be deuided as maye be proued by the lawes that Promotheus gaue the Egiptians that Soleâ— 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 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 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 obtayned in the reasonable body bee rightly handled knowen and ordered The things according to nature well vsed kepte and practised The things annexed to nature not sleightly weyghed The things not natural orderly applied receiued and ministred The bringing vp answerable to eche temperature calling state and condition in Vnitie and holy Religion 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 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
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 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 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 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 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 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 paine 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 Lastly in kingly gouernment be also three powers graces faculties or vertues that prudently be exercised according to 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
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 accoÌ„pany your excelleÌ„t 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. 30 bould bloud Sectio 2. Page 1. 17 Bathsayd Bathes Ayde 31 11 noted notes 33 14 defined desired 39 16 enimies himnes 45 12 sunning fining 49 14 beds besides eadem 27 Montuus Montanus 51 22 which with 84 9 Grimbald Grimald 88 33  reade shall be 101 2  reade and lore of grace 105 26  reade knowing as he c. 107 10 feare Pharao ibid. 31  read with a ful wind c. 113 18 déedes endes 115 31 the then 116 12  read vehement opinion 117 3 vanities rashnesse 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 mans construction Therefore least I in these dayes wherin al Artes abound might séeme to take in hande the like 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 laÌ„guage 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 d ee 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 grouÌ„ds 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 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 heaueÌ„ly doctrine the blessed word may not restraine vs from vice from sinne nor perswade vs to preserue both bodie and Soule wherein all felicitie consisteth 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 renouÌ„ce al wickednesse to embrace al our liues long the fruits of the 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 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 meÌ„tioned 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 that vnlesse there be a like additioÌ„ added to the naturall parts answerable to euery age as GaleÌ„ most excellently argueth in stead of that which wasteth daily froÌ„ theÌ„ as in my discourse of growing liuing things I haue partly shewed a framing of the mind in al godly knowledge holy religioÌ„ by instruction neither can there be a souÌ„d bodie long kept nor at al a vertuous religious soule found except it be by inspiratioÌ„ By reason wherof I do thinke best that the one the other be as soone as may be put in vre The holesome nourishmeÌ„t for the healthy bodie conuenient from the veâ—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 shall the better be preserued if the things not natural as ayre meate and drinke sléepe
leaues as Gordonius appointeth 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 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 iudgemeÌ„t 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 wipe it with very soft clothes ayred or through dried Then slicke vp the foreheade or forfronte of the tower and ampier of ReasoÌ„ 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 the â—â—â—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 â—rast placing euery limme and ioynt right for as yet it will be â—â—pliant as waxe for all good forme And cut not of the naâ—â—ll string as Ezechiel sayth the Iewes did 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 〈◊〉 â—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 the 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 hande from the ende of the longer finger to the wrest and is also the length of the foote 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 leÌ„gth 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 breasâ—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 But al such as be of greter stature pleaseth not the Counte Castilio as he telleth the Courtiers by Doctour Clearke into Latine moste excellentlye translated as Giantes whiche are of height 7. Cubits nor I say Dwarfes Pigmeis Stilâ—â—â—â—s whom Homer Plinie Strabo affirme to fight with â—â—â—â—â—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 beâ—â—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 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 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 meâ—te and agréeable to the manners of the minde so also you maye iudge hereby of all counterfeites whether they be
that always after they would remember neuer at any tyme â—â—â—â—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 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 familiâ— seruantes and neyghbors and to all other you vse good wordes and countenances wherein that honourable Knight pâ—â—â—ent counseller and princely presidente Sir Henry Sidney surpasseth hauing doubtlesse greate reason and diuine vnderstaÌ„ding 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 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 hoâ—â—â—ed extolled For who hauing any knowledge in diuinitie 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 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 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 euer was and is the originall cause of all worship honour and maiestie as writeth Pontanus Patritius Chelidonius Tigurinus 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 as Osorius eloquently expresseth and of M. Blandy translated into our tongue answerably Hence Mathew the Euangelist sayth that when salt hath lost his â—â—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 shal be 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 and caste-â—waies in deede séeing that amongst the Infidels as Tullâ—e testifieth he was not counted for an honest man that one might not playe withal blindfold at the game Euen and â—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 the light of the Gospel to them that haue putte on the armour of light that shew and saye in their doings for a prouerbe Conâ—â—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 growing profite and daylye reuenewes a thing wholly against nature as Tullie testifieth bycause it seuereth the societie of mankinde 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 of liuing in al their actions and dayly therewith at sermons notwithstanding they be known after they be tried for common Hipocrites like Aristonicus scholers as testifieth Laertius 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 spoâ—â—e and not one anothers profite helpe and succour as Latimer in his Sermons often vttered 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 that neuer swarueth froÌ„ equitie And equitie is defined by the Doctor to the Student of Law to be a righteousnes that considereth al particular circumstaÌ„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 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 PresideÌ„t the Erle of Huntington be vtterly reiected bicause the scripture forbiddeth all christian children to vse it And therefore the Lorde Burleigh high Treasorer of England doeth kéepe with all sortes the dayes and times appointed for the hearing and determining of their causes without any partialitie as doth also the Lord Chauncelor prouidently and spéedily direâ—â—â—â—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 and vnderstaÌ„d what is spoken vnto him let it be forbidden all vnlawful vndecent things séeing that by nature if we may cal custome another nature as Hippocrates doeth we loue those things as Arist Galen and Clemens AlexaÌ„drinus say that we are brought vp wyth and accustomed therevnto And the custome must be such as wil make the mind godly maners câ—â—â—â— the body teÌ„perate as teacheth Petrus Canisius Iohannes â—onius Plato where he affirmeth that the things whiche we as loue in youth in age not to forget HeÌ„ce is the saying of Horace which he auoucheth that the earthen pot as it was first seaâ—â—â—â—ed so it wil long remaine Salomon also saith teach a child his way in youth and in olde age he shal not departe from it Maister Nowell that worthy Deane declareth that children rather ought to be brought vp firste in godly manners and good lessons of Christianitie then in humane actions and trades worldly for except the Theological diuine or spirituall graces or powers taughte in the Catholike Churche be first obtained of al ages aswel as infants to the soules health commeth as little profite as to the body groweth benefite where all disgestion is hindered 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 reasoÌ„ appearing Or Faith as saith Basil is the 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 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 as we hope for the ioyes euerlasting and so shall we saue both body and soule and not caste them away as HaÌ„mon the Apostata of late did in Norwich 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 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 〈◊〉 proper Pilates interprete it Grammatically whyche the â—â—â—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 seruaÌ„t his Maister the frieâ—â— his friend the kinsman his kinsman the neighbour his neighbour the amarous louer his loue and such like traÌ„â—â—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 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 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 mâ—â—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 and howe in wordes and déedes they ought to giue good example as willeth Fabian or at the leaste none euill And suche be they as be of good inclinatioÌ„ 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 childreÌ„ neyther them of the gentilitie nor yet of the comminaltie to speake playnely as Clemens Alexandrinus writeth most godly Of mightie Mamea mother to the Emperour Alexander Seuerus watchfully obserued 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 aduaÌ„ced the faith and defended it as Polidore writeth not a little auayleable to his hir soules healthe immortall glory nor smally beneficial to the Romane Empire if ye consider howe it was depraued by the vitious liuing and beastly example of Heliogabalus and his licentious mother
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 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 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 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 what generation or nourishment where lacketh desire what gouernement where lacketh vnderstanding what Religion or Doctrine where sense is wanting â–ª 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 and pleasure is defined to be euery motion and state of the body wherein manne hath naturall delectation There be diuers kindes of pleasures some are attributed to the soule and some to the body 〈…〉 â—oule intelligence and that delectation that comâ—â—◠〈…〉 contemplation of truth ioyning therevnto the reâ—â—◠〈…〉 of the good life past 〈◊〉 to the body that delight and pleasure that groweth by â—â—â—â—eing of that which is waÌ„ting and the emptying of that 〈◊〉 doth abound in the bookes following what is omitted at 〈◊〉 to be handled vnder the things naturall contayned as â—â— my Tables in Bathes ayde appeareth Wekerus and Vaâ—â—â—â—â— all which felicities and pleasures the best constitution holding the latitude of health and diuine instructions enâ—â—â—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 it causeth as Montuâ—â— 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 â—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 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 and 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 souÌ„d health Pleasure for a Champion to combat with Honestie and placed the naturall cause of all profit the meane temperature health pleasure amidst the most horrible extreames diuelish déedes 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 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 of 〈…〉 the Stoykes opinion is and others follo◠〈…〉 in vsed happeneth to our minds outwardly 〈…〉 sort as witnesseth Plato haue in themselues as 〈…〉 ashes causes of euil 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 affirâ—â—â— â—lemeÌ„s Alexandrinus and according to the intellectiue 〈◊〉 vnderstanding we are stayned with false opinions as 〈…〉 godly lesse perfect men we are instructed the opiniâ—◠〈…〉 our maners ciuil as the Count Castilio Iaâ—â—â—â—â—ncus Hieronimus Montuâ—s sheweth But in the 〈…〉 part of the spirit reason foolishnesse do vary acâ—â—â—â—â— 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 gettâ—â—◠〈…〉 more these mutually doe cherishe encrease one 〈…〉 for the hote temperature for example sake ma 〈◊〉 〈◊〉 angels Hence anger kindleth the natural heate maliâ—â— it 〈◊〉 Contrariwise they that be of mean temperature 〈…〉 coÌ„plexion be meanely moued in minde void of all exâ—â—â—â—â—â— 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 theÌ„selues 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
especially from the tâ—â—â—â—ing vp company of al youth as be of Aristippus Epicurus or Hegesias minds doctrine and maners The Gyrenaikes â—â—â—riserians who swarued so farre froÌ„ the meane although then they bare the name of Philosophers as well in conuersation and doctrine following hunting after vice delightes of the outward senses besides the coÌ„sent of inward reason in stede of pleasure as though there had bin none other felicitie but to 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 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 withstaÌ„ded and abolished vnlesse we shall as new fangled as some are in their garments and the whole râ—â—te of them that teach with the desperate and damnable Turkes or that do beléeue 〈◊〉 â—enesaries are instructed al too Heathenly as did diuers 〈◊〉 Philosophers trusting only in Destinie whoÌ„ 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 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 Loâ—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 ElectioÌ„ 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 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 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 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 the Prophet as ye may read by reason he saw that his preaching should be falsifyed More regarding his own credite than the glorie of the mightie or the sauing of so infinit many which fault God forbid it 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 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 â—â—aues for the assistance of the graces of the Godhead to direct ours 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 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 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 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 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 the 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 wōderful 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 the cōtrary 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 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 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 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 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 dedicated to the noble and godlye Gentleman Mayster Francis Hastings and Maister Edwarde 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 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 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 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 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 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 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 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 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 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
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 condeÌ„neth the works of wicked fleshe planteth truth supplanteth falsâ—â—de condeÌ„neth flattery vttereth the veritie yéeldeth knowlege suppresseth ignorance assisteth the state and procureth quietnesse mainteineth health defendeth froÌ„ 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 the vse of the meane learned aswel as for the best scholers as some do our workes of the Bathes that haue neither wit nor wil to wâ—y the weight of our words written neither for glory nor gaine but for the coÌ„mon weale muche lesse to amend theÌ„ 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 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 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 the Oracle as writeth Quintus Curtius bicause his hautie courage and outragious lust would not yéelde to orderly 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 thaÌ„ if ye obtained ten strange traÌ„sitorie conquests of great Alexander Howbeit Scanderbergs prowesse and victories against the common enimy of al Christendome who can passe ouer in silence without coÌ„mendation 〈◊〉 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 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 magnificeÌ„t buriall at Alexandrîa by Diodorus Siculus so excellently described 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 â—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 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 persoÌ„s desperate dolts wether blown Cocks without the scope of gratious reason certainty of gouernmeÌ„t deceÌ„t 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 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 so sharply rebuked neuer so colourably scholerly do impudeÌ„tly vtter the 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 coÌ„meÌ„ded 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 his truth sake conserue
it theÌ„ 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 maintâ—ineth the libertie Nowe who so is wise I saye with the Prophet Osee shall vnderstande these thinges 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 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 eÌ„d of this firste age abridgement to the rest which is the cause not onely of the long sentences often parenthesis and straÌ„ge 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 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 of the moste florishing Councellors and high Commissioners and to the reuerende and skilfull Phisitions But the order 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 that the cares of this worlde do choke the word and maketh it vnfruitful 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 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 obedieÌ„ce godly feare furnished with ChristiaÌ„ 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 Bullingâ—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 presuÌ„ption 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 the 〈…〉 â—pon the Chapters and in the Church put forth by the 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 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 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 heaueÌ„ly 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 to Titus and Timothie By worthye Erasmus excellently opened in his Paraphrases which in all churches are méeter in my minde to be red 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 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 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