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
grauen carued wrought in Arrays in Embrodry or painted A paterne doubtlesse for all suche workemen moste acceptable when as artes do but counterfayt nature And no maruel although men can do things right maruellous and excellent yet is there none no not one that can compare with gods working the euerlasting worker no not althoughe he would excel as sayth Lawne Apelles Timantis Pigmalion Lisippus Xeuxis Archites and Albert. CHAP. XXI What deuises some dames vse for forming of their broode Of the abuse that old Priests had in Christning wherin Baptisme consisteth and how death commeth Of the worthinesse of children with a briefe mention made how they bee prouided for The causes as some thinke why things be so deare in these dayes HEnce therefore these ouer curious and daintie Dames are not vniustlye in this place to be detected reproued that be not contented with the Lordes doings that their babes bodies be framed righte aunswerable to their naturall temperature healthy séemely and comelye but they will take his omnipotent power and heauenly office forth of his most righteous handes as farre skilfuller they thinke I wéene than his euerlasting wisedome vsing instruments and trickes of their owne trifeling and toyish inuention as Brasers Wastes or bodies made eyther of paper bordes plate or Cardes c. to make them slender althought by â—â—ture they be framed rounde and handsome Not knowing 〈◊〉 reading gods indignation for so heathenish an action 〈◊〉 well expressed of the diuine Prophet Esay and to be abolished of Christians sayth Viues bycause as Saint Augustine writeth it is the worke of the Diuel neyther howe that thereby they shorten their childrens liues in hindring as well natures operation by bringing diuerse obstructions and infirmities to the parts but also causeth forth most stinking breathes copper faces redde noses riueled skinne tawâ—ie coloure and lesse fruitfulnesse And no maruel for as Tullie testifyeth to striue against nature is to striue against God of the whiche in the ages following shall he further mentioned forthe of Democritus and Plautus let Cirus the Persian Monarch Ethnicke prince neuer so greatly commende it So that I wil detayne and kéepe you no longer from swadling vp your Odely and gracious babes in sufficient clothes for colde is enimie to growth whiche made Galen to mislike the order of the Germaines of those dayes that vsed as soone as their infants were borne to put them as the Smith doth red hot Iron into cold water hazarding both the naturall growth and strength as he affirmeth The like foolish order I haue séene some of the old Priestes obserue with vs when they Christened putting the babe to the bottome of the fonte not knowing belike what worthye Hippocrates sayth that all sodayne mutations be most daungerous nor that Baptisme doth not consist in the Element abundaunce of water as Bonauenture and Bullinger doe â—â—â—te wherein the childe was ouerwhelmed but in faith and â—â—â—neration whereby we are borne spiritual a new as the â—â—â—opian was mentioned in the Actes and obtayning the â—â—â—enesse of sinnes are adopted the children of God and â—â—â—â—e inheritours of the heauenlye life as by the doctrine of the Scripture and them that were of the primatiue churche appeareth if Tertullian were one as if you reade hys workes you may sée Saint Augustine Saint Ciprian Saint Basil and other the Catholike diuines of oure time condemning all suche Heretikes as deny the children of Christians to néede Christning bycause they prepare the way to al infidelitie and to deny originall sinne as this also is easie for al men to know that if the naturall heate within shoulde bée ouercome of the outwarde colde the liuing creature must néedes perishe when as of the immoderate vse of ElemeÌ„ts death ensueth as Galen proueth where he hath both reason and experience the summe of all natural triall for his warrant as also in my Preface De Elementis doth appeare Henceforth therfore I thinke this will be omitted for who knowing the extreame folly great hinderaunce to the growth and daunger of the déepe ducking wil beare therewith I think verily not a barbarous Scithian but that he loueth his owne childe better for as Euripides testifieth to all men their children is their ioy and a worship to their parents as Salomon saith And the gifte and heritage that commeth of the Lord as the princely Prophet Dauid witnesseth Through the lawful number whereof well broughte vppe or else as the Prouerbe is Better vnborne than vntaught let no man thinke himselfe the poorer but rather a greate deale the richer and the worthyer member forasmuche as only in Isaac alone all Israel were not only blessed and multiplyed but all the kinreds of the earth also were sanctified And by the sacred ioyning in the honorable estate of Wedlocke so highly in the Scriptures commended and so cunningly reasoned of Chelidonius Tigurinus Lodouicus Viues and Peter Bouastiau common weales are well and lawfully peopled Of the Athenians also practised as both by Plato and Aristotle is verified although the Romains as affirmeth Titus Liuius inuented playes to steale away the youth of the Sabians at the first beginning of their state bycause they wanted women to encrease their Citizens as Polidorus writeth as the Beniamites â—â—â—y the Damoyselles that came to daunce in Sylo and the Assyrians and Babilonians boughte their wiues whyche amongest the Sarazens and Arabians is still practised but after vsed mariages regarding therewith their Prolataries as the Spartanes didde them that begatte their men children as diuers Townes of war doth their males therein deliuered entring them forthwith into wages Also the Infants base begotten are Orphanes of the common wealth and of them thoroughe charitable lawes prouided for Albeit suche parentes are greatelye to be punished that of adultry and fornication make small accompte as those also of the poorest commons that contrary to the antient laws â—ary that is before the woman bée one and twenty or thrée and twenty and the man eight and twenty or thirty and such also that haue no occupation trade mistery or stocke of tenne pâ—â—â—â—es at the leaste besides in sight and apparell for their mainteinaunce in sicknesse withoute penury or beggery of whâ—â—nd family And yet I woulde not that any should think that I maintaine either Stews or Brothels in Citie Town Iune or Countrey or any other lewdenesse for them that his single or marryed but that I preferre wyth Saint Hierome Virginitie béefore Marriage especiallye in thys populous age vnlesse it be where issue wanteth and that suche 〈◊〉 neither Nature nor Man hathe made chaste make themselues for the loue of the kingdome of Heauen whether they be man or woman spirituall or temporall frée or bonde and then it sufficientlye appeareth the greate comforte profite and worthinesse of well ordered and legitimate children And no miserye impouerishement or wretchednesse to them
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
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
shall not ware vnhandsome nor yet yrkesome wel conclude against whomesoeuer with the Canonized Scriptures that the statute as wel of the body as of the minde of children yea 〈◊〉 sort of subiectes in our most puissant state must be directes taught and assisted by speciall wisedome Kingly power and common right by dissente of inheritance statutes couenants déedes and willes and not by precise mens fansies wilfull wittes or yet yearely election of craftesmen and commoners as in Heluetia and other places different séeking the furthest corner of their youthful wits to further their foolish wittes Oh barbarous policie atteyned two hundred yeares past and aboue by iniquitie of vs noble Britons for euer to be abandoned and condemned let some mutinous wittes turne the cart neuer so precisely séeing that Nature Scripture and al kingly rule vpon earth is to the contrarie by that worthy Prelate Doctor Whitegifte Bishop of VVorcester learnedlye and godly deliuered and of all dutifull persons to be receyued although it can not be but that the teachers of the truth haue enemies but Philosophie hath foes but Phisicke hath aduersaries but one industrious hathe despisers but obediente and graue persons haue contenmers CHAP. XLIII Who ought to rule Youth and why A briefe deuision of the faculties of the braine And howe that luste and courage is more prone to youth than to age NOwe suche sage persons of perfite yeres are méetest to rule guide and instructe youth as affirm Tullie Clemens Alexandrinus and Montuus as haue the heaueÌ„ly gift vnderstaÌ„ding the animal facultie and operation of the braine with the actioÌ„s thereof best as in the two former ventricles saith Siluius apprehension fantasie imagination opinion and common sense In the middle ventricle iudgemeÌ„t estimation disposition and cogitation In the hinder memory science and calling in memorie preuailing ruling the déedes of the body according to grace and not according to luste and ire Hence is it that some can inuent Acts and make Ditties better than others Hence othersome can dispose their wit knowlege better than inueÌ„t Hence likewise some can remember what they haue hearde read or knowen very singular wel but neither deuise do or iudge orderly well But where all these excell as that is very seldome there is the sharpe gratious wise witte and neither blinde frantike nor foolishe as Ochine woulde haue it And thus according to the more and the lesse they are perfect or imperfect answerable to their constitution and heauenly inspiration as in youth through slendernesse of strength extreme olde age and in infirmitie but in ripe yeares and healthie state beste by reason of their perfection of temperature and godly education and therefore it is excellently well saide of Tullie that Prudence and Wisedome be incident to graue and olde yeares but Rashnesse and Folly to youthfull dayes as partly by experience I know for the whiche daylye I aske God mercy And as the kingly Prophet Dauid doth affirme beséeching the Lorde to forgiue the sinnes of his youth by the Apostle also confessed saying When I was a childe I didde like a child c. But blessed bee the yeares that bring amendment Amen Hence is the reason why such sage persons doe and alwayes ought to rule and bridle youth not only in Schoole but in Church and Pulpit aswel as in Counsell Courte Camp and youth obediently heare learne and folow theÌ„ And therefore Moses wel knowing the imperfection of youth commandeth all children to honor obey their fathers mothers that their dayes may be long in the lande which the Lord giueth theÌ„ Likewise at his departure vppon the Mounte calling the whole multitude before him he willeth theÌ„ to obey their Captaine Elders as by his oration extant in Iosephus workes it appeareth Salomon also saith he that spareth correction spilleth his childe Syrach in like manner councelleth children to heare their fathers iudgement and do thereafter that they may be safe Now what councell fathers should giue their familie in these dayes Tobias words that he taught his only son at that time is sufficient to teach all the sonnes of the whole world in time to come My soÌ„ saith he haue God in thy thoughte al the dayes of thy life and beware least at any time thou consent vnto sinne of thée my son Morgan not to be forgotteÌ„ and theÌ„ thou shalt neuer do amisse The very same the twelue Patriarches taught their children as by their Testamentes extant it appeareth Finally S. Iohn the messenger of lighte Egle of brightnesse as it were in a word includeth al Little childreÌ„ saith he let no man deceiue you for that he doth righteousnesse is righteous euen as he is righteous wel knowing he that was instructed by the Schoolmaster of al truth that Iustie wilful youths for the most part haue as is aforesaid and aâ—dayly experience proueth the vse of the partes declared And as the Prophet Daniel Tullie and Osonus do affirme the naturall facultie operation of the Liuer the vitall of the hart appetite laste ire courage pride termed of Plato Seneca Cicero of Castilio sensualitie of the Apostle Clemens AlexaÌ„drinus al diuines the world the flesh the diuel surmouÌ„ting an the reasonable vnperfite as yet in the instrumentall operation CHAP. XLIIII The power of the Soule defyned Adams fall declared The Iewes or Israelites losse notwithstanding the Lawe of Moses What marreth manye albeit they be Christians Of diuers charitable deedes done of late as well as of old The difference that is betweene them that fauoure Vertue and them that further vice although they both professe Christ THis reasonable spirite is poured of God into the brayne as Alsaliar affirmeth Montuus and Fernelius and as Bullinger declareth forth of the Scripture and Doctors and giueth sense with vnderstanding to all the liuing partes and it is defined of the Doctor to the Studente to be a power of the soule that descerneth betwéene good and euill and betwéene good and better comparing the other the whiche also sheweth vertues loueth good and fléeth vices or it is as Tullie Moore Osorius and Bullinger write the lawe of nature reiecting euils and embracing goodnesse or reason is the law of nature engrafted in the minde driuing away vice and filthinesse prescribing health and godlinesse but alas this in all the children of Adam is more or lesse so depraued from hym through originall sinne and also actuall afore expressed that the Gentiles although they had reason not wholly extinct the law of nature Gods law gods gift engraffed in their vnderstanding yet they neglected it wandring in al lustes and outrages of the fleshe one trusting to his witte ouercome wyth wickednesse another in his strength and courage vsing all tyrannie spoyle and murther another in his delicious delightes following appetite and lust another in his parentage descended of such
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
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