THe Inditers and Recor­ders of things doon in the former ages and olde dayes (Right vvor­shipfull) do in their vvritings te­stifie and affirme that the first man beeing for his transgression driuen out of the garden in Eden, [...]ene. 4. his vvhole posteritie became to be va­gabonds, runagates and vvande­rers vppon the face of the Earth: and their life & cōuersation beeing amongst the beasts of the [...]eld, vvas saluage, lose & disordred, for vvhy? as it is vvrit­ [...]en. Nulli tunc hominibus inter se fines ne (que) agrum excerce­ [...]nt, Domus illis nulla, nec tectum, nec sedes fuit, I [...]sti [...] armenta [...] pecora semper pascentibus et perincultas solitudines erra ▪ [...] [...] solitis. And then vvere they subiect to all perils and [...], for self [...]ill then bare the rule, violence then caryed [...] soueraintie, & oppression directed all things: according [...] Plutarch saith Seculum [...] Homines edidit, [...] pedum vel [...]citate, et corporum viribus, [...] at (que) inuictos sed qui [...]s naturae dotes, ad nullam [...] imo arroganti [...] [...] [Page] seuitia et feritate opprimendum, quicquid in eorum mani­bus inciderat. But at length & in processe of time, mē vvax­ing vvery to indure and continue such, so many, and so great inconueniences, vvere very desirous of some better kinde of stay & assurednesse of life: and therfore began to deuise and to consult, hovv to prouide a remedy for this disease, & salue for this sore: but yet could finde no vvay so redy, nor helpe so good, as to be reduced to some kinde of gouernment, for as Patricius vvriteth. Cum esset nemo, qui pro communi vtili­tate laboraret, Patricius de institutione lib. 1. tit. 10. aut multitudinis curam ageret, sed errabant omnes tanquam oues absque pastore, cogitandum fuit vt esset a­liquis qui alijs preesset, cunctos regeret, ac communi vtilitati et cōmodo studeret. And therfore they made choise of such as vvere moste vvise, discreet and valiant among them selues, vvhome they appointed to be their Rulers to go before them, and vnto vvhome they yeelded and submitted themselues, to be directed and ruled after their vvisdomes. Cum enim pre­meretur multitudo initio, Cicero officiorum. lib. 1. ad vnum aliquē virtute [...] pre­stantem confugiebant, qui aequitate constituta, summos cum infimis pari Iure teneret. Thus vvere men in the beginning called to be gouernours, and chosen to be Rulers, not through pride or violence, nor yet by any sinister meanes. Sed quos spectata prouehebat moderatio, et qui virtute sermone [...] at­que fortitudine caeteris prestarent, li. 1. ac probitate et moribus integri essent. The author of the Chronica Chronicarum de­clareth three speciall causes vvhy men vvere thus inforced at the first. The first vvas necessitie, because the life of Man vvas subiect to many perils. The second vvas [...] man beeing equall and in like estate and degree, and vvanting right Iudgement: they liued in contention and [...] a superior to direct and decide their causes. The [...] Fortitude, that such a one as vvas more va­liant [Page 2] then the rest might defend them against the enemy and the oppressor. Cronica cro­nicorum. Et ideo eligebatur aliquis vir bonus ceteris iusti­or ac probior, qui communitati presideret, vertuosos promo ueret, mediocres defenderet et malos coherceret. Gouernours and rulers thus beeing constituted, they did foorthvvith in­deuoure themselues to satisfie the trust, and to performe the charge committed vnto them, and first therfore they seek out to prouide meet and conuenient places vvhere to seate and settle themselues in, for their safe dvvelling togither, and from the communion of the beasts of the feeld, vnto vvhiche before they vvere accustomed: for as Vegetius sayeth. Vegetius de re militra lib. 1. Agre­stem incultāque hominum vitam, in initio seculi, a commu­nione Brutorū animalium at (que) ferarum vrbium constitutio discreuit. And because they vvere vvunt to inclose and en­trench the same vvith a round ditch, the place vvas called Vrbs. Ab orbe, qua antiquae Vrbes in orbe fiebant: Isodo lib. 15. Etymo. ca. 2. or Ab or­bo, ea videlicet parte aratri, quo designabantur muri, locus enim futurae Ciuitatis sulco vel aratro designari solebat. And so did Romulus vvhen he chose out a cōuenient place vvhere he and his people vvould dvvel. Fossam rotundem duxit, Plut. de Ro. qua vrbem amplecti statuerat. And then the people thus collected and dvvelling togither, lavves begā to be deuised, orders to [...] made, and good ordinaunces to be established, hovv the [...]ommon state should be directed, and hovv eche man should [...]iue in his art and calling. And then that vvhich in re­ [...]pect of the place and building vvas named Vrbs, is novv cal [...]ed Ciuitas, in respect of a multitude of people assembled and [...]ollected togither to the end to liue orderly and in good or­ [...]er. Est Ciuitas hominum multitudo, Isidor. Et [...] lib. cap. [...]tricius [...] societatis vinculo adu­ [...]ata. Or as others define it. Est Ciuitas hominum collecta [...]ultitudo, ad bene iureque viuendum communibus decretis sub eadem lege viuentium. And the maner of their life, [Page] the good constitutions and pollicyes vvas named Respublica. Plato libro de [...]e finiti­onibus, So that Vrbs is the place, Ciuitas the mē, and Respublica the politique constitutions and the life vvel ordred. But heer by the vvay I cannot a little muse at them vvhich vvould and needs vvil haue that a Citie should take his name of a Bi­shops seat or Sea, and that all Cities had their beeing and beginning from and of Bishops, and therfore there is no Citye but vvhere is a Bishop: but hovv far this is fetched and hovv vnlike: I may refer it to the Readers ovvne consideration, for long before any Bishoppes vvere had or knovven, there vvere Cityes, as Troia, Roome, Carthage, Athenes and ma­ny others, and also this Citie of EXCESTER, vvhich vvas beseeged by Vespasian the Romain capitain anno .49. almost xxiiij. yeeres before the destruction of Hierusalem, Gaufrede Huntyngd. and euery of these vvas named Ciuitas: and moreouer vvhen Bishops in this land vvere first constituted, he vvho vvas Bishop of this diocesse of DEVON had his Sea at London, Polichroni­con Mathe­us Vestmon Dicetus. and after in the time of king Kingilphus anno .636. at Dorchester, and from thence anno .705. remooued vnto Shireborn. And in processe of time vvhen euery particuler Prouince, had his particuler Bishop, then VVerstanus beeing Bishop of Deuon had his Sea at Bishops Tavvton, and after at Crediton.

And Herstanus Bishop of Cornvvall, had his Sea first [...] Saint Germaines, then at Bodmin, and lastly remooued [...] Crediton: and yet nor Dorchester, Shirborne, Tavvton, Cre [...]diton, nor Saint Germans, nor Bodmin, vvere euer any Ci­ties that I could read of.

But to the matter from vvhence I degressed, I say that gouernours and Rulers beeing appointed, then lavves and Ordinaunces vvere foorthvvith ordained by the Rulers: as Sem vvho builded the first Citie after the flud then called [Page 3] Salem, but sithens & novv Hierusalē, Exodus. 2 [...] the cheef Citie of the Ievves, he and after him Moyses and others the gouernours ouer the Ievves, did prescribe moste godly lavves: Plutarch. de Theseo, asvvel for their directions in Religion, as for policyes and morall life. Theseus vvhē he had gathered and assembled into Athenes, his people to reside vvithin the vvalles therof, vvho before, lay scattered abrode in the feelds, he first instituted orders for Religion. Ab dijs auspicatus remp, digessit. And then esta­blished such orders and ordinaunces as vvere necessaray for common order of life, and by those meanes, that Citie in pro­cesse of time, vvas so fraughted vvith vvise mē, & did so flo­rish vvith good letters: that for learning and knovvledge it became and vvas the Treasury of the vvhole vvorld, and from vvhence the Citie of Roome, and all other vvel gouer­ned common vvelths took a patern of good gouernment.

Romulus vvas at the first a ruler and captain of all the Pi­rates and ruffians in those partes of Italy vvhere he first re­sided, Idem de Ro­mulo. and of such (as some say) as came from out of Greece af­ter the destruction of Troia, vvho hauing reduced them in­to one societie, and placed them vvithin the Citie of Roome (vvhich he had of purpose builded for them) he made and in­stituted lavves first for Religiō and then for pollycies: and by the meanes of the straight & due keeping therof, it did so in­creace, prosper and florish: that it became the Monarchy of the vvhole vvorld, and therfore sayeth Salust. Nolite existimare Maiores nostros armis remp, ex parua magnam fecisse, Salustius in Catelina. sed do mi industria foris iustum imperium, et animus in consulen­do liber ne (que) delicto ne (que) libidini obnoxius.

Licurgus the gouernor of the Lacedemoniās, vvho vvere a saluage, fierce & a barbarouse nation, Plutarch▪ de Licurgo minding to reduce [...]hem to some better order and frame of life: first [...] olde and former corrupt vsages among them, and [...] [Page] nevv ordinaunces. In quibus nullum iniuriae, nullum iniquitatis erat vestigium, sed ad iusticiam rectamque ratio­nem, sunt omnia composita. And that Citie by that meanes grevv to so perfect a cōmon vvelth, that it vvas the Specta­cle of all Grecia, and did so much prosper by the due keeping of Licurgus lavves: Quod principatum tenuit totius Greciae, quingentorum spatio annorum. For all Greece stood at their deuotiō, they for their valiantnesse beeing much feared, and for their iust and vpright dealing moste belooued: in them it lay vvhether it should be vvar or peace. Such commodityes they receiued and such frutes they reaped by the due keeping and obseruing of Licurgus lavves, according to the ansvvere of Apollo. For Licurgus after that he had established and made those his lavves: he vvent vnto the Temple of Apollo in Delphos, and there asked (as the maner vvas then in all doutful matters) vvhether the lavves vvhich he had made vvere sufficient to maintain & keep the common state and Citie of Sparta: vvho vvas aunsvvered that the lavves vvere very good & excellent. Gaufrede. Flores histo. Polychroni­con Grafton. Et Ciuitatem, quous (que) Licurgi legibus viueret, permansuram clarissimam.

Brute the sonne of Siluius the sonne of AEneas (as our en­glish Chronicles doo affirme) beeing after the destruction of Troia driuē to seek aduentures: he & his nephevv Corinaeus, vvith a great troupe of their follovvers, came & arriued in to this land novv named Englād, & hauing conquered and recouered the same from out of the hands and possessiōs of the Giants, vvho then inhabited this lād. Corinaeus had allotted vnto him for his portion, the VVest partes thereof named Cornvvall, Baleus. and then they builded eche of thē a Citie. Brutus in remembrance of Troia, builded the citie of Londō, then by him named Troynouant or nevv Troia. And Corinaeus [...] Citie of EXCESTER, (vvhiche as some vvrite) [Page 4] he then after his ovvne name called Corinia, bothe vvhiche Cityes vvere then and haue been sithens so fraughted vvith good lavves and so vvel gouerned by prudent Magistrates, that they haue continued for the course of many hundreths of yeeres vnto these presents. And albeit they haue sustained much troubles, indured great afflictiōs, abiden many stormes and oftentimes in peril and danger of vtter ruin and destru­ction, yet they beeing layed vpon the sure foundation of obe­dience, Iustice and concord: they vvere neuer subuerted, Math [...] 7. bee not vnlike the house builded vpon the Rocks, for though the Rain fel, the fluds came, the vvindes blevv and did beat vp­pon the house, yet the same fel not. Quia fundata est super pe­tram.

By these and sundry other like examples it is apparant that as Cities and cōmon vvelths vvere first foūded vpon good gouernment and common societie, for as long as they yeelded to the one, and maintained th'other, they prospered, and men became then not onely valiant and strong, beeing able to vvithstand the enemie: but also vvise, politike and vvelthy, able to maintain the common societie, and the priuat family. Such are the frutes of good gouernmēt, in the magistrate, and of dutiful obedience in the Subiect, and of the maintainance of the common societie in all men. For as the soule giueth life to the body: so dooth lavv dirict the Magistrate and Subiect and keep all things in due order, and therby giue life to a Ci­tie or cōmon vvelth, all vvhich doo perish vvithout it, as the body dyeth beeing depriued of the soule. And therfore vvhen soeuer any Citie dooth decline from the rule of good gouern­ment in the Magistrate, of dutiful obedience in the Subiect and of contempt of lavves: then be assured, that ruin and de­struction of the state ensueth. The moste famouse Citie in all the vvorld, Hierusalem by name, vvhere God as the Pro­phet [Page] sayeth vvas honored. Psalme. 67. Notus in Iehuda deus, et in Israell magnum nomen eius. VVhere the lavv vvas taught, and from vvhence saluatiō vvas spread into all the vvorld, vvhē vvith vnrepenting hartes they forsooke Gods true Religi­on, Mark. 13. contemned their gouernours, slevv their Prophets, fel at ciuil diuision and strayed out of all good order: then vvas Gods anger inkendled against them, great plagues poured vp­pon them, Luke. 19. and in the end the Citie vtterly destroyed, and ac­cording to the prophecy not one stone left standing vpō an o­ther. Iosephus de bello iudaico And the people vvithout all pitie vvere either destroy­ed, or miserably caryed into captiuitie, & those fevv vvhich did and do remain: are lothesome to all men, beeing become Vagabonds vppon the face of the Earth, hauing no certain place vvherin to stay and reside.

The Citie of Sparta so long as they stayed and indured in keeping of Licurgus lavves: Plutercus de Licurgo. their common vvelth florished and their Citie prospered, but vvhen they began to contemne their Ephoros, to neglect their lavves, to be at diuision, to be couetouse, and to liue out of all order: that mightie kingdom and famouse estate, in short time vvas ouerthrovvn and the vvhole Citie subuerted.

The famouse Citie of Roome, to vvhose Empire the vvhole vvorld vvas subiect, as long as eche man liued in his estate, and regarded the common vvelth, before the pri­uate profit: all things vvent vvel vvith them, but vvhen clyming mindes and ambicious heds vvould rule the roste, vvhen the common state vvas neglected, and priuate pro­fit preferred, vvhen couetousnes ruled, and the common societie dissolued, vvhen no lavves vvere regarded, nor Iustice executed, vvhen these pestilent diseases vvere entred the Tovvn and had infected the Citie: Ciuitas est immutata virtus (que) hebescere cepit, Salustius in C [...]telina. ac imperium ex iustissimo et opti­mo [Page 5] crudele at (que) intollerandum factum est. And in the end that moste noble state and vvell gouerned Citie brought to nothing. VVhat shall I speake of Troia, Athenes, Carthage, and a number of other famouse Cities and common vvelths, vvhich by like disorders are come to the like confusions. For as the vvise man saieth, Prouer. 11. vvhere the righteouse man ruleth and the vvise man dooth gouern: the Citie prospereth and is exalted. But forasmuch as it hath pleased God to prosper the state and common vvelth of this Citie (vvhich is novv vn­der your gouernment) albeit it haue in times past abiden many stormes, endured great calamities, sustained sundry iniu­ryes, and beeing subiect to many enemyes hath been some­time in peril and daunger of vtter destruction: yet it hath pleased God of his good vvil to deliuer and rid the same from out of all those perils and in mavvgre of all their enemyes, hath preserued the same from the time of Brutus euen to these our dayes, the same beeing the course of ij. thousand and al­moste vij. hundred yeeres. Psalme. 127. As you haue good cause to be thankful to God for the same, vvho vnlesse he doo keep the Citie, Frustra vigilat, Qui custodit eam: So are you to inde­uor your selues to continue & folovve in the steps & pathes of your so vvorthy predecessors and prudent ancestors, and to be careful and vigilant that your gouernment may be as vvas theirs in trevv Iudgement and Iustice, free from all couetousnes and void of corruptiō, for vvhy? you are not on­ly the fathers of this common vvelth: but you are Patres con­scripti, et Patres iurati, fathers for your vvisdome, trueth & diligence, appointed, called and chosen to this estate, before the rest of all your Citizēs: you haue obliged your self vvith a solemne othe, and bound your selues vvith an open vovv to satisfie your charge and calling.

Therfore on your partes nothing is to be omitted nor [Page] left vndoon, vvhich in any respect may tend to the maintai­naunce of your Citie or preseruation of your cōmon vvelth. And surely I beeing many times priuy of your dooings and present in your coūcels, must needs testifie & vvitnesse your continuall cares and dayly studyes in this behalf: vvhich as they are knovvē in many things: so in no one thing doth the same more appeere, then in the care vvhich you haue for the Orphans and Fatherlesse children, for vvhose preseruation and good education, you of late haue procured a speciall lavv and statute for the same, binding your selues novv by an othe and of devvtie to performe tbat vvhich before vvas but voluntary and of curtesie.

And I (considering vvith my self hovv necessary it is, that that vvhich toucheth all, might be vnderstanded and knovven of all) haue thought good vnder your fauours to bestovve some paines & trauel heerin: for if any one thing is aboue an otber to be respected and tendred in the publique vveale: it is the care to be had of yung Orphans and father­lesse children. VVho beeing destituted of their ovvne natu­rall parents: are to be prouided for, novv by the common Fa­thers of the common vveale, vvhose making and marring lyeth novv in their hands and deuotions, and by their cares and industryes, to be framed, to be vvel imployed in the com­mon vvelth, or by their slacknes and negligence, to be in pe­ril and daunger to be spilt and cast avvay.

Man in the latin tung is named Homo of the vvoord Humo vvhich is earth: For of Earth man vvas first made and framed, but vvhere and in vvhat place: the Egiptians and Scithians doo contend either of them, claiming the pro­pertie therof, Iustinus li. 2. but vvhere soeuer it vvas, certain it is that of Earth it vvas and Earth he is. And the nature of Earth is, that beeing it neuer so fine or fertile, yet of it self it [Page 6] bringeth foorth nothing but brambles and briers, Gene. 3. as God said vnto Adam, thornes and thistles shall it bring footth vnto thee.

Euen so is man of himself, Iob. 6.8. he bringeth foorth nothing but vvickednesse and corruption, his thoughts be euil and his vvayes are vvicked, vnlesse he be nurtured, educated and brought vp, euen from his childhood in godlynes and vertue: for vvhervvith the vessel is first seasoned: thereof it keepeth longest the taste and smack, as the Poet sayeth. Quo semel imbuta recens seruabit odorem testa diu. VVherfore, Horatius. the fathers in the olde dayes, vvere very careful and diligent, for in the education of their Children, that they might so and in such order be nurtured and bred vp in their youth, vvhereby to become profitable to the common vvelth in their age: for as Erasmus sayetbe. Nihil felicius discitur, Erasmus in colloquio de fide. quam quod ab ipsa statim pueritia discitur. For education is another nature, and as men be brought vp and bread in their youth so com­monly they prooue in their age.

Licurgus the prudent gouernour of Sparta, vvhose one­ly care and indeuor vvas by all the meanes he could: to per­svvade the Lacedemonians to leaue their saluage and bar­barouse trade of life, & to be reformed and reduced to some better forme and order, vseth this practise. Erasmus. li. 1. apoph. de Licurgo. He caused tvvo yung vvhelpes to be taken from their dam at one time, and instant. The one of them he commaunded to be deliuered to his huntsman, and to be trained vp in hunting. The other vvas deliuered to the Cook to be brought vp in the Kitchin. At length these tvvo vvhelpes beeing brought vp and gro­vven to be Dogges, and trayned vp as vvas appointed: Licurgus commaunded them bothe to be brought out into an open and a large roume, vvhere he had caused a bush of thor­nes to be set, and a Hare in the same, as also fast by a pot of [Page] Potage and scraps of meat. And then assemhling his people togither: he commaunded the tvvo Dogges there tied in one line to be let lose and slipped, the one of them vsed to hunting, assoone as he had espyed the Hare: he coursed and follovved him. But the other hauing smelled and seen the potage pot: to that ran he. Then said Licurgus, lo, you see heer tvvo dogges bothe of one age, borne of one dam, and in nature one, and yet by meanes of their vnlike education: they are vnlike in conditions and diuerse in qualities, for according as they vvere brought vp in their youth and beeing vvhelps: so they be disposed and inclyned beeing Dogges.

Cromerus in his History of Polonia maketh resitall of a manifest example heerof, Cromerus de rebus Polo­norum. lib. 3. namely hovv Vnratislaus King of Bohemia, beeing a godly and a vertuouse Prince, maryed one Dragomira, a vvoman vvicked and heathenish, and not so void of true Religion: as replenished vvith all impudency and vvickednesse. Vnratislaus had by her tvvo sonnes, Ven­ceslaus and Boleslaus, the elder of them vvas brought vp vn­der his grnndmother Ludimila (vvho vvas mother to the King, and she a very good and a godly vvoman) vvho care­ful of the yung Prince, caused him to be nurished and instru­cted in good letters, vertue and knovvledge. Th'other vvas hrought vp by his mother, and by her instructed and taught in such qualities and conditions as she listed & after her naughtie disposicion. These tvvo yung Gentlemen though borne of the same parents, vvere in nature like, yet in disposicion con­trary, for the King their father beeing dead, and the kingdōe deuided betvveen thē: Venceslaus as he vvas educated and instructed in learning, vertue & knovvledge: so did he rule and administer his Realme vprightly in all Iustice, equitie & iudgement. Boleslaus beeing imbrevved at the first vnder his mother in all libertie, losenesse and levvdnesse: became [Page 7] and vvas a cruel tirant, an oppressor of his Subiects, & void of all vertues and good qualities, appertaining to a King, or a priuate man, and in the end vvas a moste cruel fratricide and a bloody murderer of his naturall brother, vvhome he be­reft bothe of life and kingdome.

And thus it appeereth vvhat education doth, and hovv much it auaileth, vvhich beeing good and vertuouse, if it doo not alltogither alter and chaunge: yet it amendeth the euill dispositions and inclinatiōs in a man: vvhat manner of chil­dren and in vvhat sorte they shalbe borne; it lyeth out of mannes povver. Sed vt recta institutione boni euadant, no­strae est potestatis. But in vs it lyeth by good education to make them honest. VVherof Clemens Alexandrinus thus vvriteth. Clemens A­lexand, stro­matum lib. 1. Non natura sed disciplina fiunt viri boni et honesti quemadmodum medici et gubernatores, Not by nature: but good discipline doo men prooue and become good and honest.

The plant beeing yung and tender, is to be vvun, guided and framed to vvhat forme it pleaseth a man, either to bee made straight and vpright meet for good buildings: or to be crooked and fit for a gamrel: and beeing once grovven to that forme it is not to be altered nor reformed. In omni stir­pe, si primum germen recte processerit, ad naturae suae, Plato legum Dialogo. 6. virtu­tem maximam vim habet ad hoc, vt comodum finem impo­nat. Et hoc stirpibus, in animalibus mansuetis et feris, et in ipsis etiam hominibus contingit. And therfore as he is gui­ded & trained vp in his youth & springing time: so dooth he prooue to be either profitable or vnprofitable. Erasmus de Socrat. de A­pophthe li. 3. Homo si rectam disciplinam fuerit adeptus, diuinissim [...]s euadere solet. Si ve­ro non satis aut non recte fuerit educatus: omniū animalium que terra producit, fit ferissimus.

It is vvritten that on a time one Zopirus a Phisiogno­mon, came to Socrates, and by his face and other liniaments discribing his inclination and disposition: declared him to be [Page] a lecheror, a drunkard and a foole, and a moste disordered man. Socrates freends standing by and knovving all this to be vntrue, vvere offended and began to threaten him for his sayings, but Socrates stayed them and vvilled them to be con­tented, saying, he hath spoken nothing but the trueth, for such a one had I been as he sayeth: Nisi me Philosophiae gubernan­dum tradidissem, and vnlesse learning and vnderstanding had altered my vvicked and levvd disposition. For as it is said, Socrates vvas but a deformed man, his eares and nose like to an Ape, Indagine lib. de Phisiog­nomy. his eyes black and hollovv, his eye brovves hea­ry and his back crooked: vvhich are arguments and demon­strations, by the censure and Iudgement of such as are profe­ssors and vvriters in the art of Phisiognomy, of such qualities and dispositions as Zopirus charged Socrates vvith all. As Socrates beeing instructed and brought vp in good learning notvvithstanding his corrupt nature and euil disposition, he became and vvas a vertuouse and vvise man: euen so vvho so vvil doo the like shall prooue & be the like. Gene. 11. Ioseph & Moi­ses beeing brought vp in the learning of the Egiptiās, Exodus. 3. vvere in great authoritie and bare a great rule emong the people.

Daniel beeing instructed in the good letters and learning in Babilon: Daniel. 3. became to be the cheef gouernor ouer the vvhole prouince of Babel, and a [...]ed Ruler in Babilon.

King Cirus the sonne of Cambises and of Mandene the daughter of Astiages (king of the Medes) beeing cast out to be deuoured of the beastes, Iustinu [...]. li. 1. vvas kept and defended by a Bitche, vvho nurished and gaue him suck, vntill a Shepheards vvife took him avvay and kept him. Patricius de regno li. 4, tit. 5. [...] The vvriters of naturall cau­ses doo affirme, that according to the nature and [...]litie of the food vvhervvith the body is fed and nurished, [...] of the body take their force and nature, and therby not [...] the body: but the minde also receiueth his disposition and in­clination, [Page 8] vvhether it be magnimitie, drunkennes, vvan­tonnes or any such like, but especially of the nurses brest, vvith vvhose milke such dispositions doo make their entry and sea­son, vvherfore Galen giueth coūcel, that a speciall care should be had in chusing of the Nurse, and of her disposition, Gal. de sanit. tuendi lib. 1. dyat and order. De Nutrice imprimis non minima est habenda cura quid edat, quid bibat et quo pacto se habeat, vt videlicet lac eius egregie fiat temperatum, quale certe erit si sanguis eius sit quam optimus.

And therfore some are of the minde that Alcibiades that noble, vvorthy and famouse gouernour of Athenes, took the good qualities bothe of his body and minde, Plutrachꝰ de Alcibiade. of his Nurse A­mycha vvho vvas a Spartane or a Lacene vvoman. Nam plurimum lactis alimonia confert, non modo ad corpus for­mandum, verum ad effectus et mores. If this be true: then Ci­rus vvhether he vvere nurished of the bitch, or of the saluage Shepheards vvife, he should be disposed & affected according to their natures and qualities. And yet he beeing brought vp, educated and nurished, first in learning and then in suche honest exercises as doo cheefly appertain to a noble man: hee prooued and became a moste noble, vvorthy and an excel­lent Prince, asvvell in prudent and politique gouernment: as in valiantnes and provves. Fuerat corporis forma pulcherimus, Zenophn de pedya Ciri. libro. 1. animo humanissimus at (que) disc [...]linae et honoris studi­osissimus. Thus Cirus in respect of birth and first disposition, by nature beeing very vnapt and vnfit to achiue to any great matter: yet by meanes of his good education he surpassed in e­uery respect of vertue, all the moste vvorthy personages in those dayes: for his vvisdome had in great admiration, and by his valiantnes became the Monarche of all Siria and Asia.

King Philip of Macedonia vvhen as his sonne Alexan­ [...] vvas borne, considering vvith him self hovv necessary it [Page] vvere, he should be educated and vvel instructed: assoone as he vvas out of his svvadling cloutes, he deliuered him vnto Aristotle the Philosopher, by him to be brought vp, and in­structed in learning, as also appointed vnto him Tutors, by vvhome he should be taught and instructed in such good ex­ercyses, as appertayneth to a noble man. And in bothe th'one and the other, he prospered so vvel: that fevv before or sithens him, haue excelled him in learning or valyantnes, by the one he attained to the conquest of all Asia, Patricius de Iustit, reip. Era▪ Apoph. lib. 4. and vvas sole Mo­narche: by the other he directed his gouernment in great vp­rightnes and Iustice, and therefore he vvas vvunt to say, that he did ovve asmuch reuerence and honor to his maister Aristotle: as to his father King Philip, for of his Father he had but his naturall life, but of his Maister, Bene viuendi ini­tium.

The Chronicles of England doo reporte, that Egbertus King of the vvest Saxons, beeing a vvise and a good Prince had a speciall care for the good education of his sonne Ethel­vvolphus, vvho to be king after him he savv hovv needful it vvas, he should be vvise, learned and valiant: did see him to be vvel instructed euen from his Childehood, and so vvell he profited therin, Quod omni tempore, regia laude fuerat dig­nus. Polidorꝰ his. Angli. lib. 5. And the same Ethelvvolphus hauing reped the good fru­tes therof, vvas no lesse careful for his iiij sonnes. Quos bonis artibus imbuendos summopore curauit. And they by that me­nes, the one succeeding th'other, vvere all kings, and did go­uern both vvel & vvorthyly. Plato therfore, attributing this vnto good educatiō saith, Plato legum dialogo. 1. Dico et assero, virum qui in re qua­cunque prestans euadere volet, eruditionem. statim a pueris meditari oportere. hovv be it suche is the blindenes of the vvorld, that many or the more parte, putting a felicity in ri­ches: are careful for nothing but hovv they heap vp lands, ly­uings: [Page 9] great store of riches and money for their children, thin­king then that all is vvel, and happye is that sonne vvho shal­be so left, and may glory and boaste in the multitude of his ri­ches, but the Prophet sayeth Haec ipsorum vita stulticia est, for vvelth and riches beeing ioyned vvith knovvledge and vn­derstanding, they are good, Et splendorem suum retinent, Psalme. 49. Patric. de regno li. 1. titu. 1. but vvithout the same Obscurae fiunt et turpitudinem temerita­tem que augent.

Cicero therfore vvas of the minde that the best inheritāce vvhich a father may leaue to his Sonne, is vvisdom and lear­ning. Optima enim hereditas a patribus traditur liberis, om­nique patrimonia prestantior virtutis gloria. Cicero offi­ciorum lib. 1.

VVell then if people assembled togither to the end to liue vvell, and in ciuil societie, and to be directed by the rule of good gouernment, vvhiche consisteth in the vvis­dome of the gouernour, and the dutifulnes of the Subiect and bothe of these gronvv by menes of good and vertuous educa­tion: I dout not of your vvisdomes but that you vvil as good fathers & careful gouernours haue a special regarde heerin, you haue vvel entred and begun in ꝓuiding for the safetie of such Orphans as to vvhome any vvelth or liuelyhoods be gro­ing but consider you that a naturall Father hovv many chil­dren so euer he haue, he careth, laboureth & prouideth for all, and so you ought to doo. It is not inough to prouide for the rich and vvelthy, for if you did it not, others inough there be that vvil take that care, but you ar to ꝓuide also for the poor Orphans: vvho vvanting all helpes, frendships and succors, are for vvant of your fatherly and careful prouision in perill either to perish, or to become noysome and vnprofitable mem­bers to the common vvelth, for Children left to their ovvne vvilles & disposiciōs, they be as earth vvhich of it self bringeth foorth nothing but bryers and brambles, and in the end, [Page] not onely improfitable to themselues: but also moste noyfull to the common state, they beeing thornes in the sides and pricks in the eyes of the good and honest. God therfore, vvhen hee had giuen the land of promise vnto the Israelites, he gaue them in commaūdement to destroy all thē vvhich they should finde dvvelling in the land vvithout remorse, Numer. 33. Iosua. 23. pitie or com­passion, because they vvere vvicked, idle and lose people. For sayeth he, they shalbe vvhips in your sides, and thornes in your eyes, vntil you ꝑish out of the lād, vvhich the Lord god hath giuen you. For Idellers and floisterers are but thornes and thi­stles in a good Citie, and a vvell gouerned cōmon vvelth.

It is lamentable to see vvhat troupes and clusters of chil­dren, boyes and elder persons, lye loytering and floistering in euery corner of the Citie, but more lamentable it is that no care, no order nor redresse is had therof, vvhich if it be not lo­ked vnto in time: it vvil rebound to the peril of the publique state of your Citie. Great shevves haue been made and at­tempts pretended for erecting of an Hospitall, and for employing of such idle childrē in some honest artes, but of these great blothes commeth small frutes, and of this shaking Hil, GOD graunt their come not forth but a ridiculus Mus. But if you do in deed tender the preseruation of the common state of your Citie and the continuaunce of so honourable and ancient a common vvelth: Plutar. prob. Zasius de ac­tionibꝰ. Polydor de rerum inuēt. lib. 4. cap 31. Eborensis de legib. Galenus de sanitat tuen­da [...] ▪ you may not onely acording to the councell of Moyses, rid your Citie of such idelers as vvhervith the same is novv replenished: but you must also remooue and take avvay the cause therof. For the Romains did not onely put to death the vvoman taken in adultery: but also if she did im­moderately drinck vvine, because drinking of vvine is a meane to dispose and make the body apt and prone to lust and vvantonnes. Venter maero astuans facile dispumat in libidinem. [Page 10] For vvine as the Phisicions say beeing not moderately taken: hurteth bothe the body & the minde. Ad iram et libidi­nem precipites facit, et partem animae rationalem hebetem atque turbidam reddit. And it is a cōmon practise of the Phi­sition, that vvhen the sick patiēt is to be restored to helth, he doth not only purge the corrupt humor or sicknes: but also the humor, vvhich is the origine and cause therof, for othervvise the body cannot recouer his helth. And so in a cōmon vvelth not only Idlers and loyterers are to be exiled and driuen out thereof: but also the occasion and breeding of thē is to be cut of vvhiche is that yung children may be brought vp & be instructed in honest arts, for as of a good plant cometh a good tree, & of good seed cōmeth a good hearb: so of euil plants come bad trees, and of naughtie seedes euil herbes, & these hauing once taken root doo cōmonly so prosper that if they be not vveeded and pulled vp by the rootes: they vvill clene ouergrovv and choke vp the good. Experiēce teacheth that vvher the nettle prospereth: no good herb there grovveth, and vvhere the vveeds ouergrovve: the Garden is destroyed. Plutarcus de Licurgo.

Licurgus therfore did not onely exile and banish out of Sparta all the idlers therin: but also to preuent, that no imps of that sorte should increase and grovve, he erected Schooles and appointed Schoole maisters vvho had the charge to in­struct and institute the Children in Sparta in learning or some honest artes and exercises, Patricius de regno. Alexander the great in euery contrie vvhich he conquered, he appointed Schoolmai­sters vvho had the charge to bring vp & instruct all the yung peoples therin, in honest Artes, Sciences and exercises: by vvhich meanes he had alvvayes iij M. yung men and Chil­dren vvhich vvere vvel learned in the Creeke tung, and vvel practised in good and honest exercises. Olphanꝰ de reip. christi­an pro▪ Traianus the [Page] Emperour erected cōmon schooles, appointed the best learned schoole maisters, prouided great liuelohods and gaue liberall allovvances vvherby Children might be vvel taught and instructed. Patric. de ius. reip. lib. 1. The saluage Indians, vvho knovving no God, are onely led by a naturall reason, did so much abhorre and hate idlenes, that none could be suffred nor permitted, to eate any meat emong them before he had giuen an accoūt vvhat he had doon that day, & vvhether he had deserued any meat, vvhich if he could not doo: Cicero. offic: lib. 1. Tanquam inutilem ex caenaculo extrudebant.

The Romaines had not onely schooles for learning: but also their campos, martios, and common places, vvherin the yung Children and people vvere exercised and inctructed in such honest exercises and disciplines. In quibus nulla erat tur­pitudo. For it is the speciallest point and the cheefest parte of a good gouernour and a prudent Magistrate to prouide that Children and yung men be by their meanes instructed and brought vp in honest artes, knovvledge & discipline. Ine­untis aetatis inscitia, senum constituenda et regneda est pru­dentia. And surely the magistrate is no more bounden, but he vvould be as redy to performe the same, if he did or vvould consider, hovv that he is not in this respect a simple and pri­uat man: but is the father of the common vvelth, Ac perso­nam totius Ciuitatis gerit. And therfore vvel considering his charge: he is to tender the same, and to regarde all sortes of people, Idem ibid. vvith a fatherly respect and affection. Ac summos cum infimis pari iuri tenere.

Cicero noteth out of Plato, tvvo speciall precepts incident and moste necessary in a Magistrate and gouernour, th'one is, that vvithout respect, he doo cheefly tender the vtilitie and profit of all and euery of his Citizens: the other is, that he doo also consider the saftie of the body of the Citie, for the gouern­ment [Page 11] of a common vvelth is moste like to the Tutorship of a yung pupil, vvhose gouernour and Tutor is to doo, such and all maner of things vvhich may tend & be for the best behoof and ꝓfit of the pupil: & for that cause is he called a tutor, Institutis de tutelis & tu­tores. quasi tu­itor, that is to say a careful defendor and a diligent preseruer, bothe for the good educatiō of their personages and of vvhat so euer to them appertaineth, & so ought the magistrate vvho beeing the generall Tutor is the eye of the vvhole Citie, and therfore must beholde and see euery particuler mans cause, he is the eare and mouth of the vvhole body, and therfore is to hear all and to speake for all, he is the head of the vvhole common vvelth: and therfore must vnderstand and direct euery man in his estate and calling. Sic enim remp. tueri debet, vt omni­bus consulat.

Many good orders I confesse haue been deuised by the pru­dent Magistrates and gouernours of this Citie for the good gouernment bothe of the elder sorte and of such yung Orphans, as vnto vvhome any vvelth is left, and vvho are to inioy the benefit of their parents trauels: but suche Orphanes, vvho hauing nothing left vnto thē, & beeing destitute of all releef and help: ar left to their ovvne dispositiōs, these as I said, I say again, svvarme in clusters in euery corner and quarter of your Citie, and for vvant of good education and nurturing, doo grovve to be thornes and thistles: and vvho as the Cater­pillers, Frogs, grashoppers and lice of Egipt, Exod. 7.8.9. shalbe the plagues of this your common vvelth, and if remedy be not prouided: shall vtterly deuoure and destroy the same. And for these there is no care, no regarde nor account made▪ but you beeing the fathers of this common vvelth: it is your parte and bounden du­tie to prouide also for the education, instruction, & vvhat so­euer is necessary for such, not onely in respect of the safetie and [Page] preseruation of this Citie: but also because God him self, vvho is the father of the Fatherlesse, Psalme. 68. hath giuen vnto you beeing his ministers the charge ouer them, and beeing a percel of your talent, and a portion of your office: you are and shall render for them an account before the high God at the latter day, Sapi. 6. vvhen and vvhere all such as beare rule and be in authoritie, and do not deale vprightly: shall haue a hard iudgement. VVherfore as you doo tender the preseruation of your ovvne Citie, doo vvish vvel to your ovvne posteritie, and vvil auoid the in­dignatiō and displeasure of the euer liuing God: haue some re­garde to these poore miserable and destituted persons, let them bee prouided for, that by your meanes and vnder your gouernment they beeing taught and instructed in some honest art or discipline: they may become to be profitable mēbers to the common vvelth, for as it is vvritten. Si bene educati fuerint et educantur iuuenes, Plato legum Dialogo. 7. omnia tunc in rep. prospera nauigatio­ne procedunt. But if you should be remisse, slack and carelesse heerin: vvhich God forbid, hovv great vvould be your offence and hovv greeuouse vvould be your foly against Cod, against nature, against your countrie, and against so many poor soules: vvhose vvant and distresse shall poure out lamentable cry­es, and vvhose blood shall cry out vnto the Lord for vengeāce against you? Learne of the beasts of the feeld, of the birds in the Aire, of the fish in the vvater and of the vvormes cree­ping vpon the Earth, vvho though they be voide of reason, and doo nothing but Quantum sensu mouentur yet of a cer­taine naturall inclynation, they haue pitie vpo [...] man in his misery and doo releeue him in his distresse.

The Lyon (of all beasts the moste fierce and cruel) finding Androdus or Androcles the bond man in the vvildernes and redy to perish, Aulus gelli­us li. 5. ca. 14. did not only keep him and defend him: but [Page 12] also fed him dayly for three yeeres together, vvith me at suffi­cient for his sustenaunce. The she rauening VVolf gaue suck to King Cirus, & vvas a nurs vnto Romulus. Iustinus. lib. 8.43. Ionah. 1. The VVhale or graeat leuiathā, vvhen Ionah the Prophet vvas cast ouer the boorde in to the Sea to be drovvned, he took him in to his mouth and caried him safe to the land. The Delphin, Gellius. lib. 16. cap. vlt. Plinius. lib. 9 cap. 8. 1. Kings. 17. or Porpose, vvhen Arion the harper at one time, and Temelaus at one other time, vvere cast in to the Seas, he took them vpon his back, and brougt them safe to the shore. Eliah the Prophet beeing in the vvildernes, and vvithout all food, a Rauen brought him bread and flesh euery morning, Gesner. lib. 2. de quadrup. in lac [...]rto. and e­uery evening. The Lisard vvil not suffer a man to be bitten vvith the Serpent, nor to be stung vvith the Adder. Nam vbi fecit serpentem insidiari circum cursat per collum et faciē hominis, nec finem facit donec pruritu scasptu (que) vnguium excitetur. VVhat shall I trouble you vvith the resitall of brute beasts, and seem to persvvade you by the xamples of vn­resonable creatures, vvhen that you your selues being vvise and resonable men, doo right vvel and sufficiently consider the same, & yet for your better direction, not vvanting many examples, & infinit presidents of all other countries, and vvel gouerned Cities and commonvvelthes, as of the Persi­ans, the Macedonias, the Atheniās, the Romaines, the Spar­tanes, and also the Citie of London, vvith vvhich Cite if you be not equall: you ar not inferior nor in antiquitie, nor in the zeale vvhich may suffise to further you in any good a­ctions, especially for the prouision of the fatherlesse children. And herin you should doo very vvel, & I vvould vvish you to follovve the order and manner of the Romaines, vvhose vse [...]e vvas, that if they at any time did heare or vnderstand of any nevv deuise, or strange thing, practised in any coūtrie [Page] or place vvhich they had not, they vvould vvith all speed get a patrone therof, and frame it to their common vvelth. Quicquid enim vspiam gentiū vel terrarum cognitu dignum inueniebant: Patric. de regno libr. 3. tit. 14, quam primum literis cōmendabant et in remp. suam transferebant, vnde disciplinas mores, leges instituta ar­tes (que) omnes ab alijs in proprias tares deferebant, paruoque temporis curriculo remp. suam meliorem reddid erunt. vvhich thing, I knovve you haue doon in some things, as the order for orphans, you haue taken from London, and for the erecting of an hospitall, it hath been likevvise vvel ment of you to folovve the order of London, and partly some practises and deuises haue alredy been attēpted, therin vvhich are apparēt arguments & signes, of your mīdes vvel bent & disposed. And albeit, the same haue not as yet so good successe as so good a thīg deserueth: yet dispaire not, for all good attempts haue for the moste parte: hard begining, and the better the enter­prise: the more impedimentes. Est enim in initio ardua virtutis via, & yet neuerthelesse there is nothīg so hard, ꝙ improbus labor non vincat, and vvhich a vvel vvillīg minde cannot compasse. Neuerthelesse I knovve many stūbling blocks vvil be laid in your vvay, and many aduersaries shall Iehuda, and Beniamin haue to hīder the building of Gods temple, but let this cōfort you. God vvil prosper the trauelles of Zor [...]babell & ouerthrovv the deuises of Sisennes, 1. Esdras. 5. the Godly in the end shall prosper, & the vvicked shalbe ouerthrovvne, in their ovvn imaginatiōs. Samuel. 17. Esther 7. Psal. 7.57.37.1. For as Achitophel received the revvard, & frute of his ovvne vvicked coūcel, & Hamon perished in his malicious deuises, and as the vvicked alvvaies fall in to the snare vvhich they doo prepare for others: so GOD deliue­reth the iust and prospereth his dooings, 1. Corint. 3. Phili. 2. and vvhatsoeuer he taketh in hand, it shall go vvel vith him. For vvhen Paul planteth & Apollo vvatereth GOD giueth allvvaies the increase [Page 13] for he it is qui operatur in nobis velle, and he it is qui operatur in nobis perficere, as he giueth vs the grace to haue the vvil to doo good: so of his goodnes he blesseth our doo­ings to good effect. And although God of his goodnes dooth thus deale vvith vs, and so vvel prospereth our good dooīgs: yet vve may not as carelesse men, reiect to his care and pro­uidence, nether yet to be so simple, as to distrust nothing, Math. 10. for as there is a simplicitie of the Doue required in vs: so are vve also vvilled to be vvise as the Serpent, Isodo. etym. libr. 12.4. and politique as the Aspis. The Aspis vvhen she perceiueth the inchaunter to be busy about his charming, Psal. 58. vvherby to make her to serue his turne: she putteth foorthvvith her taile into one care and clappeth the other fast vpō the ground, & so her eares beeing stopped, she heareth not the voice of the inchaūter though he be moste experte in charming. So must you the magistrats turn the deaf eare, & not listē to the charmīg speech as of the flatterer, nor be caried vvith the smoothe vvoords of the dissembler, and as vvise Vlisses, Bocacius Certoldus de ge­nealogia. deorū lib. 11. cap. 40. be not seduced nor caried avvay vvith the pleasāt (but moste perrillouse) sōgs of the Si­rens, but as he did, so doo you stay and binde your selfe to the mastes of vvisdōe, & not to be discoraged nor disuaded from the folovvīg vnto effect, of so good & godly enterprises. And yet let not your eares be so stopped, Vptonus de officio mili­tari. but that your eyes be as o­pen, and learne of the Lion, vvho sleepeth alvvayes vvith his eyes open, & vvhensoeuer he is avvaked, he forthvvith getteth vp to the top of sōe Hil, Gesner. dequadrup. libri. 1. in leone. and there looketh abrode to vievv, & see vvhether any advarsaries be abrode, or vvhether any engī or snare be laid for hī, vvherby is signified his continuall care & diligence, asvvel to preserue that vvhich he hath in charge, as also a redines to remooue and vvith stand the impediments laid & prepared for him, vvhich are [Page] conditiōs & qualities moste necessarie in a vvise magistrate and a circumspect gouernour, vvho is alvvaye to be looking abrode, Isodor. ety­molo. lib. 11. cap. 6. & to be circumspect in his dooings, especially vvhen any good act is to be taken in hand. For be he assured, he shall not vvant great store of aduarsaries, vvhich by one meanes or other, vvil doo vvhat may be doō, to stop the course of the same. Pluatar. Sympos. 2. questione. 7. Gesner. lib 4. de Aquatib. in Echenidc. Bellonꝰ. li. 4. de aquatilibꝰ The vvriters of naturall things, doo affirme that there is a fish in the Seas, named Echeneis or Remora, he is but of a small quantitie: but yet of great povver and strength, for a Ship beeing vnder sayl, in all her ruffe, and hauing vvinde vvether, & all things at vvill, yet this Remora sticking and cleuing to her keele, or bottom, dooth so stop her course, that shee cannot mooue nor make any vvay at all, but lieth stil as though shee vvere in some harbour, Plinius historiae natur. lib. 32. cap. 1. or at anker. Ruant licit venti seuiant (que) prosellae imperat Remora furori vires tantas compescit cogit (que) stare nauigia, infrenat impetus, domat­que mundi rabiē nullo suo labore non retinēdo nec vllo alio modo quam adherend [...]. And for proof heerof, Plinie allegeth certain exāples, as hovv the ships of Antonius, of Cayus and of Periander vvere stayed at the Seas, by the Remora. And as theise remorae, doo stop and stay shipps at the sea from their due course: so there are also certaīe, & the like Remorae at the land, vvhich sticking & cleuing to the ship of the common vvelth, doo vvhat they can to stop and hinder the due course of good gouernmēt. At the seas there is but one kinde of remora, but at the land there are many, euen a thovvsand for one, and although sundrie and diuers: yet all tending to one end, and vvoorking to one effect. One and the cheefest of theise, Ambition. is Ambition or pride, vvhich is an immoderate af­fection of the minde, breeding Philautiam, or a self looue in mā, vvherof proceadeth an immoderate desire of honor and [Page 14] superioritie, enuying the superior, disdayning the equall, and contemning the inferior. And this is the moste naughtie vice vvhich is or may be in any common vvelth, and the fovvlest follie that cā be in man. Miserrima omnio est am­bitio, pessimum in Ciuitate numen, maximumque inter ho­mines malū, neither hath ther been nor yet is any one thing vvhich more impaireth the state of man, Iude. 1. ouer throvveth Ci­ties & common vvelthes, and dissolueth the cōmon societie. The Angels in pride and ambition, climing and seeking to sit in the throne of God: lost their habitation, Genesi. 3. and are reser­ued in euerlasting chaines. Adam, ambicious to be as God: Numer. 16. vvas driuen out of Paradice. Corah, Dathan, and Abiron, disdaynīg the gouernment of Moises, and ambiciously claym­ing to the same: the earth opened and svvallovved them vp, vvith all their families. The ambicions of Scylla, Marius, Pō peius, Caesar & others, did spoyle & destroy more Cities and people of Rome: then did all their forain vvars & conquests. Carthage through ambicion vvas destroyed, & Pompeius o­uerthrovven. Bladud King of this land, Gaufrede. Grafton. a man very vvel learned, yet beeing of Dedalus climing minde, vvould needs flee vp in to Heauen, and haue his seate there, and therfore framed vnto himselfe vvings to flee, but he vvas no sooner mounted vp tovvards his iourney: but that he fel dovvne and brake his neck. Ambicion brought Antichriste in to the Church of God, 2. Thessal. 2. and exalted the sonne of perdicion aboue God. Ambicion raised vp the vnpreaching Pashur, against the preaching Ieremy, & the vvicked Amaziah, Ierem. 2. Amos. 7. 1. Esdras. 6. against the godly Amos, and the enuious Sisennes, against good Esdras. Ambicion hath been the only cause of so many & of the infinit tragedies, vvhich from age to age, and from time to time, haue been vvithin this realme of England, vvher of the [Page] histories and Chronicles of the same, are ful fraughted and replenished. And therfore to cōclude: Insolens res plenaque intemperantiae, Omphalius de propug­reip. cupiditatis, violentiae atque omnium malo­rum est ambitio dominandi (que) libido, quae nullis legibus con­stringi nullaque virtute potest retineri. Then if ambicion be so dangerous and fovvle a vice, beeing not to be brideled by any lavve, nor ruled by any vertue: it is the parte of euery priuate man, much more of him vvhich bereth rule and is in au­thoritie, that although he do excel in vvisedome, knoledge, learning, and other the good gifts of the minde, or doo ex­ceed in riches, substance, and possessions, and other the giftes of Fortune, vvhich as the Prophet saieth, doo make men to svvel, Diuitiae si affluant apponunt cor, yet that they doo not exalte them selues, nor be high minded, nor yet disdain­ing all others ambiciously, to seek dominion and to rule the roste, for such men being very vnmeet to rule, and vnfit to gouerne, shall & vvilbe Remorae, & hinderaunces to good gouernment. There is another kinde of Remora, vvhich is named Auarice or couetousnes, Auarice. & this is an infaciable desire of the minde, to gather and heap vp riches, vvelth, and pos­sessions, making no conscience hovv, or by vvhat meanes, the same is gotten, Cicero. 3. Paradox. but alvvaies careful to get, and fereful to loose. And in this auarice, there be three things cōcurrant, an insaciable desire of filthie lucre and gain, vsing and see­king all the meanes and vvaies they can, be it by right or by vvrong, they passe not so they haue it. The second is tena­citie, and a greedy minde, to keep, hoord, and lay vp in store that vvhich is gotten, making it as it vvere a GOD, and vvherupon the vvhole mīde is fixed and set, Math. 6. Ephe. 5. 1. Timoth. 6. as the Scripture saith, vbi thesaurus ibi et cor. and this man beeing in the vvickednes of his greedy affection, a plain Idolater, maketh [Page 15] shipvvrack of his faith, and is drovvned in vtter destructi­on. The third is, illiberalitie, vvhich is a pinching & a spare spending, pretending allvvaies a vvant and scarsitie, vnles it be in an evel cause, or to an euel end. The man possessed vvith this vvicked spirit or affection, is named avarus. Quasi auium aven [...], continually languishīg & thirsting for golde and riches, and neuer satisfied. Isodor. ety­molo. lib. 10. Sed quantum plus habuerit tantum plus cupiat, vvanting that vvhich he hath, as that vvhich he hath not. Quitilianus eccles. 10. Sal. in catali­na. Cicero in Parado Tam deest auaro quod habet, quam quod non habet: vvherof the vviseman saieth, the eye of the couetous man is neuer satisfied, and his minde is like vnto hel vvhich is neuer filled: Semper infinita, et insatia­bilis etque neque copiane [...] and therfore as Cicero saith, there vvas neuer a couetous man found: Cui quod haberet satis esset. Such a man by the iudgement of some men, is moste like & best to be compared to a hedge­hog, named in latin, Echinus, or Erena [...]: in name he va­rieth not much from the [...] & in forme is very like the Pig or hog, sauing that insted of here his body is ful of pric­kles except on his belly. Pingui [...] animal [...] Echinus, Gesner. de quadr. in Echi [...]o. et [...] modū formā que exprimit spinosus autē [...] in ventre: The hedgehog liueth by the grapes of other mens vineyards, & by the apples and frutes of other mens orchards and gardens, and vvhensoeuer he cometh to my vineyard, orchard or garden, if their be no frutes alredy fallen dovvn for hī he beateth some dovvn vvith his feet, & then roleth himself round vpon the same▪ spinisque confixa ex cipit: and so ladē, he trudgeth avvay vvith it, & is not to be discerned from the frute vvhich he beareth: and if in the vvay he doo perceiue that euery prickle haue not his lading, or that any th­ing is fallen dovvne he vnladeth himself of all the rest, ut [Page] omnes aculeos repleat: and is neuer satisfied, vntil euery prickle haue his frute and he ful laden, and being come home to his den: he hoordeth vp his store, sparely spending, & greedily keeping that vvhich vvickedly he hath gotten. And so is the couetous man, and this greedy Echinus vvho storeth him self vvith other mens goods, and enricheth himself vvith other mens vvelth, he sheareth euery mans herbes, and beateth dovvn euery mās apples, he (as a vvicked Achab) is in looue vvith▪ Naboths vineyard: he is neuer satisfied vntil euery prickle of his vvicked affection be laden, 1. Regum. 21. and his coffers be stored, he increaseth his vvelth by the spoyle of others, and euery man by him is deuoured, he is neither beneficiall to a common vvelth, nor profitable to a priuat man, but altogi­ther as a Pig stil vvallovving in volutabro caeui sui: and nothing profitable before he be dead. [...] [Page 16] very prudent and vvise) had a faire and a large house, and he very greedy & desirus to haue thesae: came to the Serpent in the colde vvinter, and pretending great pouertie, beg­geth some releef, & desireth lodging, and although he vvere denied: yet as a shameles persone so continevveth his sute, and vvith his importunacie, faire vvoords & smooth spee­che, he so bevvitched and enchaunted the Serpent: that he at length obtaineth his sute▪ and a little corner of the house vvas graunted vnto him, for his lodging, vppon condition that he should not molest or disquiet the Serpent. This Echinus, vvas contented to yeld to all conditions, and promised to parfourme all couenaunts, but being once en­tred in to the hovvse: it vvas not long before he had for­gotten all promises, and practiseth all the vvaies he may: hovv to obtaine his purpose, vvherfore he buskleth vp himself, and by litle and litle goeth about the house, & at length ful boldely seeketh euery place, and sercheth euery corner, but the Serpent, vvhose dainty and soft skin could not abide the sharp prickles of this churlish hedge hog: is driuē to leap from corner to corner and notvvithstanding she hisseth at him, and challenging her promises: dooth burden hī vvith vnkīdnes, yet it auaileth not, for she is so long driuen from cor­ner, to corner: and from place to place, that at length she is clene shifted out of the doores & sent packīg to seek a nevv lodging.

And so fareth it vvith all such as doo or shall deale vvith a greedy couetous man, and a churlish hedgehog, for be a man neuer so prudent poletique and vvel adourned vvith ver­tues and honestie, let him deale neuer so frendly courteously and liberally, yet if the couetouse man do ones season & take holde of hī he vvil as sure as the hedgehog by one meanes or [Page] other vnder minde him of his possessions, bereft him of his thrift, and in the end driue him out of his house and home, for he is like vnto the Ivie, vvhose nature is to begin and to take roote first vnder the root of a tree, vvhich at the first being but litle, and the leaues gentle and small: springeth vp vvithout any harme felt therby and girdeth the tree round about, neuer ceassing vntil he cōe vp to the top, & thē hauing thus entred vnder the root, guirded the body & seased vpon the top, be the tree neuer so great & mightie: the Iuie ouer­cometh him, & he dieth. And so this couetous Iuie begīneth as it vvere hūbly & lovvly, vvith smooth vvoords, & offe­reth all curtesies, but by litle & litle, he so bevvrappeth the yung gentleman vvith his money, & girdeth him vvith his bōds: that in the end he hath the mastery, and the yung gen­tle man of a tree is become a small stick, to raunge the feeld and to tip daysies beeing novv in his doublet & his hose, re­dy to trip a pauian in Hamons court, and to daunce a gal­liard in Tibornes bovver. This is the nature of this churlish Echinus, of this creeping Iuie, and of this pernicius Echineis vvhose delight & only felicitie is set vpon heaping vp of the vvicked māmona euē to th'uter ruin of so many as shall deale vvith hī. And stil as a vvicked Echineis is stickīg to the keel of filthy lucre & gaine. And heerin he hath one other speciall qualitie or propertie of the Echineis: for as Plinie vvriteth, if he be kept in salte, as the Adamant of natrue dravveth Iron vnto it: so vvil it dravve golde out of any vvater be it neuer so deep. Plinius. lib. 9 cap. 25. Ea est enim vis Echenidis asseruati in sale vt aurum quod deciderit in altissimus puteos, admotus extra hat. And so the greedy couetous man, for lucre and gain, vvil diue in to the bottom of the deep vvaters, clime vp to the tops of the highest rocks, and creep vp to the highest parte of the mightiest trees, he vvil serch and seek out all the cor­ners [Page 17] of the vvorld, and such are his subtile sleights, that no Citie is so strong, no place so vvel defended nor closet so secret vvhich can keep him out, and hauing ones his vvil: of all beastes is the moste churlish and cruel, for he spoyleth tovvn and countrie, skimmeth land and seas, spareth nor Church nor religion, forbereth nor freend nor foe, nor re­gardeth the common societie, nor pitieth the priuate fami­lie. But as the Grashopper or Caterpiller of Egipt, deuou­reth the frutes, the Moth eateth the garmēt, & the rust cor­rupteth the mettall: so dooth he consume, deuour & spoile all that euer is vvith out remorce, cōsideratiō, or pitie. Fama pudicitia, Salus. de rep. ordinanda. Psal. 14. liberis opibus at (que) parētibus cūctos mortales spo­liat, & as the Prophet saieth, he eateth & deuoureth the people as it vvere bread, vvherfore be you assured, vvhere this cāker is once entred, & vvhere this venī is once shed: there is vertevv exiled and all godlines banished. Nullae ibi disciplinae nullae bonae artes, ne (que) ingenium vllum pollet, sed omnia vilia, fides probitas pudor at (que) amicitia.

And such mē may be compared to a certein kinde of Svval­lovves, named Apodes, or Depodes, as vvho saith, birds vvithout legges, not because they vvāt legges: but because they vse them not, and theise in english are called the bank martinet, or svvallovve, but the harroldes, as also Sir Thomas Eliot name theim Martlets. The nature of theise is to be alvvaies fleeing vpon the vvaters, [...]nd commonly no ship saileth so far at the seas, but that theis Apodes, or Martinet, is also there fleeing. Nunquam enim tam longe tā (que) continuo cursu, Gesner. lib. 3. de auibus in Apode. Hirundine et drepauide. recedunt naues a terra vt non circumuoli­tent eas Apodes. He is alvvaies fleeing & neuer taketh rest nor sitteth as other birds doo, but vvhen the dead sleep ta­keth him: he hangeth by his legges. Pedibus dependens som­num [Page] capit, of all birds he is indocilis as Plinie saith, and not to be framed or to be taught to any thing. They doo flee meeting one th'other, as it vvere enccountrīg to fight, but indeed nothing else thē to hunt for flies, vvhich is their onely meate and food. Insidiantur mus [...]is atque culicibus quarum venationem sibi proponunt et quibus volando pas­cuntur, They are seen onely in the somer season, for in the vvinter they are gone. they doo breed in such holes as they cā finde alredy made, in the bancks, for nestes they build not.

And such an Apodes is the couetous rich man, vvho though he haue legges: yet for to doo good vvanteth thē, for to visit the sick, to releeue the poore, to contribute to the op­pressed, to redeem the captiue, or to doo any good thing: he is lame and he cannot go. But for gaine and proffit, hath vvings to flee as far as any ship can saile. He cannot sleep nor quietly take his rest, because his minde is so pensiue and careful for his muck, and from the greedy looue vvherof, he by no parsuasion or reasons to be dissuaded: nor yet framed to do any good thīg, for he is indocil & not to be framed ther­vnto. He is vvelpleased to be harbored in euery other mans house, & to be fed at other mennes tables, but to harbour o­thers he hath no skil, and to keep hospitaltie, is against his vvil: & notvvithstanding, his toyling, and turmoyling: he fleeth but after flies, and that vvhich in the day of the Lord shall litle auaile him. Iames. 5. But as Saint Iames saith: theire golde and siluer shalbe cankred: and the rust of them shall be a vvitnes against them, & shall eate their flesh, as it vvere fire.

Then if this be so foule a vice, so hainous a faulte, and so horrible a sin, in a priuat man: hovv much more intollerable is it in a magistrate & a gouenour. For the higher a man [Page 18] is in authoritie: the greater is the offence vvhich he com­mitteth. Quanto quis conspectior. tāto maius in se [...] crimen habet qui peccat. Offic. lib. 2. And in vvhom cannot be a vvorse vice then Auarice. Nullū vitium saith Cicero, est tetrius quam a uaricia prefertim in remp. gubernantibus: For he vvhich is graueled vvith couetous [...]nes, and choked vvith auarice, & measureth all things by money, cānot discerne the trueth nor minister Iustice: Esay. 5 Deutro. 16. because (as saith the Prophet) he iustifieth the vvicked, and giueth sentence for revvards.

God, therfore commaundeth that none should be a ruler in Israel, but such as should iudge the people rightuously, and not vvrest the lavve, nor respect any person, nor take any revardes. For revvards blinde the eyes of the iust and per­uert the vvords of the rightuous. VVo vvorth then to that vvarren, vvhere the Polcat is the vvarriner, to that flock vvherof the VVolf is the Sheepheard, & that common vvelth vvhere the carmorose and insaciable couetous man, is the ruler and gouernour. For such men be the Remorae vvhich sticking and cleuing to the keele of the ship: vvil not permit or suffer the common vvelth to proceed and pros­per in good gouernement. These be the Adamant stones vvhich can doo nothing but dravv vnto them the cancred mettalle of filthy lucre and gain, vvhich shall in the end as much auaile them: as did the great store vnto Midas, and the great plenty vnto Tantalus. The one of them hauing infinit treasure, vvas yet so insaciable: that he prayed GOD that vvhatsoeuer he touched, might be Golde. And hauing his request: the meat & drink vvhervvith he shoulde be fed, the apparel vvhervvith he should be clothed, and finally, vvhatsoeuer he touched: vvas turned to Golde, and so mise­rably thirsting for Golde, and hungring for riches: he vvas [Page] famished in abundance, and perished in plenteousnes. The other likevvise abounding in vvelth and riches, and yet neuer satisfied: is fained by the Poets, to stand in a goodly Riuer in hel, vp to the hard chin, and ouer his hed, a treeful of all delectable frutes, euen falling in to his mouth. And yet reaching to take an apple, the tree riseth vp and goeth from him. And likevvse, vvhen he putteth dovvn his mo­uth to drink: the riuer shrinketh and fleeteth from him, ac­cording as it is vvritten by the Poet. ‘Tantalus a labris sitiens, fugentia flumina captat:’ vvhich verses of Horace Alciat, by chaunging of vvoords dooth thus note, Alciatus. Emblem. 84.

And so hauīg all things enioieth nothing: but lieth tormented, in perpetuall hunger and famine. Of these bothe, Palin­genius vvriteth. Aurum cuncto precor (meanyng Midas) fiant quae corpore tanquam. Palingenius in Zodiaco de Tauro.

Such is the revvard of couetousnes, and such is the end of greedines. Iob. 27. Luc.. 12. Psal. 28. And yet vvhen they haue heaped, and gathered neuer so much and doo build nevv barnes to receiue their store: yet shall they cary nothing a vvay vvith them. Diues cum interierit nihil secum auferet, Luc.. 16 but suddainly, and in his moste securitie: they shall come and take his soule from him. And then according to the vvorks of his inuenciōs, he shall [Page 19] be caried in hel, and there to remain vvith the couetouse rich man.

Many & infinit examples might be resited, asvvel of perticuler mē, as of publique states: vvhich through couetousnes haue perished, and through auarice haue ben consumed. Luk. 6. 1 Timot. 6. But let this suffise, that the scriptures commaund vs to bevvare of couetousnes, because they vvhich vvilbe rich: shall fall in to temptations, snares, and in to many foolish noisome lusts vvhich drovvn men in to perdicion, and destruction, for the desire of money: is the root of all evel. Galenus de curandis ani­mi affecti­bus. Idem quod medicus sit Philosophus. And as Galen say­eth, couetousnes is vvith out measure, and alvvaies desi­reth more then need requireth, and is the onely cause of all sorovv, sadnes and heuines. Est inexhausta cupiditas plu­ra (que) expetit, quam vsus postulat: homines inexplebiles red­dit vnica (que) omnis maeroris et tristitiae est causa: nā quicquid facinoris audent patrare homines auaritiae persuasu patrare solent. And therfore as that vvater, vvhich issueth out of a venimous spring or fountaine, cannot be holsome: no more can that gouernment be good and prosperous, vvhich is directed and cometh from a couetous magistrate, and a gteedy governor.

If therfore, you vvil haue your gouernment to be assured, your Citie to prosper, & your good deuices to take effect and good successe: take heed and bevvare of this Remora and let him not be suffered to stick & cleue to your ship, nor haue place in your counsells.

There is also a third kinde of Remora, and is named an­ger malice, or displeasure, Anger. vvhich is a malicious disposicion of the minde, not liking nor pleased: but greeued, and offen­ded either for some iniury and offence doone or supposed to be doon: and therfore is altogether set to be reuenged see­king [Page] by all meanes hovv to compas the same, by deuice or by vvord, or by act or by all. VVhich beeing so euel an affecti­on, and so far from right reason: Plato defineth to be a vi­olent force of an vnresonable minde, vvith out all order or reason. Est enim Ira ceu concitacio animi impertus vilen­tus animae irrationalis abs (que) ratione ceu ordine mentis. Plato de difi­nicionibus. This affection as the Philosophers say: hath his seat & being in the hart, for vnto the soule, they doo attribute three faculties. The first is reason, vvhich is placed in the hed. The second is that vvhich vvanteth, & is vvithout reason: and is named anger, Plutarchus de [...]omero. and that is placed in the hart. The third is appetite or lust, and that is placed in the parts vvhich are neer the belly. The sāe also vvriteth Gallen, vvho hath these vvoords. Galenus de placitis lib. 5.6. et. 7. Idem de locis affect. lib▪ 3. Alciat. Em­ble. [...]7, Galenus de sanitate tu­enda. decausis morborum. de causis pul [...]s [...]um. De placitis. lib. 6. Allciatus. Emblem▪ 84. Galen. de ar­te curandi. Tres sunt animae facultat [...]s, corpus nostrum re­gentes, rationalis, Irassibilis et appetitoria. Also in his booke of places affected, he hath these vvoordes, Porro rationa­lem animae vim in cerebro, virilem irascibilemue incorde ap petitoriam in [...]ecore sitam esse nemini non persuasum ex­istimo. This euel disposiciō, or effect of the mīde, & vvhich is thus placed in the hart: cometh and proceedeth of the feru­ency, inflamation or enkendling of the blood about the hart, for there are in man (as the Phisicions say) tvvo humours ingēdred of blood, the one is named Bilis flaua ▪ or melancholie, and hath his seat in the liuer and spleen. Th'other: is na­med Bilis atra or choler, and hath his seat in the hart, and this is ingendred of the blood about the hart, beeing distem­pred and inflamed a [...]oue his iust temperature. And as Gal­len saith, is of all humors the hottest, omnium humorum qui sunt incorpore est callidissimus. And of this faruencie com­eth anger, and men become vvrothful, ex nimia coloris a­bundancia et feruore incorde fiunt homines iracundi, and [Page 20] therfore Isodorus saieth Iracunda commeth of the vvoords Yr, vvhich is flaming and of Yra, vvhiche is inflamat, that is to say, a fire or a flame vvhich burneth & inkindleth. Lib. etymo­log. 10. This perturbatiō or euel affect of the minde, hauing in it sōe parte and portiō of all other euil affections. Pluta. de fra. Nam omnium per [...]ur­bationum semina, in iram videntur confluxisse, is of suche a maligne and naughtie disposition, that vvho soeuer is trou­bled thervvith: is for the time as it vvere a mad man, and is caryed vvith a kinde of madnes. Qui enim Iracūdiae mor­bo labor [...]t, parum admodū a furiosis secernūtur: Patri. de inst. reip. lib. 2. tit. 9. impetus (que) irati animi ab infania vel furore nihil differt, and if in time the same be not compressed and stayed: it becommeth and is very madnes as Patricius sayeth▪ Si non comprimantur an tequam liberius vagentur, Gale. de cur­rand. animi affectibus. Patric. de reg [...]no. li. 4. tit. 9▪ ad insaniam at (que) furorem compel­lūtur. And beeing brought to this extremitie are voide of all reason, set vpon mischeefe and neuer satisfied but vvith reuenging. And therfore such men for the time and vntil they be recouered and come to them selues again: are to be shunned out of all Councels, and sequestrated out of all a­ssemblyes. Prouerb. 22. Make no freendship (saieth Salomon) vvith the angry man, nor keepe company vvith the furious: lest thou receiue destruction to thy soule. For the angry man is as the fire, vvhich the more it is: the more it burneth, for vvhy? Ecclesiastic. 28 he vvil agree vvith no man, he is singuler to him self, and vvil haue euery man daūce after his Pipe, or els the cōmon state vvil be disturbed & the ciuil societie disceuered, vvherof doo cōmonly insue spoyles, murders, conspiraciōs, seditions, and all such other detestable vices. Quibus status omnes publici at (que) priuati, solent labefactari. And as this affecti­on or perturbation of the minde proceedeth from the blood beeing inflamed and ouerhet, vvhich as say the Phisitions, [Page] it maketh men vvhot and firy. Homines accendit ac igneos reddit, Galenus de animi morū et corporei temparementi consequentione. Alciat. Em­ble. 36. Genes [...]. 4. 2 Kings. 21. Math. 2. then for the moste parte they are all set in blood, and ar delighted in slaughter.

Cain in his malice slue his brother Abel, & Manasses in his fury murthered his father Isaiah, & filled the streats in Hierusalem vvith innocent blood Herod in his rage spilt the blood of his innocent children, of tvvoo yeers of age. Peri­ander of Corinthe, in his fumes murthered his vvife, being great vvith childe. Marius and Silla, in their outrages: made hauoke of the Citisens of Rome, Salust. Hall. Grafton. and filled all Italy vvith blood. Richard of Glocester, in his raging heats and furious flames: embrevved him selfe vvith moste hay­nous murders, and horible bloodsheds. Such are the frutes of raging mindes, and such are the effects of furious heds, vvhich dooth so alter and alienat a man from the right vse of reason: that of all brute beastes he is become the vvo­rst.

And the same rising by degrees, are at the first easily to be compressed, and vvithout difficultie to be staied, for albe­it (as saith Galen) a man cannot be clene, and altogither exempted from that affection of the minde: Galen. de cu­rand. animi affecti. yet he may stop the extreame feruencie therof. Nam abira prorsus liberari nemo simul ac velit continuo potest: perturbationis tamen intemperantiam, at (que) insolentiam, cōprimere po [...]est▪ for at the first, it is but a mocion and a disposicion of the minde vnto anger, and then as he dooth slacke and que [...] [Page 21] the fire, vvhich dooth not maintaine and norish it vvith matter apt for the same: so doth he driue & put avvay an­ger. Qui eam in initio ne (que) alit ne (que) sese inflat. Plutarc. de I­ra cohibend. But if a man not giuing place nor yelding to reason, doo vvax vvarme and folovving the humor, be inflamed, and so malicious: then they in the end, doo become furious and voide of all reason, and not easily to be reclaymed. Patric. de regno. lib. 4. tit. 8. Animus enim ira effrenatus virtutis ac rationis habenis non regitur. It is la­mentable therfore, yea and very daungerous, asvvel to the priuate man as to the publique state, vvhen a magistrate or a Senator, standing to muche in his ovvne opinion, ei­ther by reasō of his authoritie, vvelth, knovvledge, & vvisdome, or other good gifts: vvil be so fickle and vncertain that vvith the vvagging as it vvere of a stravve, and for euery trifling and light matter: vvilbe mooued and vvax vvarm. And as the vvilde Bore out of the vvood, vvil buskel vp himself to be bevvreked, and haue his vvil: thinking then to vse his authoritie and rule best vvhen he can rage moste. But as the svvord is not to be put in to the hand of the furious: no more is gouernment to be commit­ted to the hastie. Qui enim animi perturbatione laborat, Cicer. offic. lib. 1. inutilis prorsus est reip, et in caetu hominum importus ha­betur. S. Paule maketh an argument a minori, that the preest, or Bishop vvhich cānot rule his ovvn hovvshold: is very vnfit & vnmeet, to haue the charge & gouernmēt of the Church of God. 1. Timo. 3. Siquis domui suae prae esse nessit como­do dei ecclesiam curabit. And so the magistrate, if he can­not rule and direct himselfe in that sobrietie, grauitie, & vvisdome as to him appertaineth: hovv shall he be able rightly to gouern, & vvel to direct the common state and publique vvelth? It is requisit therfore, that he abooue all [Page] others be vvise, sober, gentle, and pacient, and free from those angry and furious dispositions: that the cōmon vvel­th be not by him hindered, and that he himselfe non inci­dat in morositatem inutilem et odiosam: & so alltogether vnable to doo any good, for the man fretized vvith an­ger, and choked vvith choler: dooth nothing vvel, & therfore saith Cicero absit ira procul, cum qua nihil recte, nihil considerate fieri potest. Cicer. offic. lib. 1. Iames. 1. For man in his anger can accom­plish no good thing.

If therfore you vvil haue your counsails to take effect, your good deuises to proceed, your good gouernment to proceed, & your common vvelth to florish and increase: take heed and bevvare that the hastie and soon vvarmed man, be not priuie of your secrets nor sit in your counsailes, for he vvil vvithout all faile, be suche an Echineis or Remora, that he vvil not onely stay the ship of the common vvelth from his due course: but also put him in perril of subuersion, and in the daunger of the rauening Leuiathan.

There be also sundry other vices vvhich proceed from an euell affected and a corrupt harte, as adulteries, thefts, drunkēnes, contēcions and such like: vvhich do pollute and defile a man, making him very vn apt, and vnfit to haue gouernement. For it is not inough for a magistrate to be patient and free from an angrie minde: but he must also be othervvise honest, good and vpright, ne (que) enim fat esse pu­tes ab ira vna dun taxat liberum conseruare nisi etiam ab omni edacitate vinolentia nequitia duriositate inuidia a­lijsque malis affectibꝰ te purum atque integrum conserues. Galen. de cu­rand. animi affectibus. VVherfore as vvhen the vveeds be rooted vp: the hearbs doo grove, vvhen the VVasp or bomel Bee is expulsed out of the hiue: the Bees make good Honey, and vvhen the Re­mora [Page 22] is remooued: the Ship maketh his vvay. So these naughty disposicions ones remoued, & the common vvelth rid from the same: your good attempts vvil prosper, your good deuices vvil proceed, and your hospitall vvil be far­thered. Rom. 8▪ For to them that doo looue God and doo all things vvel▪ Omnia cooperantur in bonum. All things shall go vvith them, and vvhatsoeuer they take in hand it shall prosper.

And as you for your partes, as good fathers and prudent gouernours, haue been and yet are very careful and studi­ous to doo vvhat in you lieth, for the erecting of an hospi­tall: a thing in respect of the poor destituted & helples chil­dren necessary and expedient to be doon: so am I in good hope of your like affection, zeale and good vvill, for and in the erecting, and establishing of a free gramer school vvith in this citie, a thing no more needful then moste ne­cessary for the generall education of children, of all sorts and degrees in learning. But heer I vvil rather suppresse in silence, then in vttering to prognosticat the euil euen [...] vvhich for vvant therof, is in time like to ensue. And yet the matter so serueth, the time so requireth, and necessi­tie so vrgeth: that it is more thē high time the same vvere considered, and vvherin I vvould gladly vse some speches, sauing that I minde not, and am very lothe to produce my speech, vvherby to be tedious vnto you, or offensiue vnto those to vvhose office, duty, and calling the same appertai­neth. But to my purpose, as there appeereth an ernest zeale and good affection, that the hospitallment might come to effect▪ so dout you not but that euery honest and good cite­zen vvilbe as ready, for his part & porcion to doo the like. For it is the parte, and boūden dutie of euery good citesen, [Page] omni studio at (que) prouidentia certare in curandis reip. com­modis, Plutarc. de reip. gerende precept. et probe cōsultata, recte perficiendi occasiones sup­peditare atque in reip. gloria atque vtilitate augenda ma­gistratum adiunare, euery good citisen vvil contend and striue the one vvith the other, to help and further the com­mon vvelth in all good and profitable things, asvvel in giuing his aduice: as also giue and contribute of his ovvne vvherby to help the magistrate, in the furtheraunce of the proffit of the common vvelth. And therfore for asmuch as you haue giuen the attempt in so good a cause, & some good hope is conceiued of your good continuaunce and forvvardnes therin▪ distrust not but that GOD vvil send good suc­cesse. For although your beginings be hard, & haue many Sisemies vvhich doo vvhat they may to hinder the same: yet you knovv that of hard beginnings come good endīgs, and good attempts haue good successe.

Experience teacheth you, hovv that in this your ovvne Citie, such things as doo cheefly aduaunce, and maintaine your ovvne common vvelth, vvere vvithstanded, maligned, and resisted at the begining.

And for asmuch as th'order for th'orphans, alredy by your industrie & meanes, brought to passe, dooth conserne and appertaine vnto all your citisens, or the moste parte of thē, and the same beeing a lavv to binde thē, their ignoraūce cannot excuse them. [...]gnorantia iuris non excusat. I haue thought it (vnder your fauour) very meet and expedient, that the same should be so set foorth & published, that euery man might vnderstand and knovve the same. VVherfore presently, I haue collected and dravven out the vvhole order in as perfect manner as I can. And first I haue begun vvith the charter and graunt made by the Queenes moste [Page 23] gracious maiestie that novv is. Then folovveth the act of parlement, confirming the same. And after it; all the orders and ordinaunces by you the Maior and common counsaile decreed, ordained and established for the same. And then the offices duties and fees of euery officer, and all such other things as are incident to the said order. And lastly the ma­ner of all recognisances, and other vvrits for processe cō ­cerning the court for Orphans. VVhich my trauailes, such as they ar: I doo offer and present vnto you, not to the end nor yet meaning to teach and instruct you: but to remem­ber you of your ovvne dooings, and to teach and instruct the residevv of your citise [...]s, vvhome the same specially do tovch and concerne, and for vvhose children the same are doone and prouided. And all be it, I haue perhaps vsed heer in more vvoords then reasons, more speeches then good sentences, and more talke then becometh, and so haue ouershot my selfe: yet there vvanteth not in me a redy and a good vvil to doo the best. Voluntas quidem prompta est, facultas autem nulla aut Difficilis, Plato legum dialogo. 1. vvherfore I am to pray you to pardon my rudenes, and to beare vvith my vvekenes. For matter as me thought, offered it self plē ­teously, the time [...] me & the [...]eering pen vnvvares [...].

The [...] in their coun­sailes [...] elders: direct your counsailes▪ guide your dooings, and prosper your gouernmentes, that as this auncient citie, florishing vnder the good and prudent gouernment of your auncestors, and predecessors, Lhuyd in the breuiary of Britaine. vvas called Augusta that is to say florishing and increasing: so the same by you directed in all vvise­dome, Iustice, and good order, may prosper and encrease [Page] more & more, and be magis Augusta: and in th'end, vvhē the liuing GOD shall renevve, and restore the same to a moste perfect, absolute, and happy estate: the same may be maxime Augusta, and you to haue your seats e­mong the xxiiij. elders, and be crovvned emong them in the euerlasting Ci­tie and heauenly Hierusalem of the immortall, eternall & euerlyuing God. Exon. iiij. Iubj. 1575.