a
Phisition
,
to
study
the
time
appointed
,
and
duly
runne
ouer
the
thrée
thinges
aforesayde
.
Then
let
him
haue
conuersation
certaine
yéeres
with
learned
Phisitions
,
practising
in
Cities
and
good
Tounes
:
A
custome
which
certaine
phisitions
vse
to
their
learned
disciples
,
carying
them
with
them
,
when
they
visite
their
pacients
,
explaning
by
palpable
demonstration
of
the
eye
&
hand
,
the
true
practise
of
the
Arte
:
Which
sort
&
time
of
exercise
,
wyl
bring
vnto
them
hability
of
practise
,
wherein
they
néede
not
faile
for
want
of
experience
:
the
like
is
obserued
amongst
Lawiers
,
who
hauing
ouercom
the
discourse
of
the
lawes
,
take
not
vpon
them
forthwith
the
state
of
pleaders
(
for
so
might
many
causes
suffer
hazard
)
but
obseruing
two
or
three
yeres
the
examples
of
the
most
famous
counsellers
of
a
court
,
&
haunting
the
bar
,
rather
to
heare
then
pleade
:
they
searche
out
the
Counsels
,
writinges
,
and
memoryes
of
excellent
Aduocates
,
and
so
gooe
out
perfect
Maysters
,
hauing
as
good
habilitye
to
pleade
at
the
first
,
as
if
they
had
had
,
no
other
exercise
during
their
life
:
Euen
so
it
is
not
for
yong
Phisitions
to
practise
their
prentise
cunning
vpon
fat
monkes
which
beare
no
importaunce
in
the
worlde
,
and
muche
lesse
in
Hospitalities
,
or
Vplandish
Tounes
,
afore
they
come
to
the
chiefe
Cities
,
the
same
being
as
muche
as
if
they
should
bée
counselled
to
goo
kill
the
world
,
or
at
least
to
learne
the
meanes
thereunto
.
Let
them
honour
their
beginnings
with
the
presence
and
testimony
of
the
best
Cities
,
drawing
their
practise
from
the
example
of
the
most
excellent
in
that
arte
.
And
making
profe
of
their
learning
,
by
publike
disputes
and
aucthority
of
auncient
professours
,
let
them
shewe
Certificate
of
the
continuaunce
of
their
studie
,
and
time
of
their
Degrées
:
Herein
it
maye
bée
sayde
,
that
in
regarde
of
the
time
of
this
Studye
,
it
is
necessarye
that
suche
as
Aspire
to
the
Arte
,
bée
eyther
verye
Ritche
,
or
at
least
furnished
to
beare
out
so
chargeable
a
Cost
:
I
must
in
déede
confesse
that
,
that
common
weale
suffereth
great
inconueneience
,
wherein
the
poore
sort
make
profession
of
Phisicke
:
For
,
as
pouerty
being
voide
of
power
to
releue
the
time
of
so
long
studie
,
hath
lesse
meane
to
furnishe
other
necessary
charges
,
as
Bookes
,
whereof
they
must
haue
great
stoore
for
the
due
searching
out
of
the
secréetes
of
that
Arte
:
So
it
is
for
the
most
part
gréedye
of
Gaine
,
aspiring
to
wealth
,
whersoeuer
they
may
finde
it
:
And
being
neuer
satisfied
,
they
fall
,
by
increase
of
newe
and
freshe
profite
,
into
extréeme
auarice
.
It
is
written
that
the
first
professours
of
this
Arte
,
were
Ritche
men
,
and
great
Lordes
,
as
(
amongest
others
)
Apollo
,
Esculapius
,
and
Hipocrates
:
Whose
truth
and
maner
of
adiuration
,
as
I
wishe
might
stande
alwaies
afore
the
eyes
of
suche
couetous
people
as
séeke
to
enter
into
the
studye
of
Phisicke
:
So
,
I
woulde
also
that
the
example
of
that
Pagan
him
might
kéepe
our
Christian
Phisitions
from
periurye
by
impietye
,
as
abusing
this
Arte
eyther
by
ignoraunce
,
auarice
,
rashnesse
,
infidelity
,
or
peruerse
affection
.
They
were
at
the
first
Arboristes
,
Pothicaries
,
and
Surgeons
as
appeareth
by
the
last
Chapter
of
Genesis
,
where
the
Phisitions
had
charge
to
embaume
the
bodye
of
Iacob
,
the
same
being
also
expressed
in
the
.xxi.
chap.
of
Exodus
,
and
by
all
the
auncient
bookes
.
But
since
the
world
beganne
to
multiply
,
and
Ambition
&
Couetousnes
beare
rule
ouer
the
heartes
of
men
:
of
one
Estate
they
haue
made
thrée
,
yea
,
a
fourth
,
which
bee
Arboristes
,
whereof
there
bée
companies
in
diuers
places
:
notwithstanding
,
Phisitions
holde
the
most
honourable
,
most
gainefull
,
and
least
painful
Estate
,
being
as
maisters
to
iudge
and
command
the
others
,
vsing
the
seruice
of
the
Arboristes
and
Pothicaries
ioyntly
,
to
discerne
the
simples
,
and
the
Pothicaries
alone
to
compose
drognes
,
and
minister
them
to
the
patient
:
And
imploying
the
Surgeons
to
cut
,
or
Anothomise
,
and
doo
handy
Cures
vppon
the
outward
partes
of
the
bodye
,
the
Phisitions
reserue
them selues
onely
for
the
inward
partes
and
iudgement
of
purgations
afore
the
Surgeon
apply
his
Plaster
,
or
make
incision
:
But
such
is
the
malice
of
time
and
men
,
that
in
these
twoo
last
Estates
,
who
ought
to
bée
subiect
to
the
phisition
,
hath
béen
found
no
small
abuse
by
vsurpation
of
the
Arte
,
as
in
prescribing
Medicines
without
the
knowledge
of
the
phisition
,
purging
,
restrayning
,
and
geuing
Diottes
:
yea
,
taking
vppon
them
the
qualitye
of
sufficient
Maisters
,
being
not
halfe
instructed
in
the
office
of
simple
seruauntes
:
of
these
are
sprong
our
Triaclors
,
gadding
vp
and
downe
the
Countrey
,
Bragging
that
in
them
is
power
to
Cure
all
Diseases
,
and
many
mo
,
Tying
Laces
about
mens
Armes
,
and
Shreedes
aboute
theyr
Neckes
,
with
theyr
Cossinges
,
enchamtors
,
and
Sorcerors
:
of
these
,
some
vndertake
(
with
greate
impudencye
)
to
reméedye
Ruptures
,
and
Dislo●ations
by
holy
wordes
,
sending
away
the
girdle
of
the
pacient
:
But
in
suche
Charmes
,
those
holy
wordes
are
abused
,
being
written
and
spoken
by
the
holy
spirite
to
other
endes
:
yea
olde
wiues
carye
suche
generall
practise
in
these
thinges
,
hauing
more
Cures
then
the
great
Phisitions
,
that
to
good
workemen
the
Arte
is
become
vnprofitable
.
Lastly
,
there
be
Horse
Leaches
,
who
whispering
secretly
in
the
Eare
of
the
Horse
,
do
bragge
that
they
heale
him
,
which
is
also
one
of
the
Sorceryrs
of
Satan
.
❧
The
discourse
continued
of
the
abuses
happening
in
the
worlde
by
the
supposed
name
of
Phisitions
,
Pothecaries
,
and
Surgeons
.
The
.9
.
Chapter
.
THus
we
see
the
foolish
world
abused
,
and
yet
no
man
complaineth
,
but
such
as
vnderstanding
the
common
misery
of
this
deceite
,
do
sée
many
diseases
become
incurable
,
and
mo
passe
by
the
peryll
of
death
:
we
speake
not
here
of
the
conference
and
confederacie
which
Charmers
haue
secretely
with
the
deuyll
,
who
with
Papers
,
and
certayne
wordes
,
either
intelligible
,
or
made
holy
against
reason
,
do
vndertake
to
heale
men
,
and
beastes
,
not
sparing
to
deale
with
daungerous
and
desperate
cures
,
which
drawes
great
concurse
and
admiration
of
people
,
and
yet
it
is
but
a
subtile
kinde
of
idolatrie
,
wherein
as
it
were
better
for
the
pacient
to
abide
the
hazarde
of
death
,
then
to
take
remedie
at
the
handes
of
such
Sorcerers
:
so
in
the
case
of
inchantment
,
the
Christian
man
ought
not
to
resort
to
the
remedie
of
Witches
,
but
recommende
him selfe
to
God
,
without
whose
power
nothing
can
be
done
.
The
couetous
&
lewde
Pothicaries
,
desirous
to
make
spéedy
sale
of
their
Drognes
,
and
by
quicke
vent
to
rai●e
present
gaine
,
do
solicite
the
Phisitions
to
prescribe
manye
simples
in
the
composition
of
their
medicines
,
geuing
great
estimation
to
them
that
confect
most
,
not
regarding
the
goodnesse
of
the
confection
,
and
much
lesse
what
conformitie
it
hath
with
the
disease
of
the
pacient
,
and
least
of
all
fauouryng
the
expenses
of
his
Purse
.
There
be
also
of
them
which
sell
this
for
that
,
against
whom
is
no
lesse
rigour
to
be
vsed
,
then
to
those
lewde
Notaries
which
in
writings
of
importaunce
,
wyll
vse
etcetera
.
In
these
men
,
the
Phisitions
reappose
great
trust
,
touching
the
receiptes
which
they
sende
to
them
,
wherein
their
negligence
bringes
no
small
offence
,
for
that
they
ought
to
see
the
Droages
,
to
the
ende
there
bee
no
supposition
which
may
sende
the
patient
to
his
last
ende
.
These
abuses
are
eyther
the
instrumentes
of
death
,
or
at
least
,
the
causers
of
long
and
languishing
diseases
:
they
wyll
not
sticke
to
affirme
that
they
are
neuer
without
all
sortes
of
Droages
of
Arabya
,
which
they
can
well
set
out
in
the
showe
of
manye
gallande
Boxes
,
which
being
but
painted
without
,
cary
also
lesse
matter
within
.
There
is
also
another
abuse
no
lesse
daungerous
,
which
is
the
corruption
of
Droages
,
by
their
long
and
negligent
keping
,
by
which
corruption
,
as
Phisicke
is
turned
into
poyson
,
and
the
facultie
to
cure
,
into
mortall
perill
of
life
:
So
in
this
,
expert
Phisitions
haunting
Shoppes
,
are
so
much
the
more
to
blame
,
by
how
much
they
forbeare
to
cast
such
poysons
into
Sinke
holes
,
(
for
,
to
throw
them
into
Riuers
,
were
to
infect
the
Fish
)
but
it
hapneth
that
the
Phisition
is
either
gossop
,
neighbour
,
friend
or
parent
to
this
pratling
Pothicarie
,
wherby
the
tromperie
shall
not
be
discouered
,
yea
,
it
behooueth
the
Phisition
to
vse
silence
,
if
hée
will
haue
Credite
and
gaine
by
his
Pothicarye
.
The
ignoraunt
knoweth
not
what
to
saye
to
it
,
who
much
lesse
that
hée
can
comprehende
the
abuse
,
séeing
of
the
contrarye
,
hée
is
often
taught
by
the
Pothicarye
to
prescribe
his
receiptes
,
and
compounde
his
Droages
.
There
bée
Phisitions
called
by
the
multitude
,
conscionable
,
as
to
whose
knowledge
is
ioygned
regard
of
conscience
and
desyre
to
discharge
the
dutye
of
honest
men
:
they
neuer
prescribe
medicine
of
importaunce
,
but
they
taste
the
Droages
,
and
sée
the
making
of
the
composition
,
and
where
they
finde
corruptions
,
they
caste
them
out
,
committing
the
offendours
to
the
censure
of
the
Magistrate
,
to
whome
also
belonges
the
rate
and
taxation
of
Droages
,
if
the
Pothicaries
excéede
therein
.
Touching
Surgeons
,
and
suche
whose
want
of
vse
makes
them
ignoraunt
,
they
are
so
muche
the
more
worthy
of
reprehension
,
as
from
them
are
deriued
perillous
diseases
to
many
,
and
to
the
more
sort
,
death
?
with
these
maye
bée
coupled
the
couetous
Surgeons
,
who
to
aduaunce
their
gaine
,
of
a
litle
wheale
can
make
a
great
Vlcer
,
prolonging
the
paine
of
the
patient
,
to
geue
more
value
to
their
practise
.
But
to
preuent
ignoraunce
,
it
were
expedient
not
to
receyue
any
professour
of
that
Arte
,
without
good
proofe
of
his
knowledge
,
and
exact
examination
of
the
rest
touching
his
resolute
sufficiencye
:
Let
him
bée
sworne
not
to
abuse
the
Arte
to
the
hurt
of
any
,
nor
suffer
his
seruauntes
vnder
him
to
vndertake
any
Cure
,
eyther
in
the
Citye
or
Countrey
,
without
his
commaundement
and
Counsell
,
as
both
to
searche
truelye
the
state
of
the
disease
,
and
appoint
due
reméedye
,
calling
if
néede
require
the
assistaunce
of
the
Phisition
,
but
not
as
some
doo
,
who
hauing
a
Phisition
friende
,
doo
call
him
rather
for
theyr
common
gaine
,
then
for
any
necessitye
of
the
disease
,
which
is
a
suttle
.
Robberye
,
cunninglye
cloaked
with
apparant
reason
.
Here
is
requisite
the
wise
aucthoritye
of
the
Magistrate
,
to
whome
according
to
the
grauitye
of
the
matter
,
belonges
to
applye
exact
reformation
:
For
in
it
is
hazarded
the
state
of
your
lyues
.
(
O
ye
Gouernours
)
and
the
health
of
your
Familyes
,
Friendes
,
Parentes
,
Kinred
,
Parishe
,
whole
common
weales
,
and
euerye
priuate
mans
well
doing
,
whereunto
you
haue
Dedicated
your selues
,
with
solemne
othe
to
discharge
your
dutye
in
good
offyce
and
equitye
of
conscience
.
But
here
it
may
be
obiected
,
that
greater
is
the
necessitie
to
reforme
the
ecclesiasticall
abuses
,
which
I
do
not
onely
confesse
,
but
wishe
it
with
expresse
desire
,
for
that
as
by
the
other
,
the
bodie
is
led
to
hurt
and
hazarde
,
so
in
this
is
laide
vp
the
health
or
perdition
of
Soules
,
wherein
as
Iesus
Christ
saith
,
is
no
exchaunge
or
commutation
,
nor
any
thing
more
precious
,
more
diuine
,
or
of
more
woonderfull
excellencie
,
then
the
soule
,
fourmed
to
the
image
and
semblaunce
of
God
,
the
daughter
of
God
,
the
Spowse
of
Christ
,
and
sanctuarie
of
the
holy
Ghoste
.
I
wishe
in
God
,
that
touching
Preaching
,
no
man
might
be
admitted
to
that
estate
,
without
the
study
of
ten
or
twelue
yeres
in
holy
Scripture
,
ioyning
with
all
the
conference
of
Lectures
and
Lessons
of
learned
men
:
as
also
I
woulde
that
in
the
Vniuersities
,
none
shoulde
be
receiued
into
the
degrées
of
Doctours
,
without
proofe
of
so
long
time
studie
after
he
be
admitted
to
the
state
of
Maister
of
Arte
,
wherein
if
they
haue
not
studied
seriuslye
,
or
haue
aspired
to
the
degrees
by
fraud
and
supposition
of
witnesses
,
or
if
they
haue
conuerted
to
other
exercise
,
the
time
that
shoulde
haue
béen
reserued
to
searche
out
that
knowledge
,
they
committed
wrong
,
chiefly
to
God
,
with
whom
it
is
not
lawfull
for
any
to
enter
into
degrée
and
aucthoritie
to
teache
,
if
hée
be
not
expert
in
all
his
Lawe
.
To
this
may
be
ioyned
the
prouidence
of
the
elders
,
by
whom
it
was
ordeyned
that
in
this
case
none
shoulde
employ
time
in
other
studie
then
in
the
Scriptures
,
to
the
ende
that
beyng
resolute
in
that
knowledge
,
the
worlde
shoulde
not
bée
led
in
errours
and
false
doctrines
.
It
were
therefore
a
good
order
to
be
obserued
in
Vniuersities
and
places
of
congregation
,
not
to
sende
any
young
Preachers
or
Nouises
into
the
countrey
,
before
they
haue
expressed
their
doctrine
afore
the
auncientes
and
multitude
of
the
religion
,
&
that
in
the
same
exposition
wherin
they
must
teache
their
congregation
abroade
,
neither
adding
nor
diminishing
when
they
shall
preache
to
the
multitude
:
For
other
wayes
there
were
daunger
,
that
without
this
long
custome
or
diligent
exercise
of
priuate
preaching
,
these
young
prentises
woulde
deliuer
to
their
audience
suttle
and
false
propositions
,
which
we
call
either
vaine
doctrines
,
or
heretical
,
although
they
helde
them
without
any
wicked
or
peruerse
wyll
:
Besides
,
hauing
once
pronounced
them
,
they
woulde
be
ashamed
to
renounce
them
,
and
so
the
people
in
the
meane
while
should
stand
seduced
:
And
if
they
do
renownce
them
,
the
multitude
woulde
not
afterwarde
beléeue
them
easily
,
because
in
opinion
they
woulde
holde
that
they
were
constrayned
to
denie
them
,
as
we
reade
that
Berengarius
was
not
able
to
reduce
those
,
whom
he
had
seduced
by
ignorance
:
So
that
,
as
there
woulde
be
alwayes
feare
of
some
errour
,
so
it
coulde
not
be
without
blasphemie
to
the
trueth
of
the
Scripture
,
to
suppose
in
place
of
the
same
,
a
falsehood
,
and
that
in
the
Pulpit
,
which
being
the
seate
of
trueth
,
such
as
are
appointed
to
pronounce
it
,
ought
to
haue
knowledge
of
good
iudgement
,
great
wisedome
,
perfect
vnderstanding
,
and
holy
affection
,
pretending
no
other
ende
or
purpose
but
the
honour
of
God
,
and
health
of
soules
,
without
aspiring
to
particuler
glorie
,
séeing
all
glorie
is
due
to
God
:
Let
them
beare
no
affection
to
couetousnesse
,
and
much
lesse
to
please
men
,
but
studie
and
preach
to
edifie
,
forbearing
for
malice
to
any
singuler
person
,
to
exhibite
bityng
inuectiues
in
generall
speache
,
and
lesse
against
estates
.
Here
,
when
we
speake
of
Preachers
,
who
ought
to
be
such
in
all
perfection
of
excellencie
,
we
meane
Curates
and
Pastours
,
which
by
the
charge
and
duetie
of
their
Pastorall
profession
,
are
actuallye
bounde
to
discharge
that
estate
:
For
as
all
other
Preachers
are
but
their
Vicars
,
so
if
it
belong
to
the
Curate
to
be
no
lesse
learned
then
his
Vicar
,
is
it
not
then
contrary
to
all
order
and
reason
,
that
he
shoulde
be
raised
into
estate
and
dignitie
aboue
others
,
if
he
expresse
not
greater
perfections
,
as
in
wisedome
,
doctrine
,
experience
,
and
vertue
?
Why
is
the
head
raysed
aboue
the
other
members
of
the
body
,
but
because
he
is
endued
with
more
excellencies
of
nature
?
I
wishe
that
none
shoulde
make
practise
of
this
profession
without
knowledge
of
all
the
Scripture
,
and
absolute
interpretation
of
the
holy
Doctours
,
which
if
it
had
béen
obserued
in
the
first
institution
,
the
Church
had
béen
replenished
with
learned
and
feruent
Pastours
,
Neither
had
the
worlde
swarmed
with
these
newe
opinions
,
if
they
had
well
studied
and
obserued
the
Doctours
of
the
Church
.
This
reformation
also
belonges
to
such
as
enter
into
the
exercise
of
the
lawes
,
and
all
others
that
aspire
to
offices
,
for
the
function
of
which
,
belonges
singuler
knowledge
to
vnderstande
the
lawe
and
mainteyne
it
in
all
Courtes
,
and
not
to
lose
anye
lawfull
cause
by
ignoraunce
,
or
for
not
being
resolute
in
the
Lawe
:
in
which
default
,
or
if
by
corruption
the
equitie
of
a
good
cause
be
confounded
,
the
Lawyer
is
bounde
to
iust
restitution
.
❧
God
hath
erected
Phisicke
,
and
willeth
that
the
Phisition
be
honoured
,
but
that
we
vnderstande
that
all
sicknesse
comes
of
him
,
and
therefore
woulde
haue
vs
to
aske
health
of
him
,
and
to
pourge
our
consciences
of
sinne
:
Abuse
of
Phisitions
,
with
counsell
howe
to
kepe
vs
from
diseases
.
❧
The
.10
.
Chapter
.
LYke
as
the
Almightie
(
as
the
wise
man
saith
)
hath
created
Phisicke
for
necessitie
,
the
same
appearing
in
so
manye
sortes
of
Hearbes
,
Plantes
,
and
medicional
Droages
,
together
with
manye
other
things
profitable
to
preserue
and
restore
health
,
wherein
there
is
a
dignitie
and
honour
to
the
Phisition
,
as
the
Minister
of
the
same
highe
God
:
So
,
wée
are
tyed
also
to
this
further
consideration
,
that
séeing
our
diseases
for
the
most
part
and
most
often
,
deriue
congruentlye
of
our
sinnes
,
it
is
requisite
(
with
the
aduise
of
the
Booke
of
Wisedome
)
to
offer
our selues
to
God
in
prayer
and
penaunce
for
remission
of
our
sinnes
,
to
the
ende
Phisicke
maye
succede
to
good
profite
in
his
vs
:
For
if
the
cause
of
our
sicknesse
remaine
stil
in
state
and
nature
,
the
arte
and
indeuour
of
the
Phisition
bringes
forth
no
other
effect
then
an
increase
and
innouation
of
infirmityes
,
and
doeth
profite
no
more
then
the
Surgeon
,
who
thinketh
by
Plasters
,
to
heale
an
Vlcer
within
the
body
,
which
hath
already
corrupted
and
putrified
the
boanes
.
The
same
being
the
cause
why
in
olde
time
men
called
first
vpon
the
spirituall
Phisition
,
in
confessing
and
receyuing
Iesus
Christ
:
Much
more
ought
wée
to
repose
in
God
then
in
the
phisition
,
with
prayer
,
that
hee
dispose
vertue
into
the
Medicine
for
the
Cure
of
our
diseases
.
If
wée
pronounce
blessing
and
Grace
vppon
the
meate
which
wée
eate
euery
day
,
and
sanctify
it
by
the
word
of
God
,
why
should
wée
not
reserue
the
same
deuoute
reuerence
,
speciallye
where
the
matter
is
of
more
great
and
necessary
importaunce
?
Ochosias
in
his
sicknes
,
hauing
recourse
more
to
his
phisitions
and
supposed
Gods
,
then
to
the
God
of
almightye
power
,
was
tolde
by
Helizeus
that
hée
should
dye
:
Aza
suffering
paine
in
his
feete
(
whiche
grewe
to
a
goute
)
put
confidence
in
Phisitions
,
and
neuer
demaunded
Cure
of
God
,
whereby
hee
coulde
not
bée
healed
.
And
albeit
the
phisition
hath
power
ouer
such
diseases
as
haue
theyr
naturall
causes
,
as
such
as
come
eyther
by
Surfet
of
meate
and
drinke
,
or
superfluety
of
distemper
.
Yet
if
God
bée
offended
,
let
the
patient
offer
reconcilement
by
repentaunce
,
and
demaunde
cure
of
him
:
But
where
immediatly
God
sendes
the
disease
,
it
is
in
vaine
to
apply
Phisicke
,
without
there
bée
first
a
reconsilement
as
is
expressed
in
the
sicknes
of
Ezechias
:
So
that
in
al
infirmities
,
let
vs
first
haue
our
recourse
to
God
,
and
then
resort
to
the
indeuour
and
art
of
the
phisition
:
Like
as
also
in
such
as
bée
true
Christian
Phisitions
,
and
vnderstand
the
counsel
of
God
,
it
is
a
commendable
property
to
minister
cure
to
the
Soules
of
their
patientes
,
afore
they
vndertake
to
Remoue
the
diseases
of
the
body
.
But
such
is
the
wretchednes
of
many
,
that
if
the
Phisition
speake
to
them
of
God
,
or
of
consideration
to
the
reckoning
&
weale
of
their
conscience
,
they
subborne
by
and
by
an
habilitye
of
health
,
saying
,
they
are
not
yet
so
farre
spent
,
nor
that
the
necessity
of
theyr
sicknes
requireth
the
aduise
or
comfort
of
the
Preacher
.
And
as
such
pacientes
desire
to
bring
them
into
no
fancye
of
death
,
and
much
lesse
to
increase
theyr
fraile
sorrow
with
heauye
counsell
,
so
there
bée
also
phisitions
of
so
colde
reuerence
and
taste
to
God
,
that
they
wil
not
haue
theyr
pacients
to
feede
of
other
dyet
then
pleasaunt
Speach
,
and
if
they
haue
béene
whoremongers
,
they
dispose
the
time
into
discourses
of
wanton
Ribaldry
,
feeding
their
cares
and
eyes
with
the
presence
of
fayre
Damselles
singing
and
playing
of
Instrumentes
,
and
so
leade
them
with
theyr
Pastimes
into
the
bottome
of
Hell
,
where
they
ought
with
the
féeling
of
theyr
Pulses
,
to
sounde
also
the
bottome
of
their
Consciences
,
and
Salue
theyr
sicke
mindes
,
with
perswasions
to
demaunde
pardon
of
God
,
for
want
of
whiche
it
maye
bée
that
they
are
drawne
into
those
afflictions
.
But
when
these
wretched
Sycke
men
are
(
as
it
were
)
at
theyr
laste
,
and
abandoned
of
theyr
Phisytions
,
then
God
is
brought
into
theyr
remembraunce
,
when
the
Spirites
being
weake
,
the
Sences
dissolued
,
the
hearing
without
vertue
,
and
the
heart
languishing
to
his
laste
,
hée
hath
no
iudgement
of
that
which
is
preached
to
him
,
but
what
so
euer
stoode
in
his
affection
afore
,
bee
it
good
or
ill
,
hée
retaynes
it
,
and
the
minde
hauing
no
Capacitye
to
comprehende
Doctrine
,
is
without
regarde
to
call
it selfe
to
account
or
correction
,
whereby
it
happeneth
by
the
Iustice
of
God
according
to
Sainct
Augustine
,
that
,
that
almightye
and
terrible
Iudge
doeth
punishe
the
Synner
in
the
ende
of
his
dayes
,
because
during
his
health
and
good
disposition
hee
liued
in
negligence
towardes
God
,
and
neuer
gathered
the
actions
of
his
life
into
accounte
:
It
is
saide
that
as
in
death
men
haue
no
remembrance
of
God
,
so
the
feare
of
death
and
hell
,
more
then
the
loue
of
God
,
makes
men
oftentimes
confessing
their
sinnes
,
for
touching
the
will
,
there
is
more
daunger
that
sinne
will
leaue
man
,
then
man
renounce
sinne
.
So
that
by
the
waye
of
aduertisement
,
let
as
well
the
Phisition
as
the
patient
bee
warned
heare
,
to
exhibite
the
dutye
of
Christians
,
and
not
to
grudge
if
I
dooe
exhorte
them
,
for
that
hauing
in
hande
to
wryte
a
Christian
gouernement
and
Pollecye
,
I
can
not
(
without
offence
)
dissemble
any
thing
whiche
tendes
to
common
dutye
in
thinges
concerning
God
.
Therefore
I
aduise
the
sicke
man
,
so
soone
as
hée
comprehendes
the
mocion
and
qualitye
of
his
disease
,
to
bequeathe
himselfe
altogeather
to
God
,
and
consulte
with
his
Soule
:
For
suche
maye
bée
the
furye
and
violent
nature
of
his
Sickenesse
,
that
what
for
debilitye
of
bodye
,
or
sorrowe
of
minde
,
or
other
accident
of
infirmitye
,
muche
lesse
that
hée
shall
haue
oportunitye
to
common
with
his
Conscience
,
but
of
the
contrarye
power
shal
be
taken
from
him
to
discerne
in
what
state
hée
standes
.
It
is
not
good
that
euerye
one
make
a
Custome
and
common
recourse
to
Phisicke
,
reducing
the
disposition
of
theyr
Stomackes
to
a
Pothicarye
shoppe
,
the
same
agréeing
with
the
prescript
of
the
best
Phisitions
of
our
tyme
,
who
aboue
all
thinges
geue
this
generall
counsayle
,
that
men
dispose
theyr
lyues
in
sobryetye
,
forbeare
Excesse
,
and
not
to
become
subiect
to
immoderate
affections
,
as
to
bee
geuen
to
anger
,
to
heauines
of
heart
,
and
to
the
actes
of
vnchaste
loue
.
They
must
refraine
from
hurtful
thinges
,
as
corrupt
meates
,
infected
ayres
,
vncleane
places
,
contagious
sicknesses
,
vsing
moderate
labours
,
neuer
eating
without
appetit
,
nor
drinking
without
a
desyre
to
quenche
thirste
:
wherin
if
any
by
negligence
do
runne
into
excesse
,
let
him
vse
the
contrarye
,
as
if
hee
haue
offended
his
Stomacke
with
surfeite
,
let
him
suffer
fasting
,
and
correct
crudelitye
by
spéedye
concoction
:
If
hée
haue
ouerwearyed
his
Bodye
with
trauaile
,
let
him
vse
rest
,
and
as
health
is
to
bée
preserued
by
thinges
lyke
,
so
in
all
excesses
,
the
reméedy
is
to
bée
deriued
by
their
contraries
,
obseruing
this
perpetual
medicine
,
to
absteine
as
nere
as
hée
can
,
from
offending
God
,
who
is
the
generall
,
&
most
often
the
special
cause
of
al
diseases
:
Who
so
euer
entreth
into
medicines
,
Bée
sure
to
kéepe
your
breathing
Bodies
pure
and
cleane
,
so
shal
you
haue
no
neede
of
Purgation
,
no
more
then
your
Linnen
being
neate
,
hath
neede
to
be
put
into
the
buck
,
the
same
standing
with
the
aduise
&
example
of
most
wise
Phisitions
,
with
whome
nothing
is
lesse
familier
then
to
apply
phisick
to
them selues
,
and
nothing
more
intollerable
then
to
ioyne
theyr
stomackes
to
the
custome
of
medicines
,
which
we
may
conclude
,
bring
no
fruite
but
when
they
are
vsed
by
necessity
.
Therfore
let
euery
one
tye
him selfe
to
good
Regiment
,
to
temperate
labour
,
to
wholsome
meates
,
sound
Ayre
,
sweete
water
,
cleane
Places
:
But
aboue
al
,
let
him
eschewe
the
sweete
allurement
to
sinne
:
And
when
wée
offend
God
,
let
our
first
cure
stand
in
action
of
penaunce
,
and
after
vse
mearines
of
minde
,
and
not
to
gréeue
for
any
thing
that
may
happen
,
as
in
déede
the
faithfull
Christian
ought
neuer
discend
into
sorrow
but
for
his
sinne
,
but
hath
cause
to
reioyce
in
al
aduersity
,
sicknes
,
yea
,
and
in
death
it selfe
,
for
that
(
as
S.
Paul
sayth
)
in
al
these
thinges
is
wrought
the
matter
of
his
benefite
and
health
,
as
thinking
that
al
the
passions
and
tribulations
of
this
fraile
and
humane
life
are
not
worthy
of
the
eternall
glory
which
he
hopes
for
in
Heauen
,
wherof
hée
assureth
him selfe
,
for
that
by
how
much
hée
endureth
afflictions
heare
in
earth
,
by
so
much
is
his
glory
layd
vp
the
greater
,
and
he
made
more
happy
in
heauen
,
in
which
consideration
onely
S.
Paul
toke
comfort
in
perplexityes
,
Torments
,
Extreme
miseryes
,
and
in
the
Crosse
,
wherin
hée
reioysed
more
spiritually
(
as
al
the
other
Saints
did
)
then
the
fleshly
men
in
all
theyr
banquets
,
pleasures
,
and
idle
delights
of
the
world
.
Let
therfore
the
Christian
pacient
,
after
the
due
action
of
penaunce
&
submission
for
his
faultes
,
reioyce
him selfe
in
his
sicknes
with
singing
of
psalmes
and
holye
himnes
,
hauing
also
instruments
of
musicke
,
whervnto
hée
maye
sing
deuout
Notes
,
or
haue
them
song
in
his
presence
,
to
raise
his
heart
and
spirite
into
spirituall
ioye
in
the
Lord
,
in
which
sort
S.
Paul
willeth
men
to
dispose
theyr
pastimes
of
the
worlde
,
as
also
S.
Iames
,
in
all
euents
and
dollerous
accidents
,
counselles
men
to
relieue
theyr
hearts
with
the
solace
of
Psalmes
,
vsing
in
cases
of
sicknes
,
and
times
of
aduersity
,
(
with
the
example
of
S.
Augustine
when
hée
was
sicke
)
the
conference
of
Bookes
of
consolation
and
spiritual
Doctrines
,
vsing
the
company
of
Learned
men
,
for
his
better
assistaunce
in
so
holy
discourse
,
sparing
to
ouercharge
his
minde
with
doutes
and
difficulties
,
but
rather
to
recreate
it
with
familiar
textes
,
by
the
which
his
faith
maye
bee
entertained
,
and
his
loue
to
God
increased
,
with
desire
to
bée
ioyned
to
him
,
and
hope
to
enioye
his
euerlasting
glorye
.
But
the
sickeman
,
whose
conscience
testifyeth
against
him
,
as
hauing
his
life
embrued
with
dissolution
:
in
place
of
this
musicke
and
comfortable
ioye
which
hée
can
not
haue
(
because
it
is
onely
to
holye
men
)
let
him
washe
the
remembrance
of
his
life
past
with
penitent
teares
,
and
recorde
his
sinnes
to
God
with
vehemencye
of
prayer
for
mercye
and
pardon
,
and
taking
his
sicknes
as
an
officer
or
messenger
to
sommon
him
to
appeare
afore
the
eternall
iudgement
,
let
him
prepare
to
sue
for
grace
afore
he
bée
presented
afore
the
burning
Throane
,
sith
afterwarde
there
is
no
remission
:
Wherin
the
better
to
acknowledge
his
offence
to
God
,
let
him
vse
satisfaction
to
his
neyghbour
,
and
doo
the
dutye
of
a
true
penitent
Christian
.
But
now
to
knit
vp
eftsones
with
the
matter
of
the
Phisitions
,
who
in
many
partes
of
Christendome
,
are
worse
disposed
then
those
whome
wée
named
before
,
as
being
readye
ministers
,
eyther
for
hate
or
couetousnes
,
fauour
or
hyre
,
to
murder
and
sell
the
liues
of
theyr
miserable
pacients
by
horrible
meanes
,
too
familiar
in
the
world
now
a
dayes
,
to
whose
vnnaturall
treasons
,
I
account
the
tormentes
of
hell
to
bée
but
a
due
iustice
.
O
lamentable
corruption
of
our
time
,
when
euen
there
where
wée
laye
vp
the
confidence
of
our
lyues
,
wée
finde
murder
with
infidelyty
,
and
where
,
with
the
breath
of
hope
,
of
comfort
and
securitye
,
wée
drinke
vp
the
sirope
of
poyson
,
prepared
by
the
handes
of
the
creator
to
the
kinde
of
man
,
There
is
an
other
sort
,
in
whome
is
litle
difference
of
sinne
from
the
others
,
who
geuing
counsell
to
deuide
the
bodye
into
straunge
fleshe
,
to
cure
a
disease
,
do
nothing
els
then
with
the
title
of
wretched
bawdrye
,
damne
many
soules
in
the
filthye
suddes
of
the
fleshe
:
where
there
is
prouidence
by
infinite
remeedyes
to
pourge
all
suche
vicious
humours
.
Thus
they
abuse
the
arte
,
which
being
a
gift
of
God
,
they
become
vnfaithfull
,
and
vnthankefull
ministers
,
against
his
honour
,
will
,
and
commaundement
,
offending
God
more
then
they
,
who
by
theyr
counsell
commit
suche
wicked
actes
:
Suche
also
as
kéepe
patientes
long
on
theyr
handes
,
and
Surgeons
,
who
for
gaine
and
practise
,
nourishe
long
time
Vlcers
,
Woundes
,
and
Apostumes
,
as
in
theyr
doing
is
expressed
an
imitacion
of
Théeues
,
so
what
can
they
deserue
lesse
then
the
reward
of
that
crime
.
Lastly
,
I
wishe
bothe
the
one
and
the
other
to
treade
in
the
steppes
of
certaine
deuoute
and
good
Phisitions
,
who
will
not
medle
with
the
cure
of
the
body
,
afore
they
haue
first
prepared
a
purgation
to
the
soule
,
and
muche
lesse
will
minister
any
thing
to
the
pleasure
of
the
body
,
against
the
health
of
the
Soule
,
but
both
the
one
and
the
other
in
sociable
vnitye
of
frendship
,
making
alwayes
the
seruaunt
obey
his
Ladye
and
Mistresse
,
in
humble
and
reasonable
subiection
.
¶
The
Second
booke
.
¶
Iudges
and
gouernours
of
common
Weales
,
haue
of
God
many
seuere
commaundements
in
the
Scriptures
to
exhibite
iustice
by
rightful
lawes
,
wherin
as
they
are
threatened
of
God
if
they
faile
,
so
because
they
shall
not
erre
,
the
fourme
howe
to
Iudge
,
is
prescribed
them
,
God
so
being
set
afore
them
in
imitacion
of
Judgements
which
he
doeth
,
which
,
by
reason
they
ought
to
doe
,
because
as
he
is
of
him selfe
iust
,
and
his
iudgementes
righteous
,
yea
,
iustice
it selfe
:
so
they
are
his
liefetenauntes
,
ordeyned
of
him
to
administer
his
iustice
,
wherein
because
they
shal
not
be
fearefull
to
exercise
theyr
estate
,
he
promiseth
them
his
asistaunce
:
Jf
they
be
fearefull
,
they
deserue
not
to
be
Judges
,
because
in
suche
a
seruice
of
his
,
hee
will
haue
no
faint
hearted
ministers
.
The
.1
.
Chapter
.
FOr
that
in
Regiment
of
common
Weales
according
to
God
,
the
christian
Magistrates
neyther
may
nor
can
erre
in
the
execution
of
their
charges
,
they
haue
in
the
scripture
the
commaundements
of
the
Lord
(
whose
lieftenants
they
are
)
yea
,
often
Reiterated
with
straite
&
seuere
charge
faithfully
to
Gouerne
his
people
with
Lawful
and
righteous
iudgements
,
wherof
as
hee
geueth
them
a
forme
by
such
as
hee
exerciseth
vppon
his
people
:
so
if
they
proceede
by
imitacion
of
so
perfect
an
example
they
ought
not
nor
cannot
bring
forth
faulte
or
errour
of
good
iustice
,
speciallye
if
they
obserue
those
Lawes
by
the
which
hée
declareth
his
true
and
vpright
iudgement
in
iustifying
the
innocentes
,
correcting
and
condemning
the
guiltie
,
exhorting
the
yll
liuer
to
reformation
,
in
teaching
the
Doctrines
of
vertue
to
the
ignoraunte
,
and
lastly
in
distributing
to
euery
one
according
to
the
rate
and
measure
of
his
desert
.
The
lawes
which
hée
will
haue
vs
to
follow
,
bée
first
ordinaunces
of
him selfe
,
which
hee
expresseth
to
vs
in
the
scripture
,
I
meane
as
well
morall
,
as
diuine
and
eternall
,
whereof
wée
will
speake
heareafter
:
the
others
are
they
which
wée
call
natural
and
humaine
,
grounded
vppon
the
same
,
conteyning
honesty
or
Publike
profit
,
or
altogeather
.
By
these
foundacions
and
causes
wée
maye
affirme
the
humaine
lawes
to
bee
Lawfull
and
directly
commaunded
by
Iesus
Christ
,
&
by
the
declaration
of
Saint
Peter
,
And
because
you
are
the
administors
of
his
kingdom
,
and
haue
not
pronounced
good
iudgement
,
and
much
lesse
obserued
the
law
of
iustice
,
nor
walked
according
to
his
wyl
,
there
wyl
appeare
vpon
you
a
horrible
iudgement
,
as
a
due
sentence
executed
vppon
suche
as
beare
rule
:
mercye
is
shewed
to
the
litle
ones
,
but
the
mighty
shall
endure
gréeuous
torments
:
Such
as
hée
meaneth
shal
be
punished
,
(
which
are
those
that
doo
not
good
iustice
)
sée
him
in
this
sort
interpreted
to
them
afore
:
the
same
being
the
cause
why
the
scripture
so
commonly
exhortes
the
Iudge
to
Iudge
wel
:
thou
shalt
not
(
O
Iudge
sayth
God
in
Leuticus
,
)
doo
that
which
is
vnrighteous
,
meaning
thou
shalt
doo
nothing
against
the
Law
,
nor
intangle
thy
iudgementes
with
iniustice
:
thou
shalt
not
haue
regard
to
the
person
of
the
poore
man
,
In
the
Booke
of
Nombers
,
hée
speaketh
to
the
Iudges
,
you
shal
not
take
the
price
of
the
blood
of
him
which
is
condemned
to
haue
spilt
it
,
but
let
him
dye
forthwith
by
your
iudgement
:
It
is
is
sayd
in
Deuteronomy
:
thou
shalt
ordaine
in
all
the
portes
of
thy
Tounes
(
whiche
God
hath
geuen
thée
through
euery
family
)
Iudges
,
Thou
shalt
not
O
Iudge
,
admit
acception
of
person
,
in
case
of
iudgement
,
thou
shalt
haue
no
respect
,
whether
the
man
bée
Ritche
,
a
great
Lorde
,
thy
Parent
,
Friende
,
neighbour
,
or
familiar
,
to
the
ende
to
minister
fauour
,
neither
shalt
thou
take
any
presents
,
for
presents
doo
blind
the
eyes
of
wise
men
,
&
chaunge
the
wordes
of
the
iust
,
meaing
the
oftentimes
they
put
in
the
mouthes
of
honest
men
other
language
to
peruert
iustice
,
then
they
spake
afore
.
Thou
shalt
pursue
iustly
that
which
is
iust
,
to
the
ende
thou
maist
liue
happely
,
and
possesse
the
lande
which
thy
God
will
geue
thée
,
if
thou
obey
him
.
This
Lawe
was
plainely
and
fully
executed
by
Iosaphat
King
of
Iudea
,
who
erecting
Gouernours
and
Iudges
through
all
the
Townes
of
his
kingdome
,
prescribed
them
these
commaundementes
folowing
:
take
good
héede
(
saith
he
)
to
the
duetie
of
your
estate
,
for
you
exercise
not
the
iudgement
of
a
man
,
but
of
the
great
God
,
by
whom
euen
all
the
iudgementes
which
you
shal
geue
,
be
they
good
or
euyll
,
shal
be
returned
vppon
you
:
that
that
is
good
,
shall
bring
foorth
benefite
to
your
saluation
,
&
that
that
is
euil
,
shal
resolue
to
your
destruction
.
Aboue
all
thinges
,
holde
before
your
eyes
the
feare
of
God
,
and
in
cases
of
your
estate
and
office
,
whether
it
concerne
Inquisition
,
examining
of
witnesses
,
confrontment
of
parties
,
pursuite
of
euyll
men
,
or
execution
of
iustice
in
what
sort
so
euer
,
vse
diligence
with
integrity
:
distribute
right
to
parties
according
to
Lawe
,
and
conscience
:
For
there
is
no
iniquitie
in
God
,
as
who
say
,
he
doth
no
wrong
to
any
man
,
nor
hath
no
power
therevnto
,
being
Iustice
it selfe
,
but
hateth
all
such
as
commit
iniquitie
:
there
is
not
with
him
exception
of
persons
,
nor
any
lust
to
receiue
presentes
,
whereby
he
warneth
all
Iudges
to
iudge
in
the
same
qualitie
that
hée
iudgeth
,
that
is
,
in
right
and
equitie
,
in
trueth
and
iudgement
.
This
was
long
time
before
recommended
to
posteritie
by
Moyses
,
as
being
the
Liefetenaunt
of
God
,
To
this
he
addeth
in
another
place
,
that
who
doth
not
obey
the
commaundement
of
the
Priest
at
the
time
when
he
doeth
his
ministerye
,
meaning
when
he
is
in
the
exercise
of
his
office
,
as
preaching
,
teaching
,
and
instructing
in
Ciuill
and
common
dutye
,
the
iudge
hath
power
to
condemne
him
to
death
:
thou
(
O
Iudge
)
shalt
cut
of
by
death
euerye
wicked
man
,
&
al
wickednesse
in
Israel
,
as
the
rebellious
,
proude
,
arrogant
,
and
all
other
expressing
a
wicked
will
by
any
dissolute
acte
,
the
which
when
the
people
shall
heare
or
see
,
they
will
feare
,
neyther
shall
any
man
afterwarde
dare
raise
his
minde
to
pride
or
arrogancye
against
his
superiours
:
God
speaketh
to
Iosua
,
the
gouernour
and
Iudge
ouer
Israel
,
and
immediate
successour
to
Moises
,
So
that
let
all
gouernours
of
common
weales
bée
aduertised
by
this
doctrine
,
that
in
the
due
execution
of
their
office
,
God
wyll
alwayes
reache
them
his
hande
,
&
neuer
forsaking
them
,
his
ayde
shal
be
alwayes
readily
distributed
to
whatsoeuer
they
shal
do
duely
concerning
their
charge
in
terrefiyng
the
guiltie
,
and
makyng
the
rest
subiect
to
them
which
be
within
their
iurisdiction
:
therfore
as
they
néede
not
feare
any
thing
,
but
to
corrupt
iustice
in
their
gouernment
,
so
for
the
execution
of
their
iudgementes
,
they
are
sure
of
the
protection
of
God
,
whose
chosen
Lieftenauntes
they
are
.
Let
them
vse
suche
aucthoritie
,
as
they
maye
make
tremble
the
whole
worlde
vnder
them
,
specially
the
euyll
lyuers
,
and
conteine
others
in
office
of
good
conuersation
.
For
this
cause
the
Ecclesiastike
aduiseth
vs
to
take
héede
to
aspire
to
the
state
of
iudging
,
if
we
haue
not
the
courage
and
power
to
breake
the
iniquities
of
all
sortes
of
people
,
séeing
if
we
feare
the
force
of
the
mightie
,
we
shall
feare
to
do
good
iustice
,
and
so
bring
Sclaunder
to
our
light
desire
of
souerentie
:
but
as
in
good
iudges
God
displaieth
some
beames
of
his
deuinitie
,
as
being
the
ministers
of
his
deuine
iustice
,
so
he
ioynes
to
their
office
the
operation
of
some
deuine
vertue
which
makes
them
feared
of
their
subiectes
.
For
this
cause
are
they
called
Heloym
,
that
is
,
Gods
,
as
partaking
with
the
force
and
power
of
God
,
the
more
constantly
to
execute
his
iudgementes
in
earth
.
In
the
Scripture
we
reade
of
no
Iudge
or
Magistrate
doing
his
estate
,
which
did
not
bring
feare
to
all
their
people
,
and
made
them
obedient
to
his
ordinaunces
:
for
God
by
the
Iudge
geues
a
secrete
feare
,
to
bring
others
to
subiection
.
And
albeit
the
Mutinus
people
of
Israel
fel
into
often
reuolt
against
their
great
gouernour
Moises
,
whom
they
would
haue
stoned
:
❧
Here
Iudges
are
warned
not
to
be
credulus
,
nor
to
iudge
by
reportes
,
to
take
heede
of
affections
,
and
not
to
iudge
by
particuler
opinion
:
to
resiste
which
euils
,
God
ordeyned
in
the
Law
seuentie
Counsellers
,
to
whom
he
enioyneth
sobrietie
,
chastitie
,
integritie
,
and
wisdome
,
to
be
followers
of
the
iudgement
of
God
,
in
the
exact
examining
of
offences
,
and
to
punishe
them
according
to
the
grauitie
of
the
transgressions
:
that
they
be
not
couetous
,
seeing
that
for
couetousnesse
the
sonnes
of
Samuel
were
deposed
:
they
must
leaue
no
sinne
vnpunished
:
terrible
sentence
for
vnrighteous
iudgementes
:
an
aduertisement
of
Dauid
to
Iudges
,
with
a
prophecie
of
their
miserie
if
they
iudge
not
in
equitie
.
¶
The
.2
.
Chapter
.
THere
be
other
preceptes
in
the
Scripture
,
prescribed
also
to
Gouernours
in
their
estate
of
iustice
,
which
I
néede
not
now
bring
in
particuler
question
,
for
that
they
haue
the
same
commaundement
,
to
haue
the
Scripture
in
their
handes
,
which
was
geuen
to
Iosua
,
their
example
and
Patrone
in
causes
of
iudgement
,
the
better
to
gouerne
the
people
:
and
therefore
I
hope
it
can
not
bring
offence
,
if
by
the
way
of
generall
perswasion
,
I
do
exhort
them
to
be
such
as
the
scripture
prescribes
:
but
chiefely
(
according
to
the
rule
of
their
election
)
that
they
be
sober
,
wise
,
and
discrete
,
to
the
ende
they
be
not
circumuented
by
ignoraunce
,
imprudence
,
error
,
and
misintelligence
,
and
so
seduce
the
direction
of
most
waightie
and
graue
affaires
:
which
fault
was
noted
in
Dauid
,
when
he
gaue
sentence
against
Miphiboseth
the
sonne
of
Ionathas
,
by
the
false
report
of
Syba
,
seruaunt
of
the
saide
Miphiboseth
,
at
whose
onely
worde
,
contrary
(
to
the
Scripture
which
alloweth
no
sentence
,
but
by
the
testimonie
of
thrée
or
two
at
the
least
)
hée
condemned
the
other
,
and
woulde
not
heare
him
in
his
iustification
.
An
acte
contrary
to
all
reason
,
and
right
of
nature
:
by
which
as
we
sée
that
in
hastye
credulitie
,
coniecture
only
or
opinion
,
suddain
passion
of
coller
,
or
wicked
affection
,
as
hate
,
enuie
,
sutteltie
,
thirst
of
benefite
,
lightnesse
of
mynde
,
with
all
other
affections
(
as
thinges
contrarie
to
wisedome
and
discretion
)
be
of
power
to
peruert
iudgement
:
So
the
same
is
the
cause
why
the
Lawe
requires
in
Iudges
,
wisdome
,
The
Scripture
aduiseth
them
to
be
sober
and
moderate
,
the
better
to
auoyde
trouble
of
minde
by
intemperaunce
,
They
are
also
defended
from
immoderate
loue
of
women
,
as
well
by
the
destinie
of
Salomon
,
In
which
sort
it
is
sayde
in
Genesis
,
I
will
discend
and
see
if
it
be
so
:
Hée
that
knoweth
whatsoeuer
is
done
,
euen
in
the
déepest
bottomes
,
and
from
whome
no
secréete
can
bée
hid
,
declares
by
this
familiar
manner
and
phrase
of
Speache
applyed
to
our
infirmitye
,
that
it
belonges
to
Iudges
,
afore
they
enter
into
sentence
,
or
pronounce
against
such
as
are
accused
,
to
bée
assured
of
the
trueth
of
the
fact
,
least
by
theyr
lightnes
or
soure
passion
,
they
committe
errour
in
iudgement
.
In
the
lawe
,
when
the
affaires
stoode
vpon
any
harde
or
obscure
doubte
,
this
was
the
custome
,
to
referre
it
to
the
iudgement
of
God
,
as
in
the
punishment
of
the
blasphemour
,
and
what
right
daughters
had
to
the
goods
of
theyr
Fathers
,
But
when
Iudges
will
not
beginne
by
this
aduertisement
,
nor
conforme
them selues
to
this
iustice
of
God
&
his
iudgements
,
let
them
looke
for
that
terrible
seuerytie
which
hee
hath
thundered
vpon
those
Iudges
&
countries
,
where
he
found
negligence
in
punishment
to
those
sortes
of
crimes
.
The
Captiuitie
of
the
Israelites
and
ruine
of
Ierusalem
,
of
the
Temple
,
and
their
Townes
,
happened
for
the
transgression
of
the
Priestes
and
Kinges
done
in
Iustice
,
These
bée
the
miseryes
whiche
happen
to
wicked
Iudges
and
theyr
Children
,
and
for
theyr
abuses
,
to
Tounes
,
Countreyes
,
and
Kingdomes
.
So
that
with
good
cause
I
maye
recommende
,
as
a
laste
aduertisement
to
al
Iudges
,
¶
In
humane
thinges
,
Magistrates
ought
to
follow
the
lawe
naturall
:
and
in
causes
deuine
,
the
Doctrine
of
faith
,
and
the
loue
of
God
:
It
was
necessary
that
God
by
his
Scripture
reneued
the
lawe
naturall
,
for
it
was
darkened
by
sinne
:
and
the
lawe
of
faith
and
of
loue
deuine
,
was
altogeather
vnknowen
without
the
doctrine
of
God
according
to
both
the
one
and
other
lawe
,
the
Magistrate
maye
make
ordinaunces
,
so
that
they
tende
to
the
confirmacion
of
the
same
,
or
haue
a
likenes
with
them
.
The
.3
.
Chapter
.
GOuernors
of
common
weales
,
thus
raysed
to
a
state
of
diuine
honor
,
by
the
which
they
haue
the
title
of
Gods
(
as
hath
béene
recited
in
the
former
Booke
,
)
the
better
to
enhable
them
to
this
deuine
office
peculiar
and
proper
to
God
,
which
is
,
to
iudge
rather
in
wisedome
,
discrecion
,
and
perfection
,
let
them
imitate
God
,
who
iudgeth
perfectly
without
errour
,
then
folowe
man
,
in
whose
nature
is
propertye
of
errour
,
and
with
his
perticular
reason
,
oftentimes
bringes
forthe
actes
contrarye
to
reason
.
Let
them
also
at
all
times
folowe
one
rule
deuine
,
certaine
and
infallible
,
which
shall
leade
them
in
a
deuine
course
and
exercise
of
theyr
estate
.
Let
them
haue
alwayes
in
theyr
hande
,
for
the
managing
of
humane
and
ciuill
affaires
,
the
lawe
natuturall
(
I
meane
the
lawe
general
proponed
by
the
scripture
)
making
it
their
Loadestone
to
direct
infallibly
the
state
of
all
their
doinges
.
That
is
,
the
lawe
wherunto
euen
Iesus
Christ
sendes
vs
in
all
common
and
humane
actions
,
meaning
,
wée
shall
not
doo
to
others
,
that
which
wée
would
not
haue
done
to
vs
,
as
withall
,
Let
vs
doo
to
others
,
what
wée
woulde
haue
done
to
our selues
,
whereof
the
Gospel
geueth
this
interpretation
,
Thou
shalt
loue
thy
neighbor
as
thy selfe
.
Vpon
this
foundacion
,
al
Lawes
,
customes
,
and
constitucions
,
ciuill
and
humane
(
so
farre
forth
as
they
bée
good
and
iust
)
are
grounded
:
But
if
there
bee
any
ordinaunce
,
wherin
is
not
conteyned
this
precept
of
the
Lawe
naturall
,
or
agréeing
therewith
(
I
meane
in
affayres
concerning
onely
the
profit
and
benefite
of
men
)
it
can
not
but
holde
of
iniquitye
.
So
that
it
behoueth
that
it
comprehende
something
necessarye
to
the
socyetye
of
man
,
profitable
,
and
honest
,
lyke
as
the
Lawe
ought
not
to
bée
made
to
geue
fauour
to
pleasure
,
or
bring
hurt
to
any
one
,
and
muche
lesse
to
suffer
dishonour
or
villanye
to
bée
done
.
Thus
the
Lawe
naturall
in
her
generall
foundation
,
being
in
this
sort
aucthorised
by
the
holye
Scripture
,
standes
to
vs
as
a
rule
for
al
ordinaunces
in
causes
concerning
humane
gouernement
.
But
touching
the
faith
,
the
loue
,
and
seruice
whiche
wée
owe
to
God
in
thinges
deuine
and
spiritual
,
wée
haue
an
other
lawe
,
the
foundacion
of
al
holy
&
deuine
ordinances
:
I
am
thy
God
,
&c.
which
is
,
thou
shalt
loue
thy
God
,
with
al
thy
hart
,
with
all
thy
vnderstanding
,
with
al
thy
soule
,
and
with
al
thy
strength
,
which
commaundement
Saint
Paul
includes
in
the
natural
loue
towardes
our
neyghbour
,
as
in
déede
a
man
can
neuer
loue
well
his
neighbour
,
but
that
it
is
for
the
loue
of
God
,
So
that
sith
gouernours
ought
neuer
to
erre
in
iudgement
,
it
is
méete
that
they
iudge
according
to
these
twoo
lawes
:
And
séeing
there
can
be
no
others
,
but
eyther
they
haue
affinitye
with
the
Pagans
,
or
are
replenished
with
iniustice
and
impietie
,
there
is
great
necessity
that
these
bée
thorowlye
studied
:
And
so
loking
with
déepe
iudgement
into
the
lawe
of
nature
,
they
may
erect
ordinaunces
tending
to
the
sayd
thrée
endes
,
necessity
,
vtility
,
and
honestye
,
being
all
concluded
in
one
generall
,
whiche
is
,
the
common
wealth
:
they
maye
also
ordaine
paines
for
the
transgressors
by
the
conformety
of
those
which
they
sée
conteined
in
the
lawes
receiued
and
accustomed
in
al
Christendome
:
euen
so
in
the
lawe
of
the
loue
of
God
,
they
maye
also
make
statutes
to
induce
men
,
and
leade
them
to
that
loue
:
and
if
any
haue
lost
it
:
(
A
thing
happening
by
sinne
)
they
maye
make
ordinaunces
of
reconcilement
according
to
the
precedent
of
the
auncients
,
by
the
exhortacion
of
the
Prophetes
,
as
to
fast
,
and
assemble
at
Prayers
,
which
was
vsed
in
the
time
of
the
Iudges
,
of
Hester
,
the
Niniuites
,
and
Machabees
,
without
expresse
commaundement
of
God
.
¶
Men
may
vse
the
morral
Lawes
of
the
olde
Testament
,
but
not
the
Ceremoniall
and
Iudiciall
,
applied
to
the
times
and
maners
of
the
Jewes
,
which
Iesus
Christ
,
and
also
Saint
Paul
doeth
confyrme
.
These
were
natural
,
and
therefore
ought
to
bee
eternall
:
notwithstanding
,
for
charitye
to
our
neyghbour
,
and
loue
of
God
,
and
for
aduauncement
of
faith
,
that
lawe
sometimes
is
not
to
bee
vsed
,
at
the
time
when
men
do
greatest
seruice
to
God
,
which
then
is
an
acte
of
perfection
.
The
wise
man
can
not
faile
to
Judge
vell
according
to
the
lawe
of
nature
.
The
.4
.
Chapter
.
BVT
because
it
maye
bee
asked
of
some
,
whether
magistrates
may
iudge
according
to
the
deuine
Lawes
of
the
olde
Testament
,
séeing
the
Lawe
of
Moyses
was
abolished
by
Iesus
Christ
:
The
lawe
(
saith
Saint
Luke
)
and
the
Prophetes
,
And
as
the
lawe
of
nature
before
Moyses
conteynes
not
but
certaine
examples
of
Iustice
,
so
the
lawe
of
the
Gospell
,
medling
not
with
Pollitike
ordinaunces
,
entreates
onelye
of
mercye
,
as
is
séene
in
the
grace
which
Iesus
Christ
shewed
to
the
adulterour
:
Go
thy
wayes
(
sayeth
hee
)
and
sinne
no
more
.
And
touching
humaine
lawes
,
it
séemes
that
men
ought
not
to
stay
altogeather
vpon
them
,
for
that
the
most
part
were
erected
of
Infidelles
,
whose
reason
was
darkned
with
infidelitye
,
and
certaine
of
them
expresly
against
our
faith
,
séeme
to
deserue
no
more
aucthoritye
or
credite
,
and
lesse
to
bée
receyued
,
then
theyr
Idolatries
,
that
is
to
saye
,
oblations
done
to
their
Gods
:
In
this
we
haue
to
answere
twoo
obiectes
very
harde
to
resolue
if
wée
consider
the
simple
reasons
of
some
,
who
séeking
to
absolue
christians
from
al
lawes
,
say
,
that
they
are
not
subiect
therunto
by
Iesus
Christ
,
and
that
the
spirite
of
God
is
our
Father
,
who
,
if
wée
doubte
,
will
instruct
vs
,
and
reueale
all
that
shal
be
necessary
to
our
saluation
.
Besides
,
S.
Paul
willeth
that
the
wise
christian
bée
iudge
without
hauing
regarde
to
lawe
:
I
confesse
that
the
lawe
of
Moyses
,
touching
Ceremonies
and
sacrifices
,
signifying
the
state
of
the
new
Testament
(
for
Christ
in
that
,
is
the
ende
of
the
lawe
)
yea
,
touching
the
statutes
of
the
law
applied
to
the
times
and
maners
of
the
Iewishe
nation
,
is
abolished
,
(
as
the
libell
repudiatorye
of
the
wyfe
.
)
But
touching
commaundements
moral
conteining
instruction
of
good
maners
,
&
correcting
sinne
with
punishment
,
much
lesse
that
the
lawe
is
abolished
,
but
it
is
confirmed
by
the
Gospel
:
Christ
saith
,
Al
such
as
haue
taken
vp
the
sworde
,
to
strike
and
kill
,
shall
perishe
with
the
sworde
,
which
the
lawe
doeth
also
teache
:
wée
know
the
lawe
is
good
,
but
let
vs
vnderstande
and
apply
it
to
lawful
vse
:
Saint
Paul
sayeth
,
that
the
lawe
that
punisheth
,
Iethro
,
Iob
,
and
many
great
Philosophers
,
who
knewe
God
&
spake
deuinelie
of
him
,
and
of
vertues
and
vices
.
Therfore
as
that
Doctrine
is
in
some
sorte
deuine
by
his
originall
,
as
procéeding
from
that
deuine
caract
imprinted
by
God
in
man
,
which
is
,
the
spirite
,
reason
,
and
iudgement
:
So
the
holy
scripture
,
yea
,
the
scripture
of
the
Gospel
hath
aucthorised
it
to
bée
perfectly
deuine
,
&
so
by
the
same
scripture
,
where
it
was
darkned
before
by
corruptions
,
happening
by
ignorance
of
God
,
and
dissolution
of
life
,
it
is
made
perfect
in
that
wherein
it
had
imperfection
,
and
so
it
is
not
onely
restored
by
Iesus
Christ
,
&
reformed
by
his
spirite
which
hée
hath
geuen
vs
:
But
with
abundance
of
grace
&
science
,
augmented
,
yea
euen
vnto
such
knowledge
as
now
we
behold
the
glory
light
of
the
Lord
with
open
face
,
Touching
the
Lawes
of
the
Gentiles
,
if
(
according
to
our
opinion
before
)
they
bée
founded
in
vniuersal
reason
without
errour
or
infidelitye
,
they
ought
(
as
braunches
springing
out
of
the
law
naturall
)
to
be
receiued
and
obserued
,
as
was
the
marriage
of
Infidelles
.
But
where
they
suffer
errour
,
let
them
with
their
idolatries
bée
abhominable
&
abhorred
.
To
answere
the
obiection
which
some
deriue
from
S.
Paul
,
that
the
wise
christian
ought
to
iudge
differences
amongest
the
faithfull
,
where
there
is
no
mencion
of
lawes
.
Saint
Paul
in
saying
that
the
wise
man
may
Iudge
,
meaneth
that
he
bée
wise
in
the
vnderstanding
of
the
lawes
,
for
in
this
is
the
true
propertye
of
wisedome
,
to
bée
well
séene
and
wise
in
God
concerning
thinges
deuine
and
humane
,
so
shall
his
singular
wisedome
kéepe
him
from
errour
in
iudgement
,
hauing
in
him
(
as
the
teacher
of
wisedom
saith
)
the
feare
of
God
,
knowledge
and
wisedome
,
and
being
truly
spiritual
,
which
by
the
spirite
of
God
makes
exact
iudgement
in
all
thinges
,
and
can
not
bée
reproued
of
that
whereof
hée
hath
geuen
sentence
:
Yet
when
he
ought
to
Iudge
I
will
not
saye
but
that
it
is
méete
that
hee
haue
the
lawes
of
the
world
in
his
head
,
yea
,
let
him
haue
a
good
spirite
,
a
sound
&
ripe
iudgement
,
and
vnderstand
wel
the
cause
in
present
question
,
&
so
laying
aside
al
affection
,
let
him
recommend
him selfe
to
God
,
whose
iudgement
hée
exerciseth
:
Let
him
confer
in
difficult
maters
with
other
sages
,
which
,
with
remembrance
of
Gods
holy
feare
,
will
leade
him
in
integrity
of
iudgement
:
And
knowing
that
the
ende
of
al
lawe
is
vtility
,
necessity
,
&
honesty
,
let
him
prefer
honesty
before
profite
,
&
publike
profit
before
the
perticular
gaine
of
any
man
,
&
that
rather
certaine
priuate
persons
lose
in
obseruing
the
Lawe
,
then
the
multitude
to
suffer
distresse
:
But
aboue
all
,
let
that
honestye
which
consistes
in
vertue
,
bée
alwayes
entertayned
,
doing
no
euill
whereupon
to
hope
for
good
.
¶
The
lawe
naturall
grounded
vpon
reason
was
two
thousand
yeres
in
vse
without
other
ordinaunces
(
sauing
the
Sabboth
and
Circumsition
)
and
God
hath
geuen
fewe
lawes
concerning
this
naturall
and
ciuill
right
,
nor
the
auncient
wise
gouernors
of
common
weales
for
iust
causes
:
the
people
of
God
according
to
reason
haue
made
iudgementes
,
and
followed
the
interpretacion
of
their
moral
lawes
by
the
instinct
of
reason
,
by
the
which
God
did
institute
them
,
and
therefore
when
the
Scribes
and
Pharisies
peruerted
that
reason
,
they
were
condemned
.
Gouernours
aswell
in
theyr
ordinaunces
as
constitucion
of
paines
to
punishe
offences
,
ought
alwaies
to
followe
those
lawes
which
God
hath
ordeyned
according
to
that
reason
.
¶
The
.5
.
Chapter
.
THus
we
haue
seene
that
gouernours
maye
Iudge
according
to
Lawes
naturall
,
deuine
,
and
humane
:
both
in
what
sort
they
ought
to
iudge
,
and
that
it
is
not
necessarye
alwayes
to
consult
,
with
the
written
Lawe
in
all
Iudgementes
,
for
that
as
there
bée
more
matters
then
words
,
more
causes
then
lawes
:
So
the
actions
of
men
(
as
Aristotle
saith
)
being
infinite
,
can
not
bée
conteyned
all
by
memoryes
,
as
also
by
reason
of
the
dissimilitude
&
varieties
,
they
can
not
be
comprehended
in
generall
constitucions
such
as
be
the
Lawes
:
this
was
the
cause
that
the
Lacedemonians
made
no
great
vse
of
written
lawes
,
leauing
to
the
discretion
of
wise
Iudges
and
graue
men
,
the
iudgement
of
that
whiche
was
not
written
:
God
him selfe
(
the
Image
of
all
wisedome
)
for
the
same
reason
caused
no
Lawe
to
bée
written
in
twoo
thousand
yeeres
but
that
of
the
Sabboth
&
circumsicion
:
nor
in
the
Gospel
,
we
see
none
expresly
instituted
by
Iesus
Christ
for
a
common
weale
,
but
al
was
referred
to
the
arbitracion
and
wise
iudgement
of
gouernours
:
yea
,
when
God
emploied
Moyses
to
bée
the
Lawmaker
of
the
Iewes
,
hée
erected
but
fewe
lawes
,
and
they
onelye
in
principall
matters
for
the
preseruation
of
societye
and
polletike
quiet
,
referring
the
iudgement
of
other
affaires
not
contained
in
the
same
generall
Lawes
to
the
discretion
of
such
Iudges
as
hée
had
ordained
,
willing
for
that
it
was
impossible
to
write
lawes
to
all
affaires
,
that
in
those
newe
causes
,
theyr
iudgement
should
hold
perentory
aucthority
,
as
wel
as
in
other
matters
to
bée
decided
by
the
written
Lawes
:
yea
,
hée
commaunded
that
the
wise
men
should
interprete
his
lawes
by
theyr
wisdome
,
as
in
the
interpretacion
of
the
ordinaunce
of
circumcision
,
that
the
eyght
day
men
should
bée
Circumcised
,
they
reserued
forty
yéeres
that
they
were
in
the
desert
,
without
being
Circumcised
.
In
lyke
sort
of
the
Phascal
or
feast
of
Easter
,
for
the
seconde
moneth
to
suche
as
had
not
done
it
in
the
fyrst
,
and
so
in
infinite
others
,
by
verye
good
and
iuste
reasons
approued
and
receaued
in
the
Lawe
:
wherein
he
gaue
them
aucthoritye
not
onely
to
iudge
according
to
discresion
and
good
aduise
,
and
to
interprete
all
Lawes
,
but
also
gaue
them
power
to
make
newe
as
the
necessitye
of
the
affaires
required
:
whereof
(
for
a
more
assured
proofe
of
others
erected
according
to
reason
)
wee
sée
twoo
approued
in
the
Gospell
,
as
on
the
Sabboth
day
,
not
to
goo
further
then
halfe
a
league
,
In
like
sort
where
they
sée
in
the
Lawe
of
Moises
,
certaine
sinnes
to
bée
punished
by
the
body
,
let
them
iudge
them
right
sore
displeasing
and
hateful
to
God
,
who
,
loueth
his
creature
so
dearelye
as
hée
hath
geuen
him
his
owne
image
and
likenesse
,
and
for
whome
he
hath
made
the
inferiour
heauens
,
the
earth
,
and
the
Elements
,
with
all
thinges
conteyned
in
the
same
,
and
for
whose
cause
hée
sent
his
proper
sonne
vpon
the
earth
to
suffer
all
miseries
:
yea
,
most
cruel
and
sclaunderous
death
.
And
therfore
being
thus
instructed
bothe
by
the
lawe
,
whiche
punisheth
certaine
sinnes
with
death
,
specially
suche
as
bée
against
the
ten
commaundements
of
the
Moral
Lawe
,
or
directly
against
Gods
honour
,
our
neighbour
,
or
a
whol●
common
weale
:
and
also
by
the
Gospell
,
to
whom
certeine
sinnes
are
so
abhominable
as
it
condemnes
them
to
eternall
death
and
perpetual
tormentes
,
where
is
gnashing
of
téeth
and
lamentable
sighinges
:
they
maye
conclude
suche
offences
to
bée
worthy
of
death
,
specially
where
a
whole
common
weale
is
iniured
or
offended
.
For
touching
secréete
sinnes
,
wherein
is
no
meane
of
proofe
,
let
them
refer
them
to
the
iudgement
of
God
and
to
the
repentaunt
:
Men
(
sayeth
the
Scripture
)
haue
no
power
nor
facultie
to
iudge
but
in
matters
apparant
to
the
eye
,
&
God
séeing
into
the
heart
,
discernes
the
secréet
things
wherof
hée
defendes
the
iudgement
to
al
others
.
But
where
God
is
offended
&
the
common
wea●e
iniured
,
Therefore
let
Iudges
bee
well
aduised
,
and
geue
no
libertye
of
life
to
suche
whom
God
hath
already
condemned
in
heauen
,
both
to
corporal
and
eternall
death
.
Let
them
acknowledge
that
they
are
here
erected
as
imitatours
&
executours
of
his
iudgement
:
Let
them
not
doubt
,
but
that
according
to
the
Gospel
,
al
euil
&
wicked
men
which
the
Law
of
nature
and
Moises
condemne
,
yea
,
the
humane
lawe
also
according
to
reason
do
adiudge
to
death
,
ought
to
die
:
For
,
as
the
Gospel
so
aloweth
al
those
lawes
as
is
before
prooued
:
¶
Gouernors
ought
to
punishe
by
death
such
as
God
condemnes
to
eternall
and
temporall
death
,
and
whome
the
Gospell
detesteth
and
pronounceth
worthy
of
eternall
fire
:
So
that
all
sinnes
committed
against
the
ten
commaundements
ought
to
be
so
punished
,
so
that
they
were
committed
directlye
and
by
a
deliberate
will
:
but
aboue
all
,
such
deserue
greeuous
punishment
as
are
done
contrarye
to
the
three
preceptes
of
the
fyrst
table
.
The
.6
.
Chapter
.
THE
Christian
Magistrate
conforming
him selfe
thus
to
the
lawe
of
God
,
maye
punishe
crimes
de
lesa
maiestate
diuina
,
Atheismes
,
idolatries
,
blasphemies
,
Inuocation
to
deuilles
,
sorceries
,
incantacions
,
charmes
and
al
sortes
of
magicke
,
damnable
supersticions
,
with
other
faultes
against
the
first
commaundement
,
which
is
to
know
,
feare
,
worship
,
loue
,
and
serue
God
in
spirite
,
in
trueth
,
and
obedience
.
These
crimes
haue
béene
condemned
to
death
by
God
,
for
the
whiche
there
neuer
could
bee
any
grace
obtained
in
his
lawe
.
The
magistrate
shall
not
suffer
to
sweare
by
the
name
of
God
in
vaine
,
nor
geue
libertye
to
any
light
othes
,
no
though
they
bring
no
offence
to
conscience
,
but
onelye
to
sweare
in
iudgement
,
in
iustice
and
in
trueth
:
Hée
shal
not
winke
at
any
rashe
othe
made
by
any
creature
what
so
euer
,
Hée
ought
not
to
suffer
prophanation
of
the
Sabboth
whiche
is
the
Sundaye
,
a
daye
appointed
to
rest
in
the
Lorde
,
and
dispose
in
meditacion
and
exercise
of
deuoute
labours
:
yea
,
let
him
see
it
sanctifyed
with
good
and
holye
workes
,
as
by
prayers
,
hearing
Sermons
,
and
lessons
,
with
doing
actes
of
mercye
,
not
suffering
games
or
dissolucions
,
gluttonies
,
dronkennes
,
nor
other
actes
whereby
the
holye
daies
maye
be
polluted
:
Let
him
lastlye
defende
prophanation
of
the
holy
sacramentes
,
&
temples
,
with
the
holye
relikes
of
holye
men
,
which
in
their
liues
they
presented
in
immulation
to
God
for
the
faith
of
Iesus
Christ
:
It
is
most
certaine
that
the
transgression
of
these
three
commaundementes
of
the
first
table
was
in
all
seasons
punished
with
stoning
to
death
,
Whereunto
the
good
gouernours
of
the
auncient
common
weales
of
Israell
would
neuer
graunt
grace
.
In
the
first
churche
,
when
any
were
receyued
into
penaunce
,
the
church
ministred
so
straite
paine
and
for
so
long
time
,
that
there
was
none
to
whome
the
grauetye
of
the
punishment
gaue
not
great
horrour
euen
to
haue
the
thought
to
transgresse
.
And
I
wishe
in
God
that
at
the
least
those
Crimes
were
punished
with
no
lesse
rigour
,
then
certaine
naturall
faultes
committed
against
Kinges
,
Princes
,
and
Lordes
of
the
worlde
:
hée
that
committes
treason
against
the
King
,
knoweth
his
torment
,
to
be
dismembred
with
fowre
horses
:
Who
liues
in
court
,
and
entertayned
by
the
wages
of
the
King
,
and
should
misknowe
or
derogate
his
Maiestie
,
falsefye
his
Sygnet
,
speake
of
the
King
as
of
a
vile
person
,
without
due
honour
,
woulde
geue
no
obedience
to
his
Lawes
,
shoulde
defile
his
Pallace
with
actes
of
villanye
,
shoulde
offer
wrong
to
the
reputacion
of
the
Princes
&
Gentlemen
of
his
trayne
,
or
lastly
should
offende
in
any
sort
of
contempte
touching
the
greatnes
and
dignitye
of
the
King
,
would
it
not
iustlye
sturre
vp
the
officers
and
good
seruauntes
of
the
King
,
and
laying
handes
of
the
offendour
,
to
commit
him
by
good
reason
to
the
tormentes
of
the
whéele
,
or
punishe
vpon
a
Gibbet
this
arrogant
contemnor
of
the
sacred
maiestie
of
the
King.
Oh
howe
many
more
vile
actes
doo
our
eyes
beholde
in
all
partes
of
the
world
committed
against
the
sacred
maiestie
of
our
GOD
,
afore
whome
his
Aungels
are
restrained
to
so
great
reuerence
,
that
they
dare
not
beholde
him
,
and
for
his
wonderfull
brightnes
,
haue
no
power
to
settle
their
sight
vppon
him
.
But
where
is
the
care
of
our
magistrates
,
who
possessing
the
chiefest
place
in
the
house
of
God
,
haue
theyr
reuenues
to
maintaine
his
honour
,
with
power
to
plant
a
reuerence
and
vniuersall
obedience
.
Saint
Paul
and
Barnabe
in
a
holye
indignation
and
Spiritual
anger
which
wée
call
zeale
to
God
,
But
howe
many
millions
of
blasphemies
,
epicurities
and
impieties
are
offered
afore
our
eyes
and
eares
euerye
daye
,
and
yet
what
officer
of
God
entereth
into
the
rebuke
of
them
?
The
Chaldees
and
Egyptians
with
theyr
Iuglinges
and
artificiall
masking
of
the
sence
,
are
welcome
into
Courtes
,
yea
,
they
which
in
times
paste
were
burned
quicke
at
Rome
:
Deuinors
,
Charmers
and
Sorcerers
,
are
in
credite
,
falsefiers
of
the
sacred
seale
of
the
holye
Ghost
,
who
,
are
the
false
Prophetes
are
called
great
Doctours
of
the
trueth
:
Inuocatours
of
the
Deuill
,
denyers
of
GOD
,
prophanours
and
contemnours
of
all
holye
thinges
,
much
lesse
that
they
are
delt
with
all
iudiciallye
,
but
of
the
contrarye
,
they
haue
honour
,
countenaunce
,
and
rewarde
of
many
:
Deuoute
swearers
,
or
more
properlye
Anatomistes
of
the
blessed
Bodye
and
blood
of
Iesus
Christ
,
by
the
whiche
they
are
redeemed
,
get
them selues
the
reputacion
of
greate
Gentlemen
by
theyr
cursed
swearing
and
renounsing
of
God
.
Whereof
thoughe
the
practise
bée
generall
,
yet
what
Iudge
takes
suche
impietye
into
punishment
?
yea
,
who
is
displeased
with
them
?
And
yet
in
the
Iewes
whose
handes
persecuted
Christe
with
paynes
of
the
Crosse
,
was
not
founde
(
perhappes
)
so
wicked
an
acte
against
the
Lorde
,
whose
Garmentes
they
neuer
durste
teare
in
peeces
,
and
muche
lesse
dismember
his
bodye
,
whiche
these
swearing
Crucifiers
forbeare
not
to
committe
to
a
thousande
morselles
.
Let
then
the
administours
of
common
Weales
,
if
they
will
haue
theyr
estates
to
prosper
,
and
procure
felicitye
to
that
poore
multitude
ouer
the
which
they
gouerne
,
with
the
correction
of
suche
vices
,
haue
Gods
honour
in
deare
regarde
:
whiche
they
they
doo
in
ful
office
,
when
they
cause
these
thrée
first
commaundements
to
bée
straitelye
obserued
,
imparting
no
grace
to
transgressions
:
wherein
let
them
folowe
the
auncient
gouernours
of
Israel
,
and
speciallye
Moyses
,
in
whome
for
one
only
offence
against
one
of
these
sayd
three
commaundementes
,
was
expressed
suche
passion
of
feruent
zeale
,
that
they
had
no
rule
ouer
their
patience
,
till
they
had
done
seuere
iustice
,
as
standing
in
most
assured
resolucion
that
some
cloude
of
misery
hong
ouer
their
heads
whiche
woulde
burst
out
into
a
storme
to
the
whole
multitude
,
if
the
offence
were
not
satisfied
with
exact
and
actuall
punishment
:
where
,
to
theyr
proper
iniuries
,
or
wronges
done
priuatelye
against
them selues
,
their
humilitye
ouercame
the
moode
of
reuenge
,
and
they
felt
no
inclination
to
furious
indignitie
:
But
God
being
iniuried
,
they
helde
them
vnworthy
seruaunts
&
officers
,
if
they
gaue
not
iustice
to
his
wronges
,
wherein
they
thought
their
life
a
swéete
sacrifice
being
offred
to
death
in
his
behalfe
.
For
this
cause
,
Moyses
,
Achab
?
Elias
put
to
the
edge
of
the
sworde
foure
hundred
false
Prophetes
of
Baal
so
muche
reuerenced
in
Israell
,
Howe
is
it
then
that
crimes
done
against
God
,
should
lightlye
bée
pardoned
of
men
?
it
was
not
without
cause
that
in
the
first
Churche
,
hée
that
was
guiltie
in
any
such
disordered
Crime
,
notwithstanding
his
penaunce
of
fiftye
yéeres
,
if
hée
liued
so
long
after
his
sinne
,
yet
was
hée
not
receyued
into
the
holy
Communion
,
vntill
the
ende
of
his
dayes
,
which
yet
was
holden
an
acte
of
great
grace
to
the
offendour
:
whiche
as
I
wishe
might
warne
the
gouernours
of
our
pollecye
,
not
to
suffer
God
to
bée
vnreuerentlye
offended
with
such
damnable
crimes
:
So
,
for
suche
as
haue
prophaned
holye
places
,
pilled
and
abused
the
sacred
vesselles
,
and
yet
thinke
to
eschewe
the
terrible
iudgement
of
God
,
let
them
resorte
to
the
testimony
of
those
miseries
which
happened
to
Balthasar
,
Antiochus
,
and
Heliodorus
.
¶
Sinnes
committed
against
the
seconde
table
,
are
worthy
of
death
,
euen
so
deserue
they
eternall
damnation
:
Yet
must
wee
vnderstand
when
they
are
done
willingly
,
and
more
when
they
are
done
by
pride
and
malice
,
and
the
more
that
the
obiect
is
noble
and
excellent
,
so
much
are
they
more
greeuous
.
The
.7
.
Chapter
.
HAuing
declared
that
in
a
common
weale
,
the
transgressions
of
the
commaundements
of
the
first
table
,
deserue
pains
irremisible
,
it
is
méete
wée
shewe
wherin
and
how
farre
ought
to
stretche
the
punishmentes
for
the
transgressors
of
the
preceptes
ordeined
for
instruction
of
due
and
honest
conuersation
of
life
in
societye
,
tranquilitye
,
and
mutuall
loue
to
our
neighbors
.
Those
commaundementes
are
seuen
in
number
,
and
written
by
Moyses
in
the
second
table
which
God
gaue
him
with
the
other
,
Séeing
then
that
transgressours
stande
in
suche
estate
of
condemnacion
by
God
in
his
iudgementes
,
let
it
bée
a
rule
to
leade
the
magistrates
pollitike
to
the
conformetye
of
that
iustice
,
the
rather
for
that
they
are
(
as
hath
béene
sayde
before
)
called
in
the
scripture
the
commissionours
of
God
to
exercise
his
iudgements
.
By
the
first
commaundement
of
this
table
,
wée
are
bidden
to
honor
our
father
and
mother
,
and
so
haue
long
life
on
earth
.
What
punishment
deserue
others
,
who
pleade
against
them
,
abandon
them
,
strike
them
,
suffer
them
to
dye
for
hunger
,
or
laye
violent
handes
vpon
them
?
And
if
there
bée
any
dutye
of
reuerence
to
the
Fathers
of
the
bodye
,
by
greater
reason
doeth
there
belong
a
more
higher
estate
of
power
,
to
the
Spirituall
Parentes
,
such
as
dispose
norriture
to
the
soules
,
amongst
whome
as
suche
as
are
fierce
and
disobedient
,
are
subiecte
to
present
punishment
:
So
euen
they
are
within
the
power
of
the
same
sentence
,
whiche
gainesaye
Magistrates
being
the
Fathers
of
the
common
weale
.
In
this
vice
togeather
with
all
others
,
the
causes
and
mouers
of
the
same
ought
to
bée
punished
,
as
a
proude
hearte
,
a
hautye
Spirite
,
a
malicious
wyll
,
and
natures
enclyning
to
arrogancye
.
,
furye
,
and
disobedience
.
Heare
let
Fathers
also
bée
warned
not
to
prouoke
theyr
children
to
wrath
,
and
by
theyr
straitenesse
,
dryue
them
into
contempt
.
Touching
the
Seconde
forbidding
murder
:
euen
from
the
Lawe
of
nature
GOD
hath
ordayned
that
not
onelye
man
,
but
euen
the
Beast
that
takes
away
the
lyfe
of
a
man
,
shoulde
suffer
death
,
wherein
God
him selfe
séeming
to
geue
the
reason
why
hée
dyd
institute
that
payne
,
sayeth
,
That
is
no
satisfaction
where
restitucion
is
not
made
with
the
like
:
who
hath
power
to
geue
life
in
exchaunge
for
lyfe
?
what
iust
recompence
can
bée
offered
to
the
parentes
for
the
slaughter
of
theyr
Childe
?
or
howe
can
the
Sonne
bee
satisfied
for
the
death
of
his
Parentes
?
euen
so
in
other
murders
there
can
bée
no
iust
satisfaction
,
and
muche
lesse
any
equalitye
.
So
that
,
if
for
razing
or
burning
a
materiall
temple
,
or
sometimes
a
common
house
,
the
offendour
suffereth
iustlye
the
torment
of
the
fyre
,
howe
shoulde
hée
escape
,
who
pulleth
downe
to
the
earth
the
true
and
spirituall
temple
of
God
,
and
his
sacred
house
.
Dauid
,
by
whom
was
wrought
the
death
of
his
Capitaine
Vrias
,
The
Lawe
forbidding
murders
,
and
distributing
(
as
hath
béene
sayd
)
seuere
punishmentes
,
hath
also
a
meaning
to
restraine
and
defend
the
causes
,
motions
,
&
propratiues
to
such
sinnes
,
as
iniuryes
,
chollers
,
inimities
,
wicked
cousayls
,
false
reports
,
detractions
,
diffamations
,
enuies
,
desire
of
reuenge
,
couetousnesse
,
debates
,
quarels
,
factions
,
&
warres
:
The
which
causes
,
for
that
they
were
not
wel
vnderstoode
in
the
lawe
,
Christ
toucheth
&
expresseth
some
of
them
,
when
he
saith
,
who
is
angrye
with
his
brother
without
cause
,
is
worthy
of
condemnation
:
but
more
hée
the
speakes
an
iniury
to
him
:
thirdly
,
who
,
with
the
hart
of
an
enemy
,
accomplisheth
the
iniurie
:
if
hée
that
calles
his
brother
or
neighbor
foole
,
bée
of
hel
:
what
punishments
are
due
to
contencions
,
detractions
&
vniust
violences
?
if
he
that
beareth
hate
to
his
brother
in
his
heart
,
bée
a
murderer
afore
God
:
&
expressing
this
damnable
grudge
by
outward
signes
,
by
which
the
magistrate
may
bée
induced
to
certainty
of
iudgement
,
is
he
not
bound
to
put
in
execution
the
sentence
of
the
scripture
,
specially
if
they
bée
propratiues
to
the
murder
,
&
such
as
séeme
to
geue
apparant
motion
to
the
facte
.
But
if
the
doctrine
of
god
were
rightly
preached
&
vnderstoode
,
how
could
there
bee
any
assault
or
acte
of
murder
,
when
euen
to
bée
angry
,
hate
,
or
speake
euil
of
our
neighbor
,
brings
with
it
the
paine
of
eternal
damnation
.
Let
vs
loue
one
another
,
yea
,
beare
such
affection
to
our
enemies
,
as
to
die
for
them
according
to
the
example
of
Iesus
Christ
,
who
,
loued
,
prayed
,
and
did
many
benefits
,
and
dyed
also
euen
for
his
enemies
.
¶
Diuers
punishmentes
of
whoredome
,
according
to
the
diuersitie
of
kindes
of
the
same
sinne
.
¶
The
.8
.
Chapter
.
THE
thirde
commaundement
forbiddes
whordom
(
of
what
kind
soeuer
it
be
:
)
fornication
,
which
wée
call
simple
,
as
betwéene
a
man
&
a
woman
not
maried
,
hath
béene
alwaies
in
the
law
of
nature
condemned
to
the
fire
:
as
witnesseth
Iudas
,
who
condemned
Thamar
,
his
moare
being
accused
of
whoredome
,
aftershée
had
béene
the
Widdowe
of
twoo
of
the
dead
Children
of
Iudas
by
succession
of
death
(
as
the
Lawe
and
custome
of
that
tyme
did
beare
:
)
yea
,
hée
had
committed
her
to
the
fire
,
if
hee
had
not
béene
guiltie
in
the
fact
.
In
the
law
of
Moyses
,
if
the
Daughter
had
defiled
the
house
of
her
Father
with
actes
of
lust
,
and
that
hée
knewe
of
it
:
shee
was
stoned
to
death
with
her
whoremonger
:
yea
,
In
the
new
testament
,
such
whoredoms
are
pronounced
worthy
of
eternal
death
,
then
nothing
lesse
doo
they
merite
corporall
death
according
to
God
:
Christ
sayeth
,
They
do
transforme
and
defile
a
man
:
and
Saint
Paul
in
many
places
pronounceth
them
abhominable
before
God
,
the
same
agréeing
with
common
experience
,
wherein
wée
sée
that
in
no
Synne
is
more
power
of
beastialitye
ouer
man
,
nor
more
draweth
him
into
thraledome
:
yea
,
it
kéepes
him
in
more
subiection
,
then
the
Wine
that
makes
him
Droncke
,
or
the
King
that
commaundes
him
.
The
Wise
man
sayeth
,
that
as
Wine
and
Women
doo
make
men
Apostates
,
and
to
abuse
theyr
honourable
profession
,
so
all
sinne
is
without
man
sauing
this
,
whiche
corruptes
,
effeminates
,
defiles
and
dishonoureth
euerye
parte
of
the
man
,
yea
,
it
pollutes
the
sacred
Temple
of
GOD
,
and
bringes
to
passe
that
the
holye
members
of
IESVS
Christe
are
made
infected
members
of
a
Whoore
:
If
the
Lawe
did
so
expreslye
forbydde
that
there
shoulde
bée
no
whore
in
Israel
(
which
countreye
was
but
a
shadowe
of
Christendome
)
and
that
the
paine
was
no
lesse
then
death
:
Why
should
it
be
endured
amongst
Christians
,
who
being
most
cleare
and
holy
by
that
holy
and
deuine
profession
,
ought
to
expresse
as
great
power
of
perfection
,
as
the
light
hath
ouer
darknesse
:
there
is
no
sinne
,
which
bringes
to
man
more
miseries
,
blindnesse
,
and
beastlynesse
,
nor
by
whose
occasion
more
controuersies
and
murders
do
rise
:
if
it
did
onely
but
make
man
lose
the
reputation
of
his
honour
,
and
libertie
of
his
minde
,
that
extreme
wretchednesse
ought
to
make
it
hatefull
:
much
more
then
is
it
detestable
,
by
howe
much
it
leades
him
into
the
destruction
of
his
soule
,
which
is
the
principall
.
Besides
that
,
the
sinne
is
monstrous
,
to
lose
the
séede
which
GOD
hath
ordeyned
for
the
generation
of
man
so
precious
in
nature
,
yea
if
there
be
encrease
of
children
,
what
shame
and
dishonour
followeth
their
foule
procreation
,
and
to
howe
many
vices
are
they
subiect
for
the
contempt
which
the
worlde
hath
of
them
in
their
education
?
If
then
so
generall
slaunder
hang
ouer
all
Christendome
by
fornication
,
if
it
make
Realmes
subiect
to
reproches
of
forreine
Nations
,
if
in
it
be
nourished
the
occasion
of
euyll
doyng
by
wicked
examples
,
so
manye
secrete
murders
of
Infantes
without
Baptisme
,
and
the
enforced
deliuerie
of
wretched
maydes
to
auoyde
sclaunder
of
the
worlde
:
If
lastlye
vnder
the
winges
of
fornication
,
be
hatched
the
Egges
and
broode
of
so
many
diuisions
,
questions
,
controuersies
,
murders
and
warres
,
why
should
there
be
sufferaunce
of
whoredome
,
so
reprobate
and
condemned
,
and
the
onely
Nurse
of
all
miseries
,
happening
to
Nations
and
men
?
were
it
not
better
to
condemne
it
to
death
,
or
at
the
least
,
to
ioyne
it
to
such
gréeuous
paynes
,
that
there
might
be
no
further
wyll
to
followe
such
allurement
,
the
miserable
cause
of
all
wretched
deathes
.
Here
if
any
wyl
obiect
the
example
and
custome
of
the
Gentils
,
who
to
entertayne
their
pleasures
in
their
brothell
places
,
helde
opinion
that
man
and
woman
consenting
to
suche
Acte
,
did
no
wrong
to
any
,
séeing
,
hauing
libertie
,
they
stoode
also
in
power
to
do
what
they
woulde
.
Let
them
be
aunswered
with
this
text
of
S.
Paul
:
Do
you
not
knowe
that
you
are
not
of
your selues
,
but
that
you
are
redeemed
with
a
great
price
,
which
is
,
the
blood
of
Iesus
Christe
:
therfore
glorifie
God
,
and
carye
him
both
in
your
bodies
and
in
your
spirites
,
for
so
doth
it
appertaine
to
him
:
the
body
was
not
made
to
play
the
whoremonger
,
but
to
serue
God
,
who
in
the
resurrection
,
wyll
geue
it
an
immortall
glory
:
where
some
may
obiect
that
the
sinne
is
naturall
,
I
confesse
it
as
touching
a
nature
corrupted
,
which
beyng
the
more
daungerous
,
ought
so
much
the
more
to
be
eschewed
,
and
corrected
.
So
much
may
be
sayde
also
af
naturall
choller
,
procéeding
of
nature
vicious
,
and
so
of
all
other
vices
:
but
by
the
grace
of
Iesus
Christ
that
vicious
or
corrupt
nature
by
studie
and
exercise
of
doctrine
may
be
reformed
,
and
by
vertue
chaunged
,
by
force
tamed
,
&
so
by
constraint
brought
to
God
.
Socrates
confessed
that
the
Philosophie
of
Zophyrus
was
true
,
as
who
saye
,
his
iudgemente
by
naturall
coniecture
vpon
the
lineaments
of
his
body
,
pronounced
him
to
be
a
great
whoremonger
,
which
being
reprehended
in
Zophyrus
by
Socrates
friendes
,
he
tolde
them
that
Zophyrus
had
not
iudged
amisse
as
touching
his
inclination
,
but
Philosophie
made
him
another
man
:
so
that
when
it
is
sayd
,
that
this
sinne
is
common
throughout
the
worlde
,
we
must
conclude
that
there
is
no
feare
of
God
,
no
exercise
of
true
doctrine
,
nor
any
vse
of
vertue
,
no
,
not
so
much
as
Moral
,
by
the
which
thinges
,
the
Philosophers
Gentiles
eschewed
sinnes
,
and
wonne
the
reputation
of
honest
people
.
Let
vs
feare
that
the
worlde
be
not
fallen
into
the
like
estate
of
wretchednesse
,
as
when
God
powred
the
generall
flood
ouer
all
the
earth
,
that
(
as
the
Scripture
saith
)
All
fleshe
had
corrupted
his
way
,
❧
Continuaunce
of
the
punishment
of
this
sinne
according
to
his
other
kindes
.
❧
The
.9
.
Chapter
.
TOuching
Incestes
amongest
néere
Parentes
,
or
with
religious
women
,
or
rauishmentes
of
maydes
,
the
Law
hath
alwayes
condempned
them
to
death
.
The
Positiue
Lawe
hath
alwayes
iudged
worthye
of
the
fire
Inceste
with
the
maides
consecrated
to
God
.
At
Rome
the
Vestal
Virgines
Pagans
,
beyng
defiled
with
Inceste
,
were
buryed
quicke
,
and
so
dyed
miserablie
.
The
auncient
Church
receiued
not
the
incestuous
religious
man
or
woman
to
the
Communion
vntyl
death
:
In
all
times
,
the
lawe
of
nature
hath
condemned
adulterie
to
extreame
punishment
.
There
is
also
a
Sacrament
as
S.
Paul
calleth
it
in
Iesus
Christe
,
and
the
Churche
,
which
is
a
signe
of
the
inseparable
coniunction
of
the
Lorde
with
the
Church
,
whom
he
hath
maryed
in
faith
,
and
hath
geuen
him selfe
wholly
to
her
,
and
become
one
fleshe
with
her
,
in
receiuing
her
into
communitie
of
all
his
benefites
,
with
promise
neuer
to
abandon
her
:
the
Church
hauyng
lykewise
promised
him
to
cleaue
to
him
,
and
remaine
firme
in
his
faith
,
lawe
,
and
obedience
,
without
taking
other
Lorde
or
Religion
but
his
.
Euen
in
the
like
maner
,
man
and
woman
marying
together
,
make
publike
protestation
to
follow
this
holy
coniunction
,
in
the
faith
and
vertue
whereof
,
they
receiue
grace
and
sanctification
in
their
Maryage
:
and
so
protesting
to
liue
together
in
all
vnion
of
holynesse
,
chaste
and
perpetuall
societie
,
according
to
the
inuiolable
example
of
Iesus
Christe
and
the
Church
.
What
great
impietie
is
commited
when
they
defile
this
Sacrament
?
Is
it
not
a
prophaning
of
sanctification
,
which
is
one
of
the
sinnes
against
the
first
Table
?
And
if
it
be
not
a
kinde
of
Heresie
to
adulterate
and
corrupt
a
holy
thing
,
at
least
,
if
they
beléeue
not
the
mystery
conteyned
vnder
this
Sacrament
,
it
can
not
be
but
infidelitie
:
so
that
if
a
Christian
prophaner
of
a
Sacrament
,
an
heretique
,
or
an
Infidel
,
deserue
paynes
of
death
:
what
is
due
to
the
adulterer
,
by
whom
it
is
thus
depraued
?
Besides
the
periurie
of
faith
,
and
hinderaunce
which
he
geues
to
procreation
by
the
vncertaine
commixture
of
straunge
séede
:
there
is
in
this
vice
a
perpetuall
grudge
and
resolucion
to
do
murther
,
either
of
the
Husbandes
part
,
to
whom
the
wrong
is
done
,
or
on
the
wiues
behalfe
,
by
whom
is
endured
the
iniurie
of
her
Husbande
,
or
by
the
rauisher
,
whom
gelousie
enableth
to
all
bloody
actes
.
Many
are
the
slaunders
,
prodigall
expenses
,
theftes
,
Rauins
,
and
other
inconueniences
which
come
by
adulterie
,
but
more
murthers
then
by
fornication
.
I
speake
not
here
of
Sodomitry
,
with
other
beastlynesse
,
so
abhominable
before
God
and
man
,
that
the
earth
ought
not
to
beare
so
infamous
&
monstrous
actes
.
Bawdes
,
in
the
auncient
church
,
for
the
vilenesse
of
their
profession
,
notwithstanding
their
perpetuall
penaunce
,
coulde
neuer
obtayne
admission
to
the
holy
Communion
,
so
great
indignitie
did
the
olde
fathers
impute
to
those
wicked
sellers
of
Christian
flesh
.
If
he
that
selleth
the
seruaunt
or
handmayde
of
another
,
meriteth
condemnation
of
death
,
how
much
more
haynous
is
his
desert
,
who
entertayneth
a
lust
after
the
daughter
or
wife
of
the
Father
of
a
family
?
Here
must
not
be
forgot
that
with
the
acte
it selfe
is
forbidden
all
causes
moouing
or
entertayning
whoredome
,
as
gluttonie
,
dronkennesse
,
idlenesse
,
wordes
,
lookes
,
gestures
,
vnchaste
writinges
,
and
féelings
,
dissolute
and
indecent
daunces
,
and
superfluous
riche
ornamentes
,
with
other
such
like
,
sturring
to
wantonnesse
,
which
causes
most
often
are
no
lesse
mortall
then
the
effectes
that
followe
them
.
Kepe
you
from
gluttonie
&
dronkennesse
,
❧
Theft
was
not
punished
in
the
Lawe
,
but
by
restitucion
of
double
,
treble
,
and
foure
folde
,
yea
and
seruitude
:
but
nowe
for
iust
causes
,
it
is
punished
with
death
.
Theft
by
necessitie
in
some
sort
excusable
,
in
the
prohibition
of
theft
,
the
causes
are
also
contained
.
By
this
commaundement
it
is
defended
to
take
away
the
honour
of
another
.
False
witnesse
is
more
vnlawfull
then
theft
,
neither
hath
it
any
grace
in
the
Lawe
.
All
deceiuers
,
hypocrites
,
and
lyars
,
are
condemned
by
these
last
preceptes
.
❧
The
.10
.
Chapter
.
THE
fourth
commaundement
of
the
seconde
Table
is
,
Thou
shalt
not
steale
:
the
transgression
whereof
in
the
Law
of
Moyses
,
was
not
punished
with
death
,
but
by
restitution
of
double
,
treble
,
and
sometime
foure
folde
.
And
in
whom
was
no
abilitie
of
restitution
,
they
were
condemned
to
perpetuall
seruitude
,
till
the
wrong
was
satisfied
by
iust
seruice
:
publike
theft
as
robberie
,
violent
theft
,
The
bread
of
the
needie
(
saith
the
wise
man
)
is
the
life
of
the
poore
,
and
who
beguileth
them
of
it
,
Cicero
when
he
cryeth
out
that
iustice
is
broken
by
force
,
and
by
craft
,
applyeth
the
one
to
the
propertie
of
the
Lyon
,
and
the
other
to
the
nature
of
the
Foxe
,
wherin
as
is
more
merite
of
hate
,
so
by
reason
it
bringes
no
lesse
desert
of
punishment
.
Cato
was
of
opinion
that
to
geue
money
to
Vsurie
,
was
an
Acte
of
great
iniustice
,
calling
it
the
murther
and
death
of
the
néedie
,
as
in
which
is
wrought
the
extreame
necessitie
of
the
poore
sort
,
sometime
compelling
them
to
dye
for
hunger
:
so
that
if
the
murtherer
be
holden
worthy
of
death
,
who
can
auoyde
the
merite
of
punishement
to
the
Vsurer
?
Agesilaus
sayde
,
That
sclaunder
,
false
accusation
,
or
suttle
,
craftie
,
or
malicious
interpretacion
,
(
which
can
not
but
holde
also
of
false
witnesse
)
is
more
sharpe
and
cutting
then
a
two
edged
Dagger
,
wherewith
it
were
better
to
haue
a
wounde
,
then
to
be
hurt
with
sclaunder
.
What
other
thing
is
the
deuyll
then
a
sclaunderer
and
false
accuser
of
the
faithfull
?
then
such
as
practise
sclaunder
are
of
a
faction
of
the
deuyll
.
All
the
wise
men
that
euer
were
,
haue
preferred
honour
before
riches
,
and
weighed
it
euen
in
the
same
ballaunce
and
estimacion
that
they
helde
their
life
:
If
then
to
him
that
steales
golde
and
siluer
,
the
Gybbet
is
due
,
and
the
murtherer
looseth
his
head
vpon
a
Blocke
,
what
sentence
is
reserued
for
the
sclaunderer
and
wicked
speaker
,
which
procureth
infamie
to
honest
men
,
and
heapes
wicked
hatred
against
them
.
Touching
false
witnesse
,
forbidden
and
expresly
condemned
by
God
to
death
,
it
is
consequent
and
conioyned
to
theft
,
at
the
least
,
it
tendeth
to
one
common
ende
with
it
,
and
procéedes
of
one
Roote
,
which
is
couetousnesse
,
though
some
times
it
deriues
of
malice
,
or
spitefull
wil
of
reuenge
,
or
hath
some
other
wicked
purpose
.
It
is
more
intollerable
&
hurtfull
then
robberie
,
which
Salomon
holdes
to
be
a
cryme
of
lesse
domage
than
lying
,
aswell
for
the
necessitie
of
life
,
as
for
other
reasons
,
yea
false
witnesse
is
so
execrable
,
that
the
scripture
nameth
it
amongest
these
seuen
sinnes
which
GOD
hateth
,
proude
eyes
,
a
lying
tongue
,
handes
spillyng
innocent
blood
,
a
heart
deuising
wicked
thoughtes
,
féete
nemble
to
runne
to
naughty
actes
,
the
man
that
hath
no
shame
to
speake
vntruthes
,
&
the
deceitful
witnesse
bearer
,
which
is
so
much
more
detestable
afore
God
,
by
howe
much
it
is
an
instrument
to
sow
discord
among
brethren
.
This
cryme
of
false
witnesse
can
haue
no
excuse
as
hath
theft
,
nor
stayeth
not
vppon
one
poynt
certaine
to
do
wrong
,
but
sometyme
it
rauisheth
a
mans
goodes
,
sometimes
deuoureth
his
life
,
&
most
often
endangereth
his
honor
:
wherein
if
in
the
acte
of
one
of
these
thrée
euyls
,
is
sufficient
cause
of
death
,
howe
much
more
is
he
wretched
in
whom
they
all
thrée
concurre
with
equall
power
?
Salomon
compareth
it
to
a
Dart
,
a
Sworde
,
and
to
Arrowes
,
as
if
he
shoulde
attribute
no
lesse
euyll
to
it
,
then
a
wicked
man
may
do
with
those
thrée
instrumentes
.
Besides
all
this
,
he
contemneth
the
Iudge
,
and
derides
his
iudgement
,
and
by
consequent
,
both
God
and
his
iustice
,
beléeuing
as
an
Atheist
,
either
that
there
is
no
God
which
vnderstandes
his
falshood
,
and
not
punish
it
,
or
not
fearing
him
,
stands
in
carelesse
state
,
and
defieth
him
in
what
he
can
do
against
him
:
and
so
is
a
contemner
and
prophaner
of
Iustice
,
and
of
him
which
administreth
it
in
the
name
of
the
Soueraigne
Iudge
,
the
same
being
a
sinne
against
the
first
Table
in
this
case
.
The
false
witnesse
is
adiured
ordinarily
in
the
name
of
God
to
speake
the
trueth
,
and
therefore
is
periured
,
wherein
he
committes
eftsones
a
crime
most
damnable
:
for
which
cause
Salomon
saith
often
times
,
The
wise
man
saith
,
that
if
false
witnesse
bearers
were
but
simplie
in
the
case
of
lyers
&
théeues
,
they
had
alredie
inherited
perdicion
:
much
more
then
in
so
great
concurse
of
offences
,
do
they
iustly
deserue
seuere
punishment
:
No
lesse
iustice
is
due
also
to
their
subornors
,
inducing
them
to
lye
,
to
periure
them selues
,
and
depose
falsly
to
the
domage
of
another
:
the
like
also
to
all
falsefiers
,
with
counterfaite
stampes
,
signes
,
and
seales
of
Princes
,
or
priuate
men
,
corrupt
Notaries
,
making
false
contractes
,
caryers
of
vntrue
reportes
and
lyes
,
to
be
short
,
the
like
iustice
is
due
to
all
other
,
working
falshood
,
either
by
worde
,
writing
,
actes
,
subornation
,
or
supposition
,
whether
it
be
in
case
of
doctrine
or
life
:
Such
as
deceiue
by
faire
wordes
,
as
flatterers
,
by
faigned
promises
,
as
abusers
,
by
scoffes
,
as
Maskers
and
Cosoners
,
with
other
Pharisées
,
Ypocrites
,
and
false
Prophetes
,
being
the
children
of
Satan
,
the
great
father
of
lyes
and
shifting
,
ought
to
passe
vnder
rigorous
punishment
:
For
such
falshoodes
are
not
onely
preiudiciall
to
our
neighbour
,
but
also
do
derogate
for
the
most
part
the
diuine
honour
,
for
that
God
being
the
trueth
it selfe
,
is
by
lyes
and
falshood
falsified
and
dishonoured
,
¶
There
is
a
double
lust
or
vnlawfull
couetousnesse
forbidden
vs
,
as
the
wife
,
daughter
,
or
handemayde
of
our
neighbour
,
by
the
which
is
forbidden
all
fleshly
lust
:
and
the
desire
of
the
wealth
,
honour
,
and
life
of
any
man
:
this
couetousnesse
is
the
cause
of
all
sinnes
,
and
the
resistaunce
of
it
is
a
counter
defence
against
all
sinnes
to
our
neighbour
:
meanes
to
resist
it
,
and
not
to
suffer
to
seede
any
roote
of
sinne
,
for
by
litle
and
litle
it
growes
great
,
and
becomes
desperate
against
all
remedies
.
The
.11
.
Chapter
.
THE
twoo
last
commaundements
forbid
concupiscence
,
whiche
,
without
this
prohibition
many
woulde
haue
thought
to
bée
no
sinne
,
and
are
as
preseruatiues
of
the
other
former
,
which
be
:
Thou
shalt
not
lust
after
thy
neighbours
wyfe
:
nor
couet
his
house
,
his
fielde
,
his
seruant
,
his
maide
,
his
Oxe
,
his
Asse
,
nor
any
thing
that
is
his
.
I
call
them
with
good
reason
preseruatiues
,
séeing
God
in
them
forbiddes
vs
all
lust
aswell
after
women
,
&
pleasures
with
Gluttony
,
as
the
desyre
of
other
mens
goodes
in
gréedines
.
In
the
same
is
forbidden
al
coueuetousnesse
of
Estates
,
honours
,
and
dignityes
by
ambition
,
presumption
and
glorye
:
and
no
lesse
the
thyrste
after
another
mannes
life
by
hate
,
enuye
or
Auarice
:
Wherein
we
are
expreslie
commaunded
to
beare
desire
and
will
to
doo
pleasure
and
seruice
to
our
neighbour
by
the
contraye
defence
to
haue
no
affection
or
disposition
to
hurt
him
.
This
wicked
lust
,
is
the
principall
roote
and
first
cause
in
the
corruption
of
nature
,
to
make
vs
Whoremongers
,
to
become
théeues
,
to
commit
murder
,
to
enter
into
false
testimony
,
and
to
be
stained
with
all
other
vices
.
So
that
as
when
the
Lawe
stoppes
the
conduittes
of
these
common
offences
against
our
neyghbour
,
shée
foreseeth
that
the
vices
,
rising
therupon
,
ouerflowe
no
more
the
worlde
.
So
,
if
the
first
societye
comprehended
in
this
lust
or
thirst
after
glorye
and
pride
,
were
as
well
chained
that
shée
issued
not
out
of
her
vncleane
channell
,
whiche
is
our
nature
corrupte
in
Adam
,
restrained
by
the
first
commaundements
,
aswell
of
the
first
as
second
Table
,
(
by
the
which
man
is
taught
to
humble
and
make
him selfe
nothing
before
God
,
expressyng
the
same
humility
in
obedient
heart
and
wyll
to
such
as
haue
fatherly
rule
in
a
common
weale
)
there
should
be
no
more
ouerwening
ambition
,
vaine
glory
,
nor
presumption
(
causes
of
so
many
intollerable
euylles
)
enuyroning
the
worlde
.
And
hauing
remedies
in
these
first
commaundements
,
such
as
God
hath
prouided
for
vs
,
we
must
not
fayle
to
arme
our selues
therewith
,
and
refraine
to
do
the
thing
wherwith
he
may
be
offended
.
The
remedyes
are
,
fayth
,
holy
doctrine
,
continuall
prayer
,
and
assistaunce
of
the
holy
spirite
inspiryng
into
our
heartes
secrete
mocions
to
do
well
,
together
with
diligent
exercise
of
vertue
,
and
studie
of
moral
and
pollitike
disciplines
,
by
the
which
we
are
enterteyned
Ciuilly
in
a
state
of
common
duetie
towardes
our
neighbours
and
common
weale
.
Let
therefore
gouernours
of
common
weales
,
vse
prouidence
that
of
these
originall
springs
,
there
issue
out
no
infect
or
corrupt
ryuers
,
which
then
comes
best
to
passe
,
when
diligence
is
most
applyed
to
youth
to
exercise
them
in
good
doctrine
,
&
loue
to
vertue
,
the
better
to
entertaine
those
graces
which
they
haue
receiued
in
their
first
renouation
by
faith
&
baptime
.
For
as
it
is
a
thing
easie
that
a
Tree
,
notwithstanding
in
her
first
nature
she
be
wylde
and
sauage
,
yet
beyng
well
griffed
,
doth
bring
foorth
and
deliuer
to
her
labourer
good
and
swéete
fruites
,
with
continuaunce
of
the
same
fertilitie
being
relieued
at
the
roote
,
and
often
lycoured
:
euen
so
it
is
easie
to
a
Christian
when
he
is
griffed
and
renued
in
Iesus
Christ
by
baptisme
,
That
the
euil
Tree
bringes
foorth
sowre
fruites
,
and
the
good
Tree
yeeldes
fruite
like
to
him selfe
.
But
because
he
can
neither
geue
ayde
to
them
,
nor
forme
iudgement
of
them
,
if
the
fruites
declare
not
the
nature
&
quality
of
the
wil
:
he
ought
(
as
shal
be
further
declared
in
the
fourth
booke
)
to
trauayle
diligently
,
that
the
new
plant
of
his
common
weale
be
not
,
nor
remaine
not
corrupt
,
no
nor
can
not
be
corrupted
,
the
which
shal
be
easie
for
him
to
do
,
by
the
meanes
which
I
wyll
set
out
in
the
sayde
booke
,
treating
of
the
institucion
of
youth
.
In
the
meane
while
we
wil
procéede
in
the
other
sinnes
,
which
séeme
not
to
be
redily
comprised
in
the
ten
commaundements
of
the
Law
,
and
yet
aswell
that
which
we
are
commaunded
as
forbidden
to
do
is
there
conteyned
,
as
may
be
easily
discerned
by
whosoeuer
searcheth
exactly
the
iudgement
of
the
Scripture
:
for
those
then
in
whom
is
not
that
exact
knowledge
,
I
wyll
entreate
of
other
offences
,
which
men
would
not
haue
sought
there
,
and
yet
are
to
be
found
,
and
are
most
damnable
:
determining
not
to
omit
any
thing
that
may
be
preiudiciall
to
a
Christian
common
weale
,
yea
euen
to
handle
seriously
those
sinnes
wherof
men
make
no
conscience
,
as
though
they
were
light
and
contemnible
in
common
iudgement
:
But
séeyng
GOD
condemnes
them
,
and
inflictes
gréeuous
punishment
vppon
the
parties
,
it
behooueth
the
polletike
Magistrates
(
beyng
the
follower
of
this
great
and
Soueraigne
Iudge
)
to
condemne
them
also
in
their
Courtes
,
with
the
same
grauetie
and
measure
wherewith
he
punisheth
them
in
his
.
And
albeit
there
were
verye
smal
vices
(
whiche
yet
are
not
so
,
if
their
errour
bee
considered
,
séeing
they
are
committed
against
so
great
a
Lorde
,
of
him selfe
infinite
,
and
against
deuine
iustice
,
whiche
punisheth
them
greuously
)
yet
wée
can
not
iudge
them
suche
,
but
by
a
comparison
with
others
that
bée
verye
execrable
,
as
is
Idolatrye
:
Neyther
ought
the
Magistrate
for
all
this
to
neglecte
them
,
séeing
(
as
the
Wise
man
sayeth
,
)
who
is
careles
in
small
thinges
,
slides
easilye
into
great
faultes
:
the
same
agréeing
with
the
resolucion
of
Aristotle
,
that
an
errour
,
howe
little
soeuer
it
bée
in
the
beginning
,
wyll
ryse
great
in
the
ende
,
if
there
bée
not
correction
in
tyme
.
The
Canker
appeares
litle
at
the
first
as
a
wheale
,
but
by
sufferaunce
it
deuoures
the
partes
about
it
,
and
consumes
at
last
the
whole
body
.
A
disciple
of
Plato
being
rebuked
for
playing
at
Cardes
and
Dise
,
aunswered
that
he
did
no
great
harme
,
to
whome
Plato
replied
,
that
small
Vices
doo
drawe
with
them
those
that
bée
greater
,
sure
,
sinnes
are
as
linkes
annexed
togeather
in
a
chaine
,
whereof
when
you
pull
one
lynke
,
the
rest
doo
followe
:
Euen
so
the
threde
of
vices
(
if
they
be
not
restrained
)
howe
litle
soeuer
it
bée
,
wyll
ryse
to
a
great
webbe
of
sinnes
,
yea
euen
to
bée
able
to
make
a
long
and
huge
Corde
,
wherewith
Satan
doeth
binde
and
imprison
man
in
seruitude
and
perpetual
damnation
.
And
like
as
Phisitions
who
to
auoide
the
greater
sicknesse
are
not
careles
of
the
least
disease
that
happeneth
to
man
,
but
eyther
minister
some
bitter
Droages
for
purgation
,
or
at
least
prescribe
him
some
Diete
,
as
also
it
belonges
to
the
good
Surgeon
to
applye
some
plaister
to
an
Apostume
,
to
rype
and
purge
it
,
least
otherwaies
there
might
bée
daunger
of
desperate
corruption
:
Euen
so
the
Pollitike
Magistrates
whiche
haue
taken
in
cure
this
bodye
Ciuill
,
if
the
least
in
their
Citye
offende
in
dutye
by
light
faultes
,
(
but
more
if
the
faulte
be
great
)
ought
immediatelye
to
applye
correction
to
the
offendour
,
and
suffer
no
consequence
nor
example
to
others
.
Heare
,
if
any
wil
saye
there
néedes
not
so
straite
censure
,
hée
maye
be
aunswered
with
that
,
that
maye
bée
sayde
to
a
Pagan
who
knoweth
not
what
miserye
the
impunitie
of
sinne
doeth
bring
,
&
sometimes
holdes
vice
in
the
reputacion
&
opinion
of
vertue
.
But
the
true
christian
who
is
commaunded
to
be
perfect
&
to
offend
in
nothing
(
for
in
breaking
one
commaundement
,
he
standes
depriued
of
the
fruite
for
obseruing
the
rest
)
yea
,
who
ought
not
to
faile
so
much
as
in
an
ydle
worde
,
whiche
Iesus
Christ
holdes
worthy
of
Iudgement
,
is
also
commaunded
to
laye
vp
all
his
heart
in
the
Lorde
,
and
neyther
to
speake
or
doo
any
thing
,
no
not
to
eate
or
drinke
,
but
to
geue
all
the
honour
and
glorye
to
God
,
from
whiche
duetie
if
man
doo
swarue
neuer
so
litle
,
hée
sinneth
,
for
hée
faileth
of
his
rule
,
and
is
subiect
to
damnation
sayeth
the
Scripture
.
And
Saint
Paul
sayeth
that
the
recompense
and
stipend
of
sinne
,
is
death
:
It
is
therfore
a
vaine
obiection
to
saie
that
we
neede
not
make
so
great
conscience
of
so
small
faultes
,
which
albeit
they
drawe
no
great
moment
,
yet
,
according
to
the
resemblaunce
of
Saint
Augustine
,
If
there
bée
but
onelye
one
creuise
or
vent
in
a
Shippe
by
the
whiche
the
water
entereth
:
if
it
bee
not
stopped
,
the
whole
shippe
in
the
ende
is
full
of
water
,
and
the
passengers
with
the
vessell
in
manifest
perril
to
perishe
:
but
if
there
bée
more
ventes
,
they
giue
to
the
water
a
more
spéedye
power
to
drowne
them
all
:
Euen
so
is
it
of
vices
,
whereof
there
néedeth
but
one
to
leade
a
man
to
his
destruction
,
if
he
bée
careles
,
but
much
more
spedelye
is
he
drawne
into
vndoing
,
if
he
bée
possessed
with
many
:
Séest
thou
not
(
sayeth
hée
)
that
the
ship
ouercharged
with
Corne
,
hath
her
fraught
with
no
other
thing
but
many
graines
,
which
in
tyme
of
tempest
shée
must
discharge
and
cast
all
into
the
Sea
for
her
safetye
?
And
as
the
burthen
is
no
other
thing
then
abundance
of
litle
graines
gathered
togeather
to
drowne
the
vessel
:
so
the
multitude
of
small
sinnes
,
leades
the
soule
to
perdition
,
if
in
oportunity
shee
discharge
not
her
burthen
,
and
for
the
safetie
of
her selfe
and
vessell
,
throwe
her
fraught
into
the
Sea
.
By
this
resemblaunce
,
let
the
wyse
Gouernours
of
this
Ciuil
Nauye
foresée
,
if
it
bée
possible
not
to
suffer
one
onelye
faulte
,
howe
light
so
euer
it
bee
,
without
spéedye
resistaunce
,
and
much
lesse
geue
passage
to
many
popular
and
vulgare
offences
,
but
cast
them
out
of
their
Shippes
,
least
by
them
they
bée
drowned
in
the
bottome
of
all
miseries
:
many
small
diseases
suffered
,
rise
to
a
great
sicknes
:
the
stinging
of
nyne
Hornettes
(
as
the
saying
is
)
sufficeth
to
kyll
a
man
,
where
a
lesse
number
were
in
sufficient
.
Let
the
Magistrate
therefore
beware
not
to
geue
custome
to
many
small
vices
,
nor
yet
to
one
,
for
frequentacion
of
sinne
procureth
to
the
Soule
death
eternal
.
¶
The
thirde
Booke
.
❧
Enumeration
of
sinnes
wherof
men
make
no
conscience
,
and
are
oftentimes
in
the
condicion
of
greeuous
sinnes
:
their
qualetye
and
grauetye
doo
varye
according
to
the
matters
and
obiectes
,
as
lying
dissembling
,
scoffes
,
flatteries
.
&c.
❧
The
.1
.
Chapter
.
MAny
men
for
the
most
part
,
make
no
conscience
of
raylings
,
Scoffes
,
Iestes
,
Dances
,
wanton
Musicke
,
and
dissolute
Songes
,
nor
of
diuerse
other
kindes
of
Idlenesse
,
Pastimes
,
and
speciallye
of
the
vaine
losse
of
their
tyme
:
Many
also
holde
no
reckoning
of
deceytes
,
Lyes
,
diuerse
Ipocrisies
,
Flatteryes
,
with
other
lyke
vices
,
which
according
to
theyr
diuerse
vse
(
or
rather
abuse
)
are
forbidden
by
sundry
commaundementes
of
God
:
As
if
flatterye
(
for
examples
sake
)
bée
practised
,
to
this
ende
to
drawe
the
goodes
of
any
one
,
Thou
shalt
commit
no
whordom
:
If
the
flatterer
pretende
,
to
stryke
or
cause
to
bée
stroken
any
man
,
he
shal
find
that
forbidden
in
the
precept
which
warnes
vs
to
do
no
murder
.
And
so
of
others
,
and
many
together
maye
bée
forbidden
by
diuerse
commaundementes
,
not
speaking
heare
of
lying
,
which
ordinarilye
is
accompanyed
with
peruersitye
of
the
minde
and
will
.
But
sith
flatterie
is
first
brought
into
example
,
wée
can
not
tearme
it
more
properly
then
a
pleasant
deceite
,
They
are
transformed
into
this
trade
,
chiefly
for
couetousnes
,
for
seldome
doo
they
flatter
but
with
an
entent
to
enritche
them selues
,
folowing
for
the
most
suche
as
bée
wealthye
,
and
are
disposed
into
bellichéere
and
prodigall
expenses
:
I
wishe
that
to
these
filthes
,
all
men
would
doo
as
Dauid
did
to
a
flatterer
,
who
,
to
obtaine
the
grace
of
Dauid
,
and
bring
great
benefite
to
him selfe
,
brought
to
him
the
Diademe
of
Saul
and
his
braflettes
,
saying
,
he
had
killed
him
,
and
was
come
with
great
diligence
to
bring
him
those
good
newes
,
to
whom
,
for
recompense
of
his
dissembled
tr●th
,
Dauid
gaue
present
execution
of
death
.
Séeing
also
it
is
written
that
the
detractour
,
Let
I
saye
,
our
polletike
Pastors
ouer
kingdoms
and
common
weales
,
thonder
exemplary
iustice
vpon
these
deuouring
Rauens
,
whose
custome
(
as
the
Philosopher
sayth
)
is
to
hunt
after
weake
braines
,
and
giue
them
so
many
pouders
of
glory
,
that
at
the
last
picking
out
their
eyes
,
they
make
them
so
blinde
,
that
by
the
perswasions
of
these
wretches
,
they
sée
them selues
to
bée
no
more
men
,
but
rather
halfe
Gods
,
when
in
déede
,
these
mistes
make
theyr
miserye
the
greater
.
The
Fowler
counterfetteth
the
laye
of
the
Birde
,
but
it
is
to
bring
her
to
his
Net
:
the
Scorpion
smiles
with
his
countenaunce
,
but
it
is
to
strike
with
his
Taile
:
The
Panther
sheweth
her
Beautye
to
the
pleasure
of
foolishe
Beastes
and
scattereth
a
swéete
Odour
,
but
it
is
with
this
purpose
to
entrap
and
rauishe
them
:
when
the
Crokodile
puttes
on
a
countenaunce
of
compassion
to
the
poore
wayfairing
men
,
it
is
then
shée
prepareth
her selfe
to
deuoure
them
:
The
glorious
webbe
of
the
Spider
is
stretched
out
to
none
other
ende
but
to
take
the
foolishe
flye
.
Let
vs
neuer
thincke
but
that
in
the
inuention
of
wordes
,
disguising
of
Tongues
,
artificiall
strayning
of
speaches
,
with
such
like
pleasant
snares
,
is
disgested
euerye
sutteltye
of
a
Foxe
,
with
all
other
partes
that
may
bée
in
a
sophisticall
poyson
.
The
trueth
néedes
no
disguised
speache
,
nor
is
decked
with
any
goodlye
apparaunce
outwardly
to
please
men
,
and
much
lesse
is
it
set
out
with
Flowres
whose
smell
geues
Poyson
to
the
senses
of
men
,
as
this
deceytefull
flatterye
doeth
:
trueth
cares
not
for
the
outward
bewtye
,
being
fraught
within
with
incomparable
ornamentes
and
Ritches
:
It
is
a
goodly
treasure
hidde
,
and
couered
without
,
with
a
vile
stone
or
vncleane
earth
:
Where
the
other
is
as
a
painted
Sepulcher
without
,
and
containes
within
nothing
but
stincke
and
vncleannes
.
¶
Heare
flatterye
is
declared
verye
hurtfull
to
common
weales
and
families
:
It
makes
yong
People
ryse
into
great
Pride
,
to
furnishe
the
which
they
fall
into
fonde
and
wastfull
expenses
:
What
is
to
bee
done
for
the
remedye
of
the
same
.
❧
The
.2
.
Chapter
.
AND
because
flatterie
carieth
this
nature
,
to
raise
light
spirites
into
vaine
glory
,
whose
swéetenes
giues
norriture
to
theyr
delightes
,
not
thinking
it
to
bée
a
sinne
of
that
grauitye
and
importaunce
it
is
:
we
wil
adde
to
that
wée
haue
already
sayd
,
that
as
glory
of
Ritches
,
Noblenes
,
or
of
any
other
excellency
aboue
the
rest
is
condemned
of
great
contempt
&
ignominy
in
the
Scripture
,
so
there
is
no
sort
of
people
more
miserable
then
such
as
vaunt
vpon
the
quantety
and
value
of
theyr
Ritches
:
If
I
should
alleadge
the
direct
texts
&
examples
of
theyr
condemnation
,
it
were
to
stand
vpon
infinites
,
and
encomber
the
exercise
of
the
Reader
:
onely
they
are
warned
of
theyr
presumptuous
follie
in
this
passage
of
the
wise
man
:
Let
not
the
wise
man
(
sayth
hée
)
glorify
him selfe
in
his
wisedome
,
nor
the
strong
man
in
his
force
,
nor
the
Ritche
man
in
his
wealth
.
But
he
that
wil
glorifie
him selfe
,
let
him
doo
it
in
God
,
who
knoweth
him
,
for
according
to
Saint
Paul
,
al
the
good
that
they
haue
is
of
God
.
Touching
Ritches
,
(
Salomon
sayth
)
that
the
blessing
of
the
Lord
makes
men
Ritche
,
and
that
it
is
hée
which
distributes
glory
,
Lordship
,
power
,
and
kingdoms
,
to
such
as
it
pleaseth
him
:
It
is
hée
that
geues
wisdome
and
science
:
yea
,
all
that
is
,
is
the
gift
of
God
,
That
we
liue
,
mooue
,
and
are
,
The
Bishop
of
Laodice
,
thinking
him selfe
in
his
iudgement
riche
,
wealthy
,
and
happy
,
hearde
the
voyce
of
God
,
saying
,
Thou
art
a
caytife
,
miserable
,
poore
,
blinde
,
and
naked
.
The
onely
poore
man
,
and
he
that
beares
with
patience
his
pouertie
and
miserie
of
the
worlde
,
yea
also
the
riche
man
in
goodes
,
but
truely
poore
and
humble
in
heart
,
geuing
no
estimacion
to
richesse
,
but
disperseth
them
to
those
that
haue
néede
:
they
onely
are
they
who
onely
may
glorifie
them selues
in
their
simple
pouertie
,
But
let
the
riche
man
feare
and
humble
him selfe
for
the
miseries
which
are
prepared
for
him
:
And
let
the
great
man
thinke
,
that
according
to
his
greatnesse
,
hée
shal
be
seuerely
punished
.
Here
they
can
not
say
that
they
haue
power
to
dispose
their
richesse
as
they
thinke
best
,
for
séeing
they
are
members
of
one
common
wealth
,
they
must
be
gouerned
by
the
iudgement
of
the
chiefest
:
wherein
like
as
the
members
of
one
body
,
the
more
force
they
haue
,
the
more
seruice
do
they
to
it
,
aswell
in
generall
,
as
to
euery
particuler
member
:
euen
so
by
all
right
of
God
,
&
nature
,
it
belonges
to
the
most
mighty
in
goodes
&
estates
,
to
apply
their
wealth
to
the
helpe
of
their
Citie
:
which
if
they
wyll
not
do
liberally
,
they
are
subiect
to
constraint
,
as
are
also
for
their
partes
,
the
wisest
,
the
noblest
,
&
all
other
of
better
ability
and
meanes
to
reléeue
their
countrey
,
who
much
more
then
the
riche
sort
,
ought
to
be
prostrate
in
humility
,
because
God
hath
indued
them
with
more
great
&
honourable
graces
,
then
are
common
and
temporall
riches
.
And
because
we
haue
touched
in
passing
the
pompe
of
apparell
,
we
can
say
no
lesse
(
with
the
opinion
of
the
scripture
)
them
that
in
the
vse
of
them
now
a
dayes
,
is
a
true
representacion
&
figure
of
sinne
,
being
farre
from
the
attyre
of
Adam
&
Eue
,
who
ware
onely
a
couer
ouer
their
natures
made
of
Figge
leaues
,
deuised
necessarily
to
shrowde
the
filthinesse
of
the
body
:
God
gaue
them
at
last
Skinnes
of
Beastes
,
teaching
them
therby
(
omitting
here
the
opinion
of
the
morall
doctrine
of
mortification
signified
by
the
Skinne
)
how
thei
ought
to
vse
garmentes
,
for
necessity
against
the
colde
&
iniury
of
the
weather
,
and
to
couer
the
vilenesse
of
nature
.
Who
therfore
vseth
them
for
other
purpose
then
these
two
respectes
,
(
if
the
state
and
custome
of
the
countrey
dispence
not
therewith
)
doth
abuse
the
vse
of
garments
.
So
was
the
wicked
riche
man
,
beyng
through
pride
and
glory
,
clad
euery
day
in
Purple
,
partlie
condemned
for
that
excesse
.
The
Iewe
vsed
an
habite
proper
or
singuler
,
by
the
which
he
was
discerned
from
other
Nations
,
and
so
the
Samarytane
knewe
Iesus
Christ
to
bée
a
Iewe
.
And
the
prophete
rebuked
the
Iewe
that
vsed
a
straunge
attyre
,
as
newe
and
to
sumptuous
,
but
(
aboue
other
Nations
)
the
Venetians
haue
neuer
changed
their
fashion
of
garmentes
,
whose
constancie
that
way
remaynes
to
their
perpetuall
prayse
.
❧
Let
none
glorifie
him selfe
,
but
in
his
pouerty
,
necessitie
,
and
affliction
:
such
as
glorfie
them selues
in
goodes
,
scienses
,
&c.
are
vaine
:
but
much
more
do
they
offende
who
vaunt
of
their
euyll
doing
:
the
euyls
that
come
by
intemperance
:
what
great
faults
are
committed
by
gluttons
,
and
people
geuen
to
delicacy
.
¶
Chap.
3.
IT
is
declared
before
,
that
man
ought
not
to
glory
in
his
riches
,
in
his
power
,
nor
in
his
wisedome
,
but
rather
in
affliction
,
&
as
S.
Paul
saith
,
We
eate
,
we
drinke
at
his
charges
,
we
liue
by
his
benefites
,
and
we
sit
at
his
Table
,
and
yet
we
are
not
ashamed
to
offend
him
vnreuerentlye
:
He
commaundeth
vs
to
liue
soberly
,
to
pray
vnto
him
,
to
praise
him
,
to
breake
our
bread
to
the
hungrye
,
Many
are
the
poore
about
them
,
to
whose
teares
they
ioyne
no
compassion
.
Many
are
the
widdowes
that
sigh
,
Orphants
that
lament
,
with
others
whom
they
sée
to
languishe
in
their
miseries
:
whose
estate
by
how
much
they
know
to
bée
harde
and
sorowfull
,
by
so
much
are
they
slowe
in
pittie
,
but
as
men
resolued
whollye
in
forgetfulnesse
of
GOD
,
they
reioyce
,
they
laugh
,
they
sing
at
their
Tables
,
and
passe
their
time
in
enterchaunge
of
wanton
companies
.
If
this
abuse
be
reprooued
vnto
them
,
they
aunswere
,
Malencollye
is
hurtfull
to
their
health
,
not
remembring
the
warning
of
Iesus
Christe
against
them
:
And
no
lesse
vnhappye
are
all
your
others
,
which
fyll
your
bellyes
,
for
you
shall
endure
eternall
hunger
.
In
this
are
most
to
be
reprehended
,
Magistrates
and
gouernours
,
to
whose
prouidence
are
committed
so
many
poore
people
in
their
common
weale
,
that
haue
so
manye
desolate
soules
to
comfort
,
kepe
so
many
sorowfull
persons
in
delay
of
iustice
,
and
yet
wil
geue
them
neither
hope
in
their
causes
,
nor
helpe
in
their
necessities
.
And
as
they
stande
guiltye
in
the
same
vice
with
those
intemperate
sort
,
if
they
correct
not
their
conuersation
with
fines
&
paynes
,
and
punish
their
bodyes
,
to
whom
the
Scripture
pronounceth
malediction
:
Euen
so
,
they
stande
subiect
to
fall
with
them
(
but
much
more
gréeuouslye
)
if
they
vse
not
diligence
to
take
away
the
cause
of
this
wretchednesse
.
At
Rome
in
the
time
of
the
Pagans
there
was
a
Law
coherciue
against
excessiue
and
extraordinary
expenses
,
Much
more
then
,
in
the
common
wealth
of
Christendome
,
should
there
be
Statutes
and
seuere
cohercions
,
against
superfluities
and
damnable
delytes
.
Let
those
epicures
and
belly
gods
of
this
worlde
,
looke
vp
to
the
warning
of
Iesus
Christ
,
The
riche
man
in
the
Gospell
is
not
punished
,
but
because
he
helde
sumptuous
feastes
,
Who
in
life
tastes
of
pleasure
,
after
death
shall
be
recompensed
with
displeasure
,
as
of
the
contrarye
,
for
him
that
suffreth
euil
for
the
honor
of
God
,
is
laid
vp
in
heauen
euerlasting
good
.
Other
gluttons
&
dronkards
in
general
haue
their
sentence
to
be
shut
out
of
the
kingdome
of
God
:
(
wherein
to
auoide
tediousnes
)
I
will
not
nowe
medle
with
the
examples
of
miseries
hapned
to
glottons
,
as
to
the
Sodomites
,
Israelites
,
&
Holofernes
,
to
al
which
the
sinne
of
epicurity
,
brought
miserable
death
.
Heare
may
bée
resolued
the
question
of
some
,
whether
it
bée
lawfull
to
make
banquets
,
and
whether
they
may
be
made
to
Ritche
men
:
wheren
,
is
to
be
considered
,
that
if
the
ende
bée
good
,
and
grounded
vppon
some
office
of
Ciuill
honestye
,
they
are
not
reproued
.
Abraham
made
a
godly
banquet
the
same
day
his
sonne
was
wained
or
taken
from
the
nourse
,
but
it
was
an
invitement
to
thanke
God
with
his
houshold
&
friends
for
geuing
him
a
sonne
in
his
olde
age
:
Lot
banqueted
Angels
,
whome
hée
tooke
to
bée
certaine
poore
passangers
.
Isaac
banqueted
with
Abimilech
for
confederation
of
amity
:
Ioseph
congratulated
the
comming
of
his
Brethren
with
a
sumptuous
feast
,
expressing
only
his
feruent
and
natural
loue
to
them
.
The
scripture
geues
much
mention
of
Banquets
,
Mariages
,
and
feastes
of
Kings
,
&
such
as
were
made
on
the
solempne
daies
of
sacrifices
to
God
,
into
the
which
were
receiued
the
poore
Leuites
or
ministers
of
the
Temple
&
other
needy
people
,
as
also
in
the
new
Testament
speciallye
on
those
daies
when
the
communion
was
ministred
,
the
poore
,
with
the
rest
,
for
the
societye
of
christian
Loue
,
being
made
partakers
of
the
Banquet
,
whereof
it
tooke
the
name
Agape
,
that
is
,
charitye
.
Christ
him selfe
was
often
at
Banquets
&
Mariages
:
But
whosoeuer
made
banquets
to
maintaine
gluttony
,
for
which
S.
Iames
reproues
the
Ritchmen
of
his
time
,
or
for
vaine
glorye
,
they
haue
theyr
share
,
with
the
wicked
Ritche
man
in
the
Gospell
,
in
the
tormentes
of
hell
.
Touching
mockers
and
scoffers
,
let
them
thinke
they
are
in
the
warning
of
Salomon
:
That
as
their
sinne
is
gréeuous
,
so
the
iudgementes
of
God
are
prepared
for
them
:
For
séeing
they
ought
to
loue
theyr
neighbour
as
them selues
,
they
ought
not
onelye
to
bée
sorye
for
the
faulte
which
they
reprehend
and
scoffe
at
in
another
,
but
to
haue
compassion
of
it
,
to
correct
it
,
and
to
pray
to
God
for
him
that
hath
the
errour
:
Repulse
them
farre
from
you
sayeth
the
wise
man
,
for
in
them
is
nourished
the
causes
of
many
contencions
,
and
therfore
,
besides
their
condemnacion
,
they
shal
be
sure
to
be
scoffed
of
others
,
for
that
Gods
iustice
keepes
his
course
.
❧
Scoffers
and
men
of
pleasaunt
conceyte
pretending
none
other
ende
but
to
encrease
pleasure
,
are
rebukeable
:
But
more
if
their
I
esting
turne
to
the
reproche
of
any
:
so
do
they
offend
God
:
Howe
wee
are
bounde
to
employe
our
time
:
It
is
not
forbidden
for
all
that
,
to
recreate
our selues
for
honest
purposes
,
nor
to
vse
our
pastime
and
pleasure
.
❧
The
.4
.
Chapter
.
LET
Scoffers
,
and
the
vaine
conceyted
sort
(
commonlye
called
pleasaunt
men
)
practising
to
make
others
laugh
&
liue
in
pleasure
,
not
thinke
they
are
without
rebuke
:
In
whom
albeit
séemes
no
purpose
of
hurt
to
any
,
yet
the
ende
tending
to
the
scorne
of
another
,
can
not
bée
without
sinne
,
and
therefore
suche
pastime
cannot
auoide
the
due
blame
of
vice
.
And
as
to
suche
as
speake
vanelye
,
the
soddaine
iudgement
of
God
is
pronounced
,
so
,
let
the
scoffer
and
idle
inuentour
of
Pastime
,
looke
for
theyr
share
in
the
same
iustice
.
Saint
Paul
commaundes
vs
to
redéeme
or
buye
againe
our
time
,
whiche
hée
sayeth
is
done
in
speaking
and
perpetual
well
doing
of
thinges
,
holy
and
edifying
,
restoring
in
that
sort
the
season
which
wée
had
lost
in
actes
of
vice
and
vanitye
,
afore
wée
knewe
God
,
which
is
a
satisfaction
of
dutye
which
hée
requires
of
vs
,
when
hée
sayeth
,
Doo
penaunce
:
for
with
repentaunce
and
mutacion
of
will
,
which
is
the
first
act
of
penaunce
,
the
change
also
of
the
fact
or
worke
is
requisit
,
geuing
recompense
to
our
power
to
the
iniuries
and
wrongs
which
we
had
done
to
others
:
If
we
haue
abused
our
time
in
vaine
&
idle
talke
,
or
employed
it
in
vnlawful
things
:
what
better
recompense
can
wée
aforde
,
then
to
vse
holy
speaches
of
God
,
and
dispose
our
handes
to
actes
of
compassion
and
charitye
.
Plynie
being
an
Infidel
.
but
an
excellent
Historian
,
was
so
gréedye
of
time
,
that
hée
made
Conscience
to
employe
a
moment
otherwaies
then
to
benefite
.
Theophrastus
,
sayd
time
was
deare
,
and
an
expence
very
precious
,
meaning
,
that
it
ought
not
to
be
spent
vainelye
:
what
then
ought
to
bée
the
consideration
of
the
Christian
?
who
knoweth
that
as
well
of
the
meanest
moment
of
his
doinges
,
as
of
the
least
minute
of
his
time
and
wordes
,
he
is
to
yéelde
reason
to
God
.
Therefore
let
Magistrates
,
whose
doinges
ought
to
holde
conformetye
with
the
iudgement
of
God
,
and
are
heare
(
as
the
scripture
sayth
)
to
make
him
obeyed
in
his
commaundementes
and
statutes
,
vse
prouidence
in
a
cause
of
so
greate
importaunce
,
and
dispose
theyr
office
by
such
wisedome
,
as
time
(
a
gift
so
precious
)
maye
not
bée
turned
to
the
abuse
and
dishonour
of
God
.
I
condemne
not
heare
myrth
in
things
indifferent
,
admistred
to
a
good
ende
,
as
eyther
to
refreshe
the
minde
,
or
recreate
the
Sycke
,
the
same
being
as
a
medicine
,
to
a
spirite
troubled
,
and
is
then
best
approued
,
when
it
tendes
to
edification
,
as
was
that
of
Helias
to
the
sacrificatours
of
Baal
,
Crie
lowder
sayeth
hée
,
for
perhappes
your
God
is
at
rest
in
his
Inne
,
or
vpon
the
way
,
or
els
he
sléepes
:
crye
therfore
alowde
that
he
may
awake
:
As
much
may
be
sayd
of
honest
profit
,
or
necessary
pastime
,
such
as
Isaac
tooke
with
his
wife
by
familiar
recreation
:
If
the
eye
bee
simple
,
al
the
body
is
illuminate
:
as
who
say
,
if
in
séeking
thy
profite
,
or
prouiding
for
thy
health
,
thy
ende
bée
good
,
and
that
the
thing
which
thou
doest
meane
,
bée
pleasing
to
God
,
thy
worke
is
good
:
for
so
did
christ
suffer
him selfe
to
bée
annointed
on
his
head
&
féete
by
Mary
Magdalen
,
the
ende
&
entent
being
commendable
:
where
if
shée
had
employed
lo
long
time
and
trauaile
about
another
for
delite
onely
and
pleasure
,
it
had
béen
an
act
of
vice
:
euen
so
iesting
pronounced
of
a
wicked
wyll
,
or
to
dishonour
or
scorne
any
man
,
can
not
bée
but
mortal
sinne
,
by
reason
of
the
ende
,
and
corrupt
intent
:
And
these
scoffers
,
Parasites
,
and
table
minstrelles
,
who
no
lesse
vaine
in
heart
,
then
vicious
in
affection
,
practise
an
estate
of
squirilitye
,
with
an
entent
to
deuoure
other
mens
goodes
,
maye
sée
howe
farre
they
offende
God
,
and
howe
iustlye
they
stand
subiect
to
seuere
correction
.
¶
Plaies
which
of
them selues
beare
no
vice
,
are
not
disalowable
,
in
respect
of
their
endes
and
lawfull
causes
:
Vnlawfull
games
at
Dice
,
are
causes
of
muche
euill
.
❧
The
.5
.
Chapter
.
GAmes
which
of
them selues
beare
no
vice
,
as
suche
as
are
deuised
to
recreate
the
minde
,
or
restore
the
vertues
or
natural
faculties
of
the
vnderstanding
,
trauailed
in
Spirituall
actions
,
are
not
(
by
the
same
reasons
we
gaue
to
honest
Pastimes
)
not
to
bée
reproued
,
no
more
then
we
may
reprehend
sléepe
after
labour
of
the
body
and
the
minde
.
To
refreshe
the
minde
,
it
is
good
to
exercise
the
body
with
games
of
labour
,
the
better
to
entertaine
strength
and
health
:
as
also
,
sportes
prepared
to
the
exercise
of
an
act
necessary
to
a
common
weale
,
as
the
practise
of
warre
is
verye
profitable
,
to
which
sports
were
trained
by
the
institucion
of
Romulus
the
youth
of
Rome
of
fiftene
&
twenty
yéeres
,
to
rise
by
that
meanes
to
a
further
habilitye
to
Armes
.
And
albeit
they
are
rather
painefull
exercises
,
whose
ende
is
profitable
instruction
,
then
simple
games
,
which
bring
intent
of
recreation
:
yet
,
they
beare
but
the
name
of
sports
,
because
there
is
no
serious
grauetie
in
their
actes
,
being
as
then
ordained
not
to
strike
and
kil
,
but
to
prepare
youth
to
a
more
agilitye
in
warre
afterwardes
:
In
such
like
sportes
,
men
of
warre
should
passe
their
time
in
truse
&
peace
,
to
the
end
they
fal
not
into
delicate
idlenes
.
These
sportes
as
they
maye
bée
resembled
with
the
exercise
of
students
in
the
Retrician
scooles
,
touching
declamations
to
forme
speaches
in
Courtes
:
so
,
of
simple
sportes
(
whose
mater
&
ende
are
not
euil
)
men
may
make
theyr
exercise
,
as
of
medicine
for
cure
of
diseases
:
not
making
marchandise
or
traffike
of
it
for
gaine
:
For
so
it
could
not
be
properly
called
sport
or
playe
,
but
matter
of
good
earnest
,
for
that
sport
ought
to
be
referred
to
som
honest
ende
:
Otherwaies
,
who
excedeth
the
ende
of
sport
,
ought
to
suffer
gréeuous
punishment
,
not
only
as
vnprofitable
but
as
sclaunderous
to
the
common
wealth
:
For
play
is
occasion
of
infinit
euils
,
as
is
expressed
commonly
vpon
the
experience
of
yong
men
now
a
daies
,
without
reckoning
the
losse
of
their
time
,
where
Salomon
commandes
vs
to
trauaile
withal
our
power
without
intermission
:
al
that
the
hand
may
worke
,
do
it
sayth
hée
continually
,
for
after
death
thou
shalt
haue
no
more
worke
to
dooe
:
meaning
,
whilest
thou
liuest
,
doo
as
muche
good
as
thou
canst
,
It
is
written
in
the
story
of
the
Corinthians
,
that
plaies
were
causes
of
their
ruine
,
for
this
reason
:
Chilon
a
philosopher
being
sent
in
embassage
from
the
Atheniens
to
Corinthe
to
treate
of
peace
(
for
there
were
warres
betwéen
those
.ii.
tounes
)
&
finding
the
Corinthians
vpon
a
Festiuall
daye
so
generally
set
at
playe
,
that
not
one
of
them
,
would
vouchsafe
to
enquire
what
was
the
ambassador
,
and
much
lesse
the
cause
of
his
comming
.
And
when
he
sawe
,
that
aswell
the
counsellors
,
and
chiefest
,
as
the
rest
were
so
caryed
awaye
with
the
delites
of
theyr
playes
,
that
hee
could
not
haue
worthy
audience
:
hée
returned
at
the
instant
,
iudging
it
to
great
indignitie
that
the
magistrates
and
Senate
should
ioyne
them selues
with
the
folly
of
the
popular
sort
.
And
iudging
that
the
best
meane
to
reduce
such
incenset
people
,
were
to
assaile
them
by
Armes
,
perswaded
the
Atheniens
therunto
,
who
afterward
would
neuer
graunt
them
peace
.
Playing
at
tables
&
such
like
sléeping
games
,
are
called
of
Aristotle
the
sportes
of
women
,
for
that
to
men
those
sportes
are
proper
,
wherin
is
exercise
of
the
body
.
Touching
playes
at
hazard
,
wée
finde
them
vncomely
for
all
men
,
but
specially
indecent
for
the
christian
profession
:
For
as
the
plaiers
are
led
more
by
fortune
&
chaunse
(
as
they
terme
it
)
them
by
wisedom
or
ability
of
the
mind
,
which
is
contrary
to
the
nature
of
sports
,
wherin
is
sought
recreation
by
some
industry
of
labor
,
or
dexterity
of
the
spirit
in
which
the
praise
is
alwayes
geuen
to
the
vanquisher
.
So
,
in
that
play
,
is
no
glory
at
all
,
and
much
lesse
duty
of
praise
to
the
player
,
because
he
doth
no
acte
to
deserue
it
.
The
minde
loaseth
his
practise
,
reason
hath
no
place
,
the
iudgement
is
confounded
,
and
the
body
hath
no
exercise
,
the
same
being
the
cause
why
,
by
the
iust
iudgement
of
God
,
that
kinde
of
playe
neuer
contenteth
the
player
,
for
that
the
more
hée
playeth
,
the
more
ryseth
hée
in
desire
,
being
prickt
foreward
with
hope
of
profit
,
&
abandoned
to
couetousnes
,
wherby
it
hapneth
that
the
gaine
rising
by
that
playe
turneth
seldome
to
profit
,
being
rather
of
a
nature
so
wicked
,
that
it
drawes
men
into
disorder
,
makes
them
poore
euen
to
nakednes
:
&
retaines
them
in
that
basenes
of
minde
,
that
euen
in
the
hardest
winter
,
they
sit
&
suffer
as
slaues
the
rigour
of
many
cold
nights
,
with
their
féete
benommed
vnder
a
cold
table
,
wherof
are
bred
,
gouts
reumes
,
litargies
,
&
appoplexies
:
and
yet
these
miserable
plaiers
,
haue
no
féeling
of
their
wretchednes
,
so
swéetly
are
they
lulled
in
the
delites
of
this
playe
by
the
wicked
spirite
,
the
very
author
therof
.
For
these
&
such
like
reasons
there
was
neuer
christian
,
who
estéemed
not
playe
vnlawful
:
wherof
a
woman
pronounsing
her selfe
a
prophetis
,
for
holding
opinion
of
certaine
heresies
,
was
conuinced
by
an
Auncient
,
and
learned
Bishop
,
who
iudged
her
not
to
be
such
one
as
she
made
her selfe
estéemed
,
for
many
reasons
,
wherof
one
was
,
for
that
shée
was
séene
to
playe
at
cardes
and
Dice
at
hazarde
:
A
pastime
which
neuer
any
of
our
religion
was
séene
to
vse
.
The
Philosophers
estéemed
them
vnlawfull
,
for
that
they
haue
no
similitude
with
vertue
,
delude
reason
,
and
delite
not
so
much
the
mind
as
they
trouble
it
:
For
as
to
the
noble
spirite
nothing
is
more
pleasaunt
,
then
when
he
may
winne
glory
by
the
show
of
some
excellency
:
so
,
nothing
can
be
more
contrary
to
his
nature
,
then
eyther
by
sleight
or
fortune
,
to
bée
vanquished
by
his
inferior
,
ouer
whom
by
dexterity
of
nature
&
actes
of
vertue
,
hée
is
superiour
:
Plato
,
likewise
,
would
not
geue
sufferance
to
those
plaies
amongst
his
Disciples
,
to
whome
,
when
they
excused
them selues
that
they
did
no
great
faulte
,
hée
said
,
this
litle
vice
draweth
to
a
greater
offence
:
meaning
that
from
litle
faults
(
not
thinking
theron
)
we
slide
into
higher
abuses
,
if
the
humor
of
the
first
vice
bee
not
restrained
.
What
then
shal
our
christian
gouernors
,
say
to
our
ordinary
gamesters
,
but
euen
,
séeing
they
abuse
so
many
sportes
,
and
practise
the
plaies
of
Infidels
,
contrarye
to
christian
profession
,
to
forbid
some
,
&
moderate
others
aswel
by
measure
and
limitacion
of
time
,
as
by
rate
of
money
to
loase
at
play
,
the
same
being
a
necessary
bridle
to
the
affection
of
plaiers
,
who
séeme
not
to
bée
maisters
of
them selues
,
the
winners
so
gréedy
of
gaine
,
and
the
losers
of
perplexed
hope
and
desire
to
recouer
theyr
losses
,
for
which
cause
if
they
seldom
geue
ouer
when
al
is
lost
,
at
least
recouering
a
new
supply
,
they
ronne
to
a
new
reuenge
,
&
so
finde
no
ende
in
their
playes
,
turning
theyr
time
into
vnlawful
acts
,
and
so
,
from
quarrels
,
iniuries
,
othes
,
renounsing
of
God
,
yong
men
fal
into
inuentions
of
theft
and
robberye
,
with
other
practises
of
more
wickednes
.
Some
haue
placed
Hunting
,
amongst
the
sportes
and
pastimes
of
noble
wittes
,
wherunto
Zenophon
séemes
to
allure
Princes
&
great
estates
,
as
to
an
exercise
worthy
of
them
:
hée
sayth
,
there
is
nothing
aspireth
so
nearelye
to
the
fierce
fight
with
the
enemye
,
as
to
pursue
the
wilde
Beast
,
against
whom
must
bée
vsed
art
,
industrie
,
labor
,
and
watching
,
and
sometimes
,
suttletie
and
force
to
withstande
daunger
:
onely
it
behooueth
the
noble
man
so
to
choose
his
time
for
this
exercise
,
that
he
bring
no
incommodity
to
the
countrey
by
reason
of
their
corne
&
Grasse
:
Much
lesse
ought
he
to
preferre
his
delyte
to
any
pastime
,
when
his
office
is
to
consult
in
necessary
matters
,
abstayning
from
all
vpon
the
Sabboth
day
.
And
as
hunting
to
the
ecclesiasticall
sort
,
is
an
exercise
most
indecent
,
so
there
is
no
lesse
cause
of
restraint
to
meane
people
,
who
haue
to
follow
any
faculty
or
arte
profitable
to
the
common
wealth
,
and
necessary
to
the
releefe
of
their
priuate
life
.
Daunces
with
their
wanton
songes
at
this
day
are
vaine
and
vnchaste
:
Musicke
,
of
an
Arte
liberall
,
is
conuerted
to
an
vnworthy
vanity
:
what
Daunces
shoulde
be
lawfull
:
what
Daunces
,
Musicke
,
and
Songes
we
ought
to
vse
a
examples
of
holy
men
,
who
neuer
would
be
seene
in
Daunces
.
❧
The
.6
.
Chapter
.
DAunces
and
Roundes
no
lesse
then
wanton
Musicke
nowe
a
dayes
,
are
more
dissolute
then
in
times
past
,
yea
resembling
the
vnchaste
customes
of
the
Pagans
without
faith
,
and
ignoraunt
of
God
,
the
same
béeing
a
manifest
token
of
the
general
corruption
&
vanity
of
the
present
age
:
And
Musicke
,
which
according
to
the
auncients
was
an
Arte
liberall
,
in
the
which
men
praysed
God
,
song
exaltacions
to
the
noble
actes
of
the
elders
,
recreated
mindes
heauyly
loden
with
passions
,
and
reléeued
bodies
wéeryed
with
actions
of
trauayle
,
is
now
become
an
arte
of
al
vanity
and
filthynesse
,
helping
to
the
seruice
of
Sathan
,
the
delite
of
the
worlde
,
and
pleasures
of
the
fleshe
.
I
deny
not
but
Daunces
were
in
vse
in
Israel
amongst
maydes
and
women
,
specially
when
there
was
question
to
glorifie
God
for
any
victory
,
for
the
which
they
offered
to
God
,
songes
of
triumphe
in
thankes
geuing
and
perpetuall
memorie
.
In
this
sort
the
women
of
Israel
daunsed
to
the
Tabour
and
voyce
,
after
they
had
made
their
wonderfull
passage
through
the
red
Sea
,
where
Pharao
&
his
Egyptians
were
drowned
:
amongst
whom
Mary
the
sister
of
Moyses
led
the
daunse
,
and
geuyng
the
first
voyce
to
the
song
,
the
rest
toke
it
at
recorde
,
and
sounded
vpon
the
Tabour
.
Daunses
are
approued
also
in
the
booke
of
the
Kinges
,
the
maydes
of
the
countrey
singing
and
daunsing
,
when
Dauid
had
ouercome
Gholias
,
To
these
are
much
helping
the
eyes
led
with
the
gaze
of
impudent
iesture
,
with
many
other
like
substitutes
of
filthinesse
.
For
these
abuses
,
and
many
other
reasons
,
expressing
the
generall
corruption
of
the
present
season
,
it
is
requisit
to
the
officers
and
directers
of
the
pollecie
,
to
restraine
such
daunses
,
specially
being
reprooued
in
the
scripture
in
this
text
:
They
haue
well
eaten
and
dronke
,
and
then
they
rise
to
playe
and
daunse
,
whiche
some
interprete
to
idolatry
:
But
who
did
euer
sée
a
man
of
sobriety
to
be
a
daunser
saith
Tully
,
who
speaking
in
the
defense
of
a
Romaine
,
whom
Cato
accused
of
daunsing
,
(
which
was
an
acte
of
infamie
)
cleared
him
from
the
imputation
of
that
vice
by
the
modestie
of
his
countenaunce
and
sober
conuersation
of
life
,
alluding
to
daunsers
,
iestures
of
intemperauncie
,
not
much
vnlike
the
behauiour
of
dronkardes
:
Let
therefore
the
Magistrate
reforme
the
vice
,
and
cull
the
abuses
out
of
the
vertue
:
And
if
they
wyll
eftsoones
restore
the
first
and
auncient
daunses
:
Let
them
be
ioyned
to
such
modesty
,
honesty
,
&
simplicity
,
that
they
holde
nothing
of
the
impudencie
of
the
Gentiles
:
Let
them
forbeare
to
sing
vaine
and
filthye
songes
,
for
it
is
written
,
That
euyll
speache
corrupteth
good
maners
,
But
for
resolution
of
all
sortes
of
playes
,
vaine
,
worldly
,
and
dissolute
,
as
all
men
haue
a
notable
example
in
the
life
of
Ieremie
,
Touching
Musicke
,
séeing
it
is
a
science
liberall
,
it
is
then
necessarily
the
gift
of
God
,
working
oftentimes
holy
effectes
,
as
the
sounde
of
the
Harpe
,
tuned
to
Psalmes
and
deuout
songes
by
Dauid
,
chased
away
the
deuyll
from
the
spirite
of
Saul
.
And
so
without
speaking
of
the
Musicall
instruments
in
the
olde
Testament
,
we
reade
in
the
Apocalips
,
❧
Minstrels
are
vnworthy
of
the
state
and
felowship
of
Townes
men
,
as
also
Puppet
Players
,
and
such
as
are
called
showes
and
sightes
.
What
Harmonie
ought
to
be
vsed
:
Players
were
cast
out
of
the
Church
,
tyl
they
had
done
penaunce
:
such
people
corrupt
good
moralities
by
wanton
shewes
and
Playes
:
they
ought
not
to
be
suffred
to
prophane
the
Sabboth
day
in
such
sportes
,
and
much
lesse
to
lose
time
on
the
dayes
of
trauayle
:
All
dissolute
playes
ought
to
be
forbidden
:
All
comicall
and
Tragicall
showes
of
schollers
in
Morall
doctrines
,
and
declamations
in
causes
made
to
reprooue
and
accuse
vice
,
and
extoll
vertue
,
are
very
profitable
.
❧
The
.7
.
Chapter
.
MYnstrels
,
or
common
Players
of
Instrumentes
,
being
men
vnprofitable
to
a
common
weale
,
were
neuer
in
olde
time
paste
holden
worthy
of
Priuiledge
,
or
place
of
Townes
men
,
but
with
Puppet
players
,
and
Enterluders
,
were
reputed
infamous
,
because
they
are
Ministers
of
vaine
pleasures
,
enchaunting
mens
eares
with
poysoned
songes
,
and
with
idle
and
effeminate
pastimes
,
corrupt
noble
wittes
:
For
which
cause
,
as
they
are
called
of
Aristotle
the
suppostes
of
Bacchus
,
whose
dronkennesse
making
them
the
slaues
of
their
bellyes
,
restraines
them
from
all
ability
and
capacity
of
good
doctrines
:
So
it
belonges
néedefully
to
the
gouernours
pollitike
,
to
drawe
them
into
rule
,
not
suffering
the
youth
of
their
Citie
,
to
be
eftsoones
corrupted
with
the
soft
and
delicate
Musicke
of
Lydia
:
but
rather
to
accustome
their
eares
with
graue
Musicke
,
sturryng
to
vertue
:
or
such
as
was
in
vse
with
the
Lacedemonians
and
Phrygians
,
to
moderate
the
furie
of
their
affections
:
Or
like
to
that
of
the
Pythagorians
,
wherewith
at
their
going
to
bed
,
they
put
in
rest
all
the
passions
of
their
mindes
:
But
that
sounde
aboue
the
rest
,
is
best
,
which
was
familer
to
Dauid
,
All
Stage
Playes
,
and
Enterluders
,
Puppet
shewes
,
and
carelesse
Boyes
(
as
wée
call
them
)
with
all
other
sortes
of
people
,
whose
principall
ende
is
in
féedyng
the
worlde
with
sightes
and
fonde
pastimes
,
and
Iuggling
in
good
earnest
the
money
out
of
other
mennes
purses
into
their
owne
hande
,
haue
béen
alwayes
noted
of
infamie
,
euen
in
Rome
,
where
yet
was
libertie
enogh
to
take
pleasure
in
publike
sportes
.
In
the
primitiue
Church
they
were
cast
out
from
the
communion
of
Christians
,
and
neuer
remitted
vntyll
they
had
performed
publike
penaunce
.
And
therfore
S.
Ciprian
in
an
Epistle
counselleth
a
Bishop
not
to
receiue
a
Player
or
Minstrell
into
the
pension
of
the
Church
(
by
which
the
poore
were
noryshed
)
tyl
there
was
expresse
act
of
penance
,
with
protestation
to
renounce
a
science
so
sclanderous
.
Be
it
that
by
such
people
somtimes
,
may
be
expressed
matter
morrall
,
and
Christian
doctrine
:
yet
their
good
instruction
is
so
corrupted
with
Iestures
of
scurilitie
,
enterlaced
with
vncleane
and
Whorelike
speache
,
that
it
is
not
possible
to
drawe
any
profite
out
of
the
Doctrine
of
their
Spirituall
moralities
.
For
that
as
they
ex●hibite
vnder
laughing
,
that
which
ought
to
bée
taught
&
receyued
seriouslye
:
so
,
of
many
that
goo
to
assist
them
,
though
some
are
made
merye
in
minde
,
yet
none
come
awaye
reformed
in
maners
:
being
also
an
order
indecent
and
intollerable
,
to
suffer
holy
thinges
to
be
handled
by
men
so
prophane
,
and
defiled
by
interposition
of
dissolute
wordes
:
which
is
,
as
if
you
should
suffer
fayre
and
precious
Iewels
to
bée
set
in
quagmiers
or
fowle
soyles
:
For
my
part
I
doubt
not
but
it
is
a
sinne
against
the
first
table
,
as
well
for
that
there
is
contempt
of
that
that
is
good
,
as
also
in
place
to
honor
God
,
his
name
is
taken
in
vaine
,
&
many
holye
wordes
recited
without
thought
to
dispose
them
once
to
edify
:
Great
then
is
the
errour
of
the
magistrate
to
geue
sufferance
to
these
Players
,
whether
they
bée
Minstrels
,
or
Enterludours
,
who
,
on
a
scaffold
,
Babling
vaine
newes
to
the
sclander
of
the
world
,
put
there
in
scoffing
the
vertues
of
honest
men
,
as
at
Athens
,
Aristophenes
did
by
Socrates
whom
he
called
a
worshipper
of
the
Clowdes
,
because
oftentimes
in
contemplation
of
God
&
celestiall
causes
,
hée
raysed
vp
his
eyes
towardes
Heauen
:
there
often
times
are
blowen
abroade
the
Publike
and
secréete
vices
of
men
,
sometimes
shrowded
vnder
honourable
Personage
,
with
infinite
other
offences
.
What
impietye
can
bée
greater
then
thus
to
prophane
the
Sabboth
daye
which
being
dedicated
to
God
,
ought
to
bée
employed
in
holye
vses
,
And
what
worse
example
in
a
common
weale
then
to
turne
other
daies
of
honest
trauel
,
into
exercises
wherin
is
learned
nothing
but
abuses
:
yea
,
what
sumptuous
preparation
apeareth
in
those
playes
to
doo
honour
to
Satan
,
what
vaine
expenses
,
prodigally
and
wickedlye
employed
,
where
woulde
not
bée
séene
the
hundreth
part
of
such
prouidence
if
there
were
question
to
releeue
the
extreeme
necessitye
of
the
poore
:
How
many
yong
men
returne
from
thence
enflamed
to
whoredome
?
howe
many
Maides
,
comming
thither
with
chast
hearts
,
are
séene
to
returne
with
corrupt
wil
,
euen
ready
to
put
it
to
effect
,
if
the
occasion
offered
?
what
man
hath
béen
euer
so
much
profited
by
them
,
who
,
(
in
his
conscience
)
returned
not
in
worse
estate
then
when
hée
went
?
To
be
short
,
how
often
is
the
Maiestie
of
God
offended
in
those
twoo
or
thrée
howres
that
those
Playes
endure
,
both
by
wicked
wordes
,
and
blasphemye
,
impudent
Iestures
,
doubtfull
sclaunders
,
vnchaste
songes
,
and
also
by
corruption
of
the
willes
of
the
Players
,
and
the
assistauntes
.
Let
no
man
obiect
heare
that
by
these
publike
Plaies
,
many
forbeare
to
doo
euill
,
for
feare
to
bee
publikely
reprehended
,
for
whiche
cause
it
is
sayde
,
they
were
tollerated
in
Rome
,
where
euen
the
Emperours
were
touched
,
though
they
were
there
in
presence
:
For
it
maye
bée
aunswered
first
,
that
in
such
disguised
Plaiers
geuen
ouer
to
all
sortes
of
dissolucion
,
is
not
found
a
wil
to
do
good
,
séeing
they
care
for
nothing
lesse
then
vertue
:
Secondlye
that
is
not
the
meane
to
correct
sinne
:
for
that
if
it
be
secréete
,
it
ought
not
to
bee
reuealed
,
but
reformed
by
suche
meanes
as
Iesus
Christ
alloweth
in
his
Gospell
:
and
if
it
be
publike
,
why
is
it
not
punished
by
the
Magistrate
,
why
doth
not
the
Bishop
rebuke
it
publikely
,
and
excommunicate
the
partye
,
if
hee
protest
not
open
penaunce
:
wherein
.
(
in
defaulte
of
the
Bishoppe
)
or
if
the
offence
bée
Ciuill
,
the
officers
of
the
Prince
ought
to
pursue
the
correction
,
being
for
suche
purposes
speciallye
instituted
:
where
suche
as
are
reprooued
vpon
the
Stage
,
much
lesse
that
they
are
made
better
,
but
of
the
contrarye
,
with
theyr
custome
and
styll
continuaunce
in
vices
,
they
ryse
into
perpetual
grudge
against
the
aucthors
of
theyr
sclaunders
,
ceassing
not
to
followe
vice
for
al
theyr
crying
vpon
the
scaffolde
,
no
more
then
the
Wolues
leaue
to
rauishe
the
Shéepe
,
notwithstanding
the
hewe
and
crye
of
the
shéepheard
:
If
they
haue
habilitye
to
bée
reuenged
,
they
will
omitte
no
oportunitye
wherein
occasion
maye
bée
geuen
:
Yea
,
sometimes
they
ioyne
them selues
to
the
report
of
the
Players
,
vaunting
with
shameles
impudencye
that
they
would
al
others
to
bee
as
they
are
:
which
is
truely
witnessed
in
the
examples
of
Nero
,
Domitian
,
Heliogobalus
,
and
others
,
who
by
so
much
more
increased
in
wickednes
,
by
how
much
they
vnderstoode
theyr
vices
were
spoken
of
,
&
séeking
to
geue
to
theyr
vices
,
the
estimation
of
great
vertues
,
they
raised
to
great
dignityes
,
such
as
would
follow
and
applaude
theyr
euil
doinges
.
But
according
to
Christianity
,
we
ought
not
to
scoffe
at
the
vices
of
another
,
but
to
shewe
compassion
&
praye
to
God
for
him
that
erreth
,
applying
correction
by
such
meanes
as
wée
may
:
which
if
it
bring
forth
no
fruite
to
his
amendment
,
at
the
least
let
vs
with
Samuel
weepe
for
the
vices
of
Saul
,
and
pray
to
God
for
pardon
for
him
.
Charitye
(
sayth
the
Scripture
)
couereth
faultes
,
&
neither
reuealeth
nor
reioyseth
in
them
,
no
more
then
the
natural
amitie
of
the
humane
bodye
suffreth
that
one
member
put
out
to
publike
showe
an
apostume
which
is
in
any
part
of
the
rest
of
the
body
:
&
if
it
bée
already
in
the
outward
parts
,
shée
couereth
it
by
such
meanes
as
shée
can
,
that
it
appeare
not
ignominiouslye
.
If
Libels
of
diffamation
bée
punished
with
rigorous
paine
,
why
should
publike
sclanders
on
scaffoldes
escape
the
sentence
,
where
euery
eare
is
open
,
&
frée
liberty
of
iudgement
?
Heare
I
reprooue
not
the
Plaies
of
scollers
in
actions
of
comedies
&
tragedies
,
common
and
Christian
,
wherein
is
exercise
of
morral
doctrines
,
&
much
lesse
of
the
historye
of
the
Bible
,
exhibited
for
good
instructions
&
exhortacions
to
vertue
,
and
by
the
which
they
are
prepared
to
a
boldnes
of
speache
in
all
honorable
assemblies
,
enhabling
their
tongues
to
readye
and
wel
disposed
eloquence
.
Such
plaies
are
farre
from
merit
of
blame
specially
,
if
they
hold
no
comixture
with
the
superstitions
of
the
Gentiles
,
nor
othes
by
the
Gods
&
Goddesses
,
which
often
times
is
performed
in
the
name
of
Iupiter
,
&
pertake
nothing
with
the
lasciuious
iestures
&
mirth
of
the
Pagans
.
More
praise
worthy
are
the
Plaies
of
scollers
,
if
in
theyr
declamations
,
they
ascribe
rebuke
to
vice
,
&
geue
praise
to
vertue
,
contending
alwaies
in
the
controuersy
of
learning
,
as
by
disputacion
&
composition
:
I
speake
not
heare
perticularly
of
the
Players
commonly
called
Legerdemeners
,
and
Sticke
&
List
,
for
that
I
haue
comprehended
them
amongst
the
Iuglers
.
But
if
they
vse
the
art
Magick
&
Diabolical
,
as
many
do
,
illuding
the
sence
whilest
they
play
:
aswel
they
as
their
assistaunts
deserue
correction
as
Infidels
because
they
take
pleasure
in
that
which
comes
from
the
inuention
and
art
of
Satan
.
Let
them
remember
that
S.
Paul
in
Corinth
,
Magicien
barn
,
an
enemy
of
iustice
,
vessel
of
deceit
,
&
sonne
of
the
Deuil
:
So
,
by
his
example
,
let
our
polletike
Magistrates
roote
vp
such
common
enemies
,
least
the
licour
of
theyr
vessel
,
being
confected
by
Satan
,
ronne
thorowe
their
Citie
to
the
poyson
of
theyr
simple
communaltie
.
❧
Idlenes
is
a
vice
most
common
,
bringing
with
it
most
other
offences
,
and
yet
no
conscience
made
of
it
:
An
auswere
to
suche
as
saye
they
haue
inoughe
,
and
haue
no
neede
to
trauaile
.
A
declaration
to
the
Magistrates
and
Churchmen
,
showing
howe
aboue
all
others
they
ought
to
bee
more
vigilaunt
and
painefull
in
their
vocations
.
❧
The
.8
.
Chapter
.
ONE
of
the
most
common
vices
,
&
from
whom
most
other
euils
&
errors
are
deriued
,
is
idlenes
,
a
vice
general
folowing
Plaies
,
Pastimes
,
riotes
,
and
vnprofitable
ease
:
of
which
,
as
the
most
sort
make
small
conscience
:
so
,
with
some
,
it
séemes
no
vice
at
al
,
as
being
so
popular
and
plausible
,
that
many
trauaile
to
settle
theyr
estate
,
and
laye
vp
theyr
life
in
that
ease
or
rather
perpetuall
Idlenes
,
ascribing
happines
to
those
that
can
enioy
it
to
their
delite
and
pleasure
.
That
it
is
a
great
vice
,
it
is
certaine
by
the
text
of
Ezechiel
,
who
calles
it
iniquity
,
the
cause
properly
of
the
ruine
of
Sodom
and
Gomorre
,
&
scourge
of
the
Israelites
.
It
is
iniquitye
,
because
it
is
against
the
Lawe
&
deuine
ordinaunce
,
by
the
which
it
is
sayde
to
man
:
Thou
shalt
eate
thy
bread
with
the
sweate
of
thy
browes
:
If
no
man
bée
excommunicated
but
for
some
great
crime
,
séeing
Saint
Paul
excommunicated
Idle
people
,
they
can
not
be
but
very
criminal
:
God
hath
ordained
labour
as
a
penaunce
to
man
,
and
to
be
to
him
as
a
remembraunce
of
the
wretchednes
which
sinne
bringeth
,
an
exercise
to
kéepe
him
in
vertue
,
and
a
meane
to
traine
him
to
humility
and
dutye
,
according
to
the
arte
whereunto
hée
is
called
,
by
the
which
his
spirite
is
drawn
from
wicked
thoughts
,
corrupt
affections
,
and
reprobate
desires
,
wherwith
the
Idle
man
is
continuallye
vexed
.
For
this
cause
S.
Ierome
biddes
vs
bée
doing
alwaies
some
worke
,
So
,
it
is
not
inough
to
abstaine
from
doing
euill
,
but
wée
must
also
without
ceassing
bée
exercised
in
doing
good
according
to
the
Scripture
.
So
that
the
Ritche
man
must
not
say
,
I
haue
inough
and
néede
not
take
paine
:
Nor
the
Gentleman
must
not
vaunte
of
his
great
reuenues
,
&
say
hée
hath
no
further
care
but
to
passe
his
time
in
hunting
and
other
delites
:
Nor
let
the
Bishop
and
Churchman
excuse
him selfe
of
trauaile
,
for
that
his
liuing
is
plentifull
and
prepared
to
his
handes
:
For
euery
man
is
bounde
to
followe
his
vocation
,
and
walke
(
as
Saint
Paul
sayth
)
according
to
the
same
:
Hée
must
not
sléepe
then
in
that
vocation
,
if
his
office
bée
to
trauaile
,
and
that
with
as
great
diligence
as
he
maye
,
euen
no
lesse
then
belonges
to
him
that
hath
vndertaken
for
some
necessary
affaires
,
to
make
some
painefull
iourney
.
Let
suche
people
(
whome
God
hath
blessed
with
suche
wealthe
,
as
to
maintaine
theyr
life
,
there
is
no
necessitye
of
labour
,
)
consider
why
they
were
raysed
to
such
Ritch
estates
:
who
,
the
more
they
haue
,
the
greater
reckoning
haue
they
to
make
to
God
,
&
are
subiect
to
more
déedes
of
charitye
then
others
.
In
this
I
bind
not
al
sorts
of
men
to
a
dutye
of
trauaile
with
the
hand
in
workes
of
labour
:
But
as
there
be
diuerse
sorts
of
trauailes
,
some
of
the
minde
,
and
some
of
the
body
:
So
,
to
some
kindes
of
labor
is
required
,
sometimes
the
strayning
of
the
bodye
,
and
sometime
the
exercise
of
the
minde
.
The
Ritch
man
hath
his
part
of
trauaile
to
direct
his
affaires
,
&
kéepe
his
seruantes
in
office
,
wherin
,
let
him
with
Abraham
seeke
out
in
the
high
wayes
poore
passangers
,
&
about
his
house
his
néedy
neighbors
,
imparting
vnto
them
of
his
goodes
geuen
him
by
God
for
that
ende
.
The
Gentleman
hath
inough
to
prouide
for
the
quiet
of
his
Tenauntes
,
that
they
consume
not
one
another
with
sutes
,
and
to
defend
them
from
the
oppression
of
the
théefe
or
enemye
:
hée
ought
to
bée
to
them
as
a
shéephearde
to
his
flocke
,
whose
office
is
not
onelye
to
defend
them
from
the
Iawes
of
the
Wolfe
,
but
also
so
to
leade
them
as
they
doo
no
hurt
to
the
seuerall
Féeldes
of
another
:
But
in
warre
the
Gentleman
is
bounde
,
for
the
publike
defence
of
his
Countrey
,
to
commit
his
person
to
hazarde
:
So
that
,
whether
in
peace
or
in
warre
,
the
Gentleman
hauing
due
regarde
to
the
discharge
of
his
office
and
estate
,
hath
no
leasure
to
leade
or
loase
his
time
in
Idlenes
:
What
belongeth
then
to
the
Magistrate
Polletike
,
who
likewise
is
a
pastour
of
his
people
,
to
guide
them
ciuilly
by
counsell
,
to
kéepe
them
according
to
the
Lawe
,
to
defende
them
with
his
aucthoritye
,
and
vse
such
prouidence
as
they
bée
not
molested
?
But
much
more
,
yea
most
of
all
,
it
belongeth
to
the
spirituall
pastour
of
Soules
,
the
churchman
of
what
order
soeuer
he
bée
,
to
bée
vigelaunt
in
his
estate
,
as
hauing
in
charge
farre
more
precious
thinges
then
the
others
,
&
of
a
greater
perrill
if
he
loase
them
:
for
in
loosing
one
Soule
(
being
so
deare
to
Christ
as
he
gaue
his
life
for
it
)
he
loseth
also
his
owne
and
can
not
bée
saued
,
Thus
as
there
is
no
man
,
who
,
notwithstanding
his
sufficiencye
of
wealthe
,
hath
not
occasion
to
trauaile
more
then
others
,
whome
necessitye
enforceth
to
paynes
for
theyr
reléefe
:
so
,
the
more
hée
is
bounde
to
God
for
his
wealthe
,
by
so
muche
more
is
hée
strayned
to
geue
reckoning
to
God
of
the
distribution
of
it
.
And
therefore
if
any
saye
vnto
you
,
you
haue
inough
to
lyue
vppon
without
trauaile
,
tell
him
he
is
eyther
a
flatterer
,
or
verye
ignoraunt
,
not
knowing
that
God
by
his
intollerable
ordinaunce
hath
bounde
vs
al
to
trauaile
without
excepting
any
,
creating
and
apointing
vs
to
labour
,
as
hée
hath
made
the
birdes
to
flye
sayth
Iob
:
¶
The
Ritche
sort
haue
more
to
trauaile
then
the
poore
,
and
in
what
:
Such
as
labour
in
mind
,
trauaile
more
then
the
painefull
labourer
.
A
proofe
howe
idlenes
is
the
cause
of
other
euilles
:
Idle
men
are
malice
dreamers
:
Exhortacion
not
to
followe
idlenes
:
Exhortacion
to
trauaile
by
apte
comparisions
,
wherein
idle
Beastes
are
expulsed
from
the
societye
of
others
that
trauaile
.
The
.9
.
Chapter
.
GReat
trauaile
belongeth
to
the
Ritch
man
,
who
,
(
more
then
any
other
)
hath
(
as
it
were
)
his
worke
cut
out
,
if
(
as
hee
ought
)
hée
discharge
the
dutye
of
his
estate
towardes
God
:
For
howe
many
sicke
and
néedly
people
be
in
his
toune
,
so
much
the
more
is
his
trauaile
to
visite
them
,
to
distribute
amongst
them
of
his
owne
proper
welth
,
and
to
procure
contribucion
of
the
other
sort
,
to
whom
in
common
belongeth
that
charge
ouer
the
poore
:
Such
as
are
to
trauayle
in
minde
,
as
the
pollitike
and
ecclesiastical
Pastors
,
haue
a
burden
of
labour
farre
more
heauy
,
gréeuous
,
&
painefull
then
the
others
:
For
by
how
much
the
spirite
is
more
noble
&
excellent
than
the
body
,
by
so
much
is
his
labour
more
vehement
&
painefull
,
consuming
all
the
vertue
and
force
of
the
body
:
Wherof
it
hapneth
that
in
such
people
as
in
their
estates
are
vsed
in
the
trauayle
of
their
mindes
,
are
for
the
most
part
founde
infirmities
and
weakenesse
of
body
,
subiect
to
diseases
,
drye
,
leane
,
and
thinne
,
rather
the
images
of
dead
men
then
of
bodyes
bearyng
life
:
And
where
we
sayde
,
that
from
idlenesse
deriued
all
other
vices
&
euyls
,
we
may
well
call
it
the
very
sincke
&
spring
of
all
corruption
of
maners
:
from
thence
comes
whoredome
,
Was
not
the
idlenesse
of
Eue
the
cause
of
her
destruction
and
our
death
?
If
she
had
been
busily
employed
to
labor
in
the
earthly
Garden
where
God
put
her
with
Adam
she
had
not
wandred
to
beholde
curiously
the
fruite
that
was
defended
her
,
nor
had
spared
her
eare
to
the
tempting
of
the
Serpent
:
no
,
the
Serpent
woulde
not
haue
come
to
haue
entised
her
to
an
acte
so
miserable
.
Idlenesse
makes
men
théeues
,
gluttons
,
and
disposed
to
all
wickednes
:
and
therfore
the
ecclesiastick
saith
,
That
it
teacheth
men
much
malice
:
Therefore
is
it
sayde
and
seene
in
experience
,
that
people
of
Cities
be
more
subtile
,
deceitfull
,
and
malicious
,
then
those
of
the
countrey
,
because
to
their
ease
in
the
citie
is
ioyned
time
and
leasure
to
dreame
&
thinke
vppon
malice
(
a
naturall
inclination
of
Adams
séede
)
whereto
the
vplandishe
sort
,
being
still
followed
with
labor
,
there
is
no
respite
of
tyme
nor
dispensation
of
trauell
:
❧
Gouernors
ought
not
to
suffer
any
ydle
men
in
their
commonweales
,
who
as
they
be
vnprofitable
,
and
a
charge
to
the
worlde
,
so
in
the
ende
they
bring
ruine
to
their
commonweales
:
therefore
it
is
necessary
that
fathers
put
their
children
to
some
trade
,
and
masters
their
seruants
,
and
so
all
others
.
The
magistrat
and
Churchman
ought
to
shew
example
of
trauell
to
others
,
according
to
their
profession
.
❧
The
.10
.
Chapter
.
SIth
idlenesse
(
as
hath
been
proued
)
is
not
onely
a
vice
horrible
of
it selfe
,
but
the
seminary
and
bréeder
of
many
other
sinnes
&
miseries
:
it
belongs
to
the
Magistrate
,
according
to
all
Lawe
,
both
natural
and
deuine
,
&
common
reason
,
to
geue
no
more
sufferaunce
to
slouthfull
and
idle
people
in
their
common
weales
,
then
the
good
father
of
a
family
wyll
endure
in
his
priuate
house
,
either
to
son
or
seruaunt
,
or
other
hande
of
ability
to
worke
,
without
doing
something
.
The
good
Husbandman
wyll
not
suffer
Rats
and
Wesels
to
eate
his
Corne
in
the
Garners
,
nor
Moathes
to
deuour
his
Garments
,
Caterpyllers
to
spoyle
his
Trées
,
the
Foxe
to
eate
his
Pultry
,
the
Woolfe
to
pray
vpon
his
Shéepe
,
nor
the
Théefe
to
steale
Corne
out
of
his
Barne
:
much
lesse
ought
to
be
suffred
in
a
common
weale
,
idle
and
slouthfull
people
,
whose
example
deuouring
first
the
maners
&
qualities
of
the
multitude
,
wyll
at
last
endaunger
the
state
of
the
whole
,
euen
as
the
other
vermine
by
continuaunce
bring
to
destruction
the
profite
of
a
priuate
house
:
Let
therefore
the
Magistrates
suffer
none
in
their
common
weale
,
without
arte
,
without
occupacion
,
or
some
honest
or
profitable
meane
to
liue
by
,
erectyng
Lawes
to
compell
fathers
to
prouide
good
instructions
for
their
children
,
specially
in
the
doctrine
and
feare
of
God
:
and
if
any
cary
inclination
&
will
to
searche
out
learning
,
let
him
according
to
his
power
geue
encouragement
to
so
good
a
desire
:
And
so
apply
euery
one
of
the
rest
to
the
Art
whereunto
he
findes
nature
to
geue
her
redyest
consent
.
Let
there
be
neuer
a
Maister
,
who
kepes
not
his
seruaunt
in
seruice
,
and
restraining
all
libertie
to
vaine
idlenesse
,
let
him
ioyne
compulsion
to
his
negligence
,
&
force
him
to
such
Arte
or
faculty
as
his
capacity
wyll
best
agrée
withall
:
yea
such
ought
to
be
the
diligence
&
prouidence
of
the
magistrates
that
there
be
not
séene
in
the
time
of
worke
,
any
man
or
woman
,
which
doth
not
his
duety
according
to
his
profession
.
In
the
Bible
,
the
woman
as
well
as
the
man
,
hath
her
labour
prescribed
,
Touching
straungers
passengers
soiourning
in
their
Towne
,
it
is
very
necessary
to
vnderstande
what
maner
people
they
are
,
specially
the
suspition
and
daunger
of
the
season
requiring
:
If
they
remaine
there
aboue
one
night
,
it
ministreth
matter
of
inquiry
,
and
therfore
let
the
hoast
infourme
the
gouernours
:
If
they
be
men
of
occupation
,
let
them
search
worke
,
and
auoyde
idlenesse
:
And
if
they
be
people
of
estate
,
the
regarde
to
their
calling
geues
them
such
knowledge
and
care
of
their
duetie
,
that
they
wyl
not
loose
time
in
vnprofitable
rest
.
Let
them
with
all
others
of
knowledge
,
but
speciallye
gouernors
pollitick
and
spirituall
,
do
as
the
naturall
head
of
man
,
wherein
as
the
spirite
meditates
,
debates
,
and
deuiseth
that
which
is
good
and
profitable
to
the
body
and
euery
member
:
so
by
counsell
of
the
same
spirite
,
the
heade
prouides
by
pollicy
,
beholdes
with
the
eyes
,
hearkeneth
with
the
eares
,
and
speaketh
with
the
tongue
,
that
which
is
necessary
for
the
whole
,
studying
altogither
for
the
entertainement
of
the
body
and
al
the
members
,
whome
he
commaundes
in
perticuler
to
trauell
with
all
their
force
&
industry
naturall
:
as
the
eye
to
looke
euery
where
,
where
neede
is
,
the
eare
to
heare
that
which
is
good
and
profitable
to
the
body
and
all
his
members
,
the
hande
to
worke
in
diuers
sortes
,
the
féete
to
marche
and
go
&c.
So
that
there
is
no
member
ouer
whome
he
hath
soueraintie
,
and
which
hath
meane
to
obey
his
commandement
,
to
whom
he
prescribes
not
what
he
ought
to
doe
.
And
euen
as
the
stomacke
receyues
the
meate
to
decokt
and
disgest
it
,
and
afterwards
to
distribute
it
thorow
the
body
,
euen
so
ought
the
magistrates
of
the
Churche
to
doe
with
the
doctrine
,
which
they
haue
learned
out
of
the
holy
scryptures
,
commending
the
same
imitation
also
to
the
magistrats
of
iustice
&
lawyers
,
imparting
the
science
of
the
laws
which
they
haue
learned
in
schools
to
the
people
,
some
to
the
instruction
&
health
of
soules
,
&
other
to
direct
the
pollicy
of
their
commonweals
.
The
like
also
belongs
to
Phisitions
,
touching
the
disposing
of
their
science
for
the
cure
of
bodies
:
Other
members
haue
their
propper
and
outward
labour
,
as
the
hand
that
worketh
,
and
the
féete
that
serue
to
marche
and
go
.
So
Marchauntes
,
Labourers
,
and
Artificers
,
haue
the
trauayles
of
the
bodye
for
excercise
,
not
onelye
to
the
particuler
profite
of
them selues
,
but
also
to
the
behoofe
of
the
whole
:
as
others
haue
the
labours
of
the
spirite
.
Here
it
is
not
impertinent
to
the
matter
to
rehearse
the
Fable
of
Marcus
Agrippa
,
Orator
of
Rome
,
pronounced
to
the
people
which
were
assembled
to
do
violence
against
the
Lordes
of
the
Senate
,
whom
they
sayde
kept
them
in
too
great
subiection
of
labours
,
and
contribucions
of
tributes
,
to
entertayne
their
rest
and
tranquility
:
This
Oratour
,
to
apease
this
popular
mutinie
,
and
eftsones
to
reconcile
them
to
the
Senat
,
brought
in
this
resemblance
:
the
members
of
the
body
(
sayeth
he
)
murmured
on
a
time
against
theyr
stomacke
and
bellye
,
obiecting
that
they
did
nothing
but
toyle
in
perpetual
trauell
to
norishe
it
,
&
yet
it
was
neuer
satisfied
,
and
so
being
weary
,
forbare
to
labour
any
more
to
reléeue
it
:
the
hand
would
worke
no
more
,
the
feete
laye
at
rest
&
would
go
no
further
,
the
mouth
refused
to
speake
,
the
eye
to
sée
,
and
al
gaue
ouer
to
prouide
for
the
bellye
.
By
which
occasion
within
few
dayes
all
the
members
became
feble
&
weake
,
yea
without
hability
to
moue
,
so
that
the
man
had
no
power
to
set
one
foote
before
another
.
And
so
foreseeing
in
what
danger
of
death
hée
stode
,
for
not
ministring
foode
to
his
stomacke
and
bellye
,
perswaded
al
his
members
eftsones
to
recontinue
their
trauaile
,
geuing
them
to
vnderstand
that
they
were
not
fallen
into
that
infirmity
by
any
other
meanes
then
because
they
disobeyed
the
stomacke
,
refraining
from
trauaile
to
prouide
him
sustenance
and
norriture
to
the
bellie
:
which
being
thus
beaten
into
theyr
knowledge
,
they
tooke
againe
theyr
first
office
,
labour
,
and
diligence
,
and
so
eftsones
recouered
theyr
agilitye
and
force
,
&
neuer
afterwards
mutined
against
their
stomackes
or
belly
.
To
this
stomacke
he
resembled
the
Senat
,
&
in
the
members
were
represented
the
people
,
applying
so
aptly
this
comparison
(
which
is
as
a
natural
lesson
&
visible
doctrine
)
that
he
brought
the
people
to
returne
to
their
citie
,
&
yéeld
theyr
accustomed
obedience
to
the
Lords
of
the
Senate
:
declaring
by
this
peremtorye
reason
that
it
is
not
possible
to
the
world
to
bée
well
gouerned
,
nor
lyue
without
counsel
,
iudgement
,
and
prouidence
of
God
,
and
graue
gouernors
:
some
prouiding
for
the
safetye
of
soules
,
and
others
caring
for
the
temporall
affayres
,
the
better
to
establishe
a
happye
tranquilitye
in
a
common
wealth
.
¶
In
all
creatures
is
seene
a
perpetual
labour
,
whether
in
Heauen
,
in
Earth
,
or
in
the
Sea
:
The
profite
which
riseth
in
a
Citie
by
the
trauaile
whereunto
the
idle
sort
are
constrained
.
Exhortacion
to
the
Magistrates
to
purge
their
common
weales
of
vnprofitable
people
,
declaring
the
euill
which
comes
of
them
,
and
the
authoritie
which
they
haue
to
doo
it
.
The
.11
.
Chapter
.
THere
is
no
naturall
Common
Weale
,
no
not
amongest
the
Beastes
,
which
is
not
in
continual
and
common
labour
,
without
excepting
any
singular
creature
from
trauaile
:
In
the
Monarchie
of
Bées
,
where
the
king
commaundes
,
wée
haue
already
proued
that
there
is
no
Idlenes
:
Among
the
Antes
,
where
the
most
auncient
guide
the
rest
,
euerye
one
is
busye
to
beare
his
burden
,
&
builde
his
Garner
:
In
the
flocke
of
Cranes
,
where
al
be
equal
in
aucthoritye
,
none
is
suffered
to
be
idle
:
Nor
of
Grashoppers
,
when
they
flye
in
Troupe
.
There
is
no
winged
Birde
,
which
flyeth
not
&
geues
to
euery
day
some
acte
of
trauaile
according
to
his
nature
:
No
Fishe
in
the
Sea
,
or
other
water
,
to
whome
with
the
vse
of
life
,
is
not
ioyned
perpetual
trauaile
:
No
Beast
aboue
,
or
vpon
the
earth
,
who
after
his
natural
rest
,
doth
not
employe
him selfe
according
to
his
natural
facultie
:
no
,
natural
thing
if
it
haue
life
and
strength
,
is
suffered
of
nature
to
bee
idle
.
The
Sea
alwaies
bringeth
forth
Fishe
,
beareth
great
Shippes
,
and
hath
her
other
mouinges
:
and
as
the
Riuers
fall
into
the
Sea
,
so
the
fountaines
slide
into
the
Riuers
.
The
Earth
without
ceassing
,
engendereth
or
preserueth
Herbes
,
Séedes
,
Plantes
,
and
the
plantes
neuer
forbeare
in
theyr
season
to
expresse
their
vertue
and
bring
forth
fruites
,
and
are
neuer
vnprofitable
:
yea
,
if
there
bée
any
vnfruiteful
,
it
is
committed
to
the
fire
,
as
not
worthy
to
bée
susteyned
with
the
fatnes
of
the
earth
without
yéelding
good
fruite
:
It
is
great
hurt
to
a
common
weale
,
to
nourish
mouthes
that
eate
and
labour
not
:
Who
besides
theyr
owne
idlenes
,
are
hurtful
examples
of
disorder
to
others
:
For
such
people
are
not
satisfied
with
the
losse
of
theyr
owne
time
,
but
sinisterlye
seduce
others
to
theyr
faction
,
and
ten
of
those
are
inough
to
corrupt
fiftye
,
yea
,
a
whole
Towne
:
Therfore
let
the
Magistrate
purge
his
city
of
such
dranes
,
table
Iestours
,
Parasites
,
forgers
of
Newes
,
builders
of
scoffes
to
goo
scotfrée
them selues
,
&
very
natural
pyllors
of
Tauerns
:
And
with
the
same
seuere
diligence
,
let
him
cleanse
his
common
weale
of
al
filthy
quagmiers
of
ruffenrie
,
scurility
,
seruice
of
bawdes
and
bawdry
:
for
if
one
out-corner
of
his
Toune
bée
infected
with
that
pestilence
,
it
is
inough
to
impoison
the
whole
:
yea
euen
as
there
is
precise
order
to
clense
the
stréetes
&
chanels
of
al
filth
&
vncleanes
,
to
kéepe
the
toune
from
corruption
of
aire
:
and
as
the
head
of
mans
body
foreséeth
that
there
remaine
no
impediment
to
any
member
,
but
the
eye
lokes
about
the
body
that
it
be
kept
cleane
,
&
if
there
bée
any
offence
,
there
is
a
plaister
applied
to
cure
&
cleanse
it
:
euen
so
,
al
such
as
the
magistrate
shal
see
through
idlenes
,
or
vaine
,
or
vnlawful
arte
,
to
prepare
to
corrupt
them selues
,
&
infect
others
,
Let
him
either
by
iustice
or
discipline
reforme
them
,
or
by
good
pollecye
auoide
them
from
the
society
of
others
.
If
there
be
any
fathers
through
whose
negligence
,
or
other
default
,
theyr
children
of
good
houses
become
customarye
to
idlenesse
,
sinne
,
and
other
vices
:
Let
the
Magistrate
punish
by
heauy
fines
,
such
fathers
for
bringing
into
theyr
common
weale
such
pernicious
education
,
and
(
for
example
sake
)
compell
their
children
to
ciuilitye
by
publike
discipline
:
It
belongeth
no
lesse
to
the
office
of
the
gouernor
to
correct
the
prodigalities
of
such
whose
parentes
diceassed
,
and
they
left
to
theyr
owne
election
of
libertye
and
life
with
full
Coffers
,
waste
their
wealth
in
plaies
,
glottonies
,
pompes
,
&
taking
vpon
them
the
title
of
Gentlemen
,
&
attyre
of
yong
Princes
,
make
loue
to
Ladies
,
they
which
are
the
Sonnes
of
Marchantes
,
who
,
to
get
the
name
of
nobilitye
,
sell
theyr
shoppes
,
holding
it
a
staine
to
theyr
reputacion
to
continue
the
trade
of
theyr
fathers
:
And
so
in
continuaunce
by
much
spending
,
and
neuer
winning
,
theyr
prodigalitye
leades
them
at
last
to
sel
euen
theyr
houses
and
implements
,
litle
knowing
theyr
value
at
the
first
,
and
lesse
considering
to
what
vses
God
had
ordained
them
:
Sure
,
such
ought
to
bée
bridled
by
Publike
aucthorytye
,
and
restrayned
to
rule
and
measure
,
liuing
according
to
the
rate
of
other
wise
Burgesses
:
And
if
they
are
vnapt
to
continue
theyr
Shops
,
there
may
bée
constraint
to
frame
them
to
other
trade
,
bothe
to
theyr
proper
commoditye
,
example
of
the
Citye
,
and
to
kéepe
them
from
extreame
pouertye
,
whereunto
there
Idlenesse
will
bring
them
.
Heare
let
no
man
say
,
haue
not
I
onely
propertye
in
mine
owne
?
may
not
I
doo
with
my
goodes
what
I
list
?
yea
,
who
can
let
me
to
sell
it
,
sith
euery
man
is
maister
of
his
owne
?
suche
speaches
please
well
the
humour
of
the
speaker
,
but
agree
not
with
the
statutes
of
a
common
weale
wel
directed
,
and
much
lesse
haue
conformetye
with
common
reason
,
because
a
perticular
,
is
but
a
member
of
the
bodye
polletike
,
who
ought
to
bee
gouerned
by
his
head
,
and
geue
all
the
ayde
hee
can
to
his
body
.
Horace
sayeth
,
wée
owe
our selues
and
al
that
wee
haue
to
our
common
weale
,
as
who
saye
,
wée
are
not
for
our selues
,
neyther
is
our
goodes
our
owne
,
but
all
ought
to
bee
employed
to
Publike
behoofe
(
but
more
to
God
of
whome
wee
haue
al
)
so
that
if
our
countrey
haue
neede
of
our
goodes
or
our
life
,
we
ought
to
refuse
nothing
:
ought
not
the
Arme
to
suffer
to
lose
his
sleeue
,
yea
,
and
the
ioynt
,
to
keepe
his
bodye
?
were
it
not
better
the
hand
were
cut
of
,
then
to
loase
both
the
leggs
,
or
the
whole
bodye
?
But
a
man
to
hurt
him selfe
is
another
matter
,
for
he
should
not
onely
do
iniurye
to
him selfe
,
but
wrong
to
others
:
For
that
cause
wée
say
,
that
if
a
man
set
fire
in
his
owne
house
,
he
ought
to
bée
hanged
,
for
the
act
bearing
common
interest
to
the
citye
,
makes
the
man
reputed
as
a
publike
iniuror
of
the
state
:
bée
it
that
the
house
was
his
,
and
builded
by
him
,
yet
to
propertyes
is
anexed
this
condicion
,
to
vse
them
well
to
the
behofe
of
al
,
and
not
abuse
them
to
the
offence
of
any
.
So
,
goodes
are
a
mans
owne
for
his
necessarye
vse
,
but
if
he
abuse
them
,
they
are
none
of
his
,
but
the
common
weale
ought
to
resume
them
as
a
good
mother
,
and
kéepe
them
for
the
after
necessity
of
her
child
:
If
hée
that
cuttes
his
Arme
for
the
nonse
,
deserue
the
punishment
of
a
murderer
,
no
lesse
merite
of
paine
belongs
to
him
who
doeth
wrong
to
his
common
weale
to
,
whome
hée
oweth
that
arme
for
the
seruice
of
the
rest
.
For
that
cause
euen
amongst
the
Pagans
,
hée
which
killed
him selfe
,
was
led
to
the
scaffolde
and
hanged
as
an
offendour
,
because
hée
had
in
that
sort
cutte
him selfe
of
from
his
bodye
polletike
,
to
whose
seruice
hée
ought
him selfe
and
al
that
was
his
.
The
prodigal
and
vnthrifty
man
hauing
turned
his
great
wealth
into
a
mountaine
of
smoke
,
by
his
disorder
leaues
this
charge
to
the
Citye
,
to
kéepe
his
wife
,
and
to
prouide
for
the
sustenaunce
and
education
of
his
children
,
who
,
being
accustomed
with
theyr
Father
,
to
epicuritie
and
deliteful
pleasures
,
can
not
but
smel
of
their
first
corruption
,
and
be
hardly
kept
from
intemperance
,
&
without
a
harde
hand
,
wil
not
bée
restrayned
from
the
life
of
theyr
dissolute
Father
.
And
therefore
as
wel
to
preuent
this
publike
charge
to
the
Citye
,
as
to
reduce
to
modestye
Impes
of
suche
disordered
stockes
,
it
is
good
to
shake
the
rodde
of
discipline
,
to
kéepe
such
Youth
from
corruption
,
not
suffering
any
to
liue
in
Idlenes
,
least
their
example
infect
others
.
❧
There
bee
diuerse
sortes
of
Idle
pople
,
some
worcke
certaine
howres
onelye
,
and
they
bee
certaine
Artificers
:
Some
as
vacabondes
will
neuer
doo
any
thing
,
who
bringing
vp
theyr
children
in
the
same
trade
,
traine
them
to
the
wallet
betime
:
Discourse
of
poore
Beggers
wandring
in
Countreyes
,
and
of
the
euill
that
they
doo
.
❧
The
.12
.
Chapter
.
BVT
because
this
Idlenes
hath
so
large
a
sircuite
throughe
all
the
world
,
and
is
more
generall
in
most
sortes
of
people
,
then
any
other
vice
,
and
aboue
al
the
rest
most
hurtfull
to
common
weales
:
It
is
necessary
we
pursue
it
euen
til
we
bring
it
to
the
last
confusion
:
some
there
be
that
worcke
by
fittes
,
and
as
it
were
obeye
theyr
howres
and
seasons
,
and
in
some
wée
sée
a
perpetuall
Idlenes
,
not
folowing
any
art
or
labour
.
There
bée
some
Artificers
and
handycraftesmen
,
who
when
they
put
them selues
in
negligence
&
disorder
,
haue
no
power
to
geue
ouer
,
tyll
hunger
constraine
them
to
recontinue
their
worke
:
Theyr
speciall
time
which
they
reserue
for
these
disorders
,
are
the
Holye
dayes
,
whiche
as
Beastes
they
abuse
in
gluttony
and
dronkennesse
,
and
by
their
behauiour
become
beggarly
Varlettes
:
If
they
finde
no
worke
,
of
necessity
they
must
begge
,
or
become
théeues
:
and
if
they
fall
sicke
,
they
die
of
hunger
,
&
theyr
familye
are
left
to
the
reléefe
of
the
common
almes
.
But
much
more
euill
do
those
which
are
poore
wantonlye
,
or
counterfeite
poore
,
who
as
stout
beggarly
varlettes
,
hauing
once
layde
the
Wallet
on
their
shoulders
,
are
not
afterwarde
made
tractable
to
any
occupation
:
truly
natural
&
liuely
roages
,
whose
bringing
vp
is
in
begging
,
to
the
ende
they
may
become
miserable
betimes
,
by
whome
the
world
is
so
replenished
with
suche
vermine
for
want
of
good
pollecie
.
The
best
reméedy
for
our
first
halfe
workemen
and
halfe
idle
men
,
standing
vpon
the
brotherhood
of
Loyterours
&
suche
as
are
sone
cloyed
with
worke
,
I
meane
also
such
as
for
an
howre
of
labour
,
wil
plaie
and
haunte
the
Tauerne
a
whole
daye
:
The
best
meane
to
reduce
such
,
were
to
geue
order
that
no
Tauerne
,
nor
Inne
,
either
in
the
Towne
or
Subberbes
,
should
receiue
any
inhabitaunt
vpon
a
great
paine
,
and
that
the
workemaisters
of
such
Iourneymen
,
distribute
no
wages
,
but
at
the
wéekes
end
,
or
els
to
theyr
wiues
,
if
there
bée
necessitie
to
nourishe
theyr
familie
,
driuing
them
by
this
meanes
when
they
are
disposed
to
recreation
,
to
doo
it
modestly
at
hoame
,
and
not
to
ronne
into
insolencies
abroade
:
wée
haue
declared
elswhere
,
when
&
what
recreation
of
the
mind
and
rest
of
the
body
we
ought
to
take
after
labour
,
but
neyther
to
vse
it
,
but
as
wée
vse
Phisicke
,
which
is
by
necessitye
:
nor
to
acquainte
it
commonly
,
for
feare
of
bréeding
a
custome
wherein
is
no
lesse
daunger
,
then
when
a
whole
bodye
will
proue
Phisicke
,
which
onely
is
due
to
the
diseased
.
Touching
the
children
of
the
Poore
,
wée
will
speake
of
them
heareafter
:
But
to
the
other
Loytering
&
Idle
poore
,
begging
for
the
nonse
,
or
by
malicious
sleight
,
they
can
not
bée
persecuted
with
too
seuere
correction
,
as
either
with
the
sentence
of
the
Gibbet
,
or
at
least
condemnation
to
the
Galleys
.
For
some
of
them
bée
expert
Théeues
&
Robbbers
in
the
ende
,
as
bée
these
countrey
runners
&
stoute
beggars
,
a
people
drawen
togeather
from
many
places
,
bearing
the
name
of
Gipsies
,
or
Bohemiens
,
who
,
much
lesse
that
they
euer
sawe
Egipt
,
but
knowe
not
where
it
standeth
.
These
with
their
wiues
,
being
sorcerors
&
interpretors
of
Satan
,
abuse
the
simple
,
&
vnhappye
,
casting
a
powder
into
their
purses
whose
vertue
is
to
bring
away
al
the
money
:
others
there
be
called
poore
beggars
,
no
more
tollerable
then
they
:
they
are
varlettes
all
of
a
route
and
race
,
and
for
the
most
part
great
Cossinges
to
Ragot
,
who
,
in
a
language
or
Gibberishe
onely
vnderstande
of
them selues
,
geue
great
estimation
to
their
trade
by
pitiful
voyces
,
&
counterfeit
sicknesses
,
groaning
&
sighing
in
apparance
,
&
inwardly
mery
minded
,
picking
in
this
sort
the
purses
of
many
poore
wiues
in
the
countrey
:
who
,
if
they
geue
them
not
a
good
deuotion
(
for
they
make
no
reckoning
of
bread
)
they
wil
threten
them
to
burne
their
barnes
,
&
in
the
nights
to
cut
their
throtes
:
If
the
théefe
receyue
the
gibbet
for
his
hyre
,
what
sentence
can
bée
lesse
against
those
,
who
making
an
acte
to
beguile
and
abuse
the
worlde
,
are
worse
then
Théeues
,
for
that
they
take
awaye
the
sustenaunce
from
such
as
are
in
déede
poore
:
they
will
saye
,
it
is
better
to
aske
,
then
to
take
awaye
:
what
more
sutteltye
is
there
in
robberye
,
or
what
greater
deceyte
and
abuse
then
this
?
yea
,
if
they
founde
the
doores
open
,
and
houses
without
garde
:
I
doubte
not
but
they
woulde
enter
,
and
take
what
they
found
without
asking
:
If
Ipocrites
bée
accursed
,
if
Théeues
bée
hanged
,
But
nowe
to
a
pleasaunt
and
true
Historye
of
certaine
poore
Beggers
counterfeyting
sick
men
:
In
the
time
of
the
good
King
Lois
the
twelfth
,
a
very
father
of
the
people
and
most
pitifull
to
the
poore
,
as
it
was
a
custome
of
this
good
Prince
to
goo
euery
daye
from
his
Pallace
,
to
a
Chapel
for
deuotion
sake
:
so
,
one
daye
al
the
Beggars
there
aboutes
were
drawne
togeather
afore
the
sayd
Chappel
,
prepared
to
play
their
partes
in
hope
to
bée
well
paide
of
the
King
,
to
whose
nature
nothing
was
more
familiar
then
pitye
&
mercye
:
when
they
sawe
him
comming
,
they
scriked
&
fell
down
to
the
earth
beating
them selues
,
&
foaming
at
the
mouth
by
a
quantety
of
Soape
,
which
they
had
sutlye
conueied
vnder
their
tongues
,
the
better
to
set
out
their
deceit
,
and
draw
this
simple
King
to
a
large
Almes
.
A
Gentleman
spying
the
Prince
to
fal
into
moodes
of
pitye
,
and
at
point
to
shew
large
compassion
,
besought
him
to
stay
a
litle
,
promising
to
shew
him
a
fayre
miracle
:
The
Gentleman
caused
to
bring
him
a
great
Carters
whip
,
wherewith
,
entering
into
the
first
parte
of
his
miracle
,
hée
lashed
with
all
his
force
these
stoute
Beggars
,
who
,
with
strugling
with
them selues
were
become
more
then
halfe
naked
.
By
that
tyme
the
Oyle
of
his
whyp
had
suppled
theyr
bare
fleshe
,
and
drawne
the
blood
to
trikle
downe
,
féeling
styl
the
rage
of
the
whipping
placester
to
redouble
in
sharpenes
,
these
traunsed
men
recouered
theyr
Legges
&
ranne
faster
then
those
that
folowed
them
,
and
forgetting
theyr
late
frensie
,
and
foaming
in
the
mouth
,
&
euerye
other
fit
of
a
counterfeyte
,
they
cryed
for
compassion
,
and
cursed
the
whip
&
the
arme
by
the
which
the
miracle
and
mistery
was
so
sharply
pursued
.
This
proueth
that
there
is
no
better
meane
to
cure
saith
Epilepsia
(
commonly
called
S.
Iohns
disease
)
nor
other
counterfeyte
diseases
in
such
deceytful
beggars
,
but
eyther
to
whip
or
to
hang
them
,
without
which
reméedye
,
theyr
disease
wil
be
incurable
:
we
sée
in
our
common
weale
many
that
haue
such
infirmitye
or
defect
of
members
eyther
by
nature
or
accident
,
as
they
haue
no
hability
to
trauaile
(
the
onely
excuse
for
idlenes
and
begging
)
and
yet
are
hardly
drawne
to
receyue
cure
,
the
same
agréeing
with
the
time
of
s
,
Martin
in
the
example
of
the
lame
man
,
who
understanding
that
in
the
sayd
Byshop
was
power
to
heale
the
lame
and
malady
of
the
palsey
,
and
that
he
should
passe
thorow
the
village
where
he
was
,
caused
him self
to
be
caried
to
an
other
place
to
auoyde
the
restitution
of
his
lims
.
❧
Loyterers
accustomed
to
beg
,
will
be
applyed
to
no
other
trade
:
The
poore
religious
beggers
ought
to
be
entertayned
by
them
in
whose
seruice
they
trauell
,
as
Byshops
and
Pastors
:
Hermittes
ought
to
trauell
according
to
their
fyrst
institution
:
the
Hermites
of
Thebaides
in
Aegypt
of
their
trauels
nourished
the
poore
the
well
reformed
religion
trauell
certaine
howers
of
the
day
.
❧
The
.13
.
Chapter
.
THus
we
sée
many
desire
not
to
be
made
hole
&
disposed
of
their
members
,
because
they
would
not
be
employed
in
trauelles
necessarye
to
liue
(
so
swéete
is
this
vice
of
begging
to
the
miserable
sorte
)
:
which
sure
is
an
apparant
wretchednesse
to
man
to
encline
so
to
ydlenesse
,
and
séeke
to
lyue
at
the
charges
of
an
other
:
séeing
the
greatest
benefit
that
God
hath
bestowed
on
manne
after
he
had
transgressed
the
lawe
,
was
to
giue
him
habilitie
to
labor
,
the
better
to
kéepe
him
from
infinite
euils
which
ydlenesse
bringeth
:
whereof
one
is
to
beholden
vile
,
contemnible
,
shamefull
and
miserable
:
The
poore
(
sayth
Salomon
)
hath
spoken
,
Praying
without
intermission
:
These
were
therefore
founde
alwayes
mumbling
in
the
fieldes
,
stréetes
,
at
the
doores
where
they
begged
meate
,
yea
,
they
mumbled
prayers
euen
whilst
they
did
eate
:
But
S.
Augustine
told
them
lernedly
that
all
thinges
had
their
time
,
as
in
déede
,
he
prayeth
without
ceasing
,
which
prayeth
in
opportunity
,
hauing
his
heart
,
and
affection
alwayes
raysed
to
God
:
he
tolde
them
farther
,
¶
The
fourth
Booke
.
❧
The
simple
impotent
and
true
needy
poore
,
we
ought
to
holde
in
singuler
and
deere
care
,
aswell
for
Gods
commaundements
,
as
for
that
he
hath
promised
vs
great
recompences
both
temporall
and
eternall
,
by
the
which
many
haue
bene
stirred
vp
to
giue
all
their
goodes
to
the
poore
,
but
specially
such
as
would
followe
Iesus
Christ
to
doe
holy
profession
.
The
.1
.
Chapter
.
TOuching
the
true
poore
,
who
eyther
for
their
small
age
(
as
children
)
are
vnable
to
labour
,
or
being
olde
,
haue
no
force
to
trauell
,
or
suche
as
by
diseases
in
disposition
and
true
infirmities
of
the
state
decrepit
(
as
the
blinde
and
lame
)
are
vnapte
to
seruice
,
yea
,
their
handye
worke
not
sufficient
to
giue
nouriture
to
their
family
,
specially
in
times
of
dearth
:
togither
with
those
poore
soules
,
who
hauing
bene
riche
,
are
now
fallen
to
pouertie
,
whose
shame
makes
them
endure
much
,
because
they
dare
not
aske
:
And
lastely
all
poore
passengers
,
and
néedy
straungers
ought
to
stande
with
vs
in
due
recommendation
by
the
commaundements
more
often
repeated
to
vs
in
the
scrypture
,
with
more
great
promises
of
recompence
,
then
for
any
other
thing
which
God
hath
giuen
vs
in
charge
to
doe
:
the
same
being
a
signe
most
certaine
,
that
we
can
not
doe
an
act
more
agréeable
to
God
(
touching
duetie
to
our
neyghbour
)
then
to
vse
charitie
(
comprehending
alwayes
that
which
we
ought
to
God
)
without
which
,
This
worde
almes
(
according
to
the
Gréeke
)
hath
hys
deriuation
from
thence
,
so
that
to
doe
mercye
,
is
to
giue
almes
,
Besides
all
this
,
to
almes
is
ioyned
of
God
a
promise
of
succors
in
all
affayres
,
as
deliueraunce
from
diseases
,
¶
Many
haue
giuen
all
that
they
had
to
the
poore
to
follow
Iesus
Christ
,
in
hope
to
be
happie
:
so
did
the
first
christians
leaue
all
their
goodes
:
God
requireth
not
of
euery
one
such
a
feruent
liberality
,
but
to
giue
by
moderation
,
which
is
at
the
least
,
their
superfluitye
.
We
must
nourish
the
poore
according
to
their
qualitie
:
if
they
be
strong
and
able
,
they
deserue
no
almes
:
we
are
bound
to
giue
them
meane
to
liue
:
How
we
ought
to
giue
to
some
,
and
lend
to
others
.
The
.2
.
Chapter
.
BVt
now
eftsons
to
the
matter
of
the
promises
which
God
hath
made
to
the
almes
gyuers
,
But
if
the
poore
haue
hability
and
power
to
labor
,
they
must
not
be
excused
from
trauell
:
neyther
doe
I
meane
that
in
ayding
the
poore
in
this
maner
of
liberall
and
ready
will
,
to
perswade
to
nourish
them
in
ydlenesse
,
if
theire
bodyes
beare
aptnesse
and
capacitye
to
trauell
,
and
much
lesse
that
men
giue
them
what
they
aske
for
pleasures
sake
:
Thus
must
they
be
reléeued
according
to
their
necessities
,
and
accustomed
necessary
nouritures
,
and
not
wantonly
or
in
pleasure
:
And
albeit
Iesus
Christ
nourishedde
the
great
trayn
of
the
people
following
him
to
heare
his
sermons
,
and
see
his
miracles
with
barly
loues
and
fishes
where
he
had
the
riuer
neere
to
giue
them
drink
,
which
standes
as
an
example
to
vs
to
nourish
the
poore
in
christian
plenty
,
according
to
their
quality
:
yet
we
see
God
nourished
Helias
with
flesh
and
better
bread
,
applying
his
noriture
according
to
the
nature
of
the
persons
:
as
maye
be
easely
gathered
of
the
text
,
wherin
as
may
be
noted
an
example
of
better
and
more
easie
noriture
,
eyther
in
respect
of
his
weakenesse
,
¶
Compassion
ought
chiefelye
to
be
shewed
to
poore
maydes
,
for
the
infirmitie
of
the
kinde
,
and
not
to
suffer
them
to
begge
:
Exhortation
to
women
to
take
them
into
seruice
for
Gods
sake
,
for
the
whch
,
they
are
assured
to
haue
great
rewardes
according
to
the
scriptures
:
The
maner
how
they
ought
to
be
prouided
for
:
what
was
the
auncient
custome
of
the
church
for
the
releefe
of
the
poore
,
wherin
poore
widdowes
and
Orphanes
were
fyrst
prouided
for
.
¶
The
.3
.
Chapter
.
MVch
greater
compassion
ought
to
be
shewed
vpon
poore
maydes
,
but
specially
vpon
Orphanes
&
al
others
in
whom
is
no
other
science
,
Art
,
or
trade
,
then
to
spin
,
which
being
not
sufficient
to
rayse
theyr
finding
,
yet
not
finding
worke
inough
to
be
imployed
in
,
the
next
compulsion
(
if
thei
be
not
succored
by
seruice
in
priuat
houses
)
is
to
go
on
begging
,
which
settes
them
in
daunger
of
manye
gréeuous
inconueniences
:
therfore
as
wée
are
bound
by
christian
&
common
pitty
to
succor
(
aboue
all
other
sortes
of
poore
)
this
fraile
and
weake
womankinde
:
so
the
most
conuenient
meane
thervnto
,
is
,
if
the
vertuous
and
welthy
Burgesse
wiues
,
vndertaking
to
prouide
for
them
within
their
townes
,
will
in
one
common
order
take
into
their
seruice
,
so
many
as
they
may
frame
méete
for
their
perticuler
vses
:
yea
,
though
the
necessitie
of
their
seruice
require
not
:
yet
for
Godes
cause
,
let
them
receyue
them
into
common
discipline
with
their
daughters
,
instructing
them
in
some
trauell
conuenient
to
their
weake
kinde
:
And
with
this
,
if
in
time
they
aduaunce
them
in
mariage
to
some
men
of
science
,
besides
the
great
and
agréeable
seruice
they
shall
doe
to
God
,
he
shal
make
florish
and
prosper
their
house
,
recompence
them
to
the
hundred
folde
,
and
rewarde
them
in
the
ende
with
eternall
lyfe
:
If
God
requited
the
charitie
of
the
wise
women
of
Egipt
,
for
preseruing
from
death
,
the
little
infantes
of
the
Hebrues
,
whome
the
tyrant
Pharao
had
commaunded
to
kill
:
what
rewarde
hath
he
layde
vp
for
such
good
women
by
whome
are
preserued
the
bodyes
and
soules
of
those
christian
maydes
from
filthy
polution
,
and
eternall
destruction
in
the
desire
and
will
of
Sathan
?
If
for
sauing
the
corporall
life
of
those
small
children
,
God
poured
so
many
benifites
vpon
the
sayde
Egiptian
woman
,
what
hope
of
lesse
recompence
remayneth
to
our
good
matrons
of
Cyties
,
who
haue
protected
young
maydes
from
being
dishonored
(
an
act
more
worthy
then
to
kéepe
them
from
being
killed
)
by
impudicitie
,
and
defend
their
soules
from
perpetuall
death
?
what
greater
sacrifice
of
seruice
can
be
offred
to
GOD
then
to
kéepe
the
sacred
temple
of
the
holye
ghost
,
which
is
the
bodye
of
a
mayde
from
prophanation
by
impuritye
,
and
to
protect
the
holye
members
of
Iesus
Christ
,
from
being
soyled
in
that
vncleane
sinke
of
villany
and
whoredome
,
wherein
they
shoulde
be
slaues
to
the
diuell
,
obeying
him
in
all
filthinesse
and
sinnes
:
wherein
if
the
honest
and
vertuous
dames
of
their
cytie
,
eyther
by
negligence
or
couetousnesse
,
should
giue
liberty
of
corruption
and
slaunder
to
these
poore
maydes
,
applying
neyther
care
nor
succor
to
their
wants
,
¶
Hospitallitye
and
Almes
in
all
times
haue
beene
in
sin
ular
estimation
:
Howe
hospitalles
haue
beene
named
:
By
what
reasons
the
Scripture
inuiteth
vs
to
hospitality
,
in
calling
vs
al
straungers
:
Exhortacion
to
be
housekeepers
:
Examples
of
hospitalitye
,
and
the
recompense
thereof
.
Obiections
against
the
ayde
of
straungers
in
necessity
,
and
their
confutacion
.
¶
The
4
Chapter
.
IN
all
actes
of
pietie
,
we
finde
that
hospitalitye
and
Almes
are
most
recommended
in
the
olde
and
newe
Testament
:
Beue
(
saith
God
)
to
the
stranger
which
is
within
thy
gates
,
meate
to
eate
if
he
bée
poore
:
and
sel
to
him
,
if
he
haue
to
paye
thée
,
Sem
,
Cham
,
or
Iaphet
,
the
children
of
Noe
:
who
for
theyr
first
habitacion
,
choase
the
Regions
of
the
Orient
:
&
therfore
being
discended
of
them
,
we
can
not
deny
(
how
auncient
soeuer
we
make
our
Citye
or
countrey
)
but
that
it
was
builded
many
thousand
yéeres
after
,
&
so
,
in
the
consideration
of
our
auncestors
,
wée
can
not
be
but
straungers
:
And
as
god
then
hath
singularly
recommended
straungers
,
Abraham
,
Loth
,
and
Tobias
,
vnder
the
habit
of
poore
straungers
or
passangers
,
receiued
Aungels
into
the
succor
of
theyr
houses
,
to
whom
for
recompence
,
were
prouided
many
blessinges
,
as
to
the
fyrst
,
promise
to
haue
children
in
his
old
age
:
Loth
was
preserued
from
the
fyre
wherewith
Sodom
&
Gomorre
were
consumed
:
&
to
Tobias
was
geuen
the
Angel
Raphael
,
for
the
happy
successe
of
al
his
good
desires
:
by
whom
was
guided
&
happely
reguided
,
his
sonne
with
abundance
of
goods
,
&
restitucion
of
the
sight
which
hée
had
lost
:
Dauid
confesseth
that
God
holds
in
singular
grace
,
the
stranger
,
pupill
,
By
which
reasons
may
be
gathred
,
that
in
time
of
darth
,
it
behoueth
to
suffer
to
starue
&
die
,
the
true
poore
passangers
,
who
,
without
suttelty
or
affected
pouerty
,
passe
only
by
countreys
hauing
no
commodity
of
sustenaunce
but
by
almes
,
&
trauailing
to
ouercome
theyr
necessityes
,
fall
eyther
into
the
spoile
of
Théeues
,
(
as
happeneth
to
Marchants
,
)
or
driuen
into
the
wages
of
the
Warres
:
which
of
al
other
refuges
is
a
most
pitiful
and
daungerous
succor
:
In
this
case
as
the
dealing
of
one
Cite
,
is
an
example
to
other
countreys
,
who
with
common
consent
dispatch
those
miserable
soules
to
theyr
destruction
,
eyther
by
Robbery
,
flaughter
,
or
rage
of
Hungar.
So
,
howe
can
those
gouernors
eyther
auoide
the
crime
of
Murder
,
or
merit
the
reward
of
Christian
charitie
,
which
at
such
seasons
,
and
to
such
people
ought
chieflye
to
bée
showed
?
when
is
pitye
either
more
necessary
,
then
in
time
of
darth
,
or
more
meritorious
then
in
cases
of
extreame
necessity
?
wée
reade
that
wée
must
communicate
,
that
is
to
saye
,
¶
Wee
must
not
feare
,
that
by
geuing
Almes
,
wee
shal
be
poore
,
for
God
who
is
iust
and
true
,
hath
promised
not
to
suffer
the
almes
geuer
to
haue
necessitye
:
Strangers
,
aboue
al
other
sortes
of
poore
,
are
to
be
fauored
in
necessity
:
Let
the
countreyes
as
well
as
Cities
norish
their
perticular
poore
:
Such
as
distrust
the
prouidence
of
God
,
not
norishing
the
poore
,
are
conuinced
by
the
Turkes
:
reasons
by
the
which
we
ought
not
to
haue
distrust
:
In
times
of
plague
,
ought
such
prouision
to
bee
made
,
as
the
poore
dye
not
of
want
and
pouertye
.
¶
The
.5
.
Chapter
.
THen
,
seeing
we
haue
so
many
commaundements
to
féede
&
harbor
the
poore
in
theyr
necessityes
,
with
ample
promises
confyrmed
with
examples
of
plentiful
graces
of
God
:
why
should
wée
doubt
?
if
wée
doubt
of
his
word
,
we
cannot
bée
but
Infidels
:
shal
wée
dare
to
resist
God
,
impugning
so
fiercelye
his
commaundementes
?
are
we
not
his
subiectes
,
&
is
not
hee
the
Lord
which
can
do
al
thinges
,
&
which
is
iust
and
true
?
In
this
doubte
and
infidelitie
wée
merite
the
threatning
in
Salomon
,
That
that
which
wee
feare
shall
assuredly
happen
vnto
vs
:
Or
in
place
of
that
,
some
other
more
gréeuous
plague
:
wée
shal
crye
to
him
for
ayde
,
and
shal
find
none
,
neyther
in
life
,
Heare
,
if
it
bée
replied
that
wée
are
most
bound
to
our
owne
countrey
:
I
aunswere
with
S.
Paul
,
Iewe
,
Greeke
,
Scithian
,
nor
Barbarian
in
Iesus
Christ
:
no
,
neyther
woman
nor
man
:
as
who
saye
,
wee
must
not
make
distinction
with
Iesus
Christ
touching
charitye
,
no
more
,
then
in
the
case
of
Saluation
(
wée
meane
not
heare
of
Parents
&
kinred
,
who
in
the
actes
and
duty
of
charity
,
ought
by
right
of
nature
,
and
deuine
Lawe
,
to
bee
first
considered
:
)
Besides
,
although
(
as
we
haue
saide
)
there
were
some
fleshly
affection
,
yet
the
causes
are
greater
to
exercise
charity
to
poore
passengers
,
as
being
more
vexed
with
wantes
,
&
haue
more
necessity
of
helpe
:
yea
,
hospitals
or
townes
(
as
we
haue
said
)
were
made
therfore
with
the
time
expressly
,
and
principally
for
them
:
For
those
within
cities
were
sustayned
in
the
particuler
houses
of
wealthy
and
honest
men
:
Why
should
not
then
the
place
consecrated
to
their
vse
euen
from
the
first
institution
,
be
reserued
for
them
?
What
iniquity
is
it
to
take
from
them
,
that
which
they
haue
possessed
aboue
prescription
of
time
?
But
heare
I
meane
not
that
to
reléeue
straungers
,
we
should
be
carelesse
ouer
our
familier
poore
,
and
leaue
them
destitute
:
But
where
is
feruency
of
charity
,
there
the
towne
maye
suffice
to
all
,
so
that
none
perishe
with
hungar
:
And
in
our
charge
to
nourishe
straungers
,
I
comprehend
them
not
but
as
passangers
or
wayfairing
,
and
to
bée
refreshed
for
a
daye
or
twoo
in
the
Hospitall
,
and
not
to
entertaine
them
in
idlenes
,
or
geue
sufferance
to
theyr
vaine
pleasures
:
touching
the
weake
&
sicklye
,
there
is
other
consideration
:
For
in
that
,
nor
in
any
other
act
wherin
wée
employ
our selues
to
do
wel
,
charitye
is
not
ruled
,
but
is
gouerned
by
the
necessitye
:
And
where
it
may
bée
feared
,
that
a
whole
world
of
poore
people
of
the
countrey
may
flock
to
the
townes
.
That
doubt
is
answered
,
if
there
bée
aduertisement
geuen
that
they
receiue
none
but
poore
passangers
:
and
that
those
of
the
countrey
bée
ruled
by
a
generall
ordinaunce
,
that
in
euery
parishe
the
most
Ritch
of
common
liberality
,
reléeue
such
as
are
trulye
poore
,
so
that
none
bée
suffered
to
come
out
of
the
countrey
,
but
certaine
,
who
eyther
for
shame
,
or
other
necessary
occation
wil
go
séeke
some
meane
to
liue
by
:
Such
men
in
any
wise
must
bée
applied
to
trauaile
to
auoide
damnable
idlenes
:
of
whome
,
if
any
fal
to
disorder
,
let
him
bée
sent
from
whence
he
came
with
seuere
threates
of
corporal
paines
,
hauing
perhaps
left
Father
,
Mother
,
wife
and
children
,
who
,
by
his
absence
,
may
suffer
sharpe
necessitye
:
Touching
other
feares
,
which
these
timerous
Almes
giuers
maye
alleadge
,
they
ought
no
more
to
bée
hearde
then
Infidels
,
but
are
surmounted
euen
by
the
Turkes
of
this
age
,
with
whome
are
continued
goodly
Hospitals
to
nourishe
the
poore
,
but
speciallye
passanger
strangers
,
and
that
in
time
of
dearth
,
more
than
in
any
other
season
.
Let
also
those
fearefull
Christians
,
note
that
as
true
faith
and
charity
haue
neuer
any
feare
,
but
obedience
to
God
with
suretye
of
his
word
:
So
the
wise
man
sayeth
,
that
who
feareth
the
Birdes
,
&
obserueth
the
windes
in
doubt
of
stormes
,
let
him
neuer
cast
séede
into
the
earth
,
nor
make
his
haruest
:
euen
so
let
not
man
thinke
that
by
his
prouidence
the
Citie
is
kept
from
the
euils
which
hée
feareth
to
happen
by
meane
of
the
poore
,
as
from
great
famine
,
&
dangerous
sicknesses
:
who
sendes
the
misery
,
and
who
preserueth
the
Citie
from
it
:
is
it
not
God
?
whose
grace
if
wée
haue
,
shal
we
not
be
assured
with
Dauid
,
that
malice
can
not
hurt
vs
,
enemies
can
not
anoye
vs
,
nor
plague
,
no
nor
death
it selfe
haue
power
ouer
vs
?
By
what
meanes
can
wée
better
obtaine
the
graces
of
God
,
Still
touching
the
recommendation
of
hospitalitie
and
almes
.
BVt
the
better
to
prouide
for
all
sortes
of
poore
,
it
were
good
to
follow
the
order
of
the
Apostls
,
who
elected
deacons
,
This
Apostolik
custome
appéereth
euen
at
this
day
(
in
many
sortes
agréeing
with
that
antiquity
)
in
certaine
auncient
townes
,
where
be
many
hospitals
called
commaunderyes
,
as
hauing
in
euery
one
of
them
a
Deacon
,
commaunding
as
a
speciall
gouernour
vnder
the
Bishop
or
Chapter
,
to
whom
he
was
to
make
account
at
certaine
times
of
the
receypt
,
&
distribution
to
the
profite
of
the
poore
:
For
to
al
those
houses
belonged
great
reuenues
,
because
the
churchmen
liberally
contributing
,
departed
the
reuenues
with
the
Bishop
,
and
the
thirde
part
or
(
according
to
the
counsell
of
Rome
in
Siluesters
time
)
the
fourth
part
at
the
least
was
employed
that
waye
:
the
Byshop
tooke
the
first
,
the
Canons
the
second
,
the
third
was
giuen
to
the
reperation
of
Churches
,
&
the
fourth
(
as
is
sayde
)
was
the
share
of
the
poore
.
There
were
besides
these
many
generall
collections
,
&
many
perticuler
almes
in
large
charity
:
many
legasies
by
the
testamentes
of
richmen
were
transferred
thyther
,
and
after
the
churches
were
riche
,
all
fines
and
common
confiscations
were
applied
therevnto
:
by
which
meanes
,
hospitals
became
the
richest
houses
of
a
country
.
But
such
wretchednesse
is
happened
with
the
corruption
of
time
,
that
those
Deacons
,
or
substitutes
,
which
we
sayde
are
called
at
this
day
commaunders
,
and
the
syndicks
haue
folowed
the
declination
of
the
time
,
&
conuerted
to
them selues
what
they
thought
good
,
not
bearyng
care
to
their
estate
and
office
,
wherevpon
is
happened
a
generall
discontinuaunce
of
Almes
geuing
:
yea
Bishops
and
Churchmen
also
,
haue
either
resumed
,
or
at
least
restrayned
their
fourth
part
,
and
the
reuenues
and
benefites
growing
by
Legacies
of
good
men
,
are
lost
for
want
of
lyuing
:
For
those
commaunders
durst
not
draw
them
into
question
,
either
fearing
to
be
reproched
for
their
owne
dissolucions
,
or
glad
to
vse
scilence
,
and
liue
in
peace
with
their
vsurped
share
of
the
liuing
of
the
poore
:
And
so
they
haue
suffered
all
to
be
lost
which
was
proper
to
the
poore
,
both
what
was
in
certayne
reuenue
,
and
what
might
haue
growen
to
their
reléefe
by
casuall
devocion
,
reteyning
to
them selues
what
they
list
attribute
to
the
merite
of
their
paynes
,
which
,
besides
their
trauayle
to
collect
,
shoulde
haue
stretched
,
to
visite
,
comfort
,
and
care
for
the
poore
:
If
they
had
with
halfe
of
that
they
tooke
,
but
preserued
the
houses
which
now
are
fallen
to
ruine
,
they
had
yet
perfourmed
a
great
parte
of
their
duetye
for
these
latter
times
.
For
touching
the
first
seasons
,
as
there
hath
béen
allowed
no
excuse
,
so
in
these
latter
dayes
shall
none
be
admitted
,
if
they
do
not
commit
their
charges
into
the
handes
of
such
as
haue
power
to
reduce
them
to
order
,
which
are
gouernors
of
the
pollecy
,
who
according
to
God
and
the
zeale
to
their
country
,
are
to
take
hart
&
enforce
restitution
of
that
that
hath
béene
taken
away
&
deuided
into
cantels
,
whereby
the
poore
house
of
God
is
robbed
by
sacriledge
:
procuring
also
restoration
of
the
first
collections
and
almes
for
the
continuance
of
a
thing
so
pittifull
,
and
agréeable
to
God
:
For
the
which
the
auncient
Macedonians
were
so
liberall
,
that
they
gaue
not
onlye
one
part
of
their
goodes
,
but
also
offred
themselues
as
S.
Paule
writeth
:
Let
them
search
out
the
auncient
debtes
due
to
hospitals
and
let
such
as
are
indebted
therin
be
compelled
in
that
which
they
are
bounde
to
pay
for
the
goods
they
holde
of
their
auncestors
:
yea
let
themselues
in
recompence
of
the
wrong
they
haue
donne
in
times
past
to
the
poore
,
and
for
the
honour
of
God
,
say
with
Zacheas
to
Iesus
Christ
,
that
for
penaunce
,
he
will
satisfie
such
to
whome
he
was
bounde
:
I
will
gyue
(
sayth
he
)
the
halfe
of
all
my
goodes
to
the
poore
,
and
if
I
haue
deceyued
anye
manne
,
I
will
restore
it
fourefold
,
And
thus
Gouernours
hauing
prouided
that
the
reuenue
be
sufficient
for
the
poore
passengers
,
and
vnhable
people
,
lette
the
hable
passengers
,
after
two
or
thrée
dayes
repose
and
harbor
,
haue
their
leaue
to
depart
,
and
the
impotent
vexed
with
sickenesse
,
be
furnished
of
Phisitians
and
pothicaries
for
the
cure
of
their
diseases
,
which
being
recouered
to
auoyde
ydlenesse
,
let
them
be
recontinued
to
trauell
and
labour
for
their
liuing
:
But
in
case
of
defect
by
imbecillytie
of
nature
,
or
iniquity
of
time
,
let
gouernours
measure
the
reléefe
of
such
according
to
the
hability
of
their
persons
,
and
by
their
owne
charitable
discretion
:
and
if
there
be
any
who
either
by
impotency
of
limmes
,
or
imbecilyty
of
age
,
can
not
get
their
sufficient
sustenaunce
,
let
their
good
willes
be
fauored
and
their
defectes
supplied
of
the
common
store
,
applying
the
olde
women
to
the
labor
of
the
spindle
according
to
the
meane
they
haue
to
worke
vpon
.
Al
impotents
of
nature
,
as
such
as
are
vexed
with
the
paulsey
,
&
others
who
being
restrayned
in
members
are
vnhable
to
labor
,
blindmen
,
&
all
suffring
defects
of
body
,
ought
to
be
norished
wholy
of
the
almes
:
&
yet
the
blind
are
not
so
fully
excusable
,
but
they
may
be
applied
to
something
,
for
that
in
many
of
them
god
hath
raised
supplies
of
vertues
&
wisdom
,
as
to
Dydimus
.
And
séeing
such
as
are
lame
,
may
aptly
ynough
suffice
to
leade
the
blynde
,
it
cannot
be
but
contrary
to
good
order
,
to
apply
stoute
and
able
beggers
to
that
office
in
whome
is
capacity
to
trauell
in
their
trade
:
Such
as
are
lame
only
of
their
féete
and
legges
,
haue
yet
an
vse
of
their
handes
,
eyther
with
the
néedle
or
such
like
instrument
:
and
such
as
are
onelye
dombe
,
are
not
vnfite
for
all
that
to
labour
.
Touching
poore
children
whose
insufficiencye
of
age
makes
them
vnhable
to
gaine
their
necessarye
sustenaunce
,
it
cannot
but
be
a
worke
of
great
compassion
to
apply
them
to
learning
in
a
colledge
vnder
the
instruction
of
some
good
scoolemaster
:
by
whose
industry
,
and
helpe
of
gods
spirite
they
may
ryse
in
time
to
be
members
seruiceable
to
their
common
weales
:
such
as
haue
no
disposition
to
studye
,
may
be
applyed
to
other
sciences
according
to
the
rate
and
measure
of
their
capacities
:
Touching
poore
maydes
,
wée
haue
before
recommended
them
to
the
honorable
and
vertuous
dames
of
euery
Citye
,
whome
we
beséech
eftsones
,
for
Gods
cause
,
to
take
to
themselues
a
charge
and
office
of
so
singuler
pyety
.
¶
Generall
,
and
speciall
recommendation
for
prisoners
,
and
that
for
debtes
,
we
ought
not
lightly
to
imprison
one
another
.
The
.7
.
Chapter
.
TOuching
poore
prisoners
,
we
recommende
them
to
the
publike
and
perticuler
almes
:
Amongst
whome
such
as
are
skilfull
in
anye
occupation
,
are
vnprofitable
in
prison
,
where
they
doe
nothing
but
sorrow
their
estate
&
time
in
ydlenesse
,
and
therefore
if
there
be
no
iust
reasons
to
dispatche
their
causes
,
it
were
good
they
were
applied
to
the
exercise
of
their
arte
,
and
so
sustaine
themselues
by
their
owne
meane
,
I
am
heare
to
ayde
thee
:
Therefore
let
not
the
riche
disquiet
or
oppresse
theyr
néedye
debtours
,
but
let
them
vse
Charitie
,
and
attende
tyll
they
haue
better
commodity
to
satisfye
theyr
debt
:
yea
,
if
the
debtor
,
being
extreame
poore
,
haue
not
wherevpon
to
lyue
,
the
Ritche
creditour
ought
to
forgeue
his
debt
franckelye
,
as
hée
is
bounde
to
ayde
other
poore
in
necessitye
without
expectacion
of
profite
from
them
:
so
shall
they
in
better
truth
obserue
the
Lordes
prayer
,
where
they
desire
God
to
forgiue
them
their
debtes
(
wherein
they
stande
bounde
to
him
)
as
they
remit
the
trespasses
of
others
which
are
their
subiects
,
whether
they
be
wronges
or
common
debts
.
But
where
the
poore
debtor
hath
barely
whervpon
,
and
yet
no
other
meane
to
satisfie
,
vnlesse
he
sell
his
landes
,
houses
,
or
other
small
goodes
at
little
price
,
there
it
is
good
reason
the
creditor
ioyne
himselfe
to
respite
,
and
attende
a
better
commodity
of
the
debtor
,
who
laboreth
to
search
paiment
for
him
:
yea
,
let
the
poore
debtor
rather
recompence
the
losse
which
the
creditor
maye
sustaine
for
lacke
of
payment
,
by
the
vpright
iudgment
and
consience
of
honest
men
,
the
same
being
the
interest
which
is
called
iust
&
tollerable
amongst
all
interestes
ciuill
:
But
if
it
excéede
this
,
it
is
damnable
vsury
,
forbidden
amongst
the
Iewes
,
who
ought
to
liue
as
brethren
:
much
more
then
amongst
the
christians
in
whom
God
hath
expressed
a
spirite
of
more
charity
and
compassion
:
vsury
was
tollerated
of
the
Iewes
to
the
Pagans
,
as
well
for
the
hate
of
ydolatry
,
as
bycause
the
countries
of
the
next
Pagans
appertayned
to
them
:
and
therefore
they
made
it
lawfull
to
praye
their
goodes
in
any
sort
,
eyther
by
sleyght
or
force
,
as
by
reseruing
that
which
was
their
proper
owne
:
and
in
case
the
debtors
of
their
race
and
nation
had
not
whervpon
to
pay
commodiously
,
if
their
Oxen
and
instruments
necessarye
to
gaine
their
lyfe
,
were
seased
,
they
were
bounde
to
restore
them
to
serue
their
necessities
,
yea
,
bed
and
garments
when
they
were
required
for
necessary
vse
.
In
the
hardest
extremity
,
the
debtor
,
to
content
his
creditor
,
was
but
constrayned
to
serue
so
long
time
as
the
debt
might
amount
vnto
,
yea
,
vntill
the
seauen
yeares
,
which
was
the
Saboth
of
yeares
:
But
we
finde
not
that
by
the
law
,
any
poore
debtor
was
put
in
pryson
.
I
comprehend
not
in
this
tolleration
,
wicked
and
craftie
debtors
,
very
théeues
and
abusors
,
who
hauing
sufficiently
,
will
not
yet
paye
their
debtes
,
but
eyther
by
cession
of
goodes
,
ordinarily
called
Cedo
bonis
,
or
by
some
other
shift
,
haue
craft
to
cauell
with
their
creditors
:
such
people
as
they
deserue
not
onely
straight
prison
,
but
the
scourge
of
the
gibbet
,
as
subtill
and
malicious
deteinors
of
other
mens
goodes
:
so
concerning
other
debtors
,
simply
and
truely
poore
,
let
the
welthy
creditor
consider
the
condemnation
of
the
cruell
rich
man
in
S.
Mathew
,
who
kéeping
his
foote
vpon
the
necke
of
his
poore
neyghbour
in
a
case
of
debt
,
which
he
had
good
will
,
though
not
hability
to
paye
,
was
for
that
,
condemned
to
be
perpetually
tormented
in
the
iudgement
of
God
:
What
sin
can
be
greater
then
to
afflict
the
poore
,
whome
we
ought
to
comfort
,
to
make
him
naked
,
whome
we
are
bounde
to
cloth
,
to
commit
him
to
prison
,
whome
we
ought
to
deliuer
:
yea
,
and
perhaps
in
being
the
cause
of
his
death
,
to
driue
his
sons
into
hospitals
,
and
his
wife
and
daughters
into
daungerous
perdicion
through
necessity
?
The
v.
Booke
.
¶
Of
the
institution
of
youth
,
which
is
a
thing
profitable
and
necessarie
in
a
common
weale
:
the
prayse
of
free
scholes
:
what
prouision
ought
to
be
made
to
builde
and
endue
them
.
The
1.
Chapter
.
WE
said
a
litle
before
that
the
institution
of
poore
children
ought
to
be
done
in
a
schole
:
therfore
it
is
nowe
requisite
we
speake
amplie
both
of
scholes
and
the
institution
thereto
appertayninge
:
not
only
for
the
poore
,
but
for
all
sortes
of
children
:
a
matter
not
onely
worthie
of
the
first
and
chiefe
care
,
but
also
most
profitable
and
necessarie
in
all
sortes
of
common
weales
.
A
Colledge
or
schole
is
the
foundacion
&
florishing
braunches
of
a
common
weale
,
the
common
stoare
house
of
all
knowledge
,
the
fashioner
of
all
young
wittes
,
a
pure
fountaine
purging
all
corrupte
natures
,
and
as
a
forme
or
moule
of
all
aswel
humaine
as
diuine
perfections
:
it
is
a
welspring
of
science
,
and
fountaine
of
all
vertue
:
it
is
the
house
of
discipline
,
the
mansion
of
the
Muses
,
their
Hellicon
and
Pernassus
,
and
the
fortresse
of
Pallas
:
it
is
the
place
wherein
is
performed
the
first
exercise
of
doctrine
,
christian
life
,
and
institution
of
pietie
:
yea
it
is
the
ornament
and
glorie
of
Cities
,
a
bulwarke
to
Borowes
,
&
to
vplandish
townes
of
the
fielden
and
the
very
beginning
,
continuance
,
and
piller
of
Religion
.
Thus
Colleages
,
being
the
causes
and
perfect
effectes
of
so
many
benefites
,
deserue
also
(
without
comparison
)
more
singular
recommendacion
then
all
the
hospitalles
of
the
world
:
For
in
Colleges
or
Scholes
are
nourished
and
polished
the
mindes
of
men
,
being
the
diuine
,
heauenly
&
immortall
purtraits
of
the
diuinitie
of
God
,
and
in
hospitalles
only
the
corruptible
and
mortal
bodies
of
decayed
men
are
fed
and
cherished
.
In
Colleges
also
poore
children
may
bee
susteined
,
if
the
houses
haue
liberal
dowries
,
the
same
ministring
great
cause
to
the
gouernours
to
prouide
Colledges
,
séeing
also
it
is
a
common
interest
to
all
men
to
sée
to
the
good
instruction
and
education
of
youth
,
what
course
of
science
so
euer
they
take
,
as
hauing
no
abilitie
of
them selues
to
know
what
is
good
,
honest
,
profitable
nor
what
is
conducible
to
the
safetie
of
their
soules
,
and
much
lesse
to
discerne
God
and
searche
out
his
wil
:
yea
they
shal
be
ignorant
in
their
rule
and
gouernment
of
humaine
reason
(
so
wicked
and
obscure
a
nature
carrie
they
by
sinnes
)
so
ignorant
is
their
spirit
,
so
peruersed
their
will
and
affections
,
whereby
those
children
folowing
time
,
without
discipline
and
institution
,
should
fall
into
infinit
errours
and
dissolute
manners
:
and
as
vice
encreaseth
as
the
wicked
wéede
groweth
without
culture
or
labor
,
and
euery
minde
by
his
proper
nature
caried
to
doe
euill
,
where
vertues
can
not
bee
attained
without
discipline
and
instruction
:
so
,
these
young
forward
plantes
if
thei
should
not
be
licorred
with
wholesome
moysture
and
moderated
by
the
industrie
of
skilfull
workmen
,
they
would
bring
forth
fruites
of
corruption
and
troubles
to
their
common
weales
,
and
in
the
end
ouergrow
them
to
their
generall
destruction
.
Let
it
be
therefore
a
principall
care
in
chief
Rulers
,
to
erect
Colledges
,
building
them
in
places
ayrie
,
cleane
,
and
faire
,
obseruing
the
commoditie
of
the
Sunne
and
wind
reflecting
temperatly
(
a
thing
very
delightful
to
the
wit
,
and
profitable
to
the
health
of
the
body
)
foreséeing
that
they
carrie
such
state
in
showe
and
buildinge
,
that
aswell
the
beauty
of
the
workmanship
as
the
serenitie
of
the
place
,
may
draw
children
of
noble
houses
to
passe
their
youth
there
,
and
inuite
other
good
wittes
to
establishe
and
follow
the
studie
of
learning
:
The
romthes
standing
in
such
amplitude
,
and
the
chambers
so
many
,
that
they
may
conueniently
conteyne
the
numbers
of
schollers
within
the
house
(
being
very
hurtfull
by
many
reasons
to
make
separation
of
studentes
one
from
another
)
and
vnder
the
chambers
to
bee
made
formes
,
to
the
ende
the
Regentes
and
maisters
remaining
in
the
said
chambers
,
and
hauing
vnder
them
the
said
fourmes
may
better
kéepe
their
schollers
in
dutie
,
then
if
their
fourmes
were
elswhere
bestowed
:
if
the
place
be
commodious
,
it
is
necessary
to
make
libraries
in
the
sayde
chambers
,
which
would
bée
very
requisite
for
good
Studentes
(
for
to
yonge
children
and
such
as
beare
no
vehement
will
to
studie
they
would
be
but
occasion
to
hinder
or
disorder
their
exercise
)
it
were
good
they
were
bestowed
in
a
mild
,
swéete
and
softe
aier
(
if
the
place
beare
commodity
)
for
the
recreation
and
pleasure
of
wittes
:
the
windowes
of
these
ought
to
haue
aspect
towardes
the
East
and
West
,
for
the
South
resolueth
the
wit
and
dulleth
it
and
filles
the
braine
with
hurtfull
vapour
:
and
the
wind
of
the
North
(
as
in
winter
when
it
is
cold
)
hindreth
the
memory
,
and
is
hurtfull
to
the
lyuer
and
lightes
,
because
it
stirres
vppe
defluxion
.
Secondly
,
a
Colledge
or
schole
ought
to
bee
indued
with
reuenue
sufficient
to
entertaine
a
principall
and
Regentes
of
singular
vertue
and
knoweledge
with
wages
accordinge
to
their
order
and
qualitie
,
and
that
with
such
iust
payment
,
that
they
haue
no
occasion
to
complaine
of
their
common
weale
,
nor
of
such
by
whom
they
are
called
to
the
exercise
of
that
profession
.
Touching
the
reuenues
of
Colledges
(
without
the
which
the
stately
buildings
should
séeme
as
cages
wherin
the
birdes
died
of
hunger
for
want
of
prouision
:
goodly
to
beholde
,
but
not
to
dwell
there
)
the
Church
in
other
tymes
hath
prouided
for
her
part
a
principall
Regent
:
for
which
purpose
shée
leauied
foure
or
fiue
hundreth
Frankes
of
estate
in
the
Cathedrall
Churches
for
the
finding
of
a
man
of
excellent
learning
,
and
vertuous
life
,
who
at
this
day
retaynes
the
name
called
Scholemaister
,
and
the
Bishops
and
common
weales
supplied
the
reste
as
thei
saw
necessitie
require
:
wherein
for
the
default
of
some
of
our
predecessours
discontinuinge
this
good
and
holy
institution
,
I
wish
our
Ecclesiastical
prelates
of
this
time
(
to
restore
and
recontinue
so
auncient
and
necessarie
constitution
)
would
,
where
neede
is
,
either
erect
newe
Colledges
and
encrease
their
reuenew
,
or
at
least
repaire
such
as
are
towardes
ruine
,
and
of
their
grosse
reuenues
(
superfluous
for
the
countenance
of
a
churchman
)
compart
some
porcion
to
the
fauour
of
learning
,
honour
of
God
,
seruice
of
their
countrey
,
and
their
owne
perpetuall
memorie
:
and
as
those
holy
and
graue
prelates
of
the
former
tymes
saw
there
were
no
better
meanes
to
preuent
heresies
,
and
correct
vices
,
then
by
laying
a
ground
of
good
instruction
in
the
first
yeares
of
youth
:
so
,
if
their
successours
had
succéeded
them
aswel
in
example
and
imitation
,
as
in
their
huge
and
wealthie
liuinges
,
they
had
stopped
the
course
to
many
sectes
and
opinions
,
which
only
are
the
cause
at
this
day
that
Christendome
standeth
deuided
in
religion
,
and
the
kinges
thereof
drawen
into
actes
of
mutuall
conspiracie
.
In
some
places
,
common
weales
and
cities
onely
,
haue
had
the
honor
to
builde
&
endue
Colleges
with
a
reuenue
of
a
thousand
or
xii
.
C.
Frankes
at
the
least
,
for
the
which
they
haue
bene
and
are
amongest
all
other
cities
most
celebrated
.
Others
not
hauing
like
abilitie
in
wealth
,
but
no
lesse
forward
in
affection
to
learning
,
séeking
not
to
be
slow
or
negligent
in
that
,
which
they
sawe
raysed
their
common
weale
to
benefite
,
and
them selues
into
immortall
honor
,
procured
brotherheads
to
be
annexed
,
leuied
generall
and
particular
gatheringes
to
erecte
and
endue
their
Colledges
,
and
solicited
Bishops
to
transferre
the
ayde
of
certaine
benefices
,
makinge
by
that
industrie
their
colledges
both
faire
and
riche
:
wherein
,
in
some
places
as
the
prince
(
to
helpe
the
want
of
some
townes
vnable
but
well
disposed
to
plant
such
foundacion
of
a
common
weale
)
hath
wisely
appointed
the
Cathedrall
and
Collegiall
churches
to
bestow
Cannon
prebendes
to
the
reliefe
of
Colledges
,
specially
in
their
capitall
Townes
,
where
ought
to
bee
the
residence
of
learned
men
to
teach
the
whole
Diocesse
.
So
in
many
townes
specially
in
Fraunce
,
where
they
haue
so
ready
meane
,
and
either
will
not
or
dare
not
applie
it
to
vse
,
what
great
offence
doe
they
to
their
Countrey
,
and
pitiefull
wrong
to
their
vniuersall
youth
?
for
where
their
cities
are
poore
,
and
haue
chapters
and
riche
churches
to
supplie
their
prouision
with
the
reuenue
of
prebendes
whilest
they
are
voyde
:
yet
,
they
leaue
the
care
and
prouidence
of
their
prince
without
execution
,
and
are
negligent
in
the
instruction
of
their
poore
&
frayle
youth
,
for
the
which
they
stande
not
onely
condemned
afore
God
,
but
also
subiecte
to
reproche
in
all
posteritie
,
yea
euen
of
the
youth
them selues
,
to
their
perpetual
dishonor
:
(
young
wittes
being
by
their
negligence
abandoned
to
vices
,
ignorance
,
and
all
sortes
of
dissolution
)
where
,
if
they
had
ben
trained
in
a
colledge
,
they
might
haue
risen
to
great
personages
,
aswell
for
ornament
,
as
to
gouerne
churches
and
common
weales
,
euen
as
out
of
the
horse
of
Troye
,
issued
great
Lordes
in
the
middest
of
the
Citie
,
to
the
glorious
victorie
of
the
Greekes
.
¶
What
Principall
and
Regents
ought
to
be
called
to
institute
a
Colledge
:
it
is
requisite
they
be
learned
&
of
good
life
:
instructions
who
they
ought
to
be
by
many
comparisons
.
Chapter
.
ij
.
HAuing
thus
prouided
for
the
building
,
and
reuenues
of
a
Colledge
,
the
next
care
is
to
furnishe
it
with
a
Principall
and
Regents
of
exquisit
doctrine
and
maners
irreprehensible
to
whom
young
men
may
and
ought
to
conforme
themselues
in
all
things
,
whither
it
be
in
spéech
,
iesture
,
life
,
or
any
conuersation
,
not
suffering
to
be
founde
in
them
any
vice
,
no
more
then
ought
to
be
any
stayne
in
a
cleare
looking
glasse
(
for
they
bée
mirroures
of
youth
)
wherein
we
behold
our selues
to
the
end
to
wipe
away
such
spottes
as
be
vpon
our
face
:
if
it
be
so
(
as
we
said
before
)
that
such
as
is
the
gouernour
of
a
Citie
,
such
are
the
Citizens
,
although
iudgement
&
reason
ioyned
with
the
exercise
of
humane
affaires
giues
them
an
vnderstanding
to
discerne
what
is
good
and
hurtfull
for
them
:
what
expectation
or
hope
of
fashion
is
there
in
young
children
,
who
as
apes
counterfeting
naturally
all
that
they
see
done
,
expresse
as
neare
as
they
can
,
the
manners
&
resemblance
of
their
Master
.
The
same
was
the
cause
that
that
great
and
excellent
Poet
Homer
,
in
his
philosophicall
poesie
,
fayned
,
that
Achillos
,
so
eloquent
and
excellent
in
déedes
of
armes
,
had
with
him
alwayes
his
Master
Phoenix
the
leader
of
all
good
Masters
,
who
instructed
him
in
the
partes
of
well
speaking
,
and
was
to
him
alwayes
as
an
example
of
noble
actes
:
from
Pithagoras
,
Archyras
,
Socrates
,
and
Plato
are
deriued
great
Philosophers
,
and
very
vertuous
Disciples
,
as
good
followers
of
their
wise
and
vertuous
Masters
,
euen
as
from
pure
fountaines
,
flow
riuers
like
to
them
in
cleare
fairenesse
:
But
of
the
contrary
,
when
schollers
shall
sée
in
their
Masters
both
ignorance
,
error
,
and
all
sortes
of
vice
,
hauing
neither
counsell
to
consider
the
faults
of
their
teachers
,
nor
subiect
to
correction
of
any
other
,
may
it
not
be
sayed
by
them
,
as
in
a
Greeke
prouerbe
was
layed
against
a
sophister
hauing
Disciples
like
to
him selfe
,
that
of
a
wicked
Crow
comes
a
worse
egge
:
meaning
,
that
by
an
euill
Master
whither
it
be
in
doctrine
or
life
,
is
formed
a
Disciple
like
to
him
:
For
that
cause
Saint
John
,
and
Jesus
Christ
,
called
séedes
of
Vipers
suche
as
were
enuenemed
with
false
discipline
,
of
a
wicked
toung
,
suttle
ipocrisie
,
and
inward
mallice
of
the
Pharesies
,
and
other
Masters
corrupted
in
such
vices
:
wee
read
that
the
mightie
Alexander
obseruing
his
Master
Leonides
giuen
to
drunkennes
,
became
so
intemperat
in
drinking
,
that
he
did
many
infamous
acts
,
yea
,
not
sparing
to
kill
a
deare
friend
of
his
,
and
one
of
his
chiefest
Philosophers
:
It
is
a
thing
most
consenting
to
the
nature
of
a
childe
to
imitate
vices
expressed
before
him
in
demonstracion
,
&
most
easie
to
corrupt
him
by
wicked
example
,
whose
nature
of
it selfe
is
full
of
corruption
,
&
draweth
him
by
kind
to
vices
without
the
aide
of
outward
doctrine
,
euen
as
it
is
easie
to
one
issued
of
a
race
infected
with
leprosie
,
or
other
corruption
of
nature
,
to
fall
eftsones
into
that
disease
being
naturall
and
contagious
,
specially
if
he
haue
familiar
conuersation
or
gouernement
with
such
as
are
infected
:
is
it
not
easie
to
make
him
to
fall
that
is
weake
,
and
not
able
to
stand
vpright
.
But
he
that
of
himselfe
seekes
nothing
but
to
poore
vppon
the
earth
,
it
is
hard
to
make
him
clyme
into
high
places
.
Euen
so
the
thoughtes
and
mindes
of
man
(
being
from
their
infancie
inclined
to
do
euill
,
solleine
,
negligent
,
and
slow
to
well
doing
)
of
themselues
will
hardly
pretend
or
aspire
to
clime
the
high
hill
of
vertue
,
nor
the
Muses
coassembling
in
their
stately
Helicon
,
&
Parnassus
(
mountains
signifying
the
raised
hart
and
industrie
we
ought
to
haue
,
to
come
to
the
type
of
true
erudicion
)
if
they
be
not
led
,
&
as
it
were
drawne
by
the
hand
with
often
exhortation
take
corgae
by
such
as
follow
the
right
,
hard
,
and
straite
waye
of
vertue
&
science
,
which
is
,
scuh
as
are
their
vertuous
and
skilfull
Masters
of
long
time
exercised
in
their
owne
profession
.
The
auncients
in
times
past
for
the
many
benefites
growing
to
common
weales
by
the
industrie
of
learned
and
vertuous
instructers
,
compared
them
to
good
Dyers
,
giuing
a
good
and
faire
teynt
or
die
to
cloth
of
it selfe
vile
and
vnpolished
,
which
afterward
in
respect
of
his
excellent
cooller
becomes
seruiceable
and
vsuall
to
Princes
,
Kynges
,
and
Emperours
:
some
of
them
resemble
them
with
learned
Painters
,
who
vppon
their
tables
draw
so
faire
pictures
that
ther
is
not
so
great
a
Lorde
,
who
takes
not
pleasure
to
beholde
them
.
And
some
compare
them
to
excellent
caruers
of
Images
,
who
vndertaking
to
worke
purtreytes
out
of
rude
and
vnpolished
stones
,
smooth
them
first
,
and
cut
them
afterwards
by
such
Art
and
cunning
,
raysing
so
liuely
and
naturall
formes
,
that
to
make
them
naturall
bodies
,
there
seames
to
want
nothing
but
life
and
spéech
,
and
so
by
their
excellent
skill
,
in
those
Images
they
take
away
quite
the
first
nature
of
the
stone
out
of
the
which
they
were
hewed
:
euen
so
do
wise
,
learned
.
and
vertuous
Masters
with
the
wittes
of
their
Disciples
,
giuing
them
doctrines
and
vertues
,
most
excellent
pictures
,
liuely
coollers
,
and
goodly
ornaments
of
the
soule
.
Who
,
by
those
things
,
declares
a
beautie
&
wonderfull
excellencie
,
altogither
deuine
,
by
the
which
it
hath
affinitie
with
God
,
and
is
honored
of
all
men
:
aboue
all
other
taking
charge
to
institute
youth
,
the
Principall
ought
most
to
excell
,
who
,
as
he
is
in
the
first
degrée
of
honour
and
authoritie
ouer
the
Regents
and
schoolemasters
,
so
,
it
belonges
to
him
to
surmount
them
in
wisedome
,
erudicion
,
and
good
life
:
And
being
assured
of
the
vertue
and
doctrine
,
he
must
also
be
hable
to
iudge
of
the
discreation
of
the
Regents
,
and
giue
them
place
honorable
,
and
allowance
equall
to
their
merits
,
furnishing
alwayes
the
fourmes
when
it
is
requisite
,
as
if
the
chiefe
Regents
faile
,
to
supplie
their
default
to
auoyde
disorder
,
and
in
any
wise
not
to
suffer
their
youth
to
loose
their
deare
time
,
which
cannot
but
be
to
them
all
a
charge
of
conscience
.
Lastly
they
must
examine
the
schollers
of
high
fourmes
,
determining
fourmes
according
to
their
aduauncement
:
otherwise
they
are
negligent
in
their
estate
,
contemptible
,
and
expresse
not
the
reuerence
and
obedience
which
iustly
apertaine
to
the
Principall
,
and
therefore
let
no
Colledge
be
gouerned
either
by
a
proud
,
or
ignorant
man
.
¶
A
continuance
of
the
discourse
of
Colledges
by
other
comparisons
.
Chapter
.
iij.
SVch
good
instructours
,
teachers
and
scholemaistsrs
to
youth
,
maye
(
also
by
the
doctrine
of
the
auncients
)
bée
layed
in
comparison
with
Fathers
,
Phisicions
,
labourers
,
gardeners
,
shepheardes
,
potters
&
goldsmithes
,
who
,
according
to
their
actions
in
the
artes
wherein
they
deale
,
worke
the
like
effecte
,
which
good
tutors
,
by
their
doctrine
and
singular
industrie
,
bring
forth
in
yong
wittes
They
be
fathers
to
the
spirites
of
yong
children
,
because
they
forme
,
and
(
as
it
were
)
regenerate
or
renew
them
,
to
make
them
by
their
doctrines
spirituall
,
diuine
and
heauenly
,
who
,
of
their
nature
corrupt
in
Adam
,
were
altogyther
fleshly
and
earthlie
:
in
which
estate
,
where
they
should
haue
liued
as
beastes
,
they
are
polished
by
their
tutors
,
and
prepared
to
vertues
,
and
so
made
men
,
and
of
men
aspire
to
the
similitude
of
halfe
Goddes
:
here
also
they
may
(
not
vnaptly
)
be
compared
to
Beares
,
who
,
in
the
first
birth
of
their
whelpes
,
séeing
them
more
like
a
vile
and
ougly
masse
of
flesh
then
breathing
creatures
,
they
fashion
them
into
such
proporcion
with
continuall
licking
with
their
tounge
,
that
in
the
end
they
giue
them
such
a
new
fourme
of
their
kinde
,
that
by
this
naturall
industrie
,
they
séeme
to
haue
reengendred
them
.
In
this
,
scholemaisters
are
phisicions
to
the
soules
of
youth
,
because
they
purge
them
of
vile
and
foule
affections
,
and
prescribing
them
singuler
remedies
,
antidotes
and
preseruatiues
against
vices
,
they
prepare
by
this
spirituall
medecine
a
perpetuall
sauetie
to
their
soules
.
Labourers
wéeding
their
ground
couered
with
thornes
and
thistles
,
and
then
applying
conuenient
tilthes
,
make
it
ready
for
the
séede
,
which
being
good
,
and
sowen
in
season
,
expresseth
apparantly
,
what
profit
and
benefit
the
trauell
of
the
plough
man
bringes
.
Gardeners
,
by
newe
griffing
or
impinge
vnfrutefull
or
sauage
trees
doe
as
it
were
renew
them
and
chaunge
all
their
first
and
naturall
qualitie
of
a
tree
.
It
is
seene
in
euery
countrey
of
the
world
,
howe
necessarie
is
the
office
of
a
good
heards
man
,
to
leade
and
guide
his
flocke
,
which
without
his
prouidence
would
stande
dispersed
in
to
many
casualties
and
perilles
.
The
potters
,
of
clayish
earth
,
foule
to
sée
,
but
more
noysome
to
handle
for
that
it
embrueth
the
hand
,
by
their
art
make
vessels
so
faire
and
delightfull
,
that
they
are
made
necessary
to
the
vses
of
great
men
.
Lastly
,
who
knoweth
not
,
that
the
goldsmith
by
the
skill
of
his
arte
draweth
out
of
lumpes
of
mettell
and
stones
vnpollished
,
euen
suche
faire
and
precious
iewelles
,
that
they
giue
beautie
and
honor
to
the
most
stately
Scepters
of
the
greatest
Emperours
,
Kings
,
and
regentes
of
the
world
.
By
these
comparisons
,
the
auncientes
gaue
the
worlde
to
vnderstande
,
howe
much
younge
children
stood
néede
of
the
good
and
diligente
institucions
and
doctrine
of
learned
Masters
,
by
whose
meanes
,
chaunging
both
manners
and
corrupt
complexions
,
they
are
by
discipline
(
as
it
were
)
refyned
,
and
made
others
then
they
were
afore
by
their
infected
nature
:
which
was
very
well
confessed
by
Socrates
,
when
Zophirus
(
a
Southsayer
of
the
condicions
of
men
by
their
Linaments
and
outward
pourtraites
)
Iudged
him
intemperat
and
Lecherus
,
which
being
found
false
by
all
such
as
knewe
his
spare
conuersacion
and
chastitie
:
Socrates
aunswered
for
Zophirus
,
that
he
iudged
not
amisse
of
the
propertie
of
his
outward
nature
,
for
that
such
a
one
had
he
béen
by
his
inclinacion
,
if
Philosophie
had
not
wholly
chaunged
him
and
made
him
an
other
.
The
teachers
and
instructers
of
youth
,
resemble
aptlie
the
paynfull
masters
and
tamers
of
fierce
&
sauage
beasts
,
for
in
handling
them
in
their
first
and
fearfull
age
they
chaunge
the
firste
nature
of
those
beastes
,
and
make
them
forget
the
vices
&
errors
of
theyr
originall
kinde
,
as
we
sée
by
yonge
Lions
who
are
made
familier
and
obedient
to
theyr
teachers
,
béeing
of
theyr
nature
full
of
fury
and
crueltie
:
we
sée
birds
brought
to
speake
&
Haukes
reclaymed
from
theyr
fierce
nature
,
familierly
féede
vpon
the
fyst
of
their
kéepers
,
euen
so
by
good
institucions
of
graue
and
wise
masters
,
the
wits
of
children
are
conuerted
and
made
tractable
to
any
maners
or
condicions
wée
will
:
which
can
not
bée
done
when
they
are
risen
in
years
&
stomak
,
for
that
theyr
corruption
backt
with
custome
maks
them
careles
of
correction
.
The
tender
twigge
or
braunche
of
a
trée
,
albeit
it
be
crooked
,
may
be
easely
made
straight
in
the
time
of
his
tendernes
,
but
being
growen
to
his
strength
he
is
more
apt
to
be
broken
then
bowed
:
The
waxe
whyleste
it
is
softe
,
is
ready
to
receaue
any
impression
or
forme
of
him
that
chaffeth
it
by
the
fier
,
but
being
eftsons
resolued
to
hardnes
he
bears
no
comoditye
or
vse
:
The
birdes
that
are
taught
to
speake
,
must
be
taken
younge
and
made
to
know
the
cage
:
Lions
if
they
bée
not
litell
,
are
not
made
tame
but
with
perill
,
yea
they
muste
be
shut
in
yron
grates
,
and
enclosed
in
straight
lodgings
,
and
so
of
other
sauage
beastes
which
you
go
about
to
make
familiar
:
Euen
so
is
it
of
young
children
,
who
in
their
young
ages
,
apt
then
to
take
discipline
&
instruction
,
if
they
be
not
diligently
taught
,
but
that
you
fauour
them
with
sufferance
of
time
and
years
,
you
take
awaye
the
onlye
ready
mean
to
f●●me
them
as
you
wishe
,
and
they
ought
to
be
.
They
muste
be
instructed
by
men
of
learning
vertuous
life
,
and
great
grauety
in
discretion
,
yea
by
such
as
haue
béen
first
taught
them selues
,
they
muste
be
holden
shorte
,
and
kept
with
in
the
compasse
of
a
college
,
for
that
to
ioyne
libertie
to
their
inclinacions
is
to
make
them
resolute
in
euill
and
lead
them
in
to
infinit
periles
:
Plato
left
many
lessons
to
parents
to
instruct
their
children
,
when
they
wear
young
,
and
by
teachers
lerned
wise
&
well-condicioned
:
And
the
scripture
in
many
places
enioynneth
them
ther
vnto
vpon
straight
paine
to
be
condemned
with
there
children
in
such
faultes
as
they
shall
comit
for
not
benig
well
instructed
:
here
,
for
a
laste
resemblaunce
to
proue
how
necessary
is
the
first
education
to
chaunge
nature
.
I
may
auowch
the
experience
of
Licurgus
by
two
litle
whelps
,
who
coming
of
on
litter
ought
also
to
expresse
on
self
&
comon
nature
,
yet
bicause
that
on
was
fed
in
the
kitchin
,
&
the
other
in
the
chamber
where
were
geuen
to
him
hares
to
accustome
him
to
hunt
:
by
their
diuerse
and
contrarie
bringing
vp
,
they
brought
foorth
diuersitie
of
nature
,
the
same
being
witnessed
publikelye
by
the
order
of
Licurgus
,
who
commaunding
the
dogges
to
be
brought
vppon
a
skaffolde
,
set
downe
a
dishe
with
potage
,
and
a
quicke
hare
:
The
kitching
dogge
smelling
the
potage
,
and
seing
the
hare
run
,
would
not
be
beaten
from
the
brothe
till
he
had
lapt
vp
al
and
lickt
the
dish
,
wher
the
other
no
lesse
hungrie
then
he
,
was
carles
of
the
potage
and
ranne
after
the
hare
,
as
a
foode
more
agreing
to
his
bringing
vp
:
By
which
familier
resmblance
,
he
perswaded
the
citisens
rude
and
barbarous
,
to
exercise
a
greater
care
in
the
institucion
of
their
children
whilst
they
were
young
,
leauing
as
a
sentence
,
that
education
passeth
nature
.
¶
Wisdome
,
science
,
vertue
,
diligence
,
and
feruent
zeale
with
loue
to
their
Disciples
,
are
very
necessarie
for
Schoolemaisters
.
The
iiij
.
Chapter
.
TO
the
knowledge
,
vertue
and
diligence
of
good
scholemaisters
,
muste
be
ioyned
wisdom
and
déepe
iudgement
,
to
discerne
the
humours
,
complexions
,
and
working
natures
of
young
wittes
,
accommodating
them selues
thereunto
with
a
feruent
zeale
,
and
by
the
like
discreation
to
administer
order
to
their
Disciples
,
and
to
themselues
voluntarie
and
often
labor
to
teache
them
,
leauing
to
them
no
more
tyme
of
idlenes
then
is
conuenient
to
refreshe
the
minde
made
solenne
with
study
:
for
as
too
great
continuance
or
force
of
trauell
,
breakes
the
strength
of
the
bodie
,
and
also
long
idlenes
restraines
and
weakeneth
it
,
yea
euen
to
vexe
it
with
the
least
trauell
that
is
:
so
,
in
too
vehement
and
continuall
studie
is
great
peril
,
specially
to
the
soft
and
tender
braine
of
a
young
childe
,
which
it
makes
dull
euen
to
lothe
and
hate
all
studie
,
and
takes
awaye
all
aptnes
and
power
to
comprehend
and
retaine
anye
doctrine
:
so
that
as
in
al
other
actions
,
so
in
this
chiefly
mediocretie
and
discretion
is
a
principall
vertue
.
The
grindstone
giues
an
edge
to
the
dull
knife
,
but
if
it
be
holden
ouerlong
vpon
it
,
it
looseth
a
great
parte
of
the
stéele
,
and
is
made
afterwardes
vnprofitable
to
cut
.
The
yron
put
in
vse
,
entertaines
his
beautie
and
proper
nature
,
but
being
ouer
strayned
it
breakes
in
pieces
,
and
can
not
serue
the
necessitie
whereunto
it
should
be
applied
:
euen
so
,
as
the
rust
eates
and
consumes
the
yron
bicause
it
is
not
put
in
seruice
,
and
too
great
force
eyther
vseth
it
or
breakes
it
:
so
also
,
as
idlenes
seduceth
good
w●●tes
and
makes
them
apt
to
any
contrary
arte
,
by
contrary
reason
,
immoderate
labour
and
too
great
feruencie
in
studie
spoyleth
the
softe
wittes
of
young
children
.
The
young
and
couragious
horse
of
his
owne
nature
fierse
and
hoat
,
desirous
to
runne
if
his
keeper
giue
him
the
cariere
,
but
more
,
if
he
féele
the
spurres
,
doth
easely
runne
him selfe
out
of
breath
,
and
becomes
in
the
ende
vnprofitable
:
so
frequentacion
of
studie
disposed
into
vehement
and
intemporat
seasons
,
closeth
the
young
wit
of
a
childe
,
wherein
there
is
no
lesse
necessitie
of
care
to
his
maister
,
then
to
kéepe
him
from
long
idelnes
.
For
that
cause
is
there
requisite
(
as
I
sayd
)
wise
iudgement
and
discretion
in
scholemaisters
of
youth
to
prouide
for
all
things
by
rate
and
measure
belonging
to
their
instruction
,
as
to
gyue
the
spurres
to
such
as
are
slowe
&
hard
of
witte
,
and
to
others
more
ready
and
quicke
to
studie
by
liuelynes
of
spirit
,
to
restrayne
the
bridle
,
féeding
their
sharp
forwardnesse
of
witte
and
nature
,
and
not
to
discourage
them
by
feare
and
rude
discipline
:
by
this
discretion
and
wise
rule
,
they
glad
the
sorrowfull
and
entertayne
them
in
ioye
,
to
the
ende
they
become
not
leane
and
lothsome
,
and
compell
suche
as
are
too
earnest
in
studie
to
take
the
recreation
of
a
scholler
:
they
must
restrayne
the
common
gamsters
,
and
cutte
short
their
demaundes
and
desires
to
playe
,
and
yet
in
any
wyse
forbeare
to
deale
rudely
with
children
of
liberall
forwardnesse
and
apt
to
receyue
erudition
:
as
of
the
contrary
they
must
seuerely
correct
the
stubborne
by
exemplarie
discipline
,
least
they
corrupt
others
.
And
séeing
we
are
nowe
falne
vppon
the
recreation
of
wittes
,
it
is
not
impertinent
to
make
some
present
mention
of
Musicke
,
as
the
thing
that
most
of
all
and
naturally
delightes
and
reioyseth
the
witt
,
wherof
Plato
and
Aristotle
in
their
politickes
speake
at
large
:
it
is
most
sure
,
that
harmonie
,
pleasant
sound
and
voice
compassed
in
measure
,
is
very
proper
and
conuenient
to
appease
the
affections
and
troubles
whereunto
younge
mindes
are
subiect
,
and
to
chaunge
all
moodes
of
heauines
and
thought
:
for
which
cause
Dauid
vsed
oftentymes
the
harpe
and
voyce
:
and
S.
Iames
willeth
men
in
their
heauines
to
sing
Psalmes
to
recomforte
them
:
and
therefore
very
necessare
that
the
young
Scholler
learne
to
singe
,
and
playe
vpon
musicall
instrumentes
,
so
that
it
carry
that
intention
,
to
sing
it
as
a
recreation
in
his
other
studies
of
greater
importance
.
For
then
doth
it
best
and
most
refreshe
the
mynd
and
drawe
the
fancie
from
wicked
thoughtes
,
when
it
is
graue
in
it selfe
and
not
corrupted
with
wanton
songes
,
wherewith
(
the
scripture
is
a
witnesse
)
how
much
Dauid
releeued
Saul
&
qualified
his
bitter
afflictions
.
But
nowe
eftsoones
to
the
institution
of
children
touchinge
Doctrine
:
if
the
Maister
finde
any
of
so
harde
capacitie
to
learning
,
that
their
inclination
will
not
bee
enhabled
thereunto
,
let
him
not
abuse
and
leade
the
parentes
in
vnprofitable
expences
:
but
after
he
hath
geuen
them
a
taste
of
the
christian
Catechisme
and
other
principles
of
eternall
saluation
(
which
may
be
easely
comprehended
through
the
singular
goodnes
of
God
,
who
commes
thus
to
communicat
himself
by
doctrine
to
al
that
seeke
to
be
saued
)
let
them
be
sent
home
to
their
parentes
to
applie
them
to
the
profession
wherein
their
nature
takes
most
pleasure
.
This
is
the
discretion
which
I
require
in
all
men
professing
to
teach
and
instruct
,
without
the
which
,
as
neither
doctrine
nor
zeale
ioined
with
loue
to
their
disciples
,
nor
diligence
,
industrie
,
no
nor
good
life
it selfe
,
(
much
necessarie
to
the
dutie
of
good
maisters
)
shall
be
able
to
aduaunce
their
Disciples
to
any
perfection
:
so
,
where
all
those
partes
concurre
and
assemble
in
one
painfull
man
,
it
is
not
possible
but
hée
shall
bring
forth
a
wonderfull
fruite
in
his
estate
:
let
him
therefore
trie
out
by
infight
&
discretion
,
whether
his
scholler
be
borne
to
learning
,
or
whether
he
be
bée-forced
to
it
,
and
so
apply
his
knowledge
according
to
the
abilitie
of
the
childes
wit
putting
to
him
no
more
at
a
tyme
then
is
expedient
to
his
capacitie
:
vesselles
with
straite
neckes
receyue
by
little
and
little
the
liquoure
put
into
them
,
and
others
of
wyder
receypte
refuse
not
more
plentifull
infusion
:
so
that
according
to
the
capacitie
of
the
vessell
,
is
measured
the
quantitie
of
liquour
put
into
it
.
And
as
also
men
make
their
burdens
according
to
the
force
of
their
body
and
administer
diet
according
to
the
disposition
and
hauior
of
the
stomacke
:
euen
no
lesse
regarde
must
teachers
haue
to
the
qualitie
of
childrens
wittes
,
not
charging
nor
confounding
them
with
too
graue
or
heauy
lessons
or
doctrines
,
wherein
both
the
tyme
should
be
vaine
to
the
maister
,
and
the
labor
hurtfull
to
the
scholler
,
for
that
it
would
putte
his
wit
in
perill
.
And
euen
as
it
is
contrary
to
all
order
to
commit
diuersitie
and
too
great
aboundance
of
meates
to
the
stomacke
hauing
no
power
to
disgest
them
,
notwithstanding
the
varietie
please
the
appetite
:
euen
no
lesse
inconuenient
and
hurtful
to
young
wittes
,
are
the
cloying
lessons
,
albeit
they
séeme
to
take
pleasure
in
them
.
But
because
scholemaisters
are
led
to
the
knowledge
and
order
of
their
dutie
by
many
Greeke
and
Latine
authours
,
I
leaue
them
to
the
studie
and
consideration
of
them
:
not
inferring
these
spéeches
to
minister
instruction
,
but
onely
in
passing
,
to
aduertise
them
simplie
,
that
hauing
so
great
a
charge
,
they
can
not
be
too
curious
in
the
search
and
execution
of
their
estate
:
not
forgetting
the
worthy
example
of
Pithagoras
,
who
,
taking
disciples
into
charge
,
proued
first
their
natures
at
playe
,
wherein
a
childe
hides
nothing
of
his
disposition
,
(
himselfe
looking
out
of
a
grated
window
for
not
being
séene
)
and
causing
to
be
layd
in
the
place
instrumentes
or
tooles
of
craftes
men
,
bookes
,
knyues
,
swordes
,
and
such
like
things
to
obserue
whereunto
they
were
most
addicted
,
he
iudged
by
this
in
what
arte
he
was
to
instruct
them
:
if
by
long
studie
and
his
paines
,
they
changed
not
(
according
to
the
desire
of
their
parentes
)
that
connaturall
inclination
,
he
aduised
their
friends
to
dispose
them
to
such
arte
as
their
nature
inclined
them
,
as
to
the
warres
,
to
marchaundise
,
or
otherwayes
,
saying
(
which
I
doe
well
appoue
)
that
there
is
but
one
thinge
to
be
chaunged
,
a
corrupt
nature
,
and
wicked
inclination
:
for
touching
the
naturall
vocation
,
it
is
necessarie
,
séeing
it
is
of
God
,
to
follow
it
without
contradiction
,
onles
we
would
séeme
to
resiste
God
,
because
that
as
euery
member
of
the
naturall
bodye
hath
his
proper
office
,
so
God
hath
giuen
to
euery
man
as
to
the
member
of
his
politike
and
mysticall
body
,
a
certain
instruction
(
or
rather
inspiration
)
to
followe
some
peculiar
estate
or
arte
aboue
others
,
which
S.
Paule
calles
vocation
,
wherin
we
must
walke
,
the
better
to
expresse
our
obedience
to
God
.
¶
Instructions
to
know
by
the
way
of
contrary
oppositions
,
by
the
comparisons
of
the
other
Chapters
,
the
miseries
which
happen
to
the
world
by
reason
of
leude
schole
Masters
.
Chapter
.
v.
LEt
vs
now
handle
more
at
large
the
incommodities
and
euils
hapning
by
the
fault
of
Maisters
ignoraunt
negligent
,
&
fayling
in
their
charge
(
for
hitherto
we
haue
touched
them
but
briefely
.
)
And
,
for
aduertisement
to
fathers
and
parents
to
prouide
wise
Masters
for
the
institution
of
their
children
.
Let
vs
also
looke
into
the
miseries
that
happen
for
not
hauing
good
doctrine
in
their
youth
:
Wherein
not
swaruing
from
the
comparisons
aforesayed
in
fauour
of
good
Masters
,
but
by
Antithesis
or
contrary
opposition
,
applying
them
to
expresse
our
purpose
further
:
we
say
that
where
ignorant
or
negligent
Dyers
,
in
place
to
giue
good
and
faire
die
,
do
either
raise
an
euil
cooller
,
or
ill
applie
that
which
is
good
,
and
burne
the
cloth
,
in
not
ministring
fier
according
to
time
and
measure
:
What
remedie
to
correct
this
desperate
losse
:
the
cooller
can
not
easely
be
chaunged
:
and
the
cloth
is
either
lost
,
or
at
the
least
so
defaced
that
he
wil
be
no
more
brought
to
the
price
and
value
hoped
for
:
euen
so
when
Masters
vndertaking
to
imprint
sprituall
impressions
in
children
,
haue
taught
them
that
which
is
euill
,
and
in
place
to
leade
their
youth
in
good
instructions
,
infect
them
with
naughtie
principles
,
either
teaching
that
which
is
wicked
,
or
interpreting
the
good
by
corrupt
and
false
exposition
,
as
not
vnderstanding
the
pretended
sence
of
the
author
,
or
els
,
(
as
vain
and
barbarous
)
bring
it
to
their
owne
purpose
:
how
is
it
possible
to
supplant
in
young
sprits
this
wicked
impression
,
which
they
haue
so
curiously
receiued
:
the
table
,
canuase
,
or
parchment
,
receiuing
any
paynting
or
workemanship
of
drawing
,
whatsoeuer
,
can
not
so
well
be
razed
that
the
staine
do
not
appeare
to
the
disliking
of
the
beholder
,
and
much
lesse
can
there
be
bestowed
vppon
it
any
other
better
counterfet
or
painting
,
which
wil
not
steane
,
corrupt
,
or
be
defaced
by
the
fier
:
it
is
not
possible
to
washe
so
well
a
pot
which
hath
alwayes
holden
oyle
,
but
he
will
kéepe
some
smacke
of
his
first
liccour
:
and
putting
wyne
into
it
,
it
is
in
perill
to
change
his
tast
and
be
corrupted
:
Euen
so
is
it
lost
labour
to
men
to
breake
their
braines
to
roote
out
of
the
wittes
of
Children
false
opinions
instilled
into
them
from
their
youth
by
teachers
of
error
:
and
much
lesse
to
clense
or
purge
their
fancie
defiled
with
vnchast
lessons
,
and
stayned
with
dissolute
and
filthy
spéeches
,
yea
with
actes
and
examples
vile
&
sclaunderous
.
The
Scripture
teacheth
by
the
figure
of
the
shéepe
of
Jacob
and
Laban
that
they
shoulde
conceiue
Lambes
of
cooller
like
to
the
roddes
which
Iacob
shewed
them
in
the
fountaine
where
they
dronke
,
that
euen
so
simple
braynes
receiuing
any
impression
by
Bookes
or
lectures
preferred
to
them
in
the
first
heate
of
their
conceiuing
age
,
do
not
onely
reteine
and
by
time
expresse
in
action
their
first
conception
,
but
also
are
hardly
drawne
from
it
(
most
specially
if
it
be
euil
)
either
by
perswasion
or
contrary
instruction
.
We
read
not
that
any
Disciple
of
the
Epicurien
sect
euer
became
stoicke
,
notwithstanding
all
the
Philosophers
reproued
that
sect
,
and
by
infinit
reasons
proued
their
opinion
most
damnable
:
¶
Amplifications
of
the
sayd
comparisons
touching
wicked
Masters
:
with
aunswere
to
the
obiections
made
to
reiect
Doctrine
:
prayse
of
Science
:
euils
of
ignorance
,
and
leude
education
.
Chapter
.
v.
IF
lewd
Masters
,
resemble
wicked
heardsmen
,
what
hurt
doe
they
to
younge
children
(
béeing
the
little
Lambs
of
the
parke
of
Iesus
Christ
)
when
they
féed
them
not
with
good
pasture
,
which
is
,
sound
doctrine
,
the
proper
noriture
of
their
soules
with
out
the
which
they
cannot
soundly
liue
if
they
vse
not
care
to
kepe
them
from
the
iawes
of
Woulfes
,
which
are
false
prophets
,
but
leauing
them
to
the
pasture
of
heritikes
and
sectuaries
,
suffer
them
to
liue
at
randome
wandring
by
hils
&
valeys
of
infinit
errours
:
let
them
behold
in
Ezechiell
,
¶
Continuance
of
the
said
comparisons
.
Chapter
.
vij
.
THE
Philosophers
estéemed
a
man
without
learning
,
as
a
slaue
that
doth
all
his
actions
by
force
,
where
the
learned
hath
a
liberall
agilitie
to
all
vertuous
doings
:
they
compared
the
man
without
Science
to
a
beast
,
accompting
him
not
worthy
to
be
called
a
man
reasonable
,
of
whom
one
of
the
greatest
glories
,
is
,
to
vse
reason
,
which
he
can
not
do
if
he
haue
not
Science
:
For
which
cause
,
Solon
the
Law
reader
of
Athens
iudged
not
the
naturall
father
worthy
of
honour
and
obedience
of
his
child
,
if
he
instructed
not
his
youth
in
learning
,
and
exercised
his
tender
yeares
in
vertuous
conuersation
:
which
opinion
albeit
is
condemned
of
the
Scripture
which
enioynes
to
children
straite
charge
of
dutie
,
loue
reuerence
,
and
seruice
to
their
parents
:
Yet
so
great
faultes
of
Fathers
and
Mothers
by
the
iust
iudgement
of
God
,
deserue
no
dutie
at
all
in
their
children
,
hauing
onely
receiued
of
them
generation
&
fleshly
noriture
,
without
goo●
struction
,
for
which
end
,
God
specially
blessed
them
with
children
:
And
often
doth
it
happen
,
that
such
children
without
discipline
,
dishonour
their
houses
,
destroy
great
families
,
and
by
displeasure
procure
death
to
their
parents
to
hasten
their
succession
:
yea
,
they
are
troublous
,
sedicious
and
ruines
of
good
common
weales
:
And
when
they
come
to
the
scaffolde
the
last
pause
to
the
gibbot
)
they
dissemble
not
,
but
crie
with
mayne
voyce
,
that
if
their
Fathers
had
made
them
familiar
with
correction
and
discipline
,
they
had
ben
farre
from
those
miseries
:
S.
Paule
sayth
)
is
found
nothing
but
deprauation
.
No
,
let
him
tast
of
good
doctrine
,
which
wil
be
to
him
as
a
regeneration
and
reformation
of
nature
:
And
because
it
may
be
asked
in
what
age
is
best
to
put
children
to
learning
,
it
may
be
aunswered
,
euen
so
soone
as
in
the
childe
is
expressed
a
minde
capable
of
doctrine
:
as
to
some
at
fiue
yeres
,
to
some
rather
,
and
toothers
later
,
beginning
with
them
easely
,
or
(
as
it
were
)
by
pleasure
,
without
threates
,
the
rod
,
feare
,
or
constraint
:
For
as
science
of
it selfe
is
liberall
,
so
it
requires
in
such
as
séeke
it
,
libertie
and
fréedome
of
wit
:
But
if
there
be
cause
or
place
of
correction
,
let
it
be
for
euill
doing
,
and
wicked
speaking
,
as
when
negligent
children
,
drawing
to
too
much
play
and
losse
of
time
,
do
mutuall
iniuries
with
corruption
of
maners
.
Where
God
is
offended
,
as
in
malice
and
wicked
spéech
and
worke
,
correction
must
not
be
dissembled
euen
from
their
infancie
,
in
which
age
(
aboue
all
other
thinges
)
they
must
be
instructed
to
pray
to
God
,
and
by
little
&
little
accustomed
to
feare
and
serue
him
as
much
as
the
state
of
their
age
wil
beare
:
Saint-Ierome
holdeth
it
wel
done
that
the
childe
be
taught
euen
from
his
infancy
to
beare
the
yoke
of
the
lord
,
with
whom
Salomon
agréeth
,
saying
:
Remember
thy selfe
O
young
man
of
thy
creator
in
thy
youth
,
learne
euen
from
thy
youngest
age
to
feare
,
honour
,
loue
,
and
serue
thy
God
:
And
Dauid
is
of
opinion
that
there
is
nothing
wherein
a
young
man
correcteth
better
his
life
,
then
in
considering
and
kéeping
the
commaundements
of
God
.
Touching
common
doctrine
,
it
must
be
ministred
gently
,
familiarly
,
easely
,
and
if
it
be
possible
without
the
rod
,
according
to
the
surname
of
scholes
,
being
called
a
play
or
exercise
of
learning
,
where
young
wittes
must
be
induced
as
to
a
pleasant
play
,
giuing
to
the
young
scholler
some
smal
thing
of
pleasure
to
encourage
him
after
the
trauell
of
his
lesson
.
And
for
his
better
societie
in
studie
,
it
is
good
to
ioyne
him
to
a
companion
as
a
spurre
to
his
Booke
,
Proponing
to
him
that
merites
some
price
commending
the
victor
,
and
blaming
him
that
is
ouercome
,
yea
sometimes
driuing
him
to
teares
,
and
yet
afterwards
recomfort
him
,
applying
to
the
slow
witte
for
aduauntage
some
what
more
labour
of
the
Master
to
the
end
he
dispaire
not
in
study
being
alwaies
ouercome
.
This
emulation
in
studie
must
be
continued
euen
in
great
schollers
,
for
one
of
the
greatest
spurres
to
studie
is
mutuall
enuie
among
companions
,
as
glory
to
winne
,
and
reproch
to
be
surmounted
:
if
there
be
any
young
children
malicious
,
melancholly
,
spitefull
,
or
negligent
,
let
the
commaundement
of
Salomon
be
applied
:
¶
Masters
ought
to
instruct
their
Disciples
whome
they
receiue
into
commons
touching
the
body
with
the
same
labour
wherwith
they
institute
their
mindes
,
prayses
of
Science
.
Chapter
.
viij
.
WE
must
not
forget
here
,
that
euen
as
masters
ought
to
feede
the
spirites
of
children
with
good
learning
,
forme
them
in
ciuell
mannors
,
and
kéepe
them
from
corruption
by
euill
example
&
doctrine
,
standing
as
condemned
afore
God
,
&
deseruing
so
many
eternall
iudgmentes
,
as
their
disciples
by
their
negligence
shall
commit
offences
:
So
they
are
bounde
to
no
lesse
care
to
norishe
and
to
entertaine
in
health
the
tender
bodies
of
their
young
scholers
:
wher
in
it
is
chieflie
necessary
they
vnderstande
their
perticuler
natures
,
together
with
the
qualitie
and
operation
of
meates
,
and
so
(
as
phisitions
)
prescribe
their
regiment
touching
the
quantitie
and
qualitie
of
their
féeding
,
I
mean
,
that
according
to
the
naturs
&
composicion
of
their
children
,
they
muste
varie
in
sorts
&
measurs
of
meat
and
drinke
,
geuing
to
some
more
and
to
others
lesse
,
As
to
great
lampes
where
are
great
matches
,
there
muste
be
more
infusion
of
oyle
,
then
to
the
little
ones
:
other
waies
where
is
great
match
,
and
littell
oyle
and
not
often
dropped
in
,
the
fyer
wil
easely
consume
and
put
all
to
ashes
:
Euen
so
young
children
whose
nature
bears
a
more
ardent
heat
&
are
more
drye
then
others
,
muste
eate
oftenner
then
such
as
are
colde
and
moyst
,
as
are
the
flegmatike
sort
:
Let
therfore
masters
entring
in
to
the
charge
of
children
consider
carfullye
of
their
order
of
diet
:
And
as
they
ought
to
take
héede
not
to
traine
them
in
intemperat
or
delicat
féeding
,
which
makes
them
glottons
and
wanton
,
and
drawes
both
body
and
minde
in
to
infirmities
and
corruptcion
:
So
let
them
no
lesse
beware
to
norishe
them
hardly
,
and
with
meates
of
euill
taste
,
for
great
sobrietie
in
young
children
wekneth
their
bodyes
in
consumpcion
of
the
roote
humor
through
the
naturall
heat
which
is
ardent
in
them
:
by
which
default
they
fall
in
the
end
into
a
restraint
of
breth
or
tisycke
,
and
by
the
nature
of
euill
meats
they
come
to
ill
disgestion
the
worst
of
al
lamentable
and
incurable
disseases
:
by
these
two
extremities
vnwise
masters
procure
to
their
disciples
expedicion
of
death
and
so
are
no
other
then
the
murderers
of
them
:
wherin
such
aboue
all
other
are
most
guiltie
,
who
taking
children
in
to
comons
or
pension
for
couetousnes
doe
eyther
feede
them
sparingly
,
or
by
sluttishnes
prepare
them
corrupt
and
vnholsom
dyet
:
wherin
they
merite
sentence
of
condemnacion
as
traytors
and
suttel
murderers
of
that
simple
youth
,
abusing
wickedly
the
truste
of
their
parents
,
who
through
their
defaults
,
are
the
proper
deliuerers
of
their
owne
children
to
perill
of
death
:
wine
also
(
being
the
instrument
that
leads
them
in
to
many
sinns
)
can
not
but
shorten
their
life
:
it
burneth
by
his
naturall
heat
the
tender
substance
of
young
men
,
euen
as
the
flame
of
fier
consumes
the
oyle
,
and
so
deuoureth
the
drye
matter
and
wood
alredy
set
on
fier
:
Then
seing
the
young
child
is
no
other
thing
then
fier
:
to
giue
him
wine
,
is
as
to
cast
oyle
in
to
a
furnace
to
encrease
the
heat
and
burne
all
:
for
which
cause
Plato
in
his
comon
weale
restrained
wine
from
youth
till
after
xviij
yeres
,
and
from
those
yeres
till
the
beginning
of
olde
age
,
he
suffered
none
to
drinke
wine
,
but
qualified
with
water
,
and
yet
in
great
sobrietie
:
Besides
all
these
,
wine
prouokes
to
whordom
,
and
engendreth
coller
adust
,
which
in
the
end
by
immoderat
vse
,
turneth
into
malencolie
and
so
in
the
flower
of
their
time
makes
them
diseased
with
diuerse
kindes
of
colde
and
incurable
sicknes
,
by
which
occasion
the
auncients
in
great
reason
called
wine
poyson
being
in
temperatly
dronke
:
But
if
masters
are
reprehensible
for
the
offence
of
this
education
,
no
lesse
reproch
belongs
to
fathers
and
mothers
who
foreseing
not
by
counsell
to
whome
to
commit
the
institution
of
the
youth
of
their
children
haue
oftentimes
mor
care
to
entertaine
horsriders
and
falkners
for
the
delight
of
their
trifling
fancy
,
then
to
prouide
good
and
lerned
scholemasters
to
breath
knowledg
and
manors
into
their
precious
children
:
yea
they
had
rather
spare
a
fewe
crownes
to
the
hurt
somtims
and
vtter
destruction
of
their
children
,
in
committing
them
to
sellie
ignorant
,
corrupte
and
couetous
masters
(
whom
to
fauour
their
purse
they
take
by
report
with
out
other
proof
)
then
depart
with
liberall
alowance
to
worthy
&
sufficient
men
for
the
good
institution
and
bringing
vp
of
their
youth
,
for
the
which
they
stand
in
hazard
of
the
seuere
iudgment
of
god
,
as
guilty
to
all
the
wickednes
which
their
children
shall
do
together
with
the
miseries
happening
to
them
,
for
not
being
instructed
and
their
youth
trayned
by
wise
and
worthy
maisters
.
But
a
little
more
to
touche
the
fonde
couetousnes
,
and
inconsiderat
consideration
of
such
Fathers
,
is
not
that
man
too
farre
from
his
senses
,
who
careth
for
his
shoe
,
and
not
for
the
foote
for
the
which
he
had
caused
the
shoe
to
be
made
:
euen
no
lesse
vndiscrete
is
hee
,
who
séekes
to
heape
and
get
great
store
of
goodes
,
and
is
negligent
to
fourme
and
fashion
such
to
whom
hee
muste
leaue
hys
wealthe
:
if
that
man
be
a
naturall
foole
(
sayth
Salomon
)
who
breakes
his
body
and
witte
to
gette
goodes
,
and
knoweth
not
his
heire
,
or
whether
he
be
good
or
euill
.
What
more
extréeme
follie
can
be
in
a
rich
father
,
who
hauing
children
to
succéede
him
,
prouides
not
to
make
them
able
to
vse
his
goodes
after
him
?
But
leauing
by
necessitie
his
grosse
wealth
to
a
sort
of
foolish
and
corrupt
children
,
neyther
worthy
to
possesse
them
,
nor
sufficient
to
vse
them
,
is
hee
not
more
fonde
then
hée
that
Salomon
speakes
of
,
who
condemned
not
the
ritch
man
but
for
his
too
much
care
to
heape
goods
,
and
had
no
suertie
to
leaue
behind
him
good
heires
,
the
same
by
experience
happening
to
some
fathers
nowe
a
dayes
,
who
,
of
their
children
will
not
make
them
worthie
and
able
heyres
to
their
wealth
by
good
&
diligent
institution
:
such
Fathers
are
euill
aduised
,
who
in
the
framing
of
their
frayle
children
,
beare
most
regarde
&
care
to
their
purses
.
First
in
trayning
their
children
by
vnworthie
maisters
,
besides
the
losse
of
time
,
they
make
them
learne
mani
things
which
of
necessitie
thei
must
learne
eftsoones
to
forget
:
by
which
the
Fathers
vainely
spende
their
money
,
and
to
the
hinderance
of
their
children
:
withal
,
besides
the
inconueniences
happening
by
wicked
education
and
forming
of
children
,
aswell
to
them selues
as
to
others
,
the
miserable
infantes
rysing
into
age
and
iudgement
,
are
ashamed
of
their
nakednes
:
knowe
not
what
estate
to
practise
,
no
they
haue
no
honest
meane
to
liue
in
honor
,
nor
trade
to
entertayne
their
necessarie
lyfe
:
where
the
learned
,
if
they
be
not
lefte
to
amplitude
of
liuinge
and
goods
,
their
learninge
and
industrie
are
lynes
to
leade
them
easely
to
preferment
.
And
being
left
ritch
by
their
parents
:
they
haue
meanes
at
pleasure
to
kéepe
and
encrease
their
reuenue
.
Learned
men
haue
honor
,
rents
and
reuenues
,
where
euer
they
goe
:
they
are
welcome
where
they
come
,
and
haue
reuerence
in
all
Countreis
and
companies
,
doctrine
is
a
nouriture
to
goe
to
the
end
of
the
world
,
without
suffering
necessitie
.
It
is
a
riche
treasure
that
can
not
fall
into
pouertie
:
it
is
a
guyde
that
will
not
let
vs
erre
in
the
wayes
of
this
lyfe
:
it
is
an
vnconsuming
light
to
light
vs
in
the
way
of
vertue
:
it
is
a
perpetual
pleasure
without
enuie
,
the
very
honor
,
ornament
,
and
glory
of
a
man
:
for
it
formeth
in
man
swéete
deliuerie
of
woordes
,
orderly
methode
of
reasoning
,
and
bringes
him
to
perfecte
iudgement
:
so
that
science
is
to
the
mind
,
the
same
that
the
soule
is
to
the
body
.
For
which
cause
Aristotle
being
asked
howe
much
the
ignorant
man
differed
from
him
that
had
learninge
,
euen
no
lesse
(
sayeth
hee
)
then
the
brute
beast
from
the
naturall
man
.
And
so
with
good
authoritie
we
may
conclude
,
that
a
man
without
science
,
is
as
a
body
without
a
Soule
,
or
as
a
simple
humaine
beast
when
she
doth
no
iniurie
to
any
:
but
beinge
corrupt
and
cruell
,
he
may
be
resembled
with
the
fierce
&
sauage
beastes
:
if
he
be
suttle
,
hee
degenerates
into
a
Foxe
,
into
a
Swyne
when
he
is
a
glutton
,
into
a
dogge
when
he
is
impudent
and
intemperate
,
into
a
Wolfe
,
when
he
spoiles
poore
people
,
and
into
a
Lion
,
Tiger
,
&
Libberd
,
when
he
vseth
slaughter
and
tyrannie
:
yea
Seneca
called
an
ignorant
man
,
but
an
Image
of
a
liuely
man
.
¶
A
continuance
of
the
praise
of
science
:
exhortation
too
builde
Colledges
in
Townes
.
The
9.
Chapter
.
BVt
now
let
vs
returne
to
our
Science
,
which
,
séeing
it
is
as
the
soule
or
spirit
of
a
man
,
it
makes
him
reasonable
:
and
if
it
bée
diuine
,
it
makes
him
altogither
celestiall
:
if
the
man
be
corrupt
,
it
corrects
him
,
and
purgeth
all
his
wicked
affections
,
whereuppon
in
good
reason
it
is
named
the
medcine
of
the
soule
:
if
the
man
be
poore
,
it
enritcheth
him
:
if
he
be
low
borne
,
it
makes
him
noble
:
if
he
be
contemned
,
it
honoreth
him
,
if
he
be
little
it
makes
him
great
,
&
rayseth
him
into
dignitie
:
and
of
a
mortall
and
miserable
man
,
it
giueth
him
immortalitie
and
makes
him
happie
.
Then
if
learning
be
one
of
the
most
excellent
benefites
,
yea
a
treasure
aboue
all
ritches
,
comprehending
in
it selfe
all
that
man
can
wishe
for
the
contentment
of
all
his
desires
,
and
perfection
of
all
humane
felicities
,
and
séeing
it
is
gotten
in
a
colledge
,
the
permanent
mansion
of
science
,
yea
the
pallace
of
the
Muses
and
their
Helicon
:
how
much
ought
we
to
be
affected
to
erect
stately
Colledges
in
euery
Cathedrall
Town
,
and
indue
them
honorably
?
whereunto
the
learned
men
getting
there
the
meane
of
their
honour
and
dignitie
,
ought
to
beare
speciall
fauour
,
and
the
vertuouse
sorte
to
contribute
franckly
,
séeing
by
them
they
haue
receyued
theyr
vertues
:
yea
and
all
others
haue
interest
therein
,
for
respect
of
common
benefite
,
as
doctrine
for
their
children
,
and
correction
of
manners
,
and
to
them selues
exampes
of
all
vertues
?
Parentes
(
being
Colledges
in
the
towne
where
they
dwell
)
shall
alwaies
be
assured
of
the
certain
discipline
and
institution
of
their
children
,
and
vnderstanding
from
one
time
to
another
,
what
aduauncement
they
haue
in
their
Colledge
,
they
shall
not
loase
their
money
vpon
credit
,
and
much
lesse
put
it
to
hazarde
and
fortune
,
as
they
should
if
they
sent
them
further
,
where
they
are
also
vncertaine
of
their
profit
and
successe
in
learning
.
For
being
farre
from
them
,
they
heare
but
opinions
&
vntrue
prayses
of
the
learning
of
their
children
,
who
in
the
meane
while
run
foorth
their
time
in
playe
and
pasing
the
streates
,
looking
(
as
the
prouerbe
is
)
who
hath
the
longest
nose
,
and
liue
altogither
as
lost
children
:
wherein
for
the
most
part
,
they
are
little
holpen
though
they
bee
in
the
charge
of
Maisters
.
For
that
if
they
bee
not
learned
,
their
schollers
will
holde
no
great
reckoning
of
them
,
and
giue
lesse
héede
to
their
councelles
,
lessons
,
or
repetitions
.
If
the
maisters
(
not
learned
)
haue
speciall
tymes
to
goe
studie
in
some
Vniuersitie
,
what
scope
hath
the
scholler
to
abuse
his
absence
in
all
insolent
libertie
:
the
maister
occupied
in
his
priuat
studies
,
hath
neyther
care
nor
leasure
to
administer
teaching
to
hys
scholler
:
for
that
it
is
to
much
for
one
bodye
to
beare
two
burdens
,
and
one
man
to
applie
well
two
trades
.
But
if
he
be
corrupte
,
what
example
giues
hee
to
the
poore
children
if
he
be
giuen
to
sectes
,
what
shal
bee
his
doctrine
?
had
it
not
ben
better
(
in
this
deprauation
)
for
the
infortunate
father
to
haue
had
no
childe
at
all
?
yea
,
if
there
had
bin
in
his
Towne
a
schoole
,
there
had
bin
no
such
daungers
,
withall
it
had
not
cost
him
so
much
,
and
yet
the
money
he
spente
had
remayned
in
the
Towne
,
where
he
had
suertie
of
the
principall
and
Regents
for
the
institution
of
his
childe
,
which
he
could
not
haue
,
sending
him
farre
of
.
I
meane
not
heare
,
but
when
the
scholler
is
in
capacitie
to
be
receyued
into
any
Court
of
artes
or
graue
doctrines
,
as
of
the
Mathematikes
,
Phisicke
,
Law
,
and
Diuinitie
,
that
he
be
sent
to
more
famouse
Vniuersities
.
But
at
the
least
afore
his
departure
from
the
schoole
,
let
him
know
the
partes
of
composition
in
Orations
,
and
be
resolute
in
Verses
and
histories
,
and
ready
in
the
partes
and
rules
of
Philosophie
,
wherein
let
all
Fathers
remember
the
admonition
of
Plutarche
,
and
not
suffer
young
men
alone
to
goe
to
any
frée
studie
,
vntill
they
be
so
prepared
and
confirmed
in
vertue
,
that
they
néede
no
further
censure
of
their
life
and
manners
.
This
being
not
obserued
of
fathers
,
bréedes
many
inconueniences
in
their
youth
,
specially
to
giue
libertie
to
children
,
when
they
haue
néede
of
good
instructors
,
for
that
they
begin
to
féele
the
fume
of
fyer
in
their
head
,
finde
their
owne
stomacke
,
&
ryse
into
wéening
by
their
wittes
and
knowledge
,
but
more
by
their
houses
and
ritches
,
which
make
them
aspire
to
the
reputation
and
title
of
Maisters
:
And
(
which
is
more
to
feare
)
they
assubiect
them selues
to
their
affections
and
fleshly
desires
,
wherewith
they
are
more
solicited
in
that
age
,
then
in
any
other
:
Besides
,
in
the
generall
consideration
of
publike
profite
,
there
bee
three
common
commodities
:
there
is
first
a
great
reuenue
for
the
towne
where
the
schoole
is
,
séeing
the
money
and
vittels
which
else
should
be
caried
elswhether
,
remayne
there
to
the
reliefe
of
many
.
Marchauntes
sell
better
their
marchandise
:
Artificers
haue
more
vente
of
their
worke
and
labor
:
and
Phisicions
,
Apoticaries
,
&
such
necessary
sortes
,
finde
more
liberall
vse
and
gaine
of
their
science
:
yea
,
ther
is
no
kinde
of
people
in
a
town
which
in
some
sorte
tasteth
not
of
the
commoditie
of
a
Colledge
:
lastly
,
the
whole
youth
of
a
Towne
findes
by
the
presence
of
a
schoole
,
a
helpe
to
learninge
,
and
a
readie
way
to
good
manners
,
and
so
by
such
institution
and
discipline
they
are
prepared
to
vertue
:
wherin
this
ought
to
be
a
special
care
to
Gouernours
,
that
after
the
erection
of
their
schoole
,
there
bee
not
so
poore
a
younge
childe
in
the
towne
,
which
is
not
constrayned
to
goe
to
the
schoole
to
learne
the
principles
of
fayth
&
commandmentes
of
God
:
so
prouiding
that
the
poore
maye
bee
taught
by
almes
till
they
haue
age
to
trauell
,
or
if
their
inclination
draw
them
to
learning
,
let
there
be
prouidence
by
the
contribution
of
the
best
.
And
being
risen
to
abilitie
in
learning
to
take
in
charge
children
of
good
houses
:
it
is
the
best
acte
of
charitie
to
preferre
them
afore
others
,
not
the
least
conuenient
for
suche
charge
by
their
diligence
which
necessarily
they
muste
vse
aboue
others
in
consideration
of
their
pouertie
and
hope
of
aduauncement
:
and
so
from
the
estate
of
maisters
in
priuat
houses
they
may
in
tyme
become
seruiceable
to
their
common
weale
:
which
is
all
in
effect
I
will
saye
now
touching
the
commodities
and
benefites
growinge
by
schooles
,
wherein
young
wittes
,
doe
as
it
were
,
but
playe
their
prize
to
a
greater
excellencie
.
For
if
they
aspire
to
profit
,
ritches
,
eternall
pleasures
,
honoures
,
dignities
,
to
know
God
,
and
séeke
their
saluation
,
let
them
haue
learning
,
as
the
principall
meane
to
leade
them
thereunto
.
And
if
men
suffer
so
many
cares
,
and
toiles
of
body
and
minde
to
compasse
those
benefites
,
muche
more
ought
we
to
suffer
to
reache
to
this
liberall
doctrine
by
the
which
are
to
bee
obtayned
the
infinite
and
perpetuall
felicities
?
if
doctrine
be
the
nurse
of
vertue
and
honor
,
if
we
loue
vertue
and
honor
,
ought
wée
not
with
the
same
affection
to
séeke
and
followe
the
meane
by
the
which
we
aspire
thereunto
?
It
is
not
possible
to
haue
true
honor
without
vertue
:
for
whiche
cause
the
Romaines
erected
two
temples
ioyned
togither
,
the
one
dedicated
to
vertue
,
and
the
other
to
honour
:
but
none
could
enter
into
the
temple
of
honor
,
but
he
must
first
passe
thorough
the
sacred
house
of
vertue
.
Honor
and
glorie
follow
the
man
of
vertue
,
as
the
shadow
doth
his
body
:
but
if
the
ignorant
or
man
of
vices
pursue
honor
,
it
fléeeth
from
him
as
from
his
aduersarie
,
and
can
hold
no
conuersation
with
him
.
¶
Examples
of
commodities
which
Science
bringeth
to
the
learned
:
with
a
briefe
enumeration
of
the
profites
which
happen
to
the
world
by
men
of
knowledge
.
Chapter
.
x.
SCiences
conioyned
with
vertue
are
the
honorable
pleasures
of
a
man
,
perpetuall
profites
,
and
immortall
glories
:
they
be
also
the
happie
and
eternall
riches
,
which
men
may
carie
with
them
without
any
perill
:
They
delite
,
profite
and
honour
the
learned
man
in
what
place
so
euer
he
be
,
&
bring
him
(
euen
amongst
the
most
barbarous
)
all
honest
commodities
for
his
life
:
Diogenes
taken
by
the
Skommers
or
Pirates
of
the
Sea
,
and
sold
as
a
slaue
to
inciuill
people
,
got
such
credite
&
estimation
amongst
them
,
that
they
offred
him
to
their
Kyng
as
the
most
honorable
present
they
could
make
:
and
the
Kyng
prouing
his
singular
knowledge
,
committed
his
children
to
his
discipline
,
and
his
person
to
his
direction
and
counsell
:
yea
giuing
him
authoritie
to
institute
lawes
for
the
pollecy
of
his
kyngdome
,
he
shaked
of
his
auncient
and
accustomed
barbarietie
.
This
Philosopher
obtained
of
the
Kyng
,
frée
deliuerance
of
all
such
as
were
taken
and
made
slaues
with
him
:
whom
when
he
retorned
into
their
cruntreys
,
he
gaue
them
no
other
thing
in
charge
,
but
to
require
in
his
name
all
Fathers
and
Mothers
to
get
for
their
children
such
riches
which
were
not
subiect
to
the
théefe
by
land
,
nor
the
pirat
by
Sea
,
&
much
lesse
in
perill
to
drowne
by
all
the
shipwrackes
in
the
world
.
Those
riches
he
ment
by
the
liberall
sciences
,
most
certaine
and
perpetuall
treasors
to
him
that
getteth
them
:
They
are
the
goods
,
wherein
Bias
was
estéemed
more
riche
then
Cressus
,
and
in
whose
respect
he
held
all
other
treasures
in
perpetuall
contempt
,
euen
as
who
is
riche
in
gold
and
siluer
,
holdes
not
reckoning
of
leade
and
tynne
:
And
therfore
when
his
towne
was
taken
by
assault
of
warre
,
&
that
his
enemy
gaue
him
libertie
to
depart
with
all
the
goods
he
could
carry
with
him
,
he
would
not
vouchsafe
to
take
any
riches
.
But
being
asked
why
he
caried
not
away
the
goods
of
the
towne
,
as
golde
,
siluer
,
and
other
precious
mouables
,
he
aunswered
,
I
carie
all
my
goods
with
me
,
meaning
that
science
and
vertue
were
his
goods
.
What
honour
had
Plato
by
his
learning
when
it
wrought
him
grace
euen
with
the
greatest
tirants
,
who
,
contrary
to
their
condicion
,
thought
him
worthy
of
high
reuerence
:
yea
the
enemies
of
Athens
,
taking
him
vppon
the
sea
gaue
such
honour
to
his
science
and
vertue
,
that
they
saued
his
life
,
notwithstanding
they
were
sworne
to
the
slaughter
of
all
the
Athenians
falling
into
their
handes
:
if
hée
had
desired
riches
,
he
might
haue
excéeded
all
the
mightie
men
of
his
time
,
and
so
might
also
all
the
other
Philosophers
,
the
same
being
expressed
by
Thales
Melisien
,
who
,
beeing
reproched
of
his
pouertie
&
called
begger
,
made
such
prouidence
for
wealth
by
his
excellent
learning
,
that
in
short
time
he
caried
no
occasions
to
be
called
poore
:
wherewith
when
he
had
choked
the
slaunderer
,
he
declared
immediatly
the
base
estimation
hée
made
of
worldly
goods
departing
all
his
treasure
amongest
his
friends
,
the
more
fréely
to
follow
Philosophie
.
Thus
these
Philosophers
,
tooke
such
contentment
in
their
spirituall
riches
,
that
they
estéemed
the
goods
of
the
world
not
worthy
so
much
as
of
a
simple
care
:
for
that
being
corruptible
and
transitory
,
they
bring
to
men
more
burden
then
benefite
:
They
held
also
in
like
contempt
all
worldly
honours
and
naturall
pleasures
,
contrary
to
the
spirituall
felicities
:
For
which
eternall
riches
Anaxagoras
contemned
with
great
constancie
euen
from
his
first
youth
,
all
the
fraile
possessions
and
delites
of
the
earth
:
For
,
being
discended
of
a
great
&
rich
house
,
he
left
all
to
go
to
studie
at
Athens
,
and
being
become
learned
,
he
sayd
he
had
lost
himselfe
,
if
he
had
not
lost
and
left
the
riches
,
pleasures
,
and
honours
,
to
the
which
he
stood
possible
by
the
amplitude
of
his
house
.
But
for
all
this
,
who
séekes
to
heape
masses
of
earthly
goods
,
and
commodities
of
a
plentifull
life
,
may
haue
easie
meanes
thereunto
by
learning
,
by
the
which
euen
naughtie
and
corrupt
men
haue
bene
entertained
in
honour
and
estimation
:
as
we
read
of
Dennis
the
Siracusian
tirant
,
who
chased
out
of
his
kyngdome
,
yet
by
his
learning
had
continuance
of
honour
,
and
kept
a
schoole
at
Corinth
,
from
whence
for
the
fauour
only
of
his
science
,
he
was
readopted
to
his
principalitie
:
when
cruel
Nero
was
threatned
to
be
cast
out
of
his
Empire
for
his
tiranny
,
he
aunswered
,
it
was
not
that
could
make
him
carefull
for
his
liuing
,
for
that
all
regions
nourished
learned
men
,
and
who
had
a
trade
was
sure
of
mayntenaunce
by
it
:
Great
are
the
benefits
that
grow
by
the
men
learned
in
the
lawes
,
through
their
counselles
and
good
iudgements
in
the
decision
of
differences
,
controuersies
,
and
warres
:
and
in
distributing
to
euery
one
his
perticuler
and
due
right
,
what
seruice
do
they
to
God
?
What
excellent
profite
comes
by
learned
Phisitions
,
in
the
cure
of
diseases
?
What
pleasure
is
sweeter
to
the
sickeman
,
then
to
be
eased
of
his
paine
?
Many
are
the
benefites
in
a
common
weale
growing
by
well
experienced
gouernours
,
wise
in
polletike
Philosophie
,
and
learned
in
the
lawes
,
but
much
more
by
the
deuines
:
Yea
learned
men
béeing
vertuous
and
honest
,
do
in
the
world
the
same
which
the
soule
doth
in
the
body
,
without
whose
action
subsisting
,
the
bodye
would
fall
dead
,
and
become
a
carcase
of
earth
:
yea
that
which
the
sonne
doth
vppon
the
earth
,
without
the
which
as
men
would
wander
in
vniuersal
confusion
,
so
thers
would
be
no
more
delite
in
this
life
,
and
vpon
the
earth
nothing
but
darke
miserie
:
it
is
not
to
be
doubted
,
but
as
the
shadow
followeth
the
bodie
,
so
riches
and
honors
are
due
companions
of
vertuous
science
:
to
what
estate
of
honour
are
raised
wise
counsellors
,
Presidents
,
and
Chauncelloures
,
whom
God
séemes
to
honour
by
titles
diuine
by
reason
of
their
estates
whereunto
they
are
called
by
their
excellent
learning
?
And
Kinges
and
Princes
giue
this
honour
to
learned
men
,
that
they
receiue
counsell
of
them
,
are
gouerned
by
them
,
&
wholly
tourned
into
their
direction
,
and
for
recompence
,
indue
them
with
the
highest
estates
of
their
Realmes
,
and
giue
them
the
vse
of
their
princely
and
proper
authoritie
.
Touching
the
Phisitions
,
the
wise
man
sayth
,
they
haue
honour
of
Kynges
and
Emperours
,
and
reuerence
in
all
regions
and
common
weales
:
But
for
learned
Deuines
,
and
Preachers
,
and
for
the
honour
of
their
learning
,
I
say
,
that
if
they
teach
sincerely
,
and
expresse
their
doctrine
in
their
conuersation
,
they
are
called
of
Iesus
Christ
,
the
greatest
in
the
kyngdome
of
God
,
&
by
Dauid
resembled
to
the
firmament
and
starres
of
heauen
:
for
they
shall
shine
in
perpetuall
eternitie
.
Touching
the
profite
which
they
do
to
the
whole
world
(
not
speaking
of
riches
and
dignities
which
they
ought
to
despise
in
their
hartes
)
by
the
meane
of
their
doctrine
,
it
appeares
plentifully
,
aswell
by
their
Bookes
and
sermons
,
as
by
their
examples
of
life
,
whereby
they
are
called
the
light
of
the
world
,
the
salt
of
the
earth
,
&
the
eye
of
the
bodie
polletike
:
For
looke
how
many
temporall
commodities
the
light
bringes
to
the
world
,
or
the
salt
to
preserue
meat
in
season
,
or
the
eye
serues
to
man
for
his
necessary
vses
,
euen
so
profitable
,
and
necessary
are
learned
men
in
the
church
.
And
therfore
for
conclusion
there
is
nothing
of
more
deare
care
and
recommendation
to
gouernours
of
countreys
,
nor
that
bringes
more
honour
and
profite
to
all
and
any
whatsoeuer
then
a
Colledge
or
schoole
from
whom
al
those
honours
,
estates
,
riches
,
and
dignities
,
do
drawe
their
beginnings
:
wherein
I
may
compare
it
to
a
fountaine
of
a
paradise
terrestriall
,
watred
by
foure
goodly
riuers
issuing
out
of
it
:
For
so
out
of
this
colledge
or
schoole
the
cleare
fountaine
of
all
learning
,
do
issue
,
the
artes
liberall
,
lawe
,
phisicke
,
and
sacred
diuinitie
of
the
doctrine
of
which
,
the
Church
,
the
true
terrestrial
and
spiritual
paradise
,
is
plentifully
liccored
to
make
it
euery
where
fructefie
in
all
profitable
and
delitefull
fruites
:
if
there
were
no
fountaine
in
this
paradise
all
woulde
become
barreine
:
no
lesse
would
happen
if
it
were
dried
vp
,
by
which
occasion
in
the
end
the
world
would
beare
no
flower
of
honestie
,
nor
fruite
of
vertue
(
the
little
plant
,
which
I
resemble
to
youth
,
being
become
drie
without
any
humor
in
the
roote
,
that
is
,
doctrine
,
by
the
which
it
ought
to
florish
and
fructefie
.
)
¶
It
is
necessary
for
many
reasons
that
all
schollers
remaine
in
one
colleadge
.
Chapter
.
xj
.
THer
resteth
no
more
but
to
debate
whether
it
be
not
good
that
scholers
remain
al
together
:
In
the
gretest
and
best
iudgment
of
learned
men
it
séemes
very
requisite
that
they
be
al
lodged
in
a
coledge
or
schole
for
these
thrée
reasons
:
The
first
belongeth
to
discipline
,
the
second
to
doctrine
,
and
the
third
is
ciui●
Pithagoricall
,
(
or
rather
christian
)
as
shal
be
sayd
:
All
t●●ée
containing
one
profite
&
necessitie
for
a
true
and
perfect
institution
of
youth
:
Touching
discipline
which
is
indiferently
an
instruction
of
manors
,
and
correction
of
vices
,
it
is
most
certain
in
common
experience
,
that
with
out
all
comparyson
it
is
best
obserued
and
entertained
in
a
coledg
:
for
ther
are
geuen
orders
,
statutes
,
instructions
and
precepts
,
to
them
of
the
howse
:
wher
the
foriners
(
suche
as
be
with
out
the
coledg
)
ar
not
,
nor
conueniently
cannot
be
constrained
to
be
,
but
specially
they
can
not
assist
such
orders
as
are
priuatly
distributed
to
the
pensioners
and
chamber
fellowes
of
the
colleadg
,
And
for
correction
of
faults
ther
is
no
meane
to
exersice
it
vppon
suche
as
lodg
with
out
,
both
for
the
all
be
it
they
are
not
knowen
,
yet
if
complaint
come
,
the
offender
findes
helpe
in
his
absence
:
where
by
it
happeneth
that
for
want
of
discipline
.
that
sort
of
youth
is
norished
in
their
vices
,
being
farre
better
that
suche
children
had
folowed
some
seruice
vnder
the
correction
of
their
parents
or
masters
,
then
with
the
studie
at
their
booke
,
to
learn
to
do
euill
,
whereby
the
profession
of
the
schole
and
scholers
suffereth
slaunder
:
Thus
vices
rise
to
encrease
in
suche
disordered
youth
for
want
of
that
good
instruction
in
the
knowledg
&
feare
of
God
,
which
duely
is
administred
to
the
howshold
scholers
,
and
for
lacke
of
rebuke
and
correction
when
they
were
taken
euen
in
the
action
of
their
faultes
:
And
by
experience
this
may
be
aduowched
for
trueth
,
that
familier
doctrin
of
the
feare
and
loue
of
God
continued
euery
day
in
the
schole
,
which
drawes
so
well
young
children
from
doing
euill
,
that
it
doeth
much
to
take
away
the
necessity
&
vse
of
the
rodd
:
But
for
the
children
of
the
towne
seing
they
haue
not
the
commodities
of
this
discipline
,
it
belonges
to
their
parents
to
kepe
them
in
exersise
and
not
suffer
their
frayle
children
to
fall
in
to
corruption
by
their
ease
&
howshold
examples
:
Touching
doctrine
,
it
is
not
possible
to
work
such
ripe
effect
in
scholers
out
of
the
howse
,
as
in
them
that
remaine
ordinarily
with
in
the
coledg
:
I
mean
not
at
the
times
of
readings
and
lectures
,
which
is
frée
to
all
to
assist
and
to
profit
all
in
comen
:
The
houshold
scholers
haue
in
their
chambers
or
formes
,
repeticion
of
their
lectures
euen
by
the
regents
who
haue
well
studied
&
vnderstood
them
,
which
tutors
,
if
they
haue
not
exelent
knowledg
,
are
not
able
to
repeat
to
their
pupills
,
because
they
vnderstand
then
not
throwly
:
for
as
the
regent
notwithstanding
this
great
lerning
,
giues
him selfe
to
studie
the
lecture
two
or
thrée
howres
before
he
deliuer
it
to
the
scholers
:
So
if
the
tutor
haue
not
abilitie
of
lerning
how
can
he
record
with
his
pupills
the
substance
and
meaning
of
the
lecture
:
wherevnto
albeit
his
learning
enhable
him
,
yet
hauing
thorow
all
the
formes
some
scholers
what
leasure
can
he
haue
to
studye
the
lectures
:
then
what
abilitie
to
make
it
familiare
with
the
vnderstanding
of
his
scholers
:
To
repeat
the
lecture
,
it
is
necessary
he
studie
it
one
houre
at
the
least
,
and
if
he
haue
for
euery
fourme
two
,
there
are
thrée
howers
appointed
to
the
repetition
to
his
pupilles
of
one
fourme
:
and
if
he
haue
of
thrée
fourmes
onely
,
he
must
spende
at
the
least
in
the
studie
and
repetition
of
lectures
to
interpret
them
as
he
ought
,
xviii
.
houres
the
day
.
Let
parentes
therefore
(
for
the
better
instruction
of
their
children
)
chuse
no
tutor
but
such
as
is
learned
,
and
not
encombred
with
many
pupilles
in
seuerall
fourmes
,
which
is
a
meare
abuse
to
the
father
,
and
a
spoyle
to
the
tyme
of
the
scholler
.
In
a
Colledge
,
they
are
tyed
to
a
continuall
diligence
in
studie
,
where
the
forreynors
take
their
vaine
exercise
in
the
streates
and
fieldes
,
measuring
their
plaie
at
their
owne
pleasure
,
and
oftentymes
runne
into
libertie
of
will
,
if
they
haue
not
good
maisters
.
Besides
,
they
in
the
Colledge
haue
particular
disputes
,
speake
Latin
continually
,
and
haue
Theames
at
tymes
and
houres
when
the
studentes
in
the
towne
can
not
assiste
:
they
haue
exercise
of
declamations
and
playes
of
Comedies
sometimes
,
in
which
excellent
and
necessary
contencion
of
learning
,
the
towne
schollers
haue
no
oportunitie
of
instruction
:
yea
they
are
in
continuall
exercise
&
warre
of
learning
,
The
third
reason
prouing
it
necessarie
to
be
instructed
in
a
Colledge
,
is
the
loue
wherein
they
are
nourished
&
confirmed
by
a
common
habitation
altogither
:
for
which
reason
Pithagoras
made
a
colledge
calling
it
Caenobium
,
as
a
Couent
liuing
togither
,
as
brothers
of
one
house
,
and
as
Monkes
doe
in
a
monasterie
.
To
which
order
most
of
the
other
Philosophers
reduced
their
colledges
in
Athenes
,
where
the
maisters
liued
with
the
schollers
,
instructing
them
in
doctrine
and
consocietie
of
loue
and
friendship
:
So
that
schollers
,
liuinge
and
leading
conuersation
togyther
in
a
colledge
as
in
one
house
,
are
induced
to
conciliation
of
loue
,
and
learned
to
enterteyne
and
retain
frendship
for
euer
,
which
Cicero
estéemeth
a
strong
leage
and
knot
of
societie
and
inseparable
amitie
.
Then
séeing
it
is
a
great
and
common
benefite
to
a
whole
countrey
,
that
young
children
take
knowledge
and
loue
togither
,
to
the
ende
that
as
they
rise
greater
in
body
and
yeares
,
so
they
may
increase
in
communitie
of
mind
with
perpetuall
peace
and
concorde
.
It
can
not
but
be
most
necessarie
,
that
they
leade
a
common
lyfe
togither
in
their
youth
in
one
Colledge
vnder
one
principall
,
and
by
the
conduct
of
many
Regentes
:
the
same
being
the
cause
why
in
the
beginning
of
the
booke
,
I
alleadge
a
necessitie
to
builde
Colledges
,
large
and
roomie
,
the
better
to
conteyne
all
the
schollers
of
a
Countrey
:
wishing
the
whole
multitude
to
obserue
the
institutions
of
the
house
,
and
aswel
forreinors
as
houshold
Colledgers
being
subiect
to
their
Principall
and
Regentes
,
to
obeye
the
disciplines
,
doctrines
,
and
common
statutes
of
the
house
without
any
diuersitie
and
contradiction
.
¶
In
a
Colledge
or
Schoole
,
there
ought
to
bee
statutes
authorised
by
the
Vniuersities
:
the
dutie
of
Gouernours
and
townesmen
to
the
Principalles
and
Regentes
:
the
office
of
maisters
to
their
Disciples
,
and
of
the
schollers
to
their
maisters
.
Chapter
.
xij
.
I
Néede
not
now
repete
what
ought
to
be
the
qualitie
and
estate
of
the
Principall
and
Regentes
,
hauinge
resolued
that
before
:
and
much
lesse
entreat
of
the
number
,
séeing
it
restes
onely
in
the
iudgement
of
the
Gouernours
and
principal
of
their
colledge
,
to
rate
that
,
according
to
the
multitude
and
capacitie
of
schollers
:
onely
I
beséeche
the
founders
and
gouernours
to
erect
lawes
and
inuiolable
statutes
for
the
establishment
and
guide
of
their
Colledge
with
the
iudgement
of
their
Principall
,
authorising
their
statutes
by
all
the
Courtes
of
their
prouince
in
inuiolable
stabilitie
.
For
as
the
lawes
diuine
and
humaine
are
(
as
it
were
)
the
strength
and
walles
of
common
weales
,
euen
so
are
the
statutes
of
a
Colledge
,
the
fortresse
and
bulwarke
of
the
same
,
without
the
which
it
can
not
bée
long
kept
from
disorder
and
vtter
ruine
.
Let
the
benefactors
and
Citizens
honour
their
Colledge
with
often
visitacion
and
contemplation
of
the
principall
and
Regentes
,
to
whom
for
their
learning
sake
belonges
that
merit
of
honor
,
but
specially
if
they
be
come
farre
off
to
doe
seruice
to
their
Citie
,
leauing
their
proper
Countreis
and
priuat
commodities
.
By
this
visitacion
it
will
come
to
passe
that
the
principall
and
Regents
shall
be
better
obeyed
and
feared
of
their
schollers
,
and
they
which
with
their
tutors
,
and
altogyther
better
moued
with
common
readinesse
to
doe
the
duetie
of
their
Colledge
:
and
in
cases
of
wrong
,
iniurie
,
and
vexation
offered
by
any
,
let
them
ioyne
with
them
in
ayde
and
councell
to
aduaunce
exemplarie
iustice
:
wherein
,
in
applying
fauor
and
protection
to
those
that
represent
them
all
,
aswell
Magistrates
as
general
parentes
of
a
whole
prouince
in
the
institution
of
their
youth
(
to
whom
then
if
iniurie
be
offered
,
the
Magistrate
and
whole
common
weale
haue
interest
therein
,
and
therefore
with
common
affection
ought
to
pursue
the
offender
to
publike
iustice
)
they
doe
honor
to
their
common
weales
in
those
learned
men
,
who
,
resorting
to
Vniuersities
,
or
other
publike
or
priuat
places
,
will
giue
honorable
opinion
&
rapport
touching
the
pollicie
and
order
of
that
Citie
.
To
be
short
,
there
can
not
be
to
great
honor
,
reuerence
,
and
affection
borne
to
those
persones
,
by
whose
industrie
in
the
institution
and
education
of
youth
,
so
many
benefites
grow
,
as
by
them
,
whole
common
weales
become
happie
:
so
that
if
men
loue
and
honor
vertue
,
science
,
honor
,
dignities
,
ritches
,
reste
,
and
publike
felicitie
,
much
more
ought
they
to
honor
and
cherishe
those
men
by
whom
all
those
benefites
are
brought
to
whole
countreys
?
If
Fathers
and
mothers
beare
so
deare
loue
to
their
children
,
with
desire
to
sée
them
rise
into
manners
and
qualities
of
ciuill
men
?
ought
they
not
with
great
affection
to
embrace
and
cherishe
suche
,
by
whom
in
their
places
,
and
with
no
lesse
Fatherly
zeale
their
children
are
instructed
,
taught
,
corrected
,
and
trained
euen
to
their
desires
yea
,
if
their
Disciples
were
their
proper
children
by
kind
and
bloud
,
they
could
vse
no
more
affection
to
make
them
learned
and
vertuouse
.
In
déed
suche
deserue
not
the
name
of
maisters
,
who
,
bearing
no
frank
care
and
loue
to
their
schollers
,
séeme
as
marcenary
men
,
and
but
to
regarde
the
present
gayne
,
holding
their
Schollers
in
negligence
,
and
their
parentes
in
hipocrisie
touching
their
paines
&
diligence
.
Touching
the
principal
,
he
ought
to
loue
his
regents
as
his
bretherne
,
who
as
he
is
the
auncient
and
first
in
authoritie
ouer
them
,
so
,
by
the
scripture
,
to
the
eldest
is
ascribed
the
preheminence
and
supreame
rule
in
a
familie
:
and
acknowledging
him selfe
as
a
brother
,
in
the
aduauncement
and
protection
of
his
bretherne
,
giuing
them
aide
and
fauour
to
his
vttermost
power
and
credit
:
in
an
other
consideration
he
is
called
the
head
of
the
regents
and
schollers
:
(
the
regents
being
the
chiefe
and
principall
members
of
the
body
vnder
the
head
,
and
the
schollers
the
inferior
:
)
So
that
as
he
being
a
brother
must
behaue
himselfe
to
his
brothers
in
brotherly
office
,
and
as
the
head
,
gouerne
his
most
principall
and
excellent
members
with
a
chiefest
care
and
dutie
,
and
so
sée
the
rest
beare
mutuall
amitie
one
to
another
.
In
like
sort
ought
the
Regents
to
acknowledge
all
loue
,
feare
,
and
franke
obedience
(
as
they
are
warned
by
the
law
of
God
)
to
their
eldest
and
most
auncient
brother
,
forbearing
(
as
neare
as
they
can
)
to
grieue
their
head
or
giue
him
any
occasion
of
offence
,
the
same
being
altogether
against
the
law
of
nature
,
God
,
and
man
:
as
in
a
naturall
bodie
,
by
how
much
the
members
are
neare
to
the
head
,
by
so
much
doo
they
trauell
to
giue
aide
and
pleasure
to
their
naturall
head
,
as
retayning
of
it
more
prouidence
or
influxion
:
euen
so
schollers
(
according
to
all
law
and
reason
)
ought
to
beare
,
loue
,
reuerence
,
feare
,
and
obedience
in
all
subiection
,
to
their
head
and
principall
first
,
and
next
to
their
Regents
:
yea
the
same
loue
,
honour
,
feare
,
and
obedience
,
which
they
owe
to
their
parents
,
and
duties
to
the
Magistrates
,
ought
they
to
performe
substancially
to
their
principall
and
Regents
being
as
Lieftenants
to
their
Fathers
,
Mothers
,
and
Magistrate
,
and
whom
the
Principall
&
Regents
loue
with
the
affection
of
Fathers
,
no
lesse
then
if
they
were
their
proper
children
:
For
recompence
,
therfore
,
let
them
honour
them
with
equall
loue
and
dutie
,
and
with
reuerence
as
to
the
formers
of
their
wittes
,
and
Fathers
of
their
learning
,
alwayes
considering
that
if
their
had
not
ben
instructed
,
their
ignorance
and
vice
had
taken
from
them
all
dignitie
and
honour
in
their
life
,
and
as
blind
men
,
they
had
walked
in
perpetuall
darknes
,
falling
into
errors
,
and
neuer
confessed
God
,
and
in
the
end
had
ben
perpetually
wretched
.
In
which
respects
as
they
well
deserue
to
be
loued
and
honoured
as
their
Masters
:
so
,
yet
they
are
bound
to
it
most
of
all
,
when
they
are
risen
into
knowledge
,
by
which
they
receiue
the
honorable
fruit
of
their
studies
how
often
so
euer
they
sée
themselues
honored
for
their
learning
,
how
often
they
gaine
by
it
,
when
they
take
most
pleasure
in
their
Science
,
and
sée
themselues
raised
into
dignitie
and
felicitie
aboue
others
bycause
of
their
learning
and
vertue
:
euen
so
often
let
them
honour
the
remembrance
of
their
Masters
,
and
embrace
them
with
perfect
loue
,
as
who
were
their
originall
&
happy
meanes
to
raise
them
to
those
estates
,
and
without
whom
,
they
had
ben
contemnible
to
the
world
with
out
any
honorable
ornament
of
nature
,
forbearinge
the
rudenes
of
some
vnthankfull
disciples
,
who
being
once
highly
mounted
,
make
no
more
reckoning
of
the
stirop
that
raised
them
to
their
high
seat
:
wherin
much
lesse
that
they
deserue
that
they
haue
,
but
with
vnthankfull
children
not
acknowledging
to
their
parents
their
due
honour
nor
the
aide
and
dutie
which
they
owe
them
,
are
not
worthy
of
common
life
.
Let
such
and
all
other
vnthankfull
people
remember
,
S.
Paule
findes
condemned
of
Christ
to
eternall
perdicion
,
and
a
signe
of
reprobation
with
God
.
Refutation
of
the
false
iudgements
of
some
proude
worldlings
touching
the
profession
of
schoolemasters
:
with
a
praise
of
that
profession
.
Chapter
.
xiij
.
MAny
there
be
of
too
fleshly
and
reprobate
iudgement
,
who
,
eyther
ignorant
in
the
dignitie
of
learning
,
or
sworne
enemies
against
it
,
despise
the
state
of
schoolemasters
,
S.
John
,
after
he
had
taught
in
diuers
countreys
,
(
being
compelled
to
leaue
them
for
a
time
and
go
elswhether
)
by
speciall
writing
sayd
to
the
little
ones
,
comfort
your selues
O
ye
young
ones
,
S.
Iohn
,
and
the
Prophets
had
many
disciples
,
who
otherwayes
were
called
the
children
of
the
Prophets
:
it
is
written
,
that
many
holy
men
went
thorough
the
world
to
teach
schollers
with
this
intention
,
that
with
the
rules
of
learning
,
they
should
also
instruct
them
in
the
principles
of
faith
,
and
by
that
meane
,
winne
the
Fathers
&
mothers
to
Iesus
christ
:
amongest
these
Origen
was
not
the
least
zealous
:
and
S.
Gregorie
the
Pope
refused
not
this
vocation
for
certaine
houres
of
the
day
:
For
which
considerations
,
a
certaine
learned
doctor
of
our
time
,
An
exhortation
to
young
children
to
studie
.
Chapter
.
xiiij
.
MOreouer
,
waighing
with
the
comon
benefitts
comming
to
comonweals
,
the
sweet
profitts
that
growe
to
singuler
men
by
learning
:
I
exhorte
all
young
men
to
the
studie
of
the
same
,
their
nature
speciallie
inclining
,
and
their
abillitie
consenting
,
making
conscience
to
lose
one
only
minute
of
time
,
according
to
the
examples
and
counsel
of
Theophrastus
and
Plinie
.
Whereof
as
the
on
in
saying
,
time
was
a
most
precius
expense
,
signified
,
the
no
more
ought
men
to
consume
vainly
the
least
parte
of
time
then
to
make
prodigall
expenses
or
wast
of
a
most
delicat
meate
:
so
the
other
held
all
times
lost
,
which
were
not
imployed
in
studie
,
the
same
being
the
cause
that
he
would
not
suffer
his
reader
to
repeat
to
him
one
word
twise
,
alleging
that
it
hindred
his
time
to
passe
further
,
and
learn
that
which
yet
he
knew
not
:
where
●he
consented
with
the
moste
part
of
all
wise
men
,
whose
opinions
were
that
in
all
things
ought
we
to
be
liberal
sauing
of
our
honor
&
time
,
in
which
two
things
being
so
precious
we
ought
to
be
so
sparing
,
as
not
to
be
prodigall
in
eyther
of
them
not
to
our
very
frinds
:
But
to
come
to
knowledg
and
vertu
,
they
must
first
demaund
them
of
God
,
who
is
the
only
disposer
of
them
:
the
lord
(
sayeth
Salomon
)
giues
wisdom
,
S.
James
,
who
giues
it
abundauntly
,
and
reprocheth
none
of
that
he
giues
them
,
but
enioyneth
them
to
humilitie
,
for
on
the
humble
and
méek
,
he
bestowes
his
grace
:
secondly
it
is
necesarie
to
take
suche
masters
as
we
haue
described
good
,
learned
,
diligent
,
and
discret
:
Thirdly
,
ther
must
be
aplied
great
labors
,
and
seruis
trauell
,
which
abeit
séem
heuy
and
painfull
at
the
beginning
,
yet
after
the
first
taste
be
past
,
they
shall
féele
a
most
swéet
iuyce
or
likquor
in
the
frute
of
lerning
:
for
which
cause
Jsocrates
resembled
learning
to
a
trée
,
whose
root
is
sower
and
the
barke
bitter
,
but
in
the
frutes
,
is
a
most
pleasant
&
delightfull
tast
:
Plutarch
wills
men
not
to
stick
at
the
labor
,
that
brings
any
great
or
excellent
benefitt
:
for
with
the
infinitt
and
glorius
recompence
afore
God
,
and
the
whole
worlde
of
suche
labor
,
the
custome
of
those
paines
makes
the
burthen
easie
:
which
was
right
aptly
aduised
of
Cato
,
that
vertu
hath
hir
exercise
in
hard
trauells
which
passe
away
,
but
the
frute
ther
of
remaines
eternall
being
a
perpetuall
inward
delight
of
the
mind
of
man
:
Therfore
muche
less
that
labor
ought
to
terifie
or
with
draw
young
witts
from
studie
but
,
in
the
consideration
of
knowledg
accompanied
with
profitt
,
pleasure
,
glorie
,
and
immortall
name
,
ther
is
great
cause
to
conuite
them
to
a
voluntari
forwardnes
besides
that
by
custom
,
those
labors
are
made
easte
and
pleasant
conteyning
in
them
a
feeding
delight
:
the
same
iudgment
may
be
made
of
vertu
,
of
whom
learning
is
the
norsse
,
and
most
faithfull
preseruation
which
is
the
reason
,
that
as
a
man
riseth
in
knowledg
,
so
he
encreseth
in
studie
more
then
at
the
beginning
:
And
being
come
to
greater
skill
,
he
féeles
not
at
all
the
grauitie
of
his
paines
for
that
inward
delight
of
mind
which
he
findes
therin
:
and
so
aspiring
(
as
it
weare
)
in
an
ambicius
zeal
to
learning
,
he
findes
that
the
knowledg
he
hath
gotten
is
nothing
in
regard
of
that
which
he
is
ignorant
of
,
according
to
the
aunswer
of
Socrates
,
that
his
knowledg
was
yet
nothing
in
comparison
,
of
his
ignorance
:
Fourthly
to
attaine
to
lerning
it
is
expedient
to
vse
with
the
labor
you
take
,
inteligence
or
vnderstanding
of
that
you
learne
,
order
of
studies
,
repeticion
,
conference
,
and
exercise
of
memorie
,
and
stile
:
Intelligence
aides
the
iudgement
,
order
,
repeticion
or
conference
,
and
stile
,
frame
the
memorie
,
which
of
all
other
faculties
of
the
mind
,
is
most
necessary
to
knowledge
as
being
the
gardien
or
kéeper
of
them
:
for
as
the
immagination
aprehendes
,
the
vnderstanding
comprehendes
,
debats
,
and
iudgeth
:
So
the
memorie
reteins
&
as
a
tresur
conserues
what
so
euer
is
heard
,
seen
and
red
:
And
to
haue
a
good
memorie
it
ss
necessary
to
vnderstand
perfectly
that
is
learned
,
seing
to
things
well
vnderstand
,
memorie
is
a
faithfull
and
plentifull
storehowse
:
order
serueth
as
an
artificiall
memoriall
which
was
familier
with
Symonides
,
and
for
that
he
was
iudged
to
excell
in
memorie
:
Repeticion
engraueth
the
impression
of
things
which
you
will
reteine
,
and
therfore
if
was
a
custome
amongest
the
folowers
of
Pythagoras
to
repeat
euery
day
that
which
they
learned
the
day
before
,
which
made
them
aboue
al
other
Philosophers
most
singuler
in
knowledg
:
as
indéed
we
know
nothing
but
what
we
haue
committed
to
the
gard
and
kéeping
of
our
memorie
,
for
if
wée
haue
learned
much
at
times
and
do
not
retain
it
,
we
cannot
say
we
know
it
,
if
we
cannot
remember
it
and
apply
it
as
the
occasion
of
our
purpose
requiers
:
no
more
then
that
man
may
be
called
riche
which
gained
much
in
times
past
,
and
kept
little
:
but
better
may
he
be
estéemed
welthy
,
who
hauing
got
much
,
hath
of
that
to
serue
his
vse
plentifully
,
&
do
pleasure
to
his
friends
.
So
that
aboue
all
,
let
young
wittes
exercise
their
memorie
by
diligent
and
perfect
intelligence
of
the
whiche
they
studie
,
then
by
exact
meditation
,
and
after
by
repeticion
in
them selues
,
or
conference
with
their
companions
,
not
learning
that
which
they
doe
not
communicate
or
dispute
with
an
other
,
(
the
better
to
commit
it
to
writing
)
or
else
reduce
it
into
common
places
,
which
wil
be
to
them
as
certaine
perpetuall
memorialles
.
The
woll
must
lye
long
in
the
dye
the
better
to
take
a
continuall
cooller
,
other
wayes
much
lesse
that
it
wold
be
dyed
to
an
excellent
and
lasting
hew
,
but
of
the
contrarie
the
cooller
would
be
course
,
and
yet
fade
quickly
:
it
is
then
requisite
that
tutors
who
haue
iudgement
for
their
Disciples
,
applie
carefully
these
meanes
,
or
better
if
they
know
any
,
for
the
better
institution
of
their
schollers
:
not
doubting
but
that
memorie
(
as
doth
the
spirite
)
is
quickned
by
that
exercise
,
and
séemes
to
rise
into
dayly
encrease
by
that
meane
,
euen
vntill
it
touche
the
type
of
singular
perfection
.
There
bée
that
haue
readie
wittes
,
and
sharpe
memories
by
nature
:
but
nature
without
art
,
without
doctrine
,
and
exercise
,
is
a
thing
maimed
and
vnperfect
:
but
hauing
the
ayde
of
these
,
it
yéeldes
wonderfull
fruite
,
euen
as
the
fertill
ground
wel
tilled
fructifieth
the
better
,
without
which
industrie
it
would
yéeld
an
vnprofitable
haruest
to
the
owner
.
And
as
there
is
no
ground
so
barene
by
nature
,
which
by
plowing
,
fatting
,
and
laboring
,
is
not
reduced
to
some
frui●●
,
by
the
same
reason
there
can
not
be
such
dull
wittes
and
short
memories
,
which
by
the
benefits
of
the
meanes
aforesaide
are
not
sharpened
and
made
better
.
This
I
bring
in
by
the
way
,
the
more
to
sturre
vp
young
spirites
feeling
such
weaknesse
of
nature
,
to
trauell
to
correct
them
by
those
industries
,
as
we
read
Demosthenes
by
importunat
and
continuall
laboures
reformed
so
well
his
vice
of
nature
being
giuen
to
stutt
and
very
vnapt
to
learne
,
that
he
came
to
excell
euen
the
most
excellent
Orators
of
his
tyme
.
In
this
sorte
then
,
both
the
one
and
the
other
young
wittes
aswell
sharpe
and
forwarde
,
as
slowe
and
dull
,
are
exhorted
to
gette
knowledge
,
for
the
which
(
togither
with
actes
of
true
vertue
)
they
are
truely
acknowledged
worthie
of
the
name
of
men
,
as
without
them
,
they
are
but
creatures
masked
,
rather
then
men
:
neither
worthy
of
worldly
honor
,
nor
resolued
of
the
certaine
meane
to
their
saluation
,
and
much
lesse
able
to
comprehende
what
God
is
:
knowledge
will
enable
them
and
set
them
oute
to
what
estate
they
like
to
follow
,
and
bring
them
honor
,
though
they
will
not
make
exercise
of
learning
.
And
besides
the
pleasure
,
they
shall
receyue
by
it
swéet
profite
,
and
assured
honor
:
yea
be
it
that
they
professe
estate
of
armes
(
a
lyfe
séeming
farre
estraunged
from
learning
)
euen
there
also
doctrine
giues
the
greatest
ayde
,
according
to
the
fame
of
the
Athenian
Captaines
,
who
,
being
learned
men
,
brought
foorth
actes
more
valiant
and
wonderful
then
others
:
and
by
learning
,
the
great
Alexander
,
Caesar
,
&
Augustus
(
amongest
other
princes
most
learned
)
haue
brought
no
small
renowne
to
their
enterprises
and
actes
of
warre
.
For
this
cause
the
poetes
haue
fayned
Pallas
(
signifying
science
)
armed
,
and
as
a
leader
of
a
campe
:
meaning
by
that
fiction
that
an
armie
is
most
suerly
guyded
by
Captaines
learned
,
as
in
whom
resteth
most
suttle
and
sharp
spirites
,
and
a
settled
iudgement
of
all
the
pollicies
and
strategemes
of
other
auncient
Captaines
conquering
townes
,
countreys
,
and
kingdomes
.
Besides
this
,
the
memorie
of
such
valiaunt
actes
would
perish
,
were
not
for
the
writings
of
learned
men
,
who
being
Captaines
,
as
Thucidides
,
Iulius
Caesar
,
and
Iosephus
,
or
at
the
least
men
at
armes
,
as
Salust
,
haue
a
better
order
of
description
,
then
such
as
know
nothing
but
by
heare
say
:
to
such
as
hold
that
learning
make
mennes
mindes
fearfull
&
to
much
deliberate
or
thoughtfull
,
it
may
be
aunswered
,
that
in
the
liberall
and
noble
minds
,
it
rather
workes
an
effect
of
greater
courage
,
as
is
most
certaine
in
the
former
examples
.
And
touching
thought
,
it
is
necessarie
to
consider
with
aduise
,
when
,
where
,
and
howe
to
direct
attemptes
of
warre
,
wherein
,
as
it
is
found
true
in
common
experience
,
that
councell
and
discretion
in
warres
do
more
then
force
,
so
,
it
falles
out
most
commonly
,
that
battailes
gouerned
with
rashe
boldnes
,
bringe
foorth
vnhappie
issues
:
where
,
wisedom
ruling
fortune
séemes
to
goe
with
Gods
deliberat
prouidence
.
For
a
last
prayse
of
learning
in
attemptes
of
warre
,
we
finde
that
the
Lacedemonians
painted
the
nyne
Muses
armed
,
declaring
that
men
of
knowledge
doe
then
best
dispose
and
instruct
in
warres
,
when
specially
they
haue
practised
their
knowledge
by
some
experience
,
which
giues
them
a
skill
to
fight
with
more
wisedom
,
and
greater
courage
.
This
is
in
effect
that
I
had
to
saye
in
exhortacion
to
young
wittes
,
to
followe
the
studie
of
learning
,
and
withal
to
aunswere
such
as
hold
that
learning
profites
not
artisans
,
marchantes
,
no
nor
Gentlemen
,
if
specially
they
follow
armes
,
but
makes
them
fearful
to
followe
the
hazard
and
fortune
of
warre
:
an
opinion
sufficiently
proued
false
,
aswell
by
reason
,
as
by
certaine
experience
of
many
worldes
.
The
ende
of
the
v.
Booke
.
The
vi
.
Booke
.
¶
Of
the
office
of
euery
estate
,
and
first
of
the
dutie
of
the
husbond
to
his
wife
.
Chapter
.
j.
WE
haue
nowe
to
handle
the
duetie
of
euery
estate
,
with
the
particulare
conuersacion
of
all
sortes
of
people
,
excepte
Magistrates
,
gouernors
,
Phisicions
,
Apoticaries
,
&
Surgeons
,
principals
,
regentes
,
and
Schoole
maisters
,
and
office
of
schollers
to
their
maisters
,
of
all
which
we
haue
debated
before
:
and
therefore
the
better
to
prepare
and
order
our
discourse
,
we
will
beginne
with
the
thrée
first
societies
,
beginnings
of
naturall
pollicies
,
and
naturall
foundacions
of
all
common
weales
,
that
is
,
of
the
man
and
woman
in
mariage
:
of
Fathers
and
mothers
,
and
of
children
:
of
maisters
and
seruauntes
:
and
of
Maistresses
and
their
handmaydes
,
and
so
pursue
successiuely
the
other
qualities
and
condicions
of
diuerse
personnes
.
Touching
the
Husband
,
he
ought
to
acknowledge
him selfe
to
be
created
of
God
(
and
that
with
action
of
thanks
)
man
,
to
his
image
and
likenes
,
to
the
ende
to
represent
him
heare
in
all
perfection
of
vnderstanding
,
of
iudgement
,
and
of
reason
.
And
albeit
he
hath
erred
(
I
meane
in
Adam
)
and
is
falne
by
sinne
from
that
similitude
&
Image
of
perfection
:
yet
he
hath
alwayes
reteyned
(
by
Gods
goodnes
)
more
then
the
woman
some
excellencie
of
nature
touching
the
minde
,
&
force
and
abilitie
of
body
,
by
both
which
reliefes
of
his
firste
creation
&
nature
,
(
when
he
vseth
them
in
seasons
and
exercises
)
hée
hath
atchieued
many
right
highe
and
memorable
actes
.
So
that
by
how
much
he
hath
that
aduantage
aboue
the
woman
in
those
naturall
vertues
,
by
so
much
more
is
hée
bound
to
expresse
and
show
them
in
the
gouernement
of
his
wife
and
housholde
:
And
therefore
it
is
méete
hée
kéepe
in
societie
with
his
quicke
and
sharp
vnderstanding
,
a
déepe
iudgement
,
and
a
reason
exempt
and
frée
from
all
vaine
and
wicked
affections
,
which
he
shall
then
performe
to
his
honor
,
and
prayse
of
his
kynd
,
and
preheminence
of
nature
,
when
he
shall
most
decke
and
set
out
his
minde
with
knowledge
(
specially
of
GOD
)
which
is
as
a
light
to
the
minde
in
all
her
speculations
and
humane
actions
:
and
when
hee
shal
bee
garnished
with
faith
,
and
reskued
by
the
ayde
of
Gods
grace
,
presented
,
and
communicated
to
the
humble
&
good
liuers
:
And
so
a
man
taking
this
course
,
with
common
and
diligent
exercise
in
vertue
,
may
marrie
in
a
competent
&
reasonable
age
,
which
is
,
in
some
sooner
,
and
in
others
more
late
,
according
to
the
importance
of
their
nature
and
strength
:
At
the
furthest
,
let
him
not
excéede
xxxvi
.
yeres
,
a
tyme
for
marriage
prescribed
by
Hesiode
and
Aristotle
.
I
thinke
they
spake
chiefly
of
Philosophers
,
and
such
,
to
whom
,
by
the
perpetuall
exercise
of
their
youth
,
was
no
oportunitie
or
leasure
to
marie
)
nor
sooner
then
at
xx
.
yeares
(
if
there
be
no
iust
causes
of
anticipation
)
as
not
to
restraine
the
vigor
and
naturall
faculties
of
strength
and
growing
,
which
continues
commonly
vntill
xxviii
.
yeares
,
by
which
the
life
is
shortened
,
and
children
engendred
in
the
weake
age
of
their
father
,
are
subiect
to
debility
in
corporal
stature
,
partaking
more
of
dwarffes
,
then
of
substantial
and
perfecte
men
.
The
same
is
also
a
lawfull
cause
to
staie
maides
from
hastie
marriage
,
specially
afore
they
beare
sufficient
and
iust
stature
,
and
their
naturall
forces
resolued
:
other
wayes
they
stand
in
perill
of
the
inconueniences
with
their
husbandes
,
whiche
afterwardes
can
not
be
remedied
.
I
know
the
positiue
lawes
aduaunce
the
time
of
mariage
,
giuing
libertie
to
the
man
at
xiiii
.
and
the
mayd
at
xii
.
yeares
:
not
that
those
lawes
approue
that
prerogatiue
,
or
anticipate
marriage
by
commaundment
,
but
onely
by
permission
,
to
prouide
for
and
bridle
those
intemperat
lustes
,
which
easely
can
not
bée
limited
in
young
men
left
to
idle
libertie
,
and
without
the
authoritie
of
parentes
:
by
which
occasion
without
this
meane
,
their
hoat
youth
would
carrie
them
into
adulteries
,
incestes
,
and
rapes
,
with
other
filthie
delites
of
the
fleshe
,
wherein
they
would
wallow
as
little
pigges
in
puddles
.
This
councell
I
giue
by
the
opinion
and
consent
of
naturall
philosophie
,
according
to
the
which
,
wise
men
are
wont
to
gouerne
their
bodies
,
and
kéepe
their
youth
from
corruption
.
And
in
the
Scripture
we
read
the
yong
men
grown
to
perfect
stature
,
as
Jsaac
and
Iacob
,
had
xl
.
yeares
afore
they
married
:
a
time
wherein
they
were
able
to
enter
wedlocke
by
holy
and
wyse
iudgement
,
not
to
accomplishe
onely
the
pleasures
of
the
flesh
(
vnworthie
for
such
as
know
God
)
but
of
purpose
chiefly
to
raise
procreation
(
according
to
the
institution
of
marriage
)
whom
they
had
then
discretion
to
instruct
in
the
knowledge
and
feare
of
God
wherunto
they
are
enioyned
by
scripture
:
The
youth
of
Jsrael
were
neuer
admitted
to
mariage
,
till
they
bare
age
to
be
enrolled
in
the
bookes
of
mustters
for
the
warrs
,
the
better
to
be
able
to
defende
their
wyfe
and
children
against
enemies
:
wherin
the
fact
can
not
but
beare
against
all
reason
to
committ
a
wife
to
a
husband
,
in
whom
is
neyther
force
to
defend
hir
,
nor
discretion
to
direct
hir
(
both
which
are
most
necessary
in
mariage
)
and
much
lesse
being
pore
him selfe
,
hath
no
mean
by
art
or
abylitie
of
industrye
to
prouide
for
his
wife
and
howshold
:
great
suer
is
the
folly
in
ani
man
to
aspire
to
mariage
afore
he
haue
attained
to
the
vertues
requisit
to
the
honorable
direction
of
that
estat
,
and
by
discretion
can
employe
his
wealth
gotten
to
vses
,
and
be
able
by
law
and
force
(
if
need
be
)
to
defend
him
and
his
against
all
violent
oppressors
But
much
more
intolerable
is
that
rashnes
that
leads
men
to
marie
being
not
yet
prepared
to
entertain
and
prouide
for
the
necessities
of
it
:
by
this
the
séede
of
pouertie
is
sowen
in
all
parts
of
a
kingdome
,
wherof
the
haruest
is
more
plentifull
then
of
other
things
:
their
children
haue
their
succoure
in
begging
,
&
their
wiues
yet
young
,
are
constrayned
with
dishonour
to
wander
to
the
great
perill
of
their
chastitie
:
In
the
mean
while
,
till
nature
establish
compotent
years
,
let
this
forward
youth
be
tamed
by
trauells
and
continuall
labors
,
let
them
be
enured
with
sermons
and
doctrine
,
by
the
which
they
may
restraine
their
passions
:
but
specially
on
festiuall
days
,
a
time
when
idlenes
ioyned
with
libertie
,
invites
youth
both
to
do
and
think
euill
,
yea
if
ther
be
any
feason
reserue
of
the
hollydays
from
their
spirituall
duties
,
let
it
be
performed
in
some
playes
or
exercise
of
paine
and
trauell
,
by
the
which
both
the
mind
shall
be
discontinued
from
idle
thoughtes
,
and
the
bodye
taken
out
of
the
care
of
beastly
desiers
:
But
seing
the
intent
of
mariage
,
is
the
hope
of
procreation
,
such
as
ar
colde
of
nature
,
defectiue
,
and
impotent
ought
not
to
marrie
:
yea
if
they
be
married
by
faulse
perswasion
,
the
mariage
may
be
dissolued
:
Such
also
as
be
vnclean
and
diseased
,
ought
not
to
entermedle
mariage
,
as
well
for
the
respect
of
their
comon
weale
,
to
the
which
their
children
should
not
only
be
vnprofitable
,
hurtfull
and
burdenous
,
but
also
in
consideration
of
them selues
,
but
more
for
their
issue
,
whom
they
know
are
(
by
their
occasiones
)
to
remaine
always
misserable
,
for
they
are
not
ignorant
,
that
such
as
them selues
are
,
such
shal
be
the
effect
of
their
seede
and
generation
:
So
that
what
other
thing
can
it
be
to
them
,
¶
A
continuance
of
the
matter
of
marriage
,
and
the
dutie
of
the
husband
to
his
wife
,
as
also
of
hir
office
to
her
good
man
.
Chapter
ij
.
A
Man
hauing
determined
in
himself
with
the
iudgement
and
good
will
of
his
néerest
Parentes
,
to
ioyne
to
a
wife
,
such
one
as
he
hath
long
knowen
to
be
worthie
of
him
,
and
shée
also
with
the
consent
of
such
to
whom
she
appertaines
,
agéeeth
with
liberall
will
to
such
marriage
,
ought
afore
all
other
things
to
obserue
the
publique
Banes
for
auoyding
of
slaunder
,
and
after
to
procéede
to
the
rest
by
the
hande
of
the
minister
in
the
word
of
God
and
that
faith
one
to
another
which
publikely
he
shal
minister
to
them
,
addinge
the
blissing
which
he
shall
giue
and
the
prayer
whiche
he
makes
with
all
the
assistantes
for
them
to
GOD
to
knit
them
togither
in
holy
vnitie
,
inuiolable
loue
and
societie
,
and
giue
them
happie
dayes
in
their
marriage
with
plentifull
multiplication
of
children
,
such
as
they
may
institute
&
bring
vp
to
his
seruice
,
without
which
obseruations
,
the
auncient
fathers
iudged
such
societie
of
man
and
wife
,
no
lawfull
marriage
,
but
rather
a
bed
of
concubines
,
and
pagan
coniunction
.
This
man
béeing
thus
married
,
ought
first
with
the
consideration
of
his
perfection
of
nature
and
common
graces
of
GOD
which
he
hath
more
then
the
woman
,
to
employe
them
all
chiefly
to
the
instruction
,
guyde
and
gouernement
of
his
wyfe
,
and
then
to
the
direction
of
his
affaires
:
he
is
bound
to
communicate
such
lawes
as
he
would
haue
his
wyfe
to
kéepe
,
with
louing
instruction
,
exhortinge
her
to
the
partes
of
her
dutie
friendly
,
without
anye
force
,
protesting
also
to
performe
what
belonges
to
his
office
,
being
both
bound
thereunto
by
the
expresse
statutes
of
God
.
Touching
his
parte
(
besides
the
first
consideration
of
his
more
perfect
creation
)
he
ought
to
consider
that
as
he
is
the
head
of
his
wife
,
so
in
that
he
resembleth
the
purtreite
of
Iesus
Christe
,
so
to
leade
hys
wife
,
as
our
Lord
gouerneth
his
church
.
The
head
gouernes
his
body
,
by
the
vnderstanding
,
mouing
,
&
sense
:
euen
so
Iesus
Christ
inspireth
his
church
,
and
infuseth
his
graces
into
her
,
the
better
to
knowe
and
doe
that
,
which
concernes
God
,
and
her
owne
sauetie
.
The
head
hath
the
eye
to
sée
,
the
eare
to
heare
,
the
tong
to
speake
and
taste
,
and
all
to
the
profit
and
benefit
of
the
whole
bodye
,
taking
perpetuall
care
of
it
,
&
féeling
the
gréeues
of
euery
member
as
his
own
:
euen
the
like
doth
Iesus
Christ
for
his
Church
spiritually
,
séeing
and
foreséeing
what
so
euer
is
necessary
for
it
:
he
heareth
her
plaintes
and
necessities
,
and
gyues
her
succour
with
perpetuall
ayde
:
what
then
ought
the
man
to
doe
to
his
wife
?
to
what
care
and
prouidence
is
he
bound
ouer
her
?
yea
to
what
rate
of
ayde
and
succour
is
he
tyed
,
if
he
will
worthely
expresse
the
example
of
his
patron
?
if
he
do
it
not
,
what
greater
wrong
can
he
offer
to
God
,
or
manifest
iniurie
to
the
holy
institution
of
mariage
?
makes
hée
not
solemne
profession
to
follow
that
diuine
Spouse
of
the
Church
by
his
mariage
,
as
also
the
woman
protestes
for
her
parte
to
follow
the
church
?
Besides
,
as
the
head
naturally
loues
the
body
,
as
vnited
with
it
by
nature
in
indiuisible
vnitie
,
he
workes
for
it
,
he
takes
thought
for
it
,
and
defendes
it
:
so
Iesus
Christ
conioyned
to
his
church
,
loueth
it
dearely
,
watcheth
for
it
,
kepes
and
protectes
it
against
the
assaultes
of
all
visible
and
inuisible
enemies
.
What
belonges
then
to
the
husbande
,
the
image
of
this
spirituall
spouse
of
Iesus
Christ
,
who
redéemed
his
church
with
his
bloud
when
shée
was
thrall
to
sathan
:
washed
her
with
his
proper
bloud
when
shée
was
vncleane
:
dyed
to
reuiue
her
being
dead
:
iustifieth
her
and
blisseth
her
afterwardes
in
communicatinge
to
her
parte
of
all
his
benefits
,
and
making
her
with
himselfe
coinheritor
of
his
Paradise
.
Could
hée
showe
her
more
great
signes
of
perfect
amitie
?
yea
hee
hath
conioyned
himselfe
with
her
as
one
flesh
,
making
hir
flesh
of
his
fleshe
,
bloud
of
his
bloud
,
and
bones
of
his
bones
:
as
we
beléeue
,
Eua
was
taken
out
of
the
ribbe
of
Adam
,
whereby
he
acknowledged
her
to
be
his
fleshe
&
bones
:
And
for
vertue
of
that
coniunction
,
he
saied
,
that
(
touching
cohabitation
togither
)
man
should
leaue
Father
and
mother
to
cleaue
to
his
wife
:
yea
so
great
is
this
coniunction
and
inseparable
vnitie
,
that
no
more
can
it
be
deuided
,
then
the
fleshe
of
the
ribbe
(
being
connaturall
to
it
by
consent
and
order
of
nature
,
)
can
be
separated
from
the
bone
,
nor
the
body
disioyned
from
his
head
:
wherein
man
may
vnderstand
with
what
loue
hée
is
bound
to
his
wife
:
how
he
ought
to
loue
her
as
his
proper
fleshe
,
with
resolution
to
liue
with
her
in
amitie
&
vnitie
of
indiuidible
will
,
as
he
séeth
her
conioyned
to
him
by
indissoluble
communion
,
both
according
to
the
first
ordinance
of
God
,
and
by
the
seconde
renouation
&
alliance
which
Iesus
Christ
hath
made
with
his
church
in
spirituall
mariage
:
with
this
(
a
thing
knit
to
true
loue
)
let
him
thinke
that
the
woman
was
taken
out
of
the
ribbe
of
the
man
,
to
signifie
that
she
should
bee
hys
companion
,
and
not
cut
out
of
his
héele
,
to
be
his
handmaid
and
subiect
.
For
that
cause
S.
Peter
calleth
the
woman
coinheritrix
of
grace
and
life
with
the
man
,
and
(
with
S.
Paule
)
exhorteth
husbandes
to
entreate
their
wyues
with
all
gentlenes
,
and
cohabit
with
them
by
discretion
,
as
being
weake
vesselles
:
giuing
them
honour
,
and
not
to
gréeue
them
eyther
with
too
great
burden
of
busines
,
or
by
worldly
or
fleshly
lettes
whereby
their
prayers
may
be
hindered
:
meaning
partlie
(
with
the
councell
of
S.
Paule
)
that
man
and
wife
sometimes
ought
to
refraine
mutuall
cohabitacion
of
their
bodies
,
to
exercise
themselues
in
prayer
and
fastinge
,
as
when
there
is
preparacion
for
the
communion
:
whiche
Ioell
:
commaundes
also
to
doe
in
tyme
of
penaunce
,
when
there
is
question
to
reconcile
God
with
teares
and
fasting
:
then
is
the
tyme
(
sayeth
he
)
that
the
husbande
should
deuide
bedd
with
his
wife
,
and
shée
forbeare
her
mariage
couche
,
the
better
to
praye
to
God
.
For
notwithstanding
such
cohabitacions
and
actes
of
the
flesh
in
mariage
,
are
not
of
themselues
(
in
respect
of
the
purpose
of
that
institution
)
vnlawfull
at
all
tymes
,
yet
because
they
draw
the
spirit
(
of
it selfe
diuine
and
heauenvly
)
into
corrupt
thoughts
,
quenching
the
spirituall
force
and
action
of
the
same
,
and
as
it
were
,
weaken
it
of
power
to
rayse
it selfe
to
God
in
pure
and
liuely
contemplacion
,
they
can
not
be
but
hurtfull
,
without
moderation
.
For
which
purposes
if
men
be
bound
to
fast
,
and
to
qualefye
their
vnrulie
lustes
:
with
better
reason
ought
they
to
absteyne
from
suche
actes
,
which
no
lesse
,
or
rather
more
,
but
in
other
qualitie
,
peruert
the
spirituall
faculties
of
the
mind
,
then
either
aboundance
of
meats
,
or
plentie
of
wine
:
&
yet
the
scripture
séemes
to
giue
no
such
expresse
commaundement
touching
continencie
as
of
abstinence
,
as
not
to
condemne
the
inuincible
infirmitie
and
incontinency
of
many
fleshly
creatures
,
who
,
euen
in
mariage
,
haue
not
power
(
in
respect
of
their
custome
)
to
absteyne
easelie
:
Here
the
man
and
wife
are
to
bée
aduertised
,
that
séeing
mariage
of
his
proper
institution
is
a
thing
honorable
and
vndefiled
,
let
them
not
deface
and
stayne
it
by
vnlawfull
and
immoderat
pleasures
,
more
beastly
then
naturall
:
let
them
remember
the
warning
of
Dauid
,
Be
not
(
sayeth
he
)
as
a
Horse
or
Moyle
,
in
whom
is
no
vnderstanding
:
let
them
beware
that
they
séeke
not
after
inordinate
passions
,
which
prouoke
to
actes
of
Pagans
,
sayeth
S.
Paul
:
let
them
be
without
perturbation
of
mynd
,
as
not
bearing
anger
nor
grudge
agaynst
any
man
:
let
them
not
lurfeyte
of
eating
and
drinking
,
nor
be
subiect
to
gluttonie
and
dronkenes
.
For
it
is
most
certayne
,
that
the
procreation
shall
resemble
the
qualities
and
corrupte
natures
of
the
Father
and
mother
:
and
therefore
Diogenes
not
without
cause
,
séeing
a
yong
boy
wanton
and
giuen
to
wine
,
gaue
iudgement
,
that
his
father
begotte
him
when
he
was
dronke
,
as
also
most
commonly
,
bastardes
be
leacherous
,
by
reason
of
the
vnchaste
lust
of
their
Father
and
mother
wherein
they
were
engendered
.
But
nowe
to
the
lawes
and
rules
which
the
husband
ought
to
gyue
to
his
wyfe
according
to
the
doctrine
of
God
.
First
,
the
better
to
prepare
her
to
humilitie
,
she
ought
to
acknowledge
in
her selfe
such
frayelty
and
infirmitie
by
nature
,
both
in
mynd
and
body
,
that
as
Aristotle
sayeth
,
without
the
guide
of
the
man
,
she
is
no
other
then
as
a
matter
without
a
forme
,
and
naturally
can
not
liue
without
his
direction
,
as
being
drawn
out
of
the
ribbe
of
man
:
and
therefore
what
shée
hath
touching
her
body
,
is
deriued
of
man
,
and
was
made
for
him
,
and
not
man
for
hir
,
being
the
first
in
creation
,
forbearing
here
to
recite
all
that
may
be
sayd
particularly
touching
his
preheminence
:
onely
I
maye
alleadge
in
generall
,
that
as
the
man
was
not
seduced
by
the
Serpent
as
was
the
woman
,
so
the
reason
of
the
great
error
and
fall
of
the
man
,
was
the
obedience
hee
bare
to
his
wife
contrary
to
Gods
commaundement
,
for
the
which
she
also
was
first
condemned
,
and
made
subiecte
to
more
miseries
then
the
man
.
These
textes
beare
,
this
intent
to
make
the
woman
more
humble
and
obedient
aswell
to
God
as
to
hir
husband
,
for
that
by
hir
nature
,
she
is
easely
caried
in
to
arrogancie
,
pride
,
ouerwéening
,
glorie
and
disobedience
,
as
being
envenomed
with
the
poyson
which
hir
great
mother
Eue
tooke
of
the
Serpent
,
suttill
,
arrogant
,
proude
,
glorious
,
&
cruell
:
here
the
husbande
must
giue
hir
to
vnderstand
,
that
in
nothing
God
is
more
displeased
,
then
in
pride
,
and
disobedience
done
aswell
against
him
,
as
to
her
superiours
:
Then
lett
him
discende
to
the
declaration
of
his
superioritie
ouer
hir
according
to
Gods
creation
in
nature
,
according
to
his
holy
ordenaunce
,
&
according
to
the
example
of
Iesus
Christ
,
by
whome
he
is
apoynted
head
ouer
hir
,
with
authority
as
to
a
husband
,
with
promise
not
withstanding
to
vse
this
preheminence
to
hir
benefit
,
and
contentment
with
loyall
amytie
:
here
he
must
not
for
gett
to
putt
hir
in
rememberaunce
of
the
confederation
which
they
haue
made
togeather
,
to
liue
in
holynes
according
to
the
similitude
of
the
sacred
coniunction
and
marriage
of
Iesus
Christ
with
his
church
and
that
in
all
mutuall
honesty
,
and
holy
conuersation
on
with
an
other
:
lett
him
then
prescribe
lawes
and
rules
fitt
for
a
wife
:
That
she
serue
God
with
all
hir
hart
,
and
loue
hir
husband
only
with
franck
obedience
to
his
commaundementes
,
giuing
no
occasion
wherin
he
shall
perceiue
that
she
hath
eyther
said
or
done
any
thing
to
the
offence
of
God
:
Secondly
lett
hir
beare
to
him
affection
and
care
as
to
hir
husband
and
head
,
as
he
(
for
recompence
)
must
loue
hir
as
his
proper
fleshe
,
and
as
Iesus
Christ
loues
his
church
,
chastely
,
vnfainedly
,
and
perfectlie
:
Thirdly
,
that
she
be
to
him
as
to
hir
lord
and
head
,
obedient
,
and
yeld
to
him
all
honor
,
as
the
churche
doeth
to
Iesus
Christ
(
wher
of
she
is
a
figure
)
resisting
him
in
nothing
,
but
honor
him
with
francke
and
liberall
affection
:
We
read
Sara
exercised
the
same
dutie
to
hir
husband
Abraham
and
called
him
Lord
:
of
whome
so
honorable
a
mother
in
the
scripture
,
wiues
in
all
ages
ought
to
be
as
good
daughters
and
folowers
,
aspiring
to
hir
vertues
:
the
wiues
of
Jacob
also
yelde
to
the
will
of
their
husband
and
thought
the
greatest
effect
of
their
dutie
,
consisted
to
obey
him
:
Fourthly
with
this
obedience
sayth
S.
Paule
,
she
ought
to
feare
and
please
him
and
not
greue
him
at
any
time
,
as
the
church
sheweth
hir
an
example
in
hir
behauiour
to
hir
deare
spouse
:
it
is
writtten
howe
Vasthy
Quene
of
Assiria
,
for
that
she
fell
from
feare
,
to
disobey
and
displease
hir
husband
Assuerus
,
was
refused
of
him
,
and
in
hir
place
Hester
,
was
receiued
,
for
amongst
hir
other
vertues
,
she
bare
a
name
to
be
gratious
and
of
great
humilitie
.
Let
hir
consider
that
she
was
giuen
to
man
to
be
an
ayder
and
a
comfort
to
him
:
so
that
as
often
as
she
findes
hir
husband
perplexed
with
much
busines
,
cares
,
gréefes
,
displesures
,
losses
,
dishonors
,
with
other
like
accidentes
and
disquietts
of
the
world
:
it
belonges
to
hir
office
to
bring
consolation
to
him
in
modestie
and
discresion
,
as
Micholl
did
to
hir
husband
Dauid
,
who
suffering
passion
for
the
heauie
malice
that
Saule
bare
to
him
,
found
comfort
in
his
wife
,
and
councell
to
flée
,
taking
vppon
hir
the
remedie
of
his
perill
that
might
come
by
pursuit
:
Lethir
not
be
as
those
foolish
women
which
the
scripture
condemneth
,
I
meane
the
wiues
of
Job
&
Tobias
,
who
,
in
place
to
recomfort
those
good
Fathers
so
heauely
laden
with
affliction
,
reproched
vnto
them
that
their
good
works
were
the
cause
of
their
miseries
,
and
wickedly
sayd
that
for
their
good
they
had
recompence
of
euill
,
not
considering
,
that
as
God
vseth
to
proue
his
people
by
tribulation
,
so
he
can
giue
them
power
&
patience
to
endure
them
,
and
at
his
pleasure
deliuereth
them
to
their
great
praise
and
happines
.
Let
hir
neuer
giue
wicked
counsell
to
hir
husband
,
as
did
Jezabel
who
séeing
hir
husband
Achab
in
desier
to
haue
the
vine
of
Naboth
,
counselled
him
to
worke
his
death
by
suborned
iudges
and
witnss
s
,
and
so
receiue
the
vine
by
confiske
,
for
the
which
,
wrechednes
fell
vppon
hir
,
vppon
him
,
and
their
whole
race
:
what
other
successe
folowed
the
wicked
perswasion
of
the
first
woman
to
hir
husband
,
then
the
coommon
ruine
of
all
the
world
?
In
this
,
men
ought
to
be
most
circumspect
,
to
heare
nothing
of
wiues
tending
against
God
or
his
honor
:
euen
no
lesse
belongs
to
the
office
of
the
wife
,
to
administer
no
wicked
aduise
:
for
that
as
she
is
giuen
to
hir
husband
to
be
to
him
,
as
a
worker
and
cause
of
God
:
so
if
she
finde
in
him
any
impression
of
wicked
will
,
it
belonges
to
hirto
vse
diligence
to
remoue
it
,
according
to
the
example
of
Pilates
wife
,
whose
perswasions
if
hir
hubsand
had
beleued
,
he
had
not
ben
the
morderer
of
the
sonne
of
God
:
yet
the
wife
is
bound
to
this
iustice
in
hir
duetie
,
to
restore
any
default
hir
husband
makes
as
did
Abigail
the
ritch
Nabals
wife
,
who
vnderstanding
that
hir
foolish
husbande
had
retorned
the
people
of
Dauid
,
not
only
with
out
the
effect
of
their
demaund
but
had
done
iniurie
to
them
,
and
taken
their
master
:
tooke
great
store
of
vittells
,
and
went
to
méete
Dauid
(
whome
shée
doubted
not
to
be
iustlye
displesed
)
comming
to
commit
all
to
sacke
and
spoyle
:
she
so
appeased
him
,
with
modest
,
gratious
,
and
wise
spech
,
that
he
did
not
only
dissolue
his
enterprise
,
but
tooke
hir
afterwardes
to
his
wife
,
when
he
vnderstood
Nabal
was
dead
:
Lastlie
let
the
husband
remember
,
that
if
he
receiue
good
counsell
from
his
wife
,
not
to
reiect
it
,
such
as
was
the
aduise
of
Micholl
,
and
that
which
Sara
gaue
to
Abraham
,
to
expulse
Hagar
,
and
his
sonne
Jsmaell
which
God
ratified
by
a
consequent
commaundement
to
do
so
.
¶
Still
touching
the
dutie
of
the
wife
.
Chapter
.
iij.
FIftly
,
if
in
the
husband
be
vnquiet
moodes
or
mind
of
anger
,
if
he
bée
an
euill
liuer
,
yea
an
infidell
,
the
wife
is
commaunded
to
be
humble
,
modest
,
pacient
,
and
also
of
so
good
conuersation
,
that
by
hir
vertues
she
may
reclaime
the
wickednes
of
hir
husband
:
so
did
Moniqua
the
Mother
of
Saint
Augustine
winne
hir
husband
being
a
Pagan
:
Saint
Paule
perswades
hir
much
to
that
dutie
,
seeing
that
by
those
meanes
at
the
least
she
workes
this
good
,
that
hir
children
which
should
haue
ben
dissolute
,
are
,
by
hir
institution
and
example
,
sanctefied
.
This
vertue
of
modestie
and
pacience
,
is
declared
to
women
in
the
ceremonie
of
the
Doues
which
wiues
offred
in
their
purification
:
signifying
that
they
ought
to
beare
the
importunitie
and
angrie
natures
of
their
husbandes
,
by
the
humilitie
and
méekenes
of
the
Doues
,
who
,
enduring
the
continuall
pecking
and
crying
of
the
Cocke
doues
,
much
lesse
that
they
abandon
them
,
séeing
they
neuer
mislike
or
are
angrie
,
nor
do
any
thing
to
their
displeasure
.
Sixtly
,
the
wife
is
bound
to
the
circuite
of
hir
owne
house
,
without
libertie
to
iorneyes
or
voyages
,
no
not
to
go
from
house
to
house
(
being
also
forbidden
to
wydowes
)
nor
to
walke
the
streates
as
one
séeking
aduentures
,
S.
John
Chrisostome
)
in
those
proude
attires
expressing
hir
high
heart
,
present
hir selfe
afore
God
,
who
regardes
not
but
the
prayers
of
the
humble
and
méeke
.
Seuenthly
,
to
the
behauiour
of
wiues
belongs
such
wisedome
and
discretion
,
that
they
giue
no
occasion
to
speake
euill
of
them
:
for
it
is
not
enough
not
to
offend
,
if
they
do
not
also
auoyde
the
occasion
and
suspicion
of
blame
:
wherein
albeit
there
is
equall
care
&
respect
to
the
husband
,
yet
aboue
al
other
creatures
,
honour
is
most
proper
to
women
(
being
as
the
soule
of
the
kind
)
which
being
lost
,
there
remaynes
nothing
but
vnsauery
carcases
,
and
ill
smelling
donghilles
,
yéelding
abhomination
to
all
that
speake
of
them
:
Their
honor
consistes
in
all
action
of
vertue
,
but
specially
in
virginitie
touching
maydes
,
in
chastitie
to
the
maried
sort
,
and
touching
wydowes
,
incontinencie
:
of
which
vertues
if
they
be
slaundered
they
haue
no
reputation
though
they
were
perfect
in
all
other
graces
of
nature
and
fortune
:
for
that
being
dishonored
,
they
stand
afore
men
as
bodies
abhominable
:
if
a
woman
(
which
is
vnproper
to
hir
)
be
hard
and
nigardly
,
yea
couetous
,
yet
if
she
be
chast
,
it
takes
no
honour
from
hir
,
but
gets
hir
an
opinion
of
too
great
and
neare
a
huswife
:
And
albeit
she
ought
to
be
liberal
and
an
almes
giuer
,
by
the
example
of
the
wise
woman
in
Salomon
,
and
if
she
be
subiect
to
passions
and
iniuries
(
wherein
she
is
expressely
forbidden
)
yet
she
shall
loose
no
honour
,
otherwayes
then
that
they
will
say
she
is
a
shrewe
(
for
to
be
cruell
and
tirannous
,
as
was
Jezabell
,
to
strike
and
do
iniurie
to
poore
people
)
were
rather
the
moode
of
Proserpina
,
or
infernal
Harpia
,
then
the
action
of
a
woman
simply
,
whose
nature
is
tied
to
effects
of
modestie
,
pittie
,
&
gentlenesse
:
Lucrece
,
fearing
to
haue
lost
the
honour
of
wiuely
chastitie
(
notwithstanding
the
force
of
the
rauish
or
cleares
the
innocencie
of
hir
consent
)
killed
hir selfe
:
loathing
any
longer
to
liue
,
hauing
in
hir
opinion
,
lost
the
onely
renoume
and
reputation
of
life
,
which
was
hir
honor
.
The
like
affection
hath
bene
found
in
many
holy
virgines
and
wiues
,
who
haue
rather
committed
their
bodies
to
many
martirdomes
,
then
suffred
the
rauishor
to
pray
vppon
the
honour
of
their
chastitie
:
séeing
therfore
,
the
wife
ought
to
know
that
in
this
vertue
restes
hir
chiefe
ornament
,
let
hir
kéepe
it
with
speciall
watch
and
care
,
and
(
as
neare
as
she
can
)
giue
no
occasion
to
put
it
in
question
:
for
hir
dishonour
brings
with
it
this
displeasure
to
turne
vppon
hir
husband
,
hir
children
,
&
all
hir
parents
,
as
by
hir
vertue
,
all
they
should
be
honoured
:
Let
hir
beware
to
giue
no
cause
of
ielosie
to
hir
husband
whereby
both
he
and
she
should
be
in
perpetuall
discord
and
the
whole
house
in
miserable
mutinie
.
Let
hir
therfore
vse
no
secret
spéech
with
any
man
,
vnlesse
there
be
warrant
of
neare
kindred
,
and
much
lesse
,
let
hir
passe
familiar
conuersation
with
any
straunger
:
In
the
absence
of
hir
husband
,
let
hir
receiue
no
man
into
hir
house
by
whom
may
arise
suspicion
:
let
hir
hold
no
acquaintaunce
with
messengers
or
women
of
ill
name
,
and
much
lesse
vse
spéech
with
wanton
people
,
&
when
there
is
cause
she
speake
,
let
hir
remember
that
testimonie
iustifieth
innocencie
:
Let
hir
estéeme
no
man
more
faire
,
more
wise
,
nor
more
perfect
then
hir
husband
,
according
to
the
wife
of
Hieron
,
who
neuer
kissing
any
but
hir
husband
,
&
being
told
by
him
,
that
his
friends
reproched
him
for
that
he
had
an
vnsauerie
breath
,
aunswered
simplie
that
she
thought
it
had
bene
so
with
all
men
:
Let
hir
neuer
be
séene
idle
,
nor
take
pleasure
to
play
the
gossip
in
suspected
companies
:
if
she
heare
any
dishonest
word
,
or
sée
any
man
behold
hir
with
an
vnchast
eye
,
let
hir
withdraw
hir selfe
from
such
company
:
if
any
attempt
hir
with
vnchast
sutes
,
let
them
finde
she
is
a
woman
of
vertue
,
and
as
they
presse
hir
with
importunitie
,
so
let
hir
rise
stronger
in
faith
,
alleaging
that
,
besides
the
wrong
to
hir
husband
,
she
should
commit
periury
to
God
,
prophane
the
holy
institution
of
mariage
,
which
,
being
the
inuiolable
vnion
in
Iesus
Christ
,
she
should
commit
damnable
impietie
,
and
by
mingling
the
séede
,
the
issue
also
would
rise
vncertaine
,
the
same
being
a
thefte
and
sacriledge
worthy
of
a
thousand
hols
,
and
whereunto
no
satisfaction
wold
suffice
:
to
be
short
,
let
hir
alleadge
that
God
would
be
so
offended
,
as
hir
soule
should
stand
in
eternall
perill
,
and
she
iustly
deseruing
to
be
refused
of
hir
husband
:
if
shée
stand
resolutely
armed
with
these
memorials
,
she
may
easely
withstand
temptations
,
confute
whore
followers
,
and
confound
the
wicked
that
sought
to
suborne
hir
by
presents
and
promises
of
great
benefites
,
repulsing
and
aunswering
in
this
sort
all
commers
,
yea
though
they
be
great
estates
,
and
promise
mountaines
and
liberall
reliefe
to
the
children
,
which
also
is
an
vniust
and
vnlawfull
gaine
:
she
that
vseth
this
vertuous
resistance
doth
worthely
aspire
to
the
reputation
of
that
woman
which
Salomon
speaketh
of
,
that
is
to
say
,
she
is
the
crowne
ioye
,
and
honour
of
hir
husband
:
hir
praises
can
not
bée
caried
to
high
,
and
to
hir
glory
is
allotted
immortalitie
amongst
the
number
of
holy
dames
&
wiues
of
the
Patriarks
.
The
mayd
that
is
clothed
in
the
habit
of
shame
fastnes
,
brings
to
hir
husband
a
great
dowry
,
though
she
bring
nothing
but
hir
body
.
Touching
the
vertues
of
the
wife
&
hir
chastetie
,
they
ought
to
be
no
lesse
familiar
to
the
husband
,
bicause
by
how
much
he
excelleth
hir
in
perfection
of
nature
,
by
so
much
ought
hée
to
bée
able
to
enstruct
the
ignorance
of
his
wife
in
things
appertayning
to
hir
direction
and
their
common
honour
,
wherin
,
if
he
faile
of
his
dutie
,
greater
is
his
merit
of
rebuke
,
for
that
the
kind
of
woman
by
corruption
of
nature
,
is
more
weake
,
more
easie
to
fall
,
&
most
enclined
to
euil
:
But
the
man
bearing
a
more
excellent
dignity
,
&
meane
to
know
more
then
the
woman
,
by
which
he
is
chosen
hir
head
,
guide
,
&
example
,
is
not
to
be
excused
,
&
much
lesse
to
be
pardoned
:
yea
let
him
not
thinke
,
since
he
instructes
not
his
wife
from
the
beginning
,
but
leaueth
hir
to
the
liberty
of
hir
fancy
,
with
licence
to
cherish
hir
owne
wil
,
not
sticking
sometimes
to
helpe
hir
with
ill
example
(
being
himselfe
an
adulterer
)
but
that
,
béeing
solicited
to
euill
,
she
standes
in
great
perill
to
be
seduced
or
at
least
(
by
the
iust
iudgement
of
God
)
become
so
waspishe
,
Iohn
Chrysostome
,
let
him
minister
suche
discipline
,
as
may
make
her
a
good
and
obedient
disciple
:
for
to
refuse
her
,
or
bring
in
separacion
,
there
is
no
sufferance
by
law
,
nor
conscience
:
there
is
but
onely
adulterie
which
hath
power
ouer
the
deuorse
,
&
yet
that
hath
no
force
,
but
where
is
no
hope
of
reformation
:
or
for
heresie
which
is
a
spirituall
adulterie
:
in
which
the
lawe
forbiddes
all
rigor
,
for
that
if
there
be
no
breach
of
chastetie
,
and
that
she
hath
desire
to
liue
in
dutie
and
obedience
ciuill
with
her
husband
,
hée
ought
not
rashly
to
refuse
hir
,
and
if
he
doe
,
yet
hée
standes
restrained
from
remarying
,
séeing
mariage
,
faith
,
and
sacrament
of
constancie
,
are
immutable
.
In
sicknes
there
is
required
in
them
both
a
mutuall
care
,
as
if
they
were
but
one
flesh
,
as
in
all
other
accidentes
,
yea
,
if
one
of
them
should
fall
into
leprosie
,
there
is
no
excuse
to
the
other
,
séeing
faith
is
giuen
betwéene
them
:
wherein
,
if
there
were
but
that
faith
betwéene
such
as
by
extremitie
of
age
,
haue
no
hope
of
liguage
,
yet
it
draweth
sufficient
cause
of
mutuall
succours
,
and
faithfull
ayde
and
comfort
,
euen
vntill
death
:
whereof
if
eyther
of
them
be
reduced
to
widdow
age
,
there
is
one
lawe
general
and
equall
to
them
both
,
not
to
diminish
the
loue
which
they
bare
one
to
an
other
,
as
in
déed
which
of
them
dyeth
,
lesseneth
nothing
the
loue
,
but
rather
encreaseth
it
in
heauen
towardes
the
other
remayning
here
in
life
,
so
that
touchinge
the
reuerence
of
his
funerall
,
the
remembrances
leaft
to
hir
by
him
that
is
dead
(
here
I
speake
of
the
woman
,
meaning
no
lesse
to
the
man
)
as
to
cherish
his
poore
parentes
and
friends
whom
he
loued
,
with
any
other
charge
committed
to
her
faithfull
and
honest
loue
,
she
is
bound
to
execute
them
with
no
lesse
obedience
,
then
if
hee
yet
liued
:
if
he
left
her
children
,
shée
is
enioyned
to
double
care
as
both
for
father
&
mother
:
if
they
haue
smal
age
,
she
is
bound
to
leade
them
in
good
instruction
&
example
,
&
hauing
rypenesse
of
yeres
,
her
office
is
to
pushe
them
forwarde
(
according
to
their
faculties
)
to
the
vocation
whereunto
their
late
father
had
prepared
them
:
if
shée
be
a
young
woman
,
Widowes
(
as
I
haue
saide
)
haue
but
one
principall
cause
to
marie
againe
,
which
is
,
if
they
bée
younge
,
and
haue
no
children
,
or
if
they
haue
(
which
is
a
cause
helping
to
the
excuse
)
and
they
by
vnrulie
disobedience
abuse
her
in
their
dutie
,
or
that
by
some
collaterall
match
shée
may
eyther
bring
encrease
to
hir
reuenue
,
or
helpe
the
porcion
of
her
daughters
,
shée
is
iustified
in
her
second
mariage
,
wherein
(
aboue
all
other
cares
)
let
her
beware
that
no
moode
of
incontinencie
lead
hir
,
for
that
in
our
Christian
religion
it
is
accompted
a
vice
moste
slaunderous
.
S.
Paule
sayeth
,
the
widowe
that
liues
in
delites
,
is
dead
,
as
whose
wanton
conuersation
wallowing
in
ease
and
belly
cheare
,
hath
corrupted
hir
mind
with
affections
of
mortall
sinne
,
wherein
shée
is
readie
to
ioyne
effect
to
hir
fleshly
wil
,
as
opportunitie
shall
consent
.
But
holy
widowes
liue
spiritually
,
and
kéepe
their
bodies
in
necessities
,
and
their
myndes
in
deuoute
exercise
,
as
fasting
,
prayer
,
and
other
deuoute
meditations
of
the
spirit
,
séeking
after
the
perfection
of
the
vertuouse
widowes
in
the
scripture
,
as
Iudith
and
Anne
the
prophetisse
,
who
from
their
youthes
béeinge
widowes
,
¶
The
office
of
Fathers
and
Mothers
towardes
their
children
,
and
the
dutie
of
children
to
their
parentes
.
Chapter
.
iiij
.
TOuching
the
office
of
the
second
societie
in
nature
pertaining
parents
towardes
their
children
,
and
of
them
reciprocallie
to
their
fathers
and
mothers
,
we
will
discourse
according
to
the
scripture
:
(
Leauing
the
doctrine
of
the
Pagan
Philosophers
as
opinions
doubtfull
in
themselues
,
and
vncertaine
to
Christians
)
:
fathers
and
mothers
haue
in
comen
,
to
bring
vp
and
institute
their
children
,
where
of
the
mother
is
tied
to
a
speciall
care
whilest
they
are
young
,
as
growing
into
state
of
years
and
bignes
,
thei
belong
chiefly
to
the
fathers
,
aswel
for
their
authoritie
as
their
greater
and
more
wise
prouidence
.
Touching
administration
of
noriture
to
their
bodies
with
all
other
prouisions
which
the
necessitie
of
nature
requiers
,
the
mother
most
commonly
takes
vppon
hir
that
special
care
,
as
in
whom
the
zeale
of
nature
doeth
most
abounde
,
some
times
sparing
foode
from
hir selfe
to
féed
hir
children
,
and
restraining
hir
owne
body
to
colde
and
hunger
,
stickes
not
to
cloathe
hir
naked
&
tender
impes
to
whome
she
bears
more
compassion
then
to
hir
proper
wantes
:
But
for
the
féeding
of
the
soule
,
being
the
principall
part
of
man
and
by
the
which
wee
are
men
and
regenerated
in
to
the
children
of
God
(
the
body
being
none
other
thing
then
the
vessell
or
mantion
of
this
sowle
)
the
prouision
and
care
is
equall
to
the
father
and
mother
,
both
streightly
enioyned
without
distinction
,
to
prouide
such
spirituall
féeding
&
clothing
as
may
be
worthy
for
this
soule
formed
to
the
Image
of
God
,
which
is
holly
doctrine
of
saluation
,
and
correction
,
instruction
in
good
maners
,
the
same
as
it
is
the
principall
cause
why
God
hath
blessed
them
with
children
:
So
,
with
out
those
institutions
,
children
would
fall
into
degeneration
with
natures
and
actions
of
brute
and
hurtefull
beastes
:
they
would
be
come
children
accurssed
,
whose
dispsiscion
would
bring
forth
nothing
but
pride
,
couetousnes
glottony
,
whoredome
,
malice
,
&
dissolute
maners
:
yea
they
wold
become
instruments
altogither
obedient
to
the
wil
of
Sathan
Prince
of
the
world
:
&
some
what
to
qualifie
the
grieues
of
mothers
,
bringing
forth
their
children
in
great
paine
&
sorow
,
&
often
times
in
hard
&
mortal
peril
of
life
,
lulling
&
cherishing
them
with
cares
and
watching
day
&
night
,
S.
Paule
giues
them
this
great
consolation
:
that
the
woman
shall
be
saued
by
the
generation
of
hir
children
if
,
with
hir
instruction
she
conioyne
this
care
to
kepe
them
by
exhortation
,
and
hir
example
,
in
the
constancie
of
faith
,
charitie
and
sanctification
(
which
they
receiue
by
baptisme
)
enclining
alwayes
to
do
holy
déedes
with
sobrietye
,
which
to
young
people
,
is
the
mother
noresse
of
all
good
doctrines
and
vertue
:
as
of
the
contrarie
,
children
dissolute
folowing
their
foule
will
,
S.
Paule
restraines
a
mother
of
a
family
to
preache
in
the
church
:
yet
he
takes
no
libertie
from
hir
to
instruct
hir
houshold
and
children
in
their
dutie
and
office
of
life
with
out
offending
god
,
which
then
is
best
performed
,
when
she
makes
the
doctrine
of
God
familier
with
them
:
The
daughter
of
Pithagoras
,
well
instructed
by
hir
father
in
vertue
and
loue
to
virginitie
,
kepte
a
schoole
for
mayds
,
whom
she
made
so
singulerly
wise
and
learned
,
that
they
confounded
the
ignorance
of
many
men
,
and
with
hir
resolued
to
perseuer
in
the
state
of
perpetuall
virgins
:
Cornelia
mother
to
both
the
Gracchus
,
read
to
hir
children
the
arte
of
retoricke
whearein
she
raised
them
to
such
knowledg
of
excelency
and
eloquence
that
she
was
estemed
for
the
most
happie
lady
of
Rome
:
yea
one
day
when
a
gallant
or
vaine
dame
of
the
cittie
bragging
of
hir
Iewels
,
shewed
hir
much
stately
worke
of
embrodery
and
stones
,
she
aunswered
hir
:
I
neuer
was
careful
to
make
my selfe
shine
with
so
false
lights
as
Iewels
and
stones
,
nor
to
embosi
my
house
with
florishing
hangings
of
goldworke
:
but
here
sayth
shée
shewing
hir
eloquent
and
learned
children
,
is
the
sunne
wherin
I
shine
,
and
the
tapistrie
,
Iewels
,
and
treasure
of
my
house
:
which
in
déede
,
as
they
brought
hir
more
honour
,
then
if
she
had
ben
Lady
and
owner
of
all
the
riches
in
Rome
:
So
yet
she
had
aspired
to
more
great
&
supreame
felicitie
,
if
according
to
hir
trauell
to
distill
knowledge
into
them
,
they
had
expressed
their
excellent
learning
in
actes
of
modestie
&
vertue
in
the
discourse
of
their
life
:
But
because
it
is
a
common
question
at
these
dayes
,
whither
the
dugge
of
a
mother
is
more
proper
to
féede
the
tender
infancie
of
the
childe
,
then
the
milke
of
a
straunger
,
as
also
what
sortes
of
meates
afterwardes
are
fit
for
their
noriture
,
it
can
not
bée
impertinent
to
declare
our
opinion
(
as
it
were
)
in
passing
.
Touching
the
first
noriture
,
if
there
be
no
lawfull
excuses
in
the
mother
,
as
weaknes
,
want
of
milke
,
or
necessitie
of
other
extréeme
sicknes
,
she
ought
not
to
commit
so
deare
a
Iewell
to
the
fashioning
of
a
straunger
:
wherein
,
besides
that
it
is
an
act
expressely
againe
nature
,
yet
she
sheweth
hir self
to
be
but
halfe
a
mother
and
more
corrupt
in
kind
then
Tigresses
or
Lionesses
,
who
hauing
passed
the
panges
of
bringing
forth
their
young
ones
,
thinke
the
greatest
part
of
their
zeale
doth
yet
remaine
and
therfore
they
giue
them
sucke
,
couer
them
,
licke
them
,
delite
in
them
,
and
till
they
be
great
,
thee
defend
them
(
to
the
daunger
of
their
owne
liues
)
from
the
violence
of
such
as
would
take
them
.
The
mother
,
refusing
the
nursing
of
hir
proper
child
,
giues
suspicion
of
hir
loue
to
the
Father
,
and
great
signes
of
corrupt
zeale
and
nature
toward
hir
children
:
and
nurses
(
for
the
most
part
)
being
but
mercenarie
beare
no
other
loue
and
care
to
their
nurse
children
,
then
for
the
time
&
for
money
,
whereby
the
poore
infants
,
sucking
the
seedes
of
diseases
,
become
impotent
,
&
all
the
dayes
of
their
life
,
féele
the
vnnatural
vnkindnes
of
their
mothers
,
who
,
with
their
wretched
nurses
,
stand
in
great
hazerd
of
iudgement
afore
GOD
:
and
no
lesse
to
their
Fathers
,
suffring
this
vnnaturall
disorder
,
if
there
bée
not
lawfull
excuse
:
if
,
to
take
the
rest
of
the
night
at
their
pleasure
,
and
to
eschew
the
disquiets
of
the
daye
,
they
banish
their
little
children
into
the
hands
of
straunge
nurses
,
wherefore
are
they
Fathers
&
Mothers
?
Why
shoulde
they
desire
children
,
if
they
haue
not
delite
to
nurse
them
?
If
God
haue
replenished
the
dugges
of
the
Mother
with
milke
,
to
serue
for
a
noriture
to
hir
child
,
is
it
not
to
impugne
the
lawe
of
nature
ordeined
of
GOD
,
and
slaunder
all
humane
reason
,
to
restrayne
gods
benefit
plentifully
intended
to
little
infants
?
The
straunge
nurse
perhappes
is
compounded
of
other
complexion
and
humor
then
the
mother
,
and
the
childe
,
accustomed
to
a
natural
noriture
which
hée
receiued
in
the
belly
of
his
mother
,
what
may
be
feared
by
this
mutation
,
but
either
change
of
nature
,
or
at
the
least
a
miserable
subiection
to
sicknesses
,
which
bring
more
perill
of
death
then
any
other
disease
:
If
the
nurse
by
necessitie
vse
a
spare
diet
,
what
shal
be
the
strength
of
the
child
?
If
she
be
giuen
to
gluttony
,
what
indigestion
to
the
weak
stomacke
of
the
infant
?
Who
,
with
the
milke
of
hir
pap
,
will
sucke
the
intemperance
of
the
nurse
,
séeing
the
maners
and
customes
of
the
mind
,
followe
the
complexions
,
noritures
,
and
outward
temperatures
:
if
the
nurse
be
chollerike
,
melancholy
,
or
furious
,
what
hope
of
good
composition
in
the
child
?
If
they
saye
such
things
may
be
holpen
&
reformed
afterwardes
,
it
may
be
answered
that
it
is
hard
to
correct
nature
.
Let
therfore
mothers
(
according
to
God
,
nature
and
reason
)
nurse
their
proper
children
,
if
they
be
not
excusable
by
the
causes
aforesayde
,
wherein
they
shall
but
followe
the
vertues
of
auncient
Ladies
,
yea
Empresses
,
and
Quéenes
,
to
whom
it
was
not
irkesome
to
giue
the
dugge
to
their
owne
children
:
and
hauing
not
sufficient
milke
of
themselues
,
they
supplied
it
by
the
aide
of
some
other
good
nurses
,
but
not
in
full
noriture
for
feare
of
daunger
,
and
rather
then
they
would
vse
two
nurses
(
because
the
diuersitie
of
milkes
can
not
but
be
hurtful
)
they
obserued
the
order
of
the
Saxons
,
to
norish
the
child
with
meat
chawed
in
their
owne
mouthes
,
by
which
,
remaynes
yet
a
common
opinion
,
that
the
Saxons
are
more
strong
then
the
other
Almaines
:
Touching
their
other
foode
,
in
any
wise
wyne
must
be
auoyded
,
for
that
it
inflames
the
bloud
:
and
their
generall
diet
ministred
rather
in
sobrietie
then
in
fulnes
of
delicacie
:
For
too
great
abundance
of
deyntie
meates
quencheth
natural
heat
,
euen
as
too
much
doung
or
fatnesse
rancketh
the
earth
and
cloyeth
the
corne
:
it
is
conuenient
euen
to
children
of
great
houses
risen
into
strength
and
age
,
not
to
liue
in
choyse
of
their
meates
,
but
to
accustome
their
stomackes
to
all
sortes
of
diet
indifferently
,
&
to
drinke
such
liccour
as
is
most
common
,
the
better
to
enhable
them
against
necessities
,
and
extremities
of
countreys
,
warres
,
and
barbarous
places
,
where
perhaps
in
place
of
delicate
wynes
,
they
shal
be
glad
of
puddle
watter
,
&
their
fyne
fare
,
tourned
into
foule
and
vncoath
meats
,
and
yet
in
no
plentie
:
How
heauely
and
hardly
will
such
penury
bee
borne
?
Yea
what
perill
of
life
comes
with
this
straunge
&
suddaine
mutation
?
If
they
haue
neuer
endured
cold
,
and
after
come
into
snow
,
and
yce
,
and
want
their
wrapping
:
what
passion
more
intollerable
?
yea
they
will
thinke
they
haue
death
betwéene
their
teeth
:
if
they
be
straungers
to
paynes
and
trauell
how
vnapt
are
they
to
endure
the
perplexities
of
warre
?
If
they
haue
no
exercise
how
hardly
are
they
fashioned
to
the
vse
of
weapons
?
And
being
neuer
accustomed
to
marche
,
they
are
with
great
difficultie
trained
and
prepared
to
the
field
:
And
therfore
let
no
youth
be
norished
in
ease
,
but
specially
none
that
are
dedicated
to
great
affaires
and
martiall
actions
:
In
such
sort
were
fashioned
the
youth
of
Rome
and
Lacedemonie
,
who
in
those
two
estates
of
people
was
most
valiant
and
industrious
,
&
after
Lacedemonie
,
the
youth
of
Germany
florished
most
by
this
education
:
which
,
ioyned
with
custome
made
them
hable
bodies
,
against
hunger
,
thirst
,
colde
,
heate
,
and
all
intollerable
labours
and
necessities
.
But
so
sone
as
they
changed
this
excellent
course
of
exercise
,
and
suffred
their
youth
to
slide
&
languish
in
pleasures
,
their
common
weale
became
weake
,
and
their
florishing
triumphes
turned
into
tauerne
playes
,
whereby
Lacedemonie
was
made
a
slaue
to
those
straungers
,
ouer
whom
she
had
commaunded
.
Rome
,
the
triumphant
Lady
of
the
whole
world
,
become
but
to
the
countenance
of
a
handmayd
,
and
Germany
,
by
this
corruption
of
the
youth
of
great
houses
is
now
a
place
of
good
cheare
,
and
beares
no
other
renoume
then
for
banquets
and
feast
makinge
,
the
same
giuinge
a
daungerous
argument
that
the
destinie
of
the
Empire
aspireth
to
his
ende
.
But
in
the
meane
while
,
the
youth
of
the
Turkes
,
nourished
in
great
sobrietie
,
is
accustomed
to
drink
water
,
is
careles
of
fleshe
and
fine
meates
,
delites
more
in
labor
then
in
rest
,
takes
pleasure
in
perpetual
exercises
of
the
fielde
,
the
better
to
prepare
them
to
the
warre
,
whereunto
their
vse
bringes
great
dexteritie
,
as
appereth
by
their
many
enterprises
against
the
Christians
,
to
the
dishonour
of
holy
religion
.
In
the
tyme
of
Aristotle
,
the
Lacedemonians
vsed
their
children
to
goe
bare-headed
,
&
naked
on
their
féet
,
the
better
to
ouercome
heat
and
colde
:
and
as
soone
as
they
were
wayned
from
the
dugge
,
they
were
caried
out
of
the
citie
,
as
not
to
be
corrupted
by
the
swéete
and
softe
pampering
of
their
mothers
,
and
brought
vp
in
the
countrey
and
fieldes
,
their
bodies
being
made
acquainted
with
sweat
and
labors
:
when
they
had
desire
to
meat
,
they
wonne
it
by
killing
some
wild
beast
or
foule
which
they
brought
to
their
maister
,
and
being
but
of
small
age
,
there
was
hanged
by
a
thréed
in
a
high
place
some
péece
of
breade
or
other
foode
,
which
they
shot
at
out
of
a
little
cros
bowe
,
and
if
they
brought
it
downe
with
their
arrow
,
it
was
the
rewarde
of
their
paynes
:
so
did
they
learne
to
forme
their
mindes
in
ciuill
manners
,
and
fashion
their
bodies
to
painefull
exercise
for
the
warre
,
wherein
they
became
fierce
executioners
in
their
age
of
abilitie
.
The
oldest
and
of
most
auncient
courage
and
vertue
,
were
instituted
masters
ouer
the
youth
,
in
whom
if
euery
fault
and
error
were
not
reprehended
,
the
maister
was
condemned
to
a
fyne
.
In
this
institution
all
the
communaltie
of
Citizens
,
specially
the
auncients
,
wer
bound
to
esteme
all
the
youth
as
their
proper
children
,
and
therefore
had
authoritie
of
correction
,
councell
,
and
perswasion
,
no
lesse
then
if
they
had
naturall
interest
in
them
:
they
had
no
libertie
of
conuersation
with
straungers
,
for
feare
of
corruption
by
their
dissolute
manners
:
they
had
no
handling
of
money
,
nor
other
pleasure
whiche
might
bring
abuse
,
so
that
they
knew
not
what
delites
were
.
Touching
their
reast
,
they
slept
alwayes
in
the
fieldes
vpon
straw
waddes
,
forbearing
fether
beddes
,
as
not
to
effeminate
their
bodies
:
for
intemperance
,
or
whordome
,
much
lesse
that
it
was
familiar
amongest
them
,
but
of
the
contrarie
,
during
the
tyme
of
their
auncient
discipline
,
there
was
none
of
their
youth
knewe
what
vice
it
was
.
There
was
seldome
Citizen
of
Lacedemonie
accused
for
any
quarrell
,
and
lesse
to
haue
hurte
or
wronged
any
man
:
by
which
seuere
pollicie
,
they
brought
such
reputacion
to
their
common
weale
,
that
farre
and
straunge
Regions
sought
their
alliance
:
yea
the
Jewes
thought
them selues
assured
against
their
enemies
(
as
is
saied
in
the
Machabees
)
if
they
had
confederation
with
the
Lacedemonians
:
¶
Still
touching
the
education
of
young
children
.
Chapter
.
v.
LEt
vs
eftsones
retorne
to
the
institucion
ciuile
of
children
,
suche
as
fathers
and
mothers
ought
to
procure
more
then
is
conteined
in
the
discourse
of
the
other
chapter
:
they
must
first
be
entred
in
the
knowledg
of
God
,
and
elementarie
groundes
of
faith
the
commaundementes
,
sacraments
,
and
principall
pointes
of
saluation
,
the
same
to
be
ministred
in
their
first
age
,
and
according
to
the
mesure
of
their
capacities
,
expressing
with
all
good
example
,
which
as
an
eye
of
doctrine
confirmes
the
other
:
herein
Agiselaus
aunswered
wisely
to
a
father
asking
him
how
he
ought
to
teache
his
children
:
put
into
them
sayth
he
at
the
beginning
,
the
best
and
most
necessary
doctrines
,
such
as
may
serue
thy
children
for
the
grounde
of
their
life
:
Which
foundation
of
pietie
and
religion
,
ought
to
be
first
layed
,
&
remaine
in
the
building
which
is
made
of
all
the
other
doctrines
:
Let
fathers
consider
with
wise
masters
(
by
whome
their
children
are
instructed
in
these
groundes
)
where
vnto
they
are
most
drawen
by
nature
,
which
,
if
it
carie
them
not
to
the
zeale
&
studie
of
learninge
,
let
them
pushe
them
forward
whether
God
séemes
to
call
them
:
for
other
wais
with
the
vaine
spending
of
their
money
,
they
should
be
guiltie
of
the
losse
of
time
to
their
children
,
if
they
should
striue
to
chaunge
their
vocation
naturall
or
rather
deuine
,
and
bestowe
them
else
where
by
their
owne
opinion
ioyned
with
some
affection
to
some
peculier
trade
,
perhappes
more
to
their
proper
profite
,
but
lesse
to
the
commoditie
of
their
children
,
wherein
they
shoulld
séeme
to
resiste
God
and
nature
,
and
attempte
euen
against
the
suggestion
and
ordenance
of
god
,
who
as
he
hath
placed
in
a
body
naturall
,
diuers
members
and
apointed
them
to
diuers
functions
,
with
out
chaunging
their
order
and
office
:
so
hath
he
bestowed
in
his
church
and
comonweals
,
sundrie
sortes
of
people
,
all
members
of
both
the
one
and
the
other
body
whether
misticall
or
ciuill
inspiring
to
euery
one
of
them
,
a
will
&
instinct
as
well
of
nature
as
of
speciall
grace
,
to
defier
to
followe
some
one
certain
profession
for
the
seruice
of
his
bodie
,
as
to
the
eye
,
he
hath
giuen
the
facultie
of
sight
,
to
the
eare
propertie
to
heare
,
to
the
nose
the
qualitie
of
smelling
,
to
the
toung
habyllitie
to
speake
and
taste
to
the
hand
,
power
to
dispose
actions
,
and
to
the
feete
,
agillitie
to
go
and
to
runne
:
euen
so
hath
he
yet
done
more
(
which
turnes
to
his
glorie
)
as
hauing
endued
euery
one
with
a
peculiare
affection
to
followe
an
estate
most
conducible
to
his
proper
sauluation
,
and
where
in
he
shal
be
most
seruiceable
to
his
Lord
God
:
for
the
cause
S.
Paule
puts
vs
often
in
remembrance
,
We
haue
an
example
in
our
great
and
heauenly
Father
,
who
,
the
more
he
loueth
,
the
straiter
discipline
&
subiection
doth
he
holde
ouer
those
whom
he
best
loueth
,
as
we
reade
by
his
hard
dealing
with
the
Jsraelites
,
and
leauing
the
Pagans
without
correction
,
saying
,
In
thy
lyfe
time
giue
not
thy
children
power
ouer
thee
:
Noe
punished
with
cursse
ouer
the
familie
of
Cham
,
the
mocking
that
he
made
of
him
:
wherein
is
no
great
cause
of
maruell
,
for
that
the
father
being
the
Lieuetenant
of
god
here
in
earth
ouer
the
regiment
of
his
children
,
ought
to
execute
his
authoritie
and
suffer
in
them
no
impunitie
of
vice
:
such
commission
was
giuen
to
fathers
and
mothers
by
the
law
,
that
if
they
vnderstoode
their
sonne
to
be
disobedient
or
rebellious
,
they
ought
to
produce
him
into
iudgement
,
&
prosecute
him
to
sentence
to
be
stoned
,
Touching
Maydes
,
the
scripture
enioineth
parentes
to
kéepe
them
short
,
to
haue
their
eye
continually
vpon
them
,
and
neuer
to
accustome
them
to
familiaritie
,
for
that
sexe
without
subiection
in
youth
,
beares
a
nature
easie
to
slyde
,
and
is
frayle
aboue
all
other
creatures
,
more
daungerous
to
be
preserued
than
any
other
brickle
vessell
.
Dyna
went
but
to
visit
the
maydes
of
the
Citie
of
Sichem
,
and
was
forthwith
rauished
by
the
prince
of
the
countrey
.
Thamar
Dauids
daughter
going
onely
to
comfort
her
brother
Ammon
,
whom
they
sayd
was
sick
,
And
in
the
mean
,
let
him
kepe
hir
in
extreme
subiection
,
feed
hir
in
sobrietie
,
&
kepe
hir
in
expresse
exercise
of
some
worke
of
the
hand
,
the
better
to
restraine
hir
from
thought
of
euill
:
if
they
be
pore
,
let
the
parents
prouid
some
occupation
,
which
with
diligence
and
chastitie
,
is
a
rich
dowrie
in
mariage
:
And
to
the
riche
,
science
and
labor
,
are
occupations
necessarie
to
draw
the
mind
from
foolish
and
vaine
thoughts
:
for
end
,
as
ther
be
sixe
things
to
kepe
maids
from
corruption
:
doctrine
,
shame
,
feare
,
subiection
,
sobrietie
,
and
perpetual
trauell
:
So
,
in
the
consideration
of
the
charge
of
parents
to
their
children
,
let
fathers
remember
,
that
séeing
they
know
by
faith
that
they
are
ordeyned
of
God
to
serue
him
in
propagation
,
noriture
,
and
aduancement
of
the
children
which
he
giues
them
(
for
they
are
as
his
ministers
and
lieftenaunts
in
that
behalfe
)
let
them
raise
themselues
to
him
in
faith
,
and
hope
,
that
he
will
neuer
abandone
them
,
seing
the
children
do
more
aperteine
to
him
then
to
them
:
as
hauing
endewed
them
with
a
soule
,
(
the
figure
of
his
deuinitie
)
&
forming
their
bodies
of
wonderfull
composition
,
created
infinit
sortes
of
creaturs
for
their
sakes
,
let
fathers
confesse
,
that
they
are
but
as
nurses
to
God
,
norishing
his
proper
children
,
and
administring
his
seruice
in
those
acts
so
deare
to
him
,
they
haue
to
receiue
of
him
perpetuall
rewardes
:
if
ther
be
honorable
recompence
in
a
king
or
prince
of
the
earth
,
to
a
comon
nourse
,
ministring
noriture
to
the
kings
childe
according
to
the
will
and
prescript
of
his
father
:
Much
more
suretie
haue
fathers
by
their
Faith
,
(
ioyned
with
prayer
,
that
the
heauenly
King
(
touching
the
necessities
of
common
life
)
will
neuer
for
sake
them
,
if
they
norishe
and
féede
his
children
according
to
his
will
,
and
to
his
honour
for
that
he
neuer
sendes
children
without
Fatherly
prouidence
for
their
aduauncement
:
By
the
same
reason
,
let
fathers
take
héede
that
they
suffer
no
vice
or
deformety
of
manners
in
them
,
séeing
that
as
God
is
pure
,
holy
,
and
vndefiled
,
so
hee
hath
giuen
children
to
fathers
to
fashion
them
such
ones
for
him
,
wherein
if
they
faile
,
he
will
repute
them
as
principall
authors
of
their
faults
,
and
with
their
children
,
hold
them
guiltie
in
his
terrible
iustice
:
Therfore
let
them
not
pamper
nor
corrupt
them
with
wanton
libertie
:
let
them
not
make
Idoles
of
them
in
the
intrales
of
their
hearts
,
nor
damne
them selues
,
to
raise
their
children
to
riches
and
estates
which
they
haue
not
deserued
:
whereby
perhaps
for
recompence
they
wyll
procure
perill
to
their
liues
:
But
let
them
only
obserue
the
will
and
prescript
of
God
,
&
present
them
to
him
in
the
institution
which
he
demaundes
at
their
hands
,
hauing
no
commaundement
of
him
to
make
their
children
great
Lords
,
but
rather
men
of
honestie
,
then
possessers
of
great
wealth
,
which
being
duly
obserued
of
fathers
in
the
institucion
of
their
children
,
encreaseth
the
honor
of
their
houses
,
and
bringes
a
recompence
of
eternall
glorye
to
their
whole
posteritie
:
¶
In
what
dutie
children
are
bound
to
their
Fathers
and
Mothers
.
Chapter
vj.
THE
Scripture
by
many
commaundements
,
bindes
children
to
honour
and
obey
their
fathers
and
mothers
:
And
by
all
right
of
nature
,
and
lawes
humaine
,
Ciuill
,
and
barbarous
,
they
are
enioyned
to
disobey
them
in
nothing
I
meane
,
concerning
humane
honestie
,
naturall
dutie
,
and
diuine
ordenance
:
For
if
the
commaundements
of
Fathers
and
mothers
stretch
to
other
things
they
abuse
their
authoritie
,
séeing
(
as
I
haue
sayd
)
they
represent
God
in
earth
in
the
procreation
and
noriture
of
their
children
as
the
ministers
of
his
prouidence
and
will
,
and
therefore
their
commaundements
ought
to
agrée
with
the
prescript
rule
of
Gods
will
.
And
touching
the
disobedience
of
the
child
to
the
Father
&
mother
,
it
is
well
expressed
in
the
lawe
of
GOD
giuen
to
Moyses
,
Saint
Paule
sayth
,
is
added
suretie
of
recompence
:
as
in
the
promise
of
long
life
,
is
ment
commoditie
,
rest
,
and
necessary
furnitures
of
life
,
as
plentie
of
wealth
and
humane
felicities
:
For
which
cause
it
is
sayd
in
another
place
that
the
blessing
of
fathers
and
mothers
giuen
to
their
children
,
confirmeth
and
continueth
in
happy
succession
the
houses
and
families
of
their
children
:
as
of
the
contrary
)
their
curse
helpeth
much
to
the
ruine
&
subuersion
of
the
same
.
Touching
the
honour
they
get
by
obeying
their
father
and
mother
,
it
is
written
:
listen
my
sonne
to
the
discipline
of
thy
father
,
But
that
vocation
ought
not
to
bée
alleadged
to
the
execution
of
this
commaundement
:
for
hée
that
calles
such
as
he
pleaseth
,
reserueth
such
prouidence
ouer
the
necessities
of
their
parentes
,
that
they
stande
no
néed
of
the
peculiar
seruice
of
their
children
whom
their
parentes
of
their
proper
will
ought
to
exempt
from
that
office
of
personall
and
temporal
seruice
,
since
God
calleth
them
to
him selfe
to
doe
to
him
a
seruice
spirituall
and
of
more
greater
perfection
and
fruite
,
then
any
function
wherein
they
could
employe
them
:
yet
touching
the
vocation
Monasticall
,
Saint
Augustin
holdes
good
,
that
in
necessitie
of
the
parentes
the
child
being
a
Monke
,
is
bound
to
leaue
his
Monasterie
,
to
succoure
them
:
for
as
the
law
of
God
derogates
not
the
right
of
nature
,
but
rather
confirmes
then
restraines
it
:
so
by
greater
reason
in
the
humane
and
positiue
statutes
,
&
specially
such
as
be
in
Monasteries
,
there
can
be
no
preiudice
.
It
is
a
question
of
many
,
whether
a
man
is
more
bound
to
nourishe
and
succour
his
father
&
mother
,
or
his
proper
wife
:
whereunto
may
bée
aunswered
,
that
in
the
case
of
obedience
and
subuention
,
there
is
more
bounde
of
dutie
to
parents
,
but
not
touching
cohabitation
.
And
to
proue
the
bonde
of
dutie
to
parentes
,
it
is
certayn
,
by
treble
right
,
naturall
,
diuine
,
and
humane
,
which
including
an
immutable
and
inuiolable
bonde
,
can
not
bée
weakened
or
abolished
by
mariage
,
aswell
for
that
it
is
the
first
,
most
autentike
,
and
hath
a
t●eble
bonde
(
for
euery
law
hath
his
proper
obligacion
and
subiection
,
where
this
hath
but
one
,
touching
corporall
cohabitacion
)
,
as
also
for
that
it
bindes
mariage
with
a
new
subiection
,
that
the
wife
with
her
husband
,
ought
to
straine
all
their
power
and
meanes
to
reléeue
suche
as
by
mariage
are
made
their
father
and
mother
,
and
to
helpe
their
grand
parentes
,
by
whom
both
they
and
their
fathers
haue
being
in
the
worlde
.
There
bée
yet
these
causes
consequent
,
and
(
as
it
were
)
accidentes
to
the
former
reasons
,
which
ought
greatly
to
stirre
vp
children
to
honor
their
parentes
:
that
is
to
saye
,
the
inexplicable
loue
of
fathers
and
mothers
to
their
children
,
their
care
in
their
first
nouriture
or
nurssage
,
their
continual
trauelles
and
perplexities
to
preserue
and
prefer
them
,
&
lastly
,
this
iust
consideration
,
that
as
they
behaue
them selues
to
their
parentes
,
so
to
expecte
the
lyke
recompence
of
disposition
and
experience
in
their
children
towardes
them
.
The
loue
of
parents
is
so
great
to
their
children
,
that
they
sticke
not
to
take
to
them selues
the
greeues
and
displeasures
of
their
children
,
not
refusing
sometyme
the
hazard
of
death
to
preserue
their
little-ones
from
perill
.
And
the
scripture
neuer
commaundes
them
to
loue
their
children
,
to
nourish
,
nor
prefer
them
,
because
,
by
nature
parentes
haue
that
forward
inclination
:
but
they
are
enioyned
in
many
places
of
the
scripture
,
to
discipline
&
instructe
them
in
the
loue
of
God
,
as
therein
prescribing
to
them
the
manner
how
to
rule
and
moderate
their
affections
,
not
louing
their
children
otherwaies
then
God
loueth
them
:
neyther
to
let
their
zeale
be
so
vehement
,
fleshly
and
partiall
,
as
(
with
the
shée
Apes
)
to
destroye
their
children
:
nor
yet
with
extremitie
of
affection
to
holde
them
in
seueritie
&
feare
,
and
so
make
them
at
vnwares
,
towards
or
weake
sprited
,
wherein
albeit
thei
are
forbidden
,
¶
The
dutie
of
Maisters
towards
their
Seruauntes
.
Chapter
.
vij
.
THe
third
ground
of
a
common
weale
and
order
of
pollecie
,
conteineth
the
authoritie
of
Maisters
ouer
Seruauntes
,
and
obedience
of
seruants
to
maisters
:
wherein
the
maister
mai
be
considered
in
two
manners
:
either
as
Lord
buying
with
his
money
his
seruaunt
,
which
they
call
bondman
or
slaue
,
or
conquering
him
in
warre
by
victorie
as
his
enemie
:
or
else
he
is
maister
,
not
as
Lord
proper
or
owner
,
but
as
trying
and
vsing
the
seruaunt
only
for
a
time
,
as
in
England
we
haue
no
others
.
So
that
this
second
sorte
of
seruaunt
is
no
bond
man
,
but
rather
in
the
nature
of
a
hyreling
or
marcenarie
reteyned
for
a
season
:
when
the
scripture
speakes
in
the
Hebrew
woorde
of
this
name
(
aued
)
and
the
auncient
Latines
of
seruus
,
as
also
the
Gréekes
of
their
Donlos
,
thei
meane
no
other
commonly
then
the
perpetuall
bondman
.
This
maister
called
Lord
,
hath
borne
afore
time
supreme
power
ouer
hys
seruauntes
,
putting
them
to
death
by
his
discretion
without
lawe
of
reprehension
.
For
so
we
reade
Metellus
,
a
Citizen
of
Rome
,
handled
so
many
bond
men
as
brake
him
cuppes
of
Crystall
,
and
was
not
called
to
punishement
for
it
:
which
comming
to
the
knowledge
of
Augustus
an
Emperour
pitifull
,
he
entred
the
house
of
the
said
Romane
,
and
to
take
away
the
occasion
of
a
second
crueltie
to
his
poore
bond
men
,
passhed
in
péeces
al
the
vesselles
of
Crystall
and
glasses
that
hée
founde
in
the
house
.
Olde
Cato
,
otherwayes
reputed
very
wise
,
was
so
tyrannous
ouer
his
bondmen
,
that
,
when
by
extréeme
age
they
had
no
further
abilitie
to
serue
hym
,
hée
caused
some
to
be
committed
to
slaughter
,
and
suffered
others
to
dye
of
hunger
,
which
common
humanitie
denieth
euen
to
a
dogge
,
or
horse
that
had
ben
long
vsed
in
seruice
:
but
that
libertie
,
or
rather
imperious
,
and
vnnatural
authoritie
of
Maisters
,
was
afterwardes
bridled
and
limited
by
many
lawes
,
as
is
written
in
Exodus
:
For
the
which
God
by
his
prophete
declares
howe
angrie
he
is
,
and
sending
ruine
&
spoyle
to
their
townes
,
Let
vs
nowe
sée
the
office
of
a
maister
to
his
bonde
seruauntes
,
wherein
we
shall
finde
that
by
reason
hée
ought
with
much
more
lenitie
to
behaue
him selfe
towards
those
which
are
not
to
him
but
as
temporall
seruauntes
:
First
,
séeing
their
slaues
are
men
as
well
as
they
,
they
ought
to
loue
them
as
their
neighbours
(
for
all
men
are
our
neighbours
)
and
if
he
were
a
Pagan
or
ennemie
,
should
a
man
doe
wrong
to
him
whom
he
loueth
?
would
hée
enioyne
him
to
thinges
vnrighteous
,
hurtfull
,
hard
,
and
too
full
of
labour
?
If
euery
one
(
by
the
law
of
nature
)
be
bounde
to
doe
to
an
other
as
hee
would
be
done
vnto
him selfe
,
would
he
in
the
state
of
such
subiection
,
be
commaunded
to
things
aboue
his
abilitie
to
execute
?
Secondly
,
if
the
bond
men
or
slaues
be
Christians
,
religion
(
much
more
then
the
law
of
nature
)
ought
to
draw
vs
to
affection
towardes
them
:
If
they
be
young
,
we
ought
to
hold
them
in
the
reputacion
of
our
brethren
:
if
they
be
auncient
,
let
vs
giue
them
reuerence
as
to
Fathers
(
I
meane
touchinge
loue
,
for
concerning
the
bond
ciuill
and
seruile
it
is
not
cancelled
by
the
law
of
the
gospell
)
why
should
wée
then
with
so
arrogant
,
proud
,
and
angrie
hart
,
commaund
such
rigorously
,
whom
we
ought
to
loue
and
cherish
with
Christian
humanitie
?
But
now
eftsones
to
the
dutie
of
a
Master
,
wherein
as
we
haue
spoken
of
the
loue
and
gentle
dealing
which
he
oweth
to
his
seruant
:
so
hée
must
vnderstand
,
that
with
this
loue
,
he
must
minister
to
him
doctrine
and
discipline
:
Doctrine
,
in
instructing
him
in
the
rules
of
faith
,
according
to
the
example
of
the
Iewes
,
who
neuer
tooke
bondmen
whom
they
caused
not
to
be
circumcised
and
taught
in
the
law
,
so
leading
them
in
good
examples
of
faithfull
Jsraelites
,
as
for
whose
faultes
they
shoulde
aunswere
euen
no
lesse
then
for
the
rest
of
his
familie
:
S.
Paule
pardon
his
offences
,
as
hee
will
haue
God
to
remit
such
as
he
hath
done
so
often
times
in
the
Scripture
,
and
the
perpetuall
paines
which
he
hath
deserued
:
In
that
sort
S.
Paule
willeth
Philemon
to
pardon
Onesyme
a
bondman
,
who
in
his
running
away
became
a
Christian
by
his
doctrine
:
he
willeth
to
rebuke
him
without
rigor
,
and
kéepe
against
him
no
passion
of
euill
will
,
but
receiue
him
as
his
deare
brother
to
serue
him
in
all
temporall
and
spirituall
things
:
And
therfore
let
the
Maister
take
héede
not
to
be
bitter
against
his
seruaunt
by
hate
(
for
in
that
case
S.
John
saith
he
should
be
as
a
murderer
)
and
much
lesse
do
him
wrong
by
malicious
choller
,
crueltie
,
and
impacience
:
S
,
Paule
,
to
do
that
which
is
iust
and
reason
to
his
seruant
,
whom
hee
ought
to
estéeme
as
his
spirituall
sonne
,
and
companion
according
to
God
,
of
the
life
to
come
.
The
wise
man
aduiseth
him
also
(
if
he
be
faithfull
and
wise
)
to
loue
him
as
his
soule
,
and
to
giue
him
fréedome
and
aduauncement
:
as
in
déede
the
seruant
puts
his
soule
,
which
is
his
life
,
his
bodie
,
his
laboures
,
and
industrie
,
to
continuall
paines
for
the
seruice
of
his
master
:
so
did
Abraham
loue
his
seruant
Elizer
,
committing
to
him
all
his
most
waightie
affaires
,
and
for
recompence
if
hée
had
had
no
childe
,
S
,
Paule
teacheth
him
,
hée
néed
not
care
to
be
saued
remayning
still
a
bondman
:
for
in
such
estate
he
may
pertake
with
the
grace
of
saluation
aswell
as
his
master
,
for
that
God
(
as
was
euen
nowe
sayd
)
regardes
more
the
vertue
then
the
persone
:
Besides
,
he
is
made
fre
by
Iesus
Christ
from
the
seruitude
of
sinn
and
sathan
,
which
only
seruitude
is
to
be
feared
of
the
Christian
,
and
not
the
other
which
often
times
helpes
to
saluation
:
where
licentious
libertie
giues
occasion
to
many
of
perpetual
sentence
:
here
some
philosopher
might
saye
further
for
the
bondman
,
who
seruing
still
not
hauing
where
with
to
redéeme
his
libertie
(
for
that
he
ought
to
do
to
the
end
to
serue
God
with
more
fréedome
of
mind
)
liues
a
martir
,
taking
and
suffering
patiently
his
seruile
condicion
:
and
praysing
his
creator
in
all
trauel
,
when
he
dieth
in
Iesus
Christ
,
they
will
folowe
him
for
eternall
rest
and
perpetuall
recompence
in
heauen
And
so
he
shall
so
much
the
more
glorifie
God
for
that
bondestate
,
by
how
much
he
knoweth
that
by
the
prouidence
and
goodnes
of
heauen
he
hath
béene
preserued
in
it
from
infinit
sinnes
which
with
many
others
,
he
had
committed
in
fleshly
libertie
,
and
receiued
damnacion
,
where
now
he
hath
hope
to
be
saued
in
this
estate
:
Thus
his
seruile
condition
is
made
happie
,
which
,
with
worldly
men
,
was
holden
wretched
&
desperate
:
here
also
we
haue
to
vnderstand
that
God
doeth
a
great
grace
to
such
,
as
of
their
natures
are
seruants
,
that
is
,
borne
to
serue
,
and
hauing
neither
iudgment
nor
authoritie
nor
meane
to
get
power
&
knowledge
,
yet
,
acknowleging
themselues
,
do
follow
their
humble
vocation
in
honest
seruice
and
dutie
:
But
if
they
take
it
against
their
naturall
inclination
(
being
a
secrett
motion
of
God
,
touching
the
vocation
)
their
vsurped
ambicion
and
ouerwéening
leades
them
into
manie
offences
being
causing
to
their
damnation
:
Touching
hireling
or
yeare
seruants
,
their
condicion
is
all
one
for
the
time
they
serue
:
and
dayly
laborers
for
the
dayes
and
space
of
their
couenant
are
no
lesse
bound
to
serue
then
the
slaue
condemned
to
perpetuall
seruice
during
his
life
:
And
being
subiect
to
the
same
lawes
of
discipline
with
the
bond
seruants
,
they
are
also
bound
to
the
same
fidelitie
and
simplicitie
of
heart
in
working
by
this
generall
commaundement
of
nature
authorised
by
the
scripture
thou
shalt
not
do
to
an
other
that
thou
wouldest
not
haue
done
to
thy selfe
,
and
by
consequent
thou
shalt
do
to
another
,
as
thou
wouldest
be
done
vnto
,
and
as
thou
wouldest
doe
for
thy selfe
,
louing
an
other
as
thy self
,
and
his
goods
as
theine
owne
:
And
as
God
hath
commaunded
the
master
to
pay
well
his
seruant
and
workman
,
yea
not
to
detaine
the
hier
of
the
day
laborer
till
the
morning
(
for
it
is
the
sweat
of
his
bodie
&
his
life
.
¶
How
men
haue
ben
made
noble
,
and
of
their
dutie
towards
their
subiects
or
tenants
.
Chapter
.
viij
.
WE
haue
discoursed
vppon
the
authoritie
of
Magistrates
,
touching
their
rule
ouer
common
weales
,
as
Fathers
,
Maisters
and
Lordes
polletike
,
hauing
a
lesson
in
the
Scripture
to
entertaine
their
authoritie
by
true
fatherly
loue
and
care
:
vnder
the
rule
or
Lordship
of
these
,
may
bee
comprehended
the
regiment
of
gentlemen
ouer
their
tenants
:
hauing
gotten
their
noblenes
,
prorogatiues
of
honour
,
&
iurisdiction
in
their
landes
,
by
their
vertues
,
valiantnes
,
and
high
enterprises
:
euen
as
gouernours
and
Magistrates
,
for
the
merit
of
their
doctrine
and
knowledge
,
haue
worthely
aspired
to
the
regiment
and
gouernment
of
others
.
Noble
men
and
gentlemen
are
as
speciall
gouernours
and
Magistrates
in
their
proper
landes
,
wherein
they
haue
double
office
,
as
both
to
gouerne
by
the
lawe
,
being
perticuler
iudges
of
their
tenants
:
and
defend
them
by
armes
from
the
inuation
of
oppressors
:
And
as
to
gouernours
and
Magistrates
belongeth
vnder
the
Prince
generall
authoritie
ouer
all
:
so
,
these
haue
speciall
iurisdiction
vnder
the
same
Prince
,
for
their
perticuler
gouernement
:
And
therefore
are
bound
to
gouerne
their
tenaunts
not
onely
as
masters
vse
their
seruants
,
but
as
fathers
cherish
their
children
with
singuler
loue
,
and
as
the
head
with
louing
direction
guides
his
members
:
and
being
also
as
pastors
and
heards
men
ouer
their
peculiar
people
,
they
are
bound
to
no
lesse
affection
,
care
,
prouidence
&
dutie
,
then
the
shepheard
to
his
flocke
,
the
head
to
his
members
,
and
the
Father
to
his
deare
children
.
But
if
they
fayle
in
their
regiment
,
or
misleade
their
priuate
charge
,
as
we
haue
shewed
these
for
the
vices
of
their
generall
gouernement
to
deserue
a
horrible
sentence
of
God
,
without
grace
:
fo
,
gentlemen
abusing
their
perticuler
estate
,
stand
in
hazerd
of
a
terrible
iudgement
,
séeing
,
Josua
,
Othoniel
,
Sampson
,
Jeptha
,
and
Dauid
,
haue
wonne
honour
to
them selues
,
and
perpetual
noblenes
to
their
houses
.
¶
The
dutie
of
Aduocats
,
or
Councellours
at
Law
.
Chapter
ix
.
ADuocates
,
or
Councellours
at
law
,
are
not
as
coadiutors
to
Iudges
and
Gentlemen
Presidents
and
chiefe
Iustices
,
to
decyde
and
determine
:
but
onely
with
their
aduise
by
opinions
and
reasons
,
alleadginge
customes
,
ordinances
,
statutes
,
and
lawes
,
they
serue
to
explayne
causes
of
their
clyentes
,
leauing
the
iudgement
to
the
Iudges
called
and
constituted
.
To
euery
one
of
those
the
wise
man
speaketh
:
open
thy
mouth
to
the
dombe
,
meaning
,
speake
for
the
ignorant
man
,
and
vnderstand
the
causes
of
al
persons
:
Saint
Paule
)
shall
neuer
possesse
the
kingdome
of
God
:
Saint
Paule
calleth
darknes
)
and
all
iniquitie
examined
,
¶
The
dutie
of
Marchants
.
Chapter
x.
MArchants
,
folowing
an
estate
of
iust
commutacion
,
are
men
no
lesse
profitable
necessary
,
and
farre
more
honorable
in
their
common
weale
,
than
many
of
the
other
perticuler
sortes
of
calling
mentioned
in
the
other
Chapters
:
And
albeit
(
according
to
the
consequence
and
order
of
the
Booke
)
I
haue
placed
them
after
the
other
,
as
I
haue
coopled
clerkes
with
their
Masters
,
procurers
with
their
aduocates
,
&
other
necessary
officers
with
men
of
Iustice
most
necessary
to
serue
them
in
that
estate
:
yet
,
there
is
no
cause
of
disgrace
to
the
honest
marchant
,
in
this
preheminence
of
place
for
that
only
necessitie
of
order
tied
me
thereunto
,
which
I
haue
obserued
in
the
discourse
of
Apothicaries
and
Chirurgions
following
the
Phisitions
,
where
I
should
haue
placed
them
after
the
aduocates
,
and
many
other
of
qualetie
.
But
as
in
this
obseruation
is
no
dishonour
to
the
marchaunt
,
so
,
hee
shall
find
no
lesse
instruction
touching
the
office
of
his
calling
according
to
God
,
then
if
his
discourse
had
come
afore
the
rest
,
ouer
many
of
whom
I
must
confesse
hee
hath
right
of
preheminence
by
common
custome
of
nations
and
reason
.
The
Marchant
then
aboue
al
thinges
(
in
the
exercise
of
common
traffike
betweene
men
)
is
to
consider
déepely
of
the
two
generall
lawes
,
Thou
shalt
not
doo
to
another
that
which
thou
wouldest
not
haue
done
to
thy selfe
:
and
loue
thy
neighbour
as
thy selfe
.
And
as
they
vse
the
yard
to
measure
their
wares
,
and
the
ballance
to
waigh
it
:
and
that
there
is
no
cloth
nor
other
wares
measurable
,
which
they
do
not
passe
by
the
yard
or
elne
,
nor
any
thing
méete
to
be
waighed
,
which
they
cast
not
into
the
ballance
,
vsing
both
the
one
and
the
other
aswell
in
vile
and
base
,
as
riche
and
precious
thinges
,
applying
also
the
helpe
of
nombers
for
the
better
diuision
of
perticularities
if
néede
requireth
:
So
,
in
all
traffikes
,
whither
in
grosse
or
in
retaile
,
the
marchant
is
bound
to
the
obseruation
of
those
two
commaundements
,
by
the
which
he
is
expressely
enioyned
,
that
as
he
would
not
him self
be
deceiued
,
so
also
he
must
not
willingly
administer
deceite
or
wrong
to
an
other
,
neyther
beare
such
loue
to
his
proper
profite
,
as
in
it
maye
be
bred
the
iniurie
or
harme
of
another
:
but
in
all
things
of
commutation
&
bargaine
,
to
vse
the
same
conuersation
to
straungers
,
which
he
would
others
should
vse
to
him
:
Who
,
in
their
common
actions
,
would
rightly
applie
this
lawe
of
nature
grounded
on
true
reason
,
and
the
other
of
the
Gospell
deriued
of
charitie
,
the
perfect
fulfilling
of
all
lawes
,
much
lesse
that
they
should
néede
instructions
,
séeinge
they
should
seldome
finde
occasions
to
erre
.
And
the
cause
why
there
remaine
at
these
dayes
so
manye
prescript
,
constitutions
,
and
statutes
,
is
in
no
other
respect
but
that
men
eyther
could
not
or
would
not
rule
their
actions
by
those
two
lawes
,
and
much
lesse
applie
them
from
generalitie
,
into
speciall
particulars
.
I
would
to
God
,
that
euen
as
the
Marchant
of
cloth
vseth
his
elne
or
yarde
not
to
beguile
him selfe
or
his
chapman
in
the
measure
,
that
also
and
aswell
,
he
would
vse
the
lawe
of
nature
and
charitie
,
in
the
price
&
goodnes
of
his
cloth
,
euen
such
as
he
would
the
other
should
sell
to
him
,
if
there
were
exchaunge
of
qualitie
:
if
he
would
haue
the
price
reasonable
full
measure
,
not
to
be
passed
by
the
short
yarde
,
which
ought
to
be
solde
by
the
longe
,
and
that
the
cloth
be
good
,
substantiall
and
sufficient
,
neyther
corrupted
in
the
making
,
nor
burnt
in
the
dying
.
Let
him
euen
do
the
like
to
his
chapman
,
comming
to
buy
of
him
:
where
then
shal
be
the
common
sayinge
amongst
them
,
Let
the
marchant
sell
his
wares
as
well
as
he
can
,
it
is
lawfull
to
euery
one
to
make
his
best
profit
:
No
man
is
bound
to
sell
so
iustely
:
and
that
the
lawe
bindes
to
no
restitution
,
though
the
wares
bée
solde
at
double
prise
:
all
these
spéeches
,
and
the
effectes
that
followe
of
them
,
are
of
the
very
inuencion
of
Pagans
,
&
wretchedly
vpholden
and
entertayned
by
pagan
christians
,
whose
eyes
of
vnderstandinge
,
couetousnes
hath
closed
vp
,
and
restrained
them
from
the
cleare
light
of
reason
,
infused
into
vs
from
heauen
euen
by
IESVS
Christ
the
self
light
:
But
all
men
what
so
euer
,
not
hauing
these
two
lawes
of
conscience
ready
to
serue
them
,
in
contracting
,
bargayning
,
selling
,
buying
,
choppinge
,
chaunging
,
and
in
the
traffike
of
euery
particular
marchandise
:
I
saye
,
if
he
doe
not
all
in
conscience
,
as
a
brother
ought
to
doe
to
a
brother
,
and
one
friende
to
an
other
,
abandoning
deceyte
in
euery
dealing
(
for
in
case
of
desire
to
gayne
by
deceite
,
bloud
,
and
brotherhoode
,
&
friendship
also
will
swell
against
it
)
he
ought
not
to
aspire
to
the
reputacion
of
a
christian
as
hauing
no
place
there
,
séeing
he
hath
not
obserued
those
two
lawes
,
as
the
first
letters
of
his
christian
Alphabet
.
But
here
the
Marchantes
alleadge
,
that
it
is
so
with
all
the
worlde
,
and
if
they
should
goe
so
stricktly
and
iustly
to
work
,
the
principall
and
necessarie
charges
would
not
be
gained
.
Little
doe
they
remember
in
this
,
that
it
is
forbidden
to
conforme
our
dooings
with
the
worlde
,
by
selling
iustly
is
no
great
gaine
,
let
them
behold
the
persuasion
of
Dauid
,
that
a
little
is
better
with
the
feare
of
God
,
Saint
Ambrose
the
traffike
of
marchants
,
was
holden
an
estate
damnable
:
wherin
it
behoueth
the
magistrate
by
constraint
to
open
the
garners
of
such
gréedy
storers
.
(
as
being
a
thing
of
most
equitie
to
make
perticular
profite
giue
place
,
to
the
common
benefit
,
specially
where
the
perticular
is
superfluous
,
and
not
necessary
to
the
owner
.
¶
How
the
Marchaunt
maye
performe
his
lawful
trades
and
gaine
iustly
in
his
estate
.
Chapter
.
xj
.
THe
Marchant
cannot
lawfully
make
this
prouision
of
corne
and
other
common
vittels
without
doing
hurt
,
but
in
two
causes
:
eyther
when
the
straunger
séekes
to
make
so
great
transport
that
without
careful
prouision
the
countrey
would
within
the
yere
fall
into
great
want
of
reliefe
:
(
then
such
prouidence
of
the
marchant
is
both
vertuous
and
commendable
,
and
worthy
of
honest
profite
,
not
such
as
their
couetousnes
requires
,
but
according
to
the
rate
and
iudgement
of
the
gouernours
:
or
when
there
is
such
plentie
,
that
it
lieth
voyde
to
vse
:
there
common
store
fully
furnished
,
and
the
perill
of
the
yere
already
past
or
els
prouided
for
.
Thus
did
Joseph
in
Egypt
,
with
buying
deare
,
and
selling
good
cheape
,
explaning
his
meaning
to
the
Kyng
,
in
this
ciuill
&
modest
circumstance
.
Sir
(
quod
he
)
when
I
vnderstood
that
in
any
forreine
countrey
corne
was
good
cheape
,
&
deare
in
this
realme
,
I
resorted
thither
with
as
much
money
as
I
could
borowe
of
some
,
&
of
others
,
such
marchandise
as
I
knew
to
bee
deare
in
that
countrey
.
And
béeing
there
I
had
quicke
vent
of
my
wares
with
reasonable
gaine
,
and
with
the
money
bought
(
somewhat
aboue
the
market
)
so
much
corne
as
my
proporcion
would
stretch
vnto
.
By
which
meanes
,
vppon
my
retorne
,
embasing
the
price
of
corne
in
myne
owne
countrey
,
euery
one
ranne
to
mée
,
desirous
with
ready
money
to
bée
my
chapmen
,
and
so
making
my
retorne
(
for
the
most
part
)
euery
two
Monethes
,
I
gayned
by
both
voyages
:
And
so
according
to
the
increase
of
my
stocke
,
I
roase
to
furnish
Shippes
,
Barkes
,
and
Boats
of
mine
owne
,
setting
many
idle
mariners
on
worke
,
and
succouring
many
other
sortes
of
poore
people
,
for
the
which
,
God
blessing
my
labours
,
I
encreased
in
wealth
as
it
were
sléeping
,
neuer
receyuing
any
notable
losses
,
my
mind
(
my
léege
)
being
alwayes
voyd
of
care
,
&
my
body
in
estate
disposed
as
you
sée
.
The
Gentlemen
of
the
Countrey
also
,
séeing
my
successe
in
wealth
,
were
sometimes
contented
to
make
me
their
Farmor
,
and
suffered
me
to
gayne
plentyfully
vnder
them
,
for
the
which
I
accompt
me
bound
to
remayne
at
their
deuocion
.
Thus
(
Sir
)
I
gained
both
by
land
and
Sea
,
and
am
(
by
Gods
onely
goodnes
)
risen
to
this
little
wealth
,
which
to
your
Maiestie
,
is
made
great
ritchesse
.
The
king
deliting
in
the
ciuilitie
and
roundnes
of
the
man
,
attributing
with
all
much
to
his
merytt
,
for
dooing
good
to
the
whole
realm
,
made
him
a
gentleman
with
armes
to
his
great
comfort
,
and
contentement
of
the
estates
of
Brittaine
,
who
had
earst
commended
him
to
his
Maiestie
.
Let
this
example
leade
other
good
marchantes
for
the
honour
of
their
estate
and
proper
vocation
,
to
vse
the
like
prouidence
to
succour
the
necessities
of
their
Countreys
,
by
their
honest
and
well
meaning
industrie
.
Many
maye
bee
here
the
questions
of
many
busie
marchantes
,
who
,
if
they
consider
wel
of
the
lessons
in
the
first
two
lawes
,
may
be
both
resolued
and
satisfied
:
Can
I
(
saith
the
marchant
)
(
suffering
some
wast
in
his
corne
eyther
by
leckage
,
or
other
common
casualtie
,
or
hath
his
cloth
marred
in
the
carriage
,
or
by
his
owne
negligence
is
beguiled
in
his
wares
)
recouer
my
money
,
if
I
may
not
sell
aboue
the
market
to
redéeme
my
losses
?
or
seeing
my
intention
was
to
bring
reliefe
and
profit
to
the
whole
common
weale
,
is
it
reason
that
on
me
onely
should
be
laied
the
losse
and
hindrance
?
I
aunswere
,
if
his
will
were
such
,
and
his
desire
in
déede
christian
,
and
that
hée
had
in
venture
the
common
money
of
the
citie
,
he
ought
to
be
ayded
of
the
general
store
,
as
being
a
publike
minister
and
factor
of
the
Citie
.
But
if
they
be
harde
to
consider
his
losses
,
and
more
straite
to
restore
him
to
succours
,
hee
hath
his
comforte
in
a
patient
hope
,
that
God
at
some
other
time
will
recompense
his
present
losses
with
greater
gaine
:
as
no
man
is
without
hys
perplexities
,
Great
also
is
the
gredines
of
marchants
in
their
other
perticuler
trades
,
and
no
lesse
damnable
their
sheftes
and
subtelties
,
enforced
with
a
custome
of
lying
and
swering
,
vices
for
the
most
part
familiar
with
inferior
bargeinars
and
retaylers
aspiring
to
be
rich
by
those
abominable
helpes
:
But
to
condemn
this
couetousnes
(
the
very
norsse
and
feeder
of
all
other
vices
)
this
were
only
sufficient
,
if
marchants
had
no
other
purpose
or
pretence
in
their
contractes
and
trades
but
to
serue
GOD
according
to
their
vocation
,
which
is
in
his
feare
to
folow
with
faith
and
diligence
their
trades
,
&
with
out
vnlawefull
affection
to
other
mens
goods
,
not
to
doubt
but
God
wil
blesse
their
labors
and
sanctifie
their
profession
,
according
to
his
promise
:
and
not
obserue
the
example
of
many
now
a
dayes
,
who
being
drowned
in
the
pretence
&
deuice
to
gaine
,
haue
no
other
cares
day
nor
night
,
but
on
their
traffikes
,
thinking
on
them
euen
till
they
dye
,
yea
,
some
haue
bene
séene
counting
their
Crownes
at
the
verie
instant
of
death
,
dying
euen
with
bargains
in
their
mouthes
:
A
time
wherin
(
aboue
all
other
)
men
ought
to
rayse
their
eys
,
their
handes
,
&
their
harts
,
to
God
,
&
not
to
tourne
their
contemplation
from
him
to
thinke
vpon
the
goodes
of
the
world
,
which
in
déed
at
no
time
ought
not
to
be
estéemed
but
as
instruments
of
vertue
,
and
means
subsisting
life
,
with
out
other
affection
,
least
they
leade
them
in
to
the
vice
of
Idolatrie
,
and
so
make
marchants
vnworthy
of
the
name
of
Christians
:
wher
in
albeit
they
are
not
without
infinite
reasons
for
their
defence
,
yet
,
pertaking
with
Infidles
and
Pagans
,
and
tending
to
iustifie
their
wicked
couetounes
:
I
leaue
them
to
the
warning
of
their
proper
conscience
,
which
,
being
touched
with
grace
,
can
holde
no
societie
together
,
no
more
then
a
weake
stomacke
can
brooke
a
corrupt
medicine
with
out
casting
it
vp
.
There
be
great
Marchants
,
which
séeme
to
aide
inferior
occupiers
,
but
it
is
to
eat
them
vp
altogether
:
as
such
as
deliuer
money
afore
hand
to
poore
butchers
,
bakers
,
and
bruers
,
and
receiue
it
againe
in
prouision
of
flesh
,
bread
,
and
béere
:
which
wéekely
prouision
,
eates
in
effect
the
very
profite
of
the
poore
occupier
:
the
same
trade
also
is
common
to
retaylers
with
their
countrey
chapmen
by
credit
,
who
,
being
halfe
falne
,
much
lesse
that
they
are
remounted
by
such
weake
handes
(
who
notwithstanding
are
bound
to
raise
them
by
Gods
ordinance
)
but
of
the
contrary
,
are
vtterly
troden
downe
,
and
so
pinched
by
these
great
byting
marchaunts
,
that
they
are
driuen
to
enter
into
fraude
,
swearing
,
lying
,
&
other
marchant
shiftes
,
to
helpe
their
gaine
.
But
touching
shift
,
deceite
and
suttletie
they
stand
vppon
so
many
kindes
and
maners
,
that
they
are
too
infinit
to
be
rehearsed
(
so
sufficient
is
the
wicked
nature
of
man
to
contriue
sleightes
to
hurt
his
neighbour
:
)
And
if
a
poore
man
séeke
his
reasonable
remedie
by
the
law
,
he
were
better
to
rest
beguiled
,
then
ioyning
losse
to
losse
,
heape
his
vtter
vndoing
,
by
following
the
delayes
of
the
law
:
For
after
the
marchaunt
(
as
the
Jtalian
saying
is
)
hath
presented
the
Iudge
with
a
golden
combe
for
his
siluer
beard
,
it
is
a
charme
against
the
poore
occupier
,
who
either
can
not
be
heard
at
al
,
or
els
wil
be
perswaded
that
the
communitie
of
the
case
makes
it
tollerable
.
Bakers
haue
many
waies
to
abuse
the
world
in
their
trade
,
subborning
many
intollerable
suttleties
.
Bruers
also
and
drawers
of
wyne
,
are
not
without
their
deceites
,
who
for
the
better
tast
and
sale
of
their
wine
,
forbeare
not
the
confection
of
things
,
which
to
rehearse
,
is
no
ciuilitie
,
of
which
,
are
bred
many
diseases
,
as
corrupting
&
poysoning
the
intralles
of
such
as
drinke
them
.
Butchers
blow
vp
their
meate
to
make
it
séeme
full
,
selling
as
much
winde
as
flesh
,
Fishmungers
,
Cookes
with
any
other
that
trades
&
turnes
the
penie
,
are
not
without
their
artes
to
beguile
the
eye
,
the
eare
,
the
hand
,
the
mind
,
the
reasan
,
and
the
iudgement
of
the
buier
:
which
suttleties
in
their
seuerall
parties
are
so
much
the
more
damnable
,
by
how
much
they
are
eyther
dissembled
or
iustefied
by
such
to
whom
belongs
the
reformation
of
abuses
,
the
rather
for
that
in
them
God
is
gréeuously
offended
,
our
neighbour
endamaged
,
euill
example
suffred
,
vice
norished
and
fauoured
with
impunitie
,
and
in
the
end
vengeance
executed
of
priuat
authoritie
,
for
want
of
publike
iustice
.
Marchaunts
haue
speciall
example
and
commaundement
not
to
deceiue
,
in
these
wordes
of
S.
Paule
:
¶
All
other
estates
are
comprehended
in
those
that
haue
bene
already
debated
:
the
explication
of
the
qualeties
of
persons
.
Chapter
.
j.
AL
other
vocations
are
contayned
vnder
those
that
haue
bene
already
debated
:
So
that
if
any
other
estate
seperate
,
as
Embassadour
,
Orator
,
or
other
of
infinit
profession
,
as
messengers
,
intelligencers
,
interpretors
,
or
spies
,
with
others
of
that
rate
,
woulde
know
how
farre
their
offices
stretch
according
to
the
Scripture
,
they
shall
find
them
comprehended
in
the
former
estates
:
aboue
all
other
things
,
the
Embassadour
being
the
faithfull
substitute
of
his
Prince
or
common
weale
,
ought
not
to
reueale
the
secrets
of
his
legation
:
whereby
,
eyther
the
affaires
of
his
Prince
maye
be
hindred
,
or
aduauntage
giuen
to
the
forreine
Magistrate
:
he
ought
not
for
his
glory
,
profite
,
or
pleasure
,
to
practise
any
extraordinary
innouation
,
or
be
inuested
in
any
estate
to
the
disaduauntage
of
them
from
whom
he
is
sent
:
For
which
act
,
Hermolaus
Barbarus
,
a
man
of
great
knowledge
,
Embassadour
for
the
Venetians
with
the
Pope
,
taking
the
patriarchship
of
Aquilea
,
was
publikely
condemned
by
the
Senat
in
the
losse
and
depriuation
of
the
priuilege
and
Burgeship
of
Venice
:
and
had
it
not
ben
for
the
credit
&
merit
of
his
former
seruice
ioyned
with
the
diligent
intercession
of
the
Pope
,
he
had
bene
in
daunger
of
capitall
sentence
.
By
this
(
as
it
were
by
the
waye
)
may
be
warned
our
preachers
the
Embassadors
of
the
liuing
God
,
neither
,
to
say
or
doe
any
thing
in
Gods
name
further
then
the
commission
of
his
word
will
beare
,
nor
to
hope
for
or
take
any
presents
of
spirituall
promocion
eyther
to
corrupt
or
tempt
them
to
disguise
the
truth
,
couering
the
apparant
vices
of
their
benefactors
,
against
whom
God
commaundes
them
to
speake
boldly
vppon
paine
of
his
iudgements
,
&
not
to
hold
their
peace
,
as
doth
the
dogge
which
forbeareth
to
barke
,
when
his
mouth
is
filled
with
meate
.
Touching
the
Orator
,
I
maye
send
him
to
the
office
of
the
aduocate
for
the
conueniencie
that
is
in
those
two
estates
.
Betwene
whom
,
this
is
onely
the
difference
,
that
the
aduocate
alleageth
onely
the
lawes
for
such
affaires
as
may
be
decided
by
them
:
&
the
Christian
Orator
,
decks
his
matter
with
eloquent
phrase
,
prosecutes
it
by
popular
reasons
,
by
arguments
sometimes
very
likely
,
and
most
often
necessary
,
iustefieth
his
proofes
by
histories
aswell
holy
as
prophane
,
to
perswade
his
purpose
and
enforce
his
causes
of
coniecture
,
whereof
in
the
law
can
be
raised
no
certaine
proofe
.
The
aduocate
and
he
,
reason
both
to
one
end
,
as
to
defend
the
iust
,
and
accuse
&
condemne
the
euill
doer
,
perswading
in
thinges
honest
,
profitable
and
necessary
,
whither
touching
the
Church
,
or
temporall
estate
.
The
spie
is
as
a
faithfull
and
wise
seruant
of
his
Prince
or
Captaine
that
vseth
him
,
of
which
estate
he
ought
to
make
no
conscience
,
being
assured
that
the
war
wherin
hee
is
employed
is
iust
,
as
being
proclaimed
thorow
the
kyngdome
as
a
matter
of
consent
by
the
Prince
,
his
counsell
,
and
graue
estates
:
and
signified
to
the
enemy
.
So
are
Josua
,
Caleb
,
and
others
sent
to
espie
the
land
of
Canaan
,
authorised
by
Moyses
:
of
whom
,
if
the
rest
had
bene
of
the
like
fayth
and
courage
as
were
Josua
and
Caleb
,
so
many
miseries
had
not
falne
vppon
the
Israelites
.
There
resteth
now
to
treat
vppon
only
the
qualities
,
or
diuers
fortunes
(
as
the
saying
is
)
of
men
,
that
is
to
saye
,
riche
,
and
poore
,
ouer
and
be
sides
that
we
haue
alredy
touched
of
them
in
the
Chapter
of
hospitalls
&
reléeuing
the
pore
,
togither
with
the
qualities
of
the
learned
,
and
ignorant
,
men
that
be
good
,
and
such
as
are
of
worsse
sort
:
these
qualities
we
finde
in
all
estats
,
trades
,
and
vocations
,
some
riche
,
and
some
pore
,
or
part●y
rich
if
they
be
conferred
with
such
as
are
extreamly
pore
:
or
halfe
pore
,
if
they
be
measured
,
with
them
that
excéede
in
wealth
:
so
may
we
iudge
of
the
other
qualities
,
wherin
,
afore
we
discend
to
discribe
amplie
the
dutie
of
the
riche
and
pore
,
we
may
note
three
thinges
by
the
waye
:
the
first
is
,
the
riches
is
no
honorable
preheminence
,
nor
makes
not
an
estate
of
dignitie
,
&
therfore
,
let
not
the
riche
man
by
any
credite
or
reputation
of
his
wealth
,
aspier
to
honor
or
dignitie
aboue
others
,
nor
others
attribute
more
to
him
then
to
the
simple
&
honest
pore
,
in
regard
of
his
aboundance
:
wherin
certayne
Christians
euen
in
the
primatiue
Churche
(
reteining
yet
the
error
which
they
had
being
Pagans
)
bearing
more
honor
to
the
riche
then
to
the
pore
(
the
common
fault
of
the
world
)
were
greuously
rebuked
by
Saint
James
,
Saint
James
also
rebukes
the
honor
that
is
giuen
to
richemen
in
great
assemblies
for
the
only
respect
and
name
of
their
wealth
(
a
kinde
of
Idolatrie
to
honor
a
creature
,
vile
,
and
insensible
in
a
man
,
as
is
riches
)
and
not
reuerence
the
pore
,
by
reason
of
his
pouertie
,
which
notwithstanding
is
most
acceptable
and
honorable
with
God
,
as
being
innocent
and
without
hurt
:
where
in
the
riche
man
(
according
to
the
Apostle
)
is
founde
many
actes
of
oppressions
,
which
haue
fauour
of
impunitye
,
albeit
they
deserue
extreame
iudgement
:
To
dispise
also
the
pore
man
,
is
double
sinne
,
as
both
retorning
in
iniurie
against
God
,
who
hath
made
the
pore
aswell
as
the
riche
,
yea
,
honoreth
him
with
his
more
singuler
graces
as
apeared
euen
since
the
time
of
the
lawe
,
chusing
for
his
prophetts
men
extremelye
pore
:
as
also
againste
the
pore
man
himselfe
,
who
with
his
present
pouertie
feeles
yet
an
other
affliction
,
when
he
findes
him selfe
dispised
.
Secondly
,
riche
men
ought
to
be
perswaded
by
faith
,
that
their
welth
comes
not
altogether
by
their
labors
,
their
witts
,
nor
prouidences
:
for
(
sayeth
Salomon
)
the
blessing
of
God
makes
men
riche
,
and
keepes
them
from
suffering
affliction
:
it
is
of
mear
grace
that
God
makes
some
to
prosper
in
the
goodes
and
affairs
of
the
worlde
with
out
suffering
losse
or
vexation
?
And
as
ther
be
many
that
trauell
no
lesse
then
they
,
yea
with
equall
industrye
,
prouidence
,
and
care
and
yet
are
vnder
the
yoke
of
pouertie
:
So
then
let
riche
men
attribute
nothing
to
them selues
,
but
all
to
the
bountifull
prouidence
of
God
,
by
the
mean
of
some
little
labor
which
they
take
,
as
if
they
would
attribut
the
fertilytie
of
a
good
ground
yelding
for
one
graine
aboundance
of
corne
,
being
but
simply
tilled
to
the
prouident
ordenance
of
God
,
and
not
to
their
industrie
&
manuring
,
seeing
there
is
no
ground
,
which
though
it
be
tilled
and
fatted
with
great
labour
,
and
sowen
with
neuer
so
good
séedes
,
will
yet
yéeld
no
fruite
neither
in
plentie
nor
price
,
because
the
blessing
of
God
hath
not
bene
giuen
to
that
ground
to
make
it
riche
in
corne
:
euen
so
the
poore
are
ordayned
of
God
to
their
estate
of
pouertie
,
I
meane
the
good
sort
,
for
such
as
by
negligence
,
by
whoredome
,
or
other
vnthriftines
,
become
poore
,
are
causes
of
their
owne
decaye
:
as
there
be
,
that
contrary
to
the
ordenance
of
God
get
riches
by
vseries
and
other
vnlawfull
meanes
,
deseruing
not
to
bée
called
the
rich
men
of
God
,
but
of
Sathan
:
as
also
such
as
by
misgouernement
become
poore
,
are
not
called
by
the
poore
of
God
:
and
as
such
are
not
true
poore
falling
into
pouertie
by
their
owne
vices
,
and
not
poore
by
God
but
by
his
permission
,
so
also
riche
men
are
rauinors
by
the
suffring
power
of
God
,
and
not
by
his
will
.
Thirdly
,
rich
men
by
faith
may
apprehend
Gods
prouidence
,
bearing
them
fauour
and
frendship
to
establish
them
in
prosperitie
&
ease
aboue
their
other
bretherne
,
(
as
belonging
all
to
one
heauenly
Father
,
drawne
out
of
one
mother
which
is
nature
,
and
qualified
of
common
elementes
touching
the
constitution
of
the
body
)
whom
they
sée
subiect
to
more
pouertie
and
affliction
:
for
the
which
as
they
are
bound
to
a
more
action
of
thankes
to
God
,
so
let
them
search
the
cause
why
he
reserueth
such
fauour
for
them
:
and
why
also
and
for
what
ende
there
bée
so
many
poore
,
euen
to
the
ende
of
the
world
,
which
can
neuer
attaine
to
ritches
,
on
whom
(
if
it
had
so
pleased
him
)
he
might
by
the
opening
of
his
plentiful
hand
,
haue
bestowed
great
ritches
,
as
he
did
vppon
Job
after
his
extréeme
pouertie
:
In
consideration
of
all
which
causes
,
it
will
fall
out
necessarie
with
our
purpose
,
to
prescribe
aswell
to
the
ritch
as
the
poore
,
their
particular
dutie
according
to
God
.
First
then
the
riche
ought
not
to
swell
or
presume
by
any
opinion
of
his
ritches
,
nor
the
poore
fall
into
infirmitie
of
hart
by
reason
of
his
pouertie
,
and
much
lesse
estéeme
him selfe
of
inferiour
grace
with
God
,
or
estimacion
amongest
men
,
according
to
one self
iudgement
of
reason
:
but
(
with
Saint
James
)
let
him
take
occasion
to
glorifie
him selfe
in
God
of
his
poore
and
abiect
condition
,
in
hope
to
be
exalted
:
as
of
the
contrary
,
the
ritch
arrogant
man
hath
to
feare
to
be
throwne
downe
after
this
life
,
the
same
being
expressed
in
the
example
of
the
wicked
riche
man
,
cast
by
wicked
spirites
into
extréeme
necessitie
and
horrible
tormentes
of
hel
,
where
the
soule
of
poore
Lazarus
was
caried
by
Angelles
into
the
bosom
of
Abraham
.
The
promise
of
Gods
kingdome
is
made
onely
to
the
poore
,
and
therefore
if
the
riche
wil
be
saued
,
let
them
buy
it
of
the
poore
by
true
faith
and
charitie
,
and
almes
,
with
deedes
of
compassion
.
You
rich
men
(
saith
Iesus
Christ
)
make
you
friendes
of
the
Mammon
of
iniquitie
,
In
this
also
the
rich
sort
ought
to
feare
,
for
that
GOD
giues
riches
to
many
as
their
porcions
which
they
haue
to
looke
for
from
him
,
according
to
the
saying
of
Abraham
to
the
riche
man
in
the
Gospell
:
My
sonne
,
thou
hast
already
receyued
thy
pleasures
,
¶
Still
touching
the
qualities
of
personnes
.
Chapter
.
ij
.
RIch
men
,
considering
in
them selues
that
wealth
is
a
gift
of
God
,
and
not
the
onely
fruite
of
their
industrie
,
as
they
ought
to
glorifie
the
Lord
:
so
,
by
how
much
hée
fauoureth
them
aboue
others
,
by
so
much
are
they
bound
to
submission
and
humble
recompence
of
thankes
giuing
,
with
encrease
of
loue
towardes
him
,
because
without
their
merite
,
he
hath
aduaunced
them
to
goods
,
as
foreséeing
that
they
could
not
easely
beare
the
pouertie
and
miserie
of
the
world
.
They
haue
also
to
consider
,
that
he
hath
blissed
them
with
so
great
store
,
to
the
end
to
make
distribucion
to
their
poore
bretheren
:
for
which
purpose
as
their
heauenly
father
raised
them
to
that
plentie
,
to
the
ende
that
in
their
liberalitie
might
be
expressed
their
office
of
brothers
:
So
,
if
they
failed
in
this
zeale
,
what
iniquitie
did
they
to
their
brethren
,
hauing
right
in
the
goods
of
their
father
,
at
least
touching
necessarie
reliefe
:
and
what
more
apparant
wrong
to
their
saide
Father
giuing
them
the
saide
goods
in
super
aboundance
,
to
the
end
to
compart
them
to
the
ayde
of
his
other
children
?
shal
not
he
haue
iust
reason
to
disenherit
those
vnthankfull
rich
children
,
and
conuert
the
inheritance
to
the
others
who
were
not
relieued
but
of
their
handes
,
and
would
not
endure
hunger
and
nakednesse
to
impart
compassion
with
them
?
If
there
were
no
brotherhood
but
onely
societie
,
as
being
all
companions
and
conseruauntes
in
the
seruice
of
one
maister
:
who
giuing
them
(
as
to
his
deputies
and
stewardes
)
money
and
prouision
to
entertayne
his
house
,
if
they
conuerted
all
to
féede
them selues
,
or
made
priuate
vses
of
it
in
their
owne
houses
,
Saint
Augustin
)
let
me
releeue
him
whose
necessitie
is
first
offred
to
me
,
drawing
by
my
example
rich
men
to
reléeue
others
:
In
this
case
the
rich
man
refusing
to
ayde
the
poore
,
is
a
tyrant
and
vniust
possessor
of
the
goods
of
others
,
for
that
the
superfluitie
is
a
due
portion
of
the
poore
,
according
in
the
wordes
of
Saint
Basill
,
The
money
(
saith
he
)
that
thou
kéepest
in
thy
coffers
,
the
apparel
not
seruing
thée
to
vse
,
and
the
vittailes
that
thou
hast
in
aboundance
,
are
the
goods
of
the
poore
,
ouer
whose
right
thou
dost
vsurpe
:
In
this
,
he
séemes
to
holde
conformitie
with
S.
James
,
Of
Christian
amitie
,
and
how
many
sortes
of
friendships
there
be
.
Chapter
.
iij.
HAuing
not
yet
spoken
of
the
dutie
of
a
friend
but
in
generall
sort
,
nor
of
Christian
charitie
,
wherein
consists
the
perfection
of
a
Christian
,
and
of
moste
deare
commendacion
in
the
Scripture
:
it
cannot
be
impertinent
to
inferre
some
discourse
therof
,
the
necessitie
of
our
purpose
so
requiring
.
Amitie
is
of
foure
kindes
:
as
naturall
,
ciuill
,
carnall
(
such
as
was
amongst
the
Pagans
)
and
Christian
or
spirituall
.
The
two
first
haue
their
approbation
euen
by
the
scripture
:
&
the
third
,
which
is
carnall
,
hath
ben
by
the
iudgement
of
good
men
,
reputed
corrupt
,
as
in
déede
it
is
,
and
much
reproued
according
to
the
doctrine
of
God
.
Naturall
friendship
,
is
as
the
loue
of
parents
towards
their
children
,
and
one
kinsman
or
countrey
man
to
an
other
:
Ciuill
amitie
,
is
got
either
by
conuersation
and
society
of
men
together
:
or
in
respect
of
profites
,
eyther
receiued
,
or
hoped
for
:
this
friendship
is
called
of
the
Philosophers
,
humane
,
and
as
it
were
due
of
common
office
:
But
better
is
it
expressed
(
whereby
it
is
called
a
vertue
morall
)
when
it
vnites
mutually
heartes
and
willes
together
,
&
sometimes
it
is
but
of
the
one
part
,
which
is
the
cause
of
Tullies
opinion
,
that
such
is
the
force
and
propertie
of
vertue
,
that
it
constraynes
men
to
loue
such
,
on
whom
there
goeth
but
an
opinion
and
reputation
of
honestie
,
though
they
neuer
saw
nor
knew
the
persons
.
But
notwithstanding
the
reasons
and
iudgements
of
the
Philosophers
touching
that
kind
of
amitie
,
the
Scripture
will
neuer
repute
it
a
vertue
,
if
it
haue
not
a
purpose
and
end
to
the
honour
and
loue
of
God
:
without
which
end
,
much
lesse
that
all
vertuous
actions
haue
any
recompence
or
glory
afore
God
,
but
,
(
with
Saint
Ambrose
)
that
kind
of
amitie
is
accompted
corrupt
,
Saint
Augustine
with
good
reason
,
sayth
,
is
the
foundation
of
the
Citie
of
the
Deuil
,
as
the
loue
to
God
is
the
ground
worke
of
the
holy
citie
of
the
soueraigne
Lord
:
Christian
loue
is
that
charitie
which
so
often
God
recommends
to
vs
,
comprehending
an
entier
loue
with
all
our
power
to
him
,
and
a
sincere
amitie
without
fiction
to
our
neighbour
,
euen
by
the
same
measure
,
that
naturally
we
loue
our selues
,
with
this
intendement
alwayes
that
all
be
for
the
loue
&
honor
of
God
,
(
as
the
cause
&
end
of
al
amitie
&
al
our
actions
)
to
the
end
to
receiue
for
it
eternal
retribucion
,
This
amitie
,
leads
,
directs
,
&
makes
perfect
,
the
natural
,
ciuil
,
&
moral
friendship
,
&
euen
so
corrects
altogether
that
,
the
is
carnall
,
as
being
corrupt
by
wicked
affections
,
&
makes
it
turne
into
spiritual
,
by
spiritual
conuersation
:
as
,
if
a
man
louing
his
wife
,
onely
for
that
she
is
faire
and
riche
,
and
for
his
beastly
pleasure
(
a
Pagan
loue
and
little
differing
from
the
affection
of
a
whoremonger
to
his
concubine
)
and
being
afterwardes
instructed
by
Christian
doctrine
,
with
what
zeale
he
ought
to
embrase
his
wife
in
mariage
:
loueth
her
not
for
the
reasons
of
the
flesh
aforesayd
,
but
as
his
companion
of
grace
,
coenheritrice
of
the
glory
of
heauen
,
louing
hir
with
that
spirituall
and
true
loue
wher
with
Iesus
Christ
loued
his
Church
:
And
as
a
Father
louing
his
sonne
not
simplie
nor
naturally
,
but
with
a
worldly
affection
,
as
making
him
his
Idoll
falleth
to
loue
him
afterwards
in
God
by
Christian
institution
,
that
is
according
to
the
prescript
of
the
Scripture
,
kéeping
him
in
discipline
and
vertuous
exercise
.
Thus
the
whoremonger
is
conuerted
,
and
forbearing
his
fleshly
affection
to
his
troll
,
will
hate
in
him selfe
and
hir
all
damnable
lightnes
,
and
neuer
looke
on
hir
but
with
a
displeasure
and
remorse
of
his
sinne
:
which
,
after
their
conuersion
she
is
also
bound
to
do
.
And
if
there
bée
daunger
eftsones
to
fall
,
they
are
bound
to
restraine
sight
and
mutuall
company
and
stand
vpon
their
gard
,
no
lesse
then
such
,
as
hauing
ben
once
enuenimed
with
a
swéete
poyson
,
&
by
an
antidot
preserued
from
death
,
will
beware
eftsones
of
charmes
or
swéete
liccours
:
neyther
is
penaunce
of
any
force
,
if
the
sinne
bée
not
altogether
abandoned
,
and
all
carnaletie
abhorred
.
And
if
in
déede
amitie
(
to
speake
more
properlye
)
bée
a
vertue
more
then
morrall
,
and
not
affection
onely
(
according
to
the
error
of
some
Philosophers
)
it
can
not
be
ioyned
with
vice
:
for
so
théeues
,
&
other
of
vice
albeit
they
vaunt
of
frendship
in
susteyning
one
an
other
,
can
not
truly
be
called
frends
,
but
confederats
in
league
,
conspiring
by
common
consent
to
do
euill
:
Amitie
is
perpetuall
,
as
is
all
vertue
of
his
liuely
and
proper
nature
:
So
that
such
as
loue
richmen
,
by
reason
of
the
proffites
they
receiue
by
them
,
are
not
true
frindes
,
for
that
when
such
rich
men
shall
become
pore
(
which
God
doeth
often
suffer
)
they
are
for
saken
of
their
frindes
,
because
riches
was
the
only
cause
of
such
frendship
:
and
who
loues
an
other
,
as
it
were
in
recompence
of
affection
that
he
beareth
to
him
,
loueth
not
as
he
ought
,
for
that
the
cause
rising
of
bare
fancie
which
afterwardes
may
chaunge
into
hate
,
the
frendshipp
can
not
be
certein
nor
perpetuall
:
yea
he
that
loueth
an
other
for
his
vertue
,
loues
not
simplie
as
he
ought
according
to
God
,
for
that
as
the
vertue
of
the
man
enclines
to
vice
,
so
the
affection
of
his
frend
will
conuert
into
hate
,
for
which
cause
Aristotle
aloweth
the
sentence
of
a
wise
Philosopher
saying
,
that
men
ought
to
loue
,
but
not
so
much
,
but
that
they
may
hate
,
meaning
,
that
louing
men
of
vertue
,
and
their
vertues
,
torning
into
vices
,
our
affection
may
resume
his
first
qualitie
,
(
if
for
charitie
sake
we
forbeare
to
hate
them
)
This
was
his
iudgment
of
frendes
that
might
chaung
by
francke
and
louing
will
:
¶
How
a
common
weale
is
gouernened
and
wherein
it
erreth
.
Chapter
iiij
.
IN
al
estates
in
their
particular
function
discharge
well
the
care
&
dutie
of
their
office
,
and
that
by
the
direction
of
the
Gouernours
,
to
whom
belonges
the
first
example
of
behauior
,
as
a
head
,
and
the
principall
member
of
a
body
naturall
,
do
first
their
proper
and
generall
offices
for
the
better
regiment
of
euery
common
and
particular
part
of
the
said
bodye
.
A
body
pollitike
vnder
these
obseruations
can
not
erre
nor
much
faile
to
liue
togither
in
happie
conuersation
,
and
consent
to
peace
,
concord
,
amitie
,
and
euery
other
good
conuersation
.
And
as
we
see
the
naturall
bodye
of
man
compleate
with
his
due
organes
and
instruments
disposed
,
and
sound
to
doe
his
perfect
actions
thoroughe
all
his
partes
,
not
suffering
any
faulte
or
negligence
in
any
one
to
whom
belonges
office
or
function
:
So
they
doe
all
agrée
and
consent
,
albeit
by
trauels
and
operations
vnlike
or
differing
(
as
is
difference
amongest
the
members
)
yet
conspiring
and
tending
all
to
vnitie
vnder
the
will
and
iudgement
of
the
head
,
euery
one
employeth
his
force
to
doe
that
belonges
to
his
natural
facultie
:
wherein
,
if
there
be
any
that
fayleth
in
his
proper
action
,
his
infirmitie
is
immediatly
discerned
,
eyther
that
he
is
sicke
,
or
other
waies
restrained
by
dolour
and
grief
that
he
can
not
performe
his
office
:
as
when
the
eye
refuseth
to
ayde
the
body
and
euery
outwarde
part
with
his
visible
facultie
,
it
is
seene
that
he
is
troubled
with
some
corrupt
humor
falling
out
of
the
braine
,
or
being
vexed
with
some
other
accident
,
he
cannot
serue
his
body
,
for
the
which
as
he
remaines
in
sorrowe
and
grief
,
so
euery
member
in
particular
,
and
all
togyther
in
common
,
do
ioyne
to
his
succours
.
Firste
the
braine
beginnes
to
debate
and
iudge
what
the
disease
is
,
and
how
to
prouide
the
remedie
:
commaundes
the
toung
to
declare
the
grief
,
and
demaund
meanes
to
cure
it
:
the
eare
heareth
,
the
foote
trauelleth
,
&
the
hand
is
diligent
to
applie
the
medcine
:
wherein
all
the
rest
haue
common
interest
,
and
that
with
generall
care
,
compassion
,
and
busie
trauell
,
as
if
the
passion
were
proper
to
euery
of
them
:
euen
so
,
and
by
this
resemblance
,
we
sée
thys
body
pollitike
to
be
then
in
his
best
estate
,
when
it
suffereth
none
of
any
condicion
or
calling
what
soeuer
,
to
liue
voyd
of
function
and
trauell
according
to
his
dutie
:
where
,
if
there
be
any
,
eyther
by
superfluitie
of
euill
humor
,
or
by
nature
corrupt
,
or
of
discipline
peruersed
,
which
leaueth
his
function
,
he
is
not
onely
vnprofitable
to
him selfe
and
others
,
but
also
a
trouble
to
the
reste
of
the
partes
,
but
specially
to
the
moste
neare
and
noble
partes
,
which
are
his
neighbours
,
parentes
,
and
néerest
familiars
:
euen
so
,
in
a
body
pollitike
,
the
greatest
in
office
or
credit
,
ought
to
aduertise
the
magistrate
,
which
is
the
head
,
to
the
ende
to
consider
howe
the
infirmitie
may
be
holpen
,
to
whom
all
the
reste
of
the
partes
are
bound
to
be
assistant
for
the
cure
of
the
parte
infected
,
which
least
it
growe
to
encrease
of
euill
,
they
ought
to
purge
by
some
sharp
discipline
:
And
that
dooing
no
good
in
his
simple
application
,
they
are
bound
to
redouble
it
to
the
vttermost
:
wherein
if
it
proue
incurable
,
let
them
applie
the
searing
yron
,
and
as
an
extréeme
remedie
,
cut
it
of
,
to
kéepe
the
other
partes
from
corruption
and
the
whole
body
sound
.
And
this
,
albeit
can
not
be
done
without
extréeme
sorrow
to
our
whole
common
weale
,
but
specially
to
the
next
parentes
,
neighbours
,
and
familiars
,
yet
being
driuen
thereunto
for
the
health
and
sauetie
of
the
whole
,
the
necessitie
makes
the
constraint
neyther
hatefull
nor
intollerable
.
The
magistrat
only
as
being
the
head
of
this
body
hath
the
iudgement
and
execution
of
this
busines
,
as
he
onely
hath
the
eye
to
sée
,
the
eare
to
heare
,
and
the
imagination
and
iudgement
,
to
determine
to
the
sauetie
of
him
that
fayleth
in
his
dutie
,
and
to
the
benefit
and
profit
of
the
whole
body
pollitike
,
wherein
is
not
to
be
forgotten
that
naturally
the
head
of
man
findes
out
spéedely
the
griefe
or
disease
of
the
member
to
giue
succours
to
it
:
the
same
being
an
aduertisement
that
the
chief
ruler
or
head
of
a
common
weale
,
ought
also
to
know
the
euill
that
is
happened
in
any
place
of
his
gouernement
,
whereunto
he
is
bounde
with
his
eyes
,
his
eares
,
his
vnderstanding
,
and
all
his
other
sensible
synowes
,
I
meane
officers
inferiour
,
to
whom
belonges
the
information
of
euery
thing
,
to
the
end
reasonable
remedie
may
be
applied
:
But
this
were
a
great
euill
,
if
the
head
should
become
diseased
by
vices
and
peruersed
affections
:
for
being
so
,
he
would
make
to
languish
all
his
poore
body
,
and
leade
the
members
into
disorder
:
yea
worse
would
happen
,
if
any
grosse
or
corrupt
humour
,
hindered
or
stopped
the
naturall
conduites
,
by
the
which
the
liuely
spirites
procéeding
from
the
braine
could
not
pearce
and
passe
thorough
all
the
partes
of
the
body
,
whereby
it
might
fall
by
apoplexie
as
dead
,
without
spéeche
,
without
mouing
of
breath
,
and
séeme
to
haue
no
sence
.
In
this
we
signifie
,
that
if
the
law
(
which
is
as
the
soule
of
the
body
ciuill
)
be
in
the
head
of
the
magistrat
,
restrayned
or
hindred
by
corruption
or
aboundance
of
humores
infected
(
as
couetousenesse
,
hate
,
feare
,
loue
,
and
false
opinion
touching
religion
)
to
performe
her
frée
functions
through
all
the
saied
body
pollitike
in
motions
and
senses
(
which
are
gouernements
)
by
wyse
prouidence
,
equitie
and
iustice
.
The
poore
common
weale
can
not
but
fall
quickly
to
the
ground
,
euen
as
a
house
hath
no
meane
to
stand
,
when
his
proppes
are
taken
from
vnder
him
.
This
we
reade
happened
in
the
time
of
Sedechias
king
of
Jsraell
,
Jeremie
,
EZechiell
,
Daniel
,
and
a
few
others
)
togither
with
their
king
,
and
his
officers
,
were
occupied
in
actes
of
couetousnes
,
rapines
,
iniustice
,
and
pagan
superstitions
,
and
forhearing
the
exercise
of
the
law
of
God
:
all
those
as
they
were
the
first
that
declined
to
sinne
,
so
they
were
the
firste
that
were
committed
to
spoile
,
captiuitie
,
and
murther
,
and
afterwardes
the
rest
of
the
whole
body
slaughtered
,
with
al
that
miserable
common
weale
defaced
(
whiche
afore
stood
in
florishing
prosperitie
,
so
long
as
hir
heades
performed
their
office
,
and
iustly
exercised
the
lawe
)
:
And
where
the
soule
of
the
common
weale
(
which
is
the
law
)
were
not
but
by
certayne
smal
humors
(
corrupte
with
certaine
vices
)
hindred
to
do
hir
action
,
whereby
one
only
member
should
be
distressed
:
all
the
body
could
not
but
be
in
payne
,
and
not
able
fréely
to
doo
his
general
office
:
So
the
default
of
execution
of
iustice
in
one
particular
man
,
is
the
error
of
the
magistrate
,
and
the
cause
by
the
which
the
whole
common
weale
is
put
to
trouble
.
Therefore
,
O
you
Magistrates
,
in
whose
handes
standes
the
direction
of
the
soule
and
body
of
this
Christian
common
weale
,
and
also
of
whom
depend
the
successe
,
rest
,
and
happynes
of
the
same
by
your
graue
gouernement
,
as
of
the
contrary
,
if
there
bée
default
in
you
what
wretchednes
and
miserie
it
suffereth
,
is
attributed
to
you
:
prouide
so
that
this
soule
,
I
meane
the
diuine
law
,
entertayning
with
it
the
lawe
naturall
and
politike
(
as
the
reasonable
soule
in
man
comprehendes
vnder
her
regiment
the
spirit
sensitiue
and
vegatiue
)
be
Lady
and
mistres
chiefly
ouer
your selues
(
as
gouerning
your
dooings
according
to
hir
direction
)
to
the
ende
that
by
your
guyde
,
she
gouerne
and
entertayne
all
the
rest
of
the
body
politike
,
without
being
hindered
by
you
in
fauours
or
other
corruptions
ciuill
:
yea
let
her
fréely
stretche
out
her selfe
in
vigour
and
vertue
,
equally
to
euery
generall
and
particular
parte
,
for
the
better
abilitie
of
his
proper
and
naturall
action
:
I
meane
let
euery
one
exercise
the
particular
vocation
whereunto
he
is
called
,
for
the
better
regiment
of
the
whole
in
one
equall
faith
,
without
acception
of
persones
,
euery
one
with
franke
readines
enclining
to
the
prescript
of
that
law
according
to
the
limite
of
his
particular
charge
:
by
which
obseruation
,
there
can
not
happen
eyther
to
the
whole
,
or
any
peculiar
proporcion
of
the
body
,
any
disorder
,
disagréement
,
contencion
or
confusion
.
And
euen
as
when
the
humane
body
of
man
is
gouerned
and
ruled
by
phisicke
,
it
seldome
falles
into
disease
,
for
that
in
that
Science
is
prescription
of
all
thinges
necessarie
to
conserue
health
:
euen
so
by
this
lawe
,
(
the
true
Phisicke
&
medcine
of
mindes
)
so
long
as
they
obserue
the
rules
of
it
,
common
weales
are
not
onely
entertained
in
plausible
and
constant
prosperitie
,
but
withall
armed
against
the
assaultes
of
al
casuall
inconueniences
eyther
by
suttletie
,
malicious
force
,
or
pollecie
.
But
as
the
body
then
slides
into
infirmities
and
diseases
,
when
it
giues
ouer
the
counsell
and
iudgement
of
phisicke
:
so
the
body
ciuill
neglecting
the
rule
of
the
law
,
prepares
to
it self
occasions
of
many
passions
,
as
warre
,
famine
,
with
such
miseries
as
God
vseth
to
sende
for
the
transgression
of
his
law
.
God
in
many
places
in
his
law
,
but
specially
in
Deuteronomie
,
forespeakes
blissinges
,
and
happy
successe
,
to
the
good
obseruers
of
his
lawe
,
&
that
aswell
in
their
houses
,
There
are
none
more
imediat
causes
of
the
miseries
afflicting
men
in
priuate
,
or
common
weales
in
generall
,
Cayn
,
Lamech
,
Agar
,
I●maell
,
Esau
,
Hei
,
Onan
,
with
many
such
from
the
beginning
of
the
world
)
as
to
whole
common
weales
suffring
impunitie
of
sinne
:
as
in
Josua
it
is
sayed
,
that
for
Acham
,
who
contrary
to
Gods
commaundement
tooke
a
wedge
of
gold
,
and
for
the
sacrileage
of
Hiericho
,
all
the
Armie
of
Jsraell
,
to
whom
was
promised
victory
,
was
put
to
flight
,
so
grieuous
to
God
,
is
sinne
how
secret
so
euer
it
be
,
who
will
haue
it
punished
:
for
that
cause
Salomon
sayth
,
¶
Counsell
of
the
remedies
to
cure
and
preserue
common
weales
from
miserie
,
Chapter
.
v.
IT
belongs
then
to
gouernours
of
a
common
weale
,
(
as
to
good
Phisitions
)
by
the
doctrine
of
the
law
both
deuine
and
humaine
,
the
true
medecine
and
preseruatiue
of
Christian
soules
:
to
kéepe
and
conteyne
their
people
:
and
gouerning
them
both
in
generall
,
and
perticular
by
this
law
that
they
fall
into
no
daungerous
sinnes
and
mortal
diseases
of
the
soule
,
they
are
restrained
to
no
lesse
care
art
and
dutie
to
preserue
them
,
then
the
Phisitions
corporall
are
bound
to
defend
the
bodies
from
sicknesses
by
iudgement
&
rule
of
good
regiment
:
And
not
confounding
the
two
estates
Ecclesiastical
,
and
pollitike
or
secular
,
from
doing
their
perticular
functions
albeit
in
profession
diffring
,
yet
tending
to
one
generall
end
to
erect
Gods
kyngdome
,
let
them
labour
to
kéepe
their
common
weale
whole
and
sound
;
that
,
neyther
in
maners
,
nor
discipline
,
nor
touching
the
lawes
,
customes
,
statutes
,
and
ordenances
,
there
bee
no
error
by
superfluitie
or
want
,
receyuing
succours
by
doctrine
,
sermons
,
and
perticular
lessons
,
(
touching
Religion
)
of
the
Churchmen
,
to
whome
they
are
bound
to
stretche
and
leade
their
hand
according
to
GOD
,
as
we
sée
the
bodie
serueth
the
soule
in
that
is
necessary
for
the
vse
and
conseruation
of
man
:
And
if
in
the
said
bodye
politike
,
there
bee
hapned
any
euill
,
of
what
side
soeuer
it
be
,
eyther
of
them selues
or
others
,
eyther
within
or
without
,
whether
of
one
,
or
many
,
or
all
together
,
they
ought
presently
to
discend
to
the
remedie
,
to
the
rooting
vp
of
the
euill
if
it
be
possible
in
the
beginning
and
not
suffer
it
to
encrease
by
conueniencie
or
dissimulation
.
Let
them
not
doubt
but
God
as
he
is
of
nature
mercifull
,
so
he
is
greatly
prouoked
when
he
punisheth
man
for
vice
,
but
more
angrie
when
he
scourgeth
a
whole
family
,
afflictes
a
towne
,
and
visites
a
whole
countrie
:
but
extremly
and
most
of
all
is
he
stirred
when
he
distroyeth
a
kingdom
and
generall
nation
:
let
them
not
thinke
that
then
the
cause
of
the
sinne
is
small
or
simple
,
but
in
diuers
sorts
multiplied
touching
the
nomber
,
&
of
haynous
importance
concerning
the
qualitie
&
quantitie
,
yea
encreased
with
the
nomber
complet
,
euen
to
an
incensible
grauitie
:
for
often
times
God
attends
the
fulnes
of
our
sinnes
,
Moabites
,
Ammonites
,
&
Sirians
his
enemies
,
withdrew
himself
altogether
to
god
,
published
fastings
through
all
the
countrey
of
Juda
,
&
assembling
all
the
people
to
pray
to
god
in
the
temple
,
he
,
in
the
middest
of
them
,
made
this
oration
:
O
Lord
God
which
art
the
god
of
our
fathers
,
the
god
of
heauen
,
and
hast
dominion
ouer
the
kingdoms
of
all
nations
,
in
thy
hand
is
force
and
power
,
&
there
is
none
that
can
resist
thée
:
is
it
not
thou
O
Lorde
that
hast
killed
all
the
inhabitants
of
this
land
(
being
idolators
and
pagans
)
before
thy
people
of
Jsraell
?
We
haue
not
force
to
resist
so
great
a
multitude
,
and
therfore
not
knowing
what
we
should
do
,
there
restes
nothing
to
vs
but
to
turne
our
eyes
to
thée
O
Lord
,
as
hoping
in
thée
only
for
ayde
and
succours
:
And
as
he
continued
thus
in
prayer
,
(
wherin
there
was
not
so
meane
a
woman
and
least
childe
which
did
not
pray
with
him
in
the
temple
,
behold
the
prophet
spake
vnto
him
:
feare
not
this
multitude
,
it
shall
not
be
thy
warre
,
but
the
warre
of
God
:
which
hapned
accordingly
,
for
all
those
armed
enemies
forsaking
their
purpose
,
fell
vpon
the
Jdumeans
,
and
after
slaughtered
one
an
other
,
without
any
necessitie
of
him
to
go
to
the
battell
:
so
happened
it
in
the
time
of
Ionas
to
the
towne
of
Niniuie
,
where
the
king
vnderstanding
the
hand
of
God
to
be
ready
to
destroy
them
with
in
xl
.
Noe
,
Job
,
and
Daniel
aboue
others
no
lesse
dearly
beloued
of
him
:
made
continuall
supplications
for
that
obstinat
and
peruersed
people
(
whom
hée
would
not
he
are
in
their
prayers
)
not
to
slaughter
that
people
&
destroy
their
city
,
¶
How
God
some
times
punisheth
a
whole
people
for
a
secret
sinne
:
howe
Gouernours
ought
to
enquire
therof
,
to
the
ende
miserie
happen
not
to
the
whole
common
weale
.
Chapter
.
vj.
AS
we
haue
séene
in
what
sort
God
striketh
for
sinnes
that
be
manifest
:
so
let
vs
consider
whether
for
the
secret
offences
of
some
particular
men
,
he
punish
not
euen
a
whole
Nation
:
In
which
,
if
Gouernours
sée
publike
scourges
or
roddes
of
God
vpon
a
whole
kingdom
(
as
common
sicknes
,
famine
,
warre
,
&
such
like
punishments
)
&
vnderstand
no
publike
offences
,
let
them
searche
out
the
cause
the
better
to
prouide
and
worke
reconciliacion
:
as
we
sée
good
phisicions
sift
out
the
causes
of
the
sicknesses
of
mans
bodye
,
wee
spake
while
eare
of
the
shameful
confusion
in
the
battel
against
the
Chananites
,
of
whom
they
were
ouerthrowne
where
they
should
haue
had
victorie
.
By
which
punishment
as
it
was
wel
showed
to
Josua
that
the
people
had
sinned
,
or
at
least
some
of
them
,
for
the
which
God
was
iustly
angrie
so
not
being
able
to
knowe
where
the
fault
was
,
he
referred
the
inquisicion
and
truth
of
the
matter
to
lottes
,
by
which
it
was
found
that
Achan
was
guiltie
:
so
when
Saule
sawe
that
god
would
not
auswer
in
any
common
maner
to
the
which
was
asked
of
him
touching
the
successe
of
the
warr
against
the
Philistines
,
he
knewe
God
was
angrie
:
Saule
,
Samuel
by
the
commaundement
of
God
,
gaue
charge
to
Saule
to
go
sacke
the
countreys
of
the
Amalachites
,
S.
Mathie
,
which
,
notwithstanding
was
not
done
without
inuocation
of
the
name
of
God
,
&
prayer
,
wherein
there
is
no
doubt
but
god
will
direct
the
lot
according
to
his
will
,
as
is
witnessed
in
the
text
of
Salomon
:
the
lots
(
sayth
he
)
are
put
in
the
bosome
of
some
,
and
are
tempred
,
or
gouerned
of
God
:
¶
To
remedie
all
euils
the
causes
must
be
taken
away
,
the
discrtion
and
wisdome
requisite
there
vnto
.
Chapter
.
viij
.
I
Would
we
were
as
good
Philosophers
,
touching
our
faith
,
as
Phisicions
be
in
their
medicines
and
phisick
:
Then
would
we
apply
as
good
spiritual
cures
against
sinne
,
as
,
by
them
are
ministred
temporall
remedies
to
heale
and
preserue
bodies
from
diseases
.
They
,
assone
as
they
deserne
the
second
causes
of
a
sicknes
,
apply
present
prouision
to
the
place
where
they
remaine
:
they
minister
purgations
to
kepe
bodies
from
corruption
by
euill
humors
:
they
cause
the
stréets
and
straight
corners
of
the
towne
to
be
clensed
,
lest
the
ayer
congeale
infection
:
they
make
fiers
abroad
to
mortefie
and
purge
euill
smells
,
and
within
howses
disperse
and
strew
perfumes
:
They
prescribe
sobrietie
,
and
forbid
excesse
,
they
banish
all
vnsauerie
meates
,
&
bringe
in
abstinence
from
cohabitacion
,
they
apoynt
Methredat
and
other
preseruatiues
,
and
giue
order
to
weare
Rue
and
other
strong
hearbs
proper
against
the
Plague
:
In
like
sort
,
if
we
vsed
spirituall
meanes
to
kéepe
vs
from
euill
doing
,
we
should
with
the
fact
of
sinne
,
auoid
also
the
perills
&
miseries
that
are
brought
with
it
:
yea
,
if
assone
as
we
deserned
the
second
causes
(
threatning
signes
of
the
vengance
of
God
)
we
would
purge
our selues
of
all
wicked
affections
,
and
vices
,
&
not
suffer
in
our
common
weale
impunitie
of
sinne
,
but
performe
one
holy
and
generall
conuertion
and
conuersation
according
to
christianitie
,
we
should
not
only
tourne
away
the
hand
of
God
from
vs
,
but
eftsones
restablish
his
gracious
fauour
to
the
accomplishment
of
all
our
desiers
:
wherin
our
generall
prayers
,
and
spirituall
demeanors
accompanied
with
charitie
and
correction
of
vices
,
are
of
great
power
to
apease
the
furious
stormes
of
heauen
,
&
restore
to
the
earth
the
calme
of
gods
auncient
clemencie
,
euen
as
we
sée
the
roaring
noyse
of
huge
Cannons
,
breake
the
cloudes
,
and
persing
through
tempests
,
séeme
to
make
cease
their
thunders
,
and
clarifie
and
reduce
the
trobled
ayer
to
his
clearnes
.
The
Phisicions
,
hauing
in
cure
a
diseased
body
,
obserue
all
the
signes
that
best
serue
to
disclose
the
nature
and
state
of
the
disease
:
they
beholde
the
patient
,
they
consider
the
part
that
is
grieued
they
enquire
of
the
houre
of
his
sicknes
,
and
doubting
of
surfet
,
they
examine
what
,
and
when
he
hath
eaten
or
dronken
:
yea
they
wil
be
enformed
of
his
kéepers
what
rest
he
taketh
and
how
his
fits
do
discontinue
or
encrease
:
wherein
,
as
by
those
obseruations
&
examinations
they
bolt
out
the
true
cause
of
the
disease
,
and
from
thence
do
drawe
the
remedie
:
So
,
albeit
the
patient
complaine
of
his
extreame
passions
,
and
desire
them
to
take
him
out
of
the
pangs
he
endureth
,
yet
they
will
aunswere
him
,
that
they
must
not
begin
that
way
,
but
first
curing
the
cause
,
all
his
consequent
grieues
will
cease
:
euen
so
,
in
a
common
calamitie
(
as
a
generall
plague
)
afflicting
a
whole
countrey
,
it
belongs
to
our
Christian
and
spirituall
dutie
,
neuer
to
cease
to
search
out
the
first
cause
till
we
haue
found
it
,
and
then
to
be
more
carefull
to
administer
imediat
remedy
,
than
curious
to
heale
the
perticular
passions
of
the
present
miserie
:
For
the
cause
(
whether
it
be
simple
,
double
,
or
in
many
sortes
)
being
remoued
,
the
sinne
is
also
purged
,
and
the
plague
prepared
to
cease
,
as
we
haue
read
and
séene
,
that
afflictions
which
God
hath
sent
vppon
his
people
haue
bene
dissolued
in
one
instant
,
when
they
entred
into
the
correction
of
their
vices
.
But
such
is
the
mischiefe
of
the
present
season
,
that
suffring
the
cause
,
we
seldome
séeke
further
then
to
cure
the
present
passion
whereby
our
euils
rise
to
continuance
,
and
most
often
to
perpetuity
:
For
if
we
minister
purgation
,
we
do
it
not
in
fulnes
,
whereby
,
of
the
dregges
remayning
,
we
fall
eftsones
into
disease
,
and
tary
not
long
without
eyther
warres
,
plagues
,
or
generall
dearth
:
yea
sometimes
we
sée
raised
from
the
earth
,
and
from
the
sea
,
fo
many
vapours
&
exhalations
of
our
vncleane
pleasuees
&
heats
of
lust
,
that
they
gather
and
congeale
into
a
terrible
storme
,
&
breake
downe
our
houses
,
roote
vp
our
trées
,
blast
our
corne
,
and
bring
vppon
vs
so
many
other
calamities
that
a
whole
countrey
(
as
a
sick
body
)
becomes
by
them
so
shaken
weakoned
,
and
made
miserable
,
that
there
is
no
expectation
but
to
sée
and
suffer
vniuersall
ruine
:
For
according
eftsones
to
the
resemblance
of
the
dregges
remayning
whereby
wée
suffer
relaps
of
sicknesse
for
want
of
ful
&
perfect
purging
,
we
sée
that
after
warres
,
famine
,
and
then
pestilence
follow
as
in
common
societie
:
which
are
not
(
according
to
the
argument
of
Philosophers
)
to
be
attributed
to
the
starres
,
or
,
by
good
Christians
,
can
not
(
with
out
apostacie
of
faith
)
be
referred
to
naturall
reasons
,
since
in
the
scriptures
,
(
wherein
with
the
suretie
of
the
only
truth
,
the
infallible
iudgement
of
God
is
declared
to
vs
)
we
are
assured
that
the
will
of
God
was
not
to
scourge
vs
with
two
nor
with
thrée
rods
,
and
much
lesse
to
strike
vs
with
the
staffe
of
his
rigorous
iustice
:
but
as
a
father
sought
to
whip
vs
with
one
only
rod
to
make
vs
acknowledge
our
faults
,
and
yet
sent
vs
afore
hand
certaine
signes
&
fore
warnings
to
inuite
vs
to
demaund
pardon
,
and
not
to
punish
vs
,
or
at
the
most
,
to
giue
vs
but
certaine
light
lashes
with
a
small
rod
:
For
which
cause
as
we
seldome
finde
,
that
God
hath
thundred
such
afflictions
,
but
that
he
hath
sent
afore
forewarnings
:
So
yet
,
if
he
sawe
the
people
would
not
correct
their
faultes
and
draw
to
amendement
,
by
the
rod
of
warre
,
he
would
pinch
them
with
famine
:
and
if
by
that
discipline
he
saw
no
reformation
,
he
trebled
his
rod
by
pestilence
,
sending
sometimes
the
one
afore
the
other
by
contrary
order
:
But
séeing
into
their
obstinacy
&
resolute
inclination
to
sinne
,
he
leaueth
them
often
times
(
according
to
his
threates
in
Ose
)
abandoned
,
not
caring
to
forewarne
them
by
such
disciplines
,
but
to
dissolue
and
breake
them
altoget●er
,
or
(
which
is
most
to
be
feared
)
to
deliuer
them
ouer
to
their
fleshly
delites
,
and
to
become
apostates
of
true
religion
.
But
here
we
must
not
thinke
that
the
people
of
God
(
as
they
of
Juda
)
acknowledging
their
faultes
by
the
scourge
of
warre
,
were
iouched
with
other
persecution
:
no
,
we
find
not
but
in
Samarya
(
a
countrey
of
Idolaters
)
that
eyther
famine
or
pestilence
haue
folow
warres
bycause
there
was
conuersion
of
the
people
:
only
,
at
the
notable
sacke
and
spoyle
of
Ierusalem
and
Judea
both
by
the
Assirians
and
the
Romaines
,
wee
read
that
in
the
chastisement
of
those
people
,
GOD
did
not
only
vse
his
thrée
common
scourges
,
but
also
he
stroke
with
his
rod
of
Iron
to
breake
all
,
adding
captiuitie
and
banishment
to
those
that
remained
of
the
first
furie
&
slaughter
:
wherein
such
may
be
noted
of
extreame
ignorance
of
God
,
or
apostatie
of
Christian
faith
,
who
qualefying
the
lamentable
euents
and
calamities
hapning
in
these
dayes
in
Christendome
,
whether
by
the
Turks
,
or
Christian
nations
one
against
an
other
,
or
whether
in
one
kyngdome
by
reuoltes
,
mutinies
,
and
Ciuill
warres
,
yea
not
thinking
their
wickednes
such
as
they
ought
to
be
considered
vppon
(
being
indeede
the
moste
hard
scourges
of
God
,
and
signes
of
his
extreame
fury
)
say
they
are
but
common
miseries
of
the
world
,
&
such
as
men
ought
not
to
bee
amased
withall
,
for
that
they
are
ordinary
,
and
hapning
yerely
in
diuerse
countreys
:
as
in
Spaine
hath
bene
séene
many
popular
mutinies
,
in
Germanie
,
and
in
the
climats
of
the
Turkes
and
regions
of
very
neare
neighborhead
.
Such
men
do
either
not
at
all
,
or
els
very
coldly
affirme
,
that
those
miseries
are
sent
for
the
scourge
of
our
sinnes
:
no
,
they
call
them
rather
(
with
contradiction
&
repugnance
)
fatal
&
as
destinies
ineuitable
,
&
that
the
world
must
passe
so
,
as
the
skie
tourneth
&
the
elements
moue
&
alter
:
Oh
barbarous
opinions
,
&
language
of
infidels
:
wherein
,
what
other
thing
do
they
then
applawde
the
vices
of
men
,
&
support
wicked
warres
,
helping
to
excuse
such
as
raise
factions
,
monopolies
,
rebellions
,
&
giue
countenance
to
sedicious
subiects
against
their
naturall
Prince
,
fauouring
and
approuing
,
thefts
,
sacrileges
,
murders
,
and
spoyles
of
good
men
,
and
all
vnder
cooler
of
certaine
destinies
and
deuine
ordinances
which
cannot
be
resisted
,
ascribing
,
impunitie
to
such
as
do
the
wrong
,
and
will
not
holde
them
worthy
to
be
corrected
.
Confutation
of
humaine
Philosophie
touching
the
affaires
of
faith
,
wherein
,
and
in
things
serious
,
men
ought
not
to
decide
but
according
to
the
Scripture
.
Chapter
ix
.
TOuching
humane
Philosophiers
,
it
is
written
,
Philistines
,
Amalachites
,
&
other
Idolaters
.
Christians
ought
not
to
commence
sute
one
against
an
other
,
least
by
pleading
in
processes
,
there
arise
hate
or
malice
:
And
to
the
man
of
GOD
,
better
were
it
to
suffer
the
losse
of
worldly
goods
,
then
to
vex
the
quiet
&
tranquillitie
of
his
spirit
,
to
lose
the
exercise
of
his
godly
vocation
,
to
put
him selfe
in
hazerd
of
Idolatrie
to
corrupt
Iudges
for
the
gaining
of
his
cause
,
to
take
occasion
to
beare
euil
wil
to
his
aduersary
,
to
forge
deceites
,
delayes
,
&
lies
,
&
lastly
to
be
constrained
(
for
his
iustification
)
to
discouer
the
vices
of
the
witnesses
suborned
against
him
:
All
which
perplexities
ioyned
to
abuses
damnable
,
ought
to
warne
&
arme
al
Christians
not
to
attempt
proces
for
light
causes
,
but
rather
to
search
all
meanes
of
concord
as
Iesus
Christ
commaunds
vs
:
S.
Paule
was
to
defend
him selfe
against
the
false
accusations
of
the
Jewes
)
let
them
beware
they
beare
no
malice
to
the
partie
,
whom
we
are
bound
to
loue
according
to
the
aduertisement
&
exammple
of
Christ
:
as
also
when
a
Prince
raiseth
warre
against
a
tirant
,
he
ought
not
to
bear
hate
to
his
person
,
but
pursue
him
to
iustice
with
compassion
:
Let
Princes
&
al
other
popular
states
obserue
the
rules
of
charitie
,
in
whom
since
God
is
delited
to
make
his
perpetual
residence
,
there
is
no
doubt
,
but
if
she
be
the
guide
to
our
worldly
actions
,
we
shall
bring
forth
in
our
common
conuersation
such
true
effects
of
Christianitie
,
that
neyther
ambicion
,
malice
,
nor
preheminence
of
place
,
or
authoritie
,
shal
carie
vs
into
actes
of
oppression
against
our
neyghbour
,
nor
yet
the
consideration
of
small
wronges
offered
to
our selues
by
others
,
moue
vs
to
take
to
blame
those
thinges
which
by
the
office
of
our
religion
,
we
ar
bound
to
couer
,
or
at
least
not
to
enter
into
violent
recompence
,
but
to
leaue
the
reueng
to
God
,
to
whom
it
belongeth
.
Let
thefore
publike
preachers
and
pastors
of
the
holy
word
,
exhorte
the
worlde
on
all
sides
to
reconcilement
&
tranquilitie
of
minde
.
Let
priuate
chapleines
gouerning
the
religion
of
princes
and
potentates
,
perswade
their
maiesties
to
erect
lawes
principally
to
aduance
the
honor
and
seruice
of
God
,
&
then
to
corect
vice
,
and
giue
reuerence
where
vertue
deserueth
it
:
by
which
two
the
wise
man
attributeth
to
a
commonweal
an
assured
foundation
,
&
most
happie
sequele
:
let
the
prelats
of
the
churche
disperce
into
euerie
perticular
cure
of
their
seuerall
bishopprickes
doctors
&
preachers
,
able
by
their
learning
to
reuoke
ignorance
and
confound
supersticion
&
error
:
Let
lastly
all
magistrates
&
ministers
of
iustice
with
such
as
haue
charge
ouer
the
ciuill
policie
,
straine
out
their
authority
to
the
aide
of
the
church
,
with
whom
(
as
ioint
ministers
of
one
almighty
souereigne
)
they
may
vnder
their
naturall
prince
,
create
&
execute
lawes
to
the
reformation
of
vniuersal
faultes
:
by
whom
the
multitude
,
being
well
instructed
&
lead
by
the
rule
of
this
good
regiment
&
example
of
their
superiours
,
can
not
but
fall
into
the
correction
of
their
common
vices
,
wherby
our
languishing
eyes
may
yet
liue
to
sée
a
happie
estate
of
Christendome
,
which
I
besech
the
eternall
Lord
to
accomplish
to
his
honor
&
glory
,
&
generall
con●usion
of
all
the
enemies
of
the
faith
.
FINIS
.