The greatest patron of weeping that I finde, leauing _Heraclitus_ to his contemplation of miseries, is a soure centurion in _Xenophon_,[16] which sat at the table with _Cyrus_ in his pauilion. He commendeth weeping, wherto he had no great deuotion, to discountenaunce _laughing_ which he saw allowed, and his reason is: bycause _awe_, _feare_, _correction_, _punishements_, which commonly haue _weeping_, either companion, or consequent, be vsed in pollicy, to kepe good orders in state, and good manners in stay, wheras _laughing_ is neuer, but vpon some foolish ground. And yet both _laughing_ for exercise may be for a good obiecte, and occasion to make laughter, may well deserue praise, when the minde being wearied either about great affaires that are alreadie past, or about preuenting of some anquish which is to ensue, doth call _laughing_ to helpe, to ease the one, and to auert the other. And this kinde of _weeping_, which the soldiar settes out so, concerneth no exercise, though it commonly follow all vnpleasaunt exercises, where the partie had rather be idle with pleasure, then so occupyed to his paine: but it tendeth to the impression, or continuing of vertue in the minde: which should be so much the worse, bycause that waye it seemeth vnwilling, where feare is the forcer, and not free will. Which free will is the principall standard to know vertue by, which is voluntary, and not violent: as it is not the beast meane, to bring boyes neither to learning, nor to vertue.
_Socrates_ in _Plato_[17] thinketh, that an absolute witte in the best sorted kinde, and aboue all common sorte, for ciuill societie, ought not to be forced, as in deede what needes he, being such a paragon? and that free will in such a one so sifted is the right receit of voluntarie traine. But we neither haue such common weales, as _Socrates_ sets forth, nor such people to plant in them, as _Socrates_ had, which he made with a wishe: nor any but subiecte to great infirmities, though some more, some lesse, by corruption in nature, which runneth headlong to vnhappinesse, and needeth no beating for not being nought. And therfore we must content our selues with that which we haue, and in our countrey which is not so absolute, in our children which be no _Socraticall_ saintes, in our learning which will not proue voluntarie, if the child playe voluntarie we must vse correction and awe, though more in some, then some, bycause in illnesse there be steps, as in excellencie oddes. Wherof there is no better argument then that which this verie place offereth, not for the soldiars saying, which so commendeth awe, bycause his authoritie is to campishe, though he that brought him in, and platted the best prince were himselfe no foole: but for mine owne collection. For if one neede not to beat children to haue them do ill, whervnto they are prone, we must needes then beat them for not doing wel, where nature is corrupt. Onelesse we meete with one, that will runne as swift vphill against nature, to do that which is good, as we all runne downe bancke, with the swinge of nature, to do that which is ill. Which when I finde, I will honour him, as I do none, though I do oft beare with some, in whome there appeareth but some shew of such a one. If vnder doing well, ye comprehend not learning, ye must needes comprise vertue, and make her meane violence, against all both heauenly _Diuinitie_, and earthly _Philosophie_, with whom all vertues be voluntarie, when reason is in ruffe: but not in children euen for compassing of the best effectes, whom custome and traine must now and then force foreward, to be ready for reason, when she maketh her entrie, which requireth some yeares. For howsoeuer _religion_, _wisdome_, _duetie_, and reasonable _consideration_ do worke in riper age, sure if awe be absent, in the younger yeares, it will not be well. And who can tell, what euen he that vnder lawe is most obsequious and ciuill, would of him selfe proue, if lawe, which emportes awe, would leaue him at libertie?