Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	year_n	young_a	zeal_n	36	3	7.5257	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07883	Positions vvherin those primitiue circumstances be examined, which are necessarie for the training vp of children, either for skill in their booke, or health in their bodie. VVritten by Richard Mulcaster, master of the schoole erected in London anno. 1561. in the parish of Sainct Laurence Povvntneie, by the vvorshipfull companie of the merchaunt tailers of the said citie	Mulcaster, Richard, 1530?-1611.	1581 (1581)	STC 18253; ESTC S112928	252,743	326

of Diuinitie for gouernement a lawyer as one that first setts lawes and knowes best how to haue them kept generally for all thinges he is simply the soundest whether he be choosen of the Ecclesiasticall or Temporall out of whatsoeuer degree or whatsoeuer profession so able as I say and so sufficient in all pointes And though the particular professour know more then he in euery particular which his leasure will not suffer him to runne thorough like the particular student yet of himselfe he will enquire so consideratly and so methodically of the particuler professour as he will enter into the very depth of the knowledge which the other hath and when he hath done so handle it better and more for the common good then the priuate professour can for all his cunning in all his particuler Nay he will direct him in the vse which enformed him in the skill Of all them that depend wholy vpon learning I take this kinde of man worthyest to be preferred and most worthily preferred for his learned iudgement the first and chiefe naturally in diuinitie among diuines though he do not preach in law among lawyers though he do not pleade and so throughout in all other thinges that require any publike direction Of the secondary and particuler professions the worthynes of the subiect and the authoritie of the argument preferreth the diuines For they dealing carefully with the charge of soules the principall part of our composition and the fairest matter that is dealt in beside the soule of a ciuill societie which is compounded of infinite particular soules and being the miniters and trumpettes of the allmightie God auancing vertue and suppressing vice denouncing death and pronouncing life which be both most sure and that euerlastingly to ensue ac-according to demeanour do well deserue to be honoured of men with the simple benefit of their temporall estimation as what they can do where they cannot do enough For what reward for vertue is an olyue braunch though it signifie the rewarders good will confessing the thing to be farre aboue any mortall reward which estimation yet is not to be desired of them though it be deserued by them For humilitie of minde in auauncing the diuine draweth him still backeward as officious thankefullnes in the profited hearer doth worthely and well push him still on forward And as the temporall braunche of the common weale being so many in number hath distinction in degrees for the better methode in gouernment which function doth honour the executours so likewise with proportionate estimation for the parties executours the church consisting of many and hauing charge ouer all hath her distincton in dignities and degrees to stay that state the bettter which would soone be shaken if there were no such stay the argument of religion being vsed most-what contemplatiue and in nature of opinion and therefore a verie large field to bring forth matter of controuersies specially in yong men whose naturall is not staied though their resolution seeme to be and their zeale carie them on to the profit of their hearer their owne commendation and the honour of him whose messengers they are Howbeit in the middle of all these contradictions the particuler execution to beleeue this and to do that according to ones calling which is but one in all to beleeue truely and to do honestly by that same one doth check the diuersities of all difference in saying Which great difference in saying and diuersities in opinion the church may most thanke the Grecian for who ioyning with religion after diuorce with philosophie was as bold to be factious in the one as he had bene in the other and could not rest in one still deuided into numbers as it still appeareth in the ecclesiasticall historie where factious heresies assaile the firme catholike Neither doth this difference in publike degrees empaire that opinion that all be but ministers and in that point equal any more then that both the prince and the plowman be one in respect of their humanitie and first creation And yet the prince is a thought aboue him for all he be his brother in respect of old Adam The matter of both these two the wise counseller and the graue diuines honour is best proued to be in the worthynes of their owne persons which is the true ensigne of right nobilitie bycause both their places and lyuinges in respect of their degree depart and die with them though their honorable memorie remaine after and be not transported to their heires as the inheritaunce of blood but to their successours as the reward of vertue If it so chaunce that the same person for worthynes be successour both in place and patrimonie it is most honorable to himselfe and most comfortable to his friendes and reioyced at of all men The peace and quietnes of ciuill societie by composing and taking vp of quarelles and by directing iustice makes the lawyer next whose publike honour dyeth also with him and declareth the substaunce of his worthines though his priuate name remaine and his children enioy the benefit of his getting As why may not the diuines to enioy that which their parentes haue honestly saued if they haue any surplus whereon to saue for necessarie reliefe of their necessarie charge in succession Which among the Iewes was of such countenaunce as Iosephus vaunteth himselfe of his nobilitie that way And. But it were to large a roming place to runne ouer the port that the churchmen haue kept not among christians and Iewes onely The Physician is next and his circumstaunce like and so furth in learning where the preferment dying with the partie and transposed to other not by line in nature but by choice in valure is the euidentest argument that those thinges be most worthiely tearmed the best matter of honour which die with the partie and yet make him liue through honorable remembraunce though he haue no successour but the common weale which is generally surest bycause priuate succession in blood is oftimes some blemish And yet succession in state is not allway so steddie but that the old house may haue a very odde maister These do I take to be the truest and most worthy causes of nobilitie lymited not by wealth but by worth which accompany the party and expire with his breath For sure that which one leaueth behinde him besides an honorable remembraunce of his owne worthynes cannot noble him while he hath it nor his when he leaues it bycause it bettereth not the owner but oftimes makes him worse though it be a necessary stay for that person which is of good worthynes to shew his worth the better Therefore when wealth is made the way to gentilitie or if it be exceeding great the gap to nobilitie it is like to some vniuersitie men which for fauour or feasting lend their schole degrees to doltes to intercept those liuinges by borowed titles which them selues should haue for learning and might haue without let if they hindered

occasions for the which he will not dispense with his lawe neither graunt any trauelling at all he alloweth the state in publike to send abroad embassadours messagers obseruers for so I turne Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as are sent abroad to warre for the countrie though foorth of the countrie he holdes for no trauellers as being still of and in the state the cause of their absence continuing their presence and the place of their abyding not altering the nature of their being And the like rekening he maketh of those solemne embassadors which they sent to communicate in sacrifice with their neighbours at Delphi to Apollo in Olympus to Iupiter at Nemea to Hercules in Isthmos to Neptune where he appointed the pacificque and friendly Embassages to be furnished out of the most the best and brauest citisens which with their port their presence their magnificence might honest and honour their countrie most as to the contrary he requireth in his martiall lieuetenant which in the camp and fielde shall represent the state of his country credit estimation honour purchased before by vertue and valure His obseruer whom he alloweth to go abroad to see fashions he will haue not to be aboue threescore nor vnder fiftie yeares old and such a one as shall be of good credit in his countrie for great dealinges both in warre and peace For the occasion of his trauell pretending to see the manners of men abroad to marke what is well and them that are good which be most times there where the place is least likely and not to be marred by that which is ill and them that are naught which be there oftest where good orders be rifest to correct his countrie lawes by the better forreine or to confirme them by the worse how can he iudge of any of these thinges which hath not dealt in great affaires and shewed himselfe there to be a man of iudgement or how is he able to auoide the euill and cleaue to the good whom yeares haue not stayed and giuen reason the raine to bridle all desires that might turne him away Such a man of such a credit of so many yeares but no man yonger doth Plato send abroad to learne in forreine countries and to see forreine fashions so many of those ten yeares betwene fiftie and sixtie as shall please him selfe best But what must this trauellour do at his returne There is a counsell appointed of the grauest diuines for religion of ten iustices for law of the new and old ouerseers for education whereof ech one taketh with him one younger mā aboue thirtie vnder fourtie This counsell hath commission to deale in matters of lawe either to make new or to mend the olde to consider of education and learning what is good and quickneth what is ill and darckeneth And what the elder men determine that the yonger must execute If any of these young men behaue himselfe not well the elder that brought him into the parlament beareth blame of the whole house those that behaue themselues well are made honorable presidentes to their countrey to behold as they are most dishonored if they proue worse then other Where by the waye I note these three thinges First the care they had to education and learning euen in their cheife parlament Secondly the reason they had to traine and vse young men in their parlament Thirdly their three speciall pointes of gouernement according to the three kindes of persons which were present in the parlament religion lawe education How to traine before lawe how to rule by lawe how to temper both traine and lawe by diuinitie and religion Before this counsell the obseruer presenteth himselfe at his returning home and there declareth what he hath either learned of them abroad or deuised by their doinges for the helpe of his countrey lawes of his countrey education of his countries prouision And if he seemed neither better nor worse neither cunninger nor ignoranter at his returne home then he was at his departure from home he was commended for his good will and no more was said to him If he seemed better and more skilfull he was not only honored by the present parlament while he liued but by the whole countrey after his death If he seemed to returne worse he was commaunded to vse companie neither with young nor olde as one like to corrupt vnder colour of wisedom And if he obayed that order he might liue still howbeit but a priuate life If he did not obay he was put to death As he was also if he vere found to be busie headed and innouating any thing after the forreine concerning either lawe liuing or education Beholde the patterne of a trauellour rewarded for his well punished for his ill neither ill requited where he meant but well Then for reparers from forreine countries into his whom he will haue well entertained in any case he appointeth foure kindes The first wherof be merchantes whose mercates hauens and lodging he assigneth to be without the citie but very neare to it and certain officers to see that they innouate nothing in the state that they do receaue right that they haue all thinges necessarie but without ouerplus The second kinde of straungers he appointeth to be such as arriue for religion for philosophie for learning sake whom he willeth the Diuines and church treasurers to entertaine to lodge to care for as the presidentes of true hospitalitie for straungers That when they shall haue taryed some conuenient time when they shall haue seene and heard what they will desire to see or heare they may depart without either doing or suffering any iniurie or wrong And that during their abode for any plea vnder fiftie drammes the Diuines shalbe iudges betwene them and the other partie if it be aboue that summe that then the maior of the citie shall determine the matter The third sorte were Embassadours sent from forreine Princes and states vpon publike affaires Their entertainment he commendeth to the common purse their lodging to some generall some coronell or some captaine onely The care of them was committed to the hie treasurer and their host where they lodged The fourth kinde was such obseruers from some other place as his countrey did send abroad before aboue fiftie yeares old pretending a desire to see some good thing among them or to saye some good thing vnto them This kinde of man he excludeth from none as being comparable with the best bycause of his person so aduisedly choosen Who so was wise wealthy learned valiant might entertaine and entreat him When he minded to depart after he had seene and obserued all thinges at full he was sent away honorablely with great presentes and rewardes Thus thinketh Plato both of comers in and goers out of one countrey into another But you will say this was a deuise of Plato in his lawes as other be in his common weale Yet it is a wisemans deuise that findes the harme and would auoide

to vnhappinesse and needeth no beating for not being nought And therfore we must content our selues with that which we haue and in our countrey which is not so absolute in our children which be no Socraticall saintes in our learning which will not proue voluntarie if the child playe voluntarie we must vse correctiò awe though more in some then some bycause in illnesse there be steps as in excellencie oddes Wherof there is no better argument then that which this verie place offereth not for the soldiars saying which so commēdeth awe bycause his authoritie is to campishe though he that brought him in and platted the best prince were himselfe no foole but for mine owne collection For if one neede not to beat children to haue them do ill whervnto they are prone we must needes then beat ' them for not doing wel where nature is corrupt Onelesse we meete with one that will runne as swift vphill against nature to do that which is good as we all runne downe bancke with the swinge of nature to do that which is ill Which when I finde I will honour him as I do none though I do oft beare with some in whome there appeareth but some shew of such a one If vnder doing well ye comprehend not learning ye must needes comprise vertue and make her meane violence against all both heauenly Diuinitie and earthly Philosophie with whom all vertues be voluntarie when reason is in ruffe but not in children euen for compassing of the best effectes whom custome and traine must now and then force foreward to be ready for reason when she maketh her entrie which requireth some yeares For howsoeuer religion wisedome duetie and reasonable consideration do worke in riper age sure if awe be absent in the younger yeares it will not be well And who can tell what euen he that vnder lawe is most obsequious and ciuill would of him selfe proue if lawe which emportes awe would leaue him at libertie Chapter 15. Of holding the breath THough all men can tell what a singular benefit breathing is whervnder the vse of our life is comprehended yet they can best tell which haue it most at commaundement For as they liue with others in societie of common dealinges so they can execute any thing by the bodie farre better then others whether it be politike in the towne or warlike in the fielde And all exercises haue this ende most peculiar and proper by helping the naturall heat to digest the good nurriture and to auoide the offall thorough out the whole bodie Which what is it els but to set the breathing at most libertie being best discharged of impediment let And as the libertie of breathing maketh the soldiar to abide in fight long the runner to continue his race long the daunser to endure his labour long and so forth in the rest which must either haue breath at their will or els shrinke in the midest so the restraint and binding of the breath euen where it is most at will for else it could not abide the restraint hath his commoditie by waye of exercise to assist our health Now in breathing there be three thinges to be considered the taking in the letting out and the holding in of the breath wherof euerie one hath his priuate office to great effect in the vpholding of health and maintaining of life For when we take in our breath by the working of the lungues thorough such passages as be appointed for the vse of breathing we conueigh and fetch in aire into the roomy and large places of the bulke to coole the harte and fine the spirites When we let out our breath by those same passages by which we tooke it in we discharge the hart of a certaine smoky substance engendred in it which is conueyed thence thorough the same hollow and roomie places of the bulke When we hold and kepe in our breath which is of iudgement not of such neede as the other two and done vpon cause to helpe nature therby we must neither fetch aire inward nor sende those smokie excrementes outwarde bycause the belly and breast muscles and such fleshy partes as be about the ribbes being violently and vehemently strained stretched do for the time as it were mure vp and stop the passage This keeping in of the breath by reason of the straine offered to those partes and heating of the bowells is therfore heeld for one of the vehement exercises as it is also a postparatiue called before apotherapeutike bycause after maine stirringes it helpeth to expell those residences which lynger within the bodie as being lothe to depart and furthereth those that are in good waye and make hast to be gone They that vsed this exercise by waye of traine to health did it in two sortes for either they strayted onely those muskles which appertaine to the breast and bulke and let those be at libertie which belong to the midrife and belly that the excrementes might haue the readier waye downward being once forced on or they strayned both all the partes and all their muscles at one time that the bowelles also which are beneth the midrife might enioye the benefit of the exercise and be as ready to discharge as the other to driue downe But for the better and more daungerlesse performing therof they were wont to swadle the chest the ribbes and the belly Bycause the holding of ones breath vnaduisedly with to much strayning causeth ruptures and diuers other infirmities in the interiour vesselles of the bodie Their meaning was hereby sometime to strengthen the inward and naturall heat being encreased by exercise sometime to helpe the breathing partes sometime to discharge the breast and bellie of needlesse burden For the breath being so violently strayted when it findeth issue forceth his owne passage and caryeth with him some finish and thinne excrement either driuing it before if it lye in his waye or drawing it with him if he catch it by the waye Being of it selfe such a strainer and expeller it is good for to open the pipes to fine the skinne to driue out moysture from vnder the skinne to warme to strengthen to scoure the spirituall and breathing partes to make the places of receit more roomy to encrease strength in labour to helpe the eare in listening to remoue coldnes or inflations from the entrailles to stay the hikup and the cowgh which commeth of some cold distemperature in the windepipes to remedie the colick the weaknesse of stomacke the want or difficultie of breath So that all those ought to esteeme of it which haue their breathing and spirituall partes either cold or weake or cloyed with excrementes or whose bodies can either with much adoe or with none at all expell and ridde superfluous humours or that be cumbred with much gaping yawning with resolution or weaknesse of the toungue or any vocalle instrument If it were to be perceiued by no waye els verie children let vs see that holding of