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
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
the arte and prolong disseases but also to take the benefite due to suche as therein by our lawe are for their merite worthily admitted learnedly commenced and by our Vniuersities approued and that haue taken their othe to deale iustly therein Now for as much as to your Maiestie it is knowen and to your most prudent Counsel I trust in the liuing Lord that for his mercies sake it shall be redressed as in other Ciuill countryes it is with death banishment bondage pillorie or whipping without fauour séeing that this kinde of deceite is farre worse than coostning cutpursing or roging for limme and life it destroieth by oborting barening poysoning dissecting and vnskilful dealing let some vpholde and protect them neuer so much And therefore the Nurse vpon great néede shall take suche medicines when she is bounde or the childe as we call after Galen Benedicta Laxatina Tralianus folowing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holesome clensers And when she is ouer lose such as are easie binders and these both shal be rather vsed as meates and of meates slippery and binding by the aduise of the learned and expert in Phisicke than by vncorrected drugges and simples or Apoticarie ingredience which although perhaps she might wel away withall yet the Infant doubtlesse may receyue no smal hurt as wel presently as long after to ensue CHAP. XVI What meates and medicines they bee that in hyr neede the Nurse may vse safely to kepe hir solible or any others and also to binde THe things whiche soften the wombe and that doe binde the belly as Dioscorides Cornelius Celsus Theophrastus Mathiolus Amatus Lusitanus Fuchsius Pineris Turner and Dodoneus teache are both easiest and safest moderate walking immediately after meate brothes made of fat veale fat Chikens fat hens or capoÌ„s of of yong Porke hauing in theÌ„ stuffed of these herbes Mercurie Mallowes Oris Lettuce Spinage Endiue Buglosse Borage PacieÌ„ce Violets the iuyce of Damaske Roses c. Cicers also in broth buttermilke swéete Prunes boyled in honye water swéet Almonde milk drawn with the aforesayd herbs Barly water Meth likewise or Metheglin drink first last whose making I iudge to be better in Wales and the Marches than that described by Placatomus Also Medlars Peaches Cheries Grapes Pomgranates rasins damaske proynes so they be swéete butter and breade in the Morning first and last walking after not only good for them that be infected with the stone but also right profitable to preueÌ„t it and the strangury as is wel proued Apples rosted and eaten with a little Fenel séed cold at going to bed c. And of binders these may be accounted amongst the easiest and safest pappe of water and floure or of fine starch or of milke and fine white paper beaten to pouder and made pappe egges harde rosted or boyled harde in red wine or vinegre meates drye of nature those rather rosted than boyled conserue of Quinces or redde Roses Marmelad Sloes rosted foure Prunes boyled taken afore meate and last at night old théese rosted Almonds soddeÌ„ with honny vntill they be blacke Coriander séede brayed and dranke doth binde the bellie We haue here as wel plainely as most briefely and orderly shewed as much as néedefullye is possible what regarde is to be had of Nurses their maners customes diet c. whiche I hope shall effectually be considered and thankefully accepted for as muche as a great part of the healthe strength welth of hir and the child thereon dependeth CHAP. XVII Of the kindnesse and loue that shoulde be in a Nurse and of the requiting thereof A supposition whence often times the strife betweene the childe and the mother doth arise THis yet alwayes resteth that the Nurse bée curteous louing and kinde to hir suckling for of the good affection of hir foster father and familie groweth the naturall loue of the childe and his friendes to hir and hirs afterwards as in Wales Cornewall and Ireland is daily séene and of Tullie willed as contrarily many iudgeth no causes mentioned hindring them of Nursing their owne children but rather idlenesse delicacie or wantonnesse that the great and often vnkindnesse disobedience and vnlawful sutes betwéene the child and the mother issueth For to beget the child is no paine to hir say they but pleasure to conceyue in the womb than liking power gods work and to deliuer it in due time hir own safetie the eternall his prouidence but to holde and heare it in hir féeble and weake armes to swaddle it dayly on hir louing lappe and to giue it sucke with hir own most tender breastes I affirme wyth Tacitus to be a manifest and vndoubted token of absolute kindenesse and friendshippe For as Ennius sayth when is a friend tried but in aduersitie and who I praye you hath more néede than the infant who what through nature custome and diet from the birth can neuer after be vnmindefull nor vnthankeful for such motherly trauels vnlesse he or she be gracelesse Sectio Secunda CHAP. XVIII Of the Babe new borne endued with the things natural what they be What kinde of women should bee with the sickely wife at hir daungerous trauell The benefite that some fathers get by their childreÌ„ crying at the birth How the infant new borne is to be handled of the Midwife and what Bath is good for it NOw therefore we shal procéed to the Babe new born endued with the things naturall as elementes complexions humours members powers operations and spirites in my tables sufficiently defined and deuided as Hipothesis to this presente purpose in Bath-sayd sayd for al them that desire the knowledge of their coÌ„position Let Paracelsus with hys soâ—â—ers neuer so sooâ—â—ibly fable to the contrarie of Erastus so excellentlye confused in Latyn and by Kinder in Englishe that I néede not to stay therevpon but to shewe who ought to be at the painfull and daungerous deliuerie bycause Reynalds hathe not spoken of it And that a fewe rather of godlye experte and learned women as wylleth Moâ—erâ—s as I hearde of a noble yong Countesse of late much to hir prayse than a rude multitude giuen eyther to follie banqueting or brauerie as in the townes of the weaste countries is too much vsed But of all other the North partes of late yeares surpassed Howbeit it to such as haue long and paineful trauel manye are requisite which in colde and drye women for the moste parte happeneth The infante if it wéepe a little then as sayth Auicen it shal not be vnholesome nor to many fathers irkesome but rather ioyfull newes the case in our coÌ„mon law is euident And good if it licke a little honny before it sucke after it be bathed or washed And in this sayth Montuus we differ from our elders for we neyther sprinckle them with salte as Galen and Auicen willeth and as by Ezechiel it appeareth the Iewes vsed nor spred on them Mirtle
luste and pastimes is not to be tearmed pleasure but rather vnreasonable paine offence and displeasure whereby by the way it appeareth that Cicero for al his knowledge and eloquence in morall Philosophie fayled for lacke of perfect skil in the Naturall and Gods gifte in the Theological and namely in that he wrote against Metrodorus affirming that a good complexion pleasant health dothe striue with honestie withoute the latitude whereof whiche consisteth in the most pleasant agréement of the vnitie of the partes of the spirits humors and members according to the more and the lesse mainteined through moderate exercise of the mind and body in pleasant recreation as he saith the light in the Lamp is with Oyle very profite comely honestie nor right pleasure can be at all For first of all that we maye rise out of the mire and driue him to the wall what profite or honestie can be at all where reason is wanting what manhoode where is no courage what generation or nourishment where lacketh desire what gouernement where lacketh vnderstanding what Religion or Doctrine where sense is wanting â–ª what worlde what ioy what state where all these things ioyful Health of Body and Soule plesure is vanished delight destroyed comely societie condemned the meane misordered a good complexion banished or not vsed and pleasure is defined to be euery motion and state of the body wherein manne hath naturall delectation There be diuers kindes of pleasures some are attributed to the soule and some to the body 〈…〉 â—oule intelligence and that delectation that comâ—â—◠〈…〉 contemplation of truth ioyning therevnto the reâ—â—◠〈…〉 of the good life past 〈◊〉 to the body that delight and pleasure that groweth by â—â—â—â—eing of that which is waÌ„ting and the emptying of that 〈◊〉 doth abound in the bookes following what is omitted at 〈◊〉 to be handled vnder the things naturall contayned as â—â— my Tables in Bathes ayde appeareth Wekerus and Vaâ—â—â—â—â— all which felicities and pleasures the best constitution holding the latitude of health and diuine instructions enâ—â—â—eth bringeth and maynteyneth the graces of the godhead 〈◊〉 assisting with the rest mentioned in a word for all euerlasting life as well as continuall healthe it causeth as Montuâ—â— Osorius and Bullinger following all the best learned affirmeth with all other vertues of mind and body whatsoeuer as in another place I haue more largely discoursed of â—ullie is confessed and of the prudent quickly perceyued For what is he for example that eyther hathe godly zeale loyall heart or louing mind to his Countrey that doth not thinke all this resteth with the whole stay of the weale publike next vnder God in our Quéenes maiesties life who as hir highnesse be it spoken to the prayse of God profite of the godlye and without suspition of all flattery hathe a most excellent complexion of bodye agréeable to nature with all giftes of the mind and education answerable so immediately vnder God pleasant and ioyfull health in the same constitution practised is the long preseruer through whome we haue so muche godlynesse and quietnesse which God grant to be perpetuall and hir highnesse life equall to Polio Romulus in happinesse to Augustus and in riches to Croesus and after this transitorie life to obteyne those vnspeakeable and euerlasting pleasures ioyes and Crowne of immortall glory prepared for his elect with Abraham Isaac and Iacob in the Kingdome of Heauen Where nowe was the Prince of Orators the Romane pleaders notable witte that in all other things morall ciuill and politique was so excellent that worshily in his Orations as wel as in his Offices and Tuscul questions Did age Originals Augurals Canon and Ciuil Law vanteth himselfe so often when as he broughte the best constitution Gods déede souÌ„d health Pleasure for a Champion to combat with Honestie and placed the naturall cause of all profit the meane temperature health pleasure amidst the most horrible extreames diuelish déedes vices displeasures Héere also I can not excuse skilfull Grimbald in translating Complexion for Constitution when as Complexion is onely taken with Hippocrates Galen and Auicen and all other learned Phisitions for the ioyning togither of diuers qualities of the foure Elements in one body but Constitution conteyneth not only the temperature that neuer stayeth as Galen sheweth in one degrée or sort but it is a greate deale more effectuall and more permanent as the parts vniuersally well fashioned apt to al duties with iust members and decente greatnesse and also the well ioyning of them sitte to all actions CHAP. XXXIX The Stoykes diuersly reprehended Of our deprauing both by custome and by nature What force the temperature is of to alter as well the bodye as the minde Of the condemnation of certayne Sects of Philosophers Vniuersall destinie condemned Predestination briefely declared THis sufficeth with that that followeth to shew the follie of all them that say that we are through moderate pleasure through healthfull state and holsome exercises withdrawen from vertue through honest pastimes and lawfull games made godlesse through a good complexion to striue with honestie whome the learned Possidonius as Galen wrighteth hath notably confuted affirming that in vs certaine inwarde séedes of vices doth lye as it were certaine small fires and that it is not so necessary for vs to beware of vice as to restinguish kéepe backe the increase of 〈…〉 the Stoykes opinion is and others follo◠〈…〉 in vsed happeneth to our minds outwardly 〈…〉 sort as witnesseth Plato haue in themselues as 〈…〉 ashes causes of euil that that happeneth outwardly 〈…〉 Therefore assuredly euill customes comming to 〈…〉 of the spirite wanting reason which as Bullinger 〈…〉 with Nences Wil we are made wicked as affirâ—â—â— â—lemeÌ„s Alexandrinus and according to the intellectiue 〈◊〉 vnderstanding we are stayned with false opinions as 〈…〉 godly lesse perfect men we are instructed the opiniâ—◠〈…〉 our maners ciuil as the Count Castilio Iaâ—â—â—â—â—ncus Hieronimus Montuâ—s sheweth But in the 〈…〉 part of the spirit reason foolishnesse do vary acâ—â—â—â—â— to the more and the lesse and doe follow as teacheth 〈…〉 temperature of the body vngouerned by grace and 〈…〉 I say and the temperature hath as a beginning first 〈◊〉 in the womb after nourishment and meates gettâ—â—◠〈…〉 more these mutually doe cherishe encrease one 〈…〉 for the hote temperature for example sake ma 〈◊〉 〈◊〉 angels Hence anger kindleth the natural heate maliâ—â— it 〈◊〉 Contrariwise they that be of mean temperature 〈…〉 coÌ„plexion be meanely moued in minde void of all exâ—â—â—â—â—â— passions and affections kéeping for the most the pleasant agréement heauenly harmonie of health apt to all vse profites ingender good humors and do yéeld theÌ„selues also that is vnto reasons rule to Gods laws to lawdable labours and to al good orders callings whatsoeuer Wherfore let all these be reiected and these sects following
instructions then for youth and whatsoeuer for the elder sorte be they neuer so simple that aduanceth vertue and suppresseth vice preferreth the fruites of the faithfull spirite condeÌ„neth the works of wicked fleshe planteth truth supplanteth falsâ—â—de condeÌ„neth flattery vttereth the veritie yéeldeth knowlege suppresseth ignorance assisteth the state and procureth quietnesse mainteineth health defendeth froÌ„ sicknes banisheth liberty teacheth the duty for soule body according to the Catholicke vnitie who so condemneth enuieth defameth or misliketh bicause it is in our own tong to the vse of the meane learned aswel as for the best scholers as some do our workes of the Bathes that haue neither wit nor wil to wâ—y the weight of our words written neither for glory nor gaine but for the coÌ„mon weale muche lesse to amend theÌ„ or incourage others There is no hope of religion holinesse wisdom loue learning 〈◊〉 obedience to be found in them CHAP. XLV Why the Author hath touched so many matters in briefe in this firste booke that at large shall be handled in the other fiue Of the vnknitting of Gordius knot That no benefite is equall to health long life and a good name Vpon what foundation the Author buildeth and of his plainenesse and briefnesse And how onely the wise and godly regarde Vertue and Knowledge but the foolishe and wicked neither I Haue bin the longer and the more earnester in this laste parte of this worke bicause I would not onely if I coulde grub vp al wickednesse by the roote leaste I mighte not liue to finishe the other or be discoraged to take paines with out thankes or benefite but also to the vttermoste of my small power presently sowe grasse and strewe the rootes séedes and plants of all vertue true religion due obedience and perfite health in al children Here louing Babes you haue the first wreathe of Gordius knot vnknit which the most valiant Conquerour with al his puissaunce could not vnfolde but was faine to cut it to allude the Oracle as writeth Quintus Curtius bicause his hautie courage and outragious lust would not yéelde to orderly reason whereby no doubt you may obtaine a greater Empire of immortalitie and euerlasting glory in subduing your own vaine affections preseruing youre perfite partes and ordering all your trades in Faith which is the victorie ouer sinne according to the will of God obedience of your owne Prince and profite of your natiue countrie as Tullie in the laste parte of Scipios dreame deliuereth thaÌ„ if ye obtained ten strange traÌ„sitorie conquests of great Alexander Howbeit Scanderbergs prowesse and victories against the common enimy of al Christendome who can passe ouer in silence without coÌ„mendation 〈◊〉 truly what auaileth I pray you only for lust ambition and not for the procéeding of the glorious gospel and fréedome of Christians A manne to winne all the wide worlde and to lose his owne selfe as Alexander did in Babilon before he had raigned full seauen yeares or yet his Tombe of golde and too too magnificeÌ„t buriall at Alexandrîa by Diodorus Siculus so excellently described not regarding the words of Demiphon his Diuiner or Magos nor the Chaldean Prophetes or rather Mathematists and Gymnosophistals as by them is testified in the places before alleaged And what benefite is equall to health of bodie and soule a god and godly name and long life to sounde children well brought vp in al godlinesse and conuenient qualities Thys ye sée is the foundation that the wisest haue laide that I do thinke good to folowe in this fraile age and to build vpon for the preseruation of body and minde in all ages whiche if any other had rather to haue framed in any other sorte euery man in Gods name hath his owne gift according to the measure of graces mentioned giuen vnto them And they may do as they please for my parte I haue as he that liueth vpon his practise by lawfull grace of the Vniuersitie and hathe had no other mainteinance but it for these one and twentie yeres yéelded mine indeuor in a forme neuer before so fashioned as time abilitie would serue me how the healthy body not only of infantes are at large to be preserued and the affections guided but also of all other in a briefe if it be effectually considered in diuers and sundry places of forreine soile as well as in our own for any thing that I can note too too far amisse and that hath more néede of godlinesse ayde furtherance and increase of honestie loue seruice and due obedience throughe â—olesome regiment seuere punishment and spirituall life the deprauing deminishing and abolishing of Vertue thoroughe had custome sinister opinions loose libertie slacke execution euil example or too too precise inuentions For what auaileth the confessing of the Scriptures obedience due to Princes the auctoritie of the high Couet of Parliament the Quéenes highnesse to be supreme gouernor aswel in causes Ecclesiasticall as Temporall the appointing of high dignities degrées offices in both callings if notwithstanding hir procéedings be contemned or not folowed And therfore for the duetie I owe to God your Maiestie I do déeme it more méete to write according to the Lawes of Christianitie of nature and of my Country wel established inaugre the minds God be thanked of al the contrary a plaine doctrine righte trade and orderlye meane through holsome lawes profitable néedful to be kept vsed of al godly subiects and faithful children than at wilde randon by vehement fatall happe or chaungeable chaunce like brainlesse persoÌ„s desperate dolts wether blown Cocks without the scope of gratious reason certainty of gouernmeÌ„t deceÌ„t order to treade dutifully this our present pilgrimage vpon whom the ends of the world are come as Rogers rightly insinuateth in his work of the second comming of Christ let the Ciceronians cleaue neuer so muche with Tullie to Platos reuolution or lewd Libertines to their licentious liking Oh gracelesse Libertines the decay of nations Oh wilfull Follie and Vice the ruine of al estates Oh cursed Hipocrisie popularitis and flatterie the welspring of al schismes heresies and outrages Let also the vnexpert in natures lore the ignorant or carelesse of Gods commandements blessed regiment with the talkers of the Scriptures and not the followers of Athanasius so sharply rebuked neuer so colourably scholerly do impudeÌ„tly vtter the contrary howbeit to say the truth of this age by the iudgement of moste trauellers aswell as by mine owne experience in forraine countries as wel as ouer all our own there is no Realme in al Christendom where godlinesse is more declared youth better instructed the people for honest life more coÌ„meÌ„ded the inhabiters more welthier mainteined or the common quietnes in peace and vnitie better preserued than héere with vs God bée praised the Quéenes highnesse magnified and the sacred Counsell honored and alwayes for his truth sake conserue
it theÌ„ to the example of all Nations For we comit that no diuinitie but rather Diuelishnesse no reason but vanities no policie but peuishnesse that that abateth the feare of God that that emboldneth disobedience that that maintâ—ineth the libertie Nowe who so is wise I saye with the Prophet Osee shall vnderstande these thinges and he that is right instructed will regarde them for the wayes of the Lorde are righteous such as be godly will walke in them as for the wicked they shall stumble therein But Wisedome saith Salomon shall not enter into a wicked soule nor dwell in the body that is subiecte to sinne And therefore my Babes if you wil attaine the fauour of God if you wil attaine perpetuall pleasure if you will attaine as Salomon did Wisedome feare the Lorde follow Vertue obey the Prince honour your parentes serue youre Maisters loue youre yokefellows embrace counsell and cherish your neighbour and then all things shall goe well with you CHAP. XLV To whom the Author submitteth all his trauels The duty of Diuines promisse made at their consecration and of their liuings with the maner of their liues of Symony THus to come to an eÌ„d of this firste age abridgement to the rest which is the cause not onely of the long sentences often parenthesis and straÌ„ge maner of writing but also of the intricate speeches diuersitie of digressions and rude stile most humbly submitting al these simple indeuoures of diuine Phisicall politique discourses taken in hande for the vniuersall benefite according to my naturall duety and allegiaunce to the appointment of oure onelye redoubted Maiestie whose auctoritie and direction is the euerlasting worde of God by the high sessions of Parliament to the consideration of the moste florishing Councellors and high Commissioners and to the reuerende and skilfull Phisitions But the order doctrine ministration and Discipline of the Churche to our chiefe Bishoppes reuerende Pastors and deuoute Diuines saith Caluin euen suche as haue not their zealous lips buttered with the gréedy desire of too too many benefices purchase of Lordships and to king of Leases nor in other delightes and cares of the worlde and the fleshe vaine fansies more affectioned burdened and clogged Bycause the Scripture saith that the cares of this worlde do choke the word and maketh it vnfruitful And Saint Paule telleth Timothie that warriors and intangle themselues with no worldly businesse by reason that they may be alwayes ready like valiant Souldiors to serue their Captains vnder whom they be appointed but rather fully affectioned as in the holy Writ is willed in the statute of vnitie appointed in the articles of Religion published in the Iniunctions commanded in the Booke of Common prayer deliuered of many too new too too precise aswel as too old and péeuish neglected disobeyed being highe time to looke therevnto more seuerely and to sette forth liuely faith due obedieÌ„ce godly feare furnished with ChristiaÌ„ déeds and no dead faith presumptuous or vehement opinion after euery sickle and common mans imagination For what godly man will account that but a had beléefe A trée to be bewen downe that bringeth forth no good fruite A subiect vnworthy of his libertie that contemneth the lawes of his soueraigne that preferreth his own fancie for faith his liking for lawes and his wilful opinion for religion not regarding how Paule Basil and Bullingâ—r do define Faith and how it is to be taken to be the victory after Sathan Sin Hel ouer the world flesh and the Deuil ouer presuÌ„ption disobedience contention as is aforesaid And so of al Ministers Maisters and Teachers to be deliuered according to the laws and decrées put forth by our Maiestie us in the holy homelies is handled and as in the 〈…〉 â—pon the Chapters and in the Church put forth by the reuerende Father in God Doctor Cowper Bishop of Lincolne is learnedlye and Catholikely deliuered to the end that the Spirite maye rule and the Flesh be subdued that Truth may appeare and Errours be eschued that Vertue may be embraced and Vice expulsed that Vnitie may be maintayned and Sedition auoyded that one Doctrine and Ministration ouer al be vsed and al others besides the Catholike Law stablished abolished Hence ariseth the sunction of the Clergie and not for soueraigntie Monarchie Temporal dominion pompe glorie honors riches pleasures ease As I did verye well perceiue not long age at the consecration I saw at Lambeth to be faythfully promised by them that to that highe and godly office were elected And as by the holy Writ testimonie of the antiente Fathers and newe Writers and in the Imposition of hands at the Ordering of Deacons and Ministers dayly is approued And yet in al this my Discourse I would not that any should thinke but that he that attendeth on the Aulter ought to liue by the Aulter but that he that deliuereth Spirituall wisdome ought to haue Temporal honor but that he that traueleth for the benefit of others ought to haue profit himself and that euery reuerend Pastor lerned Preacher godly Minister is worthy of that to his Sea Benefice apperteineth be it Tithes or Lordship with al reuerence being by law theirs in fée simple as well as any possessions of the Nobilitie Gentilitie or Commons and especially those that serue God Prince and Countrey Holily Iustlye and Dutifully that distribute the Heauenly foode for Soule and Bodie that kepe good hospitalitie with a life giuen wholy spiritually Although whiles we liue in the flesh the Motions Prickes or griefes thereof will be more or lesse dayly Doubtlesse the contrarie dealings be a great let to the procéeding forwards of the glorious Gospell and heaueÌ„ly decrées of your blessed Maiestie as finallie in the feare of God and my loyall dutie I dare affirme I hope in this time as Paule without distruste did in his dayes to Titus and Timothie By worthye Erasmus excellently opened in his Paraphrases which in all churches are méeter in my minde to be red than euery single scholers opinion to be preached as in the workes following shall be shewed and whereof both the good and the bad groweth to the ende that their light maye so shine before men that other séeing their good workes vpon earth they maye glorifye God which is in heauen And that the chaffe may be sifted from the wheate and that suche as haue bin and be spotted with notorious crimes and precise practises how wel so euer they be learned spoken or friended be not permitted either in the ministerie or ecclesiasticall commission nor to teache any where Neyther anye craftesman Bankerupte makeshifte ladde or lewde disposed persons And that also euerye age as well as youth maye learne sound doctrine togither wyth the example of vertuous liuing in too manye places too too sore decayed For as the sayde Sainct Paule sayeth they be the children of GOD whyche be led