The Arte and Science of preseruing Bodie and Soule in Healthe, Wisedome, and Catholike Religion: Phisically, Philosophically, and Diuinely deuised: By IOHN IONES Phisition.

Right profitable for all persones: but chiefly for Princes, Rulers, Nobles, Byshoppes, Preachers, Parents, and them of the Par­liament house.

PROVERB. 4.

Hearken vnto my wordes encline your eares vnto my sayings: for they are life vnto those that find them, and health vnto all their Bodies.

¶Imprinted at London, by Henrie Bynneman.

Anno. 1579.

HONI SOIT QVI MAL Y PENCE.

TO THE MOSTE high, excellent, and renowmed Prin­cesse, Elizabeth, by the grace of God Queene of England, France, and Ire­land, Defendour of the faith: and, in earth vnder God of this Churche of Eng­lande and Irelande chiefe Gouernoure.

FOrasmuche (most excellent Princesse and soueraigne Lady,) as by Diuinitie, Phisike, and Philosophie, it is manifest­ly proued, and of the faithfull, Christi­an, and Catholike certainly beleeued, and by youre highnes mightily main­tained, defended, and deliuered, that no grace, goodnesse, power, vertue, life, health, mainteinaunce, strength, or blessednesse, can be, conti­nue, or remaine in the heauenly creatures aboue, vppon the earth beneath, or in those that be below vnder the earth, with­out the especiall grace of God aboue all heauens, do vpholde, guide, and preserue the heauenly bodies, humane nature, di­uine graces, and Princely rule.

The supercelestiall or not to be seene graces in God, are ve­ry 1 manifestly knowen by his most wonderfull workes which he hath done since the making of the world. The said graces are three, Power, wisedome, and Mercie.

From these three all things spring.

In these three all things stande.

By these three all things are ruled.

[Page]Power maketh, Wisedome guideth, & Mercie preserueth.

Which three as they be in God after a maner that cānot be vttered, as saith Hugo, so in working they cannot be sundred (as affyrmeth Athanasius.)

But that the distinction of the persons may be vnderstood by the difference of workes.

Power by the mercie doth wisely make.

Wisedome by the power doth mercifully guide.

Mercie by the wisedome doth mightely preserue.

The infinitenesse of creatures doeth declare the power, as may be noted both in number and greatnesse.

The beautie doth shewe the wisedome by sight, moouing, shape and qualitie to be perceiued.

And the profitablenesse, the mercie, as maye bee viewed in that that is delightsome, fitte, commodious and necessary.

2 Also the Celestiall graces or powers in the heauenly man­sions be three, Motion, Light, Influence.

From these three all things compounded of the foure Ele­mentes throughe mutuall interchange do growe.

In these three do their actions consiste.

By these three they be all qualited.

Motion ingendreth, Light shapeth and sheweth, Influence disposeth or qualiteth.

And these three, as they bee in the heauenly bodies after a maner that dayly may be perceiued (as affirme Hermes, Thales and Aristotle) so in working they may be deuided (as sheweth Ptolomeus with the rest of the Astronomers.)

Motion by the influence doth lightly ingender.

Light by the motion doth comely shape or shewe.

Influence by the light doeth notably encline or dispose the qualities.

The course of the Orbe and Planets running: ebbing and flowing of waters: Bathes, Springs and Hauens: blowing and whirling of the windes: ingendring of Comets, blasing Starres and Meteors: encrease of mineralles, growth of Plants, sense in [Page] beasts, and the reason in mankinde, do sufficiently declare the motion.

Consisting in the bodies not ingendred nor corruptible, And in them that be ingendred, and that doe corrupte.

The twinkling of the Starres, glittering of the Sunne, and shining of the Moone, doe shewe the shape in formes produ­ced of substances to be seene.

The qualities, properties, temperatures or operations of thinges doe notably signifie the influence naturally abiding in the properties of thinges doing and suffering.

Likewise the graces, faculties or spirites in mankinde bee 3 found out by their properties, and deuided by their offices, as teache Hyppocrates, Plato, and Galen. And they be three, Reason, Courage, and Loue, appetite or desire.

From these three all the actions proceede.

By these three all the powers do worke.

Through these three all the partes do their dueties.

Reason ruleth, Courage defendeth, and Loue mainteineth.

As they are very euidently in mankinde to bee iudged by suche as knowe the vse of the parts, and of all others that wise­ly weygh or consider their operations in their thoughtes and deedes.

Reason by the loue couragiously ruleth.

Courage by the reason louingly defendeth.

Loue by the courage reasonably mainteineth.

The reasonable or animall spirite proceedeth from the braine, as is perceiued by feeling, sense, and vnderstanding.

The Irascible or couragious from the hearte, and is shewed by magnanimitie, glorie and honour.

The appetitiue, naturall, or louing, from the lyuer, as maye be knowen by ingendring, longing and feeding.

The two later respecte earthly things subiect to the world, the flesh, and the deuil, and therefore mortall subiecte to cor­ruption.

But the former heauenly euerlasting to possesse ioye or [Page] paine.

4 Fourthly, the Theologicall, Diuine, or Spirituall graces of our moste christian religion, are very manifestlye knowen by their effectes, and plainely deuided by their operations.

The saide graces or vertues be three, Faith, Hope, Charitie.

From these three all holy religion doth spring.

In these three al pietie standeth.

By these three all good and acceptable deedes before God are maintained.

Faith planteth, Hope watereth, Charitie prospereth, increa­seth and fostereth.

And these as they be in the Christian minde, as saye the A­postles Peter, Paule and Iames, after a maner right heauenly: So in the Catholike doctrine they are laide down for most hole­some and sure foundations, as witnesse the holy Doctors Au­gustine, Ciprian, and Chrisostome.

Faith by the Charitie doth trustily water.

Hope by the faith doth charitably prosper, encrease and fo­ster.

Charitie by the hope doth faithfully plante.

The protesting of the Catholike beliefe, preaching, bap­tisme, and receiuing of the blessed Communion, doth declare the faith & regeneratiō resting in newenesse of life, & in forsa­king the wicked deedes of the worlde, the fleshe, and the Di­uell.

The imprisonment, persecution, and death of the Saintes, doeth declare the hope to be seene in number of the elect vp­on earth, and in the obtayning and constant looking for the ioy and life euerlasting in Heauen.

The aduauncing of the humble and godly, assisting of the impotent, lame and needy, and punishing of the disobedient and wicked, declareth the charitie in loue, compassiō, and help abiding.

5 Lastly, in kingly gouernment be also three powers, graces, faculties or vertues that prudently be exercised according to [Page] eche regiment, moste fitte for euery region, as we maye gather by Plato, Aristotle, Tullie, Iustinian, Paule, Pontanus, Patricius, Che­lidonius Tigurinus, Castilio, &c.

Power, Wisedome, Iustice.

From these three all kingdoms are founded.

By these all Empires stande.

Through these eche ruler raigneth, as your Maiestie moste wisely considereth, deliuereth and handleth.

Power ruleth, Wisedome guideth, Iustice preserueth.

Whiche three as they be in gouernment, after a maner that may very wel be vttered, so in offices, ministration, and execu­tion they are very needefully to be deuided, as maye be pro­ued by the lawes that Promotheus gaue the Egiptians: that So­le [...] Solimon gaue the Greekes: that Moses gaue the Hebrues: that Licurgus gaue the Lacedemonians: that Numa Pompilius gaue the Romaines: that Brutus gaue vnto vs Britons, and Howell Da sithence to the same Welchmen: that Christe oure Redeemer hath giuen to all nations that haue grace to desire it.

Power by the iustice doth wisely rule.

Wisedome by the power doth iustly guide.

Iustice by the wisedome doth mightely preserue.

The Sacred and Canonized Scriptures shewe the absolute power of Princes, as doth also the neede and profite that gro­weth of kingly gouernment, with the mightie armies, noble victories, and glorious triumphes, resting in the Magnificence of the Prince, subiect to no forreyne power, worthinesse of the state, abilitie, number, vse and loyaltie of the Nobilitie, as well of the Clergie as of the Laitie, Gentilitie, Commons, Subiects, Inhabitants and Souldiors.

The high knowledge declareth the excellent wisedome by holy Religion chiefly declared, as doe Phisicke, Law, Science, Artes, Counsels, Statutes, Decrees, Leagues, Ministration, and Traffiques. And the Equitie the Iustice, as is beste perceyued [Page] by defending of the faith, the auntient and catholike religion, assisting of the sicke and feeble, releeuing of the oppressed, and in giuing to euery one his own, first to God that is Gods, to Caesar that is Caesars, and in doing to oure neighbour as wee would be done vnto.

And as the graces of the Deitie of the Trinitie are contay­ned withoute limitation in one godhead.

The Celestiall aunswerable to euerye Theoricall mansion.

And the Humaine according to the more and the lesse in eche manhoode: So are the Theologicall vertues practised in the actions and deedes of euery of the electe.

And the Kingly in the Christian rule and healthy educati­on alone.

Of the whiche healthie preseruation and Christian educati­on, after I had deliberately considered of the profite as well as of my duetie, if suche a treatie were deuised, agreeable no lesse to the holy Writ in ech part, than to Philosophie and Phisike in euery pointe, profitable for the preseruation as well of the healthie body, as beneficiall to the guiding of the persite and godly minde: I deemed then so meete for none as for youre highnesse the defence and protection, bycause there is no Prince to whome God hath giuen the title of Defender of the Faith: And besides that, that he hath yet in our dayes (as of old) dealt so gratiously and bountifully withall, as to endue with full and absolute power and rule, for the bodily and ghostly direction and preseruation ouer both Ecclesiasticall and Tem­porall causes, as youre inuincible Maiestie alone.

And this preseruation Horace willeth vs earnestly to praye for, that in a body sound, a healthie spirite may be found.

Menander likewise sheweth, that health of all things is the beste.

Planudes the Philosopher, affirmeth the same more earnest­lye, for it is no life, saith he, excepte we liue in health.

Diuine Plato also testifieth suche a Sympathia to be betwene the bodye and the soule, that if either exceede the meane, the [Page] one suffereth with the other.

Galen Prince of Phisitions teacheth, that if the minde bee troubled, it affecteth the whole body, and contrarily.

T the wisest of the Hebrues writeth, that there is no pro­fite aboue the profite of the health of the body.

Paule the Apostle of vs the Gentiles, plainely proueth, such a consent, felowshippe and sufferaunce to be betwene the bo­dy and the mind, that if the soule yeelde to the vices of the bo­dy, that they shall feele the griefes and punishment thereof, not only in this mortal life both togither, but also in the euer­lasting life to come.

Saint Ierome that reuerend Doctor and holy Father auou­cheth, that ouer-much weakenesse of the body doth quaile the force of the minde, and maketh the sharpenesse of the witte to wither and vanishe.

Gregorius Magnus, (that I may conclude as briefly and effe­ctually as I can, althoughe not so compendious and eloquent as I woulde) writeth, that they that be sounde and whole, be admonished that they keepe this health of their bodies, and practise it to the health of the soule: whose holesome counsell I do thinke good to folow herein, and the same in sorte to de­liuer to this fraile age, as wel diuinely and Philosophically, as Phisically, for all ages immediately and mediately:

That the graces of the Deitie maye the more earnestly bee desired, dreaded and serued:

The Celestiall or Heauenly to Gods glory, and our profite the wiselier foreseene, considered, applied, and preuented:

The Humaine rightlier vnderstoode, vsed, and preserued:

The Vertues diuine more exercised, & the powers of chri­stian Regiment of euery subiect the willinglier obeyed: and suche rashe Libertines, and disobedient persons as contemne the lawes of God and your Maiestie, maye be speedily stayed and reformed.

Whereof there wil be no doubt, if the things naturall, per­fectly 1 obtayned in the reasonable body, bee rightly handled, [Page] knowen and ordered.

2 The things according to nature well vsed, kepte and pra­ctised.

3 The things annexed to nature not sleightly weyghed.

4 The things not natural, orderly applied, receiued and mi­nistred.

5 The bringing vp answerable to eche temperature, calling, state and condition in Vnitie and holy Religion.

6 And the Politicall lawes and meanes of al Kingly and ab­solute Rule vnder your highnesse seuerely with al equitie ex­ecuted in this discourse answerable to the other ages to be de­sciphered.

And therfore vnto your most mightie maiestie (according to my loyaltie) do I moste humbly and faithfully consecrate these Princely principles, with all the buildings therevppon erected, bycause that in the opinion of eche godly wight, not onely the aforesaide benefites abounde in your Maiestie as in a graine yarde: but also that your highnesse right godly and learnedly can iudge of these things, and therwith hath a most earnest, princely, prudent, and puissant regarde, motherly care, and louing liking towarde all your loyall and liege sub­iectes, and all other of the housholde of Faith, that they may be so defended, maintained, fedde and instructed, in these your moste blessed and happye dayes, that for euer hereafter they maye rightly glorifie God, duetifully serue their Prince, and liue in al health, peace, vnity, loue & welth one with another.

The Science or Doctrine of this firste Booke, work, or age, as it is termed of the Greekes not farre amisse, Pardetrophia: So I entitle it, not altogither improperly, The Arte and Science of preseruing Bodie and Soule. Which verily had in the middle quailed (although diuerse noble personages, honourable Pa­stors, learned Doctors, and worthy parentes dyd stil instant­ly vrge and continually pricke me forward) if the great good­nesse in your Maiestie alone tried daily toward all suche as set forth the glory of God, serue your highnesse, & that benefite [Page] youre people, did not alwayes put me in sure hope to take it in good worth.

For this kinde of framed foundation first laide once sure a­gainst all assaultes, and giuen into your moste sacred hands, is the greatest care (if I bee not deceiued) and youre Emperiall Maiestie do accept this new Peere in good parte, and do giue it your gracious safe conducte for a guide, that it may the wil­linglier be embraced of all your beloued subiects & people of God, it shal not only giue me abilitie, courage, and counte­nance to performe the rest that I go about, but also shal pro­uoke diuers others to doe many thinges (farre exceeding my wit or cunning) not to be battered, suncke or ouerwhelmed in your diuine name, and for the weale publique: Which per­aduenture may make more healthie, more godly, and of lon­ger life your people, with their posteritie, and more accep­table, and more beloued eche to other, and more seruiceable to your highnesse, to their Country, vnto their parentes, and vnto themselues.

Long I beseech God the giuer of all rule in al royaltie may your Maiestie liue.

Many prosperous yeares Iesus Christe the wisedome of the father, grant your highnesse ouer vs to raigne in al blessednes.

Alwaies the mercy & loue of God the holy ghost, defende, guide, & accōpany your excellēt Maiestie in all your affaires.

The very mainteiner, rewarder, and aduauncer of euerye grace, gift and commendable Vertue.

The paterne of al Power, Wisedome, and Iustice.

And the sampler of al godlinesse, mercie, and quietnesse.

Your highnesse most faithfull and obedient subiecte, IOHN IONES.

Faultes escaped in the Printing in the absence of the Author, the Copy beyng in many places obscure.

Page.Line.Fault.Correction.
Sect. 1. Page. 10.30bouldbloud.
Sectio. 2. Page. 1.17BathsaydBathes Ayde.
3111notednotes.
3314defineddesired.
3916enimieshimnes.
4512sunningfining.
4914bedsbesides.
eadem.27MontuusMontanus.
5122whichwith.
849GrimbaldGrimald.
8833 reade shall be.
1012 reade and lore of grace.
10526 reade knowing as he. &c.
10710fearePharao.
ibid.31 read with a ful wind. &c.
11318déedesendes.
11531thethen.
11612 read vehement opinion.
1173vanitiesrashnesse.
ibid.5 omit the.

The Arte and Science of preseruing Bodie and Soule in all Health, Wisdome and Catho­lique Religion. Liber Primus.

Sectio Prima.

CHAP. 1. What writers ought to consider, and wherfore the Author hath made this worke.

COnsideringe with my selfe, howe necessarie it is (after the iudgement of right reason, dayly experience, and common knowlege of al lear­ned writers) for him that wil deliuer anye preceptes or do­ctrine auailable to this lear­ned, expert, and cunning age, principallye to weighe whe­ther it be possible, profita­ble, and plaine, whiche he teacheth, or no, and that otherwise it is but labor lost, de­luding of the studious, and a very deceiuing of the time: by­cause of impossible things there is no abilitie, of vnprofi­table no gaine, of riddles, Sophismes, and Oracles, but euerie [Page 2] mans construction.First Booke.

Therefore least I, in these dayes wherin al Artes abound, might séeme to take in hande the like,De vanitate se [...]entiarii. to teach impossibilities, to allow things vnprofitable, and to commende impostures, as Cornelius Agrippa hath done verie vainely, other obscure­lye, and some fantasticallye, besides other some that séeme to write as they knowe in their proper tong Englishe, and yet their termes must be altogither forsooth in Latin and Gréeke, or in some other forraine speach, as though our lāguage could not comprehend so muche as their freshe wittes can discourse, or that truth cannot be deliuered but in vnknowen words and termes far set, clean contrarie not onlye to the iudgemente of our Elders, but also to the beste of oure dayes, as in the skilfull workes of oure countrey menne, Chaucer, Gowre, Surrey, Cheeke, Chaloner, Recorde, Phaire, Wilson, Ie­wel, Dee, Digs, Fox, Holenshead &c. is apparante. So that as far forth as my learning and leasure will serue mée, I do take this way: I doe laye the best approued reasons, prin­ciples & groūds that I can gather, following the example of the Bée, out of euery floure aunswerable to al vertues, sub­iect to our common phrase or talke, for my rules: dayly expe­rience, for my proofe: and lawful authoritie, for my warrant.

And although the high knowledge of Philosophie, of many base wits and vnlearned, is rather had in contempt vniustlye, than commended as it ought lawfullye, I haue notwithstan­ding chosen some of the wisest sayings of sundrye of the beste sectes,Li [...]. de doct. Christ. cap. 4. as I haue condemned diuerse others of the worst, ac­cording to the counsel of Saint Augustine, that most famous diuine, who willeth, that whatsoeuer is true and appertinent to our faith, that we ought not to feare it, but to chalenge it for our owne, from them which are no right owners thereof: that if ordinarie meanes, iuste lawes, wise councels, and ho­ly decrées, nor the heauēly doctrine, the blessed word, may not restraine vs from vice, from sinne, nor perswade vs to pre­serue [Page 3] both bodie and Soule, wherein all felicitie consisteth,Sectio. 1. as Montuus affirmeth, agreable to al diuine instructions: that yet at the least, the very Infidels and Paganes following on­ly the morall vertues, may admonish vs to refraine from dis­obedient & wicked wais, & to foresee both the one and the other when as we loke into their vertues voyde of spiritual grace, & he finde them to surmount ours that he borne vnder it, & that in baptisme haue promised to renoūce al wickednesse, & to em­brace al our liues long ye fruits of ye spirit, the déeds of grace.

But bycause the duties appertayning to Soule and Bodie of eache age, state, and condition, shall be prosecuted in this and the ages following, I will presentlye (accor­ding to the reuerende rule of Phisicke,) shew what kinde of Nurse is beste to prouide for infantes, that yonglyngs endu­ed with the humaine graces or spirites,Loue. Courage. Reason. the naturall, vi­tal, and animall actions, vertues, powers, or offices may haue these kept in them healthyly, as also be instructed in all the o­ther mētioned in the Epistle, naturally, christianly, and ciuil­ly. For vnlesse we handle first the natural dyet, & political dis­cipline méete for infants, howe shall we orderly come to the rest of our intent. For this is certain, yt vnlesse there be a like additiō added to ye naturall parts answerable to euery age, as Galē most excellently argueth, in stead of that which wasteth daily frō thē (as in my discourse of growing & liuing things, I haue partly shewed,1. de. 4. f.) & a framing of ye mind in al godly know­ledge & holy religiō, by instruction: neither can there be a soūd bodie long kept, nor at al a vertuous & religious soule found, except it be by inspiratiō. By reason wherof, I do thinke best that the one & the other be (as soone as may be) put in vre. The holesome nourishmēt for the healthy bodie conuenient from ye ve [...]ys birth, & the ordinarie instruction for the witting minde, from the first perseuerance or vnderstanding. And this doubt­lesse in all such as are perfitly endewed with the things na­turall expressed in the tenth Chapter of this worke,Natural things. Not naturall things. shall the better be preserued, if the things not natural, as ayre, meate [Page 4] and drinke, sléepe and watch, labour and rest, emptinesse and fulnesse, and affections of the minde be wel considered, propor­tioned, and duely vsed.

Things ac­cording to nature. Things an­nexed to na­ture.And the things according to nature, as healthe, the cause of health, the effect of health, strength, custome, and com­plexion, be in ye chosen Nourse, in habite, as wel as in the In­fant, with the things annexed to nature, as colour, case, time, age, region, nature, sicknesse, dyet, arte, and times mutation regarded, as in sorte following shall be shewed in Sections deuided.

The first tendeth to all things in a Nurse requisite.

The seconde, howe children euerye waye are to bée orde­red.

The third, of their education, catholike religion, wise­dome, obedience, and trades, wherein infants, yea al Christi­ans ought to be instructed, more large perhaps than this first age requireth, and more intricate, leaste the rest of the other fiue be left vnfinished, in stead of an Epitome, it is thus hand­led, by the authoritie (at the least) of 300. Authours, and forth of 500. bookes, although far briefer and obscurer, than in thē is to be declared, if I shall finde this friendely fauoured, and the other hartily required. Emanuel.

CHAP. II. Howe the Nurse must be chosen, and which is beste.

Lib de Dicta. De saenit. tu. lib. 14. De tuen [...]a vale. De infant. How the Nurses must be chosen. THe Nurse that must be gotten, shal be chosen, as sayth Hippocrates, Galē, Aetius, Montuus, and Mokerus, according to the temperature of the babe. For if the childe shall be of a per­fite constitution, it must be kept by the like, or be amēded by the contrarye, according to that principle which teacheth, that ye healthy are to be kept by the [Page 5] like [...] healthy with vnlike.

[...] wise men, as wel as Galen, Plutarch, lib. 1 de. sa. tu. Nat h [...]st. li. de ed [...] ­infan. in. libel. de Amore proli [...]. Gelius. [...] in noct. attic. and Pli­ [...] [...] the mothers milke best for euery one. And a­ [...] [...] to reason, that that which in the healthy wombe [...] the nauill, after the safe deliuerie being translated to [...] sound pappes should best norish it by the mouth, [...] [...]lian, Chrisippus, and Fauorinus further.

Ne [...]thelesse, by reason of weakenesse, sicknesse,Wherfore Nurses are gotten. lacke of [...], or being againe quickly with childe, the mo­thers as well of Princes, Noble and worshipfull children, as if the Merchaunts & Commoners, cannot, or ought alwaies, (although they wold neuer so wishly) nurse their Babes them selves in England, let Syr Thomas Moore affirme it to be [...] so vsuall with euery dame in Vtopia.

It shall therefore be best for suche as can not Nurse their children themselues, to follow Aetius counsell in the choyce,Lib. 2. de. Vtopia. L [...]b. 14. who greatly commendeth for a Nurse, such a woman as hath brought forth not only one, but two or thrée children aliue and [...],Lib. 2. through sucking of hir own breasts indued with iuyce and sound fleshe, whose bodie shalle neither ouer fat, nor ouer leane, as sayth Aegeneta, but betwéene both, for the meane, without doubt, in al things is best, séeing that the ouer slender sheweth that choller or melancholie doth abounde, and the o­uer fatte flegme, and slymie humours, as all learned Phisiti­ans affirme, through the one made ouer wayward & angry, through the other ouer sluggish and drousye.

CHAP. III. Of the age, fauour, and manners of the Nurse.

THe age of the Nurse shall be betwéene thrée and twentie and thrée and thirtie,The age of the Nurse. as in these dayes of best perfection of strength, although Galen in hys time did account the yeares of state Acme, [...], to bee [Page 6] fiue and thirtie.

Lib. 1. de inf. [...]. Art. Par.The Nurses face shall be ful of sauour, & comely coloured, as willeth Eucarius, and there with faire, broade breasted, and wel neckt, as sayeth Galen, without gogle eyes or loking a squint say I, as she that is not separated from goodnesse.

[...]. Teige.For as the Hebrues do affirme, Tou signifieth as wel faire as good, as Tege doth in our own tōg, the Brittish or Welch.

So that good inclination for the moste parte is not naturallye seuered from fairenesse, nor naturall bewtie from goodnesse,Lib. 4. Lib. 5. de reg. de. 4 au. v [...]. as affirmeth Castilio to the Courtier, and Osorius to the Prince of Portugall: for this beautie and comelinesse which (as Galen teacheth) doth not consist in only hewe or colour, but in proportion and sauour, doeth shew (as sayth Hugo, In trect. de opere tri. dierium. and Bishop Curtes,) a speciall care in the ma­ker, profitable foure wayes, for néedefulnesse, cōmodiousnesse, conuenientnesse, and delightsomnesse.

But the same to faine and further with painting, as some doth,Lib. 2. de Vtopia. Lib. 3. de Inueus. [...]erii. is to be taken for a vaine and wanton pride (as writeth Moore,) & is a token (as sheweth Saint Ciprian) of the colour and shape they shall be of in hell, although it be so vaine as si­thence Medea the vse, as writeth Polidor Virgil. Hence Pe­riander willeth, that we prayse the natural faire.

Cap. 22. Cap. 4. eccle. How to know a frowarde person. [...]irac. 15. Art. Ph [...]sog. in timeo. in c [...]r. 3. art. part. De fat for. Lib. quot A. in. Q.And Menandor highly extolleth them, in this wise: Oh how delectable is simple fairenesse ioyned with a righte wise and lowly minde, with vertue saith Sirach, & with godlinesse saith Salomon. But they that be of loftie lookes, counterfeyt, & hard fauoured, for the most part be high minded, stubborne and vn­gracious, as writeth Indagines, by ye authoritie (as I take it) of the sacred letters, as well as by the knowledge of Philoso­phye and Phisicke, bycause the minde, as (affirmeth Plato and Galen,) doth agrée with the bodie, as the bodie with the minde, as Rasis, Cassius, and Hessus testifie. By Va­seus approued in Parta the monstrous king that he conquered in China, which was no lesse froward than he was deformed, euery where too too often tried. The passions, maners and be­hauiours of the Nurse, & that she hath ben brought vp with­all, [Page 7] [...]digently to be noted and learned, before she be enter­ta [...], for they be arguments of good and euil temperature, as well as the shape of the bodie, as Hessus writeth. But if he shall obtaine a meane temperature, in the simple partes,Arguments of a good tem­perature. [...], fleshe, vaines, sinowes, chordes, panicles, bones, mar­ [...] &c. and right forme in the instrumētals, that shal be best, as Galen teacheth.

And those affection are likewise best, that shall be meane, betwéene rashe and sober, quicke and slowe, cruel and pitiful,1. de t [...] va. Libr. de. s [...] tu, Incoment. angry and patient, bolde and feareful, prone and vnproue to [...]tion (as sayth Hessus and Placatomus:) the farther any shall decline from this, the worse is their temperature:3. De. nat. Annal [...]m. 5. de c [...]os. Sym de tu. va. and ac­cording to the nature of the Nurse wil be muche inclined that which is nourished, as Aristotle, Galen and Montuus shewe, and as folowing (by example) shall be proued.

CHAP. IIII. How to knowe the temperature of the Nurse and milke.

THe milke therefore must be temperate, (as it will, if the Nurse be of a good complexion, ripe yeares, and therewith healthie:How to know the best milk. 1. de tu. va. 3. [...]ms. Libr. 4. c. 4.) as that whiche in taste shall be swéete, in smel pleasaunt, in co­lour white, in substaunce meane betwéen thicke and thin, as Galen, Auicen and Aetius teache: contrarily that which is euil, is eyther thicke and chéesie, or watry and whayey, or blew & leadie, or in tast sowre, harsh, rough, salte, bitter or sharpe, or of some other euill qualitie of these com­pounded, or in smel vngrateful: Yet Aristotle séemeth to praise the milke that is blewe, before that which is white: but true­ly I thinke he ment then of some particular people and place,In Hist nat. is Plinie doth of the Ewes that séede in the countrey of Pon­ius, vppon the bankes that the riuer Astaris doth ouer-flowe,Libr. memorabio lium. whiche do giue blacke milke, as Gauodentius testifieth.

[Page 8] 3. de Aliment. 3 Primi.Milke after birth is most thinne, as Galen declareth, and is therefore then vnholesome, and of Auicen wholly discommē ­ded:1. Top. but after in processe of time it waxeth more thicke, so that it is better:Libro. 4. for of contraries we haue one and the same doctrine, as Aristotle affirmeth, & reason sheweth. The milke (as saith Actius) is not to be takē of ye infant before the fourth day,3 Primi. Ca. de elig. nut. nay not vntill two moneths after hir deliuerie, as affir­meth Auicen, vnto whō Gordonius doth cōsent, whose iudge­ments herein I do not allowe. For then nature should séeme frustrate, whiche all Philosophie is against: for nature doeth nothing in vaine,Pri. de vs. part. as the Philosophers affirme: neyther is she taught of any as the Prince of Phisitions proueth. And the sacred letter sheweth, that God doth al things for the best. And certaine it is, that as soone as the Babe is borne, it coue­teth to sucke, and wil take the pappe feately into his preatye mouth, where neuer any thing entred before, and wil readilye also swallow the mylke downe.

CHAP. V. Why Nurses are to be chaunged: howe wise men wey of writers: that Monarkes haue bene marred by Nurses: and Princes by euill parents depraued.

Causes to chaunge the Nurse. THe Nurse if by any chaunce she happen to fall sicke, or to take any infection, or to be giuen to drinke, or anye other in­tollerable vice, must be forthwith auoi­ded, and another Nurse presently got­ten, least the childe sucke vppe sicknesse and wickednesse with the milke, as old Hippocrates proueth: whereof none néede to doubt, for as muche as you may as well suppose that the propertie and nature of the milke is of power to chaunge [Page 9] and alter she disposition of the Infant,That the milke can af­ter ye nature of ye suckling as wel as the seede. Lib. 3. eleg. Car lib. 4. Lib. 1. Silu [...]rum. Whom the authour co­ueteth to please. as the séede is of power to fashion the minde and bodie, as Propertius, Horace, and Mantuan shew, as I haue partelye made euident in my dis­course, of the beginning of all growing and liuing things, but more plainely as followeth. Yet to offend any I would be l [...]th, to please all I can not: the godly, wise, or learned, I doubt not, bycause that to wise menne in the enterprising of greate things it is ynoughe to putte forwarde a well willing pur­pose.

Lampridius writeth, that Titus sonne to Vaspasian, Emperours depraued through Nursing. Titus. Lib. 2. Caesar. Caligula. by reason that he sucked a woman of a sickely state, was himself of a sickelie nature all his life. Dyon likewise the Gréeke, te­stifyeth, that the incredible crueltie that was in Caligula, of Monarches the monster, issued from Pryscilla his Nurse, who was of such a barbarous Nature, that she delighted in licking of bloud. Also in ye life of Tiberius, Tibarius. it appeareth that his great drunknesse came through his Nurse and hir education, who as she was greatly giuen to drinke, so would she giue soppes in wine to hir suckling, which after it came to yeares, neuer left hir conditions. A thing passing all wonders, that neyther the magnificence of his Empire,No counsel can perswade the wicked. the secrete counsayle of the most prudent Senate of the worlde, nor the persuasion of the sagest Philosophers of his time, might restraine it during all his life.

And this is tried not only in mankinde yet dayly, but also in brute beastes. For the whelpes are strong & swift, although fearefull, that sucke a Doe: as contrarily, strong and bolde, which sucke yt she Wolfe or the Lionesse. Therfore yong Li­ons and Leopardes (as sayeth Montuus) are tamed with the vse of shéepes milke or Goates.De tu. va. How Lions & Leoperds be tamed. But what shall we néede forraine examples, séeing there wanteth not sufficient nearer home: for this I can saye, mine own eyes being witnesse, better than tenne heare sayes, that in Northwales the se­conde yeare of Quéene Marie, I did sée a Lambe sucke a Goate, and a Kydde an Ewe, by the meanes wherof the one [Page 10] was more hearie,In Satur. the other more woolly. The same Macrobius affirmeth to haue séene. So that it is clearer thā midday, that eche creature sucketh with the milke some properties of the Damme.Caucasus as ye Cosmogra­phers affirme is a moūtaine deuiding in the middest great Asia, the which be­ginneth in Iudea, and en­deth in Scithia. Lib. 7.

The Poet sheweth the like in these rude wordes or verses, but not so large and learnedly as they be in the Latine.

No Goddesse was thy mother deere,
the authour of thy kinde:
Not Dardan was, but Caucasus,
the Tigres meate did finde.

Here Virgil (you perceyue) wiselye hath relation as wel to the parents as to the féeding or Nursing: of Rainolds I wote not why ommitted, vnlesse he thought it auailed them not, the admonition whiche I thinke good to remember: and that they vse themselues wel at al times,Good coūsell for mothers. during the time of procreatiō, bearing in the womb, and Nursing, & especially the mothers: for to what a prouerbe is it growen with vs at home, that that which is bred in the boane will neuer out of the fleshe: as with the auntient Gréekes a farre of:

[...].
An euill birde,
A prouerb to often true.
an euil egge.

In fine Faustine the Romaine inheretrix, and wife to Mar­cus Aurelius Antonius one of the worthiest Emperours, (as sayeth Lawne,) that euer bare Scepter, to wel verifyed, who not being contented with the loue of hir lawful & louing mate, like a raunging rigge, serued hir fickle fancie and outragious longing lust with a ruffenly royster, a fencer, which although after by the aduice of his most learned and noble counsel was quenched through the vnknown drinking of his moste liuelye bould (as Iulius Capit. writeth,A straunge remedie.) yet hir son Comodus folowed theyr two euil natures or qualities (as Eutropius testifyeth) for in bloud & in all vice he excéeded,In vit. Comodi. & dayly delighted more in the company of facing Fencers, roysting ruffians, and roging rak [...]hels, than in worthy councellers, valiaunt champions, or [Page 11] sage Philosophers: so that it séemeth manifest, that the parēts passions and properties, were transported, graffed and encrea­sed in the child, as it augmented before it had suckt any milk.

CHAP. VI. Of the best milke and what Teates be good, and which both grieue and deforme the child, & that do cause it to be vn­quiet.

THe milke of that Nurse wil be best, yt hath brought forth a man child (as sayth Auicen: Lib. de in. sa.) but (according to Montuus) that hath broght forth a womā-child:Whose milke meetest. but to me it séemeth best for ye male ye males milke, for ye female ye females, for as much as in al things we should follow nature not vitiated, (as Montanus sheweth) & the brest not deformed, but of mean bignesse, & white,In cōmen. de sum. medicament. facult. Libr. de nat. puer. Lib. 4. Libr. de decorat in pract. with faire blew vaines dispersed (as Hippocrates willeth.) Auicen prayseth ye [...]ays ye be sound, & meane betwéene soft and hard. But I with Actius, Gordonius & Fallopius, do mislike both the ouer gret and ouer small breastes togither with the pappe heads or nib­les. The great bycause, they haue much milke, and the smal bicause they haue ouer little. Furthermore,What brests be both worsh and beste. through sucking of great breastes, the children are made flat or croked nosed, like to him that good Traiane the Emperor was iocund with, whose words I haue turned into English, as I found them in the Latin.

If thou thy iawes dost open wide,
and nose to Sunne do laye:
Then mayst thou tell vs perfitly,
what time 'tis of the day.

Meaning that his long hooked crooked Nose did caste a sha­lowe vpon his téeth like a Dial: by the Nurse to be helped,a note to the Nurse. if she will alwayes when the childe sucketh, depresse hir breaste with one finger about the teate and the other vnderneath.

[Page 12] Of the grief that ouer great and o­littic nibbels causeth.Moreouer great pappes or teates hurte the gummes, and the small the iawes, bycause that through the one they are constrayned to open the mouth too wide, ouer-stretchyng the sinewes, causing griefe, muche like to the Crampe: through the other, in that they can not easily of the Infant be catched, making it wide mouthed, ouer wayward and angry, and as I haue often noted, to wéepe verie much.

CHAP. VII. What pleasure children haue in Musicke, and of what force it is to alter the affections: and howe the Nurse muste rule hir passions: and after what sorte luste muste be de­pressed.

Lib. 1. de sa. tu [...]. THe passions, perturbations and affec­tions, must be therefore moderated by Musicke, where vnto they be prone (as testifyeth Galen,) by the authoritie of Aesculapius and Hippocrates, The force of Musicke. being ye easiest remedie, doubtlesse, foreséene of nature, to appease as wel such froward fittes of children, as melancholie passi­ons, or amorous affections of the elder persons, as by the sa­cred letters, learned writers, and dayly experience is proued. For Saule to represse the furie of that melācholie spirit, heard very often Dauids melodie.

Agamemnon also going to warre againste the Troianes our auncestours, doubting the chastitie of his wife Clitemne­stra, left hir in the garde of an excellent Harper, who when he sawe hir prone to amorous toyes, mitigated hir burning heat by the swéetenesse of his instrument, in such sorte as Aegistus could not obtaine his desire,Noble mu­sitions. before he had slaine the sayd Mu­sition. Pithagoras by the pefection of his Arte quenched so the lusting minde of a ragious yong man,Ecclesi. 3.2. that within fewe dayes [Page 13] he made him chast. What néede many wordes of a matter so euident, Orpheus, Emphion, Ampedocles, Terpander, and Metimeus, by this meanes healed many sicke, and mitigated the loue of sundry (as Lawne testifieth.)

And therfore, to be short, the wise man willeth musicke not to be letted.

Also the puissant princes and valiaunt Captaines as well in Campe as fortresse, skirmishes and battels,By Musike man & beaste are cōforted. to animate their people do vse it: and the labourers, tillers, and Carters in fielde and high wayes, to encourage their cattell, whistle and pipe it. Wherevpon the best Nurses, but especially the trim and skilfull Welch women, doe vse to sing some preaty Sonets, wherwith their copious tong is plentifully stoared of diuerse pretie tunes and pleasaunt ditties, that the children disquieted might be brought to reste: but translated neuer so well, they want their grace in Englishe,all that enti­seth to vice is to be abo­lished. for lacke of proper words: so that I will omit them, as I wishe they would theyr lasciuious Dymes, wantō Lullies, and amorous Englins. And I wil shew some of Pontanus, rather for the manner, than the glée of the matter.

What Babe is this? to hide thy pappes,
ô Sis make no delaye,
Oh couer them and hide them, he
would snatch thy dugges away.
Come hither Tomsie pretie boy,
he maketh haste, come you,
It is thine owne, takte in thy mouth,
and thou sir sucke anew.

Likewise if the Nurse,A good way to auoyd vn­godly affecti­ons. lib. 2. Peda. sup. Psal. Lib. 2. de prep­cuäan Ipist [...]t [...]uid. when any light affections may hap­pen to annoy hyr, do vse to represse them by this meanes, sin­ging also of Psalmes (so gretly commended of Clemens Alex­andrinus, Basilius, Eusebius, and Bernarde, and of Sternold and Hopkins, into English verse or méetre right godly & cūning­ly handled, she shal do wisely: or other such vertuous & séeme­ly [Page 14] songs, wherein some godly Historie, valiant attempt, or no­ble acte is remembred: for all immoderate passions whylest she giueth suck, must vtterly be auoided, & in all other néedful­ly to be eschewed.1. de. tu. sa. Bicause (as Halichod affirmeth) it altereth the spirites and naturall heate,3. Art. part. as maye hourely be séene, and that in the verye face,1. de. Offi. (as Tullie testifieth.) For they be redde which reioyce, pale that be afrayde, and they blush that bée a­shamed,1. Prob. 11.12.14. (as Aphrodisius witnesseth:) and no maruel, for of o­uer ioy Diagoras died,Lib. 3 ca [...]. Lib. 7. ca. 36 Lib. 9. cap. 12. to sée his thrée sonnes winne the victorie at Olimpus (as Gellius recordeth:) of sorrow Rutilius and Le­pidus (as Plinie writeth:) and for shame ye singular Poet Ho­mer, bycause he could not aunswere the demaund of a certaine fisher mā (as Valerius Maximus testifyeth.) But of al passiōs and actions,1 de san. tue 1. the immoderate vse & lasciuious lust of Venerie Galē forbiddeth Nurses, for as much as therof a triple damage may ensue,The disco­modities of venety in a Nurse. as eyther the moneths to be prouoked, or else the milke to chaunge his goodnesse into worse, or if she conceiue, the best of the bloud to be conuerted of nature, for the nourish­ment and vse of that in the wombe, and the residue to be lefte for milke, which is made white throughe the glandulous sub­staunce of the brests, as Hippocrates, Galen, & Auicen proue.

In Apho. De tuenda va.Furthermore Rabbi Moyses affirmeth, that throughe the lust of leacherie the bloud is corrupted, and therfore Montuus councelleth that the desires thereof be repressed with the vse of Lettuce, conserue of water Lillies, & Pigeons eaten, stro­wing also the bed and chamber with Bri [...]ne,Lib. de med. mat. and Tutsans (as Amatus Lusitanus willeth.)

To make the matter sure, Caius Fabrius the Consul, closed the N [...]se with his childe in the Temple of the Virgins, (as Guenara to [...]) But this I like not so wel of,Lib. de pri. for as much as it maye not only things the goodnesse of the milke through ouer much solitarinesse, but also dul the spirites.

CHAP. VIII. The definition and distinction of Temperaunce, and of the profit and commendation thereof, with the commoditie that groweth of keeping the fasting dayes, and who hathe bin alwayes tollerated. Of the Theological and Humaine graces, that of the husband as wel as of the wife are to bee wayed and considered, with the benefit of prayer.

WHerefore I rather commend,Good coun­sel to the Nurse. that the Nurse shall do as it becometh a womā that woulde be sauoured of God and cherished of the godly, in obseruing hir duetie to the infant, and charge to hyr reposed of the parents, which if she doe not knowe how to vse hir selfe & to mo­derate hir lustes,Temperance defined. 3 Lib. Cicero. de finib­bon & ma [...]. Lib de florib. d [...] temp. forthe of this worke may easily be sette, Temperaunce alwayes being the guide. And it is defined of the Philosopher, to be an abstinence from inordinate tasting and touching. And of Barnarde with ye rest of the schole Doctors, it is thus distinguished, into continēcie, [...]brietie, and modestie.

The firste consisteth in abstayning from inordinate eating and drinking, whence offences may chiefely grow (if it be not wel obserued) to them whome it appertayneth, whether they be whole or sicke, on dayes forbidden or not, two manner of [...]es. The one, in offending God and nature, burdening the [...] and ingendring lustes (as Stobeus testifyeth.Sermo. 3. The regall graces. Gouernours gods Lieute­naunts. Rom. [...]. Sap 6. 1. Pet. 2.) The [...] disobeying of Regiment, wherin also God is displea­ [...] [...] that the power, wisdome and iustice of kings, prin­ced and rulers, is the gouernement of God: they be his presi­ [...]ts, for by me (sayth he) Princes rule, as in the holy volume most plainely and very often is expressed.

Whyche I woulde that some pastours, preachers and mi­nisters [Page 16] woulde wiselyer weye, and warne in their Synodes, Sermōs, & parishes, & not to suffer others that haue no licēce, to preach their inuentiōs contrary to ye Quéenes procéedings, as I wish that they in their houses wold observe, that al other by them might take example, to kepe Lent, and suche fasting dayes, as by the lawes of God and men are commaunded, (of Courtiers and Lawyers better vsed than of some diuines, al­thoughe the Apostles themselues ordayned Lente,Lib. 6. Seauen spe­ciall commo­dities gotten by keeping of the fasting dayes. and Tele­sphorus Quinquagesima, as Polidor writeth) wherby the bodie, may be brought obedient to the spirit, yt Name better maintai­ned, land encrease more cherished, and the more subiectes be bred and nourished, with two partes in sixe of household diet saued, the bodie healthilier preserued, and the more people ex­ercised: let some Libertines, busie belly bodies, neuer so cun­ningly (voyde of feare or duetie,Nine kind of persons not bound to fast.) colour the cōtrary. Howbeit nine sorts of people by lawes haue ben always tollerated as ye case hath required, Sick, Soldiers, & Sailers: Infants, Nur­ses, & womē gret, longing or lying in Childe bed: aged persōs, prisoners, & wayfaring mē, whō of late they named Pilgrims.

The seconde, from inordinate and vnlawfull tou­ching or venerie, as from coueting of goods vnlawfullye, as sayth Clemens Alexandrinus, & as in the last Section where all actuall sinnes are expressed, shal be shewed.

The thirde, not only from vnsitting toyes, but also from al other vnlawfull déedes, be it of séeing, hearing or smelling, so that through this vertue Temperance, the actions inwarde & outwarde of vs vppon this earth are kepte in their meane, as the heauenly Sunne through his mouing light and influence in the middle Sphere giueth his meane temperature,The Theo­rical graces. yéelding by gods appointment to this lower world with the rest of the celestiall bodies all flourishing comfort, growth and encrease. Wherevpon the diuine Doctor Saint Hierome saith: that be which obserueth Temperaunce, liueth like a reasonable treature: but he that doth not, like a bruite beast.

De cad. 2. Fol. 242.And Bullinger sayeth, vnlesse we liue and leade a temperate [Page 17] [...] life we are vtterly vnworthy to beare ye name of Chri­stians of ye louing bush and therefore, that feareth god obeyeth his Prince & lawes, or regardeth reason, alwayes to be consi­dered, as wel as of the woman, bycause hir bodie is subiect to the vertuous man,In trac. de dig. matr. as the sacred Scriptures most diuinely doe teach, the Homilies instructeth, Peter Lawne handleth, and as experience amongst all good Christians sheweth, not seuering themselues as it is too commonly practised, but rather louing­ly the one to embrace the other,The humain graces. except a lawful and manifeste cause, according to the Scriptures, and not liberty do cōstrain it, seeing yt they be both but one fleshe, & two immortal soules, the creatures that be only endued with reason, courage, and [...] with power, Iustice and wisdome,al things subiect to the vertues. that must abide the terrible sentence according to their déedes, to whom al crea­tures as wel heauenly as earthly serue and obeye, as long as they vse, folowe and practise the workes of the spirit, and for­sake the wicked workes of the fraile flesh:Cap. 3.4.5.121 as by Tobias it is euidētly expressed, and of Paul the chosen Apostle, in the Acts, & in his Epistles at large declared,Psal. 86. Ioel. 2 32. Iere. 31. Hebr. 4. Tim. 2. which briefly in this last part is vttered, Prayer not being the leaste, for through it, as the Prophetes, Apostles, and Doctours of the Churche doe affirme, namely Saint Augustine, S. Ambrose, Saint Ierome, & Saint Chrisostome with all other holye fathers of the prima­tiue Church as wel as of latter time, as by our godly and ler­ned Homilies and pestils dayly redde therin, appeareth: flesh­ly affections are thereby not only quenched,Lib. de ver. sect. cap. de prod. but also God euen our god which guideth al things, is therwith best pleased after the phrase of men, as the Scripture doeth by the figure An­thropopathia, with Lodouicus Viues, I speak it, and therfore it shall dayly and nightly he vsed.

The kingly Prophet Dauid hath so willed it, of diuerse in our [...]ong deuoutlye and dutifullye deuised in their bookes of [...]red prayers,Sir Iohn Conway. & (of all ye zealous sort highly to be imbraced) the Meditations and selfe talke of Saint Augustine latelye translated.

[Page 18] [...]. Aph. 10. Exercise pro­fitable before meate.And so before meate shall exercise, for Hippocrates hath so willed it, that labour should goe before meate, that the bodie may be made more pure and cleane: for the vncleane, the more you nourishe them, the more you hurt them.

CHAP. IX. In what aire exercise should be: of the force thereof: whiche is best: and how to know it.

THys bréeding, bringing vp, and exer­cise, shold be in a good ayre, as the child it selfe must be brought vp in, when as the ayre can more alter the bodie and spirits, than any nourishment or foode, as Diodorus Siculus, Of the force of the ayre. Consiliator, Mar­tin Curtez, and Peter Martir of An­glera affirmeth,As valiant trauellers & as shilful by sea and land, in England as in any part of Eu­rope. séeing that of the mat­ter of it is breathing (as Galen proueth) which if it shal be e­uil or infected, the liuing creature can not long be sounde (as Rhasis, Agricola, and Benedictus Victorius testifye,) and as our valiant trauellers finde true in their Nauigations to Per­row, China and Cataya.

Hence may be proued that the aire is not so hurtful as some iudge, especiallye for them that be brought vp and accusto­med therevnto,Through custome bad aire doth not so great hurt. neyther in Hollande, Holdernesse, Rumney marsh, Brint marsh, the Lowes in Lancashire, and hundreds in Essex. &c. for as muche as in all these and many others that I name not, as well in forraine soyle as in our own countrey. I haue séene as wel sundry olde men, as diuerse healthye and lustie persons.

When is best ayre.The wholesomest ayre as all the Philosophers and Phi­sitions do affirme, is that that is of pure substaunce, and that when the Sunne ariseth doth soone waxe hot, when it setteth doth soone coole (as Mont. declareth)Lib. de tuen. val. as is affirmed to be in [Page 19] i [...] Slemarge in Irelande,Ireland a goodly and healthy coun­trey. being the very cause of their greate health and length of life, as a hundred, sixescore, seauenscore yeares and vpwards, as they there enformed me, the seconde yeare of the raigne of Quéene Mary. And as that learned mā Maister Iohn Chaloner hir highnesse secretarie in Ireland [...]ā testifye.

There be diuerse meanes by whiche the holesomnesse of the aire and place may be knowen, as be places frée from stā ­ding waters, and quickly dispatch of the cloudes of the night, (as Palladius sayeth) and that be likewise from the Sea,Lib. 1. de re. tust. (as Plato sheweth) bycause that as the Sea of his owne nature is [...]try and stormie,Lib. 1. de repub. so the inhabiters mindes do alwayes like it [...] and flowe.

Whiche of my selfe to praise or disprayse,all the land wel known of the authour. according to the nature of places to me for ye most part vniuersally knowen throughout all this lande, I thinke not requisite, for sundrye considerations of the wise easily coniectured.

This onelye I wish to be noted,Ludlaw an excellent proper towne & healthful seate. as a signe most certaine of the worthinesse thereof. For if it be good, the dwellers haue a good colour, they be healthye, constant, well sighted, light of hearing, of cleare voyce, and quicke witted, as in the moste part of Wales and the Marshes may be perceyued, and as at the worthye Castle and towne of Ludlawe I haue iud­ged.

Hence Hippocrates found forth that diuerse countreyes did bryng diuerse humours, chaunging the temperatures of mē,Lib. de act. acp [...] & regionib. 9. & so consequently ye maners. The same also Galen affirmeth,Lib. quod ani [...]m. vnto which maye be added forth of Metula by ye authority of Mont. yt the pleasant seate, fine building,De sanitate [...]. Why the Athenians wer healthier and wiser thā the Thebanes. & clean kéeping of ye Nurserie, hath not a little auayled to the benefite of the body & minde, for that was the onelye cause (sayeth hée) that the Athenians were wiser and healthyer than the Thebanes. All the which most plainely sheweth howe néedefully it is to be considered, as wel for the benefit of the minde, as for the cō ­ [...]dity of the body, whether ye labour abrode, or test within.

CHAP. X. What exercise, trades, labours, artes, and pastimes be good, meete, and profitable, not onlye for Nurses but also for many others.

THe exercise or laboure that the Nurse shall vse especially of the vpper partes (as writeth Aetius) must be meane and moderate, as that that will cause a flo­rishing colour but not extreame sweat (as Galen would haue it,) least as tho­rough too much idlenesse the actions of the bodie and minde might be ouer dul­led,Lib. 4. [...]. 6. De tuenda vale. so through too much labor the bloud might be ouer chased, and so chaunge the grate and goodnesse of the milk into worse.

What exerci­ses he best for Nurses.The exercises that are best, as sheweth Plato, Clemens A­lexandrinus, Iohannes Ionius, & Osorius, is where the minde is exercised with the body, and it may be deuided both into la­bour and play.

The labours that be both decent and profitable for gentle­women are these,The Persians that were noble, dis­dained to worke vpon wool, bicause the glorie of their country consisted in silke and not in Wool, as other doth. most méete in my minde, and also in daylye vse with many, as spinning of Wooll on the greate compasse Whéele, and on the rocke or distaffe, wherewith I would not that any should be so daintie, as to be offended thereat, (as Si­ligambis the Quéene) and the reste of the Persian Ladies were with Alexander the great (of Quintus, Curtius remembred) disdayning woollen workes, but rather to commende and vse them as all ornament, and benefit of god bestowed vpon oure flourishing countrey, sin passing all our princely neyghbours.

And therfore politike princes of elder time as you may read in Dion, An old cu­stome much praysed. Gordonius, Foxe, and Grafton, caused their own chil­dren as wel as their houshold, (in place conueniente and time vacāt) ofthe woman kind, to worke vpon [...], that through their example the whole lande might to their greate and vni­uersal [Page 21] aduantage be entised to do the like.

Which as I haue heard, a most honorable and learned coū ­cellour of late did affirme, that in this lande some time the cu­stome was, when vertue was more practised, and vice lesse v­sed, that the Princes daughters did present their parents eue­ry new yeares tide with linnen and wollen cloth, of their own making, which landable and profitable trade in the beutifull Isle of Anglesey in Northwales into yarne, of euery woman almost is so cunningly handled dayly in the town of Bewmaris, [...] worthy countrey there abouts, that no Sattin thréed is [...] [...]ner or strōger, although the wool in Staple, excéed not much the Pea [...]e, vnlesse my memorie fayle me. Not ommit­ting [...] as can the Persian, Spanish, or Italian working of silks, as spinning, twisting, wening, sowing, imbroydring, aresing, [...] seyting, drawing, rasing, purling, buttoning, &c. or the [...] Wallons, as the making of Worsteads, Chālets, [...]ckadowes, Saies, Dornickes, &c. for the which exercise [...]orwith & Sandwich deserueth greate cōmendations: or the making of fine linnē, as in Cheshier, Lācashier, Yorkeshiere, Lan [...]lnshiere, Harford shiere, Salop shiere, and Monmouth [...]ere is vsed. For the which their endeuours, diuerse of our worthy dames of late, deserue no lesse prayse than the Lidian Ladye Arachne did of olde, of Plinie and Polidor Virgil so [...]atly commended.

CHAP. XI. A distinction of the foure partes of Musicke, and what kinde of dauncing is tollerable. How women ought to be careful in their behauiour. The benefit of exer­cise, with the best time to vse it.

THus as you haue hearde what labours are méetest, to whome they appertayn, to kepe them from idlenesse the Nurse of all vice: so the sportes, pastimes, and exercises moste highly commended ensue.

And as for sportes and pastimes, comely dauncing is most cōmended, as wel for pre­seruing the healthy spirites, as also for strengthning the sound bodie (as affirmeth Lusitanus and Montuus) furthering the viij.De sa [...]. De tu. va. branches of Prudence, as proueth sir Thomas Eliot in his Gouernour:Lib. de regim. let the doggish Philosopher Demetrius, with his precise disciples, neuer so brawlingly prate to ye contrarie, sée­ing Dauid had seauē sorts of daūcers,Regū. 6. ca. as the sacred writte te­stifyeth: Foreséeing that the Nurse remember (sayth Eliot) the goodnesse of womens natures, which is, to be milde, feareful, gentle,Of vertuous qualities in women. What kind of Musicke is tollerable, and what is not. tractable, trustie, of sure remembraunce, and shamefast (as Viues affirmeth,) vsing only that kinde of Musicke called Dorios, where neyther deformitie is practised, nor wantōnesse enticed, but rather these vertues (as sheweth Erasmus and Fuchsius) as prudence, modestie, sobrietie and policie, in Bar­genets, Pauions, Galiardes, Sturgions and Roundes on­ly.

The other thrée partes of Musicke (as Lidius, Frigius, and Gouicus) bycause they sturre too vehement affections, and doe [Page 23] bring d [...]erse vnséemelye formes to the bodie, I thinke alto­gither v [...]te, but to persons & places wher it appertayneth, as Emmelia to Tragedies, Cordax to Comedies, Enopile to men in armour, and Hormus to yong men and women.

In the elections whereof, I woulde they shoulde be circum­spect,Lib. 5. What kinds of dauncing both the olde and new diuines disa­lowe. Euery man marketh wo­mens man­ners, but no man loketh into his own. bycause Saint Augustine in the primatiue Churche did utterly discommende the Idolatrous and lasciuious vse there­of, had frō ye Infidels, from ye Hetrurians (as Liuie testifyeth) as some worthy & learned Diuines do at this day, fearing least the like euils might ensue: for a light faulte in a woman that [...]eth credite, is euery where curiously noted: and once iust­lye defained, neuer after recouered, nor of the vertuous so [...]hlye estéemed: as contrarilye suche as will subdue their appetites from vanities to vertues, of the godly and Saincts he onely and alwayes accepted, by Lucretius thus commen­ded:

They therefore that can vanquish,
Lib. 5. de rec. [...]t.
and these banish, from their minde.
Would you not compte them worthy, with the Gods a place to finde?

Other exercises, as walking, rūning easily at Bace, at grin­s [...]le ball, boules, riding on horseback, wagon, chariot, coach, [...] I wil omitte, partlye bycause it may be gathered, whiche according to euerye degrée be honest, meane, and moderate, and partly bicause dayly custome doth teach, what exercises, trades, labours, and sports become Nurses best, and what few of [...]ate Coches, and not euery dalying Dame that vseth not to attende vppon the Quéenes highnesse, nor by reason of fée­ [...]nesse.

Nowe what benefite doth come of exercise, forthe of [Page 24] Fulgentius, In Phil. Lib. 4. In Epit. 4. The benefit of exercise. Valescus, and D [...]sidorius shal be shewed. For exer­cise, (say they) is the preseruer of mans life, stirrer vp of na­turall heate, quickner of sléepye nature, consumer of superflui­ties, strengthner of the partes, death of disseases, banisher of euiles, medicine of the Crachy, the gaine of time, the debte of youth, the ioye of age, the helper of health, the vanquisher of sicknesses, and of all Idlenesse and sinne (I may say) the Con­querour, and of appetite the very minister.

When exer­cise is best.The times beste for exercise (as teache Hippocrates, Ga­len and Auicen) is when the meat eaten is perfitly disgested, whiche you may knowe easily by your vrine: for if it shal bée cleare lyke cunning water, it shal shewe in disgestion, (as af­firmeth Actuarius:)Lib. 1. de vri [...]. Lib. de ind. vri.) if too highe coloured, ouer concocted (as testifyeth Egidius,) if like Amber, sufficient, as sayth Doctor Recorde: Lib. de v [...]in. but if you trauel after or before, the bodie shall be fil­led with rawe iuyce, or replenished with pale choller (as Galē testifyeth.Lib. 6. de sa. tuen.)

Lib. de Euch.Hence most sort of sicknesses are ingendred as he proueth.

CHAP. XII. What meates ingender euill iuyce, with an Argument therof.

MEates that ingender euill iuyce are e­specially of one of these thrée kindes, as eyther Melancholyke, Flegmati­que,Lib. de euch & cacho. or Cholericke (as testifyeth Ga­len.)

In act. par gal. Lib. 3.Neuerthelesse, here might rise a que­stion, whether such grow of the nature of the meat, or of the receiuer (as Tru­sianus supposeth,Gen. ca. 9.) bycause Moses sayth that whatsoeuer liueth, is meate for vs, ouerthrowing therby all Paracelsians. And Galen proueth, that honnye taken of [Page 25] a [...] person, doeth ingendre choller,2. de Sa. &, pri. de al [...]m. of a flegmaticke [...] man good bloud.

Furthermore, we sée that Stares féed on Hemlock, and are nourished, but mankind poysoned, as was ye Prince of al Phi­losophers Socrates: wherby we may gather, that euil humors [...] not onlye growe of the temperature of the meate, but as w [...]l through the fault of the receyuer. For if the natural acti­ons contayned vnder the latitude of health, shall ouercome ye meate, it is turned into nourishment: as poyson did in Napel­l [...] through dayly custome, in the Stare, by reason of abūdāce of naturall heate,A reasonable aunswere. Iosep de bello. Iudaie. Pet. Mart. in Decad. and through want in the Ierusolimites and valiant soldiers that serued vnder Nicuesa: in the Indies, and them of the lowe Countries, the one sort féeding vpon Todes, carrion, and filthy dogges: the other vppon Rattes, Mice and ordure: so that where the nature of the receyued doth whollye ouercome the receyuer, as it did in Socrates, there it is turned into poyson or vnto vnnaturall humours (as Fallopius tea­cheth,) if the quantitie be small,De simp. med. fac [...] or the matter and qualitie not excéeding, as it was in the chollericke, of Galen afore menti­oned, by the Bée and the Spider also verifyed, the one gathe­ring honny, the other sucking out poyson, and that forthe of one and the same floure.

CHAP. XIII. Of the regard that Nurses must haue to their feeding.

THe frée and ciuill Nurse shall be there­fore circumspect that she eate alwayes suche meates as will engender good bloud, and such be they, as are of mean substaunce, neyther too thicke nor too thinne, to hard or too britle,Pri. de dien. Lib. de ench. Pri. cap. too clammy nor slippery, too as Hippocrates, Galē, and Oribasius teache.

[Page 26]And those also which be of meane temperature, as neyther to hot nor to colde, to moyst nor to drie, to raw nor to parched, to much broyled or fried, taken in due time and order, & voyde of al excesse and contrarie properties, that they maye the bet­ter be receyued, altered, and disgested (as Iohannes Valuardus testifyeth) leauing no corruption in the stomacke,Lib. de San. tu. leaste from hence euil humours might he ingendred, [...]. de Al [...]ment. causing euyl milke, through which (as Galen testifyeth) he saw a certain infantes bodie replenished with vlcers, as I and other Phisitions sée dayly.

CHAP. XIIII. What meates are most vsually eaten ouer all England, and whiche be best not only for Nurses and children, but also for al others.

THe meates vsuall with the nobles, ho­norable and worshipfull of this oure plentiful lande,Wholesome meates. is breade made of fine wheate flower, neyther to crustie nor to crummie, to newe nor to stale, to salte nor to sowre, which the Nurses of the noble and worshipful shal vse with any of these meates following, as the flesh of Mutton, yong Biefe, Kid, Lamb, Veale, Pigge, Con­ney, Capon, Rabbet, Turkey, Henne, Chicken, Feasaunt, Partrich, Raile, Curlewe, Pigeon, Guot, Dottrel, Snipe, Godwipe, Dicken, Poppel, Bitter, Hearon white and gray, Towin, Yarwelpe, Plouer, Wod [...]ike, Blackbirde, Thrush, Larke, and in briefe all clouen sooted foules, whether they bée wilde or tame,Cap. de agrid. [...]rel. excepting Quailes, as well by reason of hidden property, say some, as manifest qualitie say other, wt Mesue. Of fishes, Troute, Craues de dulce, Breame, Barble, Che­pin, Pearch, Rocke, Pike, Bret, Gurnet, Whiting, Smelt, [Page 27] Maide, God, Loch, Sammon, Sole, fresh Ling,Sectio. 2. or wel wate­red, all or any of the whiche moderately taken, and at ordina­rie times, or such other as hath sinnes and Scales, ingender god bloud in any body of sounde estate,Leuit. 12. as also by Moses to ye children of Israel was willed: and so shall drincke of Ale,Lib. de Tuen. va. De n [...]. Cer. or [...]re al [...] wel brewed, by Hessus and Iohannes Placatomus mentioned. But Wine Plato did vtterly forbid the Gréekes.12. De leg.

Howbeit in my iudgement we may in these cold partes vse it. And to the Nurse at middle of dinner a small draught of Gascoigne wine is not hurtful. So that she haue a temperate liuer, otherwise I would not at all she should be receyued, and then it wil turne the nourishment to liuely and pure bloudde, ingendring most profitable milke for the Infant.

CHAP. XV. How ware Nurses must be in taking of medicines, that they marre not themselues & the childe also through aduise of vnlawful practitioners.

THus lest we might séeme ouer tedious in ye choice and order of a Nurse: hir sléepe and watche, soli­blenesse and costiuenesse, must be meane, as it wil if the premisses be duely obserued, with the consi­deration of that that followeth. But the sléepe and watche of she Nurse and ye child, following both togither shal be shewed, as here present we wil expresse, that if she happen at any time to be ouer solible or ouer costiue, she shall not without coun­sel of the learned and expert Phisition,as the blind can iudge no colours so the ignorant can giue no counsel. Gen. 3.8. Lib. 2. Lib. 7 send to the Pothicarie nor take forthwith violēt medicines of euery presuming pra­cticioner that offereth himself each where, vayne Paracelsian, tatling dame, and only or named Chirurgion, or Apothicary, that intrude themselues into this facultie, which of al other, (as sayth Moses, Tobias, Salomō, Sirach, Mont. Proper. Plinie and innumerable others) is most noble, learned and excellēt, euery where now a dayes too common, and too shamefully suf­fred, [Page 28] not only by the Censures of Phisick, but also of the Pre­lates, Iudges, and Iustices: vnlesse there be no accountes to be made of their othes, nor regarde to the princes lawes, de­struction of the people, or consideration of the maintenaunce that to so néedefull and worthy men shal ensue, if such blinde bittels, flattering fellowes, trotting trulles, and wilful mur­therers, be permitted not only to robbe the common wealth, slaunder the arte, and prolong disseases, but also to take the benefite due to suche as therein by our lawe are for their me­rite worthily admitted, learnedly commenced, and by our V­niuersities approued, and that haue taken their othe to deale iustly therein.

Now for as much as to your Maiestie it is knowen, and to your most prudent Counsel,A note for the Queenes Maiestie and hir Counsell. I trust in the liuing Lord that for his mercies sake it shall be redressed, as in other Ciuill countryes it is, with death, banishment, bondage, pillorie or whipping without fauour, séeing that this kinde of deceite is farre worse than coostning, cutpursing, or roging, for limme and life it destroieth, by oborting, barening, poysoning, dissec­ting, and vnskilful dealing, let some vpholde and protect them neuer so much.

And therefore the Nurse vpon great néede shall take suche medicines when she is bounde or the childe, as we call after Galen, 4.13. Ther. Benedicta Laxatina: Tralianus folowing him, [...] holesome clensers. And when she is ouer lose, such as are easie binders: and these both shal be rather vsed as meates, and of meates slippery and binding, by the aduise of the learned and expert in Phisicke, than by vncorrected drugges and simples, or Apoticarie ingredience, which although perhaps she might wel away withall, yet the Infant doubtlesse may receyue no smal hurt, as wel presently as long after to ensue.

CHAP. XVI. What meates and medicines they bee that in hyr neede the Nurse may vse safely, to kepe hir solible, or any others, and also to binde.

THe things whiche soften the wombe, and that doe binde the belly (as Dioscorides, Cornelius Celsus, Theophrastus, Mathiolus, Amatus, Lusitanus, Fuchsius, Pineris, Turner, and Dodoneus teache) are both easiest and safest, moderate walking immediately af­ter meate, brothes made of fat veale, fat Chikens, fat hens or capōs, of of yong Porke, hauing in thē stuffed of these herbes, Mercurie, Mallowes, Oris, Lettuce, Spinage, Endiue,Solible things. Very good Methaglin made in Wales but especially at Ludlawe. Demuls. Bu­glosse, Borage, Paciēce, Violets, ye iuyce of Damaske Roses &c. Cicers also in broth, buttermilke, swéete Prunes boyled in honye water, swéet Almonde milk drawn with the aforesayd herbs, & Barly water, Meth likewise or Metheglin drink first & last, whose making I iudge to be better in Wales and the Marches, than that described by Placatomus. Also Medlars, Peaches, Cheries, Grapes, Pomgranates, rasins, damaske proynes so they be swéete, butter and breade in the Morning first and last walking after,An easie and good remedy against co­s [...]u [...]enesse, stone, and strangurie. not only good for them that be in­fected with the stone, but also right profitable to preuēt it and the strangury, as is wel proued. Apples rosted and eaten with a little Fenel séed cold at going to bed &c. And of binders these may be accounted amongst the easiest and safest, pappe of wa­ter and floure, or of fine starch:Binding things. or of milke and fine white pa­per, beaten to pouder and made pappe, egges harde rosted, or boyled harde in red wine or vinegre, meates drye of nature, & those rather rosted than boyled, conserue of Quinces, or redde Roses, Marmelad, Sloes rosted, foure Prunes boyled, taken afore meate, and last at night, old théese rosted, Almonds soddē with honny vntill they be blacke, Coriander séede brayed and dranke [Page 30] doth binde the bellie.

We haue here as wel plainely as most briefely and order­ly shewed as much as néedefullye is possible, what regarde is to be had of Nurses, their maners, customes, diet, &c. whiche I hope shall effectually be considered, and thankefully accepted, for as muche as a great part of the healthe, strength & welth of hir and the child, thereon dependeth.

CHAP. XVII. Of the kindnesse and loue that shoulde be in a Nurse, and of the requiting thereof. A supposition whence often times the strife betweene the childe and the mother doth arise.

That nurses ought to be kind, and pa­rents thank­full. THis yet alwayes resteth, that the Nurse bée curteous, louing and kinde to hir suckling: for of the good affection of hir foster father and fa­milie, groweth the naturall loue of the childe and his friendes to hir and hirs afterwards, as in Wales, Cornewall, and Ireland is dai­ly séene,Lib. de Amicit. and of Tullie, willed: as contrarily many iudgeth (no causes mentioned hindring them of Nursing their owne chil­dren,a cause sup­posed of the trouble that oftē hapneth betweene the child and the mother, and of certaine obiections. but rather idlenesse, delicacie, or wantonnesse,) that the great and often vnkindnesse, disobedience, and vnlawful sutes betwéene the child and the mother issueth.

For, to beget the child is no paine to hir, (say they) but plea­sure: to conceyue in the womb, than liking power, gods work: and to deliuer it in due time, hir own safetie, the eternall his prouidence: but to holde and heare it in hir féeble and weake armes, to swaddle it dayly on hir louing lappe, and to giue it sucke with hir own most tender breastes, I affirme wyth Ta­citus to be a manifest and vndoubted token of absolute kinde­nesse and friendshippe. For (as Ennius sayth) when is a friend tried but in aduersitie? and who I praye you hath more néede than the infant, who what through nature, custome, and diet from the birth, can neuer after be vnmindefull nor vnthanke­ful for such motherly trauels, vnlesse he or she be gracelesse?

Sectio Secunda.

CHAP. XVIII. Of the Babe new borne, endued with the things natural, & what they be. What kinde of women should bee with the sickely wife at hir daungerous trauell. The benefite that some fathers get by their childrē crying at the birth. How the infant new borne is to be handled of the Midwife, and what Bath is good for it.

NOw therefore we shal procéed to the Babe new born,Wherof man is made. endu­ed with the things naturall, as elementes, complexions, humours, members, powers, operations, and spirites, in my tables sufficiently defined and deuided (as Hipothesis to this presente purpose,) in Bath-sayd sayd, for al them that de­sire the knowledge of their cō ­position.

Let Paracelsus with hys so­ [...]ers neuer so soo [...]ibly fable to the contrarie,I [...]stus contra [...] Paracels. of Erastus so excellentlye confused in Latyn, and by Kinder in Englishe,De part. hom. that I néede not to stay therevpon, but to shewe who ought to be at the painfull and daungerous deliuerie,Who ought to be at the birth. Lib. 1. de infant. bycause Rey­nalds hathe not spoken of it. And that a fewe rather of godlye, experte and learned women (as wylleth Mo­ [...]er [...]s,) as I hearde of a noble yong Countesse of late, [Page 32] much to hir prayse, than a rude multitude, giuen eyther to fol­lie, banqueting, or brauerie, as in the townes of the weaste countries is too much vsed. But of all other the North partes of late yeares surpassed.

Howbeit it to such as haue long and paineful trauel, manye are requisite, which in colde and drye women for the moste parte happeneth.The crying of the child at the birth profitable. The infante if it wéepe a little, then (as sayth Auicen) it shal not be vnholesome, nor to many fa­thers irkesome, but rather ioyfull newes, the case in our cō ­mon law is euident. And good if it licke a little honny before it sucke after it be bathed or washed.

Lib. de tu. sanita.And in this, sayth Montuus, we differ from our elders, for we neyther sprinckle them with salte (as Galen and Auicen willeth, [...]. de Sani. tu. Cap. 16. and as by Ezechiel it appeareth) the Iewes vsed, nor spred on them Mirtle leaues, (as Gordonius appointeth.)

In pract. ca. de nat. infant. Padag. Lib. 3. ca. 9 Lib. de inter. affect.But our manerly midwiues doe washe them in a Bathe of warme water, of Clemens Alexander commended for foure especiall causes, that is to wit, warmenesse, clenlinesse, helth, and pleasauntnesse. And of Hippocrates for a great helpe vn­to growsomnesse, largenesse, and talnesse. Which Bath if it containe ten partes of running water,A good Bane for the Infāt for diuerse causes. and one of new milke from the cowe, and haue a fewe malowes putte in before it be set on the fire to boyle, or a little Sallet oyle after it be ta­ken off, when it is but luke warme, in my iudgemēt that wil be best, or for lacke of Sallet oyle, swéete butter, as some of the finest sorte forth of Cities and townes do vse. And when you haue trimmed it vp,How the child newe borne is to be handled. wipe it with very soft clothes, ayred, or through dried. Then slicke vp the foreheade, or forfronte of the tower and ampier of Reasō and Sapience, ouerclasping your handes before and behinde vpon the rounde heade, trea­surer of al Science and Knowlege. After clense the common Eniunctuaries or purging wayes, as the eyes beholders of things celestiall, and witnesse of things terrestriall: the eares triers of tongs and times: the nosethrils clensers of the braine, iudgers of smelles, & receyuers and deliuerers also of [Page 31] the [...]es: opening also gentlye the mouth, loking if it bée frée of tong the glorifyer of God, tryer of tastes, and Ambas­sador betwéene man and man: prouing also if it wil emp­tie the bodie. Then lay it vppon your lappe farre, tender and [...]rast, placing euery limme and ioynt right, for as yet it will be [...]pliant as waxe for all good forme. And cut not of the na­ [...]ll string, as Ezechiel sayth the Iewes did,Cap 16. but knit it with a shréede fast, and annoint it with oyle of Roses, or swéet but­ter, and let it fal away of it selfe.

Nowe if you be desirous of a patterne of the finest hope, as you haue alreadye noted of the beste temperature, [...] following is of the beste forme, according to the iudge­ment of Policletus, Plinie, Vitruuius, and Montuus, whom I [...] most of all other, yet not as a translatour, but as a col­lectour. And by the thrée dementions Geometricall it is tryed [...] he, that is by length, breadth, and thicknesse, beginning [...] with the heade as the worthyest part, bycause it is the Tabernacle and mansion of the immortall soule, of science & all vnderstanding, and of art before al the artes the inuentor, [...] [...]riteth Hippocrates, Plato, and Cicero, vnto whom Galen [...] subscribe, Clemens Alexandrinus, S. Augustine, Melan­cton, and Vasselius, with Columbus, Fuchsius, Fernelius, Pa­parilla, Bullinger, and Banisterus, which head, if it agrée with [...] waste in compasse, as our Prince doth with hir subiectes in vnity, then it is right. And the face, of miracles the mirror, fit contain from the vpper part of the forehead to the lower­most part of the chin, declarer of fruitfulnesse or barrenesse, [...] tenth part of al the length, it is iust. And it is diuided into their equall portions: that is, from the vppermost part of ye foreheade to the neathermost parte of the browes: from the neathermost part of the browes, to the neather moste part of the Nosethrils. From the neather moste part of the Nose­thrilles, to the neather moste parte of the chinne. [...] whiche portions of the face described, agréeth with the [Page 32] hande, from the ende of the longer finger to the wrest, and is also the length of the foote.

In Theat. mundi.Hence appeareth the errour of Peter Bouastiau, who affir­meth that it contayneth but halfe a foote. But as the whole is equall to the face, so parts of the fingers doth agrée with the mouth, as namely, the greater bone of the thumbe wyth the mouth wide open, and is equall to the space that is from the neathermost part of the chinne, to the neathermost lippe: and the lesser bone is of measure with Mustaxe, which is the space betwéene the Nose ende and the vpper lippe, whence the heare groweth, that nowe a dayes is so muche chearished of Galants, and is termed after the Spanishe phrase Mouchea­cheos. The greter bone of the long finger is like to the bredth of the forehead. The two lesser are equall to the length of the middle finger.

The length of the nailes are the fourth part of the lēgth of the fingers. And the thumbe agréeth with the little finger in length. The other two of like length betwéene which the middlemost finger obtayneth the greatest length, as the man in state of best forme here described: although I know seldom founde in this our age, of too vntimely coopling, of the heyght of sixe foote after the Geometricall foote, consisting of foure little handefuls, euery handefull of foure fingers, contaynyng in thicknesse halfe alwayes of his length, so that you measure him about the breast.

The eight part of the length is from the chinne to the top of the crowne of the heade.

The sixt from the toppe of the breas [...]e to the neathermoste rooke of the eares, and that is the measure and space of the foote.

The fourth from the toppe of the breaste, to the toppe of the heade: And that is also the measure of the Cubite and breast.

[Page 33]But al such as be of greter stature pleaseth not the Counte Castilio, as he telleth the Courtiers,The Deane of the arches by Doctour Clearke in­to Latine moste excellentlye translated, as Giantes whiche are of height 7. Cubits, nor I say Dwarfes, Pigmeis, Stil­ [...]s, whom Homer, Plinie, & Strabo affirme, to fight with [...]s. These being in state of gretest groweth passe noti height two foote and a quarter, neyther yet those monsters mentioned of Hippocrates and Iacobus Siluius, that are be­ [...]tten in Asia, as the Nacrocephali, Phasiam, Monoculi and Ciclopedij.

To be shorte, althoughe after the common opinion, the lengthe of euerye one of iuste proportion is the bredth his armes stretched abroade betwéene the two formost fingers endes: yet if doth not proue that comely greatnesse, defined of Vigetius to be in valiaunt and puissant Souldiours, as by the Page of the late noble Marques of Northampton ap­peared,Lib. de art. mil. and by the proper Grome of the prudente and noble Earle of Sussex, that I sawe attendaunt vppon his honour at Buckstones, being both according to their stature in eche proportion aunswerable. So that we conclude, that wyth semelye forme muste be hadde a goodlye bodye, endued wyth valour to the graces in mankinde aunswerable, if persons of best constitution and frame they shall bée accounted: when is the reasonable Soule is but the Image, (as sayth Hugo) of the mightie creator,In oper. tri. dier. as the séemelye bodie is the shadowe of a wise minde. All whiche if you seriously marke, you may knowe easilye, not onely thys heauenlye Idea, of best na­ture, shape, and temperature, endued also consequentlye al­wayes after nature with beste reason, enclyned likewise to beste manners, as Hippocrates, Galen, and Auicen doe teach.

For as nature doeth euer make the forme of the bodye me [...]te and agréeable to the manners of the minde,Lib. quod Anim. & vsu part. so also [Page 34] you maye iudge hereby of all counterfeites, whether they be grauen, carued, wrought in Arrays, in Embrodry or painted. A paterne doubtlesse for all suche workemen moste accep­table, when as artes do but counterfayt nature. And no mar­uel,A knowlege beneficial for diuers kinde of artificers. although men can do things right maruellous and excel­lent, yet is there none, no not one, that can compare with gods working, the euerlasting worker, no not althoughe he would excel (as sayth Lawne,) Apelles, Timantis, Pigmalion, Lisip­pus, Xeuxis, Archites and Albert.

In theat. mund.

CHAP. XXI. What deuises some dames vse for forming of their broode. Of the abuse that old Priests had in Christning, & wher­in Baptisme consisteth, and how death commeth. Of the worthinesse of children, with a briefe mention made how they bee prouided for. The causes (as some thinke) why things be so deare in these dayes.

HEnce therefore these ouer curious and daintie Dames, are not vniustlye in this place to be detected & reproued, yt be not contented with the Lordes do­ings, that their babes bodies be fra­med righte aunswerable to their natu­rall temperature, healthy, séemely, and comelye, but they will take his om­nipotent power, and heauenly office forth of his most righteous handes, as farre skilfuller, (they thinke I wéene) than his euerlasting wisedome, vsing instru­ments and trickes of their owne trifeling and toyish inuenti­on, as Brasers, Wastes, or bodies, made eyther of paper bordes, plate, or Cardes, &c. to make them slender, althought [Page 35] by [...]ture they be framed rounde and handsome. Not know­ing [...] reading gods indignation for so heathenish an action, [...] well expressed of the diuine Prophet Esay, Cap. 5. and to be abolished of Christians (sayth Viues,) bycause (as Saint Au­gustine writeth) it is the worke of the Diuel: neyther howe that thereby they shorten their childrens liues, in hindring as well natures operation by bringing diuerse obstructions and infirmities to the parts, but also causeth forth most stin­king breathes, copper faces, redde noses, riueled skinne, taw­ [...]ie coloure, and lesse fruitfulnesse.

And no maruel, for as Tullie testifyeth,Lib. de Senect. to striue against nature is to striue against God, of the whiche in the ages fol­lowing shall he further mentioned forthe of Democritus and Plautus, Xenophon. [...] Ciroped. let Cirus the Persian Monarch & Ethnicke prince ne­uer so greatly commende it.

So that I wil detayne and kéepe you no longer from swad­ling vp your Odely and gracious babes in sufficient clothes,Colde hurt­ful to infants for colde is enimie to growth,Pri. de tu. sa. whiche made Galen to mislike the order of the Germaines of those dayes, that vsed as soone as their infants were borne, to put them, as the Smith doth red hot Iron into cold water,A foolishe cu­stome. hazarding both the naturall growth and strength, as he affirmeth.

The like foolish order I haue séene some of the old Priestes obserue with vs, when they Christened,Baptisme defined. putting the babe to the bottome of the fonte, not knowing belike what worthye Hippocrates sayth, that all sodayne mutations be most daun­gerous, nor that Baptisme doth not consist in the Element & abundaunce of water (as Bonauenture and Bullinger doe [...]te,) wherein the childe was ouerwhelmed,In. 4. Mag. Dist. 1. Quast. 3 Decad. 5. Iohn. 3. Rom. 6. Act. 28.10. Sacraments witnesses of the truth. but in faith and [...]neration, whereby we are borne spiritual a new, as the [...]opian was, mentioned in the Actes: and obtayning the [...]enesse of sinnes, are adopted the children of God, and [...]e inheritours of the heauenlye life: as by the doctrine of the Scripture, and them that were of the primatiue churche, [Page 36] appeareth, if Tertullian were one, as if you reade hys workes you may sée. Saint Augustine, Saint Ciprian, Saint Basil, and other the Catholike diuines of oure time condemning all suche Heretikes as deny the children of Christians to néede Christning, bycause they prepare the way to al infidelitie, and to deny originall sinne, as this also is easie for al men to know, that if the naturall heate within, shoulde bée ouercome of the outwarde colde, the liuing creature must néedes perishe, when as of the immoderate vse of Elemēts death ensueth, as Galen proueth, where he hath both reason and experience, the summe of all natural triall for his warrant, as also in my Preface De Elementis doth appeare.2. de Elementis:

Henceforth therfore I thinke this will be omitted, for, who knowing the extreame folly,A caucat in Christning. great hinderaunce to the growth, and daunger of the déepe ducking, wil beare therewith? I think verily not a barbarous Scithian, but that he loueth his owne childe better, for as Euripides testifieth, to all men their chil­dren is their ioy,Prou. 13. Psalme. 124. and a worship to their parents (as Salomon saith.) And the gifte and heritage that commeth of the Lord, as the princely Prophet Dauid witnesseth.

Through the lawful number whereof well broughte vppe, (or else as the Prouerbe is, Better vnborne than vntaught) let no man thinke himselfe the poorer, but rather a greate deale the richer, and the worthyer member, forasmuche as only in Isaac alone,Genes. 28. all Israel were not only blessed and multiplyed, but all the kinreds of the earth also were sanctified.Heb. 13. And by the sacred ioyning in the honorable estate of Wedlocke, so highly in the Scriptures commended, and so cunningly reasoned of Cheli­donius Tigurinus, Lodouicus Viues, and Peter Bouastiau, common weales are well and lawfully peopled.Lib. 5. de repub. In Eth. Of the A­thenians also practised, as both by Plato and Aristotle is veri­fied:In Decad. although the Romains (as affirmeth Titus Liuius) inuen­ted playes to steale away the youth of the Sabians at the first beginning of their state, bycause they wanted women to en­crease [Page 37] their Citizens as Polidorus writeth,D [...] inuin. ver. lib. Iudic. cap. vlt. as the Beniamites [...]y the Damoyselles that came to daunce in Sylo, and the Assyrians and Babilonians boughte their wiues, whyche a­mongest the Sarazens and Arabians is still practised, but af­ter vsed mariages, regarding therewith their Prolataries, as the Spartanes didde them that begatte their men children, as diuers Townes of war doth their males therein deliuered, en­tring them forthwith into wages.

Also the Infants base begotten, are Orphanes of the com­mon wealth, and of them thoroughe charitable lawes pro­uided for. Albeit suche parentes are greatelye to be punished, that of adultry and fornication make small accompte,Adulterers & fornicators woulde hee worse puni­shed than by the purse or wearing of a white sheete. A needefull lawe for this time. as those also of the poorest commons, that contrary to the antient laws [...]ary, that is, before the woman bée one and twenty or thrée and twenty, and the man eight and twenty or thirty: and such also that haue no occupation, trade, mistery, or stocke of tenne p [...]es at the leaste, besides in sight and apparell, for their mainteinaunce in sicknesse, withoute penury or beggery of wh [...]nd family, And yet I woulde not that any should think that I maintaine either Stews or Brothels in Citie, Town, Iune, or Countrey,Virginitie better than Mariage af­ter Saint Hierome. or any other lewdenesse for them that his single or marryed, but that I preferre wyth Saint Hie­rome Virginitie béefore Marriage, especiallye in thys popu­lous age, vnlesse it be where issue wanteth, and that suche [...] neither Nature nor Man hathe made chaste, make them­selues, for the loue of the kingdome of Heauen, whether they be man or woman, spirituall or temporall, frée or bonde. and then it sufficientlye appeareth, the greate comforte, pro­fite and worthinesse of well ordered and legitimate children: And no miserye, impouerishement, or wretchednesse to them that bée able to kéepe them, as some myserable Misers imagine, especiallye of Priestes and Ministers children, affirming, that in time the number of them will cause not only dearth and scarcitie, but that it bréedeth in the [Page 38] Church great couetousnesse alreadie, and burdeneth diuerse parishes daylye, to be founde in them, that hath no suche fa­milie, not only of the cleargie, but also of the laitie, the more pitie. Howbeit the Prouerbe is plaine, that God neuer sente mouth, but also he sent meat. And doubtlesse this would ney­ther be so costly, nor so harde for the poore commons to come by, if rentes were not so raised aboue measure (by vnder Te­naunts alwayes most practised) one man to occupie diuerse mens liuings,Vnder te­nants raisers of rents. trades and misteries, and that of the richest. And the arrable grounde into shéepe pasture so conuerted (as Moore plainely proueth) that although there maye none by the statute kéepe aboue two thousande Shéepe,Lib. 1. de Vtopia. there bée yet very manye that haue aboue tenne thousande,Anno Henrici octaui. 13. and that doeth transporte graine and other victuals when they sée gaine wil growe thereof, although the price do excéede the lawe, and all licence restrayned, into forraine realmes: neyther fearing god that reuengeth the crie of the néedie, nor the Prince that bea­reth the sword of iustice, for the preseruation of al hir people, according to the commodities of so worthy a countrey by hir highnesse extended dayly for the maintenaunce of all hir chil­dren, in health, wealth, and tranquilitie, as a moste vertuous Prince, which wayeth more the welfare of hir good subiects, than the enriching of hir owne coffees, counting the least of hir liege Babes within the compasse of hir owne familie, a patterne doubtlesse for al princes to practise cotinuaily euery Christian countrey.

CHAP. XXI. That the childe muste only sucke vntil his former teeth appeare. The office of them. And at what time they commonlye come, with the number and forme that be required. And how the decrease of the teeth shew­eth, that the world draweth hastily to an ende.

THe yongling if it be ordered as you haue harde, it shall be time to giue it sucke,The office of the teeth. which shall only be his nourish­ment vntil his former téeth be bredde, the first instruments of digestion, and framers of pronunciation,8. Phis. 2. de Vs [...] part. not made by chaunce, happe, or fortune, but by the prouidence of the wisest, euen the almightie, as Aristotle and Galen affirmeth. To whome the sayde Galen consecrated those his diuine workes of the vse of the parts, as enimies to his euerlasting praise and glorie.Ruf [...] ▪ By that famous clearke Doctor Smith at his Anotomies so ex­cellently and cunningly described.

And these téeth will be broughte forth aboute the seauenth moneth, as Herodotus, Aetius, and Montuus do witnesse.at what age children breede teeth.

Howbeit I haue often noted it otherwise, as a yeare first, sometime thrée quarters, sometimes more, sometimes lesse, somtimes before they be born, as Boswels son had of Lowth, & Richard the thirde, being vndoubted tokens of the murther and Tyrannie that after in him succéeded, as Moore witnes­seth. But the fewer they haue, and the slenderer they be, the shorter of life, as sayth Aristotle. 3.4. Prob. [...] Yet Tranquillus writeth that Augustus Caesar had but fewe, and those slender & sharp, notwithstanding he liued 76. yeares, whereby we are taught not alwayes to coniecture with the Philosopher by the slen­dernesse and fewnesse of téeth, short life.

[Page 40] Lib. de ossib.And they were in all in his time, as writeth Galen. 32. six­téene in euerye iawe, whereof eight be cutters, foure biters, and twentie grinders. Althoughe sithence experience hath proued that some hath hadde but thirtie,The number of the teeth. other some .28.26. and diuerse that haue bene borne within this fourtéene yeres only 24. But they are not to be numbred whiles the Infante sucketh,a token that the worlde draweth nere to an ende. no not vntill the [...]cond and thirde age in some, as I haue often marked, as I wishe all woulde consider, howe the world draweth to an ende, and then they shoulde be neuer so couetously bente, but rather stand in feare of their euil déeds, for the which they must yéelde account at the generall iudge­ment, where neither essoine, protection or wager of lawe wil bée admitted.

CHAP. XXII. Howe often Infantes shoulde sucke, what heedefulnesse shoulde bee in the Nurse, aunswerable as the parentes meane to haue them trayned. And howe for lacke of cleane keeping of the Babe, Galen espied the vnquiet­nesse thereof.

Lib. de sani. tuen. AVicen thinketh it sufficiente for the childe to sucke twice or thrice a day at the most, as affirmeth Montuus, for if it shall be ouerfilled, it will be ye more sléepye and drousie, the belly wyl swel, and the vrine will be watrie like to gluttons & drunkards stale. And ther­fore Ageneta doth counsel that we bée spare [...] giuing any thing againe vntill it hath consumed that that it had receyued before.De tu [...]. val [...]ud. The custome of the Alborages. Lib. de nat. Deor. Lib. de edu. puer. De prin [...]. Also Montuus declareth howe that there be verye many deceyued in giuing the babe ouer much milke. And therefore the Alborages had a custome (as testifieth Bochas, Pulio, and Gueuara, that suche as should be Priests, might not sucke of the breaste, but of certaine réedes [Page 41] that yéelded a iuice like milke, thinking therby as men whol­ly led by nature, and not by grace. Also that they shoulde not be so fleshly bent, but rather spirituallye giuen, as it is verye likely, if ye respect it without grace or discipline. Yet for my parte, if any errour shall happen in the quantitie of the foode and propertie, as I confesse it will be harde for anye to [...]ne the iuste quantitie and qualitie, I had rather it should be in a little to plentifull for yonglings, than anye thing to [...]cant, and that it should sucke the breast rather than by anye meanes be brought vp, vnlesse ye meane for some singular cause to diminishe the naturall growth, wisedome, and strength. To souldiers especiallie that be the verye rulers & Triumphers ouer nations hurtfull, as Vigetius affirmeth, wyth B. Riche of late in hys seconde parte of the Alarme to Englande, and as by the dignities giuen them by Agamem­non, Alexander, Augustus, Octauian, and Carolus Magnus, Valiant soul­diors are to be honored, & not contēned. is verified to them that list to reade Darius Phrigius, Trogus Pompeius, Salust, Iustine, Quintus Curtius, and the Accidents of armorie. And that to haue a féeble, silly, and sickly bodie, is taken for an imperfection.Sir Iohn Pri­gis Lorde Shandoy [...]. And so the worthye gouernour of Bullen in my time there accounted it, not suffering dwarfes to enter into wages, as I wishe that children that haue their natural actions moste strong, so to be preserued that to all vses they might be moste méete, for by the actions, is ministred not onelye desiryng, kéeping, altering and expelling, or being ministred, ingendreth, nourisheth and féedeth, as Ga­len sheweth with all other learned in Phisicke: but also the bodye is better inhabled, and the mynde more per­fected.

Howbeit the Nurse (if she doe as shée oughte dutifully [...] to hyr charge) shal beste appoynte this quantitie of milke, as all other things in order, the times of sléepe, of [...]ging the clothes, laying in the cradle, not to hardly swad­ [...]ed, of taking vp, &c.

[Page 42]Obseruing alwayes a meane in euery thing, with a good custome and grace, in all these and such like, with great re­garde of the cleane kéeping of the bed, Nurcerie, and appa­rell. For, as Galen declareth, he sawe a certaine child great­ly disquieted, which the Nurse neyther by dandling, putting the pappe to the mouth of the infant, nor holding [...] forth to sée if it woulde vnloade the bodie, was euer the sooner quieted.

At last he beholding his bedde, swadling clothes and appa­rell, founde them filthye, the childe it selfe vncleanelye and vn­washed, badde wash it, as if it be dayly almoste, it will be the better,Now the growth is to be augmēted. in the water or Baine afore prescribed, especially if it be leane (as sayth Hippocrates) bycause that the partie that is long kept softe and moyste, his growth will be the more, as Galen affirmeth,Lib. 2.3. De tuen. valitu. and experience playnelye proueth by the goodlye personages of the people of Glocestershire, & Somer­setshire,Gallant and Iustie people. and Monmouthshire, & such other moderate moyste Countries: and wipe it cleane, and to laye it after in freshe clothes, the whiche was no sooner done, the Babe fell on sléepe, [...]. De sanita. [...]uen. and had not onely a most sounde sléepe, but also a verye long.

CHAP. XXIII. At what time the childe may be weane [...]d, & which ought to sucke longest: of the duetie of Nobilitie & Gentilitie: The regard that must be had aswel in the nursing of mē childrē as women kinde, and what Bookes do expresse the same: A commendation of good women.

[...]. De sani. tuen [...]. THese therefore after Galens minde I thinke good to be obserued vntill the third yeare of his age.Lib. 4. de veta mat. rut. Howbeit Paulus supposeth, that it maye be well weaned from the Dug at two years, and so the inhabiters of the Iles of Baleares v­sed as Sextus Cheronensis writeth. Gordoni­us, [Page 43] at thrée yeares, and Montuus at foure yeares.M [...]orica. M [...]orica. Lib. [...]e Cons vita hi [...]. Lib. de Infa. D [...]tuen. vi. When the childe should bee weaned. But Eucha­rius and Mokerus saith, that custom hath brought it but to one yeare, and that is moste true.

Neuerthelesse I haue known diuers sucke lesse than a yere, many a yere and a halfe, some two yeares, other two yeares & a halfe, and some more than thrée yeares: whose bodies and temperatures, endued with reason, courage and desire, I could greatly commende, as I do not thinke my selfe (to say vnto you the truth) to be any thing the worse, bicause I suckt so long, but rather the better, considering howe my mother was two and fiftie and vpwarde when I was borne, (as I haue hearde hir say.) And I do remember that I was able to beare a stoole for my good Nurce when I would haue suckte. Notwithstanding I do not appoint euery one to suck so long. Yet I think it best that the old womans childe do sucke longer than the yong and lustie Nurce, the weake longer than the strong,Who shoulde sucke longest. the sickly lon­ger than the healthie, the twinne longer than the loneling, the [...] longer thā the female, the noble longer than the vnnoble, especially if any of these causes recited do require.

Whose indeuour in time (God ayding, must be to rule all, if he be a prince, if of the nobles manye vnder him, if of the com­mons as he shall be called, and to obey principallye but one a­lone, that is, the soueraigne Maiestie, to preache the Gospel,The duty of Nobility and Gentility. to heale the sicke, to execute iustice, to defende the frontiers, to order Countries, to leade legions, to chase away enimies, to guide Nauies, and iudge causes marine, to toyle in imbases, to cōclude leagues, to reuenge outward iniuries, to inuade fo­raine foes, to represse home rebels, to defend and assist the cō ­mon wealthe, to garde and protect princes committed, as the mightie Earle of Shrewsberrie,The noble Talbot ne­uer vntrusty. right loyally and most warely performeth. To giue iudgement on nobles, vnnoble conuicted, and in fine, alwayes to deliuer faithful counsell, and to maine­taine and defend our only soueraigne and countrey, encreasing the state with people, dominion, lande and customes, from time to time, as Tullie willeth, and that with valiant harts, proui­dent [Page 44] wittes,In off. and lustie bodies, that can tollerate and beare all extremities expedient, and abide all seruices néedefull, accor­ding to the example of our valiant, worthy and noble Proge­nitors, whom in time it wil be requisite to folow, if we meane to succéede in their estate of holinesse, honoure and worshippe, or to aduaunce oure names from base condition to the title of Armes,Lib 2. de nobilit. and ensigne of Gentilitie, as Osorius politikely wri­teth.

Whereof there will be no doubt, the Lorde furthering, if we haue from our birth the supply of al things néedfull, as it is néedefull, and when it is néedefull, both by day and nighte to giue the Babe the Breast,What works do shew how men and wo­men are to be broughte vp in ciuilitie regarding the daughters bringing vppe in Modestie, Honestie and Huswifrie, after the councell of the Iustitution of a Christian woman: no lesse than the sonnes in all Ciuilitie, Learning and Chiualrie, according to the instruction of the Image of Gouernaunce. But the wo­man is the good mother of all, and the only helper and comfor­ter of man by Gods owne appointement,Womē crea­ted for mans comforte. as in Genesis wée maye reade: And in Paradise God created hir, and called hir Eue, life: and as for man he called him Adam, Earth, bycause that of the slime of the earth he was made. Of whose worthi­nesse and dignities, if you be desirous to vnderstande, reade Plutarches particular treatise that he hath made in their cō ­mendation.Of the com­mendation of women. Bochas, Saint Iohn Chrisostomes Homily vpon the beheading of Saint Iohn the Baptiste, Saint Ierome vp­on the explication of the seauentéenth Psalme, Christian de Pisa that learned maide, of the commendation of the feminine Sexe, Castilio in his third booke of the Courtier, Peter Lawne in his discourse of the dignitie of Marriage, and Hake in his Touchstone for this presēt time, besides innumerable others, aswell Diuines, as Philosophers and Phisitions, that for the auoyding of tediousnesse I will omitte, bycause I thinke there is none so wicked as will dispraise hys mother. And I will shewe howe onelye pappe shall bée giuen in the daye at méete time, after washing and lighte rubbing, fricasing [Page 45] the bodie firste emptied of the common excrements about the [...]auenth moneth, whiche shall be made after this sorte.

CHAP. XXIIII. Of the maner howe to make the beste Pappe, of the vse and abuse thereof: and howe the meane dyet is beste.

TAke of newe milke a pinte,The making of the beste pappe. put therein of fine wheate flower, so much, as be­ing boiled, will make it thicke. Adde to it the biggenesse of a Chestnut of Al­mond Butter, or of swéete Butter, one ounce of the beste Sugar not faulted in the sunning, and then it will bée the better to disgest, and the refuse not tur­ned to the nourishment of the bodye, the sooner and easilier emptied. For, that made of the milke and flowre alone, is somwhat slowe in distribution, and there­with binding, as you haue hearte, beyng the very cause (as I coniecture, why Galen doth discommend it. Neuerthelesse,1. de sanit. tuend. it is muche vsed ouer all, and I my selfe was so fedde, my Nurce hathe saide it, as I haue séene diuers others of liuely spirite and sounde body, aswel in Wales and the Marches, as in sundry other partes of this Realme and forraine Coun­tries.

Albeit where the Nurce hath milke sufficient,Padag. lib. 1. ca. 6 it is not to be vsed so often, for as Clemens Alexandrinus writeth, there is nothing pleasanter, or that better nourisheth, than the mothers milke. Yet this I woulde were vnderstoode, that children bée very ayt to out breathe, and to dischest the moistures, humors and iuyces of the body, both by reason of tendernesse of habite,4. detuend vabet. and abundaunce of heate, as Galen declareth.

[Page 46] 1. Apo. 3.4.16.Therefore a plentifull trade of diet is due vnto them, which thyng olde Hyppocrates plainely proueth, saying: that such as haue much heate naturall, doth néede much nourishment, other­ [...]ise the body is consumed. Howbeit Gelius hath noted forth of Varro, that the vse of too much meate and sléepe doeth make children dull witted, and slender of stature.

In all things the meane is the beste.The common Prouerbe therefore did not arise wythoute a good grounde, that saith, that Inough is as good as a feaste.

And this (as I think) néedeth not so strictly to be vnderstood, that it should only be referred to nourishment and rest, but as­well to watche and exercise: and in a worde, of all other thin­ges néedefull, fully and briefly in my thirde Booke of Bathes aide expressed.

CHAP. XXV. Where infants should sleepe or reste, and what commoditie is in a Cradle. The discommoditie of vehement rocking immediately after the childe hath satisfyed hymselfe: Of the benefite of sleepe, with the causes therof: And howe Aristotle was therein deceiued.

THe place for children to reste or sléepe in beste, is a Cradle, bycause that therof may grow a thréefold, commoditie that is,The benefite of sleeping in a Cradle. sléepe sooner obtayned, the par­ties throughe rocking better exercised, and the in­fant safer from suche hurte preserued, as by hauing it in bedde often hapneth. And this is ye fourtéenth precept by Gordonius, to a Nurce appointed.

Lib. de Part. Hom.Howbeit with Eucharius I iudge, that immediatelye after sucking, violente rocking to be hurtfull, least that thereby the childe shoulde bée prouoked to caste vppe hys milke againe, or throughe ouer sturring the body, it doe corrupte it in the sto­macke, or make it passe too soone into the ioyntes and vrine wayes, causing as saith Montanus the stone, grauel & goutes. [Page 47] Of [...] likewise there is a thréefolde necessitie: the firste, [...] disgest nourishment: the second, that the substance [...] and spirit wasted by waking, might be restored: [...] it might quiet the instruments of senses wéeried, as [...]roys declareth: for if sléepe were not,3. de Colect. the sense perseue­r [...] should perish, and so consequently the life, séeing that the [...] suffereth of the sensitiue, as Aristotle affirmeth, that he [...] of the feeler. Wherefore it is necessarie,Moderate rest preserued of life. 2. de A [...]. that sléepe should follow watche, bycause rest followeth mouing, and it is rest that preserueth the liuing creature, for as the Poete sayeth,

That thing that wanteth rest interchangeable,
Can not abide and alwayes be durable.

For rest recouereth the strength enféebled, it also renueth the members weakened.

Agayne:

O Sleepe thou rest of liuing things, of Gods accepted eke,
Thou peace of minde, whome care doth flee, whome weeried bodyes seeke,
Thou cherishest their weeryed limmes, and doest re­payre their payne. &c.

Maruellous therefore,In Anasc. mo [...]. lib. 1. c. de Vigil. & in som. 4. Phis. Co [...]e [...]. and scarce credible is that saying of Montuus, of a noble woman that be sayth he knewe, that for the space of fiue and thirtie yeares slepte not, and yet had hir [...]the, the reason whereof (as sayeth Velcurie) is eyther w [...]nt of naturall heate, moyst humour, or thinnesse of body.

The efficient cause of Sléepe,The efficient cause of slepe is the méeting and drawing [...]ere of the heate naturall into the inward parts: for as Ari­stotle th [...] Galen teacheth,4. Phis. 2. Aph. co. 2. Sléepe and Watch are made accor­ding to the mouing of the naturall heate, bycause in Sléepe the naturall heate is caryed inwarde, but in watch outwarde (as sayeth Hippocrates) to the end that it might help the parts labouring,6. Epid. or else that it might further the action of the Sto­mache, Liuer, and Vessels. Hence it is that in pestilent euils, [Page 48] & after poyson receiued,A good note againste the pestilence & poyson. The materi­all cause. Lib. de somn. & vigil. 4. Aph. com. 5.1. de caus. Sympt. de Placit. Hyppocrates & Plato in cau. before euacuatiō, that we forbid sléepe.

The materiall cause (to be short,) is either vapor ascending into the head, or of humors contained therein. And being wa­sted by sicknesse or old age, the sléepe is the lesse. Howbeit A­ristotle doth affirme sléepe to be the disposition of the hearte, and not of the braine: wherein truly he was not a little decei­ued, séeing it is euident as Hyppocrates, Plato; Galen and A­uicen doe proue, that it is the reste of the annuall actions, and not of the hearte, for the breathing of it is muche more strong in sléepe than in watche, whereby we sée, that the hart is not hindered in sléepe, neyther doth his vitall action cease: so that wée may wel conclude in this point against the Philosopher, & our abused Prouerb,Aristotle confuted. that; Sleepe is the disposition of the first sensitiue of the braine, and not of the heart, as he teacheth, and custome vseth, howsoeuer some yong students and old Dūses in Philosophie haue iudged.

But this wée shall passe ouer till an other time, and wée will procéede to declare the length of sléepe, the wayes and meanes beste to obtaine it.

CHAP. XXVI. The length of sleepe for infants argued, howe many wayes sleepe is furthered, that the Nurce in hir sleepe oughte not to bee disquieted: The forme of laying the childe in the Cradle: Of the considerations that muste be hadde of placing the light in the Chamber with the Babe: Of taking vp therof, and of the regard of his long standing.

Of the length of sleepe. THe sléepe of children ought to be so much more than older persons, as the heat and moisture is more in them, if so bée that Soranus iudgement be to be followed, who appointeth the quantity of sléepe according to the complexions, that is, for the melancholy, bycause we wil begin wyth [Page 49] the [...] the cold and dry, four houres: for the Cholerike,Conir. crasist. the [...] houres: the sanguine as he that is hot and moist [...] according to Galen temperate sixe houres: and lastly, the [...]matike, being colde or moiste, seuen houres or eighte.

Howbeit Othonius Brunfelsius willeth,Lib. de discip. & inst. puer. that al childrē shal [...] seuen houres, not so diligently diuiding the complexions, [...]dering the diuersities of natures: for if the colde and [...] might to sléepe so much, the moist and hote ought to sléepe [...] so that ye sée, that the hote and moist temperatures are [...]itted to sléepe longer than the colde and dry: but chil­dren are hotter and moister than any of the other ages, there­ [...] they shall sléepe more than any other, as their nature re­ [...]eth. To the furthering of sléepe there be diuers means,4. Phis. De sanit [...] [...] as [...]eth Velcurius and Montuus, beds, rocking and lulling of the Nurce afore mentioned, as darknesse, silence, softenesse, warmnesse, wéerinesse, swéet cloths and clean by the louing & painful Nurce to be considered. And we wil shew in brief how the Infant in Gods name shall be laid down to sléepe. Yet fore­ [...] to them that may, that through the breaking of the Nur­ces sléepe, milke be not depraued, digestion being hindered, that there be an other had to rocke the infant in the night, and to take it vppe and laye it downe as ofte as néede shal require.

The forme that Hippocrates, De tuenda bona valetud. in com. Hessus and Placatomus pre­ [...] for laying down of the childe is thys, firste lay it on the right side a while, then on the lefte:Doct. 12 the same willed Aristo­tle [...]nto Alexander: But on the backe little or none at all, as affirmeth Montuus, leaste thereby the humours might slide [...] they were perfectly altered into the vrine, wayes, and [...], causing the Stone, grauell and Gowts.

Here I thinke good to remember, least it might be neglected to what sorte the light in the Chamber is to be placed,Lib. 1. de conste [...] vit. hum. De infant. of Gor­d [...] and Mokerus well noted, bycause it is a thing that the Ba [...]e will be muche delighted wyth, that no discommo­ [...] is the childe do arise thereof, as there will not, if you ei­ther sette it righte afore him, or cleane foorth of sight. But [Page 50] if fidelings,How the light in the chamber is to be considered it may cause the Infant to proue squint, or gogle-eyed, although God had in all things framed him right: for of suche a childe, according to nature of good temperature, and shape before described, through good dyet, and godly education in all necessarie causes to be brought vp and preserued,That the in­fant be ney­ther too de­licately brought vp, nor too rusti­cally. is this our endeuour, without all pampering or pyning, dandling or dulling, cockering or clowning, and neyther of one depraued sickly, nor deformed: whereof Pliair more amply than Ray­noldes in his booke of the infirmities of children hath shewed his iudgement. But this is no part of my minde, onely I doe shewe, that, for the healthie, the meane is best, as those that be endued with the best habite of body,De opt. corp. const. De bo. corp. hab. De sa [...]. iuen [...]a. 2. Aph. 3. as Galen expresseth. Wherevpon to be shorte, Hippocrates sheweth as it were in one worde, all the circumstance, that is, that if eyther sléepe or watch exceede, it is euill. And Martiall saith:

To watch is but light,
But to ouerwatch, decayeth the might.

Watch truly is most agreeable to the day (as testifyeth Val­uardus) but sléepe to the nighte,De tu. v [...]. De tu. bo. va. In Coment. Lib. de infant. as affirmeth Hessus, the lesse error shall be committed haerein the better (as writeth Placa­tomus) and when it waketh of it selfe in the morning, take it vp, kéeping therein a good custome (as willeth Mokerus) and washe it cleane in lukewarme water afore expressed,De tu. va. as tea­cheth Montuus, or when it is not soule, with a little of the brest milke,Wales and the marches hath excellēt women for nursing and sweete kee­ping of the childe. if there be plentie, as the trimme and fine nursses of Wales do vse, and of the Marches: by meanes wherof, their children be not only frée from riffe, and chafing, but also be en­dued with a fayre coloure, and delicate skinne, vnlesse it be o­uer often, then it causeth water wheates. This done, shifte the clothes warme and cleane, and swaddle it vp fine and deyntely, not holding it too long by the féeble armes, vpon the weake and tender legges, nor enticing them to goe too soone, least through the wayght of the body (as Galen affirmeth) it may catch hurt,De tuenda sani. of Gordonius likewise graunted, making it crooke legged, and out shouldred, as it séemeth by the Brittish [Page 51] or Welsh Apothegme, the Saxons were that firste inhabited [...] land Britayne.

Ye Sayson dewron diege,
P [...]luise coyse kessigge.
The Saxons bold and furious,
Like Mares had legges and shoulders.

CHAP. 27. What nourishment is best from time to time for the childe. That the infante vppon the suddayne ought not to be weaned. Of the dyet that Montuus appoynted the French Kings children.

AL these things recyted obserued, giue it meate or nourishmente, and that shall be before it be weaned a good whyle, wyth sounder meates, than eyther Milke onely, or Pappe: yet whiles it bréedeth téeth,2. De Elemen. Pappe is best, séeing that wise nature as Galen teacheth, dothe choose that that is thicke, to constitute the hard parts, and that that is thinne for the softer: as first with fine bread and new Milke, then wyth bread and swéete Butter, which I accompt better than bread and Sugar, appoynted by Mokerus, after which, good broth, lastly, with tender flesh of good temperature and iuyce,Lib. 1. de infant. Cap. 15. euen s [...]c [...]e as is appoynted before for the Nursse, first minsed or brused, finely bending rather to moysture than to drieth, by­cause their age is moyster than any other, as Hippocrates, Galen, Lib. de. diet. de Aliment. 1. De sini. tuenda. 1. Fen. 1. and Auicen wrighte in all the other ages according­ly to be censidered, for as their bodyes waxeth dryer, so must their nourishments: and the change not to be on the suddayne [...] the breast to other meates, nor to be weaned forthwyth,Lib. de Port. hom. 1 De infant. as wisely witieth Eucharius and Mokerus, for by such meanes of suddayne change, I haue knowen diuers infants to perishe. Prouided, that the drinke be cleane, fresh, and stale Ale, ney­ther [Page 52] too strong, nor ouerlong drawen, but presently from the tappe. But all Wynes are vnprofitable for children, muche more for infants, whose bodyes as you haue hearde, be natu­rally most hote and moyst, by reason that through the hote and moyst temperature thereof, it filleth their heads with va­poures, and hindereth their senses, inducing innumerable dis­commodities, of all wise parents to be auoyded. And therefore Plato, and Galen after him, commaundeth all vnder twelue yeares of age to forbeare it.De. legib. lib. quod ani. mor. &. The same did Montuus that noble man, to the French Kings childrē, as he sheweth, where also he expresseth their diet as followeth,Montuus a noble man borne. for although he was Baron and Lorde of Mirabello, as was his father afore him, and one of the Kings most priuie counsell, so was he also of the most honorable art of Phisicke Doctor,The diet for the French Kings chil­dren. and his principal Phi­sition. First (sayth he) I appoynted them suppings made with bread of fine wheate floure, of fine Search, also of Almonds, of Barly, or Bigge, of Wheate, whiche we call Furmentie, of Rye, of Pease, and such like, or soft bread, stéeped in the broath of fleshe of Kiddes, Tuppes, Calues, Hennes. &c. And some­time a Capons wing minced in small péeces, or the breast of a Pheasant rosted, or with the legges of a Partrich rosted, cut in péeces: but what drinke they had, he sheweth not, séeing vt­terly he did forbid them all Wynes.

CHAP. XXVIII. What the worde Dyet doth comprehend. The regard that shoulde be had to children when they enter into yeares of perseuerance. What very Nobilitie is, and howe it springeth and decayeth. What Christian childrē should consider according to their profession.

THis dyet prescribed for the Frenche Kings Chil­dren, or rather the kinds of meates, for the worde dyet you may know extendeth so farre, that it con­teyneth all the sixe things not naturall,What dyet contayneth. as ayre, meate and drinke, sléepe and watch, laboure and rest, empti­nesse [Page 53] [...] [...]lling, & the affections of the mind, (in Bathes Ayde, & B [...]stones Bathes benefite sufficiently declared) varieth not [...] all that oure gentilitie do vse, sauing that oures without [...] is holsomer: neither is there (as I suppose) any gret cause why it should, cōsidering that to the healthie temperature, an­ [...]ble to each age & custome of all sorts & states, ordinarie [...]tes be best: for their bodyes differ not in nature (as Salo­mon sayth) from other children, as I wish they were taught,Eccles. 7. & that always after they would remember, & neuer at any tyme [...]ne the deceiptful and damnable doctrine euery where too in common, of Machiuels inuention, of flattering superiours, being strange to equals, and stout to inferiours:De Princ. but rather the holy Ghost, who willeth, that the higher we be aduanced, [...] to humble ourselues, as the Lord Strange whiles he was in Oxford, with the commendation of euery man, and the Earle of Surrey in his fathers time in Norwich: but especial­lye at the Quéenes Maiesties progresse of late in Norffolke. And that to all men you beare a good conscience, but chiefely as sayth Sainct Paule, to them that be of the houshold of faith, and to them likewise that be of your kinne, alie, friends, fami­li [...] seruantes, and neyghbors, and to all other you vse good wordes and countenances, wherein that honourable Knight,Deut. 18. Eccles 32. Par. 10. Prou. 20. p [...]ent counseller, and princely presidente Sir Henry Sidney surpasseth, hauing doubtlesse greate reason and diuine vnder­stāding in so doing, séeing we haue all after a sort but one sub­stance by nature of soule & body, and but one kind of redemp­tion. Neither verily is the bloud made purer in the vaynes, by reason of pedigrée, dignities, reuenews, riches, or fées, nor yet any difference of beginning or ending, as Tully testifieth,Lib. de Senect. ad Henri [...] oct [...] de Reg. De prouid. dei, Sir Thomas Eliot, and Doctor Cradocke, but in respect of our an­cestors worthy calling, bringing vp & guiding, except perhaps following the good custome of our elders, to be of better incli­nation to honestie, prowes, and pietie, and the longer it shall continue in a name or lignage, the more it is commended, ho­ [...]ed, & extolled. For who hauing any knowledge in diuinitie, [Page 54] Philosophie, seruice, or chiualrie, and being voyde of enuie, doth not commend and extoll the fidelitie of all them that con­stantly continue in their Catholike vnitie,The name of the Talbot terrible to the French, and gracious to his Countrey In Chron. In Off. Exodus. 22. Titus. 3. Romanes. 5. perfit loyaltie, assi­steth the cominaltie, doth minister equitie, and daunt the eni­mie, as the noble and puissant Talbot is of olde remembred, and to this day vsed, for the victories he atchieued, and for the better quieting of their familie in France, as writeth Froisard. Contrarily, who of indifferente iudgemente dothe not thinke them worthie with Tully to be disgraded of all honor and prayse, that forsake the fayth, conspire agaynste their Coun­trey, Rebell against the state, sow Schismes, and defame their gouernoures, truely none that knoweth reason, experience, or the Scriptures.

An Example.A like example we haue of our Coyne, be they as little as Pence, or as great as Portigues, which as long as they be of right mettall, iust standerd, and due stampe, are receyued for good payment: but if they shall be counterfeited, clipped, or washed, as they haue bin too late, and are ouer often, who for the only forme trow ye will allow of them? certaynely none of any iudgement.

And euen so we may say of Gentilitie, wanting eyther ho­nestie, comendable qualitie, or fidelitie, declining from theyr progenie, wasting their patrimonie vppon wantonnesse and brauerie, and not vpon the seruice of Prince and Countrey: for, euen like as these chiefe vertues, prudence, magnanimi­tie, iustice, godlynesse, constancie, temperance, loyaltie, and li­bertie,De Pruden. De Princ. euer was and is the originall cause of all worship, ho­nour, and maiestie, as writeth Pontanus, Patritius, Chelido­nius Tigurinus, Causes of grace and disgrace. and Gueuara: so these head vices, infidelitie, obstinacie, rebellion, ignorance, ingratitude, extortion, iniurie, rashnesse, prodigalitie, & hautinesse, euer was and is the cause of all infamie, seruilitie, disgrace and obloquie, with the rest of the sinnes following,Lib. de nob. De reg. as Osorius eloquently expresseth, and of M. Blandy translated into our tongue answerably.

Math. 5 1 [...].Hence Mathew the Euangelist sayth, that, when salt hath lost [Page 55] his [...]tinesse, what shall be seasoned therewith? when the iuste [...] become vniuste, what right shal we looke for, when the god­ly professors and teachers be become vngodly practisers and doers, what shalbe expected? when the tree that brought forth god fruite, hath loste his fruitfulnesse, what is it good for but to be casts into the fyre? to be shorte, where Faith is made a fantasie, Wit wilinesse, and Cunning craftinesse, what shall [...] thinke to find but sinne and sickenesse, punishement and death, damnation and Hel, of al Christian children to be con­sidered, bicause it is cleane contrary to their professor, vnlesse they will be but Catholiques in name,No Catho­likes, but [...]sca [...]ares, no Prote­stants, but Prasters. 3. d [...] Off. Etha [...]ckes honester than moste Christi­ans. and caste- [...]waies in deede, séeing that amongst the Infidels, as Tull [...]e testifieth he was not counted for an honest man, that one might not playe withal blindfold at the game Euen and [...]dde without deceit, either of Gentilitie or Yeomanrie, althoughe the Prouerbe goeth Without all barking. Oh what woulde the heathen Ci­cero say now if he liued in these days of ye light of the Gospel, to them that haue putte on the armour of light, that shew and saye in their doings for a prouerbe Con [...]ience is hanged, that said so then in the time of Infidelitie? And truely it seemeth too true, the more pitie, for diuers and sundry sticke not stil to be benefice sellers, aswel of the Cleargie as of the Laitie, Lease­mangers, wood spoilers, and Vsurers, not onely in the Coun­tries, but also in townes and Cities, raising of deade treasure and vnlawfull aduauntage,In off. growing profite and daylye reue­newes, a thing wholly against nature, as Tullie testifieth, by­cause it seuereth the societie of mankinde,C [...]n [...]r. Vsur. as also that honora­ble Councellor Maister Doctor Wilson in hys worke righte godly and cunningly hath deliuered forth of the Scriptures, fathers and Philosophers. And yet they talke in Pulpits, at Tables, and in their bargaines, aswel by way of comparison for their credence, as in their words, although he were a bond man borne and a traffiquer, boasting himselfe to be as good as he that for his vertue is worshipfully called and vsed pro­testing earnestly the heauenly doctrine and outwarde shewe [Page 56] of liuing in al their actions,Dissemblers in life & do­ctrine. and dayly therewith at sermons, notwithstanding they be known (after they be tried) for com­mon Hipocrites, like Aristonicus scholers, as testifieth Laer­tius: Lib de senect. and the Athenians, as writeth Tullie, who knewe what was honest, and taught the same, but doe it they woulde not. And that made S. Iohn to say in those dayes néere the destru­ction of the Iewes, that al the world was set vpon wickednes, as too too many be in these dayes neare the ende, séeking tho­rough fraude one an others spo [...]e, and not one anothers pro­fite, helpe, and succour, as Latimer in his Sermons often vt­tered,The guise of this time. viz. that many set more by siluer than by soules, more by golde than by godlinesse, more by a peny than by honestie, more by their luste than by their lawes, more by brauery than the preseruation of body and soule, more by priuate pro­fite than by common benefit, more by their vaine opinions, than the Quéenes procéedings: as if the hands had bin ordai­ned to spoile the partes, the féete to forsake the members, and the head to contemne the body: whereas cleane contrary, in a sound body or state, euery one doth his duty according to that that by the lawe of nature is limited. The hands minister to eche member, the féet serue all the body, and the heade gouer­neth all the motions in a meane.

Oh prosperous and happy state, oh quiet and louing lims, oh blessed and godly vnitie,Equitie defi­ned. that neuer swarueth frō equitie. And equitie is defined by the Doctor to the Student of Law, to be a righteousnes that considereth al particular circumstā ­ces of déedes with the eye of pitie and mercie, by too manye Lawiers, as it is bruted, neglected, furthering rather quarels and enuious sutes, than appeasing of brawles, debates, & con­trouersies:A iust Iudge. a godly and puissant President. a moste wor­thy Councel­lor. Although I haue heardful often that honorable & iust Iudge sir Iames Dyar extremely reproue them. And suche as delay the poores causes, by the prudent and puissant Presi­dēt ye Erle of Huntington be vtterly reiected, bicause ye scrip­ture forbiddeth all christian children to vse it. And therefore the Lorde Burleigh high Treasorer of England, doeth kéepe [Page 57] with all sortes the dayes and times appointed for the hearing and determining of their causes without any partialitie,Sectio. 3. as doth also the Lord Chauncelor prouidently and spéedily,A painful and prudent Po­tentate. dire­ [...]g all his decrées according to equitie.

Sectio tertia.

CHAP. XXIX. At what time the Babe shall beginne to bee instructed, and after what manner: Howe the Theologicall or Diuine graces are before al other to be firste planted.

AS soone as the childe therefore can speake,At what time the maners of the childe are to be fra­med. and vnderstād what is spo­ken vnto him, let it be forbidden all vnlawful & vndecent things, séeing yt by nature (if we may cal custome another nature,7. Eth. Lib. quod ani. mor. &. Padag. 2. as Hippocrates do­eth) we loue those things, as Arist. Galen, and Clemens Alexādrinus say, that we are brought vp wyth and accustomed therevnto. And the custome must be such as wil make ye mind godly,De summo doctrin Christ. De pruden. In Timeo. maners c [...] ­ [...], & ye body tēperate, as teacheth Petrus Canisius, Iohannes [...]onius, & Plato, where he affirmeth, that ye things whiche we as loue in youth, in age not to forget. Hēce is ye saying of Ho­race which he auoucheth, yt the earthen pot as it was first sea­ [...]ed, so it wil long remaine. Salomon also saith,Pro. 22. teach a child his way in youth, and in olde age he shal not departe from it.In Catechi. Maister Nowell that worthy Deane declareth, that children [Page 58] rather ought to be brought vp firste in godly manners and good lessons of Christianitie, then in humane actions and trades worldly,Faith, Hope and Charitie for except the Theological, diuine or spiritu­all graces or powers, taughte in the Catholike Churche, be first obtained of al ages aswel as infants,A good simi­litude and a true. to the soules health commeth as little profite, as to the body groweth benefite, where all disgestion is hindered.

[...] Fides.And therefore I shall shewe howe to Christians they are deliuered, being thrée in number, Faith, Hope, and Charitie: Faith (saith Saint Paule) is a substance of thinges looked for no reasō appearing. [...] Spes. [...] Charitas. Eph. 2. Heb. In serm. de Fid. Faith desi­ned. D [...] Fid. serm. 4. ful. 31. Or Faith (as saith Basil) is ye gift of God, and a certaine lighte wherewith whosoeuer is lightned, he firmely agréeth to all suche things as God hath reuealed and deliuered to his Churche to be learned of vs.

Faith, (as writeth Bullinger) is a gift inspired by God into the minde of man, whereby without any doubting at all hée doth beléeue that to be most true, whatsoeuer God hath either taught or promised in the bookes of both the Testaments, in the Créede made by the Apostles sufficiently declared, and in the Symbolum said in the Churche by Anthanasius, wyth that of Damasis mentioned by Saint Hierome, Tom. 2. Hope, what. as they doe the graces or powers of the godhead of the Trinitie, the fa­ther, the sonne, and the holy ghost, whereof there is no doubt, but certainely to be trusted,Epist. 1.4. Rom. 2. Corinth. 13. Math. 1. as we hope for the ioyes euerla­sting, and so shall we saue both body and soule, and not caste them away, as Hāmon the Apostata of late did in Norwich.

Charitie. howe.Hope, as affirme Saint Peter, and Saint Paule, is giuen vs from God, through which with an assured truste we looke for the ioyes of our saluation and euerlasting life, and it wor­keth in vs Charitie, for, as Faith ingendereth Hope, so doth Hope Charitie.

2 4 1. Cor. 13. De doctri. christ. & de ver. reli.Charitie is a grace, as witnesseth Saint Iohn, Saint Paule and Saint Augustine, giuen vs likewise from God, whereby we loue God for his owne sake, and our neighbour for Gods sake, and so vndoubtedly to be beléeued. And not as [Page 59] [...] proper Pilates interprete it Grammatically, whyche the [...]kes call [...], the Latines Charitas, for euery loue, [...] or longing, as the Father through kind to loue his child, the Husband for duty, his Wife: the seruāt, his Maister: the frie [...], his friend: the kinsman, his kinsman: the neighbour, his neighbour: the amarous louer his loue, and such like trā ­ [...]ory affections: neither yet as the Familie of Loue faineth. But rather true Charitie is taken for the loue that we owe vnto God for the innumerable benefites that he hath besto­wed vndeserued vpon vs,All our good­nesse com­meth of God. that we not looking for any requi­tall, or balance being emptie, may loue one another for hys sake, as he hath loued vs: for Loue, saith Peter, recouereth the multitude of sinnes. And that throughe this vnitie we maye be incorporate, and made all the members of one my­sticall body, being the onelye badge or signe whereby wée should be disciphered. For, by this,By what Christians are knowen. Iohn c. 3. Epist. 1. 1. Cor. 13. Iohn. 13. Decad. 1. Ser. 6. fol. vlt. saith the wisedome of the father, shall ye be known to bée my Disciples, if ye loue one another as I haue loued you, so that if you be able to remoue m [...]ntaines, and haue no Charitie, this loue is but in vaine. And therefore Bullinger saith, that Charitie is the fulfilling of the Lawe, whiche contayneth in it the summe of all good workes.

CHAP. XXX. What regarde muste be had to such as keepe the compa­ny of youth: Of the abuse of sundry parentes: and of lawes made as well for them, as for children.

THus at length we sée what sparkes of grace are to be kindled in all Christians, and what they should be that frequent the company of children, and that vse to the Nurcery,Who ought to company babes. Lib. de infant. and howe in wordes and déedes they ought to giue good example, as willeth Fabi­an, or at the leaste, none euill.

[Page 60]And suche be they as be of good inclinatiō by nature, & that haue themselues bin godly, modestly, and orderly brought vp, according to the Catholike instruction and maners of oure land, bycause there is none other fit to company noble childrē, neyther them of the gentilitie, nor yet of the comminaltie to speake playnely,Padag. lib. 1. &. 2. as Clemens Alexandrinus writeth most god­ly. Of mightie Mamea, mother to the Emperour Alexander Seuerus watchfully obserued,The firste Christened Monarke. as she and hir sonne that was the firste of all the Romane Monarches that was Christened by Origen, as testifyeth Sir Thomas Elyot, by the authoritie of Eucolpius the secretarie, although Constantius oure Coun­treyman was the first that aduāced the faith, and defended it, as Polidore writeth, not a little auayleable to his & hir soules healthe,Lib. de. 9 in. rer. & immortall glory, nor smally beneficial to ye Romane Empire,An. mundi. 5423. if ye consider howe it was depraued by the vitious liuing and beastly example of Heliogabalus, Anno Christs. 224. and his licenti­ous mother Semiramis, as at large ye may reade in the Booke entituled The reward of wickednesse, and in an antient Chro­nicle extant, imprinted in Germany, but without any Authours name, and infinite others, that after by their vertuous regi­ment, and worthy examples, was restored agayne to the for­mer Ciuilitie, as writeth Aurelius Philippus. Howbeit, ma­ny Nursses of oure Christian dayes, as well as they of elder time of Paganisme, be so vayne, and diuers parents so fond, neglecting the Apostles counsell to the Ephesians, Cato to the Romanes, and Plato to the Athenians, that they delight rather with the harlot Semiramis to heare their children wantonly prate like Parets,Fond parēts. Popiniayes, & Pyes, of blasphemous, trife­ling and vnséemely spéeche, than with godly Mamea, speake and vse laudable things, by the faithlesse as well as the faith­full, that eyther feared God, followed reason, or fellowship of this life,Lib 1. de inst. De e [...]g. willed, as testifyeth Osorius, forbidding by all lawes and meanes the contrary, whiche vnreasonable parentes are rightely compared of Lawne to Apes, [...]th. mudin. who with ouer-déere embracing their yong ones, doe strangle them, vnto whome, [Page 61] I [...] as well that the auntient lawes Fatidia were execu­ted [...] the law of the Leedes to disobedient children extended, [...] Plutarch and Vlpian mentioned: and then the Gayles no [...] shoulde not be so stored, the Gibbets so replenished, nor [...] parishe with the poore so burthened,Lib. 2. de offi [...] nor as Tullie wri­ [...] priuate mens goodes so wasted for common charges,Len. agrat. as a Philippus Lawe the Tribune was deuised, although by he [...]ine man shortly repeated.

CHAP. XXXI. The great cost that the common wealth is at daily in relee­uing the poore. Of the number of them that are yeere­ly executed.

A Greater taxe than some subsidies, if the anti­tient annales be compared with the presente burthen of euery parishe: a larger collection than would mainteyne yéerely a goodly army in a readynesse, alwayes to daunt the enimie, as the collectors booke can testifye, and as [...] wise men thinketh, to that vse more necessary, bycause the goodes of all men for néede of Prince and Countrey should be [...]ered willingly, a mightier cōpany of miserable caytifes, [...] woulde defend a large Countrey,The poore that be vn­able to labor for their li­uing, very charity would they should be releeued without co [...] ­pulsion. as in the Recordes of [...]n Clearkes of the Peace, and of the Assise, maye easily bée [...]. And yet housekéepers be but a little lesse discharged, if [...] note the continuall resorte of the néedie, especially in the Coūtrey and Townes that be vncorporate, the poore (as they [...]) not much the more ayded, as by the moane they make to trauellers may be easily gathered, nor theft & wickednesse the [...] practised, as to them that will looke therevnto may easily be perceyued.

For what miserie is it to sée condenmed at one assise in a [...] shire. 39. notwithstanding the clemencie of the Iudges, [Page 62] and thrée hundred and odde in one Diocesse to doe penaunce, or fine for their loose liuing in a yeare? But these be the mea­nest sorte onely, for the others scape, as thoughe it were in them no offence: and in one Goale of prisoners thrée hundred and vpwards at one time, wherof a great part perhaps may be thoroughe negligence of Iustices, or cruelty, that other­wise might be punished aunswerably to the offences law­fullye. And all thys I can ascribe to nothing so muche doubtlesse, as to the maner of bringing vp in libertie, void of ye feare of Gods Iustice,Whence much euill groweth. terror of the Princes lawes, know­ledge of themselues, and exercise in youth, howe to attaine lawfully their liuing and maintenaunce in age, or an order of commitment for meane felows and suche Roags as the booke expresseth, Holinshed describeth, and the statute decla­reth, vnto Nauies, Mines, or Houses of exercise, as is Bridewel by the laste acte of Parliament so charitably and pollitikely appointed, althoughe not yet in euery shire erected, there to eate the breade of correction, and to drinke the water of Re­pentaunce, and to trauel for their liuing that lacke maintey­naunce, and not a sure fortresse for the time, to haue what they luste for their money, as in the common Goales is vsed, according to the nature of the offence & condition of the per­son, for euer, or for a season, as the Lacedemonians, Atheni­ans, and Romains were wonte, and as the Venetians, Spani­ardes and Swethians doe now, the lesser offences with lighter punishment, and the hartie repentante persons, for all sinnes are not equall, let some neuer so much sticke to the Stoikes opinion,Parad. 3. especially, if ye respect the cause, as Tullie himselfe is driuen to confesse, and as the Scripture doeth manifestlye declare, for some may be forgiuen, other some neither there nor in the worlde to come: bycause, as they willingly offen­ded, so stubbornly they stande to it: but others, as they fell through weakenesse of the fleshe, so their spirite calleth them to repentaunce, so that they be remitted of their punishment, being alwaies as nere as might be, answerable to the offence [Page 63] as may appeare aswell by the Laws of the Hebrues, Greekes, and Romanes, as by our Owne: and hereof be eyght kindes,De legib. lib. Ethi. as testifie Tullie, Isidorus & Dominicus Nauus. Trespas, Good Behauior, Whipping, Lym for Lymme, Pillery, Banishement, In Polians. Damnum. Vincla. Verber [...]. Talionem. Ignominium. Failium. Se [...]ltutem. Mortem. Bondage and Death. But the manner of the Execution euer varied according to the Crime, for some dyed Inch-mele, some were Famished, some Starued, some Crucified, some Raw bro­ken, some Hanged, some Quartered, some Headed, some Drow­ned, some Broyled, some Burned, some Shotte at, some Boared through, some Buried quicke, some Boyled in Lead, some let bloud to death, &c. albeit not for euery smal Palfrée of a crown or two foisted falsly or fetcht out of some Pasture or Grain­yarde without the daunger of any body, for Pouerty to cast a man away, & to suffer open Pollers, Deceiuers, Extortioners, Vsurers, & Bribers, for a light Fine to go scot frée. Iwis The Babe coste the Mother more in Salte Teares at the birth, as it may stand ye Prince & Coūtry in better stead. Of Moses accor­dingly considered, as in ye old Testament at large appeareth,De lib: edne. Lib. de Infant. although they were al Bondmen when they were committed to his Conductiō: And yet I mean not to vary from Plutarch, Boetius and Quintilianus iudgements of trayning vp Youth, nor to incourage any that be Old to be euil, who willeth,How infants are to be tau­ghte. that Children shall not be enforced to learne by too muche threat­ning, & ouer many strokes, for that may be a Daūting to In­fants of their féeble Corages, & a dulling of their weak Wits:Catechising no lesse godly than auntient and needfull. But that they shall rather with good examples, faire allure­ment, and fine behest, be entired to cun their Prayers, Cathe­chisme, and principles of Christian Religion, before they be confirmed of the Byshop: not bycause they can iudge what is spoken:Act. 24. Rom. 5. Hebr 6. August. 40. 4 De [...] Cor. In Catach. In confes. Aug. Lib. 3 fr. 195. but that in time they may remember what they haue bin taught, being no new Custome, as affyrme the olde Fathers as wel as the new Writers Luther, Calum, Beacon, Nowell, and Hierome the Iesuite, or through hearing of their play mates, beare away that you woulde haue them learne: and about the age of thrée yeares will they giue care to that [Page 64] that they shall heare, & beare away readily, & that the rather, saith Fabian, Lib. 1. ca. 5. if you haue ye Alphabet letters in Iuorie, Bone, Boxe, or some other deuise conuenient for them, dayly in their handes to carry aboute with them, as first a, then b, after c. &c. then Consonants, after Dissonants, then Words, lastly, Sen­tences.Lid. De tuen. sani. [...]el [...]g. [...]. 8 P [...]. Lib. Lib. [...]t. Vir [...]lius [...]ord. Albeit they be then wholly giuen to playe like young Lambs, Fawns, and Foales, as Galen affirmeth, whom you shall not forbid in time and place conuenient, so much as they wil, as willeth Osorius, Montuus, & Mokerus: and they will as much as they can, considering, that of oftē Ioy and Sport ensueth the florishing of the naturall Vertues: for Ioy giueth power to the Strēgth,Cap 30. it stirreth vp Nature, saith Galen, & prolongeth our dayes, saith Syrach, profiting also all suche as bee whose,Lib. 7. excepte they be oppressed with grosnesse, as Almanzor declareth. Foreséeing as we haue saide, that in any wise no pa­stime contrary to the Diuine Word,Vnlawfull games too common. be allowed, againste the strength of the Body permitted, contrary to the Lawe practi­sed, or excessiuely suffered, leaste thereby their tender Partes, slender Wits, & fraile Disposition, might be made too soone dul, hard, stubborne and vngratious, and so hinder their growth, make no accompt of Vertue, or forsaking of Vice.

CHAP. XXXII. Of the definition of Sin, wyth the definition and deuision of such as are called Mortall or Deadly Synnes.

1. Tim. 3. Aug [...]st. so. 7. contr. duas epist. Pel [...]g. lib 1. Sunne the cause of euer lasting death Sap. 1. Rom. 6. Cor. 15. Prima pars. SVch Vices, Sins, Sorows, or griefs as grow vnto vs by nature or inheritance, termed Original Sin, I omit in this age, bycause I wil expresse them in the other, & I procéede to intreate of the Mortall, so called as I suppose, by reason the holy Writ sayth, That euery soule that sinneth, shal dye: what? a naturall Death only think you? nay forsooth, Euerlastingly, vnlesse God graunt Repentance and Amende­ment of Life. By Chawcer in the Parsons tale learnedly and godly deliuered: so that I wil not stand there vppon: For, wée may not think that God is boūd to giue vs his holy Spirit, or [Page 65] to [...] vs our sinnes, our selues not being earnest interces­ [...] for the same, and dayly trauellers therefore: For,A necessarye note for the libertines of these dayes. Parad 3. Sin defined. lib. 1. rec. cap. 15.22 Contr. faust. Lib. de Parad. if wée [...], what else doe wée make him, who came to take a­way the euilles of the world, but the incourager of al the sins in ye whole world, which god forbid. Sin, as testifieth Tullie, is nothing else but a transgressing and passing of the limites and boundes of Vertue. Saint Augustine defineth Sinne to be whatsoeuer is desired, spoken, or done, contrary to the wil & [...] of God, or oure neighbour, or that which is contrary to his euerlasting Law, whether it be expresly sette foorth in the holy Scriptures or not. S. Ambrose is of ye same iudgement.In loc. com.

Sinne sayth Musculus, is confessed of all men, as well of [...]dels as Christians, to be that that displeaseth God,Bernard. Scotus. Lumbarde. pro­ [...]eth his wrath, and deserueth vengeance. Sin, as write the Schoole Doctors, hathe thrée procurators or tempters, Sug­gestion, Delight, and Consent.

Suggestion, draweth vs with the vaine thoughtes and de­sires of the gaine of this life, and worldly pleasures inwarde or outward, enticing the fraile fleshe to sinne.

Delighte, as a certaine sauce, prouoketh vs further and further, to procéede therein.

Consent,Howe Con­sent is to bee vnderstoode. as a wicked Nurce fostreth and dandleth Vice in hir lay. But Consent shall not be taken for euerye inclina­tion of the will, whence veniall sinnes grow, say the Schoole Doctors, but for that only wherein the righte minde fully a­gréeth & fréely thervnto yéeldeth. And this is that sinne which they call mortall, & not ye other, profitably prouided for in our laws, if they be cōmitted by infāts that be vnder age, idiots,What sinnes God and mā doth pardon. compelled, sicke, or vnaduised, by God and man pardoned. The sinnes that the auntient Diuines Gregorius and Cas­sianus doe accompte for deadely Sinne, are these, Pride, Co­ [...]nesse, Lechery, Enuie, Gluttony, Anger and Slouth: [...] Couetousnesse,Deadly sinne whence. Enuy and Anger groweth from the i­ [...]ble or couragious spirite excéeding reason: Gluttony and Lechery from the naturall: but Slouth frō both, by reason ye [Page 66] they want that grace and vnderstanding that is gouerned by Gods spirite,In catach. in bom. or be depraued, as afore is shewed: Pride, as affyrmeth Petrus Canisius following Chrisostome, Bernarde, and Prospitius, is an inordinate desire to passe other men whe­ther the same be in the minde, or shewe it selfe by outwarde meanes, measuring no commoditie by the owne sufficiencie, but by the misery and lacke of others, or by the ostentation and shewe of superfluous abundaunce and singularitie, as Moore describeth.Lib. 2. de Vtopia fol. vlt. This vice is the worste of all other for it specially begetteth these wicked daughters, disobedience, bragging, brawling, stubbornesse, discorde, curiositie and sectes, wandring noweadayes through all nations, as by the disagréement echewhere, and the disguising of men in wo­mens maners,In orat. De nat. De summo bono. and women in mens araye, with other outra­ges too common maye appeare.

Couetousnes defined and distinguishedCouetousnesse, as saith Basilius and Isidorus, is an vnsa­tiable desire to haue riches and wealth, and you shall not ac­compte him, not onely a couetous man that taketh an other mans goods, possessions, and liuelyhode, but also he that de­sireth what is none of his, or he that kéepeth his owne goods, ouer gréedily, and this in all kinde of men either the feare of lacke, and distruste of Gods prouidence doeth cause, or else Pride aforesaide lifting their mindes with a desire to passe others wyth the vaine and superfluous bragge of things: out of this stinking lake issueth trechery, flattery, deceit, periury, disquietnes, violence, theft, murther, bribery, lacke of pietie, churlishnesse,Rom. 6. Eph. 5. De summo Bono vt supr. 4. hardnes of hart, rent raising, vsury, and banke­rupting in many.

Lechery defi­ned and di­stinguished.Lechery, as testifieth the Apostle Gregorius and Isidorus is an inordinate affection to satisfie the naughty & beastly lust of the bodye whiche causeth blindenesse of vnderstanding, rape, incest, with other filthinesse, as saith the Apostle, not to be named, roaging, beggery, rashnesse, inconstācie, selfe loue, ha­tred of God, too much desire of this life, extreme feare of deth, and Gods iudgements, with vtter dispaire of Heuenly ioye [...].

[Page 67]Enuie is sayth Sainct Ciptian, Basill, and Chrisostome,Serm. de zel In or 1. ad pop. Ho [...]. [...]l. 44 Enuie defi­ned, and de­stinguished. is [...] [...]a [...]nesse cōceyued of an others well doing, and a certaine [...], bycause he doth well, whether it be of his superior, or of his inferioure: the ofspring héereof is muteny, dissention, [...]ing, sclandering, libeling, vndermining, kitling, cur­ [...], &c. into too many places too too apparante, and yet they will be counted the children of God, Gospellers, whereas the Gospell is cleane against it.

Gluttony as witnesseth Sainct Augustine, Chrisostome, Gluttony de­fined and di­stinguished. Serm de t [...]m. De b [...]ly & les. In s [...]rm. conir. luxu. Vt sup. in orat. anger defi­ned, and di­stinguished. and Ambrose, is an vnsatiable desire of meate, drinke, and de­licates. The litter of this Sow is dulnesse of sence and vnder­standing, foolishe mirth, much babling, scoffing, filthinesse, and contempt of fasting.

Anger as write Gregorie, Basill, and Sainct Ambrose, is an inordinate desire to punishe him, whome we suppose hathe [...]ered vs iniurie, although the Philosopher tearmeth it a sud­dayne passion of the mind. The sparkes that issue out of thys breast, is outrage, swelling of the hearte, reprochfull wordes, ch [...]ing, blasphemie, breach of charitie, bloudshead & murther.

Slouth as may be read in Barnard and Gregorie, Slouth defy­ned, and di­stinguished. Serm. 3 & 6 de assent [...]. moral 31. is a slug­gish mind that fainteth to do well, whose enormities are coū ­ted to be malice, contempt of labour, neglecting of prayer, werynesse of Sermons and seruice, faintnesse of courage, de­spayre, and lacke of hope. These euils christian babes, the fur­ther they be from vs and our children in al places, the néerer are we like the image of him that made vs eachwhere, and the more certayner we may assure our selues of his fauour, but the more they be frequented, the further from his grace and gifts, and therefore a streighter discipline by sensures or com­misioners of excellent vertue as som [...] iudge,England needeth Ca­toes in these dayes, as Rome did of olde. woulde be for [...] elder sort of people vsed that they might be restreyned im­mediately after childhode be expired, whether the euill pro­ [...] of the corruption of nature, badde custome, lacke of cor­rection, and euill pastimes, or of the instigation of the worlde, [...]h, and the diuell, euer to be withstanded in all affayres, tra­uels [Page 68] and pastimes, that so God might be glorifyed, the lawes obserued, and the common wealth preserued, otherwise, the Lord is reiected,What sinne doth. Amos. 9. the holy lawes abandoned, and the best flou­rishing common weale in the world ouerwhelmed. Hence A­mos prophesieth, that the eye of the Lord is vpō that Realme that sinneth, to roote it cleane out of the earth, bycause there is no place out of his power exempted.

CHAP. XXXIII. In what place babes shall sport them. How prouident By­shops shoulde be in placing and displacing of Schole-maysters. That Tutors ought to haue the knowledge of the Diatetike part of Phisicke. Of the temperature of the spring, and how it agreeth best with Children.

THe place where Children shall pasture, play, and sport them,What place is best for children to play in. Lib. 2. de Vtopia. must be safe from all daunger, néere neyther water nor fire, and yet the Nur­cerie must alwayes haue both, as affirmeth Moore. Vpon no high place, for feare of fal­ling, neyther by any edge stoole: in the extreame heate, nor in the vehement cold: in the burning sunne, nor in the boysterous winde, but in a temperate place and season, least it myght hin­der their health, whiche thing Diogenes greately regarded in the bringing vp of Xeniades children, [...] Apoth. although he were hys bondman, as sayth Erasmus. How carefull then frée Schole-maysters ought to be withoute all bribes to discharge theyr duties that are worshipfully entreated,Bishops ought no lesse visit Scholes than Chur­ches. De liber. [...]dne. Pri. de sans. tuen. In padag. you maye easily conie­cture, and how prouidente Bishops in foreséeing, placing, and displacing of thē accordingly, you may easily iudge, & how they ought as Plutarch, Galen, and Clemēs Alexandrinus sayth, to be skilful in this art of preseruing health, for of outward cau­ses, as well as of inward, sicknesses are obteyned, as at large in my Diall of Agewes may appeare: and especially children, [Page 69] whose yoares (as those that doe out-breath more than any o­ther age) be very open. And therefore as Hippocrates, [...]n, and Auicen, with all other learned P [...]isicions, wh [...] [...] be Greekes, Arabians, Poenians, or Latines, do affirme, [...] be sooner afflicted, by reason whereof Galen teacheth, that Children prosper beste in the Spring,3. Aph. coment. 19 and beginning of Som­mer, bycause that season is nearest to their Nature. And yet héerein by the way, I would not that any should thinke mée to be of Athenaeus iudgemet, confuted at the least of worthy Galen. 1540. yeares paste, who did affirme the Spring to be hote and moyste:De tempet [...]m [...]tis. but that I with Galen doe teache it to be meane, and of moderate temperature, of Maister Buckma­ster in his Prognostications wisely noted. Through whyche meane temperature no doubt all things flourishe,Lib. de Sig. Coelest. De Calore. De effici. pri. mot. as Palinge­nius, Fallopius, and Paparilla, affyrme, for that otherwise it woulde not, if it excéeded in any qualitie, as the other seasons and times do (as in my Discourse Of the beginning of gro­wing and liuing things, doth appeare) and therefore no mar­uell if it yéelde no suche vniuersall increase. The same also we may referre to distempered States, Habites, Z [...]nes, Re­gions, and Ages, as Peter Martir de Anglera, and Martin Cur­tis declareth in the Decades and Arte of Nauigation in oure dayes deliuered.

CHAP. XXXIIII. Howe the beste Philosophers define Vertue: Of the agree­mente betweene Diuinitie, Philosophie, and Phisicke: Whence the Morall Vertues spring, and their neede.

MOreouer, all Philosophers, especiallye the Stoykes, Academikes, and Peripatetikes, that were diligēt in beholding Natures prouidēce,2 Et [...]i. Vertue defy­ned. do affirme all Vertues to consist in a mean, as by ye definition of the Prince of ye Peripatetiks, appereth: For, Vertue saith he, is a constāt affection of ye mind, [Page 70] obtayned by frée choice consisting in a certaine meane, and di­rected by the righte rule of Reason, as write Castilio, Hessus, & Placatomus &c.Lib 2. de Vtop. De Aulic. De tuend bo. vale. In Comnent. In Libi. 3. de off. & de amitit. De regno. That is agreeable to Nature, or according to the prescript rule of Nature, as saith Moore soorth of ye Sto [...]kes. Whosoeuer obserue and obey, as affirme Aristotle, Cicero, & Osorius, cannot hurt any, nor be hurt of others, séeing Nature séeketh euer as wel his owne safegard, as by the same euerla­sting Law we are taught to do no otherwise than we woulde be done vnto. But there is none that woulde haue anye euill done vnto themselues by any meanes, therefore they must as wel in Déede as in Thought auoide al actes that may hurt o­thers, bycause that The same measure you meate to others saith the Scripture,Math. 7. In Carnud. Ciro­pedi, de mot. vni­mal. De Senect. De amic. Pri. de Nat. Quest. de mor [...]. pop. de locis affect. lib 1. [...]heo. eccl. 10. super sp 79. lib. de par. lib. 3 ad Sap. Pa­dag. lib. 1. c 13. What al­wayes wise men shoulde w [...]y. De tuen. valetu. Shal be measured to you againe. And those actions yt excéede the meane Natures Lawfull Allowance, are coūted of Plato, Xenophon, Aristotle, Tullie, and Alexander, for Perturbations & not Vertues, of Hyppocrates, Archigui­tes, Galen, & Auicen Sicknesses, and of Diuines, after a sorte Sins, Vices: as by Gregorie Nazianzene, Augustine, Am­brosius, and Petrus Lombardus it appeareth, but especially by Clemens Alexandrinus: for whatsoeuer (saith he) is besides the right rule of Reason, is Sinne. Which I would the wise ca­pacities did no lesse wey, than the vnlearned and ignorant sort hitherto hath bin vnable to conceiue, for otherwise as sayeth Montuus, Theodoretus, could not haue iustified, that ye Ratio­nall, Appetitiue, & Irascible Spirites or Graces being coupled (as you haue heard in ye Epistle) by interchaungeable let, doth make a good cōmirtion in Vertues.De sani. tuend. Hence, as saieth the same Montuus, the Morall Vertues doe arise: and by cause they en­cline men to be simple, good of disposition after Nature, they are (saith he) to be preferred before those ye arise of Doctrine, by so much I thinke with Galen, 1. De vs. part. lib. quod ani. mot. De sani. tuend. De Regno. Lib. de Dial. In compent. dial. In epit. dialect. Clemens Alexandrinus, and Osorius, as Nature is before, and better than Arte, for Gods gift is before al Artificiall Vnderstanding. And therfore Do­ctor Alenaunt of Paris, and Euans oure Countreyman, wyth Ioachim eriom, affirme, with all other Logitians, that to [Page 71] the [...] out of all knowledge, inuention, and iudgement, be th [...] [...]rumentes before all instruments: But they can neuer [...] obteyned,Xenop. lib. 4. de dict. & fact. Tulli [...]g. Tust. Horac. lib. 4. Ouid. lib. 4. De potent. eleg. Virgil. Georg. 3. if Gods gift in the naturall action be wan­ting, as the best diuines, and prophane writers do teache.

Hence is it, that some can reason more substantially to the truth, wāting arte through his diuine grace, than other some withall their skill and industrie, as dayly experience both in Court, Camp, and Countrey, doth declare.

Hence likewise the Countie Castilio, Lib. 4. de aulit. De Reg. and Osorius the By­shop testifye, that if nature repugne the Prince, all diligence and exhortation of the Courtier is but in vayne, for what na­ture hath made crooked (sayeth the Preacher) who can make [...]reight: the same also in the firste parte,Eccles. 7. Lib. 1. de infan [...] by the example of the Emperoures depraued, I haue shewed in briefe, and Mokerus at large. Wherefore, when we be distempered, bycause thys naturall meanes is something wanting, through eyther the constitution, dyet, regiment, or euill custome, according to the excesse, or want thereof, all be depraued from oure parente A­dam, more or lesse, inducing sicknesse, trouble, and sinne.

CHAP. XXXV. At what time Infantes should beginne to learne, and what properties & qualities ought to be in a Tutor, and what Bookes he shoulde teach the firste age. A briefe note of the doctrine that in the other workes and ages shall fol­low, with diuers other things worth the noting.

NOw that through these, infantes may not be fur­ther empayred,Hipp. de natu [...]. hom. 1. De off. Lib. de ver. cultu. De sani. tuenda. De cap. libr. 10. The cause of education. De liber. educan [...]. padag. Lib. de prudent. 1 de sani. tuend [...] as far forth as by dyet we maye deuise, Religion, rule, and arte inforce, as Am­brose, Lactantius, Firmianus, Galen, and Palin­genius doe shewe, Children are to be trayned vp from the first steppe of vnderstanding, with louing, learned, [...] discret persons, of good Religion, experte knowledge, and godly [...]se, as Plutarchus, Clemens Alexandrinus, and Iohan­ [...] Io [...]us [...]meth Although Galen and Boetius dothe not [Page 72] appoynt it, vntill the seconde seauenth yeare, yet I thinke it most reasonable,Lib. 1. de rat. stu. pueror. Lib. de infanti. with Quintilian, Lodouicus Viues, and Mo­kerus, especially in this age, soone ripe soone rotten, whereof in the next volume I shall shew the reason, from the third yeare the lusty sort, and the other (not so pregnant or ready witted,) from the fourth yeare, fifth, and sixth, and that they eschue the sight and hearing of that that might make them worse, as is said,At the third and fourth yeare childrē are to bee taught. if they learne not that that might make them better: and to appoynte a Tutor, a Scholemayster of good nature, suffici­ent knowledge, ciuill manners, goodly stature, and séemely ge­sture, for to be their guide, rather than earnestly to teache as yet, whose tenne properties, with many worthy sayings, tou­ching nouriture,Lib. 2. de princ. deuised by Don Anthony Gueuara, and trā ­slated by Mayster North, I omitte, bycause it is extant in En­glishe in most places, and doe thinke good to expresse these of Gordonius.

The quali­ties of a good Scholemay­ster.First, that he be apt to teach, wittie, and ingenious, and that he can interprete the holy Scriptures, applye them for the a­mendment of life, and agrée them for the strengthening of our faith.

Secondly, that he be good and honest of conuersation: for to speake well, and worke euil, is but to condemne and falsifie a mans owne wordes.

Thirdly, that he be humble in teaching, and not loftie and proude harted, nor a tormentor with stripes.

Fourthly, that he be eloquent, for science without eloquēce is as a Sword in a lame mans hand.

Lastly, that he be cunning, and haue the perfite way of tea­ching, so excellentlye well set out by Maister Ascham for all sharp wittes, (as hitherto hath not bin done) in his booke of in­struction of youth, dedicated to the noble and righte prudente coūsellor, the Lord Burleigh, high Treasourer of England. And as for the other sortes of baser capacities, or pleasanter wits, as their Tutors shal thinke best, the Kings Grammer, Foxes long musicke, wrighting, or any other, méete for their weake [Page 73] wittes, delicate deuises, and trades ensuing, chosen for theyr [...] and learning, and not for fauour or kindred,Wherefore Scholemay­sters are to be admitted. but at the seuenth yeare, for further in this first worke I intend not, by­cause that the rest of the order of our trayning vp in al health, holynesse, and maners of life, with such kind of discipline and trades, méete to garnish a Christian Diademe, and what com­plexions are best to learne; and what Authors méetest to bée might, shall be left for diuers volumes, answerable to the di­uersitie of ages, for others to performe according to this plat­ [...]e, if I be hindered or discouraged, aunswerable to eache nature, office, time, and place. &c. séeing those be better prefer­ [...], that trauell only for priuate profite, than he which to hys [...]all power with tooth and nayle seketh the common benefite.

CHAP. XXXVI. At what time Galen willeth Childrē to exercise, and what pastimes be meetest for gentilitie: and what labours and trades be best for the cōmunaltie to auoyde, as well ro [...] ­gishnesse as idlenesse: Of the foreshew of good children, and how soone Strangers make theirs get their liuing. Of the speedie regarde that woulde be hadde to Scholes and Scholers of England and Ireland, as wel for the ouer mul­titude that is in the one, as the ouer few number that is in the other.

IT shall be time, sayeth Galen, for such sonnes as shall nobly and worshipfully be descended, and that haue such sound parts as we haue a­fore described, méete for the Campe, Courte, and common affayres, with the knowledge afore mentioned, to learne to ride, runne, [...]rastle, tosse the light launce, & throw the small dart,Lib. 7. Asch [...]m hath written a learned and skilfull booke of Archerie. made fit for their féedle strength, vsing Archerie chiefely, although eue­ry one cānot atteine to Catenes cūning, mētioned by Quintus C [...]ul. The rest of the cōmunaltie, euery one to some arte or [...]rie, answerable to their nature, inuention, & place, vnlesse [Page 74] as in youth you carefully nourishe them, in age you meane cruelly to cast them away, and therein what else doe you saith More, Lib. 2. de Vtopia. but then make Roges, and then punishe Roges. And those persons sayth Plato, that passe their lyues without pro­fit,In Idea. ought to haue the rest of their dayes lawfully taken from them.2 Thess. 3. Also the Scriptures saye, that they that will not la­bour, ought not to eate.

A iust and profitable law. At what age childrē should be taught to labour. At what yeares the children of strangers get their liuing.Hence it séemeth, that oure profitable lawe made againste Roges and vagrant persons, is iustly broughte. And in child­hode labours should beginne, bycause the twigge, you knowe the Prouerbe, will easelyest twine whiles it is gréene, he seene prickes that will be a thorne, soone [...]roketh the trée that good camocke will be, and vse maketh maysterie, as by dayly expe­rience, and the strangers children it appeareth, for at four and fiue yeares many of them get their liuing, being therefore no suche burthen to the common wealth as some fantastically i­magine, but rather greatly beneficiall, if you will well wey the sundrie wayes and trades that they teache, howe our chil­dren maye get some part also of their maintenance, with the profit that sundry Townes and Cities hath, by the industrie of them learned,Looke the Booke of the receyuing the Queenes. Maiestie in­to Norwiche. A needefull thing of Ma­gistrates to be conside­red, and spee­dely to be redressed. Too many Scholes, and Scholers in England, In ye Alarme to England. as in open shew most excellently in the eye of your maiestie at Norwich was handled, wishing, that in sundry corporations of VVales, and the North, some were planted, that so the idle mighte be both taught to get their liuing, and also, that the voyd and emptie houses mighte be maynteyned: and that the greatest part of all youth, hauing gotten some strēgth as well of theirs, as of ours, shoulde be brought vp in husban­drie, and dayly laboures, and not in toyish deuises, néedelesse for our commons, a lesser parte of all kinde of Artificers and Merchants, and the least number of all, for all kinde of Scho­lers, our state (to them that looke into it, as I haue done into e­uerie Citie, Towne, Corporation, and Borough, and the ma­ner of the liues of all oure Countrey people of euery degrée) doth so require, as Ireland doth the contrarie, Scholes and V­niuersities, as B. Rich rightely proueth, our Statute Lawes [Page 75] commaundeth, and for the loue I beare to my Countrey I do [...], bicause, that by the meane eche state is best maintei­ned, [...]f dearth and scarcitie maye be eschewed, obedience bée embraced, laborious arts and painful trauels practised,Some need­full statutes to be execu­ted. and also by reason of the greate want there is of painful seruants and willing Hindes, notwithstanding, that néedeful statutes made for seruantes, and that also of taking of Prentises, for doubtlesse after they haue gotten some Scholerly knowlege, conceite of vnderstanding aboue their felows, and custome in ydlenesse the two firste ages, they then forthwith condemne for the most in al the ages folowing, not only honest, homely, and home trauels, but also, if their parents leaue them not li­uing aunswerable to their vnderstanding and liking, nor by a­ny other wayes be preferred, to shifts forsooth, sectes and pra­ctises, by and by they enter, or into the professiō of Diuinitie, Phisicke, Lawe and Schooling, before they bée approued ey­ther for capacitie, maners, or experience, turning witte into wilinesse, learning to lewdnesse, truth to deceitfulnesse, cun­ning to craftinesse, eloquence to flattery, fidelitie to hipocrisie, labour to ydlenesse, and humilitie to stoutnesse: to be shorte, as Tullie testifieth, that as bountie by bountie is diminished, so I affyrme, that by learning, learning is contemned and dis­abled.

And yet hereby I meane not to seclude the apt minde of a­ny of the Yeomanrie that shal haue continual maintenaunce from the dayly study and practise of any of the aforenamed, or any other of the liberall sciēces, neither Colledges, or worthy grāmer schooles are to be suppressed, no more thā I do affirm, that the dullarde of highe birth is to be preferred, or the pel­ting schooles in euery place to be suffered, as in the nexte age shal be at large declared, and the ouer number in ech Diocesse idlely trayned, accounted with the labours, trades and exerci­ses described.

Which vse of laudable labors, and exercises Martial, is so antient, as Diogenes scholers practised it in Grece, in Candy, In Apot [...] as [Page 76] Erasmus declareth,In Apoth. Licurgus appointeth it the Lacedemoni­ans, and Alexander Seuerus furthered it amongest the Ro­maines, and charged the sensures ouer youth to be againe carefull,In Apoth. as Valerius Cordus testifieth, and Conradus Ly­costhenes. Commaunding youth with due reuerence to at­tend often in the presence of their vertuous Parentes, Tu­tors and Maisters, that thereby they might learne Ciuilitie, good Maners, Wisedome, euery kinde and age by themselues. At the Bathes omitted, notwithstanding my rules deliue­red, as of Buckstones chieflye is reported, not doubting but it will be ordered according to the Register prescribed, conside­ring the noble Earle woulde haue al men well vsed, and eue­ry one to be well dealte withal, for to his great charges was the house builded,Looke in the laste part of my booke of the benefite of ye Bathes of Buckstone and for the common benefite, and not for priuate profite, nor vaine deuises: and so Plato councelled the Athenians in al their dooyngs, although they were Infidels, that they shoulde learne all offices of life: of Christians ther­fore not to be neglected at all times and in al places.

CHAP. XXXVII. Of Tullies deuision of dueties bothe naturall and morall, and howe they ought to be regarded. The antiquitie, formalitie and decentnesse of apparell, in sort handled to the praise and dispraise thereof.

In off. Perfecta. Duetie diui­ded accor­ding to Tullie THe Romane Orator deuideth dueties two wayes, the one perfite following nature endued with the morall ver­tues, or Cardinall, as the Schoole Doctours Bernarde and Lumbarde do tearme it, wyth the auntient holy Fa­thers Anselme and Augustine, and lerned Philosophers, as Aristotle, Ma­crobius and Scotus, bycause they fortifie and strengthen all [Page 77] manlie motions: as for example: Prudence righteth vnder­standing, Fortitude Courage, Temperaunce Luste, and Iu­stice all powers.

The other not so perfite procéeding of instruction by pre­cepts guiding the trade of life,Media. according to euery condition to the semblaunce of wisedome and naturall goodnesse, of all wise men (as sheweth Gueuara) by the authoritie of Salomon to be desired, and in their children to be instilled: bycause they ought more to reioice and glory in knowledge their children haue, than of the abundaunce of goods they leaue them: Al­though now adayes possessions, annuities, cattelles, gold and siluer be chiefly estéemed: for who, except only the very wise and perfect noble, hearing one commended for the gifts of the minde and body, that forthwith demaundeth not for the gifts of fortune also, as of what liuelihode is he? what is he worth?A foolishe de­maunde. no [...] regarding his state, profession, and vertuous calling, or his noblenesse if he be vsed: preferring the mould of the earth, and dumbe beasts, that he bréedeth, before mans graces, ru­ler of all corruptible things & politicall causes: Oh horrible abuses, by the very Heathen condemned. For,Wares of preferment. as Quintus Curtius writeth, the honest, ciuil and learned sorte commonly be least wealthy, vnlesse it be worthily bestowed vpon them, by Princes, Péeres, Potentates, Prolats and parents, gifts, heritage, office, will, or mariage.

And no maruell, for their mindes are more inclined to ver­tue, wisedome, knowledge and honestie, than to riches,What becommeth good men. Supereth. Arist. posses­sions, or annuities, and certeinly so it becommeth good men, for vnlesse (babes) you haue a delight to séeke after wisedome, vertue, knowledge, and good maners, in vaine as saith Sim­plitius is the studie naturall or diuine,In off. There is no­thing commē ­dable, where wāteth good maners and dueties. either the skill & trade of bréeding, féeding, husbandry, or clothing, by Tully so highly waised, or the waye of winning of riches by any office, Arte, or misterie: or yet the high gift of preaching, healing, or plea­ding, not treading the steppes of Christianitie, of some Ministers, Phisitions and Lawiers to be better considered in [Page 78] their preaching and practising, not so muche regarding how eloquētly, delicately & cunningly it be handled, as howe true, profitably & iustly it be performed, mainteining no action or wager of Lawe for gaine or glory, neither assuring the sicke of health when he is paste remedy, nor alledging the Scrip­tures for the furtheraunce of libertie,Three espe­ciall points. but suche as accorde with the veritie, as that famous Clarke and excellent Prea­cher Maister Doctour Squire of late in his Sermons at Paules Crosse excellently handled and diuinely deliuered.

Another part of this dutie that may be referred to childrē consisteth in the comely keping of the body, and séemly forme of apparell, of Holinshed not a little reproued, as it is nowe vsed of the elder sorte, & by Viues in Prose, & Lillie in Latine verse, for youths cunningly described, so that it be regarded: remembring alwayes the due reuerence belonging to Pa­rentes,Eccl. de lib. educ. De off. Lib. de infant. Lib. de senect. Num. 8. Exod. 22. Act. 24. 1. Tim. 2. Tit. 3. Rom. 5.12 13. 1. Pet. 2. Lib. 2. Stromat. The lawe a sure fortresse. Maisters, Elders, Nobles and Officers, as Moses, Si­rach, Plutarch, Quintilian, Ambrose, Osorius, and Mokerus willeth, which as Tullie sheweth, was better obserued of the Lacedemonians, than of the Athenians. But the chiefest regarde of all muste be to obserue the lawes of GOD and the Prince, and them alwaies to folowe and obey, by that re­uerende Father, and honorable Prelate Maister Doctor El­mer in his Sermons of late before oure Soueraigne, righte godlye and duetifully deliuered, euen as in the Primatiue Church it was by the ancient Fathers and diuine Teachers, and as now it becommeth al good subiectes.Profitable councell. For as Clemens Alexandrinus affirmeth, al those that haue a desire to folow ye laws, do build vnto themselues strong holds, that kéepe their minds & bodies in a lawful mean,Pu [...]itia. Adolescentia. Iuuentus. Actas virilis. & Senectus. obeying their prince with­out racke in his cōmandements, and in guiding their consci­ences without offence, as in the reste shal not be omitted, ac­cording to the ages of Childe, Ladde, Youth, Perfect man, and Olde age.

In c [...]ain off. De off. de [...]obili.And those meanes, demeanors, or behauiors, Aristotle ter­meth Maners, Tullie Duties Saint Ambrose Christianitie, [Page 79] [...], Castilio Couetlinesse, Eliot Gouernaunce,2 de Regimine. De Aulico. Ad Heuricum. [...]. [...] ciuili [...]ie, Lawyers in a sorte formalitie, Academiks [...], and the holy Ghost Wisedome, for through Wisdome [...] we reformed, taught and preserued, as saye Salomon & Sy [...]ch, it is wisedome that openeth the mouth of the dumb, a [...] that causeth the tongs of babes to be eloquent, that ma­ [...] [...] to indeuor at al times, in al places, as Plato willeth, doth by dye [...] and discipline to folowe Vertue and flée Vice, [...] abhorre euill opinions and sinister, and to kéepe the true catholike faith, as saith Clemens Alexādrinus, Athanasius, Padag [...]g. Lib 1.2.3. In simb. In introd. ad sapiens. De rem. Am [...]. De infant. and Viues, and that informeth childrē also to auoide idlenesse, as Ouid willeth, holy Ignatius, sage Cirill, and Mokerus, by­cause that in the iudgemēt generally of al the wise and lear­ned, it hath no small force. These behauiours in making and ma [...]ring the maners of the minde aswell as the state of the body, of our late famous Iewell,Lib. de vita & more. Iuell [...] as the learned and worthye Doctor Maister Humfrie testifieth, in his tender age conside­red, and during his life accustomed. Also, the Prouerb is, that Meate makes, Cloth shapes, and Maners a man.

The Sacred worde likewise saith,Eccle. 1 [...]. that by a mans appa­rell, laughter, and going, he is known what he is.

And the auntient custome of Princes, Péeres, Prelates,A decent forme of ap­parell lau­dable. [...] people do declare it, as by the Parliament Robes of the States, the Wéedes of the Iudges and Sergeants, Scarlet Gownes of Aldermen, and the Liueries of Companies, with the Coates of Armes of the Heralds from time to time haue approued it.

Howe fantastically, disdainefully and sleightly soeuer [...] condemne comely ornaments ordered of moste antient [...]tie for eche kind, degrée and profession moste decent, as Be­nedictus Areteus testifieth,Prob. 2. De vest. yet I woulde not haue it so to bée thought, that it shoulde be of any necessitie, that the office muste be depraued, if the Minister be not in his habite: as the Proclamation is of no force without there be firste before it be [...]ead, an Oyre sounded: nor that any superstition therein [Page 80] shoulde be mainteined. Howbeit, to sée a Preacher apparelle [...] like a Pedler, a Minister like a Minstrell, a Doctor like a Dauncer, a Byshoppe like a Bacheler, a Iudge like a Ie­ster, a Counsellor like a Courser, a Souldioure like a Sai­ler, a Priuate person like a Péere, a Commoner like a Cour­tier, a Woman like a wandring Masker, a Man like a mon­strous Player, a Youth like one of olde yeares, were verye vnséemely and vnhealthie in a ciuil and sound societie, where all thinges ought to be bothe comely and profitable, and eche one according to their degrée, to be reuerenced accordingly, for the Prouerbe is, that As a man is mette, so is he grette.

CHAP. XXXVIII. A confutation of suche as appoynt no naturall ende or godly election: Of the care that Rulers shoulde haue to holy Religion: The follie of suche as haue taughte persite pleasure to be a lette to Vertue: a description of the beste constitution.

BVt bycause my meaning is not to stande­vpon such things throughly as serue to all comelinesse of the body and minde, vntill I come to the other ages, I doe affirme here with Galen, Clemens Alexandrinus, and Saint Augustine, that they be not a little deceiued that suppose all men méete to at­taine Vertue, as they be that thinke there is none that fa­uour honestie, which is to appoint no naturall ende, or godly election,What they be that know mankinde but by the halfe. A matter worth the maruelling. bycause both these knowe the nature and prouidence of God in mankind, but by the halfe. For, neyther are al men borne enimies to goodnesse, nor all so made and chosen, that they fauour Iustice, Vertue, and Godlinesse. Wherefore I maruell with them at the Stoikes, that supposed al men méete to get Vertue, as Paule did at the Galathians, who after they [Page 81] had receyued the grace of God, cast it behinde them, when as [...] sée dayly many children borne of the same parents, brou­ght vp of the same Maisters, and vsing the same nourishmēt, differ farre in nature, as well as in opinion. Who I pray you for Gods sake, who hath taughte wickednesse, sayth Galen? and yet few children shall you find by nature prone to vertue, but by their Parentes, Rulers, Preachers, Teachers, and Maisters,Rom. [...]. through instruction and correction be broughte therevnto: Through the sacred worde, as affirmeth the A­postle, the people be brought vnto the Christian faith, and by godly regiment kept in holy Religion.A most need­full note. Howe carefull there­fore Rulers, Potentates, Prelates and Preachers, ought to be, to foresée that Vnitie be obserued through all your Maie­sties Dominions, and that no exercise, inuention or deuise whatsoeuer be permitted, Prophesying, Preaching, Reading, Interpretation of Scriptures, or forme of ministration Pub­like, or Priuate, other than agréeth with the holy Catholike Faith, our present lawes confirmed by Gods lawes, you may eastlie gather, forasmuch as all such doings tend to populari­tie, mutinie and sedition, as often alteration doth Irreligion: for what a seditious and sclaunderous case is this that still some put forthe, that if it be consonante to the worde of God, then we are bounde to obey, vse and follow it, otherwise not,Seditious speeches to be auoyded. as though it could not be consonant to the Scriptures, vnlesse suche a singular and precise Sir did approue it. And why? by­cause forsooth their Cape, as, it, is, excell all men, and that the holy Ghost is rather preast to instruct Cauillers and Secta­ries, than the whole Christian state of his holy Churche, Princes, Péeres, and people, not considering, that where Re­ligion is once firmely grounded, and constantly beléeued, that then they be there more obedient vnto their diuines,Lib. 4. de antiq. De vero cultu. a presumptu­ous and sedi­tious obiecti­on vsed still too common. than to their Captaynes, as testifie Quintus Curtius, Iosephus, and Lactantius, neyther that héereby is brought a manifest star­ting hole to all contempt and disobedience, if this obiection waye withoute distinction of time, place, and state, be admit­ted. [Page 82] Againe they be holden with extreame follie,Decad. 2. fol. 238. as Bullinger learnedly sheweth, that say we are withdrawen from Vertue through righte pleasure, through lawfull pastimes, as in a Pamphlet of late was deliuered, entituled the Destruction of small Vices, No pleasure is to be for­biddē, where­of commeth no harme. accompting recreations, profitable pleasures, reioycings of life, for haynous Synnes, as persons wholly ignorant in Philosophie, Phisicke, and Diuinitie: for the ex­treame and vnlawfull luste and pastimes, is not to be tear­med pleasure, but rather vnreasonable paine, offence and dis­pleasure, whereby by the way it appeareth, that Cicero for al his knowledge and eloquence in morall Philosophie,Lib. 3. de Off. Sect. vltim. fayled for lacke of perfect skil in the Naturall, and Gods gifte in the Theological, and namely, in that he wrote against Metrodo­rus, affirming, that a good complexion, pleasant health, dothe striue with honestie,Scandalum maius & minus. withoute the latitude whereof, whiche consisteth in the most pleasant agréement of the vnitie of the partes of the spirits, humors and members, according to the more and the lesse,Lib. de Senect. mainteined through moderate exercise of the mind and body in pleasant recreation, as he saith the light in the Lamp is with Oyle, very profite, comely honestie, nor right pleasure can be at all. For first of all that we maye rise out of the mire, and driue him to the wall: what profite or ho­nestie can be at all where reason is wanting? what manhoode where is no courage?The humane vertues or graces. what generation or nourishment where lacketh desire? what gouernement where lacketh vnderstan­ding, what Religion, or Doctrine, where sense is wanting▪ what worlde, what ioy, what state, where all these things, ioyful Health of Body and Soule, plesure is vanished, delight destroyed, comely societie condemned, the meane misordered, a good complexion banished or not vsed?In Eth. Lib. 2. de V [...]oy. and pleasure is defi­ned to be euery motion and state of the body, wherein manne hath naturall delectation.

Pleasure defined.There be diuers kindes of pleasures, some are attributed to the soule, and some to the body.

[Page 83] [...] [...]oule intelligence,Nemesius de volupt. and that delectation that com­ [...] [...] contemplation of truth, ioyning therevnto the re­ [...] [...] of the good life past.

[...] to the body, that delight and pleasure that groweth by [...]eing of that which is wāting, and the emptying of that [...] doth abound, in ye bookes following what is omitted at [...] to be handled, vnder the things naturall contayned, as [...] my Tables in Bathes ayde appeareth, Wekerus, Lib. 2. par. id est [...]. De loc. medic. and Va­ [...]: all which felicities and pleasures, the best constituti­on, holding the latitude of health, and diuine instructions, en­ [...]eth, bringeth, and maynteyneth the graces of the godhead, [...] assisting with the rest mentioned, in a word for all, e­uerlasting life, as well as continuall healthe:De sani. tue [...]a. De Regim. In Dec. it causeth as Montu [...], Osorius, and Bullinger, following all the best lear­ned, affirmeth, with all other vertues of mind and body what­soeuer, as in another place I haue more largely discoursed, of [...]ullie is confessed, and of the prudent quickly perceyued. For what is he for example, that eyther hathe godly zeale, loyall heart, or louing mind to his Countrey, that doth not thinke all this resteth with the whole stay of the weale publike next vn­der God, in our Quéenes maiesties life,Qu. Elizabeth of excellent constitution and know­ledge. who as hir highnesse (be it spoken to the prayse of God, profite of the godlye, and without suspition of all flattery) hathe a most excellent com­plexion of bodye, agréeable to nature, with all giftes of the mind, and education answerable, so immediately vnder God, pleasant and ioyfull health in the same constitution practised, is the long preseruer, through whome we haue so muche god­lynesse and quietnesse, which God grant to be perpetuall, and hir highnesse life equall to Polio Romulus, in happinesse to Augustus, and in riches to Croesus, and after this transitorie life, to obteyne those vnspeakeable and euerlasting pleasures, ioyes, and Crowne of immortall glory, prepared for his elect, with Abraham, Isaac, and Iacob, in the Kingdome of Heauen. Where nowe was the Prince of Orators the Romane plea­ders notable witte, that in all other things, morall, ciuill,Tullie repro­ued. and [Page 84] politique, was so excellent, that worshily in his Orations as wel as in his Offices and Tuscul questions, Did age, Origi­nals, Augurals, Canon and Ciuil Law, vanteth himselfe so often, when as he broughte the best constitution, Gods déede, soūd health, Pleasure, for a Champion to combat with Hone­stie, and placed the naturall cause of all profit, the meane tem­perature, health, pleasure, amidst ye most horrible extreames, diuelish déedes,3. De off. Sect. vlt. Grimbalde deceyued. vices, displeasures. Héere also I can not excuse skilfull Grimbald, in translating Complexion for Constituti­on, when as Complexion is onely taken with Hippocrates, Galen, and Auicen, and all other learned Phisitions, for the ioyning togither of diuers qualities of the foure Elements in one body: but Constitution conteyneth not only the tempera­ture, that neuer stayeth (as Galen sheweth) in one degrée or sort,De. bo. cor. ha. De temp. De apt. corpor. constit. 1. De sani. tuenda. De plat. Hipp. & Plat. but it is a greate deale more effectuall and more perma­nent, as the parts vniuersally well fashioned, apt to al duties, with iust members, and decente greatnesse, and also the well ioyning of them sitte to all actions.

CHAP. XXXIX. The Stoykes diuersly reprehended. Of our deprauing both by custome, and by nature. What force the temperature is of to alter as well the bodye as the minde. Of the con­demnation of certayne Sects of Philosophers. Vniuersall destinie condemned. Predestination briefely declared.

THis sufficeth with that that followeth, to shew the follie of all them that say, that we are through mo­derate pleasure, through healthfull state, and hol­some exercises, withdrawen from vertue, through honest pastimes, and lawfull games, made godlesse, through a good complexion to striue with honestie, whome the learned Possidonius, as Galen wrighteth, hath notably confuted, affir­ming that in vs certaine inwarde séedes of vices doth lye, as it were certaine small fires, and that it is not so necessary for vs to beware of vice, as to restinguish & kéepe backe the increase [Page 85] of [...] the Stoykes opinion is,a principle of the Stoykes ouerthrowne. and others follo­ [...] [...] in vsed happeneth to our minds outwardly: [...] sort, as witnesseth Plato, haue in themselues, as [...] ashes, causes of euil,That by cu­stome we be depraued, as well as by nature and will. De Anima fa [...] cultate. Padagog. Will. Vnderstan­ding. a needefull note for all Gouernours. Lib. 4. Al. De tuen valc. 19 De repub. that that happeneth outwardly [...]. Therefore assuredly, euill customes comming to [...] of the spirite, wanting reason, which (as Bullinger [...] with Nences. Wil, we are made wicked, as affir­ [...] [...]lemēs Alexandrinus, and according to the intellectiue [...] vnderstanding, we are stayned with false opinions, as [...] godly, lesse, & perfect men, we are instructed, the opini­ [...] [...] our maners ciuil, as the Count Castilio, Ia­ [...] [...]ncus, & Hieronimus Montu [...]s sheweth. But in the [...] part of the spirit, reason & foolishnesse do vary, ac­ [...] to the more and the lesse: and doe follow (as teacheth [...] temperature of the body, vngouerned by grace and [...] I say, and the temperature hath as a beginning, first [...] in the womb, & after nourishment and meates get­t [...] [...] more,How the tē ­perature doth alter the ma­ners. & these mutually doe cherishe & encrease one [...] for the hote temperature, for example sake, ma­ [...] angels. Hence anger kindleth the natural heate, & ma­li [...] it [...]. Contrariwise; they that be of mean temperature, [...] cōplexion, be meanely moued in minde, void of all ex­ [...] passions and affections, kéeping for the most the plea­sant agréement & heauenly harmonie of health, apt to all vse, & profites ingender good humors, and do yéeld thēselues also that is vnto reasons rule, to Gods laws, to lawdable labours, and to al good orders & callings whatsoeuer. Wherfore, let all these be reiected, and these sects following,What kind of Writers are to be reiected Aristippus. Epicurus. Hegesias. especially from the t [...]ing vp & company of al youth, as be of Aristippus, Epicu­rus or Hegesias minds, doctrine and maners. The Gyrenaikes & [...]riserians, who swarued so farre frō the meane, although then they bare the name of Philosophers, as well in conuer­sation and doctrine, following & hunting after vice, delightes of ye outward senses, besides ye cōsent of inward reason, in stede of pleasure, as though there had bin none other felicitie, but to [Page 86] eate, drinke, dallie, tickle, rubbe, scratch, and other vnlawfull pastimes, contemning the motions and déedes of the spirite, and cleauing to the appetite and lustes of the flesh, whereas it was and is the high way, not only to the destruction of bodye and soule, but also of name and liuelode, the one sorte putting all blisse in wanton chambering, the other in drunken banque­ting, the third in contemning life: so that Hegesias stirred ma­ny to neglect, as well their owne preseruation, vntill Ptolo­meus the King by decrée put him to silence, as by politique princes euer accustomed, that against God and the lawes hath preached, as also induced sundry to despaire, and to cast away themselues through his eloquent orations vttered in the hea­ring of ignorant persons, that he made in prayse of death, and contempte of life, as Valerius Maximus, and Erasmus testifi­eth, much like to certayne barbarous Indians,Wisards of India. mentioned by Quintus Curtius, whiche amongst them are reckned for theyr wise men, who doth accompt it for great shame to be aliue, vn­till they be aged, sicke, or gréeued, leauing héerein no rule to reason, no place to experience, nor no restraint, amendment, or correction, to the licentious fleshe, lust and ire, will and cou­rage, sinfull old Adam, respecting neyther the safegarde of the soule through amendment of life, by the graces of the godhead in the newe Adam, through faith, hope, and charitie, with the godly diuines, nor the conseruation of the parts in health, the humane graces or vertues, through Phisicall councell, wyth the reuerende and skilfull Phisitions, nor the preseruation of power, wisedome, and iustice, through blessed and kingly regi­ment, with the mighty Magistrates, wise Philosophers, and learned Lawyers, togither with all sort of Scismes, Sectes, and Heresies, which are euer said to tend to sedition, mutenie, and alteration, whereof in all times hath bin too great a tryall, néedefull therefore alwayes spéedely to be preuented, withstā ­ded,A wise note, and a pretie taunt. and abolished, vnlesse we shall as new fangled, as some are in their garments, and the whole r [...]te of them that teach with the desperate and damnable Turkes, or that do beléeue [Page 87] [...] [...]enesaries are instructed al too Heathenly, as did diuers [...] Philosophers, trusting only in Destinie, whō the Pro­phets Ieremie hath vtterly confuted, with Sainct Gregorie, and maister Hutcheson, in his work entituled, The Image of God, or too too generally, as ouermany do faine, that al thyngs good and euil, doe happen of fatal necessitie, predestinately, Lib. 1. Stromat. De pradest sancto De verit. fidei. Christ. De pro. Aci. De grat. De pradest. Epist 3. ad Mag. idem. ad Smit. De Prad. De ver fide ch [...]. Gap. de Prad. De Pro. De Prad. sée­ing that not only al the olde holy writers, Clemens Alexan­drinus, Ignatius, Cyrillus, Augustine, & Gregorius, do affirme that Predestination doeth appertayne but onely to the blessed Election of the faithful, godly, and holye ones alone, but also [...] late forraine and home writers, Erasmus Sarcerius, Lo­ [...]ouicus Viues, Maister Hutcheson, Doctour Cradocke, and Antonius Coranus, very largely and learnedlye deliuereth: Here only remembred for our outward instruction, and not to put any Faithful Beleeuer in doubte of our inward Electiō and Predestination, through grace in Christ Iesu, and that a­gréeable to the whole scope of the Scriptures: for if we shall apply to our vase capacities,Of our fal­ling, election, predestinati­on, and induration. The offering of the Lorde vnto vs, is our calling: who so taketh holde of him, is electe: if wee continue to the ende in the truth, we may boldely saye that we are predestined, the faithful and godly giuen, and not the Vnfaithful, Sinful and wicked: but if we refuse him, we are Hardned, and so shal we not leade any into Presumption, De Pradest. Decad. 4. fol. 4. f. 646. Actes. 9. Cap. 22. nor life Desperation. And therefore Bullinger right warely and wiselye teacheth, that all men are not drawen vnto him by the Heare, nor like Blockes and Stockes: although Paul was forcibly to preach vnto the Gentiles the veritie, Abacucke vi­olently to shew Daniel the power and mercie of the Mighty,Cap. 4. and Ionas miraculouslye to warne them of Niniuie to repente and cry for mercie, whych they obtayned, Bycause euery one of them tourned from hys euill waye, and from the wicked­nesse he had done, to the great grief of ye Prophet as ye may read, by reason he saw that his preaching should be falsifyed,Cap. 3. More regarding his own credite, than the glorie of the migh­tie, or the sauing of so infinit many, which fault God forbid it [Page 88] should be in anye of the Cleargie, séeing that God enforced, none to follie. For the confirmation whereof, Bullinger ci­teth the saying of our Sauioure, Aske, and it shall be gyuen vnto you: Math. [...]. Luke. 11. Seeke, and yee shall fynde: Knocke, and it shall bee opened vnto you: for, whosoeuer asketh receyueth, and who­soeuer seeketh findeth, and to hym that knocketh, shall bee opened. Whereby we sée, that we must alwayes, whiles we liue, [...]aues for the assistance of the graces of the Godhead, to direct ours,De Praedest. De Lib. arh. Dialog. 1. according to the diuine lawes, and then doubtlesse we are his Sainctes. Let anye in this poynte of their precise and vnprofitable inuentions say what they list, or can to the contrarie, séeing that Cause confesseth man to haue Reason and Will, as it is most true, and as by the definition of Man appeareth:Essentialis defi­nitio. Homo est Ani­mal. rationale. for Man is a liuing creature, endued with reason, or else his state were no better than a Beast, if there were no difference, whiche by no meanes maye be permitted, but al­wayes remembred, that the earnest care of children to follow Vertue may be furthered,Confess. August. Lib. 2. and not hindered (as forth of Sainct Augustine maye be gathered) but rather the more encoura­ged, and that the euill and disobediente may not haue a false glose to coulour theyr lewdenesse, and that Diuine thyngs, Naturall and Political, may not be confounded, nor the weake consciences burthened,De Praedest. as in the holy Articles of Religion is forewarned, in the Margent vpon Ochines third Sermon no­ted, and by Veron likewise willed, and as by this definition set forth of the sacred Scriptures is verifyed,Rom. 8. Ephes. 1. Di Pred. for the predesti­nate are Sainctes, or holy people, made like to the Image of God: and are called, iustifyed, and glorifyed by him.

CHAP. XL. A declaration of certayne conceyted fellowes voyde of rea­son or arte, which iudge of the mediate graces not as they ought, nor yet of the immediate. Of the wickednesse of Libertines, and of the speedie redresse that must be had. Machiuels discourses to his Prince to be abandoned. A repetition of things going afore in a Christian societie to be remembred.

FVrthermore, who of any right iudgement can but mislike the precise and too too péenish con­ceite of some that wéene themselues odde wightes, whiche doe iudge Gods power and glorie to be depraued, if there be granted any grace, vertue, or power, to procéede from the celestiall bodies, theologicall graces, mans spirits, or princely regiments, or from the substance and qualities of the elemen­tall bodies: not knowing the force of mouing, light, and influ­ence: the benefite of faith, hope, and charitie: the néede of de­sire, courage, and reason: the goodnesse of power, wisedome, and iustice: nor the alterations wrought by heate, colde, moysture, and drieth, limitted them by their Creator, to eache thing, ac­cording to ye law of nature: as persons verily wholly ignorāt in the profound knowledge of God, of nature, of regiment, and experience of Gods workes in his creatures, from time to time approued, and of late by blasing Starres signified, as wel as of old, as berdelike, laūcelike, swordlike, tunlike, hornelike, torchlike, manlike, besumlike, & such other, some natural, some supernaturall, as Abienus, Damascenus, and Manilius in their dayes deliuered, & sithence, Picus Mirandula, and Fredericus Nause, but last of al, Michael Mestlin, Hes. Roslin, and Kindar to write most godly & learnedly: whē as al these his most wō ­derful works do rather set forth & declare his most mightie po­wer, incōprehēsible wisdom, & exceding mercy of vs to be cōsi­dered to his glory & to our profit, thā by any meanes ye cōtrary.

[Page 90]For as the Kingly Prophet Dauid saith, The Heauens de­clare the glory of God, and the Firmament sheweth forth his handie workes. The workes of the Lorde are greate (saith he) and to be sought out of all them that haue pleasure therein. A­gaine he sayeth, All his workes prayse him. And truth it is, whether they be Mathematically measured, or Metaphisically pondered, [...]erm. 7. let now the Arrian Ochine with his followers ne­uer so fondly force to the contrarie.

Moreouer, who can but condemne the desperate will, and senselesse witte of all Libertines, that for as much as they fol­low libertie, and doe condemne Gods preceptes, not remem­bring their newnesse of birth, the forsaking of sinne, they ney­ther feare God, nor obey man, being the very worst of all o­thers, putting their blinde beliefe with Diagoras, surnamed Godlesse, Theodorus, and Protagoras, in selfe rule, fickle for­tune,De nat. deorum. and blind chance, making no conscience or difference in lawes diuine or politique, so they may haue their liking, vn­till suddaynely be layde in their dishe the high Holand herbe Chokewéede,No godlesse creature lefte vnpunished heere, or else in the world to come. vntil the iust iudgement of God fall vpon them, like rather brute beastes, senselesse blockes, and blind infidels, than reasonable creatures, godly children, or dutifull subiects. Equall to these incarnate diuels expressed, is the discourses of the Italian Monster Machiuell to the Prince his maister,De Princip. who settes aside as well the graces of the godhead Ecclesia­sticall, humane, and princely, as Theologicall, so that he may serue his turne, be it neuer so farre from the godhead: giftes, celestiall influence, humane knowledge, reason, courage and loue, princely vertues, power, wisedome, and iustice, or di­uine graces, faith, hope, and charitie, not regarding by these his faithlesse and vnciuill doings, how that he diuideth not on­ly man from man, where his preceptes be embraced, but also leaueth no good state peopled for anye godlye one Prince to raigne vpon many vertuous subiects, of late excellently con­futed in a Latin worke,Machiuell confuted. dedicated to the noble and godlye Gentleman Mayster Francis Hastings, and Maister Edwarde [Page 91] Bacon. No Vice then is there fouler, (that thether my talke may returne from whence it is strayed) than suche intempe­rance of body and minde, declining from the meane, especially in all such as are appointed in one knot of Christian societie, to loue, preserue, and instructe others, as our Sauiour did his Disciples, to loue, serue and obey one another, regarding so the body, that we neglecte not the soule.A needefull note. Looke so to the Hea­uenly and diuine regiment, that all earthly and princely state in the Scriptures so highly commended be not ouerthrowne. For if you suffer oure Kingly regiment once to quaile, fare­wel and adue to al Vertues, Honors and Dignities,De prin. De reg. as write Patricius, Chelidonius Tigurinus, and Osorius.

CHAP. XLI. The familie of Loue to bee apprehended of the vnitie that ought to be in gouernmēt: VVhich way Faith is obtay­ned: How meanes and miracles differ: Of the confuta­tion of diuerse heresies: What hurte doeth growe of too too costlie apparel: Paules opinion concerning the vn­righteous, and why it is layd downe.

THe vpstarte faithlesse familie of Loue therefore are not to be suffred to wander anye longer (laide by Dauy George of Delf, The inuen­tors of the secte of the Familie of Loue. and hatched by Henry Nicholas of Amsterdam, but made fligge by Chri­stopher Vittel of Southwarke Ioiner) erroniously, dissembling­ly, and damnably teaching, that they in God are Deified, and God in them Hominified: so that whatsoeuer they doe,an horrible saying. be it neuer so wicked, cannot be euill, as if ye reade a worke of late set forth, entituled The Displaying of the familie of Loue, may at large appeare: seuering themselues from the Chri­stian cōgregation, and Catholike company of the Primatiue Church, visible & militant here vpon earth vnder our Quéen, next and immediatly vnder God, of the Churches of England and Ireland; and congregating themselues in one house or o­ther [Page 92] of the Familie, which if he be a disciple, they call Rabbi, accompting all thinges in common, otherwise than the lawes of God & our Prince doth warrant,Erronious and seditious Bookes. teaching principles ful of sedition, communitie, & blasphemie, as in the bookes of Exhor­tation, a Dialogue betweene the father & the son, the prophe­cie of the spirit of Loue, Euangelium Regni, the glasse of Righte­ousnesse, the holy Lambe, &c. doth too manifestly appeare: ex­horting all my countrey Babes of euery congregation to re­maine in vnitie of regiment,A Catholike exhortation. Math. 12. Dissention cause of all destruction. as diuers members of one body, séeing that the infallible worde of God affirmeth, that euery kingdome diuided in it selfe can not long stande, as dayly ex­perience, common reason, and infinite histories do declare.

For euen as without vnitie of body and mind, there can be no health or perfite strength inwarde,Nothing withoute meanes can stande. as is saide, so withoute outward, in bodies and states politique, of godly reasons rule in all common weales, Princes directing, Pastors preaching, Councellors commaunding, Captaines leading, Phisitions healing, Tutors teaching, Trauellers trading, Artificers working, ploughmen plowing, subiects obeying, seruants ser­uing, &c. with the Lawyers iudging to euerye man according to the worthines of his calling, & that by right any way to thē belongeth, diuine statute, ciuil customarie, common, Martial, Marine, & not euery priuate mans inuention measured by the meterod of affectiō, nothing holyly, nothing iustly, nothing or­derly can be ordered in diuine rites or temporall causes, on lād or on water, in peace or in warre, in Court or in country, in field or in bowre,Whence the reason of all lawes were had, ciuil, cō ­mon, or pri­uate. All the acti­ons proceede from the operation of the parles. in tent or in town, in Church or in Chappel, in College or in Schoole, &c. nor any fortresse can be fortified, armor ordayned, army victualled, house builded, Sea traded, lame restored, sicke mended, infant nourished and instructed, or naked clothed. Hence if we marke but the vse of our own par­tes, the patterne of all lawes, Regimente and Vnitie, as M. Rainolds wel noteth in his foundation of Rhetorike, and the subiect of Phisick) we shal finde, that according to instrumēts and offices from the mediate graces in mankinde, it worketh [Page 93] déedes: the Arteries con [...]yeth the spirituall bloud from the heare: the Vaines, the nutritiue frō the Liuer, & sinewes, sense from the Braine to al parts: and they againe feeling with the [...]ctes, fibres, and rest of the sinew [...]s, of heate & cold, harde & soft, rough and smooth, &c. So that if they be letted, be it in the wrest, for example, by woūd, dislocatiō, or Fracture, vntill they be vnited againe by Nature, and that noble part of Phi­sieke termed Chirurgery (as at Leith & Barwike I had no smal experiēce after the assault in the beginning of the second yere of the Quéenes Maiesties raigne) the hand instrument before al instruments shall lose his operation.Where infir­mitie happe­neth, help is right neede­full. And euen so we maye say of the eye, the scous [...]watch of outwarde actions & glasses of the inward soule, which if it be affected and encōbred wyth [...]th of Catarike (by Surflot, Lake, Philip Moore, and Grey, Excellent men for the Eyes. dayly handled right artificially) doth trie no colours, vntil it be c [...]ched: so without Gods gift, Naturall reason (the perfit o­peration of the animal spirit) being in man as Iob affirmeth, albeit it is the inspiration of the Almightie that giueth Vn­derstanding, for as Themistius sayth,Lib. 3. de Animal there is nothing more diuine. Whiche vnderstanding in ideots, through defecte, is wanting, in Infantes and extreame old age,Three sortes of persons depraued by accidens. as in the Litar­gie, Mania, and Melancholie, by reason of Sicknesse, and as in the Frensy, Ielosie, and Heresie, through too much Musing, wrong instruction, affection, extreame loue, and trouble of the mind. Without blessed Gouernemente, holy discipline, and dayly instruction, we coulde not learne so muche as to speake our owne language, or any tongue in vse, muche lesse knowe any Religion. Law, or dutifulnesse, forasmuch as Paule sayth, ye Faith being the substance of things looked for, afore defined & deuided, commeth generally by the Sense of Hearing,Hebr. 11. an in­strument to ye reasonable office belonging, and hearing by the word of truth, & therefore Clemens Alex teacheth,Lib. 5. Strom. How Fayth is obteyned. that there is no knowledge without faith, nor faith without knowledge. Which must be vnderstood by the sight & soūd of ye Caracters or Letters forelearned, or by visiōs or inspiratiōs answerable to ye inuētion & vnderstāding of ech reasonable person in euery [Page 94] Nation as of the learned and godly Nowel in the latter parte of his Catechismes, is verye well noted out of the word Lo­qui to speake, and singularly well approued of Maister Ralfe Leuer in his Witcraft, Logike. and lately founde true by experience in the Brute people brought in by Captain Frobisher, except it be miraculously. But that hapneth not to all persons, ney­ther at all times, nor in all places, for if it had or did at anye time,What Gods worde doth not permitte. Certaine ob­iections. Math. 7. or in any age, the Heauenly Writ would not haue said againste the Godlesse Libertines, detestable Southsayers, and dissembling destinators: To them that knocke in Faith, shal be opened, but whether they knocke in beliefe or not, they shall enter. It woulde not haue sayde againste the olde Arians, newe Familie of Loue, and late Anabaptists (wherof some had grace to recant of late yeres at Paules Crosse,Anabaptists recanted. tho­rough the godly Doctrine and wise perswasion of a right gra­cious Pastor in the Churche of God,Doctor Sands Archbishop of Yorke. Mat. 15. Gat. 6. Math. 25. euerye where worthilye known) to them that beleeue, and that be baptised is saluation belonging. It woulde not haue sayde against Loyterers, Roags, and all euill doers, to them that do well of the hou­sholde of Faithe, is the Kingdome of Heauen, to them that do euill, Hel fire. Hence manifestlye appeareth the error of Origen (although some defende him) in that he taught al men shoulde be saued, (as I haue hearde some ignorauntlye af­firme,) leauing no matter subiecte for the triumph of Gods Iustice.

Hence likewise the Scripture proueth, that Lucifer for pride and ambition with his adherentes were into perpetual torments condemned: wishing that all children were hereof instructed, that they might no lesse regarde the meane, and refraine the extreame, than some of the elder sorte wantyng wisedome, grace, due consideration, do little estéeme or auoyd. Not knowing belike, or not regarding Tobias words to hys sonne, how that of Pride beganne all destruction, neyther yet the confession of thousandes at their examinations and exe­cution: howbeit in the ages following it shal at large be hand­led, [Page 95] if that already here sayd may not suffise, and Opius law deliuered, that teacheth a meane to be kepte in aparrell, vn­lesse such sumptuousnesse abroade where it néedeth not, and attyre that ought not, be not forthwith amended.Fiue great discommodi­ties through too sumptu­ous attyre. For hereby doubtlesse Vice is furthered, Hospitalitie hindered, Libera­litie condemned, Charitie neglected, and abilitie to serue the Prince when néede shall be, diminished: But it woulde haue saide, whether they do well or euill, the euerlasting ioy is de­termined. These things the holy Ghoste hath not vttered,an answere to the former obiections, bi­cause the truth cannot be againste it selfe, and that is the light Lampe which we are bound to folow, or else the Apostle would not haue saide, that the vnrighteous shall not inherite the kingdome of Heauen. Be not deceiued herein, saith he to the Corinthians, Galathians and Ephesians. And this that hée spake, as he spake it doubtlesse by the spirite of God, so the faithfull in all their doings are to consider it, forasmuche as all the workers of iniquitie he willeth to departe from hym. And truth it is Babes, otherwise,A needefull note for Princes, Prelates, Preachers, and Parents howe shoulde it cause the wicked and disobedient, from euill to refraine, and to tourne vnto the Lord: or comfort the faithful, iust and honest, to con­tinue in vertue and earnest zeale of godlinesse, as the godlye haue alwayes done, if vertue hath not his reward here and in Heauen, and the vice his punishment both vpon earth and in hel. And this is the Catholike beléefe, that they that haue done well, shal go into life euerlasting,Simb. cath. Quicunque vul [...]. they that haue done e­uill into hell fire.

CHAP. XLII. Wherein a good common weale consisteth: and howe the Gentiles as well as Christians hadde allurementes and meanes to drawe menne therevnto. A question why Christ suffered. That God is no lesse iust than he is mer­cifull. How Princes take their regimente from God, in that they punishe the euill, and aduance the good. The fruites of the Spirit declared. The works of the flesh de­sciphered. Our sauiors sermon vpon the mount touched. That the Morall lawe is continuall, and in some part the Iudicall, but not at al the Ceremoniall. How al men be created to do good works. A briefe conclusion vppon the drift of this whole worke. That euery Country is to liue within the limites of their owne lawes.

THe Gentiles as wel as the Gréekes and the Romanes, kept this course in al their gouern­ments,What main­teyneth beste a common­wealth. De nat. Deorum. as maye appeare by the lawes of So­lon, Licurgus, and Pompilius, with infinite o­ther nations: for Solon affirmed constantly to the Athenians, that a good commō wealth consisted in these two, in preferring the good, and in punishing euil.

The Romanes (saith Tullie) founded Temples in memori­al hereof, in such sorte, as none could enter into the Temple of Honor before first he passed through the Temple of Vertue.Lib. 2. de Vtopia. And the Vtopiās (saith Moore) erected Images for memorial of their vertuous actes, as we do the Armes, Crests, and Hel­mets of oure worthies of the Garter at VVindsore, whiche I thinke he did imitate from the Romanes, as we doe from the Gréekes. But if anye diuine honor be giuen vnto them, it is plaine Idolatry, as the commaundements do testifie. If this be so, and of Infidels alwayes to be wisely weyed, what shall [Page 97] Christian children of a far better price, Godlier Regiment, & holier Congregation suppose in the like? shall we neglecte i [...]? make no accompt of these things? be brought vp withoute the beléefe & vnderstanding hereof? God forbid, séeing it is more euident than the Sun Beames, that eche Motion (as the Phi­losophers affirme) is first in Sense before it be in Deede. Wel thē, bind first the inward Man by godly Religiō, [...] done. [...] for [...] Serm 2. fol. [...]1. Serm [...] fol. [...]. Rom. 13. holy Educa­tion & noble Calling, and the outward will not range: as for example, yée are taught to feare God, obey your Prince, and loue youre Neighbour, and that vnfainedly, wherein doubt­lesse you shal do wel. Truly then if you so do, you wil seeke to eschue euils, and thē serue & loue, as affirme Erasmus, Caluin, and Bullinger: and why? bycause forsooth, that the inw [...]rd [...]n [...] the affections, be bound with the perfit bond of Christianitie, of Loue, the fulfilling of the Lawe. Binde then the vnrulye lust of the ouer lusty Liuer, of the pampered Flesh, and halter the affections of the stubborne & vngratious Hart in Fetters fetcht forth of Gods Law, by al means possible,Good counsel for Rulers. Psalm 30. Euery thing ought to be done accor­ding to time, place, state, and case. according to the néed of the State, Time, and Place (for the Doctrine that is profitable for the Penitent, is not conueniēt for the Obstinate: nor sufficient to the Dullard, that maye suffise the Witty: nor auaileable to the Sicke, that may serue the Healthy: nor bene­ficiall to the Stranger, that the Subiect is bound vnto:) and set at libertie with great regard & foresight the sorrowful Sobs of the pitifull Penitent, oppressed throughe the Remorce of a wayling & woful Conscience, Godly feare, Harty Repentance, with the comfort and consolation of Gods mercies: then to dispaire of hauing forsaken the former euils, were as greate impietie, as is the contemning of his Iustice the taking a­way of his glory. Hence is the Doctrine of Luther, Super Gal. Luthers meaning. as I take it, where he sayth, That a Christian man, if yée rightlye define him, is free from al Laws, and is not subiect to any crea­ture wythin or wythout, meaning (no doubte) where the in­ward man is regenerate through Grace, that ye outward wil not range, which walks after ye Spirit & not after the Flesh.

[Page 98] How hard it is to finde a right ChristiāBut bycause such children as be hard to be found in a com­mon Weale that is endued with no other, as Platos common Weale, Aristotles Felicitie, Zenos perfit Man, Galens tēpe­perate Body.An excellent man in the Mathemati­cal [...]es. Dec. 3. Serm. 8 fol. 405. Euclides Geometrie (onely of Maister Dee, as some thinke vnderstoode throughly) Tullies Orator, Horace Poet, Moores Ʋtopia, or Paules Protestants. Outward & Po­litique regiments, are of God ordayned (saith Bullinger) & all kind of good Discipline for the Wicked and vngratious sake, as that Honorable Counsellor Maister Doctor Wilson well argueth in his Arte of Logike. and by reason that the inward man, the affections, cannot of any be iudged but by the out­ward déedes,No State can stande without Law the Lawe is had to rule the vnruly and wicked, as the sharp Brake doth the stiffe neckte Horse: for they that do wel, néede not to feare the Law, considering how that the holy Writ saith: That all such it rewardeth.

A good Ob­iection. Why the Wisedome of the Father was sente to redeeme man Lib. de Stult. Mortalium. Power. Wisedome. Mercie.And therefore what is he of vpright Conscience, Catholike Faith, or reasonable Iudgemēt, that can think yt our Sauior Christ suffred all that he did, not for the amendement of oure Liues rather than for ye impairing of our Maners, than to cō ­tinue vs in Wickednes, as Riuius wisely writeth. For if you will say, that he will pardon oure Vices, howe vsuall soeuer they be committed, what else do you teach, but that he doeth further all the sins of the world. But that wil not agrée with the graces yt of Godhead, for Wisedome is against it, & Rule may not suffer it. Wel then, it is euidēt, that he must no lesse be a minister of Iustice than of Mercie, vnlesse no Christian State may punish Sin, as some of the detestable Heretikes, Anabaptistes,Anabaptists burned in Smithfielde. Anno. 1575. Epist. 48. ad Vine. Contra Donat. De ve. coercendis hereticis. Expositio Eccles. in Epist. ad Roma. Cap. 13, 14. not long agone condemned, banished, burned, & executed, did hold, aswel as the Donatists of olde by holy Au­gustine confuted. Which, if God had not bin righteous, as be­like they most damnably imagined, he had forbidden, so that they might not indéed. But bycause he is iust, as al the Faith­full beléeue, Scriptures teache, and Wisedome leadeth, hée commaundeth Vice to be punished, not for Malice, neyther yet for vaine Glorie, as Veron séemeth to ground his dange­rous [Page 99] Doctrine, for in him are no Mundane Affections: but by reason he is iust, th [...] should be no hinderance to the quiet li­uing of the good, as affyrmeth the Count Castilio. Lib. de A [...]l.

Hence Christian Princes following the will and comman­dement of God, doe iustly execute the hopelesse Wicked,Whence Pardons and Pu­nishementes, did growe. & do pardon the pitiful Penitent: taking al their Authoritie & Re­giment from his Power and Mercie. For doubtlesse, euen as our Redéemer is merciful (as saith the Veritie) to the Faithful and Penitent, that through Frailtie doe stray, and that ende­uor notwithstanding to followe his will to the vttermoste of their power: so is he iuste, and punisheth moste terribly them that of malice offende, sin againste the holy Ghost, that fall to Apostasie, as Iudas, Simō Magus, Philetus, Himeneus, Demas, Iulius the Apostata, and Sergius Mahomets mate did, wyth too many others, which after they haue taken vpon thē the sa­cred ministerie, leaue it. With al those also yt of purpose put off the receiuing of the glorious Gospell, with all Holinesse, & newnesse of life, forsaking to vse the déedes of Christianitie,The fruites of the Spi­rite. which you may call The fruits of the Spirite, for that they be ye very same, as Faith, Hope, Charitie, Baptisme, Loue, Peace, Pietie, Patience, Prayer, Abstinence, Temperance, Repētance, Mercie, Forgiuenes, Innocēcie, Chastitie, Constancie, Virgini­tie, holy & vndefiled Matrimonie, Iustice, Liberalitie, Hospi­talitie, Preaching, interpreting of the sacred Scriptures, suffe­ring Persecution and Matirdome for the Truth, whereof you may reade at large in Foxe his two Tomes of the Actes and Monuments of England, ministring of the holye Rytes of the Church, blessed Sacraments, and dooing good déedes, against yt which godly Works, no mā can procéed iustly by law, much lesse affirm or deny, that they being done in Faith, do not pro­fit or auaile, through Gods Mercie, and not oure Deseruing, forasmuche as they be good, and by God and Man appoynted, rewarded, and blessed: for he sayth,No good deede lefte of God vnre­warded. That he that beleeueth & is Baptised, shall be saued: & also, He that giueth to the needie a cup of Water for his names sake, his rewarde shall be greate [Page 100] in Heauen: that is to say, Praise, Honor, and Immortalitie to e­uery man that doth good, but vpon the soule of euery one that doth euil,Math. 10. Rom. 2. Indignation, Wrath, and Anguish: So that it appea­reth manifestly hereby, how their punishment ought to be cru­ell (not only in Hel, The workes of the Fleshe. but also Heere,) that impugne your High­nesse procéedings, or that practise to performe ye wicked déedes of the Fleshe, Apostasie, Idolatrie, Blasphemie, Hypocrisie, Sacrilege, Treason, Tyranny, Extortion, Conspiracie, Rebelliō, Rape, Buggerie, Burglarie, Murther, Thefte, Periurie, Pride, Hautinesse, Insolencie, Clipping, Washing, Counterfeyting of Coyne, Deceit, Cosoning, Idlenes, Roging, Murmuring against Rulers, Backbiting, Filching, Sclandering, Brauling, Scolding, Libelling, Bribing, Enuying, Repining, Taunting, Scoffing, Fighting, Mutining, Disdaine, Disobedience, Vnnaturalnesse, Ingratitude, Incest, Fornication, Adulterie, Gluttonie, Drun­kennes, Dissembling, Couetousnes, Vsurie, Slouth, Witchcraft, Bauderie, Ribauldrie, Bākerupting, Vnseruiceablenesse & such like, afore mentioned amongst the actuall sins, whiche are al­wayes euil and wicked, and according to the more & the lesse, be to be punished.Our Saui­oures Ser­mon made vpon the Mount. Math. 7.25. Luke. 6.14. And therefore oure Redeemer testifyeth in that Sermon he made vpon the Mount (which for our Soules health, & Bodily comfort, surpasseth al yt Sermons made vpō ye Earth) that Not euery one that sayth Lord, Lord, shal enter into the Kingdome of Heauen, but he that doth the will of my Father, which is in Heauen. And his will is, that yée beléeue his word, Obey your Prince and doe thereafter, that is, that we embrace the works of Holinesse afore recited, and forsake and renounce the déedes of Wickednesse laste repeated. The holy Ghoste so instructeth, by all Christians to bée receiued. Hence Paule teacheth,Rom. 25. That not the Hearers of the Lawe but the Doers, they are iustified, whych liue according to the Spi­rite, Sup. Rom. & not according to the Flesh, By Marlorat excellently o­pened, affirming, that our Iustification resteth vpō Faith, wt ­out the workes of the depraued Law of Nature, Moses Law, or any other whatsoeuer, withoute a constant Faith in Iesus [Page 101] Christ, but not without the déedes and fruites commanded by the Law of the Gospell, the Law of the Spirit, and Lawe of Grace. For as Bullinger [...]uinely deliuereth,Decad. 3. Ser. 8. the Moral Law is continuall, and in some part the Iudiciall, but not at all the Ceremoniall of Moses. And certaine, so farre as the Lawe is the rule how to liue well and happily, so far as it is the bridle to stay vs in Gods feare, so farre as it is a pricke to wake the dulnesse of our flesh, so farre as it is giuen to instruct, correct, and rebuke vs men, so farre I say with him, that it remayneth still. This Saincte Iames most earnestly affirmeth, saying, that such as know how to do well, and do it not, are still bound in their sinne, as if he should say, the Lawe hath rule still ouer such, for they be not as yet regenerate, bycause they walke stil according to the fleshe, and not according to the Spirite. The very same Saincte Peter maketh more playne, for the eyghte Soules that were saued by water, signifieth Baptisme that saueth vs, and not the cutting away the foreskinne, Circumsi­tion, but the forsaking of euill, a good conscience cōsenting vnto Gods will, a liuely and vndoubted faith, budding forth all good blossoms, and spirituall fruites: for we acknowledge (as Bul­linger affirmeth) according to Sainct Paule, Decad. 2. Serm. 6. that we are crea­ted vnto good workes. But so that héereby we may not swell with pride in our selues; forgetting the merites of Christ, whē we reade in the holy Scriptures that we are iustified by ours owne workes, that oure owne workes are called righteous, that vnto our works is giuen a reward of euerlasting life,A Catholike exposition vpon two speciall pointes. nor yet that we growe to presumptuous, secure, and licentious, when we find that we are iustified only by Faith, that we are fréely ransomed by the frée bountie of our redéemer, that hée once for all pacified the wrath of his father, and broughte vs againe to be his déerely beloued Children. But that as we be fréelie redéemed through his only goodnesse, without anye me­rite of ours, so we without any compulsion, must sanctifie oure soules and bodies, walking alwayes in the light of godly con­uersatiō, as it is of late very well expressed by Master Rogers, [Page 102] but most effectually of all,Peter. 2.1. of olde by the holy Apostles them­selues. By Peter, who willeth that we make our election & cal­ling this way sure, so that we shal [...] [...]uer fall, if in Faith wee minister vertue, in vertue knowledge, in knowledge tempe­rance,How our e­lection is made sure. in temperance patience, in patience godlynesse, in god­linesse brotherly kindnesse, in brotherly kindnesse loue. Howe farre now they be deceiued, be they neuer so excellent orators, or neuer so cunning Sophisters, and how vnméete to bring vp youth, and to instruct the state of the world, haue they neuer so many tongs,A conclusion vpon the whole drift of this worke. or neuer so many Schole poynts, in health, holy­nesse, obedience, vnitie, laudable qualities, & profitable artes, what office, place, or dignity soeuer they haue, or be they neuer so frantike feruente, as was the murtherer that wounded of late yeares a valiant Captaine,Captayne Havvkins. thinking therby to haue slaine a most worthie and noble Gentleman, nowe of the Quéenes Maiesties most honourable priuie Counsel:Sir Christo­pher Hatton. yea or to liue, not­withstanding hir highnesse excéeding mercie and great pietie, that cōdemne Gods prouidence,People wor­thy punish­ment. as well ecclesiastical as tēpo­rall gouernement in our most royall Maiestie, primate prero­gatiue, & Palatine power in prelates, by ye Quéenes highnesse giuen in as large manner as euer they were, or the high di­gnitie of the nobles and estates, Lordly rule, middle meanes, appoynted doctrine, vnitie of seruice, common prayer, Christi­an discipline, right reason, ordinarie Lawes, dayly decrées, ho­ly workes, iust déedes, healthfull medicine, industrie and dili­gence of vertuous men: cleauing to vniuersall destinie, with­out regard of ye humane vertues, particular sensualitie, with­out consideration of the diuine graces, or common libertie, without respect of princely power. You may sée héerein partly as in a glasse, but in the ages following, all the graces at large mentioned in the Epistle, as well by the holy writte, vse of the parts, naturall and morall Philosophie, as by the expe­rience of all well ordered common weales, Counsels, Parlia­ments, Conuocations, Sinodes, Decrées, and excommunica­tions of the primitiue Church. And how likely it is, that they [Page 103] should be eyther very godly, naturall wise, or rightly learned, [...]ting all certaynetie of diuine grace, power naturall, and [...] obedience, the holie word, blessed regimente, godly lawes, [...]thie creations, high preferments, all aduancementes, me­ [...]ents, worship, disgradings, and continuall gouernemente [...] the beginning, teacheth approueth, and declareth, to thē [...] be not infected with the Heluetian contagion, or libertie of longing,Persons worthie the reprehension, to ouerthrowe as well Princes and Nobles of the [...]astle, as of the Spiritualtie, that there might be no certaine­tie of superioritie, that al might be at libertie, through election of gouernoures, to come to dignitie, not for desart, but for flat­terie or feare. Which forasmuch as all men by nature do co­not libertie and superioritie, so muche the more,Coment. lib. 3. as affirmeth Caesar, ought Princes to prouide certayne and spéedie meanes to restreyne them. Wherefore I may, (bycause this Volume shall not ware vnhandsome, nor yet yrkesome,) wel conclude against whomesoeuer, with the Canonized Scriptures,Ephes. 6. Colloss. 3. 1. Pet. 2. that the statute, as wel of the body, as of the minde of children, yea [...] sort of subiectes in our most puissant state, must be dire­ctes, taught; and assisted by speciall wisedome, Kingly power, and common right, by dissente of inheritance, statutes, coue­nants, déedes, and willes, and not by precise mens fansies,Euerie Coū ­trey requi­reth his own gouernemēt. wil­full wittes, or yet yearely election of craftesmen and com­moners, as in Heluetia, and other places different, séeking the furthest corner of their youthful wits, to further their foolish wittes. Oh barbarous policie, atteyned two hundred yeares past and aboue, by iniquitie of vs noble Britons, for euer to be abandoned and condemned, let some mutinous wittes turne the cart neuer so precisely, séeing that Nature, Scripture, and al kingly rule vpon earth is to the contrarie, by that worthy Prelate Doctor Whitegifte Bishop of VVorcester, learnedlye and godly deliuered, and of all dutifull persons to be receyued, although it can not be, but that the teachers of the truth haue enemies, but Philosophie hath foes, but Phisicke hath aduer­saries, but one industrious hathe despisers, but obediente and graue persons haue contenmers.

CHAP. XLIII. Who ought to rule Youth, and why. A briefe deuision of the faculties of the braine. And howe that luste and cou­rage is more prone to youth than to age.

NOwe suche sage persons of perfite yeres, are mée­test to rule,Lib. de Senect. In Ser [...]mat. De tuend. valetis. Who oughte to rule youth guide, and instructe youth, (as affirm Tullie, Clemens Alexandrinus, and Montuus) as haue ye heauēly gift, vnderstāding the animal fa­cultie and operation of the braine, with the actiōs thereof best, as in the two former ventricles saith Siluius, ap­prehension, fantasie, imagination, opinion, and common sense: In the middle ventricle,The actions of the reaso­nable spirite in mankinde. iudgemēt, estimation, disposition, and cogitation: In the hinder, memory, science, and calling in me­morie, preuailing, ruling the déedes of the body according to grace, and not according to luste and ire. Hence is it that some can inuent Acts and make Ditties better than others. Hence othersome can dispose their wit & knowlege better than inuēt.Whence that one excelleth another, ac­cording to the grace gi­uen them of God. Hence likewise some can remember what they haue hearde, read, or knowen, very singular wel: but neither deuise, do, or iudge orderly well. But where all these excell (as that is very seldome) there is the sharpe gratious wise witte, and neither blinde, frantike, nor foolishe, as Ochine woulde haue it. And thus according to the more and the lesse,Serm 17. they are perfect or im­perfect answerable to their constitution and heauenly inspira­tion, as in youth through slendernesse of strength, extreme olde age, and in infirmitie: but in ripe yeares and healthie state beste by reason of their perfection of temperature and godly e­ducation:Lib. de Senect. and therefore it is excellently well saide of Tullie, that Prudence and Wisedome be incident to graue and olde yeares, but Rashnesse and Folly to youthfull dayes, as part­ly by experience I know,The author no Angell. for the whiche daylye I aske. God mercy.Psalm. 25. And as the kingly Prophet Dauid doth affirme, besée­ching the Lorde to forgiue the sinnes of his youth: by the Apo­stle also confessed, saying: When I was a childe I didde like a [Page 105] child, &c. But blessed bee the yeares that bring amendment, Amen. Hence is the reason why such sage persons doe and al­wayes ought to rule and bridle youth, not only in Schoole, but in Church and Pulpit, aswel as in Counsell, Courte & Camp, and youth obediently heare, learne, and folow thē. And there­fore Moses wel knowing the imperfection of youth, comman­deth all children to honor & obey their fathers & mothers,Deut. 20. that their dayes may be long in the lande which ye Lord giueth thē.

Likewise at his departure vppon the Mounte, calling the whole multitude before him, he willeth thē to obey their Cap­taine & Elders, as by his oration extant in Iosephus workes it appeareth. Salomon also saith, he that spareth correction,Prou. 13.23. Eccle. 30. spil­leth his childe. Syrach in like manner councelleth children to heare their fathers iudgement, and do thereafter, that they may be safe. Now what councell fathers should giue their fa­milie in these dayes,Cap. 4. Tobias words that he taught his only son at that time, is sufficient to teach all the sonnes of the whole world in time to come. My sō (saith he) haue God in thy thou­ghte al the dayes of thy life, and beware least at any time thou consent vnto sinne: of thée my son Morgan not to be forgottē,My onelye sonne. and thē thou shalt neuer do amisse. The very same the twelue Patriarches taught their children, as by their Testamentes extant it appeareth. Finally, S. Iohn the messenger of lighte,Epist. 1 cap. 1. & Egle of brightnesse, as it were in a word includeth al: Little childrē (saith he) let no man deceiue you, Ap. 20. for that he doth righ­teousnesse, is righteous, euen as he is righteous: wel, knowing he that was instructed by the Schoolmaster of al truth,Galen de vs part. De cor. t. m. c. Cap. 4. Lib. de Senect. Lib. 2. de reg. that Iu­stie & wilful youths for the most part, haue as is aforesaid, and a [...]dayly experience proueth, the vse of ye partes declared: And as the Prophet Daniel, Tullie, and Osonus do affirme, the na­turall facultie & operation of the Liuer & the vitall of the hart appetite, & laste, ire, courage, & pride, termed of Plato, Seneca, Will. & Cicero, & of Castilio sensualitie, of the Apostle,Padag. lib. 3. Clemens A­lexādrinus, & al diuines, ye world, ye flesh, & ye diuel,Vnderstan­ding. surmoūting an ye reasonable vnperfite as yet in ye instrumentall operation.

CHAP. XLIIII. The power of the Soule defyned. Adams fall declared. The Iewes or Israelites losse, notwithstanding the Lawe of Moses. What marreth manye, albeit they be Christians. Of diuers charitable deedes done of late, as well as of old. The difference that is betweene them that fauoure Ver­tue, and them that further vice, although they both pro­fesse Christ.

The defini­tion of the reasonable spirit. In corp. curat. Scient. De Anim. fac. Genes. 1. Iohn 10. S. Hier. ad Panar. S. August. in epist. ad Hier. Decad. 4. Sermo. 10. Lib. 1. de off. Lib 2 de regist. inst. Q. diss. 2. De Vtop. Decad. 2. Serm. 1. Genes. 4. Rom. 5. The lawe of nature endu­red. 36 49. yeares. Decad. 10. All nations wrapt vnder sinne. Nature with out grace of none effect. The vayne iudgement of the Gentiles, and theyr er­roures. THis reasonable spirite is poured of God into the brayne, as Alsaliar affirmeth, Montuus, and Fernelius, and as Bullinger declareth forth of ye Scripture and Doctors, and giueth sense with vnderstanding to all the liuing partes, and it is defined of the Doctor to the Studente to be a power of the soule, that descerneth betwéene good and euill, and be­twéene good and better, comparing the other, the whiche also sheweth vertues, loueth good, and fléeth vices: or it is as Tul­lie, Moore, Osorius and Bullinger write, the lawe of nature, reiecting euils, and embracing goodnesse: or reason is the law of nature engrafted in the minde, driuing away vice and fil­thinesse, prescribing health and godlinesse: but alas, this in all the children of Adam is more or lesse so depraued from hym through originall sinne, and also actuall afore expressed, that the Gentiles, although they had reason not wholly extinct, the law of nature, Gods law, gods gift, engraffed in their vnder­standing, yet they neglected it, wandring in al lustes and out­rages of the fleshe, one trusting to his witte ouercome wyth wickednesse: another in his strength and courage, vsing all tyrannie, spoyle, and murther: another in his delicious de­lightes, following appetite and lust: another in his paren­tage; descended of such a stocke, of such a good Prince or ruler: another in his beautie, & comely corpse: another in hys know­ledge of tongues: another in Science and eloquence: another [Page 95] in riches and goodes: another in possessions and patrimonie: as the very heires of lust and pride from our first parent, whereby none doth delight alwayes in well doing, nor in vsing the rea­sonable minde giuen them of God, by the knowledge of them­selues, and beholding his wonderfull workes, to be carefull how to serue, obey, and loue their Creator, Prince and neigh­bour.

The Iewes likewise refused it,The lawe of Moses conti­nued. 1510. yeares. notwithstanding they were heauenly incorporate and rid from the perpetuall bondage of feare vnder the law of Moses, giuē vnto him by God himself, and deliuered in stony Tables by reason of the hardnesse of their hartes. But bycause they walked after the will of the fleshe, and not after the spirite, the lawe auailed them not, as Paule testifieth to the Romanes, for they sought their righte­ousnesse by the ceremoniall and outwarde workes of the law, which were but shadowes, and not through inward loue and desire therevnto, by faith in the Messias the Sauior to come,The lawe of Grace hathe remained. 1579. yeares. Al that teach or beleeue, that the sins of the vvic­ked liuing or dead by mā may be remitted, or that mā through his ovvne po­vver vvithoute Christ may ob­tanie Heauen, or that Christe vvil pardon vi­ces although he contemne his lavv and leane his vvayes, do as much as in them lyeth, destroy all religion, prince­ly rule, and na­turall kindnesse vppon eartk. vnto which all the lawe tended, as the diuine writers at large expounde.

Lastly, such Christians as put their Iustification in crea­tures, their owne vertues, or in Christs only mercy withoute regarde of his power, that doth terrifie aswel as it did create, and his wisedome that iudgeth as well as it guideth, negle­cting the diuine graces, Faith, Hope, and Charitie, subuette the lawe of Grace, for the lawe of Grace if we shall define it, is the league of Gods fauor & beneuolent kindnesse towards mankinde, as in the sacred word, antient Doctors, and newe writers, is more manifest than the Sunne beames, as to your sences (I doubt not) shal be made euident. For if kinde, crafte, force, or abundaunce (that we may fetch this foreland againe full winde) if Iewish ceremonies, circumcision, sinne offe­rings, if the worshipping of creatures as Idolaters vse, if our own natural workes without Christes grace, as ye Pelagians held, by Saint Augustine confuted: If bare beléefe in his mer­cie, the onelye acknowledging that Christe died for mankind, [Page 108] without respect of his iustice,In Epist. ad Rom. In Euchir. In Instit. In Catech. In Decad. In loc. com. Super Math. In comment. as the Originists beléeued, being no faith indéede but a mere opinion, as say Erasmus, Caluin, Beza, Bullinger, Musculus, Marlorat and Gualter, that whiche bringeth forth no fruite, no victorie ouer sinne, as ouer many in these dayes fantastically fanste, as diuerse of the sensuall Iewes in Saint Iames time affirmed, that counted thēselues Christians, boasting of the Gospell, but neglecting the déedes thereof, by him confuted. And the Anabaptistes in Luthers dayes in Germany at Mounster by Sleidan mētioned,In comment. and other into many Christian countries, rebelling, deceiuing, and spoi­ling al men that they can compasse, deuise or get, may iustifie before the vpright Iudge, being such déedes afore mentioned, as the fleshe fulfilleth, and not suche as the spirite worketh. Howe shall oure depraued nature or corrupte manners bée reformed and made méete afore we go hence, for the celesti­all Throne in the life to come? sit and iudge the twelue Tribes of Israel? yéelde a right accompt for our demeanors at the ge­nerall iudgement in the time to come? or here liue héedefullye, temperately, and honestly, whiles we liue according to holy, Diuinitie, Kingly policie, and naturall societie? If once again Cunning or Learning shall excuse Wickednesse: riches, force: flattery and finenesse purchase pardon: highe birth, and noble place, saluation: or naked faith, without the wedding garmēt, acceptation: wherefore then hath Christs suffred his paineful passion, not to saue vs howsoeuer we deale, séeing Saint Iohn saith, that Christ came to saue sinners. God forbidde. Why then forsoothe, to this ende you maye be certaine that we shall embrace Vertue, and forsake Vice, that wée shall thoroughe faith in his grace striue and fighte againste the lustes of the worlde, fleshe, and the Deuil, as Paule telleth vs he didde with the reste of the holye Fathers, and may walke in all holinesse and good behauiours, and not to saue sinners, bycause wée sin, for as Saint Iohn saith:Cap. [...]. This is meant of the presumtuous and obstinate sinner, & not of the sorow­full and peni­tent sinner. No sinner is hearde of God, but that thoroughe faith in him wée shoulde forsake sinne, and tourne to him throughe earnest repentaunce, and then he saueth vs [Page 109] whiche ha [...] sinnes, for then are we not sinners, although the [...] and pricke thereof doe not wholly leaue vs: These ma­ny [...] sons in Scripture must be distinguished: And so fi­nally not they which go forwards obstinately still in wicked­nesse, with the aucthor of sin oure aduersary the Deuil, are sa­ued, but they that do r [...]pent & amēd, as by the whole discourse of Scriptures is approued. Well then go to Babes, and be­léeue this for euer,In Catechis. De Fide. Decad. 1. Ser. 6. that we be redéemed throughe the frée mer­cie of God by faith only. For wheresoeuer faith is, saith Cal­uin, Bullinger, and Beza, there also it sheweth it selfe by good workes, bycause the righteous cannot but worke righteous­nesse, the faithful I say cannot but constantly hope, and vnfai­nedly and charitably loue his Christian brother. For he diso­beyeth not be enuiesh not, he despiseth not, he deceiueth not, or if he hathe done so, he repenteth him, intending neuer to do so any more, beséeching the Lord to assiste him with his grace.Howe it is said that faith only iustifieth De fide. Ad Petrum. Super Psa. In serm. de fide. De summo bono. And in this sense it is saide that Faith onely iustifieth, but in no other, as Erasmus folowing the faithful and antiēt fathers, at large declareth in his Prologue to the Paraphrase vppon Saint Paules Epistle to the Romanes, and not through other creatures, our owne natures, sinister opinions, loose inuenti­ons▪ precise practises, withoute the warrant of the worde of God, néedelesse ceremonies, traditions, & oblations, althoughe suche rites, Sabaothes, solemne feastes, and holy dayes, that serue for the benefite of soule and body for the contemplation and seruice of God, and resting of their bodies and quieting of their minde from worldly affaires, had from the Apostles, Primatiue Churche, Catholike Councels and holy statutes, be still to be obserued and reuerenced according to eche state & condition of things indifferent, as by ye difference there was betwéene the East and the West Church in Anacetus & Poli­carpus time may appeare, as Socrates, In Eccle. Hist. in Apol. Contra Osor. Cap. 1. de ciuit. des. 22. Decad. 1. Serm. 6. B. Iewell and Foxe doe witnesse. And not, in one word for al, through bare beléefe, by S. Iames disproued, of S. Augustine disalowed, & by Bullinger post a loue termed, as some maliciously or ignorātly do affirm [Page 98] vs to holde without commending of Christian déedes, in the worlde requyred,No Realme commendeth good workes more than Englande. of our Soueraigne commaunded, in the Ho­melies deliuered, and by all our godly Preachers preferred & straightly charged, as ofte as they haue cause to entreate ther­of, with the which no state of our bignesse is able to compare, not onely notably well learned in the Vniuersities, but also through all the land, God be thanked. And our former libertie is restored, that our first parent Adam loste through lust and disobedience, pleasant Paradice by the new Adam is vnshut, that was through the olde made fast. The way that was bar­red to all posterities from the kingdome of heauen, is now by him only made wide open for al them of the houshold of faith,Rom. 6. that are buried with him from the vices of this worlde, & that are risen againe in al godlie conuersation.Cap. 4.15. Cian. dei. Super Math. But not they I say once againe for a conclusion with Esay, Saint Augustine, Gol­den Chrysostome, and all the godlie, that confesse Christ and his Gospell with their lyppes, and deny him with their déedes, (for so do Diuels, and all wicked and presumptuous persons, as Palingenius forth of the Scriptures and Doctors plainely proueth, with Googe in his Epistle to that work by him tran­slated) or that do neglecte and contemne the blessed lawes and meanes that he hath left with his holy Churche, which is the congregation of all suche as professe the fayth and doctrine of Christ, being himselfe the head Cornet stone, the Rock wher­vpon the Church is safely builded, but vpon no mortall man, as Saint Augustine wryteth, whose example and commaun­dementes we must followe in all humblenesse and loue, as by his holy worde doth appeare, outward experience, and inward reason, for euery like doth delight in his like, aswel the Angels as the celestiall bodies and earthly creatures, by the whiche we may easily gather, that the Creator and ruler of al things, hath no delighte in such as contemne his waies vppon earth, and his sauing health before all nations, but in suche as couet to be continually holy: for be you holy as I am holy, saith the Lord. And therefore let this be earnestly and straightly char­ged, [Page 111] [...] be so bold as to think with the Saduces & fami­ [...] of [...],Two speciall points of christiā doctrine, that whosoe­uer shal deny, doth deserue most horrible torments. much lesse to reason against ye excellent dignitie of [...] nature, as to suppose that the soule doth dye & perish with the body, in that the world rūneth at al aduentures, gouerned [...] prouidēce: but that in this life by God we be pre­serued, & after in ye life to come to remain immortal, where vi­ [...] shal be extremely punished & vertues boūtifully rewarded.

Hence is the straight path (Babes) that leadeth to the hea­uenly Ierusalem, and there is none other, let some lewd lippes of Li [...]rti [...]s laboure neuer so muche in the broade waye to the contrary, affirming sinne to serue to saluation in euerye e­ [...]te person, as doeth Bernardine Ochine. Serm. 3. de elect. Oh horrible con­fusion cleane contrary to all Catholike Religion, aduising all ages aswel as children earnestly to consider hereof while they [...], and therewith wisely to weygh the lamentable de­struction of the earthly Ierusalem, The causes of the destru­ction of Ierusa­lem. De bell [...] iudai [...]. being doubtlesse the seuere s [...]ge of God vpon his chosen for sinne, refusall of his word, rebellion, famine, and dissention, as Iosephus writeth, of all Christian children not to be forgotten, for none are to be cal­led the children of Abraham, as saith Paule, but they that doe the déeds of Abraham, as also writeth Gualter.

By the whiche at length it appeareth manifestly, that all men are not to be counted like vitious, vnhonest, or vngrati­ous, notwithstanding our originall fal in Adam, as ouer ma­ny leude and ignorant persons doe, when they be reproued for their euill life, replying without all blushing, I thanke you sir for nothing, you I am sure are good, séeing there is none as the Scripture saith, that doeth not euill, as thoughe the holy Ghoste meante there can be none good and acceptable before God [...] as it is written for oure rebuke and reproche, that there were so many euill, that there were so fewe that sought after Vertue, that forsake not sinne afore sinne forsake them, not calling to remembraunce these textes, howe that there be both Dogges and Swine, godly men in all ages that builde vp­on the s [...] rocke, and vngodly which builde on the sincking [Page 112] sande, wise Virgins with [...] in these Lampes, abundance of grace: and the foolish without, dothe of all goodnesse, putting no difference betwéene the best likers & the worst, the good do­ers and the hande, faithfull and vnfaithfull, wise and foolish, o­bedient and disobedient, lerned and vnlearned, temperate and vntemperate, iust & vniust, sicke & healthie, long liued & short.

To this end I do take it that they maintain such folly, such equality,Why the Author sup­poseth that the euill doth maintaine this opinion. that they themselues be they neuer so diuelish, rebel­lious, traiterous, blasphemous, fleshly, irreligious, couetous, fornicators, drunkards, adulterers, extortioners, vsurers, mur­therers, théeues, harlots, bribers, bankeruptes, pollers, decei­uers, &c.) might no more be corrected, penished, and disgraced, than the most faithfull, most honest, most iuste, moste wise, most learned, most trustie, moste valiant, moste liberall, moste merciful, most pitiful, most holy, most Catholike, which absur­dities no heathnish state can permit in India, Tar [...]aria, and Bar­baria, What no state can per­mit that bea­reth rule. much lesse a perdutable common weale of Gods owne foundation suffer or allow a christian regiment of new borne babes: when as we sée dayly doth by testimony reason and ex­perience, that by vertue and godly meanes the Church & peo­ple of God florish & prosper, bycause Gods grace is amongest them, but by vice & lacke of Charitie ouerwhelmed & brought to haught, by reason the wicked spirite hathe rule ouer them. And therfore what are they of [...]ay godly mind, christiā beléefe, or perfite vnderstanding,A godly dispo­sed Peere. Diuers charitable deedes done of late in our refor­med state aswel as of old time. A charitable Knight. A noble deed of late done by a Doctour of Phisicke. that the not highly [...]nende, ad­uance, and extoll the godly charitable déeds noble acte of late daies yet formed in VVarelicke by the mightie Erle of Leicester, in founding of an Hospitall withal other appurtenances, to ye vse of [...] persons (inaimed captaines) for euer, land a Preacher, with 300 markes & aboue yerely, [...] other prouision for their [...] with those buildings at [...]ath and [...]uckstones. erected by his honor for ye poore. And that likewise vpon Long Melforde Green builded by sir William Cordall with that also besides Greenewich, & the reedifying of Cunwell & Caius Col­lege in Cambridge, with a worthy [...] of land [...] besides many others in diuers places in our daies aswell as of [Page 113] old accomplished, here omitted, bicause yt the charitable déeds of the old fathers of this lande you shall finde notably wel no­ [...] in [...] [...]ities, and sundry verye well expressed in that booke entituled a Defence of the Ecclesiasticall Regiment in England. Now who hauing any reason, learning, or experience in Philosophie, Phisicke, or Diuinitie, can thinke, esteeme, or account al Christians to be of one godly dispositiō, of one na­tural inclination, of one temperature of body, of one health in the parts, of one acceptation before God & men: to be short, of one wit, strength, stature, fauour, length of life, &c. none as I iudge. The which life that it may be lengthned, strengthned, & shortned, as the maners may be mended or depraued by edu­cation, & the calling honored or disgraded by mans aide, wise­dom, & industry, contrary to ye opinion of diuers vnskilful, in ye other ages shall be at large proued, bicause yt in my discourse of growing & liuing things I haue made but two or thrée ar­guments with other briefe examples, affirming that the life of man may be prolonged, as by the thrée déeds, naturall, acci­dentall, & diuine prescience, is of the learned deliuered. These instructions then for youth, and whatsoeuer for the elder sorte; be they neuer so simple (that aduanceth vertue, and suppresseth vice, preferreth the fruites of the faithfull spirite, & condēneth the works of wicked fleshe, planteth truth & supplanteth fals­ [...]de, condēneth flattery & vttereth the veritie, yéeldeth know­lege & suppresseth ignorance, assisteth the state and procureth quietnesse, mainteineth health & defendeth frō sicknes, bani­sheth liberty & teacheth the duty for soule & body, according to the Catholicke vnitie) who so condemneth, enuieth, defameth, or misliketh, bicause it is in our own tong, to ye vse of ye meane learned, aswel as for the best scholers, as some do our workes of the Bathes,None dis­praise vertu­ous diligence but the idle sluggardes. that haue neither wit nor wil to w [...]y ye weight of our words, written neither for glory nor gaine, but for the cōmon weale, muche lesse to amend thē or incourage others, There is no hope of religion, holinesse, wisdom, loue, learning, [...] obedience to be found in them.

CHAP. XLV. Why the Author hath touched so many matters in briefe in this firste booke, that at large shall be handled in the other fiue. Of the vnknitting of Gordius knot. That no benefite is equall to health, long life, and a good name. Vpon what foundation the Author buildeth, and of his plainenesse and briefnesse. And how onely the wise and godly regarde Vertue and Knowledge, but the foolishe and wicked, neither.

I Haue bin the longer and the more earnester in this laste parte of this worke,The reason of standing vppon this last section. bicause I would not onely (if I coulde) grub vp al wickednesse by the roote, leaste I mighte not liue to finishe the other, or be discoraged to take paines with out thankes or benefite, but also to the vttermoste of my small power presently sowe, grasse, and strewe the rootes, séedes, and plants, of all vertue, true religion, due obedience, and per­fite health, in al children.

What the vnknitting of Gordius knot did signifie.Here louing Babes you haue the first wreathe of Gordius knot vnknit, which the most valiant Conquerour with al his puissaunce could not vnfolde, but was faine to cut it, to allude ye Oracle,Lib. 3. as writeth Quintus Curtius, bicause his hautie cou­rage and outragious lust would not yéelde to orderly reason:Wil aboue Reason. whereby no doubt you may obtaine a greater Empire of im­mortalitie and euerlasting glory (in subduing your own vaine affections, preseruing youre perfite partes, and ordering all your trades in Faith, which is the victorie ouer sinne, accor­ding to the will of God obedience of your owne Prince, and profite of your natiue countrie, as Tullie in the laste parte of Scipios dreame deliuereth,) thā if ye obtained ten strange trā ­sitorie conquests of great Alexander. [...] Co [...]inent. Howbeit Scanderbergs prowesse and victories against the common enimy of al Chri­stendome who can passe ouer in silence without cōmendation. [Page 115] [...] truly what auaileth (I pray you) only for lust & ambiti­on, and not for the procéeding of the glorious gospel and frée­dome of Christians. A manne to winne all the wide worlde,Luke. 11. and to lose his owne selfe? as Alexander did in Babilon, before he had raigned full seauen yeares? or yet his Tombe of golde and too too magnificēt buriall at Alexandrîa by Diodorus Si­culus so excellently described?Lib. 2. not regarding the words of De­miphon his Diuiner or Magos, nor the Chaldean Prophetes, or rather Mathematists and Gymnosophistals, as by them is testified in the places before alleaged.

And what benefite is equall to health of bodie and soule, a god and godly name, and long life, to sounde children well brought vp in al godlinesse and conuenient qualities?

Thys ye sée is the foundation that the wisest haue laide, & that I do thinke good to folowe in this fraile age, and to build vpon for the preseruation of body and minde in all ages, whi­che if any other had rather to haue framed in any other sorte, euery man in Gods name hath his owne gift according to the measure of graces mentioned giuen vnto them. And they may do as they please, for my parte, I haue (as he that liueth vpon his practise by lawfull grace of the Vniuersitie, and hathe had no other mainteinance but it for these one and twentie yeres) yéelded mine indeuor in a forme neuer before so fashioned, as time & abilitie would serue me, how the healthy body not on­ly of infantes are at large to be preserued, and the affections guided, but also of all other in a briefe, if it be effectually con­sidered, in diuers and sundry places of forreine soile, as well as in our own: for any thing that I can note too too far amisse, and that hath more néede of godlinesse, ayde, furtherance, and increase of honestie, loue, seruice, and due obedience throughe [...]olesome regiment, seuere punishment, and spirituall life, the deprauing, deminishing and abolishing of Vertue thoroughe had custome, sinister opinions, loose libertie, slacke execution, euil example, or too too precise inuentions. For what auaileth the confessing of the Scriptures & obedience due to Princes, [Page 116] the auctoritie of the high Couet of Parliament, the Quéenes highnesse to be supreme gouernor aswel in causes Ecclesiasti­call as Temporall, the appointing of high dignities, degrées & offices in both callings, if notwithstanding hir procéedings be contemned or not folowed. And therfore for the duetie I owe to God & your Maiestie, I do déeme it more méete to write ac­cording to the Lawes of Christianitie, of nature, and of my Country wel established (inaugre the minds, God be thanked, of al the contrary) a plaine doctrine, righte trade, and orderlye meane, through holsome lawes, profitable & néedful to be kept & vsed of al godly subiects, and faithful children, than at wilde randon, by vehement fatall happe, or chaungeable chaunce, like brainlesse persōs, desperate dolts, & wether blown Cocks, without the scope of gratious reason certainty of gouernmēt, & decēt order, to treade dutifully this our present pilgrimage, vpon whom the ends of the world are come, as Rogers rightly insinuateth in his work of the second comming of Christ: let the Ciceronians cleaue neuer so muche with Tullie to Platos reuolution,Anno Plat. [...] s [...]n. Scipionis. or lewd Libertines to their licentious liking.

Oh gracelesse Libertines the decay of nations. Oh wilfull Follie and Vice the ruine of al estates. Oh cursed Hipocrisie, popularitis and flatterie, the welspring of al schismes, heresies, and outrages. Let also the vnexpert in natures lore, the igno­rant or carelesse of Gods commandements blessed regiment, with the talkers of the Scriptures, and not the followers, of Athanasius, In Prefat. ad sa. Scrip. so sharply rebuked, neuer so colourably, scholerly, do impudētly vtter ye contrary: howbeit to say the truth of this age, by the iudgement of moste trauellers aswell as by mine owne experience in forraine countries as wel as ouer all our own there is no Realme in al Christendom, where godlinesse is more declared, youth better instructed, the people for honest life more cōmēded, the inhabiters more welthier mainteined, or the common quietnes in peace and vnitie better preserued than héere with vs, God bée praised, the Quéenes highnesse magnified, and the sacred Counsell honored, and alwayes for [Page 117] his truth sake conserue it, & thē to the example of all Nations. For we comit that no diuinitie, but rather Diuelishnesse: no reason, but vanities: no policie, but peuishnesse: that that aba­teth the feare of God, that that emboldneth disobedience, that that maint [...]ineth the libertie.

Nowe who so is wise I saye with the Prophet Osee shall vnderstande these thinges,Cap. 4. and he that is right instructed will regarde them for the wayes of the Lorde are righteous, such as be godly will walke in them, as for the wicked they shall stumble therein.

But Wisedome (saith Salomon) shall not enter into a wic­ked soule, nor dwell in the body that is subiecte to sinne.Eccle. 1. And therefore my Babes, if you wil attaine the fauour of God, if you wil attaine perpetuall pleasure, if you will attaine as Sa­lomon did, Wisedome, feare the Lorde, follow Vertue, obey the Prince, honour your parentes, serue youre Maisters, loue youre yokefellows, embrace counsell, and cherish your neigh­bour, and then all things shall goe well with you.

CHAP. XLV. To whom the Author submitteth all his trauels. The duty of Diuines: promisse made at their consecration: and of their liuings: with the maner of their liues: & of Symony.

THus to come to an ēd of this firste age, & abridgement to the rest, which is the cause not onely of the long sen­tences, often parenthesis, and strāge maner of writing, but also of the intricate speeches diuersitie of digressions, and rude stile, most humbly submitting al these simple indeuoures of diuine Phisicall politique discourses, taken in hande for the vniuersall benefite,The best, the wisest, and the most con­firme al truth according to my naturall duety and allegi­aunce, to the appointment of oure onelye redoubted Maie­stie, whose auctoritie and direction is the euerlasting worde of God (by the high sessions of Parliament) to the considera­tion [Page 118] of the moste florishing Councellors and high Commissio­ners, and to the reuerende and skilfull Phisitions. But the or­der,De conf. fidei. doctrine, ministration and Discipline of the Churche to our chiefe Bishoppes, reuerende Pastors, and deuoute Di­uines, saith Caluin, euen suche as haue not their zealous lips buttered with the gréedy desire of too too many benefices, pur­chase of Lordships, and to king of Leases, nor in other de­lightes and cares of the worlde and the fleshe, vaine fansies, more affectioned, burdened and clogged. Bycause the Scrip­ture saith,Math. 19. that the cares of this worlde do choke the word, and maketh it vnfruitful. [...] Eph. 2. And Saint Paule telleth Timothie, that warriors and intangle themselues with no worldly businesse, by reason that they may be alwayes ready, like valiant Soul­diors to serue their Captains vnder whom they be appointed: but rather fully affectioned,What works do declare the duties of Diuines. Anno 1. Elizabeth. as in the holy Writ is willed, in the statute of vnitie appointed, in the articles of Religion published, & in the Iniunctions commanded, & in the Booke of Common prayer deliuered, of many too new & too too precise, aswel as too old and péeuish, neglected & disobeyed, being highe time to looke therevnto more seuerely, and to sette forth liuely faith, due obediēce, godly feare furnished with Christiā déeds, and no dead faith, presumptuous or vehement opinion, after euery sickle and common mans imagination. For what godly man will account that but a had beléefe, A trée to be bewen downe that bringeth forth no good fruite: A subiect vnworthy of his libertie that contemneth the lawes of his soueraigne, & that preferreth his own fancie for faith, his liking for lawes, and his wilful opinion for religion: not regarding how Paule, Basil and Bulling [...]r do define Faith, and how it is to be taken to be the victory after Sathan, Sin, & Hel, ouer the world, flesh and the Deuil, ouer presūption, disobedience & contention, as is aforesaid. And so of al Ministers, Maisters, and Teachers to be deliuered, according to the laws and decrées put forth by our Maiestie, & us in the holy homelies is handled, and as in ye [...] [...]pon ye Chapters and in ye Church put forth by ye [Page] reuerende Father in God Doctor Cowper Bishop of Lin­colne is learnedlye and Catholikely deliuered, to the end that the Spirite maye rule, and the Flesh be subdued: that Truth may appeare, and Errours be eschued: that Vertue may be embraced, and Vice expulsed: that Vnitie may be maintay­ned, and Sedition auoyded: that one Doctrine and Ministra­tion ouer al be vsed and al others (besides the Catholike Law stablished) abolished. Hence ariseth the sunction of the Cler­gie, and not for soueraigntie, Monarchie, Temporal dominion,Gregorius Naz: De slat. Epis. pompe, glorie, honors, riches, pleasures, ease. As I did verye well perceiue not long age at the consecration, I saw at Lam­beth to be faythfully promised,Act. 13. Titus. 1. Timoth. 3. 1. Cor. 4. Lampridius in via ta Alexandri Se­ueri. Chrisostome super Math. 23. Decret. 4. In confes Cartag. Bulling. lib. de lust Episcop. Cal. in lust. Par. 31. Math. 10. Rom. 5. Galath. 6. 1. Tim. by them that to that highe and godly office were elected. And as by the holy Writ, testimonie of the antiente Fathers, and newe Writers, and in the Im­position of hands at the Ordering of Deacons, and Ministers, dayly is approued.

And yet in al this my Discourse I would not that any should thinke, but that he that attendeth on the Aulter, ought to liue by the Aulter: but that he that deliuereth Spirituall wisdome ought to haue Temporal honor: but that he that traueleth for the benefit of others ought to haue profit himself: and that eue­ry reuerend Pastor, lerned Preacher, & godly Minister is wor­thy of that to his Sea & Benefice apperteineth, be it Tithes or Lordship, with al reuerence, being by law theirs in fée sim­ple as well as any possessions of the Nobilitie, Gentilitie, or Commons: and especially those that serue God, Prince, and Countrey, Holily, Iustlye, and Dutifully: that distribute the Heauenly foode for Soule and Bodie, & that kepe good hospi­talitie, with a life giuen wholy spiritually. Although whiles we liue in the flesh, the Motions, Prickes, or griefes thereof will be more or lesse dayly. Doubtlesse the contrarie dealings be a great let to the procéeding forwards of the glorious Gos­pell and heauēly decrées of your blessed Maiestie, as finallie in the feare of God, and my loyall dutie, I dare affirme, I hope in this time, as Paule without distruste did in his dayes,In Epist. to [Page] Titus and Timothie. By worthye Erasmus excellently opened in his Paraphrases, which in all churches are méeter in my minde to be red,Math. 13.5. than euery single scholers opinion to be prea­ched, as in the workes following shall be shewed, and whereof both the good and the bad groweth, to the ende that their light maye so shine before men,Mat. 3. Luke. 3. that other séeing their good workes vpon earth, they maye glorifye God which is in heauen. And that the chaffe may be sifted from the wheate, and that suche as haue bin and be spotted with notorious crimes and precise practises, how wel so euer they be learned, spoken or friended, be not permitted either in the ministerie, or ecclesiasticall com­mission, nor to teache any where. Neyther anye craftesman, Bankerupte,Learning and authoritie to lewde men, cause of lewdnesse. Rom. 8. makeshifte, ladde, or lewde disposed persons. And that also euerye age as well as youth maye learne sound doctrine togither wyth the example of vertuous liuing, in too manye places too too sore decayed. For as the sayde Sainct Paule sayeth, they be the children of GOD, whyche be led with the spirite of GOD, and they whyche be the children of GOD, doubtlesse be furnished wyth godlye ver­tues.

Well then, this is the conclusion, and a signe for euer cer­taine, that where godlye vertues in Christian children be wanting, there is no right fayth, no victorie ouer sinne, no following of holy religion,How to know an Hi­pocrite. as in the Prologue to the Para­phrase of Erasmus vppon the Epistle to the Romaines righte godly and cunningly is handeled, prate they neuer so fast, run they to Sermons neuer so ofte, gadde they neuer so vsuallye to the Church, haue they the worde about theyr houses neuer so garnished, or the Bible neuer so often in their hands, as the Pharisies hadde,No doctrine to the igno­raunt auayl­able without deedes. and suche other Hipocrites, all is but counterfayting, vnlesse they doe so, and therewyth liue god­lye, iustlye, and quietly. For of perfitte fayth, of right reli­gion, of the feare of GOD, of due obedience, all godlinesse, vnitye, loue, equitie, iustice, innocencie, seruisablenesse, stay­ednesse, temperance, and whatsoeuer is good groweth, and [Page] no wickednesse, nor suche horrible Simony, as too too manye vse, nor composition betwéene diuynes themselues vpon resig­nations, in most countries cried out vpon,Simony to common yet with them yt seeme to be earnest pro­fessors of the word. and forbidden by al such godly gouernors as our maiestie is: not only before Chri­stes comming amongst the Israelits, as in the old Testament appeareth, but also sithence of them of the primatiue Church, vntyl couetousnesse bare the sway, and that sinnes were pro­mised to be satisfied for siluer by euerye parasite pardoner, by our soueraigne (GOD be thanked) through all hir dominiōs for euer banished and dissanulled, bycause diuinitie, reason & experience haue taught to condemne it. And therfore Pastors, Preachers and ministers of righteousnesse, each where maye not forget to prouide for all such calamities.The word of God. Neyther al other to remember, that for as much as we haue the most certayne and vndoubted truth: so in all verity and sinceritie of life must we walke, and the professing, preaching, visiting, and teaching the glorious Gospell to all Creatures according to the diuine lawes: for al kinds of estates and professions are to yéeld ther­vnto, as the Prophets, Apostles, Martirs, confessors,All estates & artes are to yeelde vnto the word of God. and Ca­tholike Doctours haue done in times past, and as they doe at this present, chosing such places of Scripture as make most a­gainst such wickednes as then & there raigneth, according to ye Methode by Erasmus, Melancton, Hipperius, and Hemingius deliuered, wherat none ought to be offended, although the let­ter word for word doth not expresse ye same,De concio. rat. forséeing that vn­charitably they fall not to rayling, nor plausibly to lul anye in theyr lewde liuing: for that slie and wilye way of wresting the Scriptures to mens manners like a rule of lead, (bycause they saw them vnwilling to imbrace the truth, that at the leaste by some meanes they might agrée togither) is hateful nowe, as it was of old to al the godly.

CHAP. XLVI. What foode and doctrine the Apostles deliuered: and in what the summe of the Scripture doth consist, and who on­ly, after S Augustine, shall possesse the kingdome of Hea­uen.

Iohn 21. IN fine, Louest thou me (sayth our Sauioure too Peter) then feede my sheepe, sée that they be sounde and kept from corrupt pastures, féede my lambes, in brief, féed yong and olde. Which sheweth and setteth forth his pastorall cure, and not a Monarchie,Dist. 33.8.2 Decad. 5. Serm. 3. fol. 890. 240. Too manye Patrones make merchā dise of their Benefices as well as some Diuines. as Nicholas Okam, & Bullinger writeth, besides infinite others: for the Church hath not the power of the sworde, but spiritually, and therfore Christ had Peter put it vp.

But howe shall they féede, when suche as be most worthye for life & doctrine, for siluer by Simon sel Benefice be put back: and the vnworthy by Magus the Merchaunt made of?

In fine (Christian babes) this is the blessed food and spiritu­all milke wherewith the holy Apostles fedde the Christian flocke, and wherevppon Peter sayeth all the blessed Gospell dependeth, the gladde tidings consisteth, namely that Christ hath suffered for vs in ye flesh, that we should die with him frō the workes and lustres thereof, and shoulde liue and walke in the workes of the Spirite, both afore mentioned, by Marlorat largely and learnedly expressed.

And therefore Saint Augustine willeth all children that be christned,An vndoub­ted and moste Catholike Conclusion. to hold this for a certainty, and to doubt nothing thereof, that is, that all those that are baptised in the Catho­like or vniuersall Church, shall not come to euerlasting life: but those only who after their Baptisme liue vertuously, that [Page] is to wit, such as haue refrained vice and the concupiscence of the flesh: for euen as neyther Infidels, nor Heretickes, nor Scismatikes shall attaine the kingdome of heauen, no more can sinfull Catholikes (disobedient persons) haue anye portion therein.

Hitherto (moste excellent Soueraigne) for the firste age at large, and in brief for the rest, of the maintenance of Body and Minde, vntyll God will farther, Naturallye, Ciuilly and Re­ligiously, according to the measure of the gifts of the Godhed, Heauenly, Humaine, Diuine, and Kingly, following and vsing Nature, condemning Disobedience, confuting Errors, banishing Libertines, and directing Christians, in al Health, Wisedome, and Godlinesse: in the continuall feare, and seruice of GOD: in Loue, Obedience and Duetie to their Prince, to your Highnesse: and in ordring their Bodies, Min­des, and Déedes in a Lawful meane: bycause that such Chil­dren as be only of the Catholike Faith, that kéep Gods pre­ceptes, the liuing Lorde liketh, holy Princes aduaunce, and godly Rulers do chearish. For it is they, and not slaunderous Libellors of Christian Princes, Gods Presidents, that in the newe Ierusalem shal be celestiall Citizens, where is such Ioy prepared for all the elect, the Faithfull, Obediente, and hum­ble Sprited, as neyther Tongue can expresse, Wit conceiue, or Pen prescribe. Vnto the which Earthly happinesse & Hea­uenly blessednesse, God the Father draw vs, God the Sonne guide vs, and GOD the holy Ghost bring vs. To the which Almightie, Euerlasting, Immensible, and only wise God, before all, aboue all, and in all, be all laude, ho­noure, glorie, dominion, and Maiestie, for euer and euer. AMEN.

FINIS.

A Table containing the Summaries of euerie Chapiter set forth in thys Booke.

  • VVHat vvriters ought to consider, and vvherfore the Author hath made this vvorke. Chap. 1.
  • Hovv the Nurse must be chosen, and vvhiche is best. Chap. 2.
  • Of the age, fauoure, and manners of the Nurse. Chap. 3.
  • Hovv to knovv the temperature of the Nurse and milke. Chap. 4.
  • VVhy Nurses are to be changed: hovv vvise men vvey of vvriters: that Monarkes haue bin marred by Nurses: and Princes by euil parents depraued. Chap. 5.
  • Of the best Milk, and vvhat Teates be good, and vvhiche bothe grieue and deforme the childe, and that doe cause it to be vnquiet. Chap. 6.
  • VVhat pleasure children haue in Musicke, & of vvhat force it is to alter affections: and hovv the Nurse must rule hir passion: & af­ter vvhat sort lust must be depressed. Cha. 7.
  • The definition & distinction of Temperance, and of the profit and commendation there­of, vvith the commoditie that grovveth of keeping the fasting dayes, and vvho hathe bin alvvayes tollerated: Of the Theologi­call and humane graces, that of the husbād as vvell as of the vvife are to be vveyghed and considered, vvith the benefite of pray­er. Chap. 8.
  • In vvhat aire exercise should be: of the force thereof: vvhich is beste: and hovv to knovv it. Chap. 9.
  • VVhat exercise, trades, laboures, artes, and pastimes be good, meete, and profitable, not onely for Nurses, but also for many others. Chap. 10.
  • A distinction of the foure parts of Musicke, & vvhat kind of dauncing is tollerable. Hovv vvomen ought to be careful in their beha­uiour: The benefite of exercise, vvith the beste time to vse it. Chap. 11.
  • VVhat meates ingender euill iuyce, vvith an Argument thereof. Chap. 12.
  • Of the regard that Nurses must haue to their feeding. Chap. 13.
  • VVhat meates are most vsually eaten ouer al England, and vvhich be best not onely for Nurses and children, but also for al others. Chap. 14.
  • Hovv vvary Nurses must be in taking of me­dicines, that they marre not themselues and the childe also through aduise of vnlavvful practitioners. Chap. 15.
  • VVhat meates and medicines they be that in hir neede the Nurse may vse safely, to kepe hir solible, or any others, and also to bind. Chap. 16.
  • Of the kindnesse and loue that should be in a Nurse, and of the requiting thereof: A sup­position vvhence often times the strife be­tvvene the childe and the mother doeth a­rise. Chap. 17.
  • Of the B [...]be nevve borne, endued vvith the things natural, and vvhat they be: VVhat kind of vvomen should be vvith the sicke­ly vvife at hir daungerous trauell. The be­nefite that some fathers get by their childrē crying at the byrth: Hovv the infant nevv borne is to be handled of the Midvvife: & vvhat Bath is good for it. Chap. 18.
  • VVhat deuises some dames vse for forming of their broode: Of the abuse that old Prie­stes had in Christning, & vvherin Baptisme consisteth, and hovve death commeth: Of the vvorthinesse of children, vvith a briefe mention made hovv they be prouided for: The causes (as some thinke) vvhy thinges be so deare in these dayes. Chap. 19.
  • That the child must only sucke vntil his for­mer teeth appeare: The office of them: and at vvhat time they commonly come, vvith the number & forme that be required. And hovve the decrease of the teeth shevveth, that the vvorld dravveth hastily to an end. Chap. 21.
  • Hovv often infants should sucke, vvhat heed­fulnesse should be in the Nurse, ansvverable as the parentes meane to haue them tray­ned. And hovve for lacke of cleane kee­ping of the Babe Galen espied the vnquiet­nesse therof. Chap 22.
  • At vvhat time the child may be vveaned, and vvhich ought to sucke longest: of the duety of the Nobilitie and Gentility: The regard that must be hadde asvvel in the Nursing of [Page] men children as vvomen kinde, and vvhat Bookes do expresse the same: A commen­dation of good vvomen. Chap. 23.
  • Of the maner hovve to make the best pappe, of the vse and abuse thereof: and hovve the meane dyet is beste. Chap. 24.
  • VVhere infants should slepe or rest, & vvhat commoditie is in a Cradle: The discommo­ditie of vehement rocking immediately af­ter the child hath satisfied himselfe: Of the benefite of sleepe, vvyth the cause thereof: And hovv Aristotle vvas therein deceiued. Chap. 25.
  • The length of sleepe for infants argued, hovv many vvayes sleepe is furthered, that the Nurse in his sleepe ought not to be disquie­ted: The form of laying the child in the cradle: of the considerations that must be had, of placing the light in the chaumber vvyth the Babe: Of taking vp thereof: and of the ragard of his long standing. Chap. 26.
  • VVhat nourishment is best from time to time for the child: That the infant vpon the so­daine ought not to be vveaned: Of the diet that Montuus appoynted the French Kings children. Chap. 27.
  • VVhat the vvord Dyet doth comprehende: The regard that should be had to children vvhen they enter into yeares of perseue­rance: VVhat very Nobilitie is, and hovv it springeth and decaieth: VVhat Christian children should consider according to their profession. Chap. 28.
  • At vvhat time the Babe shall begin to be in­structed, and after vvhat maner: Hovv the Theological or diuine graces are before al other to be first planted. Chap. 29.
  • VVhat regard muste be had to such as keepe the company of youth: Of the abuse of sud­dry parentes: and of lavves made as vvell for them, as for children. Chap. 30.
  • The great cost that the common vvealth is at dayly in releeuing the poore: Of the nūber of them that are yearely executed. Chap. 31.
  • Of the definition of Sin, vvith the definition and deuision of suche as are called mortall or deadly sinnes. Chap 32.
  • In vvhat place Babes shal sport them: Hovv prouident Byshops should be in placing & displacing of Scholemaisters: That Tutors ought to haue the knovvlege of the Diate­tike parte of Phisicke: Of the temperature of the spring, and hovve it agreeth beste vvith children. Chap. 33.
  • Hovve the best Philosophers define Vertue: Of the agreemente betvveene Diuinitie, Philosophie, and Phisicke: VVhence the morall vertues spring, & their nede. Cha. 34
  • At vvhat time infants should begin to learne, and vvhat properties and qualities oughte to bee in a Tutor, and vvhat Bookes hee shoulde teach the first age: A briefe note of the doctrine that in the other vvorkes and ages shall follovve, vvyth dyuers other things vvorth the noting. Chap 35.
  • At vvhat time Galen vvilleth children to ex­ercise: and vvhat pastimes bee meetest for Gentilitie: And vvhat labours and trades be beste for the Communaltie, to auoide as vvell roagishnesse as ydlenesse: of the fore­shevve of good children, and hovve soone Straungers make theirs get their liuing: Of the speedie regarde that vvoulde be had to Schooles and Scholers of Englande and Ire­lande, as vvell for the ouer multitude that is in the one, as the ouer fevv number that is in the other. Chap. 36.
  • Of Tullies deuision of duties both natural and moral, and hovv they ought to be regarded: The antiquitie, formalitie and decentnesse of apparell, in sorte handled to the praise and disprayse thereof. Chap. 37.
  • A confutation of suche as appoynt no natural end or godly election: Of the care that Ru­lers should haue to holy Religion: The fol­lie of such as haue taught perfite pleasure to be a let to Vertue: a description of the best constitution. Chap. 38.
  • The Stoykes diuersly reprehended: Of oure deprauing both by custome and by nature: VVhat force the temperature is of to alter as vvell the body as the minde: Of the con­demnation of certain sects of Philosophers: Vniuersal Destiny condemned: Predestina­tion briefely declared. Chap. 39.
  • A declaration of certaine conceited fellovvs voide of reason or Art, vvhich iudge of the mediate graces, not as thei ought, not yet of the immediate: Of the vvickednesse of Li­bertines, & of the speedy redresse that must be had: Machiuels discourses to his prince to be abandoned: a repetition of thinges go­ing afore in a Christian societie to bee re­membred. Chap. 40.
  • The familie of Loue to be apprehended: of the vnitie that ought to be in gouernment: VVhiche vvay Faith is obtayned: Hovv means and miracles differ of the confutatiō of diuers heresies: VVhat hurt doth grovv of too too costly apparell: Paules opinion concerning the vnrighteous, and vvhy it is layd dovvne. Chap. 41.
  • [Page]VVherin a good common vveale consisteth: and hovve the Gentiles as vvel as Christi­ans had allurements and meanes to dravve men therevnto: A question vvay Christ suf­fered: That God is no lesse iuste than he is mercifull Hovv Princes take their regimēt from God, in that they punishe the euill, & aduance the good: The fruites of the Spirit declared: The vvorkes of the fleshe desci­phered: Oure Sauiours Sermon vppon the mount touched: That the Morall lavve is continuall, and in some parte the Iudiciall, but not at all the Ceremoniall: Hovve all men be created to do good vvorks: A brief conclusion vppon the drifte of thys vvhole vvorke: That euerye Countrey is to liue vvithin the limites of their ovvne lavves. Chap. 42.
  • VVho oughte to rule Youth, and vvhy: A briefe deuisiō of the faculties of the braine: And hovve that luste and courage is more pron [...] [...] Youth than to Age. Chap. 43.
  • The povver of the soule defuted. Adams fall [...]: The Ievves or Israelites losse, notvvithstāding the lavv of Moses: VVhat [...] manye, albeit they be Christians: Of diuers charitable deedes done of late, as vvell as of olde, The difference that is be­tvveene them that fauoure Vertue, and thē that further vice, although they bothe pro­fesse Christe. Chap. 44.
  • To vvhom the Author submitteth all his tra­uel [...]: The duty of Diuines: Promisse made at their consecration, & of their liuings, vvith the manner of theyr liues: And of Simony. Chap. 45.
  • VVhat foods and doctrine the Apostles deli­uered: And in vvhat the Sum of the Scrip­ture doeth consiste: And vvho onelye after Saint Augustine shal possesse the Kingdome of Heauen. Chap. 46.
FINIS.
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