Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	cold_a	hot_a	moist_a	5,424	5	10.2024	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04606	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.	Jones, John, physician.	1579 (1579)	STC 14724; ESTC S119245	104,818	142

sundry other partes of this Realme and forraine Countries Albeit where the Nurce hath milke sufficient 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 and abundaunce of heate as Galen declareth 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 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 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 the fourtéenth precept by Gordonius to a Nurce appointed 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 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 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 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 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 is the méeting and drawing ●●ere of the heate naturall into the inward parts for as Aristotle th●● Galen teacheth 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 or else that it might further the action of the Stomache Liuer and Vessels Hence it is that in pestilent euils after poyson receiued 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 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 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 the 〈◊〉 the cold and dry four houres for the Cholerike 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 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 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

murther Slouth as may be read in Barnard and Gregorie is a sluggish mind that fainteth to do well whose enormities are coūted 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 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 and pastimes that so God might be glorifyed the lawes obserued and the common wealth preserued otherwise the Lord is reiected 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 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 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 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 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 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 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 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 do affirme all Vertues to consist in a mean as by the definition of the Prince of the Peripatetiks appereth For Vertue saith he is a constāt affection of the mind obtayned by frée choice consisting in a certaine meane and directed by the righte rule of Reason as write Castilio Hessus Placatomus c. That is agreeable to Nature or according to the prescript rule of Nature as saith Moore soorth of the 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 Shal be measured to you againe And those actions that 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 the Rationall Appetitiue Irascible Spirites or Graces being coupled as you haue heard in the Epistle by interchaungeable let doth make a good cōmirtion in Vertues 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 the arise of Doctrine by so much I thinke with Galen 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 the 〈◊〉 out of all knowledge inuention and iudgement be th●●●●●●rumentes before all instruments But they can neuer 〈…〉 obteyned 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

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

according to instrumēts and offices from the mediate graces in mankinde it worketh 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 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 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 there is nothing more diuine Whiche vnderstanding in ideots through defecte is wanting in Infantes and extreame old age 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 the Faith being the substance of things looked for afore defined deuided commeth generally by the Sense of Hearing an instrument to the reasonable office belonging and hearing by the word of truth therefore Clemens Alex teacheth that there is no knowledge without faith nor faith without knowledge Which must be vnderstood by the sight soūd of the Caracters or Letters forelearned or by visiōs or inspiratiōs answerable to the inuētion vnderstāding of ech reasonable person in euery 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 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 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 thorough the godly Doctrine and wise perswasion of a right gracious Pastor in the Churche of God 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 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 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 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 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 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 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