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 thē 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 but to reforme our selues in spirit to take vp a new life conuersation truely Christian not louing the worlde nor any thing therein as vnworthie of loue nor to followe the errours of the world springing of glorie couetousenesse and pleasure Let vs rather estéeme this worlde wretched as to the which Iesus Christ would not once vouchsafe to imparte one onely prayer but hath prophesied vpon it malediction in respect of the miseries who followeth then the guide of this diring cursed and blind world is it not directly to suffer him selfe to bée ledde into the bottomes of hell Touching the other point that by selling iustly is no great gaine let them behold the persuasion of Dauid that a little is better with the feare of God then all the ritches of sinners what doth it profit to gayne a whole world for certain daies and loose a paradise for euer Oh you Marchantes of little faith fearing to féele necessitie if you liue in the state of honest men beholde the man following his vocation in the feare of God and liuing accordinge to his lawes is assured by the word of GOD not to fall into want but that God will ayde him and giue blessing to his labours where of the contrary it hapneth that the deceyuer is beguyled and who doth wrong to an other findes recompense of wrong and what he feareth hapneth often tymes vnto him yea albeit God suffer him to become ritch by vnrighteouse meanes his wealth taryeth euen no longer then we sée a landflud fallings in great aboundaunce and presently passeth away and the place become drie And as we see in dayly experiēce that the second or third heires of suche marchantes vniustly enriched sell their houses shoppes liuinges and become bankerout leauing no other remembrance then that which a foule smoak leaues to a new whited wall So the small stocke of a good and vpright marchant takes his encrease by little and litle as the corne and grasse multiplieth into plentie yea his succession becomes an infinit generation There bée marchantes of honest pollicie but of couetous intenciō who selling at reasonable rate do often times gayne more then others for setting reasonable prices of their wares they draw more buyers and by consequence more vse of money whereby it happeneth that gayning but a groate in a yarde hée findes his encrease more in the yeares end then an other that with a slow vent gaines a testor in euerie yarde who to auoyde the hazarde of his wares by long kéeping and because he would rayse a great gaine selles his wares of credit to chapmen in the countrey but at his owne price some tymes double or treble aboue their proper worth thus selleth he time which is none of his and beguiles simple people who eyther not knowing the value of his wares or at least constrayned to take them by necessitie whereby the marchant bound by Gods lawe to reléeue and fauour the necessities of the néedie leaues thē not in this but committes them to raunsome and afterwardes when payment comes layeth them vpon the racke distreyning their corne their haruest and for a small matter leades away the substance that should nourishe them their poore families all the yeare There be also that vse a worse trade encreasing their money by monthly loane which they call honest interest but because aswel monthly vsurie as the lewd dealings of many marchāts their broakers being as the deuil his disciples are sufficiently detected punished by wholesome lawes of many christian nations I wil not here touche any person in perticular much lesse discourse vpō the whole abuses of interest men hauing now to do with publike trafficke of marchauntes who to the other lawes aforesayde séeme to haue one more concurring with thē which is the rate of markets the state of times and the consideration of places whereby as they may as lawefully gain at on time as they casuallie loase at an other which is the common fortune of marchaunts so let them take héede that in the meane and pollicie to make their profite they be not founde the causes of the euill season or to abuse the market or the place as for example there are in on citie an hundreth or more of the most principall marchaunts who doubting the dearth of corne with in the yeare or at least hope to gaine much by bargaines of corne go from market to market to restraine corne in the season that they sée it good cheape and somtimes make it rise higher to enforce pore men to sell to them By which intolerable trafficke all the corne of a countrie is drawen into their handes and yet will sell none during the store of the countrie But when it falleth wherby the necessitie of the market redobleth the price then those corne marchaunts or more properlie cormorantes begin by litle and litle by mutuall intelligence eyther to sell one after an other or euerye one to féede the market with his proportion or else sell in their priuate garners by their discreation raising at wonderfully and extorted gaine here if they saye they sell according to the rate of the market and are ruled by the estate of the time and place they may be aunswered that in taking the benefit of their owne lawe which is but concurringe they transgresse the two first lawes seeming to do pleasure to others with the common ruyne and miserie of a whole countrie and so by their vnlawfull gaine abuse their vocation they only are the imediate causes of the dearth of corne for if they had suffered eueri one to sell his corne according to his necessitie and forborn to
all Create others Centeniers to rule ouer an hundred Cinquanteniers to beare aucthoritye ouer Fiftye and Disiniers to commaunde ouer ten Let these Iudge the people in all seasons according to their order and charge and bringing to thée the causes of greatest importance specially suche as concerne God let them iudge the rest So shalt thou bee discharged of that great burden of labour where in vaine thou dyddest consume thy selfe before In this aduise of God to Moyses we sée is expressed what ought to bée the office nature and state of suche as are chosen to leade and iudge others according to God and that not onely in highe and stately Courtes but in places of right meane sorte who notwithstanding as in degrées so also in knowledge and vertue ought to aspire to excellencie Suche then bée wise men who with the sence of deuine and humaine learning bée principally instructed in the knowledge of God and vnderstand his will and iudgement with contemplacion of the causes effectes and nature of all thinges And being wise in this sorte as theyr exact knowledge will leade them to geue a perfect iudgement of al thinges so being ignoraunt in the least much lesse that they can iudge in integretye séeing they can not merite the name of wyse men But because according to Sainct Paul men maye haue knowledge and yet in theyr doinges bée voyde of integritye Iethro addeth the feare of God that is that knowing God they doe also feare and serue him For suche men would not willingly feare God who knowe his iudgements to bée no lesse horrible to them that displease him then terrible to suche as execute false Iudgement whereby trueth is peruerted wrong pronounced to the multitude and their proper conscience defiled And therefore as hee woulde haue them to bée firme in simplicitye of worde Doctrine and iudgement without instabilytye in cases of trueth which by theyr wisedome they knowe to bée so agréeable to God as hée is called the selfe trueth so it is a breache of theyr duety if they bee subiect to the errour of mutacion They must also hate Couetousnes as in which is layde vp the roote of al euils A vyce of more damnable perril then all the rest and of a nature so wicked that it leades men to Idolatrye by preferring Golde and glorious drosse of the worlde afore the liuing God drawing from them in the ende all feare Religion Reuerence and knowledge of God translate their hearts to infidelitie both towards Heauen and earth Lyke as by lamentable experience wée sée that oftentimes the gréedines of a wretched present leades the couetous Iudge into such blinde and reprobate sence that to peruert Iustice hee stickes not to commit his soule to sale Louing rather the base Earth then the maiestie of heauen to handle Golde then behold the Sonne to bée ritche then honest and lastly seekes to laye vp his felicitie in his transitory presence of welth rather then to lift vp his minde to aspire to the life euerlasting So that in such as are chosen to the regiment of pollecie ought to bée no note of auarice and muche lesse any profe of corruption for doing any acte of iniustice seing that of all other there is this perill in that vice that being once made ritche by couetousnes there is no limit or measure of their extorcion euen as to a smal flame if you adde encrease of wod you rayse it easilie to a greater blase For by howe much more there is offer and meane of gaine euen by so much more doeth the raging zeale of auaâ—ice growe great yea euentâ—â— iâ— bée vnquencheable in the Ritche couetous man it takes continual increase not onely with the poyson of ritches but also with the yeres of their age where other vices carye this common property to diminishe with time the same being the cause why the Scripture saieth There is nothing more wicked then a couetous man for hée is not onely wicked to others by bringing pouertie vpon them in rauishing their goodes but also hee is the confounder of him selfe as touching his soule which hée bequeathes to the Deuil for nothing and oftentimes selleth it for a bare hope of a base profite executing the like iniurye vpon his bodye from the which hee oftentimes restraines natural and necessary nourishment becomes a nigarde to his health by sparing his purse makes his mind and body subiect to passions and perpetual labors shorteneth his temporal life and which worse is loseth euerlasting felicitye So that as Iesus Christ and after him Saint Paul not without cause do exhort in great affectioÌ„ to flée couetousnes as the nurse of infidelity the mother of perdition and lastly the infectious roote of al euils to such as folow it so if this vyce bring such damnable miseries to all mankinde as in respect of his continual wretchednes it ought chiefly to bee auoyded of the Iudge in whome ought not to appeare so much as a suspicion of such euil insomuch that besides the extreme peril of his Soule infinite are the temporal iniquityes which flow from a couetous Iudge in whom for gaine-sake is seldome found any difficultie to offer to hassard the goodes honour and life of many persons the same being the cause why the Sonnes of Samuel were deposed from their iudgement seate and why Cambises caused one of his Iudges to be slaine quick and with his skin couered his chaire the better to aduertise the sonne and successors of the sayd Iudge that they were subiect to the same iustice if for gaine they pronounced corrupt iudgement ¶ 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 as Moyses for the most perfect and Iosua and for his Tabernacle Aaron and Phineus and then examine what commaundemente God gaue to Moyses for the calling of seuenty Elders or Senators whome hée ordayned as soueraygne Iudges and gouernours ouer the Townes of Israel Moyses in his complaint to be insufficient to susteine so great a charge and burden of affaires was hearde of God by him coÌ„manded to assemble at the Gate of the Tabernacle Seuenty of the most Auncient of Israel suche as were most wise best experienced amongst the people causing them to assist and stay with him to impart with them graces requisit to the estate office of good gouernors which graces hée calleth part communion of the spirite of Moyses whose perfect knowledge of thinges exact iudgement Holye zeale and integritye of Fayth Doctrine and lyfe such as were in him so they are al
it selfe manifestlye and the tongue to speake publikelye what other thing is it to put on a visor and resolue the speach to whispering but to deface the deuine ordinaunce do contrary to God If it bée so seriously forbidden by the law that men should not bée disguised in other kinde then they are much more iust and necessary is this restraint not to take an habit by the whiche the face is deformed and séemes monstrous And séeing the most fayre and noble part whiche God naturally hath geuen to man or woman is the face can there be a greater vice then by counterfeit visors to disfashion it contrary to the aucthor of nature If Saint Ciprian hold painting so wicked which by so much is a great offence to nature by howe much they séeke not onely to correct nature But also God the aucthour pretending also by theyr painting some vaine glory or to entice men to wickednes What may bée sayd of the Maske which bréeding suspitioÌ„ vnder the visor bringes forth oftentimes effectes of much mischiefe Here if any man saye there is no thought of euil they may be aunswered that which is wicked of it selfe is inexcusable 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 howe S. Iohn in an Allegory approoueth the Harmonie of the Harpe And the Lacedemonians vsed commonly in the beginning of their assaultes Musicall instrumentes to moderate their furious courages ⧠Minstrels are vnworthy of the state and felowship of Townes men as also Puppet Players and such as are called shovves and sightes VVhat Harmonie ought to be vsed Players vvere cast out of the Church tyl they had done penaunce such people corrupt good moralities by vvanton shevves 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 shovves 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 coÌ„mon 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 singing holy and spirituall songes when he chassed away or at least restrayned the inuasions of the wicked spirite in Saul wherein in déede the holy Ghost by an inwarde vertue sturred vp by the faith and feruent prayer of Dauid did worke more then the Harmonie of the Musicall Instrument But because our common Minstrels by their Arte can not be members profitable to a common weale It were good they learned some necessary science wherein according to good example they might by compulsion be employed not so much to gaine the reléefe of their priuate life as to cut of the example of their abuses to others by a quality vnprofitable where they are bounde to an office of honest and paynefull trauayle according to Gods ordinaunce 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 exâ—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
he oftentimes passed nightes in watching and prayer By whose example suche as are called to the estate of Ministers in the Church Byshops and Pastors ought to direct their behauiours employing their times in spirituall labours being séene in no place but in excercise eyther to teache the ignoraunt comfort the afflicted exhorte the negligent confirme the weake and reprooue the offendor and expresse withall alwayes some good doctrine and confirme it by example of their good life And so for the rest I send them to the treatise of their institution resorting eftsones to the labor wherof we spake ydlenesse whether in them or any other men of learning is an vncomly staine 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 frō 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 cōparison 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 vvhich riseth in a Citie by the trauaile vvhereunto the idle sort are constrained Exhortacion to the Magistrates to purge their common vveales of vnprofitable people declaring the euill vvhich comes of them and the authoritie vvhich 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 frō 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 Christ cursed the figge trée because it brought forth leaues yéelded no fruite signifying to vs that it is not inough to trauaile if our labours bring forth no profite to others The fire continuallye burneth The skye hath his perpetual mouing carying about his planets and starres The Sunne geueth light without intermission And the
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 theÌ„ 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 apparaÌ„tly 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 institucioÌ„s 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 instructioÌ„ 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 fâ—â—me them as you wishe and they ought to be They muste be instructed by men of learning vertuous life and great grauety in discretioÌ„ 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 childreÌ„ 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 educatioÌ„ to chaunge nature I may auowch the experience of Licurgus by two litle whelps who comiÌ„g of on litter ought also to expresse on self comoÌ„ 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