The Art and Science of preserving Body and Soul in Health, Wisdom, and Catholic Religion: Phisically, Philosophically, and Divinely devised: By JOHN JONES Physician.  
Right profitable for all persons: but chief for Princes, Rulers, Nobles, bishops, Preachers, Parents, and them of the Parliament house.  PROVERB. 4. 
Hearken unto my words incline your ears unto my sayings: for they are life unto those that found them, and health unto all their Bodies.  
¶ Imprinted at London, by Henry Bynneman.  
Anno. 1579.   


HONI SOIT QVI MAL Y PENCE.    

TO THE MOST high, excellent, and renowned Princess, Elizabeth, by the grace of God Queen of England, France, and Ireland, defender of the faith: and, in earth under God of this Church of England and Ireland chief governor.  
Forasmuch (most excellent Princess and sovereign Lady,) as by Divinity, Physic, and Philosophy, it is manifestly proved, and of the faithful, Christian, and Catholic certainly believed, and by your highness mightily maintained, defended, and delivered, that no grace, goodness, power, virtue, life, health, maintenance, strength, or blessedness, can be, continued, or remain in the heavenly creatures above, upon the earth beneath, or in those that be below under the earth, without the especial grace of God above all heavens, do uphold, guide, and preserve the heavenly bodies, human nature, divine graces, and Princely rule.  
The supercelestial or not to be seen graces in God, are very manifestly known by his most wonderful works which he hath done since the making of the world. The said graces are three, Power, wisdom, and Mercy.  
From these three all things spring.  
In these three all things stand.  
By these three all things are ruled.  
Power maketh, Wisdom guideth, & Mercy preserveth.  
Which three as they be in God after a manner that cannot be uttered, as saith Hugo, so in working they cannot be sundered (as affirmeth Athanasius.)  
But that the distinction of the persons may be understood by the difference of works.  
Power by the mercy doth wisely make.  
Wisdom by the power doth mercifully guide.  
Mercy by the wisdom doth mightily preserve.  
The infiniteness of creatures doth declare the power, as may be noted both in number and greatness.  
The beauty doth show the wisdom by sight, moving, shape and quality to be perceived.  
And the profitableness, the mercy, as may be viewed in that that is delightsome, fit, commodious and necessary.  
Also the Celestial graces or powers in the heavenly mansions be three, Motion, Light, Influence.  
From these three all things compounded of the four Elements through mutual interchange do grow.  
In these three do their actions consist.  
By these three they be all qualitied.  
Motion engendereth, Light shapeth and showeth, Influence disposeth or qualiteth.  
And these three, as they be in the heavenly bodies after a manner that daily may be perceived (as affirm Hermes, Thales and Aristotle) so in working they may be divided (as showeth Ptolomeus with the rest of the Astronomers.)  
Motion by the influence doth lightly engender.  
Light by the motion doth comely shape or show.  
Influence by the light doth notably incline or dispose the qualities.  
The course of the Orb and Planets running: ebbing and flowing of waters: Baths, Springs and Havens: blowing and whirling of the winds: engendering of Comets, blazing Stars and Meteors: increase of minerals, growth of Plants, sense in beasts, and the reason in mankind, do sufficiently declare the motion.  
Consisting in the bodies not engendered nor corruptible, And in them that be engendered, and that do corrupt.  
The twinkling of the Stars, glittering of the Sun, and shining of the Moon, do show the shape in forms produced of substances to be seen.  
The qualities, properties, temperatures or operations of things do notably signify the influence naturally abiding in the properties of things doing and suffering.  
Likewise the graces, faculties or spirits in mankind be found out by their properties, and divided by their offices, as teach Hippocrates, Plato, and Galen. And they be three, Reason, Courage, and Love, appetite or desire.  
From these three all the actions proceed.  
By these three all the powers do work.  
Through these three all the parts do their duties.  
Reason ruleth, Courage defendeth, and Love maintaineth.  
As they are very evidently in mankind to be judged by such as know the use of the parts, and of all others that wisely weigh or consider their operations in their thoughts and deeds.  
Reason by the love courageously ruleth.  
Courage by the reason lovingly defendeth.  
Love by the courage reasonably maintaineth.  
The reasonable or animal spirit proceedeth from the brain, as is perceived by feeling, sense, and understanding.  
The Irascible or courageous from the heart, and is showed by magnanimity, glory and honour.  
The appetitive, natural, or loving, from the liver, as may be known by engendering, longing and feeding.  
The two later respect earthly things subject to the world, the flesh, and the devil, and therefore mortal subject to corruption.  
But the former heavenly everlasting to possess joy or pain.  
Fourthly, the Theological, Divine, or Spiritual graces of our most christian religion, are very manifestly known by their effects, and plainly divided by their operations.  
The said graces or virtues be three, Faith, Hope, Charity.  
From these three all holy religion doth spring.  
In these three all piety standeth.  
By these three all good and acceptable deeds before God are maintained.  
Faith planteth, Hope watereth, Charity prospereth, increaseth and fostereth.  
And these as they be in the Christian mind, as say the Apostles Peter, Paul and james, after a manner right heavenly: So in the Catholic doctrine they are laid down for most wholesome and sure foundations, as witness the holy Doctors Augustine, Cyprian, and Chrisostome.  
Faith by the Charity doth trustily water.  
Hope by the faith doth charitably prospero, increase and foster.  
Charity by the hope doth faithfully plant.  
The protesting of the Catholic belief, preaching, baptism, and receiving of the blessed Communion, doth declare the faith & regeneration resting in newness of life, & in forsaking the wicked deeds of the world, the flesh, and the Devil.  
The imprisonment, persecution, and death of the Saints, doth declare the hope to be seen in number of the elect upon earth, and in the obtaining and constant looking for the joy and life everlasting in Heaven.  
The advancing of the humble and godly, assisting of the impotent, lame and needy, and punishing of the disobedient and wicked, declareth the charity in love, compassion, and help abiding.  
Lastly, in kingly government be also three powers, graces, faculties or virtues that prudently be exercised according to each regiment, most fit for every region, as we may gather by Plato, Aristotle, Tully, justinian, Paul, Pontanus, Patricius, Chelidonius Tigurinus, Castilio, etc.  
Power, Wisdom, justice.  
From these three all kingdoms are founded.  
By these all Empires stand.  
Through these each ruler reigneth, as your Majesty most wisely considereth, delivereth and handleth.  
Power ruleth, Wisdom guideth, justice preserveth.  
Which three as they be in government, after a manner that may very well be uttered, so in offices, ministration, and execution they are very needfully to be divided, as may be proved by the laws that Promotheus gave the Egyptians: that Sole● Soliman gave the greeks: that Moses gave the hebrews: that Lycurgus gave the Lacedæmonians: that Numa Pompilius gave the romans: that Brutus gave unto us Britons, and Howell Dam sithence to the same Welshmen: that Christ our Redeemer hath given to all nations that have grace to desire it.  
Power by the justice doth wisely rule.  
Wisdom by the power doth justly guide.  
justice by the wisdom doth mightily preserve.  
The Sacred and Canonised Scriptures show the absolute power of Princes, as doth also the need and profit that groweth of kingly government, with the mighty armies, noble victories, and glorious triumphs, resting in the Magnificence of the Prince, subject to no foreign power, worthiness of the state, ability, number, use and loyalty of the Nobility, as well of the Clergy as of the Laity, Gentility, Commons, Subjects, Inhabitants and Soldiers.  
The high knowledge declareth the excellent wisdom by holy Religion chief declared, as do Physic, Law, Science, Arts, Counsels, Statutes, Decrees, Leagues, Ministration, and Traffics. And the Equity the justice, as is best perceived by defending of the faith, the ancient and catholic religion, assisting of the sick and feeble, relieving of the oppressed, and in giving to every one his own, first to God that is Gods, to Caesar that is Caesar's, and in doing to our neighbour as we would be done unto.  
And as the graces of the Deity of the Trinity are contained without limitation in one godhead.  
The Celestial answerable to every Theorical mansion.  
And the Human according to the more and the less in each manhood: So are the Theological virtues practised in the actions and deeds of every of the elect.  
And the Kingly in the Christian rule and healthy education alone.  
Of the which healthy preservation and Christian education, after I had deliberately considered of the profit as well as of my duty, if such a treaty were devised, agreeable no less to the holy Writ in each part, than to Philosophy and Physic in every point, profitable for the preservation as well of the healthy body, as beneficial to the guiding of the perfect and godly mind: I deemed then so meet for none as for your highness the defence and protection, because there is no Prince to whom God hath given the title of Defender of the Faith: And besides that, that he hath yet in our days (as of old) dealt so graciously and bountifully withal, as to endue with full and absolute power and rule, for the bodily and ghostly direction and preservation over both Ecclesiastical and Temporal causes, as your invincible Majesty alone.  
And this preservation Horace willeth us earnestly to pray for, that in a body sound, a healthy spirit may be found.  
Menander likewise showeth, that health of all things is the best.  
Planudes the Philosopher, affirmeth the same more earnestly, for it is no life, saith he, except we live in health.  
Divine Plato also testifieth such a Sympathia to be between the body and the soul, that if either exceed the mean, the one suffereth with the other.  
Galen Prince of Physicians teacheth, that if the mind be troubled, it affecteth the whole body, and contrarily.  
T the wisest of the hebrews writeth, that there is no profit above the profit of the health of the body.  
Paul the Apostle of us the Gentiles, plainly proveth, such a consent, fellowship and sufferance to be between the body and the mind, that if the soul yield to the vices of the body, that they shall feel the griefs and punishment thereof, not only in this mortal life both together, but also in the everlasting life to come.  
Saint Jerome that reverend Doctor and holy Father avoucheth, that overmuch weakness of the body doth quail the force of the mind, and maketh the sharpness of the wit to whither and vanish.  
Gregorius Magnus, (that I may conclude as briefly and effectually as I can, although not so compendious and eloquent as I would) writeth, that they that be sound and whole, be admonished that they keep this health of their bodies, and practise it to the health of the soul: whose wholesome counsel I do think good to follow herein, and the same in sort to deliver to this frail age, as well divinely and Philosophically, as Phisically, for all ages immediately and mediately:  
That the graces of the Deity may the more earnestly be desired, dreaded and served:  
The Celestial or Heavenly to God's glory, and our profit the wiselier foreseen, considered, applied, and prevented:  
The Human rightlier understood, used, and preserved:  
The virtues divine more exercised, & the powers of christian Regiment of every subject the willinglier obeyed: and such rash Libertines, and disobedient persons as contemn the laws of God and your Majesty, may be speedily stayed and reformed.  
Whereof there will be no doubt, if the things natural, perfectly obtained in the reasonable body, be rightly handled, known and ordered.  
The things according to nature well used, kept and practised.  
The things annexed to nature not slightly weighed.  
The things not natural, orderly applied, received and ministered.  
The bringing up answerable to each temperature, calling, state and condition in Unity and holy Religion.  
And the Political laws and means of all Kingly and absolute Rule under your highness severely with all equity executed in this discourse answerable to the other ages to be deciphered.  
And therefore unto your most mighty majesty (according to my loyalty) do I most humbly and faithfully consecrated these Princely principles, with all the buildings thereupon erected, because that in the opinion of each godly wight, not only the aforesaid benefits abound in your Majesty as in a grain yard: but also that your highness right godly and learnedly can judge of these things, and therewith hath a most earnest, princely, prudent, and puissant regard, motherly care, and loving liking toward all your loyal and liege subjects, and all other of the household of Faith, that they may be so defended, maintained, fed and instructed, in these your most blessed and happy days, that for ever hereafter they may rightly glorify God, dutifully serve their Prince, and live in all health, peace, unity, love & wealth one with another.  
The Science or Doctrine of this first Book, work, or age, as it is termed of the greeks not far amiss, Pardetrophia: So I entitle it, not altogether improperly, The Art and Science of preserving Body and Soul. Which verily had in the middle quailed (although diverse noble personages, honourable Pastors, learned Doctors, and worthy parents did still instantly urge and continually prick me forward) if the great goodness in your Majesty alone tried daily toward all such as set forth the glory of God, serve your highness, & that benefit your people, did not always put me in sure hope to take it in good worth.  
For this kind of framed foundation first laid once sure against all assaults, and given into your most sacred hands, is the greatest care (if I be not deceived) and your Imperial Majesty do accept this new Peer in good part, and do give it your gracious safe conduct for a guide, that it may the willinglier be embraced of all your beloved subjects & people of God, it shall not only give me ability, courage, and countenance to perform the rest that I go about, but also shall provoke divers others to do many things (far exceeding my wit or cunning) not to be battered, sunk or overwhelmed in your divine name, and for the weal public: Which peradventure may make more healthy, more godly, and of longer life your people, with their posterity, and more acceptable, and more beloved each to other, and more serviceable to your highness, to their Country, unto their parents, and unto themselves.  
Long I beseech God the giver of all rule in all royalty may your Majesty live.  
Many prosperous years jesus Christ the wisdom of the father, grant your highness over us to reign in all blessedness.  
Always the mercy & love of God the holy ghost, defend, guide, & accompany your excellent Majesty in all your affairs.  
The very maintainer, rewarder, and advancer of every grace, gift and commendable Virtue.  
The pattern of all Power, Wisdom, and justice.  
And the sampler of all godliness, mercy, and quietness.  
Your highness most faithful and obedient subject, JOHN JONES.   

Faults escaped in the Printing in the absence of the Author, the Copy being in many places obscure.  
Page. Line. Fault. Correction. Sect. 1 Page. 10. 30 bold blood. Sectio. 2. Page. 1. 17 Bathsayd Baths Aid. 31 11 noted notes. 33 14 defined desired. 39 16 enemies hymns. 45 12 sunning fining. 49 14 beds beside. eadem. 27 Montuus Montanus. 51 22 which with. 84 9 Grimbald Grimald. 88 33  read shall be. 101 2  read and lore of grace. 105 26  read knowing as he. etc. 107 10 fear Pharaoh. ibid. 31  read with a full wind. etc. 113 18 deeds ends. 115 31 the then. 116 12  read vehement opinion. 117 3 vanities rashness. ibid. 5  omit the.   

The Art and Science of preserving Body and Soul in all Health, Wisdom and Catholic Religion. Liber Primus.  

Sectio Prima.  

CHAP. 1. What writers aught to consider, and wherefore the Author hath made this work.  
Considering with myself, how necessary it is (after the judgement of right reason, daily experience, and common knowledge of all learned writers) for him that will deliver any precepts or doctrine available to this learned, expert, and cunning age, principally to weigh whether it be possible, profitable, and plain, which he teacheth, or not, and that otherwise it is but labour lost, deluding of the studious, and a very deceiving of the time: because of impossible things there is no ability, of unprofitable no gain, of riddles, Sophisms, and Oracles, but every man's construction. 
First Book.   
Therefore lest I, in these days wherein all Arts abound, might seem to take in hand the like, 
De vanitate se●entiarii.  to teach impossibilities, to allow things unprofitable, and to commend impostures, as Cornelius Agrippa hath done very vainly, other obscurely, and some fantastically, besides other some that seem to writ as they know in their proper tongue English, and yet their terms must be altogether forsooth in Latin and Greek, or in some other foreign speech, as though our language could not comprehend so much as their fresh wits can discourse, or that truth cannot be delivered but in unknown words and terms far set, clean contrary not only to the judgement of our Elders, but also to the best of our days, as in the skilful works of our country men, Chaucer, Gowre, Surrey, Cheek, Chaloner, Record, Phaire, Wilson, jewel, Dee, Digs, Fox, Holenshead etc. is apparante. So that as far forth as my learning and leisure will serve me, I do take this way: I do say the best approved reasons, principles & grounds that I can gather, following the example of the be, out of every flower answerable to all virtues, subject to our common phrase or talk, for my rules: daily experience, for my proof: and lawful authority, for my warrant.  
And although the high knowledge of Philosophy, of many base wits and unlearned, is rather had in contempt unjustly, than commended as it aught lawfully, I have notwithstanding chosen some of the wisest sayings of sundry of the best sects, 
Li●. de doct. Christ. cap. 4.  as I have condemned diverse others of the worst, according to the counsel of Saint Augustine, that most famous divine, who willeth, that whatsoever is true and appertinent to our faith, that we aught not to fear it, but to challenge it for our own, from them which are no right owners thereof: that if ordinary means, just laws, wise counsels, and holy decrees, nor the heavenvly doctrine, the blessed word, may not restrain us from vice, from sin, nor persuade us to preserve both body and Soul, wherein all felicity consisteth, 
Sectio. 1.  as Montuus affirmeth, agreeable to all divine instructions: that yet at the lest, the very Infidels and Pagans following only the moral virtues, may admonish us to refrain from disobedient & wicked ways, & to foresee both the one and the other when as we look into their virtues void of spiritual grace, & he find them to surmount ours that he borne under it, & that in baptism have promised to renounce all wickedness, & to embrace all our lives long the fruits of the spirit, the deeds of grace.  
But because the duties appertaining to Soul and Body of each age, state, and condition, shall be prosecuted in this and the ages following, I will presently (according to the reverend rule of Physic,) show what kind of Nurse is best to provide for infants, that younglings endued with the humane graces or spirits, 
Love. Courage. Reason.  the natural, vital, and animal actions, virtues, powers, or offices may have these kept in them healthyly, as also be instructed in all the other mentioned in the Epistle, naturally, christianly, and civilly. For unless we handle first the natural diet, & political discipline meet for infants, how shall we orderly come to the rest of our intent. For this is certain, that unless there be a like addition added to the natural parts answerable to every age, as Galen most excellently argueth, in stead of that which wasteth daily from them (as in my discourse of growing & living things, I have partly showed, 
1. de. 4. f. ) & a framing of the mind in all godly knowledge & holy religion, by instruction: neither can there be a sound body long kept, nor at all a virtuous & religious soul found, except it be by inspiration. By reason whereof, I do think best that the one & the other be (as soon as may be) put in ure. The wholesome nourishment for the healthy body convenient from the ve●ys birth, & the ordinary instruction for the witting mind, from the first perseverance or understanding. And this doubtless in all such as are perfectly endued with the things natural expressed in the tenth Chapter of this work, 
Natural things. Not natural things.  shall the better be preserved, if the things not natural, as air, meat and drink, sleep and watch, labour and rest, emptiness and fullness, and affections of the mind be well considered, proportioned, and duly used.  

Things according to nature. Things annexed to nature.  And the things according to nature, as health, the cause of health, the effect of health, strength, custom, and complexion, be in the chosen Nurse, in habit, as well as in the Infant, with the things annexed to nature, as colour, case, time, age, region, nature, sickness, diet, art, and times mutation regarded, as in sort following shall be showed in Sections divided.  
The first tendeth to all things in a Nurse requisite.  
The second, how children every way are to be ordered.  
The third, of their education, catholic religion, wisdom, obedience, and trades, wherein infants, yea all Christians aught to be instructed, more large perhaps than this first age requireth, and more intricate, least the rest of the other five be left unfinished, in stead of an Epitome, it is thus handled, by the authority (at the lest) of 300. Authors, and forth of 500 books, although far briefer and obscurer, than in them is to be declared, if I shall find this friendly favoured, and the other heartily required. Emanuel.   

CHAP. II how the Nurse must be chosen, and which is best.  

Lib de Dicta. De saenit. tu. lib. 14. De tuen●a vale. De infant. How the Nurses must be chosen.  THe Nurse that must be gotten, shall be chosen, as saith Hypocrates, Galen, Aetius, Montuus, and Mokerus, according to the temperature of the babe. For if the child shall be of a perfit constitution, it must be kept by the like, or be amended by the contrary, according to that principle which teacheth, that the healthy are to be kept by the like 〈◊〉 healthy with unlike.  
〈…〉 wise men, as well as Galen, Plutarch, 
lib. 1 de. sa. tu. Nat h●st. li. de ed●infan. in. libel. de Amore prolix. Gelius. ● in noct. attic.  and Pli●●●● 〈…〉 the mother's milk best for every one. And a●●●● 〈◊〉 to reason, that that which in the healthy womb 〈◊〉 the navel, after the safe delivery being translated to 〈◊〉 sound paps should best nourish it by the mouth, 〈◊〉 ●●●●lian, Chrysippus, and Favorinus further.  
Ne●●●thelesse, by reason of weakness, sickness, 
Wherefore Nurses are gotten.  lack of 〈…〉, or being again quickly with child, the mothers as well of Princes, Noble and worshipful children, as if the merchants & Commoners, cannot, or aught always, (although they would never so wishly) nurse their Babes themselves in England, let Sir Thomas Moor affirm it to be 〈◊〉 so usual with every dame in Utopia.  
It shall therefore be best for such as can not Nurse their children themselves, to follow Aetius counsel in the choice, 
Lib. 2. de. Utopia. L●b. 14.  who greatly commendeth for a Nurse, such a woman as hath brought forth not only one, but two or three children alive and 〈◊〉, 
Lib. 2.  through sucking of her own breasts endued with juice and sound flesh, whose body shall neither over fat, nor over lean, as saith Aegeneta, but between both, for the mean, without doubt, in all things is best, seeing that the over slender showeth that choler or melancholy doth abound, and the over fat phlegm, and slimy humours, as all learned Physicians affirm, through the one made over wayward & angry, through the other over sluggish and drowsy.   

CHAP. III Of the age, favour, and manners of the Nurse.  
THe age of the Nurse shall be between three and twenty and three and thirty, 
The age of the Nurse.  as in these days of best perfection of strength, although Galen in his time did accounted the years of state Acme, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  to be five and thirty.  

Lib. 1. de inf. ●. Art. Par.  The Nurse's face shall be full of savour, & comely coloured, as willeth Eucarius, and there with fair, broad breasted, and well necked, as sayeth Galen, without goggle eyes or looking a squint say I, as she that is not separated from goodness.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Teige.  For as the hebrews do affirm, Tou signifieth as well fair as good, as Tege doth in our own tongue, the British or Welsh.  
So that good inclination for the most part is not naturally severed from fairness, nor natural beauty from goodness, 
Lib. 4. Lib. 5. de reg. de. 4 au. v●.  as affirmeth Castilio to the Courtier, and Osorius to the Prince of Portugal: for this beauty and comeliness which (as Galen teacheth) doth not consist in only hew or colour, but in proportion and savour, doth show (as saith Hugo, 
In trect. de opere tri. dierium.  and Bishop Curtes,) a special care in the maker, profitable four ways, for néedefulnesse, commodiousness, convenientness, and delightsomeness.  
But the same to feign and further with painting, as some doth, 
Lib. 2. de Utopia. Lib. 3. de Inueus. ●erii.  is to be taken for a vain and wanton pride (as writeth Moor,) & is a token (as showeth Saint Cyprian) of the colour and shape they shall be of in hell, although it be so vain as sithence Medea the use, as writeth Polidor Virgil. Hence Periander willeth, that we praise the natural fair.  

Cap. 22. Cap. 4. eccle. How to know a froward person. ●irac. 15. Art. Ph●sog. in timeo. in c●r. 3. art. part. De fat for. Lib. quot A. in. Q.  And Menandor highly extolleth them, in this wise: O how delectable is simple fairness joined with a right wise and lowly mind, with virtue saith Sirach, & with godliness saith Solomon. But they that be of lofty looks, counterfeit, & hard favoured, for the most part be high minded, stubborn and ungracious, as writeth Indagines, by the authority (as I take it) of the sacred letters, as well as by the knowledge of philosophy and Physic, because the mind, as (affirmeth Plato and Galen,) doth agree with the body, as the body with the mind, as Rasis, Cassius, and Hessus testify. By Vaseus approved in Parta the monstrous king that he conquered in China, which was no less froward than he was deformed, every where too too often tried. The passions, manners and behaviours of the Nurse, & that she hath been brought up withal, ●●●digently to be noted and learned, before she be enterta●●●●, for they be arguments of good and evil temperature, as well as the shape of the body, as Hessus writeth. But if he shall obtain a mean temperature, in the simple parts, 
Arguments of a good temperature.  〈◊〉, flesh, veins, sinews, chords, panicles, bones, mar●●● etc. and right form in the instrumentals, that shall be best, as Galen teacheth.  
And those affection are likewise best, that shall be mean, between rash and sober, quick and slow, cruel and pitiful, 
1. de t● va. Libr. de. s● tu, Incoment.  angry and patiented, bold and fearful, prove and unprove to 〈◊〉 〈◊〉tion (as saith Hessus and Placatomus:) the farther any shall decline from this, the worse is their temperature: 
3. De. nat. Annal●m. 5. de c●os. Sym de tu. va.  and according to the nature of the Nurse will be much inclined that which is nourished, as Aristotle, Galen and Montuus show, and as following (by example) shall be proved.   

CHAP. FOUR How to know the temperature of the Nurse and milk.  
THe milk therefore must be temperate, (as it will, if the Nurse be of a good complexion, ripe years, and therewith healthy: 
How to know the best milk. 1. de tu. va. 3. ●●ms. Libr. 4. c. 4. ) as that which in taste shall be sweet, in smell pleasant, in colour white, in substance mean between thick and thin, as Galen, Avicen and Aetius teach: contrarily that which is evil, is either thick and chéesie, or watery and whayey, or blue & leadie, or in taste sour, harsh, rough, salt, bitter or sharp, or of some other evil quality of these compounded, or in smell ungrateful: Yet Aristotle seemeth to praise the milk that is blue, before that which is white: but truly I think he meant then of some particular people and place, 
In Hist nat.  is Pliny doth of the Ewes that seed in the country of Ponius, upon the banks that the river Astaris doth ouer-flowe, 
Libr. memorabio lium.  which do give black milk, as Gavodentius testifieth.  

3. de Aliment. 3 Primi.  Milk after birth is most thin, as Galen declareth, and is therefore then unwholesome, and of Avicen wholly discommended: 
1. Top.  but after in process of time it waxeth more thick, so that it is better: 
Libro. 4.  for of contraries we have one and the same doctrine, as Aristotle affirmeth, & reason showeth. The milk (as saith Actius) is not to be taken of the infant before the fourth day, 
3 Primi. Ca de elig. nut.  nay not until two months after her delivery, as affirmeth Avicen, unto whom Gordonius doth consent, whose judgements herein I do not allow. For than nature should seem frustrate, which all Philosophy is against: for nature doth nothing in vain, 
Pri. de us. part.  as the Philosophers affirm: neither is she taught of any as the Prince of Physicians proveth. And the sacred letter showeth, that God doth all things for the best. And certain it is, that as soon as the Babe is borne, it coveteth to suck, and will take the pap featly into his preatye mouth, where never any thing entered before, and will readily also swallow the milk down.   

CHAP. V Why Nurses are to be changed: how wise men weigh of writers: that monarch have been marred by Nurses: and Princes by evil parents depraved.  

Causes to change the Nurse.  THe Nurse if by any chance she happen to fall sick, or to take any infection, or to be given to drink, or any other intolerable vice, must be forthwith avoided, and another Nurse presently gotten, lest the child suck up sickness and wickedness with the milk, as old Hypocrates proveth: whereof none need to doubt, for as much as you may as well suppose that the property and nature of the milk is of power to change and altar she disposition of the Infant, 
That the milk can after the nature of the suckling as well as the seed. Lib. 3. eleg. Car lib. 4. Lib. 1. Silu●rum. Whom the author coveteth to please.  as the seed is of power to fashion the mind and body, as Propertius, Horace, and Mantuan show, as I have partly made evident in my discourse, of the beginning of all growing and living things, but more plainly as followeth. Yet to offend any I would be l●th, to please all I can not: the godly, wise, or learned, I doubt not, because that to wise men in the enterprising of great things it is enough to put forward a well willing purpose.  
Lampridius writeth, that Titus son to Vespasian, 
emperors depraved through Nursing. Titus. Lib. 2. Caesar. Caligula.  by reason that he sucked a woman of a sickly state, was himself of a sickelie nature all his life. Dyon likewise the Greek, testifieth, that the incredible cruelty that was in Caligula, of monarchs the monster, issued from Pryscilla his Nurse, who was of such a barbarous Nature, that she delighted in licking of blood. Also in the life of Tiberius, 
Tibarius.  it appeareth that his great drunkenness came through his Nurse and her education, who as she was greatly given to drink, so would she give sops in wine to her suckling, which after it came to years, never left her conditions. A thing passing all wonders, that neither the magnificence of his Empire, 
No counsel can persuade the wicked.  the secret counsel of the most prudent Senate of the world, nor the persuasion of the sagest Philosophers of his time, might restrain it during all his life.  
And this is tried not only in mankind yet daily, but also in brute beasts. For the whelps are strong & swift, although fearful, that suck a do: as contrarily, strong and bold, which suck that she Wolf or the Lioness. Therefore young Lions and Leopards (as sayeth Montuus) are tamed with the use of sheeps milk or Goats. 
De tu. va. How Lions & Leoperds be tamed.  But what shall we need foreign examples, seeing there wanteth not sufficient nearer home: for this I can say, mine own eyes being witness, better than ten hear says, that in North-wales the second year of Queen Marie, I did see a Lamb suck a Goat, and a kid an Ewe, by the means whereof the one was more hairy, 
In Satur.  the other more woolly. The same Macrobius affirmeth to have seen. So that it is clearer than midday, that each creature sucketh with the milk some properties of the Dam. 
Caucasus as the Cosmographers affirm is a mountain dividing in the midst great Asia, the which beginneth in judea, and endeth in Scythia. Lib. 7.   
The Poet showeth the like in these rude words or verses, but not so large and learnedly as they be in the Latin.  
No Goddess was thy mother dear,  
the author of thy kind:  
Not Dardan was, but Caucasus,  
the Tigers meat did find.  
Here Virgil (you perceive) wisely hath relation as well to the parents as to the feeding or Nursing: of Rainolds I wot not why omitted, unless he thought it availed them not, the admonition which I think good to remember: and that they use themselves well at all times, 
Good counsel for mothers.  during the time of procreation, bearing in the womb, and Nursing, & especially the mothers: for to what a proverb is it grown with us at home, that that which is bred in the bone will never out of the flesh: as with the ancient Greeks a far of: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
An evil bird, 
A proverb to often true.  an evil egg.   
In fine Faustine the Roman inheretrix, and wife to Marcus Aurelius Antonius one of the worthiest Emperors, (as sayeth Lawn,) that ever bore Sceptre, to well verified, who not being contented with the love of her lawful & loving mate, like a ranging rig, served her fickle fancy and outrageous longing lust with a ruffenly roister, a fencer, which although after by the advice of his most learned and noble counsel was quenched through the unknown drinking of his most lively bold (as julius Capit. writeth, 
A strange remedy. ) yet her son Comodus followed their two evil natures or qualities (as Eutropius testifieth) for in blood & in all vice he exceeded, 
In vit. Comodi.  & daily delighted more in the company of facing Fencers, roisting ruffians, and roguing rakehell's, than in worthy counsellors, valiant champions, or sage Philosophers: so that it seemeth manifest, that the parents passions and properties, were transported, graffed and increased in the child, as it augmented before it had sucked any milk.   

CHAP. VI Of the best milk and what Teats be good, and which both grieve and deform the child, & that do cause it to be unquiet.  
THe milk of that Nurse will be best, that hath brought forth a man child (as saith Avicen: 
Lib. de in. sa. ) but (according to Montuus) that hath brought forth a womanchild: 
Whose milk meetest.  but to me it seemeth best for the male the males milk, for the female the females, for as much as in all things we should follow nature not vitiated, (as Montanus showeth) & the breast not deformed, but of mean bigness, & white, 
In comen. de sum. medicament. facult. Libr. de nat. puer. Lib. 4. Libr. de decorat in pract.  with fair blue veins dispersed (as Hypocrates willeth.) Avicen praiseth the ●ays the be sound, & mean between soft and hard. But I with Actius, Gordonius & Fallopius, do mislike both the over great and over small breasts together with the pap heads or nibles. The great because, they have much milk, and the small because they have over little. Furthermore, 
What breasts be both worsh and best.  through sucking of great breasts, the children are made flat or crooked nosed, like to him that good Trajan the Emperor was jocund with, whose words I have turned into English, as I found them in the Latin.  
If thou thy jaws dost open wide,  
and nose to Sun do say:  
Then mayst thou tell us perfectly,  
what time 'tis of the day.  
Meaning that his long hooked crooked Nose did cast a shallow upon his teeth like a Dial: by the Nurse to be helped, 
a note to the Nurse.  if she will always when the child sucketh, depress her breast with one finger about the teat and the other underneath.  

Of the grief that over great and olittic nibbels causeth.  Moreover great paps or teats hurt the gums, and the small the jaws, because that through the one they are constrained to open the mouth too wide, over-stretching the sinews, causing grief, much like to the Cramp: through the other, in that they can not easily of the Infant be catched, making it wide mouthed, over wayward and angry, and as I have often noted, to weep very much.   

CHAP. VII. What pleasure children have in Music, and of what force it is to altar the affections: and how the Nurse must rule her passions: and after what sort lust must be depressed.  

Lib. 1. de sa. tu●●.  THe passions, perturbations and affections, must be therefore moderated by Music, where unto they be prove (as testifieth Galen,) by the authority of Aesculapius and Hypocrates, 
The force of Music.  being the easiest remedy, doubtless, foreseen of nature, to appease as well such froward fits of children, as melancholy passions, or amorous affections of the elder persons, as by the sacred letters, learned writers, and daily experience is proved. For Saul to repress the fury of that melancholy spirit, heard very often David's melody.  
Agamemnon also going to war against the Trojans our ancestors, doubting the chastity of his wife Clytaemnestra, left her in the guard of an excellent Harper, who when he saw her prove to amorous toys, mitigated her burning heat by the sweetness of his instrument, in such sort as Aegistus could not obtain his desire, 
Noble musicians.  before he had slain the said Musician. Pythagoras by the pefection of his Art quenched so the lusting mind of a ragious young man, 
Ecclesi. 3.2.  that within few days he made him chaste. What need many words of a matter so evident, Orpheus, Emphion, Ampedocles, Terpander, and Metimeus, by this means healed many sick, and mitigated the love of sundry (as Lawn testifieth.)  
And therefore, to be short, the wise man willeth music not to be letted.  
Also the puissant princes and valiant Captains as well in Camp as fortress, skirmishes and battles, 
By Music man & beast are comforted.  to animate their people do use it: and the labourers, tilers, and Carters in field and high ways, to encourage their cattle, whistle and pipe it. Whereupon the best Nurses, but especially the trim and skilful Welsh women, do use to sing some preaty Sonnets, wherewith their copious tongue is plentifully stored of diverse pretty tunes and pleasant ditties, that the children disquieted might be brought to rest: but translated never so well, they want their grace in English, 
all that enticeth to vice is to be abolished.  for lack of proper words: so that I will omit them, as I wish they would their lascivious Dymes, wanton Lullies, and amorous Englins. And I will show some of Pontanus, rather for the manner, than the glee of the matter.  
What Babe is this? to hide thy paps,  
o Sis make no delay,  
O cover them and hide them, he  
would snatch thy dugs away.  
Come hither Tomsie pretty boy,  
he maketh haste, come you,  
It is thine own, take't in thy mouth,  
and thou sir suck anew.  
Likewise if the Nurse, 
A good way to avoid ungodly affections. lib. 2. Peda. sup. Psal. Lib. 2. de prepcuäan Ipist●●t ●uid.  when any light affections may happen to annoyed her, do use to repress them by this means, singing also of Psalms (so greatly commended of Clemens Alexandrinus, Basilius, Eusebius, and Bernarde, and of Sternold and Hopkins, into English verse or méetre right godly & cunningly handled, she shall do wisely: or other such virtuous & seemly songs, wherein some godly History, valiant attempt, or noble act is remembered: for all immoderate passions whilst she giveth suck, must utterly be avoided, & in all other néedfully to be eschewed. 
1. de. tu. sa.  Because (as Halichod affirmeth) it altereth the spirits and natural heat, 
3. Art. part.  as may hourly be seen, and that in the very face, 
1. de. Offi.  (as Tully testifieth.) For they be red which rejoice, pale that be afraid, and they blush that be ashamed, 
1. Prob. 11.12.14.  (as Aphrodisius witnesseth:) and no marvel, for of over joy Diagoras died, 
Lib. 3 ca ●●. Lib. 7. ca 36 Lib. 9 cap. 12.  to see his three sons win the victory at Olympus (as Gellius recordeth:) of sorrow Rutilius and Lepidus (as Pliny writeth:) and for shame the singular Poet Homer, because he could not answer the demand of a certain fisher man (as Valerius Maximus testifieth.) But of all passions and actions, 
1 de san. tue 1.  the immoderate use & lascivious lust of Venery Galen forbiddeth Nurses, for as much as thereof a triple damage may ensue, 
The discomodities of venety in a Nurse.  as either the months to be provoked, or else the milk to change his goodness into worse, or if she conceive, the best of the blood to be converted of nature, for the nourishment and use of that in the womb, and the residue to be left for milk, which is made white through the glandulous substance of the breasts, as Hypocrates, Galen, & Avicen prove.  

In Apho. De tuenda va.  Furthermore Rabbi Moses affirmeth, that through the lust of lechery the blood is corrupted, and therefore Montuus counseleth that the desires thereof be repressed with the use of Lettuce, conserve of water Lilies, & Pigeons eaten, strowing also the bed and chamber with Bri●ne, 
Lib. de med. mat.  and Tutsans (as Amatus Lusitanus willeth.)  
To make the matter sure, Caius Fabrius the Consul, closed the N●●se with his child in the Temple of the Virgins, (as Guenara to●●●●●●) But this I like not so well of, 
Lib. de pri.  for as much as it may not only things the goodness of the milk through over much solitariness, but also dull the spirits.   

CHAP. VIII. The definition and distinction of Temperance, and of the profit and commendation thereof, with the commodity that groweth of keeping the fasting days, and who hath been always tolerated. Of the Theological and Human graces, that of the husband as well as of the wife are to be weighed and considered, with the benefit of prayer.  
WHerefore I rather commend, 
Good counsel to the Nurse.  that the Nurse shall do as it becometh a woman that would be savoured of God and cherished of the godly, in observing her duty to the infant, and charge to her reposed of the parents, which if she do not know how to use herself & to moderate her lusts, 
Temperance defined. 3 Lib. Cicero. de finibbon & ma●. Lib de florib. d● temp.  forth of this work may easily be set, Temperance always being the guide. And it is defined of the Philosopher, to be an abstinence from inordinate tasting and touching. And of Barnarde with the rest of the school Doctors, it is thus distinguished, into continency, sobriety, and modesty.  
The first consisteth in abstaining from inordinate eating and drinking, whence offences may chiefly grow (if it be not well observed) to them whom it appertaineth, whether they be whole or sick, on days forbidden or not, two manner of ●●●es. The one, in offending God and nature, burdening the 〈◊〉 and engendering lusts (as Stobeus testifieth. 
Sermo. 3. The regal graces. governors gods lieutenants. Rom. ●●. Sapritius 6. 1. Pet. 2. ) The 〈◊〉 disobeying of Regiment, wherein also God is displea●●● 〈◊〉 that the power, wisdom and justice of kings, princed and rulers, is the government of God: they be his precedents, for by me (saith he) Princes rule, as in the holy volume most plainly and very often is expressed.  
Which I would that some pastors, preachers and ministers would wiselyer weigh, and warn in their Synods, Sermons, & parishes, & not to suffer others that have no licence, to preach their inventions contrary to the queens proceedings, as I wish that they in their houses would observe, that all other by them might take example, to keep Lent, and such fasting days, as by the laws of God and men are commanded, (of Courtiers and Lawyers better used than of some divines, although the Apostles themselves ordained Lente, 
Lib. 6. Seven special commodities gotten by keeping of the fasting days.  and Telesphorus Quinquagesima, as Polidor writeth) whereby the body, may be brought obedient to the spirit, that Name better maintained, land increase more cherished, and the more subjects be bred and nourished, with two parts in six of household diet saved, the body healthilier preserved, and the more people exercised: let some Libertines, busy belly bodies, never so cunningly (void of fear or duty, 
Nine kind of persons not bound to fast. ) colour the contrary. Howbeit nine sorts of people by laws have been always tolerated as the case hath required, Sick, Soldiers, & Sailors: Infants, Nurses, & women great, longing or lying in Child bed: aged persons, prisoners, & wayfaring men, whom of late they named Pilgrims.  
The second, from inordinate and unlawful touching or venery, as from coveting of goods unlawfully, as saith Clemens Alexandrinus, & as in the last Section where all actual sins are expressed, shall be showed.  
The third, not only from unfitting toys, but also from all other unlawful deeds, be it of seeing, hearing or smelling, so that through this virtue Temperance, the actions inward & outward of us upon this earth are kept in their mean, as the heavenly Sun through his moving light and influence in the middle Sphere giveth his mean temperature, 
The Theorical graces.  yielding by gods appointment to this lower world with the rest of the celestial bodies all flourishing comfort, growth and increase. Whereupon the divine Doctor Saint Hierome saith: that be which observeth Temperance, liveth like a reasonable treasure: but he that doth not, like a bruit beast.  

De cad. 2. Fol. 242.  And Bullinger sayeth, unless we live and lead a temperate 〈◊〉 life we are utterly unworthy to bear the name of Christians of the loving bush and therefore, that feareth god obeyeth his Prince & laws, or regardeth reason, always to be considered, as well as of the woman, because her body is subject to the virtuous man, 
In trac. de dig. matr.  as the sacred Scriptures most divinely do teach, the Homilies instructeth, Peter Lawn handleth, and as experience amongst all good Christians showeth, not severing themselves as it is too commonly practised, but rather lovingly the one to embrace the other, 
The human graces.  except a lawful and manifest cause, according to the Scriptures, and not liberty do constrain it, seeing that they be both but one flesh, & two immortal souls, the creatures that be only endued with reason, courage, and 〈◊〉 with power, justice and wisdom, 
all things subject to the virtues.  that must abide the terrible sentence according to their deeds, to whom all creatures as well heavenly as earthly serve and obey, as long as they use, follow and practise the works of the spirit, and forsake the wicked works of the frail flesh: 
Cap. 3.4.5.121  as by Tobias it is evidently expressed, and of Paul the chosen Apostle, in the Acts, & in his Epistles at large declared, 
Psal. 86. joel. 2 32. jere. 31. Hebr. 4. Tim. 2.  which briefly in this last part is uttered, Prayer not being the least, for through it, as the Prophets, Apostles, and Doctors of the Church do affirm, namely Saint Augustine, S. Ambrose, Saint Jerome, & Saint Chrisostome with all other holy fathers of the primative Church as well as of latter time, as by our godly and learned Homilies and pestils daily red therein, appeareth: fleshly affections are thereby not only quenched, 
Lib. de ver. sect. cap. de prod.  but also God even our god which guideth all things, is therewith best pleased after the phrase of men, as the Scripture doth by the figure Anthropopathia, with Lodovicus Vives, I speak it, and therefore it shall daily and nightly he used.  
The kingly Prophet David hath so willed it, of diverse in our ●ong devoutly and dutifully devised in their books of ●●●red prayers, 
Sir john Conway.  & (of all the zealous sort highly to be embraced) the Meditations and self talk of Saint Augustine lately translated.  

●. Aph. 10. Exercise profitable before meat.  And so before meat shall exercise, for Hypocrates hath so willed it, that labour should go before meat, that the body may be made more pure and clean: for the unclean, the more you nourish them, the more you hurt them.   

CHAP. IX. In what air exercise should be: of the force thereof: which is best: and how to know it.  
This breeding, bringing up, and exercise, should be in a good air, as the child itself must be brought up in, when as the air can more altar the body and spirits, than any nourishment or food, as Diodorus Siculus, 
Of the force of the air.  conciliator, Martin Curtez, and Peter Martyr of Anglera affirmeth, 
As valiant travelers & as shilful by sea and land, in England as in any part of Europe.  seeing that of the matter of it is breathing (as Galen proveth) which if it shall be evil or infected, the living creature can not long be sound (as Rhasis, Agricola, and Benedictus Victorius testify,) and as our valiant travelers find true in their Navigations to Perrow, China and Cataya.  
Hence may be proved that the air is not so hurtful as some judge, especially for them that be brought up and accustomed thereunto, 
Through custom bad air doth not so great hurt.  neither in Holland, holderness, Rumney marsh, Brint marsh, the Lowes in Lancashire, and hundreds in Essex. etc. for as much as in all these and many others that I name not, as well in foreign soil as in our own country. I have seen as well sundry old men, as diverse healthy and lusty persons.  

When is best air.  The wholesomest air as all the Philosophers and Physicians do affirm, is that that is of pure substance, and that when the Sun ariseth doth soon wax hot, when it setteth doth soon cool (as Mont. declareth) 
Lib. de tuen. val.  as is affirmed to be in i● Slemarge in Ireland, 
Ireland a goodly and healthy country.  being the very cause of their great health and length of life, as a hundred, sixscore, seavenscore years and upwards, as they there informed me, the second year of the reign of Queen Mary. And as that learned man Master john Chaloner her highness secretary in Ireland ●ā testify.  
There be diverse means by which the wholesomeness of the air and place may be known, as be places free from standing waters, and quickly dispatch of the clouds of the night, (as Palladius sayeth) and that be likewise from the Sea, 
Lib. 1. de re. tust.  (as Plato showeth) because that as the Sea of his own nature is ●●try and stormy, 
Lib. 1. de repub.  so the inhabiters minds do always like it 〈◊〉 and flow.  
Which of myself to praise or dispraise, 
all the land well known of the author.  according to the nature of places to me for the most part universally known throughout all this land, I think not requisite, for sundry considerations of the wise easily conjectured.  
This only I wish to be noted, 
Ludlaw an excellent proper town & healthful seat.  as a sign most certain of the worthiness thereof. For if it be good, the dwellers have a good colour, they be healthy, constant, well sighted, light of hearing, of clear voice, and quick witted, as in the most part of Wales and the Marshes may be perceived, and as at the worthy Castle and town of Ludlawe I have judged.  
Hence Hypocrates found forth that diverse countries did bring diverse humours, changing the temperatures of men, 
Lib. de act. acp●●● & regionib. 9  & so consequently the manners. The same also Galen affirmeth, 
Lib. quod ani●m.  unto which may be added forth of Metula by the authority of Mont. that the pleasant seat, fine building, 
De sanitate 〈◊〉.  
Why the Athenians were healthier and wiser than the Thebans.  & clean keeping of the Nursery, hath not a little availed to the benefit of the body & mind, for that was the only cause (sayeth he) that the Athenians were wiser and healthyer than the Thebans. All the which most plainly showeth how néedefully it is to be considered, as well for the benefit of the mind, as for the cō●●dity of the body, whether ye labour abroad, or test within.   

CHAP. X. What exercise, trades, labours, arts, and pastimes be good, meet, and profitable, not only for Nurses but also for many others.  
THe exercise or labour that the Nurse shall use especially of the upper parts (as writeth Aetius) must be mean and moderate, as that that will 'cause a flourishing colour but not extreme sweat (as Galen would have it,) lest as through too much idleness the actions of the body and mind might be over dulled, 
Lib. 4. ●●. 6. De tuenda vale.  so through too much labour the blood might be over chased, and so change the grate and goodness of the milk into worse.  

What exercises he best for Nurses.  The exercises that are best, as showeth Plato, Clemens Alexandrinus, johannes jonius, & Osorius, is where the mind is exercised with the body, and it may be divided both into labour and play.  
The labours that be both decent and profitable for gentlewomen are these, 
The Persians that were noble, disdained to work upon wool, because the glory of their country consisted in silk and not in Wool, as other doth.  most meet in my mind, and also in daily use with many, as spinning of Wool on the great compass Wheel, and on the rock or distaff, wherewith I would not that any should be so dainty, as to be offended thereat, (as Siligambis the Queen) and the rest of the Persian Ladies were with Alexander the great (of Quintus, Curtius remembered) disdaining woollen works, but rather to commend and use them as all ornament, and benefit of god bestowed upon our flourishing country, sin passing all our princely neighbours.  
And therefore politic princes of elder time as you may read in Dion, 
An old custom much praised.  Gordonius, Fox, and Grafton, caused their own children as well as their household, (in place convenient and time vacant) of the woman kind, to work upon 〈◊〉, that through their example the whole land might to their great and universal advantage be enticed to do the like.  
Which as I have heard, a most honourable and learned councillor of late did affirm, that in this land some time the custom was, when virtue was more practised, and vice less used, that the Prince's daughters did present their parents every new years tied with linen and woollen cloth, of their own making, which landable and profitable trade in the beautiful Isle of Anglesey in North-wales into yarn, of every woman almost is so cunningly handled daily in the town of Bewmaris, 〈◊〉 worthy country there abouts, that no Satin thread is 〈◊〉 ●●ner or stronger, although the wool in Staple, exceed not much the Pea●e, unless my memory fail me. Not ommitting 〈◊〉 as can the Persian, Spanish, or Italian working of silks, as spinning, twisting, wening, sowing, imbroydring, aresing, 〈◊〉 seyting, drawing, rasing, purling, buttoning, etc. or the 〈…〉 Walloons, as the making of Worsteads, Chanlets, ●●ckadowes, Says, Dornickes, etc. for the which exercise forwith & Sandwich deserveth great commendations: or the making of fine linen, as in Cheshier, Lancashier, Yorkshire, Lan●lnshiere, Harford shire, Salop shire, and Monmouth ●●●ere is used. For the which their endeavours, diverse of our worthy dames of late, deserve no less praise than the Lydian Lady Arachne did of old, of Pliny and Polidor Virgil so ●●●atly commended.   

CHAP. XI. A distinction of the four parts of Music, and what kind of dancing is tolerable. How women aught to be careful in their behaviour. The benefit of exercise, with the best time to use it.  
THus as you have heard what labours are meetest, to whom they appertain, to keep them from idleness the Nurse of all vice: so the sports, pastimes, and exercises most highly commended ensue.  
And as for sports and pastimes, comely dancing is most commended, as well for preserving the healthy spirits, as also for strengthening the sound body (as affirmeth Lusitanus and Montuus) furthering the viii. 
De sa●●. De tu. va.  branches of Prudence, as proveth sir Thomas Eliot in his Governor: 
Lib. de regim.  let the doggish Philosopher Demetrius, with his precise disciples, never so brawlingly prate to the contrary, seeing David had seven sorts of dancers, 
Regum. 6. ca  as the sacred writ testifieth: Foreseeing that the Nurse remember (saith Eliot) the goodness of women's natures, which is, to be mild, fearful, gentle, 
Of virtuous qualities in women. What kind of Music is tolerable, and what is not.  tractable, trusty, of sure remembrance, and shamefast (as Vives affirmeth,) using only that kind of Music called Dorios, where neither deformity is practised, nor wantonness enticed, but rather these virtues (as showeth Erasmus and Fuchsius) as prudence, modesty, sobriety and policy, in Bargenets, Pavions, Galiardes, Sturgeons and Rounds only.  
The other three parts of Music (as Lidius, Frigius, and Govicus) because they stir too vehement affections, and do bring d●●erse unseemly forms to the body, I think altogether v●●●●te, but to persons & places where it appertaineth, as Emmelia to Tragedies, Cordax to Comedies, Enopile to men in armour, and Hormus to young men and women.  
In the elections whereof, I would they should be circumspect, 

Lib. 5. What kinds of dancing both the old and new divines disallow.  
Every man marketh women's manners, but no man looketh into his own.   because Saint Augustine in the primative Church did utterly discommend the Idolatrous and lascivious use thereof, had from the Infidels, from the Etrurians (as Livy testifieth) as some worthy & learned Divines do at this day, fearing lest the like evils might ensue: for a light fault in a woman that ●●●●eth credit, is every where curiously noted: and once justly defained, never after recovered, nor of the virtuous so highly esteemed: as contrarily such as will subdue their appetites from vanities to virtues, of the godly and Saints he only and always accepted, by Lucretius thus commended: 
They therefore that can vanquish, 
Lib. 5. de rec. ●●t.  and these banish, from their mind.  
Would you not count them worthy, with the Gods a place to find?   
Other exercises, as walking, running easily at Base, at grinsdale ball, bowls, riding on horseback, waggon, chariot, coach, 〈◊〉 I will omit, partly because it may be gathered, which according to every degree be honest, mean, and moderate, and partly because daily custom doth teach, what exercises, trades, labours, and sports become Nurse's best, and what few of ●ate Coaches, and not every dallying Dame that useth not to attend upon the queens highness, nor by reason of fée●●●nesse.  
Now what benefit doth come of exercise, forth of Fulgentius, 
In Phil. Lib. 4. In Epit. 4. The benefit of exercise.  Valescus, and D●sidorius shall be showed. For exercise, (say they) is the preserver of man's life, stirrer up of natural heat, quickener of sléepye nature, consumer of superfluities, strengthener of the parts, death of diseases, banisher of evils, medicine of the Crachy, the gain of time, the debt of youth, the joy of age, the helper of health, the vanquisher of sicknesses, and of all Idleness and sin (I may say) the Conqueror, and of appetite the very minister.  

When exercise is best.  The times best for exercise (as teach Hypocrates, Galen and Avicen) is when the meat eaten is perfectly digested, which you may know easily by your urine: for if it shall be clear like cunning water, it shall show in digestion, (as affirmeth Actuarius:) 
Lib. 1. de vri●●●. Lib. de ind. uri. ) if too high coloured, over concocted (as testifieth Egidius,) if like Amber, sufficient, as saith Doctor Record: 
Lib. de v●in.  but if you travel after or before, the body shall be filled with raw juice, or replenished with pale choler (as Galen testifieth. 
Lib. 6. de sa. tuen. )  

Lib. de Euch.  Hence most sort of sicknesses are engendered as he proveth.   

CHAP. XII. What meats engender evil juice, with an Argument thereof.  
Meats that engender evil juice are especially of one of these three kinds, as either melancholic, Phlegmatic, 
Lib. de euch & cacho.  or Choleric (as testifieth Galen.)  

In act. par gall. Lib. 3.  Nevertheless, here might rise a question, whether such grow of the nature of the meat, or of the receiver (as Trusianus supposeth, 
Gen. ca 9 ) because Moses saith that whatsoever liveth, is meat for us, overthrowing thereby all Paracelsians. And Galen proveth, that honey taken of a 〈◊〉 person, doth engender choler, 
2. de Sa. &, pri. de al●m.  of a phlegmatic 〈◊〉 man good blood.  
Furthermore, we see that stars feed on Hemlock, and are nourished, but mankind poisoned, as was the Prince of all Philosophers Socrates: whereby we may gather, that evil humours 〈◊〉 not only grow of the temperature of the meat, but as w●l through the fault of the receiver. For if the natural actions contained under the latitude of health, shall overcome the meat, it is turned into nourishment: as poison did in Napell●● through daily custom, in the Stare, by reason of abundance of natural heat, 
A reasonable answer. josep de bello. judaie. Pet. Mart. in Decad.  and through want in the jerusolimites and valiant soldiers that served under Nicuesa: in the Indies, and them of the low Countries, the one sort feeding upon Toads, carrion, and filthy dogs: the other upon Rats, Mice and ordure: so that where the nature of the received doth wholly overcome the receiver, as it did in Socrates, there it is turned into poison or unto unnatural humours (as Fallopius teacheth,) if the quantity be small, 
De simp. med. fac●  or the matter and quality not exceeding, as it was in the choleric, of Galen afore mentioned, by the be and the Spider also verified, the one gathering honey, the other sucking out poison, and that forth of one and the same flower.   

CHAP. XIII. Of the regard that Nurses must have to their feeding.  
THe free and civil Nurse shall be therefore circumspect that she eat always such meats as will engender good blood, and such be they, as are of mean substance, neither too thick nor too thin, to hard or too brittle, 
Pri. de dien. Lib. de ench. Pri. cap.  too clammy nor slippery, too as Hypocrates, Galen, and Oribasius teach.  
And those also which be of mean temperature, as neither to hot nor to cold, to moist nor to dry, to raw nor to parched, to much broiled or fried, taken in due time and order, & void of all excess and contrary properties, that they may the better be received, altered, and digested (as johannes Valuardus testifieth) leaving no corruption in the stomach, 
Lib. de San. tu.  least from hence evil humours might he engendered, 
●. de Al●ment.  causing evil milk, through which (as Galen testifieth) he saw a certain infant's body replenished with ulcers, as I and other Physicians see daily.   

CHAP. XIIII. What meats are most usually eaten over all England, and which be best not only for Nurses and children, but also for all others.  
THe meats usual with the nobles, honourable and worshipful of this our plentiful land, 
Wholesome meats.  is bread made of fine wheat flower, neither too crusty nor to crummie, to new nor to stolen, to salt nor to sour, which the Nurses of the noble and worshipful shall use with any of these meats following, as the flesh of Mutton, young Beef, Kid, Lamb, veal, Pig, Coney, Capon, Rabbit, Turkey, Hen, Chicken, Feasaunt, Partridge, Rail, Curlewe, Pigeon, Guot, Dotterel, Snipe, Godwipe, Dicken, Poppel, Bitter, Hearon white and grey, Towin, Yarwelpe, Plover, Wod●●ike, Blackbirde, Thrush, Lark, and in brief all cloven sooted fowls, whether they be wild or tame, 
Cap. de agrid. ●●rel.  excepting Quails, as well by reason of hidden property, say some, as manifest quality say other, with Mesue. Of fishes, Troute, Craves the dulce, bream, Barble, Chepin, Perch, Rock, Pike, Bret, Gurnet, Whiteing, Smelled, Maid, God, Loch, Sammon, Sole, fresh Ling, 
Sectio. 2.  or well watered, all or any of the which moderately taken, and at ordinary times, or such other as hath sins and Scales, engender god blood in any body of sound estate, 
Levit. 12.  as also by Moses to the children of Israel was willed: and so shall drink of Ale, 
Lib. de Tuen. va. De n●●. Cer.  or ●●●re al● well brewed, by Hessus and johannes Placatomus mentioned. But Wine Plato did utterly forbidden the Greeks. 
12. De leg.   
Howbeit in my judgement we may in these cold parts use it. And to the Nurse at middle of dinner a small draft of Gascoigne wine is not hurtful. So that she have a temperate liver, otherwise I would not at all she should be received, and then it will turn the nourishment to lively and pure blood, engendering most profitable milk for the Infant.   

CHAP. XU. How aware Nurses must be in taking of medicines, that they mar not themselves & the child also through advise of unlawful practitioners.  
THus jest we might seem over tedious in the choice and order of a Nurse: her sleep and watch, soliblenesse and costiveness, must be mean, as it will if the premises be duly observed, with the consideration of that that followeth. But the sleep and watch of she Nurse and the child, following both together shall be showed, as here present we will express, that if she happen at any time to be over solible or over costive, she shall not without counsel of the learned and expert Physician, 
as the blind can judge no colours so the ignorant can give no counsel. Gen. 3.8. Lib. 2. Lib. 7  sand to the Pothicarie nor take forthwith violent medicines of every presuming practitioner that offereth himself each where, vain Paracelsian, tattling dame, and only or named Chirurgeon, or Apothicary, that intrude themselves into this faculty, which of all other, (as saith Moses, Tobias, Solomon, Sirach, Mont. Proper. Pliny and innumerable others) is most noble, learned and excellent, every where now a days too common, and too shamefully suffered, not only by the Censures of Physic, but also of the Prelates, judges, and justices: unless there be no accounts to be made of their oaths, nor regard to the prince's laws, destruction of the people, or consideration of the maintenance that to so needful and worthy men shall ensue, if such blind bittels, flattering fellows, trotting trulls, and wilful murderers, be permitted not only to rob the common wealth, slander the art, and prolong diseases, but also to take the benefit due to such as therein by our law are for their merit worthily admitted, learnedly commenced, and by our Universities approved, and that have taken their oath to deal justly therein.  
Now for as much as to your Majesty it is known, and to your most prudent Counsel, 
A note for the Queen's Majesty and her Counsel.  I trust in the living Lord that for his mercy's sake it shall be redressed, as in other Civil countries it is, with death, banishment, bondage, pillory or whipping without favour, seeing that this kind of deceit is far worse than coostning, cutpursing, or roguing, for limb and life it destroyeth, by oborting, barening, poisoning, dissecting, and unskilful dealing, let some uphold and protect them never so much.  
And therefore the Nurse upon great need shall take such medicines when she is bound or the child, as we call after Galen, 
4.13. Ther.  Benedicta Laxatina: Tralianus following him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholesome clensers. And when she is over loose, such as are easy binder's: and these both shall be rather used as meats, and of meats slippery and binding, by the advise of the learned and expert in Physic, than by uncorrected drugs and simples, or apothecary ingredience, which although perhaps she might well away withal, yet the Infant doubtless may receive no small hurt, as well presently as long after to ensue.   

CHAP. XVI. What meats and medicines they be that in her need the Nurse may use safely, to keep her solible, or any others, and also to bind.  
THe things which soften the womb, and that do bind the belly (as Dioscorides, Cornelius Celsus, Theophrastus, Mathiolus, Amatus, Lusitanus, Fuchsius, Pineris, Turner, and Dodoneus teach) are both easiest and safest, moderate walking immediately after meat, broths made of fat veal, fat Chickens, fat hens or capons, of of young Pork, having in them stuffed of these herbs, Mercury, Mallows, Oris, Lettuce, spinach, Endive, 
Solible things. Very good Methaglin made in Wales but especially at Ludlawe. Demuls.  bugloss, Borage, Patience, Violets, the juice of Damask Roses etc. Cicers also in broth, buttermilk, sweet Prunes boiled in honey water, sweet Almond milk drawn with the aforesaid herbs, & Barley water, Meth likewise or Metheglin drink first & last, whose making I judge to be better in Wales and the Marches, than that described by Placatomus. Also Medlars, Peaches, Cherries, Grapes, Pomegranates, rasins, damask proynes so they be sweet, butter and bread in the Morning first and last walking after, 
An easy and good remedy against cos●u●enesse, stone, and strangury.  not only good for them that be infected with the stone, but also right profitable to prevent it and the strangury, as is well proved. Apples roasted and eaten with a little Fenel séed cold at going to bed etc. And of binder's these may be accounted amongst the easiest and safest, pap of water and flower, or of fine starch: 
Binding things.  or of milk and fine white paper, beaten to powder and made pap, eggs hard roasted, or boiled hard in read wine or vinegar, meats dry of nature, & those rather roasted than boiled, conserve of Quinces, or red Roses, Marmelad, Sloes roasted, four Prunes boiled, taken afore meat, and last at night, old thief roasted, Almonds sodden with honey until they be black, Coriander seed brayed and drank doth bind the belly.  
We have here as well plainly as most briefly and orderly showed as much as néedefullye is possible, what regard is to be had of Nurses, their manners, customs, diet, etc. which I hope shall effectually be considered, and thankfully accepted, for as much as a great part of the health, strength & wealth of her and the child, thereon dependeth.   

CHAP. XVII. Of the kindness and love that should be in a Nurse, and of the requiting thereof. A supposition whence often times the strife between the child and the mother doth arise.  

That nurses aught to be kind, and parents thankful.  THis yet always resteth, that the Nurse be courteous, loving and kind to her suckling: for of the good affection of her foster father and family, groweth the natural love of the child and his friends to her and hers afterwards, as in Wales, Cornwall, and Ireland is daily seen, 
Lib. de Amicit.  and of Tully, willed: as contrarily many judgeth (no causes mentioned hindering them of Nursing their own children, 
a cause supposed of the trouble that often happeneth between the child and the mother, and of certain objections.  but rather idleness, delicacy, or wantonness,) that the great and often unkindness, disobedience, and unlawful suits between the child and the mother issueth.  
For, to beget the child is no pain to her, (say they) but pleasure: to conceive in the womb, than liking power, god's work: and to deliver it in due time, her own safety, the eternal his providence: but to hold and hear it in her feeble and weak arms, to swaddle it daily on her loving lap, and to give it suck with her own most tender breasts, I affirm with Tacitus to be a manifest and undoubted token of absolute kindness and friendship. For (as Ennius saith) when is a friend tried but in adversity? and who I pray you hath more need than the infant, who what through nature, custom, and diet from the birth, can never after be unmindful nor unthankful for such motherly travels, unless he or she be graceless?    

Sectio Secunda.  

CHAP. XVIII. Of the Babe new borne, endued with the things natural, & what they be. What kind of women should be with the sickly wife at her dangerous travel. The benefit that some fathers get by their children 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 shall proceed to the Babe new born, 
Whereof man is made.  endued with the things natural, as elements, complexions, humours, members, powers, operations, and spirits, in my tables sufficiently defined and divided (as Hipothesis to this present purpose,) in Bathsayd said, for all them that desire the knowledge of their composition.  
Let Paracelsus with his so●●ers never so soo●●ibly fable to the contrary, 
I●●stus contra● Paracels.  of Erastus so excellently confused in Latyn, and by Kinder in English, 
De part. hom.  that I need not to stay thereupon, but to show who aught to be at the painful and dangerous delivery, 
Who aught to be at the birth. Lib. 1. de infant.  because Reynalds hath not spoken of it. And that a few rather of godly, expert and learned women (as willeth Mo●er●s,) as I heard of a noble young Countess of late, much to her praise, than a rude multitude, given either to folly, banqueting, or bravery, as in the towns of the west countries is too much used. But of all other the North parts of late years surpassed.  
Howbeit it to such as have long and painful travel, many are requisite, which in cold and dry women for the most part happeneth. 
The crying of the child at the birth profitable.  The infant if it weep a little, then (as saith Avicen) it shall not be unwholesome, nor to many father's irksome, but rather joyful news, the case in our common law is evident. And good if it lick a little honey before it suck after it be bathed or washed.  

Lib. de tu. sanita.  And in this, saith Montuus, we differ from our elders, for we neither sprinkle them with salt (as Galen and Avicen willeth, 
●. de Sani. tu.  
Cap. 16.  and as by Ezechiel it appeareth) the jews used, nor spread on them Myrtle leaves, (as Gordonius appointeth.)  

In pract. ca de nat. infant. Padag. Lib. 3. ca 9 Lib. de inter. affect.  But our mannerly midwives do wash them in a Bath of warm water, of Clemens Alexander commended for four especial causes, that is to wit, warmness, cleanliness, health, and pleasantness. And of Hypocrates for a great help unto growsomnesse, largeness, and tallness. Which Bath if it contain ten parts of running water, 
A good Bane for the Infant for diverse causes.  and one of new milk from the cow, and have a few malowes put in before it be set on the fire to boil, or a little Salad oil after it be taken off, when it is but lukewarm, in my judgement that will be best, or for lack of Salad oil, sweet butter, as some of the finest sort forth of Cities and towns do use. And when you have trimmed it up, 
How the child new borne is to be handled.  wipe it with very soft clotheses, aired, or through dried. Then slick up the forehead, or forfronte of the tower and ampier of Reason and Sapience, overclasping your hands before and behind upon the round head, treasurer of all Science and Knowledge. After cleanse the common Eniunctuaries or purging ways, as the eyes beholders of things celestial, and witness of things terrestrial: the ears triers of tongues and times: the nostrils clensers of the brain, judgers of smells, & receivers and deliverers also of the ●●●es: opening also gently the mouth, looking if it be free of tongue the glorifyer of God, trier of tastes, and Ambassador between man and man: proving also if it will empty the body. Then lay it upon your lap far, tender and ●rast, placing every limb and joint right, for as yet it will be ●●pliant as wax for all good form. And cut not of the na●●ll string, as Ezechiel saith the jews did, 
Cap 16.  but knit it with a shréede fast, and anoint it with oil of Roses, or sweet butter, and let it fall away of itself.  
Now if you be desirous of a pattern of the finest hope, as you have already noted of the best temperature, 〈◊〉 following is of the best form, according to the judgement of Policletus, Pliny, vitrvuius, and Montuus, whom I 〈◊〉 most of all other, yet not as a translator, but as a collector. And by the three dimensions Geometrical it is tried 〈◊〉 he, that is by length, breadth, and thickness, beginning 〈◊〉 with the head as the worthiest part, because it is the Tabernacle and mansion of the immortal soul, of science & all understanding, and of art before all the arts the inventor, 〈◊〉 ●riteth Hypocrates, Plato, and Cicero, unto whom Galen 〈◊〉 subscribe, Clemens Alexandrinus, S. Augustine, Melancton, and Vasselius, with Columbus, Fuchsius, Fernelius, Paparilla, Bullinger, and Banisterus, which head, if it agree with 〈◊〉 waste in compass, as our Prince doth with her subjects in unity, than it is right. And the face, of miracles the mirror, fit contain from the upper part of the forehead to the lowermost part of the chin, declarer of fruitfulness or barrenness, 〈◊〉 tenth part of all the length, it is just. And it is divided into their equal portions: that is, from the uppermost part of the forehead to the nethermost part of the brows: from the nethermost part of the brows, to the neither moste part of the Nostrils. From the neither moste part of the Nostrils, to the neither moste part of the chin. 〈◊〉 which portions of the face described, agreeth with the hand, from the end of the longer finger to the wrist, and is also the length of the foot.  

In Theat. mundi.  Hence appeareth the error of Peter Bovastiau, who affirmeth that it containeth but half a foot. But as the whole is equal to the face, so parts of the fingers doth agree with the mouth, as namely, the greater bone of the thumb with the mouth wide open, and is equal to the space that is from the nethermost part of the chin, to the nethermost lip: and the lesser bone is of measure with Mustaxe, which is the space between the Nose end and the upper lip, whence the hear groweth, that now a days is so much cherished of Gallants, and is termed after the Spanish phrase Moucheacheos. The greater bone of the long finger is like to the breadth of the forehead. The two lesser are equal to the length of the middle finger.  
The length of the nails are the fourth part of the length of the fingers. And the thumb agreeth with the little finger in length. The other two of like length between which the middlemost finger obtaineth the greatest length, as the man in state of best form here described: although I know seldom found in this our age, of too untimely coupling, of the height of six foot after the Geometrical foot, consisting of four little handfuls, every handful of four fingers, containing in thickness half always of his length, so that you measure him about the breast.  
The eight part of the length is from the chin to the top of the crown of the head.  
The sixth from the top of the breast to the neathermoste rook of the ears, and that is the measure and space of the foot.  
The fourth from the top of the breast, to the top of the head: And that is also the measure of the cubit and breast.  
But all such as be of greater stature pleaseth not the Count Castilio, as he telleth the Courtiers, 
The Dean of the arches  by Doctor Clerk into Latin moste excellently translated, as Giants which are of height 7. Cubits, nor I say Dwarves, Pygmies, Stil●●●●s, whom Homer, Pliny, & Strabo affirm, to fight with ●●●●●s. These being in state of greatest groweth pass noti height two foot and a quarter, neither yet those monsters mentioned of Hypocrates and jacobus Silvius, that are begotten in Asia, as the Nacrocephali, Phasiam, Monoculi and Ciclopedij.  
To be short, although after the common opinion, the length of every one of just proportion is the breadth his arms stretched abroad between the two foremost finger's ends: yet if doth not prove that comely greatness, defined of Vigetius to be in valiant and puissant Soldiers, as by the Page of the late noble Marquis of Northampton appeared, 
Lib. de art. mil.  and by the proper Groom of the prudent and noble Earl of Sussex, that I saw attendant upon his honour at Buckstones, being both according to their stature in each proportion answerable. So that we conclude, that with seemly form must be had a goodly body, endued with valour to the graces in mankind answerable, if persons of best constitution and frame they shall be accounted: when is the reasonable Soul is but the Image, (as saith Hugo) of the mighty creator, 
In oper. tri. dier.  as the seemly body is the shadow of a wise mind. All which if you seriously mark, you may know easily, not only this heavenly Idea, of best nature, shape, and temperature, endued also consequently always after nature with best reason, inclined likewise to best manners, as Hypocrates, Galen, and Avicen do teach.  
For as nature doth ever make the form of the body me●te and agreeable to the manners of the mind, 
Lib. quod Anim. & usu part.  so also you may judge hereby of all counterfeits, whether they be graven, carved, wrought in Arrays, in Embrodry or painted. A pattern doubtless for all such workmen most acceptable, when as arts do but counterfeit nature. And no marvel, 
A knowledge beneficial for divers kind of artificers.  although men can do things right marvelous and excellent, yet is there none, not not one, that can compare with gods working, the everlasting worker, not not although he would excel (as saith Lawn,) Apelles, Timantis, Pygmalion, Lisippus, Xeuxis, Archites and Albert. 
In theat. mund.    

CHAP. XXI. What devices some dames use for forming of their brood. Of the abuse that old Priests had in Christening, & wherein Baptism consisteth, and how death cometh. Of the worthiness of children, with a brief mention made how they be provided for. The causes (as some think) why things be so dear in these days.  
HEnce therefore these over curious and dainty Dames, are not unjustly in this place to be detected & reproved, that be not contented with the Lords doings, that their babes bodies be framed right answerable to their natural temperature, healthy, seemly, and comely, but they will take his omnipotent power, and heavenly office forth of his most righteous hands, as far skilfuller, (they think I ween) than his everlasting wisdom, using instruments and tricks of their own trifling and toyish invention, as Brasers, Wastes, or bodies, made either of paper boards, plate, or Cards, etc. to make them slender, although by ●●ture they be framed round and handsome. Not knowing 〈◊〉 reading gods indignation for so heathenish an action, 〈◊〉 well expressed of the divine Prophet Esay, 
Cap. 5.  and to be abolished of Christians (saith Vives,) because (as Saint Augustine writeth) it is the work of the Devil: neither how that thereby they shorten their children's lives, in hindering as well nature's operation by bringing diverse obstructions and infirmities to the parts, but also causeth forth most stinking breaths, copper faces, red noses, riveled skin, tawpie colour, and less fruitfulness.  
And no marvel, for as Tully testifieth, 
Lib. de Senect.  to strive against nature is to strive against God, of the which in the ages following shall he further mentioned forth of Democritus and Plautus, 
Xenophon. ● Ciroped.  let Cirus the Persian Monarch & Ethnic prince never so greatly commend it.  
So that I will detain and keep you no longer from swaddling up your Odely and gracious babes in sufficient clotheses, 
Cold hurtful to infants  for cold is enemy to growth, 
Pri. de tu. sa.  which made Galen to mislike the order of the Germans of those days, that used as soon as their infants were borne, to put them, as the Smith doth read hot Iron into cold water, 
A foolish custom.  hazarding both the natural growth and strength, as he affirmeth.  
The like foolish order I have seen some of the old Priests observe with us, when they Christened, 
Baptism defined.  putting the babe to the bottom of the font, not knowing belike what worthy Hypocrates saith, that all sudden mutations be most dangerous, nor that Baptism doth not consist in the Element & abundance of water (as Bonaventure and Bullinger do ●●●te,) wherein the child was overwhelmed, 
In. 4. Mag. Dist. 1. Quast. 3 Decad. 5. john. 3. Rom. 6. Act. 28.10. Sacraments witnesses of the truth.  but in faith and ●●●neration, whereby we are borne spiritual a new, as the ●●●opian was, mentioned in the Acts: and obtaining the ●●●enesse of sins, are adopted the children of God, and ●●●●e inheritors of the heavenly life: as by the doctrine of the Scripture, and them that were of the primative church, appeareth, if Tertullian were one, as if you read his works you may see. Saint Augustine, Saint Cyprian, Saint Basil, and other the Catholic divines of our time condemning all such Heretics as deny the children of Christians to need Christening, because they prepare the way to all infidelity, and to deny original sin, as this also is easy for all men to know, that if the natural heat within, should be overcome of the outward cold, the living creature must needs perish, when as of the immoderate use of Elements death ensueth, as Galen proveth, where he hath both reason and experience, the sum of all natural trial for his warrant, as also in my Preface De Elementis doth appear. 
2. de Elementis:   
Henceforth therefore I think this will be omitted, for, who knowing the extreme folly, 
A caucat in Christening.  great hindrance to the growth, and danger of the deep ducking, will bear therewith? I think verily not a barbarous Scythian, but that he loveth his own child better, for as Euripides testifieth, to all men their children is their joy, 
Prou. 13. Psalm. 124.  and a worship to their parents (as Solomon saith.) And the gift and heritage that cometh of the Lord, as the princely Prophet David witnesseth.  
Through the lawful number whereof well brought up, (or else as the Proverb is, Better unborn than untaught) let no man think himself the poorer, but rather a great deal the richer, and the worthier member, forasmuch as only in Isaac alone, 
Genes. 28.  all Israel were not only blessed and multiplied, but all the kindreds of the earth also were sanctified. 
Heb. 13.  And by the sacred joining in the honourable estate of Wedlock, so highly in the Scriptures commended, and so cunningly reasoned of Chelidonius Tigurinus, Lodovicus Vives, and Peter Bovastiau, common weals are well and lawfully peopled. 
Lib. 5. de repub. In Eth.  Of the Athenians also practised, as both by Plato and Aristotle is verified: 
In Decad.  although the Romans (as affirmeth Titus Livius) invented plays to steal away the youth of the Sabians at the first beginning of their state, because they wanted women to increase their Citizens as Polidorus writeth, 
D● invin. ver. lib. judic. cap. vlt.  as the Beniamites ●●●y the damoiselles that came to dance in Sylo, and the Assyrians and babylonians bought their wives, which amongst the Saracens and Arabians is still practised, but after used marriages, regarding therewith their Prolataries, as the Spartans did them that begat their men children, as divers Towns of war doth their males therein delivered, entering them forthwith into wages.  
Also the Infants base begotten, are Orphans of the common wealth, and of them thorough charitable laws provided for. Albeit such parents are greatly to be punished, that of adultery and fornication make small account, 
Adulterers & fornicators would he worse punished than by the purse or wearing of a white sheet. A needful law for this time.  as those also of the poorest commons, that contrary to the ancient laws ●ary, that is, before the woman be one and twenty or three and twenty, and the man eight and twenty or thirty: and such also that have no occupation, trade, mystery, or stock of ten p●●●●es at the least, beside in sight and apparel, for their maintenance in sickness, without penury or beggary of wh●●nd family, And yet I would not that any should think that I maintain either Stews or Brothels in City, Town, june, or Country, 
Virginity better than Marriage after Saint Hierome.  or any other lewdness for them that his single or married, but that I prefer with Saint Hierome Virginity before Marriage, especially in this populous age, unless it be where issue wanteth, and that such 〈◊〉 neither Nature nor Man hath made chaste, make themselves, for the love of the kingdom of Heaven, whether they be man or woman, spiritual or temporal, free or bond. and then it sufficiently appeareth, the great comfort, profit and worthiness of well ordered and legitimate children: And no misery, impoverishement, or wretchedness to them that be able to keep them, as some miserable Misers imagine, especially of Priests and Ministers children, affirming, that in time the number of them will 'cause not only dearth and scarcity, but that it breedeth in the Church great covetousness already, and burdeneth diverse parishes daily, to be found in them, that hath no such family, not only of the clergy, but also of the laity, the more pity. Howbeit the Proverb is plain, that God never sent mouth, but also he sent meat. And doubtless this would neither be so costly, nor so hard for the poor commons to come by, if rents were not so raised above measure (by under Tenants always most practised) one man to occupy diverse men's livings, 
Under tenant's raisers of rents.  trades and mysteries, and that of the richest. And the arable ground into sheep pasture so converted (as Moor plainly proveth) that although there may none by the statute keep above two thousand Sheep, 
Lib. 1. de Utopia.  there be yet very many that have above ten thousand, 
Anno Henrici octavi. 13.  and that doth transport grain and other victuals when they see gain will grow thereof, although the price do exceed the law, and all licence restrained, into foreign realms: neither fearing god that revengeth the cry of the needy, nor the Prince that beareth the sword of justice, for the preservation of all her people, according to the commodities of so worthy a country by her highness extended daily for the maintenance of all her children, in health, wealth, and tranquillity, as a most virtuous Prince, which weigheth more the welfare of her good subjects, than the enriching of her own coffees, counting the lest of her liege Babes within the compass of her own family, a pattern doubtless for all princes to practise cotinuaily every Christian country.   

CHAP. XXI. That the child must only suck until his former teeth appear. The office of them. And at what time they commonly come, with the number and form that be required. And how the decrease of the teeth showeth, that the world draweth hastily to an end.  
THe youngling if it be ordered as you have hard, it shall be time to give it suck, 
The office of the teeth.  which shall only be his nourishment until his former teeth be bred, the first instruments of digestion, and framers of pronunciation, 
8. Phis. 2. de Vs● part.  not made by chance, hap, or fortune, but by the providence of the wisest, even the almighty, as Aristotle and Galen affirmeth. To whom the said Galen consecrated those his divine works of the use of the parts, as enemies to his everlasting praise and glory. 
Ruf●●.  By that famous clerk Doctor Smith at his Anatomies so excellently and cunningly described.  
And these teeth will be brought forth about the seventh month, as Herodotus, Aetius, and Montuus do witness. 
at what age children breed teeth.   
Howbeit I have often noted it otherwise, as a year first, sometime three quarters, sometimes more, sometimes less, sometimes before they be born, as Boswels' son had of Lowth, & Richard the third, being undoubted tokens of the murder and Tyranny that after in him succeeded, as Moor witnesseth. But the fewer they have, and the slenderer they be, the shorter of life, as saith Aristotle. 
3.4. Prob. ●  Yet Tranquillus writeth that Augustus Caesar had but few, and those slender & sharp, notwithstanding he lived 76. years, whereby we are taught not always to conjecture with the Philosopher by the slenderness and fewness of teeth, short life.  

Lib. de ossib.  And they were in all in his time, as writeth Galen. 32. sixteen in every jaw, whereof eight be cutters, four biters, and twenty grinders. Although since experience hath proved that some hath had but thirty, 
The number of the teeth.  other some .28.26. and diverse that have been borne within this fourteen years only 24. But they are not to be numbered whiles the infant sucketh, 
a token that the world draweth near to an end.  not not until the ●●cond and third age in some, as I have often marked, as I wish all would consider, how the world draweth to an end, and then they should be never so covetously bent, but rather stand in fear of their evil deeds, for the which they must yield account at the general judgement, where neither essoin, protection or wager of law will be admitted.   

CHAP. XXII. How often Infants should suck, what heedfulness should be in the Nurse, answerable as the parents mean to have them trained. And how for lack of clean keeping of the Babe, Galen espied the unquietness thereof.  

Lib. de sani. tuen.  AVicen thinketh it sufficient for the child to suck twice or thrice a day at the most, as affirmeth Montuus, for if it shall be overfilled, it will be the more sléepye and drowsy, the belly will swell, and the urine will be watery like to gluttons & drunkards stolen. And therefore Ageneta doth counsel that we be spare 〈◊〉 giving any thing again until it hath consumed that that it had received before. 
De tu●●. val●●ud. The custom of the Alborages. Lib. de nat. Deor. Lib. de edu. puer. De prin●.  Also Montuus declareth how that there be very many deceived in giving the babe over much milk. And therefore the Alborages had a custom (as testifieth Bochas, Pulio, and Guevara, that such as should be Priests, might not suck of the breast, but of certain reeds that yielded a juice like milk, thinking thereby as men wholly led by nature, and not by grace. Also that they should not be so fleshly bent, but rather spiritually given, as it is very likely, if ye respect it without grace or discipline. Yet for my part, if any error shall happen in the quantity of the food and property, as I confess it will be hard for any to ●●●ne the just quantity and quality, I had rather it should be in a little to plentiful for younglings, than any thing to scant, and that it should suck the breast rather than by any means be brought up, unless ye mean for some singular cause to diminish the natural growth, wisdom, and strength. To soldiers especially that be the very rulers & Triumphers over nations hurtful, as Vigetius affirmeth, with B. Rich of late in his second part of the Alarm to England, and as by the dignities given them by Agamemnon, Alexander, Augustus, Octavian, and Carolus Magnus, 
Valiant soldiers are to be honoured, & not contemned.  is verified to them that list to read Darius Phrigius, Trogus Pompeius, Sallust, justine, Quintus Curtius, and the Accidents of armory. And that to have a feeble, silly, and sickly body, is taken for an imperfection. 
Sir john Prigis Lord Shandoy●.  And so the worthy governor of Bullen in my time there accounted it, not suffering dwarves to enter into wages, as I wish that children that have their natural actions most strong, so to be preserved that to all uses they might be most meet, for by the actions, is ministered not only desiring, keeping, altering and expelling, or being ministered, engendereth, nourisheth and feedeth, as Galen showeth with all other learned in Physic: but also the body is better inhabled, and the mind more perfected.  
Howbeit the Nurse (if she do as she ought dutifully 〈◊〉 to her charge) shall best appoint this quantity of milk, as all other things in order, the times of sleep, of ●●●ging the clotheses, laying in the cradle, not to hardly swaddled, of taking up, etc.  
Observing always a mean in every thing, with a good custom and grace, in all these and such like, with great regard of the clean keeping of the bed, Nursery, and apparel. For, as Galen declareth, he saw a certain child greatly disquieted, which the Nurse neither by dandling, putting the pap to the mouth of the infant, nor holding 〈◊〉 forth to see if it would unload the body, was ever the sooner quieted.  
At last he beholding his bed, swaddling clotheses and apparel, found them filthy, the child itself uncleanelye and unwashed, bad wash it, as if it be daily almost, it will be the better, 
Now the growth is to be augmented.  in the water or Baine afore prescribed, especially if it be lean (as saith Hypocrates) because that the party that is long kept soft and moist, his growth will be the more, as Galen affirmeth, 
Lib. 2.3. De tuen. valitu.  and experience plainly proveth by the goodly personages of the people of Glocestershire, & Somersetshire, 
Gallant and lusty people.  and Monmouthshire, & such other moderate moist Countries: and wipe it clean, and to say it after in fresh clotheses, the which was no sooner done, the Babe fell on sleep, 
●. De sanita. ●uen.  and had not only a most sound sleep, but also a very long.   

CHAP. XXIII. At what time the child may be weane●d, & which aught to suck longest: of the duty of Nobility & Gentility: The regard that must be had aswell in the nursing of men children as women kind, and what Books do express the same: A commendation of good women.  

●. De sani. tuen●●●.  THese therefore after Galens' mind I think good to be observed until the third year of his age. 
Lib. 4.  
de veta mat. rut.  Howbeit Paulus supposeth, that it may be well weaned from the Dug at two years, and so the inhabiters of the Isles of Baleares used as Sextus Cheronensis writeth. Gordonius, at three years, and Montuus at four years. 
M●●orica. M●●orica. Lib. ●e Cons vita hi●. Lib. de Infa. D●tuen. vi. When the child should be weaned.  But Eucharius and Mokerus saith, that custom hath brought it but to one year, and that is most true.  
Nevertheless I have known divers suck less than a year, many a year and a half, some two years, other two years & a half, and some more than three years: whose bodies and temperatures, endued with reason, courage and desire, I could greatly commend, as I do not think myself (to say unto you the truth) to be any thing the worse, because I sucked so long, but rather the better, considering how my mother was two and fifty and upward when I was borne, (as I have heard her say.) And I do remember that I was able to bear a stool for my good Nurse when I would have sucked. Notwithstanding I do not appoint every one to suck so long. Yet I think it best that the old woman's child do suck longer than the young and lusty Nurse, the weak longer than the strong, 
Who should suck longest.  the sickly longer than the healthy, the twin longer than the loneling, the 〈◊〉 longer than the female, the noble longer than the unnoble, especially if any of these causes recited do require.  
Whose endeavour in time (God aiding, must be to rule all, if he be a prince, if of the nobles many under him, if of the commons as he shall be called, and to obey principally but one alone, that is, the sovereign Majesty, to preach the Gospel, 
The duty of Nobility and Gentility.  to heal the sick, to execute justice, to defend the frontiers, to order Countries, to lead legions, to chase away enemies, to guide Navies, and judge causes marine, to toil in imbases, to conclude leagues, to revenge outward injuries, to invade foreign foes, to repress home rebels, to defend and assist the common wealth, to guard and protect princes committed, as the mighty Earl of Shrewsberrie, 
The noble Talbot never untrusty.  right loyally and most warily performeth. To give judgement on nobles, unnoble convicted, and in fine, always to deliver faithful counsel, and to maintain and defend our only sovereign and country, increasing the state with people, dominion, land and customs, from time to time, as Tully willeth, and that with valiant hearts, provident wits, 
In off.  and lusty bodies, that can tolerate and bear all extremities expedient, and abide all services needful, according to the example of our valiant, worthy and noble Progenitors, whom in time it will be requisite to follow, if we mean to succeed in their estate of holiness, honour and worship, or to advance our names from base condition to the title of Arms, 
Lib 2. de nobilit.  and ensign of Gentility, as Osorius politicly writeth.  
Whereof there will be no doubt, the Lord furthering, if we have from our birth the supply of all things needful, as it is needful, and when it is needful, both by day and night to give the Babe the Breast, 
What works do show how men and women are to be brought up in civility  regarding the daughters bringing up in Modesty, Honesty and Huswifrie, after the council of the institution of a Christian woman: no less than the sons in all Civility, Learning and Chivalry, according to the instruction of the Image of governance. But the woman is the good mother of all, and the only helper and comforter of man by Gods own appointment, 
Women created for man's comfort.  as in Genesis we may read: And in Paradise God created her, and called her Eve, life: and as for man he called him Adam, Earth, because that of the slime of the earth he was made. Of whose worthiness and dignities, if you be desirous to understand, read plutarchs particular treatise that he hath made in their commendation. 
Of the commendation of women.  Bochas, Saint john Chrisostomes' Homily upon the beheading of Saint john the baptist, Saint Jerome upon the explication of the seventeenth Psalm, Christian de Pisa that learned maid, of the commendation of the feminine Sex, Castilio in his third book of the Courtier, Peter Lawn in his discourse of the dignity of Marriage, and Hake in his Touchstone for this present time, besides innumerable others, aswell Divines, as Philosophers and Physicians, that for the avoiding of tediousness I will omit, because I think there is none so wicked as will dispraise his mother. And I will show how only pap shall be given in the day at meet time, after washing and light rubbing, fricasing the body first emptied of the common excrements about the ●auenth month, which shall be made after this sort.   

CHAP. XXIIII. Of the manner how to make the best Pap, of the use and abuse thereof: and how the mean diet is best.  
TAke of new milk a pint, 
The making of the best pap.  put therein of fine wheat flower, so much, as being boiled, will make it thick. Add to it the bigness of a Chestnut of Almond Butter, or of sweet Butter, one ounce of the best Sugar not faulted in the sunning, and then it will be the better to digest, and the refuse not turned to the nourishment of the body, the sooner and easilier emptied. For, that made of the milk and flower alone, is somewhat slow in distribution, and therewith binding, as you have heart, being the very cause (as I conjecture, why Galen doth discommend it. Nevertheless, 
1. de sanit. tuend.  it is much used over all, and I myself was so fed, my Nurse hath said it, as I have seen divers others of lively spirit and sound body, aswell in Wales and the Marches, as in sundry other parts of this Realm and foreign Countries.  
Albeit where the Nurse hath milk sufficient, 
Padag. lib. 1. ca 6  it is not to be used so often, for as Clemens Alexandrinus writeth, there is nothing pleasanter, or that better nourisheth, than the mother's milk. Yet this I would were understood, that children be very ayt to out breath, and to dischest the moistures, humours and juices of the body, both by reason of tenderness of habit, 
4. detuend vabet.  and abundance of heat, as Galen declareth.  

1. Apo. 3.4.16.  Therefore a plentiful trade of diet is due unto them, which thing old Hippocrates plainly proveth, saying: that such as have much heat natural, doth need much nourishment, otherwise the body is consumed. Howbeit Gelius hath noted forth of Varro, that the use of too much meat and sleep doth make children dull witted, and slender of stature.  

In all things the mean is the best.  The common Proverb therefore did not arise without a good ground, that saith, that Enough is as good as a feast.  
And this (as I think) needeth not so strictly to be understood, that it should only be referred to nourishment and rest, but aswell to watch and exercise: and in a word, of all other things needful, fully and briefly in my third Book of Baths aid expressed.   

CHAP. XXV. Where infants should sleep or rest, and what commodity is in a Cradle. The discommodity of vehement rocking immediately after the child hath satisfied himself: Of the benefit of sleep, with the causes thereof: And how Aristotle was therein deceived.  
THe place for children to rest or sleep in best, is a Cradle, because that thereof may grow a threefold, commodity that is, 
The benefit of sleeping in a Cradle.  sleep sooner obtained, the parties through rocking better exercised, and the infant safer from such hurt preserved, as by having it in bed often happeneth. And this is the fourteenth precept by Gordonius, to a Nurse appointed.  

Lib. de Part. Hom.  Howbeit with Eucharius I judge, that immediately after sucking, violente rocking to be hurtful, lest that thereby the child should be provoked to cast up his milk again, or through over stirring the body, it do corrupt it in the stomach, or make it pass too soon into the joints and urine ways, causing as saith Montanus the stone, gravel & gouts. Of 〈◊〉 likewise there is a threefold necessity: the first, 〈◊〉 digest nourishment: the second, that the substance 〈…〉 and spirit wasted by waking, might be restored: 〈…〉 it might quiet the instruments of senses wearied, as ●●●roys declareth: for if sleep were not, 
3. de collect.  the sense perseuer●●●● should perish, and so consequently the life, seeing that the 〈◊〉 suffereth of the sensitive, as Aristotle affirmeth, that he 〈◊〉 of the feeler. Wherefore it is necessary, 
Moderate rest preserved of life. 2. de A●.  that sleep should follow watch, because rest followeth moving, and it is rest that preserveth the living creature, for as the Poet sayeth, 
That thing that wanteth rest interchangeable,  
Can not abide and always be durable.  For rest recovereth the strength enfeebled, it also reneweth the members weakened.  
Again: 
O Sleep thou rest of living things, of Gods accepted eke,  
Thou peace of mind, whom care doth flee, whom wearied bodies seek,  
Thou cherishest their wearied limbs, and dost repair their pain. etc.   
marvelous therefore, 
In Anasc. mo●●. lib. 1. c. de Vigil. & in some. 4. Phis. Co●e●●.  and scarce credible is that saying of Montuus, of a noble woman that be saith he knew, that for the space of five and thirty years slept not, and yet had her ●●●●the, the reason whereof (as sayeth Velcurie) is either w●nt of natural heat, moist humour, or thinness of body.  
The efficient cause of Sleep, 
The efficient cause of sleep  is the meeting and drawing ●●ere of the heat natural into the inward parts: for as Aristotle th●● Galen teacheth, 
4. Phis. 2. Aph. co. 2.  Sleep and Watch are made according to the moving of the natural heat, because in Sleep the natural heat is carried inward, but in watch outward (as sayeth Hypocrates) to the end that it might help the parts labouring, 
6. Epid.  or else that it might further the action of the Stomach, Liver, and Vessels. Hence it is that in pestilent evils, & after poison received, 
A good note against the pestilence & poison. The material cause. Lib. de somn. & vigil. 4. Aph. come. 5.1. de cause. Sympt. de Placit. Hippocrates & Plato in cau.  before evacuation, that we forbidden sleep.  
The material cause (to be short,) is either vapour ascending into the head, or of humours contained therein. And being wasted by sickness or old age, the sleep is the less. Howbeit Aristotle doth affirm sleep to be the disposition of the heart, and not of the brain: wherein truly he was not a little deceived, seeing it is evident as Hippocrates, Plato; Galen and Avicen do prove, that it is the rest of the annual actions, and not of the heart, for the breathing of it is much more strong in sleep than in watch, whereby we see, that the heart is not hindered in sleep, neither doth his vital action cease: so that we may well conclude in this point against the Philosopher, & our abused Proverb, 
Aristotle confuted.  that; Sleep is the disposition of the first sensitive of the brain, and not of the heart, as he teacheth, and custom useth, howsoever some young students and old Dunces in Philosophy have judged.  
But this we shall pass over till an other time, and we will proceed to declare the length of sleep, the ways and means best to obtain it.   

CHAP. XXVI. The length of sleep for infants argued, how many ways sleep is furthered, that the Nurse in her sleep ought not to be disquieted: The form of laying the child in the Cradle: Of the considerations that must be had of placing the light in the Chamber with the Babe: Of taking up thereof, and of the regard of his long standing.  

Of the length of sleep.  THe sleep of children aught to be so much more than older persons, as the heat and moisture is more in them, if so be that Soranus judgement be to be followed, who appointeth the quantity of sleep according to the complexions, that is, for the melancholy, because we will begin with the 〈◊〉 the cold and dry, four hours: for the Choleric, 
Conir. crasist.  the 〈…〉 hours: the sanguine as he that is hot and moist 〈◊〉 according to Galen temperate six hours: and lastly, the dalmatic, being cold or moist, seven hours or eight.  
Howbeit Othonius Brunfelsius willeth, 
Lib. de discip. & inst. puer.  that all children shall 〈◊〉 seven hours, not so diligently dividing the complexions, ●●●●dering the diversities of natures: for if the cold and 〈◊〉 might to sleep so much, the moist and hot aught to sleep 〈◊〉 so that ye see, that the hot and moist temperatures are ●●●itted to sleep longer than the cold and dry: but children are hotter and moister than any of the other ages, there●●● they shall sleep more than any other, as their nature re●●●eth. To the furthering of sleep there be divers means, 
4. Phis. De sanit●● 〈◊〉  as ●●●●eth Velcurius and Montuus, beds, rocking and lulling of the Nurse afore mentioned, as darkness, silence, softness, warmness, weariness, sweet clothes and clean by the loving & painful Nurse to be considered. And we will show in brief how the Infant in God's name shall be laid down to sleep. Yet fore●●●● to them that may, that through the breaking of the nurses sleep, milk be not depraved, digestion being hindered, that there be an other had to rock the infant in the night, and to take it up and say it down as oft as need shall require.  
The form that Hypocrates, 
De tuenda bona valetud. in come.  Hessus and Placatomus pre●●●● for laying down of the child is this, first lay it on the right side a while, then on the left: Doct. 12 the same willed Aristotle ●nto Alexander: But on the back little or none at all, as affirmeth Montuus, least thereby the humours might slide 〈◊〉 they were perfectly altered into the urine, ways, and 〈◊〉, causing the Stone, gravel and Gouts.  
Here I think good to remember, lest it might be neglected to what sort the light in the Chamber is to be placed, 
Lib. 1. de construe vit. hum. De infant.  of Gord●●● and Mokerus well noted, because it is a thing that the Ba●e will be much delighted with, that no discommo●●●● is the child do arise thereof, as there will not, if you either set it right afore him, or clean forth of sight. But if fidelings, 
How the light in the chamber is to be considered  it may 'cause the Infant to prove squint, or gogle-eyed, although God had in all things framed him right: for of such a child, according to nature of good temperature, and shape before described, through good diet, and godly education in all necessary causes to be brought up and preserved, 
That the infant be neither too delicately brought up, nor too rustically.  is this our endeavour, without all pampering or pining, dandling or dulling, cockering or clowning, and neither of one depraved sickly, nor deformed: whereof Pliair more amply than Raynoldes in his book of the infirmities of children hath showed his judgement. But this is no part of my mind, only I do show, that, for the healthy, the mean is best, as those that be endued with the best habit of body, 
De opt. corp. const. De bo. corp. hab. De sa●●. iuen●a. 2. Aph. 3.  as Galen expresseth. Whereupon to be short, Hypocrates showeth as it were in one word, all the circumstance, that is, that if either sleep or watch exceed, it is evil. And martial saith: 
To watch is but light,  
But to overwatch, decayeth the might.  Watch truly is most agreeable to the day (as testifieth Valuardus) but sleep to the night, 
De tu. v●. De tu. bo. va. In Comment. Lib. de infant.  as affirmeth Hessus, the less error shall be committed haerein the better (as writeth Placatomus) and when it waketh of itself in the morning, take it up, keeping therein a good custom (as willeth Mokerus) and wash it clean in lukewarm water afore expressed, 
De tu. va.  as teacheth Montuus, or when it is not soul, with a little of the breast milk, 
Wales and the marches hath excellent women for nursing and sweet keeping of the child.  if there be plenty, as the trim and fine nurse's of Wales do use, and of the Marches: by means whereof, their children be not only free from riff, and chafing, but also be endued with a fair colour, and delicate skin, unless it be over often, than it causeth water wheats. This done, shift the clotheses warm and clean, and swaddle it up fine and daintily, not holding it too long by the feeble arms, upon the weak and tender legs, nor enticing them to go too soon, lest through the weight of the body (as Galen affirmeth) it may catch hurt, 
De tuenda sani.  of Gordonius likewise granted, making it crook legged, and out shouldered, as it seemeth by the British or Welsh apothegm, the Saxons were that first inhabited 〈…〉 land Britain.  

You Sayson dewron diege,  
P●luise coyse kessigge.   

The Saxons bold and furious,  
Like Mares had legs and shoulders.    

CHAP. 27. What nourishment is best from time to time for the child. That the infant upon the sudden aught not to be weaned. Of the diet that Montuus appointed the French Kings children.  
ALL these things recited observed, give it meat or nourishment, and that shall be before it be weaned a good while, with sounder meats, than either Milk only, or Pap: yet whiles it breedeth teeth, 
2. De Elemen.  Pap is best, seeing that wise nature as Galen teacheth, doth choose that that is thick, to constitute the hard parts, and that that is thin for the softer: as first with fine bread and new Milk, then with bread and sweet Butter, which I account better than bread and Sugar, appointed by Mokerus, after which, good broth, lastly, with tender flesh of good temperature and juice, 
Lib. 1. de infant. Cap. 15.  even s●c●e as is appointed before for the Nurse, first minced or bruised, finely bending rather to moisture than to drieth, because their age is moister than any other, as Hypocrates, Galen, 
Lib. de. diet. de Aliment. 1. De sini. tuenda. 1. Fen. 1.  and Avicen wright in all the other ages accordingly to be censidered, for as their bodies waxeth drier, so must their nourishments: and the change not to be on the sudden 〈◊〉 the breast to other meats, nor to be weaned forthwith, 
Lib. de Port. hom. 1 De infant.  as wisely witieth Eucharius and Mokerus, for by such means of sudden change, I have known divers infants to perish. Provided, that the drink be clean, fresh, and stolen Ale, neither too strong, nor overlong drawn, but presently from the tap. But all wines are unprofitable for children, much more for infants, whose bodies as you have heard, be naturally most hot and moist, by reason that through the hot and moist temperature thereof, it filleth their heads with vapours, and hindereth their senses, inducing innumerable discommodities, of all wise parents to be avoided. And therefore Plato, and Galen after him, commandeth all under twelve years of age to forbear it. 
De. legib. lib. quod ani. mor. &.  The same did Montuus that noble man, to the French Kings children, as he showeth, where also he expresseth their diet as followeth, 
Montuus a noble man borne.  for although he was Baron and Lord of Mirabello, as was his father afore him, and one of the Kings most privy counsel, so was he also of the most honourable art of Physic Doctor, 
The diet for the French Kings children.  and his principal Physician. First (saith he) I appointed them suppings made with bread of fine wheat flower, of fine Search, also of Almonds, of Barley, or big, of Wheat, which we call furmety, of Rye, of Pease, and such like, or soft bread, steeped in the broth of flesh of Kids, Tuppes, Calves, Hens. etc. And sometime a Capons wing minced in small pieces, or the breast of a Pheasant roasted, or with the legs of a Partridge roasted, cut in pieces: but what drink they had, he showeth not, seeing utterly he did forbidden them all wines.   

CHAP. XXVIII. What the word Diet doth comprehend. The regard that should be had to children when they enter into years of perseverance. What very Nobility is, and how it springeth and decayeth. What Christian children should consider according to their profession.  
THis diet prescribed for the French Kings Children, or rather the kinds of meats, for the word diet you may know extendeth so far, that it containeth all the six things not natural, 
What diet containeth.  as air, meat and drink, sleep and watch, labour and rest, emptiness 〈◊〉 ●●lling, & the affections of the mind, (in Baths Aid, & B●●●stones Baths benefit sufficiently declared) varieth not 〈◊〉 all that our gentility do use, saving that ours without 〈◊〉 is wholesomer: neither is there (as I suppose) any great cause why it should, considering that to the healthy temperature, an●●●ble to each age & custom of all sorts & states, ordinary ●●●tes be best: for their bodies differ not in nature (as Solomon saith) from other children, as I wish they were taught, 
Eccles. 7.  & that always after they would remember, & never at any time ●●●●ne the deceitful and damnable doctrine every where too in common, of Machivels' invention, of flattering superiors, being strange to equals, and stout to inferiors: 
De Princ.  but rather the holy Ghost, who willeth, that the higher we be advanced, 〈◊〉 to humble ourselves, as the Lord Strange whiles he was in Oxford, with the commendation of every man, and the Earl of Surrey in his father's time in Norwich: but especially at the queens majesties progress of late in Norfolk. And that to all men you bear a good conscience, but chiefly as saith Saint Paul, to them that be of the household of faith, and to them likewise that be of your kin, alley, friends, famili● servants, and neighbours, and to all other you use good words and countenances, wherein that honourable Knight, 
Deut. 18. Eccles 32. Par. 10. Prou. 20.  p●●●ent counsellor, and princely president Sir Henry Sidney surpasseth, having doubtless great reason and divine understanding in so doing, seeing we have all after a sort but one substance by nature of soul & body, and but one kind of redemption. Neither verily is the blood made purer in the veins, by reason of pedigrée, dignities, revenues, riches, or fees, nor yet any difference of beginning or ending, as Tully testifieth, 
Lib. de Senect. ad Henri● oct● de Reg. De provid. dei,  Sir Thomas Eliot, and Doctor Cradocke, but in respect of our ancestors worthy calling, bringing up & guiding, except perhaps following the good custom of our elders, to be of better inclination to honesty, prows, and piety, and the longer it shall continued in a name or lineage, the more it is commended, ho●●●ed, & extolled. For who having any knowledge in divinity, Philosophy, service, or chivalry, and being void of envy, doth not commend and extol the fidelity of all them that constantly continued in their Catholic unity, 
The name of the Talbot terrible to the French, and gracious to his Country In Chron. In Off. Exodus. 22. Titus. 3. Romans. 5.  perfect loyalty, assisteth the commonalty, doth minister equity, and daunt the enemy, as the noble and puissant Talbot is of old remembered, and to this day used, for the victories he achieved, and for the better quieting of their family in France, as writeth Froisard. Contrarily, who of indifferent judgement doth not think them worthy with Tully to be disgraded of all honour and praise, that forsake the faith, conspire against their Country, Rebel against the state, sow Schisms, and defame their governors, truly none that knoweth reason, experience, or the Scriptures.  

An Example.  A like example we have of our Coin, be they as little as Pennies, or as great as Portagues, which as long as they be of right metal, just standard, and due stamp, are received for good payment: but if they shall be counterfeited, clipped, or washed, as they have been too late, and are over often, who for the only form trow ye will allow of them? certainly none of any judgement.  
And even so we may say of Gentility, wanting either honesty, commendable quality, or fidelity, declining from their progeny, wasting their patrimony upon wantonness and bravery, and not upon the service of Prince and Country: for, even like as these chief virtues, prudence, magnanimity, justice, godliness, constancy, temperance, loyalty, and liberty, 
De Pruden. De Princ.  ever was and is the original cause of all worship, honour, and majesty, as writeth Pontanus, Patritius, Chelidonius Tigurinus, 
Causes of grace and disgrace.  and Guevara: so these head vices, infidelity, obstinacy, rebellion, ignorance, ingratitude, extortion, injury, rashness, prodigality, & haughtiness, ever was and is the cause of all infamy, servility, disgrace and obloquy, with the rest of the sins following, 
Lib. de nob. De reg.  as Osorius eloquently expresseth, and of M. Blandy translated into our tongue answerably.  

Math. 5 1●.  Hence Matthew the Evangelist saith, that, when salt hath lost his ●●tinesse, what shall be seasoned therewith? when the just 〈◊〉 become unjust, what right shall we look for, when the godly professors and teachers be become ungodly practisers and doers, what shallbe expected? when the tree that brought forth god fruit, hath lost his fruitfulness, what is it good for but to be casts into the fire? to be short, where Faith is made a fantasy, Wit wiliness, and Cunning craftiness, what shall 〈◊〉 think to found but sin and sickness, punishment and death, damnation and Hell, of all Christian children to be considered, because it is clean contrary to their professor, unless they will be but Catholics in name, 
Not Catholics, but ●●sca●●ares, no Protestants, but Prasters. 3. d● Off. Etha●ckes honester than most Christians.  and caste-●waies in deed, seeing that amongst the Infidels, as Tull●e testifieth he was not counted for an honest man, that one might not play withal blindfold at the game Even and ●dde without deceit, either of Gentility or Yeomanrie, although the Proverb goeth Without all barking. O what would the heathen Cicero say now if he lived in these days of the light of the Gospel, to them that have put on the armour of light, that show and say in their doings for a proverb Conscience is hanged, that said so then in the time of Infidelity? And truly it seemeth too true, the more pity, for divers and sundry stick not still to be benefice sellers, aswell of the Clergy as of the Laity, Leasemangers, wood spoilers, and Usurers, not only in the Countries, but also in towns and Cities, raising of dead treasure and unlawful advantage, 
In off.  growing profit and daily revenues, a thing wholly against nature, as Tully testifieth, because it severeth the society of mankind, 
C●n●r. Vsur.  as also that honourable Councillor Master Doctor Wilson in his work right godly and cunningly hath delivered forth of the Scriptures, fathers and Philosophers. And yet they talk in Pulpits, at Tables, and in their bargains, aswell by way of comparison for their credence, as in their words, although he were a bond man borne and a traffiquer, boasting himself to be as good as he that for his virtue is worshipfully called and used protesting earnestly the heavenly doctrine and outward show of living in all their actions, 
Dissemblers in life & doctrine.  and daily therewith at sermons, notwithstanding they be known (after they be tried) for common Hypocrites, like Aristonicus scholars, as testifieth Laertius: 
Lib de senect.  and the Athenians, as writeth Tully, who knew what was honest, and taught the same, but do it they would not. And that made S. john to say in those days near the destruction of the jews, that all the world was set upon wickedness, as too too many be in these days near the end, seeking through fraud one an others spo●●e, and not one another's profit, help, and succour, as Latimer in his Sermons often uttered, 
The guise of this time.  viz. that many set more by silver than by souls, more by gold than by godliness, more by a penny than by honesty, more by their lust than by their laws, more by bravery than the preservation of body and soul, more by private profit than by common benefit, more by their vain opinions, than the queens proceedings: as if the hands had been ordained to spoil the parts, the feet to forsake the members, and the head to contemn the body: whereas clean contrary, in a sound body or state, every one doth his duty according to that that by the law of nature is limited. The hands minister to each member, the feet serve all the body, and the head governeth all the motions in a mean.  
O prosperous and happy state, o quiet and loving limbs, o blessed and godly unity, 
Equity defined.  that never swerveth from equity. And equity is defined by the Doctor to the Student of Law, to be a righteousness that considereth all particular circumstances of deeds with the eye of pity and mercy, by too many Lawyers, as it is bruited, neglected, furthering rather quarrels and envious suits, than appeasing of brawls, debates, & controversies: 
A just judge. a godly and puissant Precedent. a most worthy Councillor.  Although I have heardful often that honourable & just judge sir james Dyar extremely reprove them. And such as delay the poors causes, by the prudent and puissant Precedent the earl of Huntingdon be utterly rejected, because the scripture forbiddeth all christian children to use it. And therefore the Lord Burleigh high Treasurer of England, doth keep with all sorts the days and times appointed for the hearing and determining of their causes without any partiality, 
Sectio. 3.  as doth also the Lord Chancellor providently and speedily, 
A painful and prudent Potentate.  directing all his decrees according to equity.    

Sectio tertia.  

CHAP. XXIX. At what time the Babe shall begin to be instructed, and after what manner: How the Theological or Divine graces are before all other to be first planted.  
AS soon as the child therefore can speak, 
At what time the manners of the child are to be framed.  and understand what is spoken unto him, let it be forbidden all unlawful & undecent things, seeing that by nature (if we may call custom another nature, 
7. Eth. Lib. quod ani. mor. &. Padag. 2.  as Hypocrates doth) we love those things, as Arist. Galen, and Clemens Alexandrinus say, that we are brought up with and accustomed thereunto. And the custom must be such as will make the mind godly, 
De summo doctrine Christ. De pruden. In Timeo.  manners c●●●●, & the body temperate, as teacheth Petrus Canisius, johannes nonius, & Plato, where he affirmeth, that the things which we as love in youth, in age not to forget. Hence is the saying of Horace which he avoucheth, that the earthen pot as it was first sea●●●●ed, so it will long remain. Solomon also saith, 
Pro. 22.  teach a child his way in youth, and in old age he shall not depart from it. 
In Catechi.  Master Nowell that worthy Deane declareth, that children rather aught to be brought up first in godly manners and good lessons of Christianity, then in human actions and trades worldly, 
Faith, Hope and Charity  for except the Theological, divine or spiritual graces or powers, taught in the Catholic Church, be first obtained of all ages aswell as infants, 
A good similitude and a true.  to the soul's health cometh as little profit, as to the body groweth benefit, where all digestion is hindered.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fides.  And therefore I shall show how to Christians they are delivered, being three in number, Faith, Hope, and Charity: Faith (saith Saint Paul) is a substance of things looked for no reason appearing. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spes.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitas. Eph. 2. Heb. In serm. de Fid. Faith defined. D● Fid. serm. 4. full. 31.  Or Faith (as saith Basil) is the gift of God, and a certain light wherewith whosoever is lightened, he firmly agreeth to all such things as God hath revealed and delivered to his Church to be learned of us.  
Faith, (as writeth Bullinger) is a gift inspired by God into the mind of man, whereby without any doubting at all he doth believe that to be most true, whatsoever God hath either taught or promised in the books of both the Testaments, in the creed made by the Apostles sufficiently declared, and in the Symbolum said in the Church by Anthanasius, with that of Damasis mentioned by Saint Hierome, 
Tom. 2. Hope, what.  as they do the graces or powers of the godhead of the Trinity, the father, the son, and the holy ghost, whereof there is no doubt, but certainly to be trusted, 
epist. 1.4 Rom. 2. Corinth. 13. Math. 1.  as we hope for the joys everlasting, and so shall we save both body and soul, and not cast them away, as Hammon the Apostata of late did in Norwich.  

Charity. how.  Hope, as affirm Saint Peter, and Saint Paul, is given us from God, through which with an assured trust we look for the joys of our salvation and everlasting life, and it worketh in us Charity, for, as Faith engendereth Hope, so doth Hope Charity.  

2 4 1. Cor. 13. De doctri. christ. & de ver. reli.  Charity is a grace, as witnesseth Saint john, Saint Paul and Saint Augustine, given us likewise from God, whereby we love God for his own sake, and our neighbour for God's sake, and so undoubtedly to be believed. And not as 〈◊〉 proper pilate's interpret it Grammatically, which the ●●●kes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Charitas, for every love, 〈◊〉 or longing, as the Father through kind to love his child, the Husband for duty, his Wife: the servant, his Master: the frie●●, his friend: the kinsman, his kinsman: the neighbour, his neighbour: the amorous lover his love, and such like trā●●ory affections: neither yet as the Family of Love feigneth. But rather true Charity is taken for the love that we own unto God for the innumerable benefits that he hath bestowed undeserved upon us, 
All our goodness cometh of God.  that we not looking for any requital, or balance being empty, may love one another for his sake, as he hath loved us: for Love, saith Peter, recovereth the multitude of sins. And that through this unity we may be incorporate, and made all the members of one mystical body, being the only badge or sign whereby we should be deciphered. For, by this, 
By what Christians are known. john c. 3. Epist. 1. 1. Cor. 13. john. 13. Decad. 1 Ser. 6. fol. vlt.  saith the wisdom of the father, shall ye be known to be my Disciples, if ye love one another as I have loved you, so that if you be able to remove m●●ntaines, and have no Charity, this love is but in vain. And therefore Bullinger saith, that Charity is the fulfilling of the Law, which containeth in it the sum of all good works.   

CHAP. XXX. What regard must be had to such as keep the company of youth: Of the abuse of sundry parents: and of laws made as well for them, as for children.  
THus at length we see what sparks of grace are to be kindled in all Christians, and what they should be that frequent the company of children, and that use to the Nursery, 
Who aught to company babes. Lib. de infant.  and how in words and deeds they aught to give good example, as willeth Fabian, or at the least, none evil.  
And such be they as be of good inclination by nature, & that have themselves been godly, modestly, and orderly brought up, according to the Catholic instruction and manners of our land, because there is none other fit to company noble children, neither them of the gentility, nor yet of the commonalty to speak plainly, 
Padag. lib. 1. &. 2.  as Clemens Alexandrinus writeth most godly. Of mighty Mamea, mother to the Emperor Alexander Severus watchfully observed, 
The first Christened Monarch.  as she and her son that was the first of all the Roman monarchs that was Christened by Origen, as testifieth Sir Thomas Elyot, by the authority of Eucolpius the secretary, although Constantius our Countryman was the first that advanced the faith, and defended it, as Polidore writeth, not a little available to his & her soul's health, 
Lib. de. 9 in. rer.  & immortal glory, nor smally beneficial to the Roman Empire, 
An. mundi. 5423.  if ye consider how it was depraved by the vicious living and beastly example of Heliogabalus, 
Anno Christ's. 224.  and his licentious mother Semiramis, as at large ye may read in the Book entitled The reward of wickedness, and in an ancient Chronicle extant, imprinted in Germany, but without any Authors name, and infinite others, that after by their virtuous regiment, and worthy examples, was restored again to the former Civility, as writeth Aurelius Philippus. Howbeit, many Nurses' of our Christian days, as well as they of elder time of Paganism, be so vain, and divers parents so fond, neglecting the Apostles counsel to the Ephesians, Cato to the Romans, and Plato to the Athenians, that they delight rather with the harlot Semiramis to hear their children wanton prate like Parets, 
Fond parents.  Popinjays, & Pies, of blasphemous, trifling and unseemly speech, than with godly Mamea, speak and use laudable things, by the faithless as well as the faithful, that either feared God, followed reason, or fellowship of this life, 
Lib 1. de inst. De e●g.  willed, as testifieth Osorius, forbidding by all laws and means the contrary, which unreasonable parents are rightly compared of Lawn to Apes, 
●●th. mudin.  who with over-déere embracing their young ones, do strangle them, unto whom, I 〈◊〉 as well that the ancient laws Fatidia were executed 〈◊〉 the law of the Leedes to disobedient children extended, 〈◊〉 Plutarch and Ulpian mentioned: and then the gales no 〈◊〉 should not be so stored, the Gibbets so replenished, nor 〈◊〉 parish with the poor so burdened, 
Lib. 2. de offi●●●  nor as Tully wri●●●● private men's goods so wasted for common charges, 
Len. agrat.  as a Philippus Law the Tribune was devised, although by he ●●ine man shortly repeated.   

CHAP. XXXI. The great cost that the common wealth is at daily in relieving the poor. Of the number of them that are yearly executed.  
A Greater tax than some subsidies, if the antitient annals be compared with the present burden of every parish: a larger collection than would maintain yearly a goodly army in a readiness, always to daunt the enemy, as the collectors book can testify, and as 〈◊〉 wise men thinketh, to that use more necessary, because the goods of all men for need of Prince and Country should be ●●ered willingly, a mightier company of miserable caitiffs, 〈◊〉 would defend a large Country, 
The poor that be unable to labour for their living, very charity would they should be relieved without compulsion.  as in the Records of ●n clerk of the Peace, and of the Assize, may easily be 〈◊〉. And yet housekeepers be but a little less discharged, if 〈◊〉 note the continual resort of the needy, especially in the Country and Towns that be uncorporate, the poor (as they 〈◊〉) not much the more aided, as by the moan they make to travelers may be easily gathered, nor theft & wickedness the 〈◊〉 practised, as to them that will look thereunto may easily be perceived.  
For what misery is it to see condemned at one assize in a 〈◊〉 shire. 39 notwithstanding the clemency of the judges, and three hundred and odd in one Diocese to do penance, or fine for their lose living in a year? But these be the meanest sort only, for the others scape, as though it were in them no offence: and in one Goal of prisoners three hundred and upwards at one time, whereof a great part perhaps may be thorough negligence of justices, or cruelty, that otherwise might be punished aunswerably to the offences lawfully. And all this I can ascribe to nothing so much doubtless, as to the manner of bringing up in liberty, voided of the fear of God's justice, 
Whence much evil groweth.  terror of the Prince's laws, knowledge of themselves, and exercise in youth, how to attain lawfully their living and maintenance in age, or an order of commitment for mean fellows and such Rogues as the book expresseth, Holinshed describeth, and the statute declareth, unto Navies, Mines, or Houses of exercise, as is Bridewell by the last act of Parliament so charitably and politicly appointed, although not yet in every shire erected, there to eat the bread of correction, and to drink the water of Repentance, and to travel for their living that lack maintenance, and not a sure fortress for the time, to have what they lust for their money, as in the common Goals is used, according to the nature of the offence & condition of the person, for ever, or for a season, as the Lacedæmonians, Athenians, and Romans were wont, and as the Venetians, Spaniards and Swethians do now, the lesser offences with lighter punishment, and the hearty repentant persons, for all sins are not equal, let some never so much stick to the stoics opinion, 
Parad. 3.  especially, if ye respect the cause, as Tully himself is driven to confess, and as the Scripture doth manifestly declare, for some may be forgiven, other some neither there nor in the world to come: because, as they willingly offended, so stubbornly they stand to it: but others, as they fell through weakness of the flesh, so their spirit calleth them to repentance, so that they be remitted of their punishment, being always as near as might be, answerable to the offence as may appear aswell by the Laws of the hebrews, greeks, and Romans, as by our Own: and hereof be eight kinds, 
De legib. lib. Ethi.  as testify Tully, Isidorus & Dominicus Naws. Trespass, Good Behaviour, Whipping, Lyam for Limb, Pillery, banishment, 
In Polians. Damnum. Vincla. Verber●. Talionem. Ignominium. Failium. Se●●ltutem. Mortem.  Bondage and Death. But the manner of the Execution ever varied according to the Crime, for some died Inch-mele, some were Famished, some Starved, some Crucified, some Raw broken, some Hanged, some Quartered, some Headed, some Drowned, some Broiled, some Burned, some Shot at, some Bored through, some Buried quick, some Boiled in Lead, some let blood to death, etc. albeit not for every small Palfrée of a crown or two foisted falsely or fetched out of some Pasture or Grainyarde without the danger of any body, for Poverty to cast a man away, & to suffer open Pollers, Deceivers, Extortioners, Usurers, & Bribers, for a light Fine to go scot free. Iwis The Babe cost the Mother more in Salt Tears at the birth, as it may stand the Prince & Country in better stead. Of Moses accordingly considered, as in the old Testament at large appeareth, 
De lib: edne. Lib. de Infant.  although they were all Bondmen when they were committed to his Conduction: And yet I mean not to vary from Plutarch, Boetius and Quintilianus judgements of training up Youth, nor to encourage any that be Old to be evil, who willeth, 
How infants are to be taught.  that Children shall not be enforced to learn by too much threatening, & over many strokes, for that may be a Daunting to Infants of their feeble Courage's, & a dulling of their weak Wits: 
catechizing no less godly than ancient and needful.  But that they shall rather with good examples, fair allurement, and fine behest, be entired to cun their Prayers, catechism, and principles of Christian Religion, before they be confirmed of the Bishop: not because they can judge what is spoken: 
Act. 24. Rom. 5. Hebr 6. August. 40. 4 De 〈◊〉 Cor. In Catach. In confess. Aug. Lib. 3 fr. 195.  but that in time they may remember what they have been taught, being no new Custom, as affirm the old Fathers as well as the new Writers Luther, Calum, Beacon, Nowell, and Hierome the jesuite, or through hearing of their play mates, bear away that you would have them learn: and about the age of three years will they give care to that that they shall hear, & bear away readily, & that the rather, saith Fabian, 
Lib. 1. ca 5.  if you have the Alphabet letters in ivory, Bone, Box, or some other devise convenient for them, daily in their hands to carry about with them, as first a, then b, after c. etc. then Consonants, after Dissonants, than Words, lastly, Sentences. 
Lid. De tuen. sani. ●el●g. 〈◊〉. 8 P●●●●. Lib. Lib. ●t. Vir●lius ●ord.  Albeit they be then wholly given to play like young Lambs, Fawns, and Foales, as Galen affirmeth, whom you shall not forbidden in time and place convenient, so much as they will, as willeth Osorius, Montuus, & Mokerus: and they will as much as they can, considering, that of often joy and Sport ensueth the flourishing of the natural Virtues: for joy giveth power to the Strength, 
Cap 30.  it stirreth up Nature, saith Galen, & prolongeth our days, saith Syrach, profiting also all such as be whose, 
Lib. 7.  except they be oppressed with grossness, as Almanzor declareth. Foreseeing as we have said, that in any wise no pastime contrary to the Divine Word, 
Unlawful games too common.  be allowed, against the strength of the Body permitted, contrary to the Law practised, or excessively suffered, least thereby their tender Parts, slender Wits, & frail Disposition, might be made too soon dull, hard, stubborn and ungracious, and so hinder their growth, make no account of Virtue, or forsaking of Vice.   

CHAP. XXXII. Of the definition of Sin, with the definition and division of such as are called Mortal or Deadly Sins.  

1. Tim. 3. Aug●st. so. 7. contr. duas epist. Pel●g. lib 1. Sun the cause of ever lasting death Sap. 1. Rom. 6. Cor. 15. Prima pars.  Such Vices, Sins, Sorrows, or griefs as grow unto us by nature or inheritance, termed Original Sin, I omit in this age, because I will express them in the other, & I proceed to entreat of the Mortal, so called as I suppose, by reason the holy Writ saith, That every soul that sinneth, shall die: what? a natural Death only think you? nay forsooth, Everlastingly, unless God grant Repentance and Amendment of Life. By Chawcer in the Parson's tale learnedly and godly delivered: so that I will not stand there upon: For, we may not think that God is bound to give us his holy Spirit, or to 〈◊〉 us our sins, ourselves not being earnest intercessor for the same, and daily travelers therefore: For, 
A necessary note for the libertines of these days. Parad 3 Sin defined. lib. 1. rec. cap. 15.22 Contr. faust. Lib. de Parad.  if we 〈◊〉, what else do we make him, who came to take away the evils of the world, but the encourager of all the sins in the whole world, which god forbidden. Sin, as testifieth Tully, is nothing else but a transgressing and passing of the limits and bounds of Virtue. Saint Augustine defineth Sin to be whatsoever is desired, spoken, or done, contrary to the will & 〈◊〉 of God, or our neighbour, or that which is contrary to his everlasting Law, whether it be expressly set forth in the holy Scriptures or not. S. Ambrose is of the same judgement. 
In loc. come.   
Sin saith Musculus, is confessed of all men, as well of ●●●dels as Christians, to be that that displeaseth God, 
Bernard. Scotus. Lumbarde.  provideth his wrath, and deserveth vengeance. Sin, as writ the School Doctors, hath three procurators or tempters, Suggestion, Delight, and Consent.  
Suggestion, draweth us with the vain thoughts and desires of the gain of this life, and worldly pleasures inward or outward, enticing the frail flesh to sin.  
Delight, as a certain sauce, provoketh us further and further, to proceed therein.  
Consent, 
How Consent is to be understood.  as a wicked Nurse fostreth and dandleth Vice in her lay. But Consent shall not be taken for every inclination of the will, whence venial sins grow, say the School Doctors, but for that only wherein the right mind fully agreeth & freely thereunto yieldeth. And this is that sin which they call mortal, & not the other, profitably provided for in our laws, if they be committed by infants that be under age, idiots, 
What sins God and man doth pardon.  compelled, sick, or unadvised, by God and man pardoned. The sins that the ancient Divines Gregorius and Cassianus do account for deadly Sin, are these, Pride, Co●●●●●●nesse, Lechery, Envy, Gluttony, Anger and Sloth: 〈◊〉 Covetousness, 
Deadly sin whence.  Envy and Anger groweth from the i●●●●ble or courageous spirit exceeding reason: Gluttony and Lechery from the natural: but Sloth from both, by reason the they want that grace and understanding that is governed by God's spirit, 
In catach. in bom.  or be depraved, as afore is showed: Pride, as affirmeth Petrus Canisius following Chrisostome, Bernarde, and Prospitius, is an inordinate desire to pass other men whether the same be in the mind, or show itself by outward means, measuring no commodity by the own sufficiency, but by the misery and lack of others, or by the ostentation and show of superfluous abundance and singularity, as Moor describeth. 
Lib. 2. de Utopia fol. vlt.  This vice is the worst of all other for it specially begetteth these wicked daughters, disobedience, bragging, brawling, stubborness, discord, curiosity and sects, wandering nowadays through all nations, as by the disagreement each-where, and the disguising of men in women's manners, 
In orat. De nat. De summo bono.  and women in men's array, with other outrages too common may appear.  

Covetousness defined and distinguished  Covetousness, as saith Basilius and Isidorus, is an unsatiable desire to have riches and wealth, and you shall not account him, not only a covetous man that taketh an other man's goods, possessions, and livelihood, but also he that desireth what is none of his, or he that keepeth his own goods, over greedily, and this in all kind of men either the fear of lack, and distrust of God's providence doth cause, or else Pride aforesaid lifting their minds with a desire to pass others with the vain and superfluous brag of things: out of this stinking lake issueth treachery, flattery, deceit, perjury, disquietness, violence, theft, murder, bribery, lack of piety, churlishness, 
Rom. 6. Eph. 5. De summo Bono ut supr. 4.  hardness of heart, rend raising, usury, and bankerupting in many.  

Lechery defined and distinguished.  Lechery, as testifieth the Apostle Gregorius and Isidorus is an inordinate affection to satisfy the naughty & beastly lust of the body which causeth blindness of understanding, rape, incest, with other filthiness, as saith the Apostle, not to be named, roaging, beggary, rashness, inconstancy, self love, hatred of God, too much desire of this life, extreme fear of death, and Gods judgements, with utter despair of Heavenly ioye●.  
Envy is saith Saint Ciptian, Basill, and Chrisostome, 
Serm. de zel In or 1. and pop. Ho●. ●l. 44 Envy defined, and destinguished.  is 〈◊〉 ●●a●●nesse conceived of an others well doing, and a certain 〈◊〉, because he doth well, whether it be of his superior, or of his inferior: the offspring hereof is mutiny, dissension, ●●●●ing, slandering, libeling, undermining, kitling, cur●●●, etc. into too many places too too apparent, and yet they will be counted the children of God, Gospelers, whereas the Gospel is clean against it.  
Gluttony as witnesseth Saint Augustine, Chrisostome, 
Gluttony defined and distinguished. Serm de t●m. De b●ly & les. In s●rm. conir. luxu. ut sup. in orat. anger defined, and distinguished.  and Ambrose, is an unsatiable desire of meat, drink, and delicates. The litter of this Sow is dullness of sense and understanding, foolish mirth, much babbling, scoffing, filthiness, and contempt of fasting.  
Anger as writ Gregory, Basill, and Saint Ambrose, is an inordinate desire to punish him, whom we suppose hath ●●ered us injury, although the Philosopher termeth it a sudden passion of the mind. The sparks that issue out of this breast, is outrage, swelling of the heart, reproachful words, ch●●●ing, blasphemy, breach of charity, bloodshed & murder.  
Sloth as may be read in Barnard and Gregory, 
Sloth defined, and distinguished. Serm. 3 & 6 de assent. moral 31.  is a sluggish mind that fainteth to do well, whose enormities are counted to be malice, contempt of labour, neglecting of prayer, weariness of Sermons and service, faintness of courage, despair, and lack of hope. These evils christian babes, the further they be from us and our children in all places, the nearer are we like the image of him that made us eachwhere, and the more certainer we may assure ourselves of his favour, but the more they be frequented, the further from his grace and gifts, and therefore a straighter discipline by censures or commisioners of excellent virtue as som● judge, 
England needeth Cato's in these days, as Rome did of old.  would be for 〈◊〉 elder sort of people used that they might be restrained immediately after childhood be expired, whether the evil pro●●●● of the corruption of nature, bad custom, lack of correction, and evil pastimes, or of the instigation of the world, ●●●h, and the devil, ever to be withstanded in all affairs, travels and pastimes, that so God might be glorified, the laws observed, and the common wealth preserved, otherwise, the Lord is rejected, 
What sin doth. Amos. 9  the holy laws abandoned, and the best flourishing common weal in the world overwhelmed. Hence Amos prophesieth, that the eye of the Lord is upon that Realm that sinneth, to root it clean out of the earth, because there is no place out of his power exempted.   

CHAP. XXXIII. In what place babes shall sport them. How provident Bishops should be in placing and displacing of Schoolmasters. That Tutors aught to have the knowledge of the Diatetike part of Physic. Of the temperature of the spring, and how it agreeth best with Children.  
THe place where Children shall pasture, play, and sport them, 
What place is best for children to play in. Lib. 2. de Utopia.  must be safe from all danger, near neither water nor fire, and yet the Nursery must always have both, as affirmeth Moor. Upon no high place, for fear of falling, neither by any edge stool: in the extreme heat, nor in the vehement cold: in the burning sun, nor in the boisterous wind, but in a temperate place and season, lest it might hinder their health, which thing Diogenes greatly regarded in the bringing up of Xeniades children, 
●● Apoth.  although he were his bondman, as saith Erasmus. How careful then free Schoolmasters aught to be without all bribes to discharge their duties that are worshipfully entreated, 
Bishop's aught no less visit Schools than Churches. De liber. ●dne. Pri. de sans. tuen. In padag.  you may easily conjecture, and how provident Bishops in foreseeing, placing, and displacing of them accordingly, you may easily judge, & how they aught as Plutarch, Galen, and Clemens Alexandrinus saith, to be skilful in this art of preserving health, for of outward causes, as well as of inward, sicknesses are obtained, as at large in my Dial of Agewes may appear: and especially children, whose yoares (as those that do outbreathe more than any other age) be very open. And therefore as Hypocrates, ●●●●n, and Avicen, with all other learned Physicians, wh●●●● 〈◊〉 be greeks, Arabians, Poenians, or Latins, do affirm, 〈◊〉 be sooner afflicted, by reason whereof Galen teacheth, that Children prospero best in the Spring, 
3. Aph. comment. 19  and beginning of Summer, because that season is nearest to their Nature. And yet herein by the way, I would not that any should think me to be of Athenaeus iudgemet, confuted at the lest of worthy Galen. 1540 years paste, who did affirm the Spring to be hot and moist: 
De tempet●m●tis.  but that I with Galen do teach it to be mean, and of moderate temperature, of Master Buckmaster in his Prognostications wisely noted. Through which mean temperature no doubt all things flourish, 
Lib. de Sig. Coelest. De Calore. De effici. pri. mot.  as Palingenius, Fallopius, and Paparilla, affirm, for that otherwise it would not, if it exceeded in any quality, as the other seasons and times do (as in my Discourse Of the beginning of growing and living things, doth appear) and therefore no marvel if it yield no such universal increase. The same also we may refer to distempered States, Habits, Z●nes, Regions, and Ages, as Peter Martyr de Anglera, and Martin Curtis declareth in the Decades and Art of Navigation in our days delivered.   

CHAP. XXXIIII. How the best Philosophers define Virtue: Of the agreement between Divinity, Philosophy, and Physic: Whence the Moral virtues spring, and their need.  
Moreover, all Philosophers, especially the stoics, Academikes, and Peripatetikes, that were diligent in beholding Nature's providence, 
2 Et●i. Virtue defined.  do affirm all Virtues to consist in a mean, as by the definition of the Prince of the Peripatetiks, appeareth: For, Virtue saith he, is a constant affection of the mind, obtained by free choice consisting in a certain mean, and directed by the right rule of Reason, as writ Castilio, Hessus, & Placatomus etc. 
Lib 2. de Vtop. De Aulic. De tuend bo. vale. In Comnent. In Libi. 3. de off. & de amitit. De regno.  That is agreeable to Nature, or according to the prescript rule of Nature, as saith Moor forth of the Sto●kes. Whosoever observe and obey, as affirm Aristotle, Cicero, & Osorius, cannot hurt any, nor be hurt of others, seeing Nature seeketh ever as well his own safeguard, as by the same everlasting Law we are taught to do no otherwise than we would be done unto. But there is none that would have any evil done unto themselves by any means, therefore they must as well in Deed as in Thought avoid all acts that may hurt others, because that The same measure you meat to others saith the Scripture, 
Math. 7. In Carnud. Ciropedi, de mot. unimal. De Senect. De amic. Pri. de Nat. Quest. de mor●. pop. de locis affect. lib 1. ●heo. eccl. 10. supper sp 79. lib. de par. lib. 3 ad Sap. Padag. lib. 1. c 13. What always wise men should w●y. De tuen. valetu.  Shall be measured to you again. And those actions that exceed the mean Nature's Lawful Allowance, are counted of Plato, Xenophon, Aristotle, Tully, and Alexander, for Perturbations & not Virtues, of Hippocrates, Archiguites, Galen, & Avicen Sicknesses, and of Divines, after a sort Sins, Vices: as by Gregory Nazianzene, Augustine, Ambrose, and Petrus Lombardus it appeareth, but especially by Clemens Alexandrinus: for whatsoever (saith he) is besides the right rule of Reason, is sin.. Which I would the wise capacities did no less weigh, than the unlearned and ignorant sort hitherto hath been unable to conceive, for otherwise as sayeth Montuus, Theodoretus, could not have justified, that the Rational, Appetitive, & Irascible Spirits or Graces being coupled (as you have heard in the Epistle) by interchangeable let, doth make a good commirtion in Virtues. 
De sani. tuend.  Hence, as saith the same Montuus, the Moral Virtues do arise: and by cause they incline men to be simple, good of disposition after Nature, they are (saith he) to be preferred before those the arise of Doctrine, by so much I think with Galen, 
1. De us. part. lib. quod ani. mot. De sani. tuend. De Regno. Lib. de Dial. In compent. dial. In epit. dialect.  Clemens Alexandrinus, and Osorius, as Nature is before, and better than Art, for God's gift is before all Artificial Understanding. And therefore Doctor Alenaunt of Paris, and Euans our Countryman, with joachim eriom, affirm, with all other Logicians, that to the 〈◊〉 out of all knowledge, invention, and judgement, be th●●●●●●rumentes before all instruments: But they can never 〈…〉 obtained, 
Xenop. lib. 4. de dict. & fact. Tulli●g. Tust. Horac. lib. 4. ovid. lib. 4. De potent. eleg. Virgil. Georg. 3.  if God's gift in the natural action be wanting, as the best divines, and profane writers do teach.  
Hence is it, that some can reason more substantially to the truth, wanting art through his divine grace, than other some withal their skill and industry, as daily experience both in Court, Camp, and Country, doth declare.  
Hence likewise the County Castilio, 
Lib. 4. de aulit. De Reg.  and Osorius the Bishop testify, that if nature repugn the Prince, all diligence and exhortation of the Courtier is but in vain, for what nature hath made crooked (sayeth the Preacher) who can make fraught: the same also in the first part, 
Eccles. 7.  
Lib. 1. de infan●  by the example of the Emperors depraved, I have showed in brief, and Mokerus at large. Wherefore, when we be distempered, because this natural means is something wanting, through either the constitution, diet, regiment, or evil custom, according to the excess, or want thereof, all be depraved from our parent Adam, more or less, inducing sickness, trouble, and sin.   

CHAP. XXXV. At what time Infants should begin to learn, and what properties & qualities aught to be in a Tutor, and what Books he should teach the first age. A brief note of the doctrine that in the other works and ages shall follow, with divers other things worth the noting.  
NOw that through these, infants may not be further impaired, 
Hipp. de natu●. hom. 1. De off. Lib. de ver. cultu. De sani. tuenda. De cap. libr. 10. The cause of education. De liber. educand. padag. Lib. de prudent. 1 de sani. tuend●  as far forth as by diet we may devise, Religion, rule, and art enforce, as Ambrose, Lactantius, Firmianus, Galen, and Palingenius do show, Children are to be trained up from the first step of understanding, with loving, learned, 〈◊〉 discreet persons, of good Religion, expert knowledge, and godly ●se, as Plutarch, Clemens Alexandrinus, and Iohan●● Io●●us ●●●●meth Although Galen and Boetius doth not appoint it, until the second seventh year, yet I think it most reasonable, 
Lib. 1. de rat. stu. pueror. Lib. de infanti.  with Quintilian, Lodovicus Vives, and Mokerus, especially in this age, soon ripe soon rotten, whereof in the next volume I shall show the reason, from the third year the lusty sort, and the other (not so pregnant or ready witted,) from the fourth year, fifth, and sixth, and that they eschew the sight and hearing of that that might make them worse, as is said, 
At the third and fourth year children are to be taught.  if they learn not that that might make them better: and to appoint a Tutor, a schoolmaster of good nature, sufficient knowledge, civil manners, goodly stature, and seemly gesture, for to be their guide, rather than earnestly to teach as yet, whose ten properties, with many worthy sayings, touching nurture, 
Lib. 2. de princ.  devised by Don Anthony Guevara, and translated by Master North, I omit, because it is extant in English in most places, and do think good to express these of Gordonius.  

The qualities of a good schoolmaster.  First, that he be apt to teach, witty, and ingenious, and that he can interpret the holy Scriptures, apply them for the amendment of life, and agree them for the strengthening of our faith.  
Secondly, that he be good and honest of conversation: for to speak well, and work evil, is but to condemn and falsify a man's own words.  
Thirdly, that he be humble in teaching, and not lofty and proud hearted, nor a tormentor with stripes.  
Fourthly, that he be eloquent, for science without eloquence is as a Sword in a lame man's hand.  
Lastly, that he be cunning, and have the perfit way of teaching, so excellently well set out by Master Ascham for all sharp wits, (as hitherto hath not been done) in his book of instruction of youth, dedicated to the noble and right prudent counsellor, the Lord Burleigh, high treasurer of England. And as for the other sorts of base capacities, or pleasanter wits, as their Tutors shall think best, the King's Grammar, Foxes long music, wrighting, or any other, meet for their weak wits, delicate devices, and trades ensuing, chosen for their 〈◊〉 and learning, and not for favour or kindred, 
Wherefore Schoolmasters are to be admitted.  but at the seventh year, for further in this first work I intent not, because that the rest of the order of our training up in all health, holiness, and manners of life, with such kind of discipline and trades, meet to garnish a Christian Diadem, and what complexions are best to learn; and what Authors meetest to be might, shall be left for divers volumes, answerable to the diversity of ages, for others to perform according to this platic, if I be hindered or discouraged, answerable to each nature, office, time, and place. etc. seeing those be better prefer●●●, that travel only for private profit, than he which to his ●●all power with tooth and nail seeketh the common benefit.   

CHAP. XXXVI. At what time Galen willeth Children to exercise, and what pastimes be meetest for gentility: and what labours and trades be best for the commonalty to avoid, as well ro●gishnesse as idleness: Of the foreshow of good children, and how soon Strangers make theirs get their living. Of the speedy regard that would be had to Schools and Scholars of England and Ireland, as well for the over multitude that is in the one, as the over few number that is in the other.  
IT shall be time, sayeth Galen, for such sons as shall nobly and worshipfully be descended, and that have such sound parts as we have afore described, meet for the Camp, Court, and common affairs, with the knowledge afore mentioned, to learn to ride, run, wrestle, toss the light lance, & throw the small dart, 
Lib. 7. Asch●m hath written a learned and skilful book of Archery.  made fit for their féedle strength, using Archery chiefly, although every one cannot attain to Catenes cunning, mentioned by Quintus C●●●ul. The rest of the commonalty, every one to some art or ●●●●rie, answerable to their nature, invention, & place, unless as in youth you carefully nourish them, in age you mean cruelly to cast them away, and therein what else do you saith Moore, 
Lib. 2. de Utopia.  but then make Rogues, and then punish Rogues. And those persons saith Plato, that pass their lives without profit, 
In Idea.  aught to have the rest of their days lawfully taken from them. 
2 Thess. 3.  Also the Scriptures say, that they that will not labour, aught not to eat.  

A just and profitable law. At what age children should be taught to labour. At what years the children of strangers get their living.  Hence it seemeth, that our profitable law made against Rogues and vagrant persons, is justly brought. And in childhood labours should begin, because the twig, you know the Proverb, will easelyest twine whiles it is green, he seen pricks that will be a thorn, soon ●roketh the tree that good camocke will be, and use maketh mastery, as by daily experience, and the stranger's children it appeareth, for at four and five years many of them get their living, being therefore no such burden to the common wealth as some fantastically imagine, but rather greatly beneficial, if you will well weigh the sundry ways and trades that they teach, how our children may get some part also of their maintenance, with the profit that sundry Towns and Cities hath, by the industry of them learned, 
Look the Book of the receiving the Queens. Majesty into Norwiche. A needful thing of Magistrates to be considered, and speedily to be redressed. Too many Schools, and Scholars in England, In the Alarm to England.  as in open show most excellently in the eye of your majesty at Norwich was handled, wishing, that in sundry corporations of Wales, and the North, some were planted, that so the idle might be both taught to get their living, and also, that the void and empty houses might be maintained: and that the greatest part of all youth, having gotten some strength as well of theirs, as of ours, should be brought up in husbandry, and daily labours, and not in toyish devices, peerless for our commons, a lesser part of all kind of Artificers and Merchants, and the lest number of all, for all kind of Scholars, our state (to them that look into it, as I have done into every City, Town, Corporation, and Borough, and the manner of the lives of all our Country people of every degree) doth so require, as Ireland doth the contrary, Schools and Universities, as B. Rich rightly proveth, our Statute Laws commandeth, and for the love I bear to my Country I do 〈◊〉, because, that by the mean each state is best maintained, ●f dearth and scarcity may be eschewed, obedience be embraced, laborious arts and painful travels practised, 
Some needful statutes to be executed.  and also by reason of the great want there is of painful servants and willing Hinds, notwithstanding, that needful statutes made for servants, and that also of taking of Prentices, for doubtless after they have gotten some Scholarly knowledge, conceit of understanding above their fellows, and custom in idleness the two first ages, they then forthwith condemn for the most in all the ages following, not only honest, homely, and home travels, but also, if their parents leave them not living answerable to their understanding and liking, nor by any other ways be preferred, to shifts forsooth, sects and practices, by and by they enter, or into the profession of Divinity, Physic, Law and Schooling, before they be approved either for capacity, manners, or experience, turning wit into wiliness, learning to lewdness, truth to deceitfulness, cunning to craftiness, eloquence to flattery, fidelity to hypocrisy, labour to idleness, and humility to stoutness: to be short, as Tully testifieth, that as bounty by bounty is diminished, so I affirm, that by learning, learning is contemned and disabled.  
And yet hereby I mean not to seclude the apt mind of any of the Yeomanrie that shall have continual maintenance from the daily study and practise of any of the aforenamed, or any other of the liberal sciences, neither Colleges, or worthy grammar schools are to be suppressed, no more than I do affirm, that the dullard of high birth is to be preferred, or the pelting schools in every place to be suffered, as in the next age shall be at large declared, and the over number in each Diocese idly trained, accounted with the labours, trades and exercises described.  
Which use of laudable labours, and exercises Martial, is so ancient, as Diogenes scholars practised it in Grece, in Candy, 
In Apot●●  as Erasmus declareth, 
In Apoth.  Lycurgus appointeth it the Lacedæmonians, and Alexander Severus furthered it amongst the romans, and charged the censures over youth to be again careful, 
In Apoth.  as Valerius Cordus testifieth, and Conradus Lycosthenes. Commanding youth with due reverence to attend often in the presence of their virtuous Parents, Tutors and Masters, that thereby they might learn Civility, good Manners, Wisdom, every kind and age by themselves. At the Baths omitted, notwithstanding my rules delivered, as of Buckstones chiefly is reported, not doubting but it will be ordered according to the Register prescribed, considering the noble Earl would have all men well used, and every one to be well dealt withal, for to his great charges was the house builded, 
Look in the last part of my book of the benefit of the Baths of Buckstone  and for the common benefit, and not for private profit, nor vain devices: and so Plato counseled the Athenians in all their doings, although they were Infidels, that they should learn all offices of life: of Christians therefore not to be neglected at all times and in all places.   

CHAP. XXXVII. Of Tully's division of duties both natural and moral, and how they aught to be regarded. The antiquity, formality and decentness of apparel, in sort handled to the praise and dispraise thereof.  

In off. Perfecta. Duty divided according to Tully  THe Roman Orator divideth duties two ways, the one perfit following nature endued with the moral virtues, or Cardinal, as the School Doctors Bernarde and Lumbarde do term it, with the ancient holy Fathers Anselme and Augustine, and learned Philosophers, as Aristotle, Macrobius and Scotus, because they fortify and strengthen all manly motions: as for example: Prudence righteth understanding, Fortitude Courage, Temperance Lust, and justice all powers.  
The other not so perfit proceeding of instruction by precepts guiding the trade of life, 
Media.  according to every condition to the semblance of wisdom and natural goodness, of all wise men (as showeth Guevara) by the authority of Solomon to be desired, and in their children to be instilled: because they aught more to rejoice and glory in knowledge their children have, than of the abundance of goods they leave them: Although now adays possessions, annuities, cattles, gold and silver be chief esteemed: for who, except only the very wise and perfect noble, hearing one commended for the gifts of the mind and body, that forthwith demandeth not for the gifts of fortune also, as of what livelihood is he? what is he worth? 
A foolish demand.  no● regarding his state, profession, and virtuous calling, or his nobleness if he be used: preferring the mould of the earth, and dumb beasts, that he breedeth, before man's graces, ruler of all corruptible things & political causes: O horrible abuses, by the very Heathen condemned. For, 
Wares of preferment.  as Quintus Curtius writeth, the honest, civil and learned sort commonly be lest wealth, unless it be worthily bestowed upon them, by Princes, Peers, Potentates, Prolats' and parents, gifts, heritage, office, will, or marriage.  
And no marvel, for their minds are more inclined to virtue, wisdom, knowledge and honesty, than to riches, 
What becometh good men. Supereth. Arist.  possessions, or annuities, and certainly so it becometh good men, for unless (babes) you have a delight to seek after wisdom, virtue, knowledge, and good manners, in vain as saith Simplitius is the study natural or divine, 
In off. There is nothing commendable, where wanteth good manners and duties.  either the skill & trade of breeding, feeding, husbandry, or clothing, by Tully so highly waised, or the way of winning of riches by any office, Art, or mystery: or yet the high gift of preaching, healing, or pleading, not treading the steps of Christianity, of some Ministers, Physicians and Lawyers to be better considered in their preaching and practising, not so much regarding how eloquently, delicately & cunningly it be handled, as how true, profitably & justly it be performed, maintaining no action or wager of Law for gain or glory, neither assuring the sick of health when he is past remedy, nor alleging the Scriptures for the furtherance of liberty, 
Three especial points.  but such as accord with the verity, as that famous Clerk and excellent Preacher Master Doctor Squire of late in his Sermons at Paul's Cross excellently handled and divinely delivered.  
Another part of this duty that may be referred to children consisteth in the comely keeping of the body, and seemly form of apparel, of Holinshed not a little reproved, as it is now used of the elder sort, & by Vives in Prose, & Lily in Latin verse, for youths cunningly described, so that it be regarded: remembering always the due reverence belonging to Parents, 
Eccl. de lib. educ. De off. Lib. de infant. Lib. de senect. Num. 8. Exod. 22. Act. 24. 1. Tim. 2. Tit. 3. Rom. 5.12 13. 1. Pet. 2. Lib. 2. Stromat. The law a sure fortress.  Masters, Elders, Nobles and Officers, as Moses, Sirach, Plutarch, Quintilian, Ambrose, Osorius, and Mokerus willeth, which as Tully showeth, was better observed of the Lacedæmonians, than of the Athenians. But the chiefest regard of all must be to observe the laws of GOD and the Prince, and them always to follow and obey, by that reverend Father, and honourable Prelate Master Doctor Elmer in his Sermons of late before our Sovereign, right godly and dutifully delivered, even as in the primative Church it was by the ancient Fathers and divine Teachers, and as now it becometh all good subjects. 
Profitable council.  For as Clemens Alexandrinus affirmeth, all those that have a desire to follow the laws, do build unto themselves strong holds, that keep their minds & bodies in a lawful mean, 
Pu●●itia. Adolescentia. juventus. Actas virilis. & Senectus.  obeying their prince without rack in his commandments, and in guiding their consciences without offence, as in the rest shall not be omitted, according to the ages of Child, Lad, Youth, Perfect man, and Old age.  

In c●●●ain off. De off. de ●obili.  And those means, demeanours, or behaviours, Aristotle termeth Manners, Tully Duties Saint Ambrose Christianity, 〈…〉, Castilio Covetlinesse, Eliot governance, 
2 de Regimine. De Aulico. Ad Heuricum. ●.  〈◊〉 civility, Lawyers in a sort formality, Academiks' 〈◊〉, and the holy Ghost Wisdom, for through Wisdom 〈◊〉 we reformed, taught and preserved, as say Solomon & Sy●●ch, it is wisdom that openeth the mouth of the dumb, a●● that causeth the tongues of babes to be eloquent, that ma●●● 〈◊〉 to endeavour at all times, in all places, as Plato willeth, doth by dye● and discipline to follow Virtue and flee Vice, 〈◊〉 abhor evil opinions and sinister, and to keep the true catholic faith, as saith Clemens Alexandrinus, Athanasius, 
Padag ●g. Lib 1.2.3. In simb. In introd. ad sapiens. De rem. Am●. De infant.  and Vives, and that informeth children also to avoid idleness, as Ovid willeth, holy Ignatius, sage Cirill, and Mokerus, because that in the judgement generally of all the wise and learned, it hath no small force. These behaviours in making and ma●ring the manners of the mind aswell as the state of the body, of our late famous jewel, 
Lib. de vita & more. Iuell●  as the learned and worthy Doctor Master Humphrey testifieth, in his tender age considered, and during his life accustomed. Also, the Proverb is, that Meat makes, Cloth shapes, and Manners a man.  
The Sacred word likewise saith, 
Eccle. 1●.  that by a man's apparel, laughter, and going, he is known what he is.  
And the ancient custom of Princes, Peers, Prelates, 
A decent form of apparel laudable.  〈◊〉 people do declare it, as by the Parliament Robes of the States, the Weeds of the judges and Sergeants, Scarlet Gowns of Aldermen, and the Liveries of Companies, with the Coats of Arms of the Heralds from time to time have approved it.  
How fantastically, disdainfully and slightly soever 〈◊〉 condemn comely ornaments ordered of most ancient ●●●tie for each kind, degree and profession most decent, as Benedictus Areteus testifieth, 
Prob. 2. De vest.  yet I would not have it so to be thought, that it should be of any necessity, that the office must be depraved, if the Minister be not in his habit: as the Proclamation is of no force without there be first before it be ●ead, an Oyre sounded: nor that any superstition therein should be maintained. Howbeit, to see a Preacher apparelle●● like a peddler, a Minister like a Minstrel, a Doctor like a Dancer, a bishop like a Bachelor, a judge like a jester, a Counsellor like a Courser, a Souldioure like a sailor, a Private person like a Peer, a Commoner like a Courtier, a Woman like a wandering Masker, a Man like a monstrous Player, a Youth like one of old years, were very unseemly and unhealthy in a civil and sound society, where all things aught to be both comely and profitable, and each one according to their degree, to be reverenced accordingly, for the Proverb is, that As a man is met, so is he great.   

CHAP. XXXVIII. A confutation of such as appoint no natural end or godly election: Of the care that Rulers should have to holy Religion: The folly of such as have taught perfect pleasure to be a let to Virtue: a description of the best constitution.  
But because my meaning is not to standeupon such things thoroughly as serve to all comeliness of the body and mind, until I come to the other ages, I do affirm here with Galen, Clemens Alexandrinus, and Saint Augustine, that they be not a little deceived that suppose all men meet to attain Virtue, as they be that think there is none that favour honesty, which is to appoint no natural end, or godly election, 

What they be that know mankind but by the half.  
A matter worth the marveling.   because both these know the nature and providence of God in mankind, but by the half. For, neither are all men borne enemies to goodness, nor all so made and chosen, that they favour justice, Virtue, and Godliness. Wherefore I marvel with them at the stoics, that supposed all men meet to get Virtue, as Paul did at the galatians, who after they had received the grace of God, cast it behind them, when as 〈◊〉 see daily many children borne of the same parents, brought up of the same Masters, and using the same nourishment, differ far in nature, as well as in opinion. Who I pray you for God's sake, who hath taught wickedness, saith Galen? and yet few children shall you found by nature prove to virtue, but by their Parents, Rulers, Preachers, Teachers, and Masters, 
Rom. ●.  through instruction and correction be brought thereunto: Through the sacred word, as affirmeth the Apostle, the people be brought unto the Christian faith, and by godly regiment kept in holy Religion. 
A most needful note.  How careful therefore Rulers, Potentates, Prelates and Preachers, aught to be, to foresee that Unity be observed through all your majesties Dominions, and that no exercise, invention or devise whatsoever be permitted, Prophesying, Preaching, Reading, Interpretation of Scriptures, or form of ministration Public, or Private, other than agreeth with the holy Catholic Faith, our present laws confirmed by God's laws, you may eastlie gather, forasmuch as all such doings tend to popularity, mutiny and sedition, as often alteration doth Irreligion: for what a seditious and slanderous case is this that still some put forth, that if it be consonant to the word of God, than we are bound to obey, use and follow it, otherwise not, 
Seditious speeches to be avoided.  as though it could not be consonant to the Scriptures, unless such a singular and precise Sir did approve it. And why? because forsooth their Cape, as, it, is, excel all men, and that the holy Ghost is rather priest to instruct Cavillers and Sectaries, than the whole Christian state of his holy Church, Princes, Peers, and people, not considering, that where Religion is once firmly grounded, and constantly believed, that then they be there more obedient unto their divines, 
Lib. 4. de antiq. De vero cultu. a presumptuous and seditious objection used still too common.  than to their Captains, as testify Quintus Curtius, josephus, and Lactantius, neither that hereby is brought a manifest starting hole to all contempt and disobedience, if this objection way without distinction of time, place, and state, be admitted. Again they be holden with extreme folly, 
Decad. 2. fol. 238.  as Bullinger learnedly showeth, that say we are withdrawn from Virtue through right pleasure, through lawful pastimes, as in a Pamphlet of late was delivered, entitled the Destruction of small Vices, 
No pleasure is to be forbidden, whereof cometh no harm.  accounting recreations, profitable pleasures, rejoicings of life, for heinous Sins, as persons wholly ignorant in Philosophy, Physic, and Divinity: for the extreme and unlawful lust and pastimes, is not to be termed pleasure, but rather unreasonable pain, offence and displeasure, whereby by the way it appeareth, that Cicero for all his knowledge and eloquence in moral Philosophy, 
Lib. 3. de Off. Sect. ultim.  failed for lack of perfect skill in the Natural, and God's gift in the Theological, and namely, in that he wrote against Metrodorus, affirming, that a good complexion, pleasant health, doth strive with honesty, 
Scandalum maius & minus.  without the latitude whereof, which consisteth in the most pleasant agreement of the unity of the parts of the spirits, humours and members, according to the more and the less, 
Lib. de Senect.  maintained through moderate exercise of the mind and body in pleasant recreation, as he saith the light in the Lamp is with Oil, very profit, comely honesty, nor right pleasure can be at all. For first of all that we may rise out of the mire, and drive him to the wall: what profit or honesty can be at all where reason is wanting? what manhood where is no courage? 
The human virtues or graces.  what generation or nourishment where lacketh desire? what government where lacketh understanding, what Religion, or Doctrine, where sense is wanting▪ what world, what joy, what state, where all these things, joyful Health of Body and Soul, pleasure is vanished, delight destroyed, comely society condemned, the mean misordered, a good complexion banished or not used? 
In Eth. Lib. 2. de V●oy.  and pleasure is defined to be every motion and state of the body, wherein man hath natural delectation.  

Pleasure defined.  There be divers kinds of pleasures, some are attributed to the soul, and some to the body.  
〈…〉 ●oule intelligence, 
Nemesius de volupt.  and that delectation that com●●● 〈…〉 contemplation of truth, joining thereunto the re●●● 〈…〉 of the good life past.  
〈◊〉 to the body, that delight and pleasure that groweth by ●●●●eing of that which is wanting, and the emptying of that 〈◊〉 doth abound, in the books following what is omitted at 〈◊〉 to be handled, under the things natural contained, as ●● my Tables in Baths aid appeareth, Wekerus, 
Lib. 2. par. id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De loc. medic.  and Va●●●●●: all which felicities and pleasures, the best constitution, holding the latitude of health, and divine instructions, en●●●eth, bringeth, and maintaineth the graces of the godhead, 〈◊〉 assisting with the rest mentioned, in a word for all, everlasting life, as well as continual health: 
De sani. tue●●a. De Regim. In Dec.  it causeth as Monture, Osorius, and Bullinger, following all the best learned, affirmeth, with all other virtues of mind and body whatsoever, as in another place I have more largely discoursed, of ●ullie is confessed, and of the prudent quickly perceived. For what is he for example, that either hath godly zeal, loyal heart, or loving mind to his Country, that doth not think all this resteth with the whole stay of the weal public next under God, in our queens majesties life, 
Qu. Elizabeth of excellent constitution and knowledge.  who as her highness (be it spoken to the praise of God, profit of the godly, and without suspicion of all flattery) hath a most excellent complexion of body, agreeable to nature, with all gifts of the mind, and education answerable, so immediately under God, pleasant and joyful health in the same constitution practised, is the long preserver, through whom we have so much godliness and quietness, which God grant to be perpetual, and her highness life equal to Polio Romulus, in happiness to Augustus, and in riches to Croesus, and after this transitory life, to obtain those unspeakable and everlasting pleasures, joys, and Crown of immortal glory, prepared for his elect, with Abraham, Isaac, and jacob, in the Kingdom of Heaven. Where now was the Prince of Orators the Roman pleaders notable wit, that in all other things, moral, civil, 
Tully reproved.  and politic, was so excellent, that worshily in his Orations as well as in his Offices and Tuscul questions, Did age, Originals, Augurals, Canon and Civil Law, vaunteth himself so often, when as he brought the best constitution, God's deed, sound health, Pleasure, for a Champion to combat with Honesty, and placed the natural cause of all profit, the mean temperature, health, pleasure, amidst the most horrible extremes, devilish deeds, 
3. De off. Sect. vlt. Grimbalde deceived.  vices, displeasures. Here also I can not excuse skilful Grimbald, in translating Complexion for Constitution, when as Complexion is only taken with Hypocrates, Galen, and Avicen, and all other learned Physicians, for the joining together of divers qualities of the four Elements in one body: but Constitution containeth not only the temperature, that never stayeth (as Galen showeth) in one degree or sort, 
De. bo. cor. ha'. De temp. De apt. corpor. constit. 1. De sani. tuenda. De plat. Hipp. & Plat.  but it is a great deal more effectual and more permanent, as the parts universally well fashioned, apt to all duties, with just members, and decente greatness, and also the well joining of them sit to all actions.   

CHAP. XXXIX. The stoics diversly reprehended. Of our depraving both by custom, and by nature. What force the temperature is of to altar as well the body as the mind. Of the condemnation of certain Sects of Philosophers. Universal destiny condemned. Predestination briefly declared.  
THis sufficeth with that that followeth, to show the folly of all them that say, that we are through moderate pleasure, through healthful state, and wholesome exercises, withdrawn from virtue, through honest pastimes, and lawful games, made godless, through a good complexion to strive with honesty, whom the learned Possidonius, as Galen wrighteth, hath notably confuted, affirming that in us certain inward seeds of vices doth lie, as it were certain small fires, and that it is not so necessary for us to beware of vice, as to restinguish & keep back the increase of 〈…〉 the stoics opinion is, 
a principle of the stoics overthrown.  and others follow 〈…〉 in used happeneth to our minds outwardly: 〈…〉 sort, as witnesseth Plato, have in themselves, as 〈…〉 ashes, causes of evil, 
That by custom we be depraved, as well as by nature and will. De Anima fa● cultate. Padagog. William. Understanding. a needful note for all Governors. Lib. 4. Al. De tuen valc. 19 De repub.  that that happeneth outwardly 〈…〉. Therefore assuredly, evil customs coming to 〈…〉 of the spirit, wanting reason, which (as Bullinger 〈…〉 with Nences. Will, we are made wicked, as affir●●● ●lemens Alexandrinus, and according to the intellective 〈◊〉 understanding, we are stained with false opinions, as 〈…〉 godly, less, & perfect men, we are instructed, the opini●● 〈…〉 our manners civil, as the Count Castilio, Ia●●●●●ncus, & Hieronimus Montu●s showeth. But in the 〈…〉 part of the spirit, reason & foolishness do vary, ac●●●●● to the more and the less: and do follow (as teacheth 〈…〉 temperature of the body, ungoverned by grace and 〈…〉 I say, and the temperature hath as a beginning, first 〈◊〉 in the womb, & after nourishment and meats gett●●● 〈…〉 more, 
How the temperature doth altar the manners.  & these mutually do cherish & increase one 〈…〉 for the hot temperature, for example sake, ma 〈◊〉 〈◊〉 angels. Hence anger kindleth the natural heat, & mali●● it 〈◊〉. Contrariwise; they that be of mean temperature, 〈…〉 complexion, be meanly moved in mind, voided of all ex●●●●●● passions and affections, keeping for the most the pleasant agreement & heavenly harmony of health, apt to all use, & profits engender good humours, and do yield themselves also that is unto reason's rule, to God's laws, to laudable labours, and to all good orders & callings whatsoever. Wherefore, let all these be rejected, and these sects following, 
What kind of Writers are to be rejected Aristippus. Epicurus. Hegesias.  especially from the t●●●●ing up & company of all youth, as be of Aristippus, Epicurus or Hegesias minds, doctrine and manners. The Gyrenaikes & ●●●riserians, who swerved so far from the mean, although then they bore the name of Philosophers, as well in conversation and doctrine, following & hunting after vice, delights of the outward senses, beside the consent of inward reason, in stead of pleasure, as though there had been none other felicity, but to eat, drink, dally, tickle, rub, scratch, and other unlawful pastimes, contemning the motions and deeds of the spirit, and cleaving to the appetite and lusts of the flesh, whereas it was and is the high way, not only to the destruction of body and soul, but also of name and livelihood, the one sort putting all bliss in wanton chambering, the other in drunken banqueting, the third in contemning life: so that Hegesias stirred many to neglect, as well their own preservation, until Ptolomeus the King by decree put him to silence, as by politic princes ever accustomed, that against God and the laws hath preached, as also induced sundry to despair, and to cast away themselves through his eloquent orations uttered in the hearing of ignorant persons, that he made in praise of death, and contempt of life, as Valerius Maximus, and Erasmus testifieth, much like to certain barbarous Indians, 
Wizards of India.  mentioned by Quintus Curtius, which amongst them are reckoned for their wise men, who doth account it for great shame to be alive, until they be aged, sick, or grieved, leaving herein no rule to reason, no place to experience, nor no restraint, amendment, or correction, to the licentious flesh, lust and ire, will and courage, sinful old Adam, respecting neither the safeguard of the soul through amendment of life, by the graces of the godhead in the new Adam, through faith, hope, and charity, with the godly divines, nor the conservation of the parts in health, the human graces or virtues, through Physical council, with the reverend and skilful Physicians, nor the preservation of power, wisdom, and justice, through blessed and kingly regiment, with the mighty Magistrates, wise Philosophers, and learned Lawyers, together with all sort of Schisms, Sects, and Heresies, which are ever said to tend to sedition, mutiny, and alteration, whereof in all times hath been too great a trial, needful therefore always speedily to be prevented, withstanded, 
A wise note, and a pretty taunt.  and abolished, unless we shall as new fangled, as some are in their garments, and the whole r●●te of them that teach with the desperate and damnable Turks, or that do believe 〈◊〉 ●enesaries are instructed all too Heathenly, as did divers 〈◊〉 Philosophers, trusting only in Destiny, whom the Prophets jeremy hath utterly confuted, with Saint Gregory, and master Hutcheson, in his work entitled, The Image of God, or too too generally, as overmany do feign, that all things good and evil, do happen of fatal necessity, predestinately, 
Lib. 1. Stromat. De pradest sancto De verit. fidei. Christ. De pro. Aci. De great. De pradest. Epist 3. and Mag. idem. ad Smit. De Prad. De ver fide ch●. Gap. de Prad. De Pro. De Prad.  seeing that not only all the old holy writers, Clemens Alexandrinus, Ignatius, Cyrillus, Augustine, & Gregorius, do affirm that Predestination doth appertain but only to the blessed Election of the faithful, godly, and holy ones alone, but also 〈◊〉 late foreign and home writers, Erasmus Sarcerius, Lo●ouicus Vives, Master Hutcheson, Doctor Cradocke, and Antonius Coranus, very largely and learnedly delivereth: Here only remembered for our outward instruction, and not to put any Faithful Believer in doubt of our inward Election and Predestination, through grace in Christ jesus, and that agreeable to the whole scope of the Scriptures: for if we shall apply to our vase capacities, 
Of our falling, election, predestination, and induration.  The offering of the Lord unto us, is our calling: who so taketh hold of him, is elect: if we continued to the end in the truth, we may boldly say that we are predestined, the faithful and godly given, and not the Unfaithful, Sinful and wicked: but if we refuse him, we are Hardened, and so shall we not lead any into Presumption, 
De Pradest. Decad. 4. fol. 4. f. 646. Acts. 9 Cap. 22.  nor life Desperation. And therefore Bullinger right warily and wisely teacheth, that all men are not drawn unto him by the Hear, nor like Blocks and Stocks: although Paul was forcibly to preach unto the Gentiles the verity, Abacuk violently to show Daniel the power and mercy of the Mighty, 
Cap. 4.  and jonas miraculously to warn them of Niniveh to repent and cry for mercy, which they obtained, Because every one of them turned from his evil way, and from the wickedness he had done, to the great grief of the Prophet as ye may read, by reason he saw that his preaching should be falsified, 
Cap. 3.  Moore regarding his own credit, than the glory of the mighty, or the saving of so infinite many, which fault God forbidden it should be in any of the Clergy, seeing that God enforced, none to folly. For the confirmation whereof, Bullinger citeth the saying of our saviour, Ask, and it shall be given unto you: 
Math. ●. Luke. 11.  Seek, and ye shall find: Knock, and it shall be opened unto you: for, whosoever asketh receiveth, and whosoever seeketh findeth, and to him that knocketh, shall be opened. Whereby we see, that we must always, whiles we live, ●●aues for the assistance of the graces of the Godhead, to direct ours, 
De Praedest. De Lib. arh. Dialog. 1.  according to the divine laws, and then doubtless we are his Saints. Let any in this point of their precise and unprofitable inventions say what they list, or can to the contrary, seeing that Cause confesseth man to have Reason and Will, as it is most true, and as by the definition of Man appeareth: 
Essentialis definitio. Homo est Animal. rationale.  for Man is a living creature, endued with reason, or else his state were no better than a Beast, if there were no difference, which by no means may be permitted, but always remembered, that the earnest care of children to follow Virtue may be furthered, 
Confess. August. Lib. 2.  and not hindered (as forth of Saint Augustine may be gathered) but rather the more encouraged, and that the evil and disobedient may not have a false gloze to colour their lewdness, and that Divine things, Natural and Political, may not be confounded, nor the weak consciences burdened, 
De Praedest.  as in the holy Articles of Religion is forewarned, in the Margin upon Ochines third Sermon noted, and by Veron likewise willed, and as by this definition set forth of the sacred Scriptures is verified, 
Rom. 8. Ephes. 1. Di Pred.  for the predestinate are Saints, or holy people, made like to the Image of God: and are called, justified, and glorified by him.   

CHAP. XL. A declaration of certain conceited fellows void of reason or art, which judge of the mediate graces not as they aught, nor yet of the immediate. Of the wickedness of Libertines, and of the speedy redress that must be had. Machivels' discourses to his Prince to be abandoned. A repetition of things going afore in a Christian society to be remembered.  
furthermore, who of any right judgement can but mislike the precise and too too péenish conceit of some that ween themselves odd wights, which do judge God's power and glory to be depraved, if there be granted any grace, virtue, or power, to proceed from the celestial bodies, theological graces, man's spirits, or princely regiments, or from the substance and qualities of the elemental bodies: not knowing the force of moving, light, and influence: the benefit of faith, hope, and charity: the need of desire, courage, and reason: the goodness of power, wisdom, and justice: nor the alterations wrought by heat, cold, moisture, and drieth, limited them by their Creator, to each thing, according to the law of nature: as persons verily wholly ignorant in the profound knowledge of God, of nature, of regiment, and experience of God's works in his creatures, from time to time approved, and of late by blazing Stars signified, as well as of old, as berdelike, launcelike, swordlike, tunlike, hornelike, torchlike, manlike, besumlike, & such other, some natural, some supernatural, as Abienus, Damascenus, and Manilius in their days delivered, & sithence, Picus Mirandula, and Fredericus Nause, but last of all, Michael Mestlin, Hes. Roslin, and Kindar to writ most godly & learnedly: when as all these his most wonderful works do rather set forth & declare his most mighty power, incomprehensible wisdom, & exceeding mercy of us to be considered to his glory & to our profit, than by any means the contrary.  
For as the Kingly Prophet David saith, The Heavens declare the glory of God, and the Firmament showeth forth his handy works. The works of the Lord are great (saith he) and to be sought out of all them that have pleasure therein. Again he sayeth, All his works praise him. And truth it is, whether they be Mathematically measured, or Metaphysically pondered, 
●erm. 7.  let now the Arrian Ochine with his followers never so fond force to the contrary.  
Moreover, who can but condemn the desperate will, and senseless wit of all Libertines, that for as much as they follow liberty, and do condemn God's precepts, not remembering their newness of birth, the forsaking of sin, they neither fear God, nor obey man, being the very worst of all others, putting their blind belief with Diagoras, surnamed Godless, Theodorus, and Protagoras, in self rule, fickle fortune, 
De nat. deorum.  and blind chance, making no conscience or difference in laws divine or politic, so they may have their liking, until suddenly be laid in their dish the high Holland herb Chokewéede, 
Not godless creature left unpunished here, or else in the world to come.  until the just judgement of God fall upon them, like rather brute beasts, senseless blocks, and blind infidels, than reasonable creatures, godly children, or dutiful subjects. Equal to these incarnate devils expressed, is the discourses of the Italian Monster Machivell to the Prince his master, 
De Princip.  who sets aside as well the graces of the godhead Ecclesiastical, human, and princely, as Theological, so that he may serve his turn, be it never so far from the godhead: gifts, celestial influence, human knowledge, reason, courage and love, princely virtues, power, wisdom, and justice, or divine graces, faith, hope, and charity, not regarding by these his faithless and uncivil doings, how that he divideth not only man from man, where his precepts be embraced, but also leaveth no good state peopled for any godly one Prince to reign upon many virtuous subjects, of late excellently confuted in a Latin work, 
Machivell confuted.  dedicated to the noble and godly Gentleman Master Francis Hastings, and Master Edward Bacon. No Vice then is there fouler, (that thither my talk may return from whence it is strayed) than such intemperance of body and mind, declining from the mean, especially in all such as are appointed in one knot of Christian society, to love, preserve, and instruct others, as our Saviour did his Disciples, to love, serve and obey one another, regarding so the body, that we neglect not the soul. 
A needful note.  Look so to the Heavenly and divine regiment, that all earthly and princely state in the Scriptures so highly commended be not overthrown. For if you suffer our Kingly regiment once to quail, farewell and adieu to all Virtues, Honours and Dignities, 
De prin. De reg.  as writ Patricius, Chelidonius Tigurinus, and Osorius.   

CHAP. XLI. The family of Love to be apprehended of the unity that aught to be in government: Which way Faith is obtained: How means and miracles differ: Of the confutation of diverse heresies: What hurt doth grow of too too costly apparel: Paul's opinion concerning the unrighteous, and why it is laid down.  
THe upstart faithless family of Love therefore are not to be suffered to wander any longer (laid by Davy George of Delf, 
The inventors of the sect of the Family of love.  and hatched by Henry Nicholas of Amsterdam, but made fligge by Christopher Vittel of Southwark joiner) erroneously, dissemblingly, and damnably teaching, that they in God are Deified, and God in them Hominified: so that whatsoever they do, 
an horrible saying.  be it never so wicked, cannot be evil, as if ye read a work of late set forth, entitled The Displaying of the family of Love, may at large appear: severing themselves from the Christian congregation, and Catholic company of the primative Church, visible & militant here upon earth under our Queen, next and immediately under God, of the Churches of England and Ireland; and congregating themselves in one house or other of the Family, which if he be a disciple, they call Rabbi, accounting all things in common, otherwise than the laws of God & our Prince doth warrant, 
Erroneous and seditious Books.  teaching principles full of sedition, community, & blasphemy, as in the books of Exhortation, a Dialogue between the father & the son, the prophecy of the spirit of Love, evangelium Regni, the glass of Righteousness, the holy Lamb, etc. doth too manifestly appear: exhorting all my country Babes of every congregation to remain in unity of regiment, 
A Catholic exhortation. Math. 12. Dissension cause of all destruction.  as divers members of one body, seeing that the infallible word of God affirmeth, that every kingdom divided in itself can not long stand, as daily experience, common reason, and infinite histories do declare.  
For even as without unity of body and mind, there can be no health or perfit strength inward, 
Nothing without means can stand.  as is said, so without outward, in bodies and states politic, of godly reasons rule in all common weals, Princes directing, Pastors preaching, Councillors commanding, Captains leading, Physicians healing, Tutors teaching, travelers trading, Artificers working, ploughmen ploughing, subjects obeying, servants serving, etc. with the Lawyers judging to every man according to the worthiness of his calling, & that by right any way to them belongeth, divine statute, civil customary, common, Martial, Marine, & not every private man's invention measured by the meterod of affection, nothing holily, nothing justly, nothing orderly can be ordered in divine rites or temporal causes, on land or on water, in peace or in war, in Court or in country, in field or in bower, 
Whence the reason of all laws were had, civil, common, or private. All the actions proceed from the operation of the parles.  in tent or in town, in Church or in Chapel, in College or in School, etc. nor any fortress can be fortified, armour ordained, army victualled, house builded, Sea traded, lame restored, sick mended, infant nourished and instructed, or naked clothed. Hence if we mark but the use of our own parts, the pattern of all laws, Regiment and Unity, as M. Rainolds well noteth in his foundation of Rhetoric, and the subject of Physic) we shall find, that according to instruments and offices from the mediate graces in mankind, it worketh deeds: the Arteries conveyeth the spiritual blood from the hear: the Veins, the nutritive from the Liver, & sinews, sense from the Brain to all parts: and they again feeling with the ●●●ctes, fibres, and rest of the sinews, of heat & cold, hard & soft, rough and smooth, etc. So that if they be letted, be it in the wrist, for example, by wound, dislocation, or Fracture, until they be united again by Nature, and that noble part of Phisieke termed Surgery (as at Leith & Barwike I had no small experience after the assault in the beginning of the second year of the queens majesties reign) the hand instrument before all instruments shall loose his operation. 
Where infirmity happeneth, help is right needful.  And even so we may say of the eye, the scous●watch of outward actions & glasses of the inward soul, which if it be affected and encumbered with ●●th of Catarike (by Surflot, Lake, Philip Moor, and Grey, 
Excellent men for the Eyes.  daily handled right artificially) doth try no colours, until it be c●ched: so without God's gift, Natural reason (the perfect operation of the animal spirit) being in man as job affirmeth, albeit it is the inspiration of the Almighty that giveth Understanding, for as Themistius saith, 
Lib. 3. de Animal  there is nothing more divine. Which understanding in idiots, through defect, is wanting, in Infants and extreme old age, 
Three sorts of persons depraved by accidens.  as in the Lethargy, Mania, and Melancholy, by reason of Sickness, and as in the Frenzy, jealousy, and Heresy, through too much Musing, wrong instruction, affection, extreme love, and trouble of the mind. Without blessed Government, holy discipline, and daily instruction, we could not learn so much as to speak our own language, or any tongue in use, much less know any Religion. Law, or dutifulness, forasmuch as Paul saith, the Faith being the substance of things looked for, afore defined & divided, cometh generally by the Sense of Hearing, 
Hebr. 11.  an instrument to the reasonable office belonging, and hearing by the word of truth, & therefore Clemens Alex teacheth, 
Lib. 5. Strom. How Faith is obtained.  that there is no knowledge without faith, nor faith without knowledge. Which must be understood by the sight & sound of the Characters or Letters forelearned, or by visions or inspirations answerable to the invention & understanding of each reasonable person in every Nation as of the learned and godly Nowell in the latter part of his Catechisms, is very well noted out of the word Loqui to speak, and singularly well approved of Master Ralph Lever in his Witcraft, 
Logic.  and lately found true by experience in the Brutus people brought in by Captain Frobisher, except it be miraculously. But that happeneth not to all persons, neither at all times, nor in all places, for if it had or did at any time, 
What Gods word doth not permit. Certain objections. Math. 7.  or in any age, the Heavenly Writ would not have said against the Godless Libertines, detestable Soothsayers, and dissembling destinators: To them that knock in Faith, shall be opened, but whether they knock in belief or not, they shall enter. It would not have said against the old Arians, new Family of Love, and late Anabaptists (whereof some had grace to recant of late years at Paul's Cross, 
Anabaptists recanted.  through the godly Doctrine and wise persuasion of a right gracious Pastor in the Church of God, 
Doctor Sands Archbishop of York. Mat. 15. Gat. 6. Math. 25.  every where worthily known) to them that believe, and that be baptized is salvation belonging. It would not have said against Loiterers, Rogues, and all evil doers, to them that do well of the household of Faith, is the Kingdom of Heaven, to them that do evil, Hell fire. Hence manifestly appeareth the error of Origen (although some defend him) in that he taught all men should be saved, (as I have heard some ignorantly affirm,) leaving no matter subject for the triumph of God's justice.  
Hence likewise the Scripture proveth, that Lucifer for pride and ambition with his adherentes were into perpetual torments condemned: wishing that all children were hereof instructed, that they might no less regard the mean, and refrain the extreme, than some of the elder sort wanting wisdom, grace, due consideration, do little esteem or avoid. Not knowing belike, or not regarding Tobias words to his son, how that of Pride began all destruction, neither yet the confession of thousands at their examinations and execution: howbeit in the ages following it shall at large be handled, if that already here said may not suffice, and Opius law delivered, that teacheth a mean to be kept in apparel, unless such sumptuousness abroad where it needeth not, and attire that aught not, be not forthwith amended. 
Five great discommodities through too sumptuous attire.  For hereby doubtless Vice is furthered, Hospitality hindered, Liberality condemned, Charity neglected, and ability to serve the Prince when need shall be, diminished: But it would have said, whether they do well or evil, the everlasting joy is determined. These things the holy Ghost hath not uttered, 
an answer to the former objections,  because the truth cannot be against itself, and that is the light Lamp which we are bound to follow, or else the Apostle would not have said, that the unrighteous shall not inherit the kingdom of Heaven. Be not deceived herein, saith he to the Corinthians, galatians and Ephesians. And this that he spoke, as he spoke it doubtless by the spirit of God, so the faithful in all their doings are to consider it, forasmuch as all the workers of iniquity he willeth to depart from him. And truth it is Babes, otherwise, 
A needful note for Princes, Prelates, Preachers, and Parents  how should it 'cause the wicked and disobedient, from evil to refrain, and to turn unto the Lord: or comfort the faithful, just and honest, to continued in virtue and earnest zeal of godliness, as the godly have always done, if virtue hath not his reward here and in Heaven, and the vice his punishment both upon earth and in hell. And this is the Catholic belief, that they that have done well, shall go into life everlasting, 
Simb. cath. Quicunque vul●.  they that have done evil into hell fire.   

CHAP. XLII. Wherein a good common weal consisteth: and how the Gentiles as well as Christians had allurements and means to draw men thereunto. A question why Christ suffered. That God is no less just than he is merciful. How Princes take their regiment from God, in that they punish the evil, and advance the good. The fruits of the Spirit declared. The works of the flesh deciphered. Our saviours sermon upon the mount touched. That the Moral law is continual, and in some part the judical, but not at all the Ceremonial. How all men be created to do good works. A brief conclusion upon the drift of this whole work. That every Country is to live within the limits of their own laws.  
THe Gentiles as well as the Greeks and the Romans, kept this course in all their governments, 
What maintaineth best a commonwealth. De nat. Deorum.  as may appear by the laws of Solon, Lycurgus, and Pompilius, with infinite other nations: for Solon affirmed constantly to the Athenians, that a good common wealth consisted in these two, in preferring the good, and in punishing evil.  
The Romans (saith Tully) founded Temples in memorial hereof, in such sort, as none could enter into the Temple of Honour before first he passed through the Temple of Virtue. 
Lib. 2. de Utopia.  And the Vtopians (saith Moor) erected Images for memorial of their virtuous acts, as we do the Arms, Crests, and Helmets of our worthies of the Garter at Windsor, which I think he did imitate from the Romans, as we do from the Greeks. But if any divine honour be given unto them, it is plain Idolatry, as the commandments do testify. If this be so, and of Infidels always to be wisely weighed, what shall Christian children of a far better price, Godlier Regiment, & holier Congregation suppose in the like? shall we neglect i●? make no account of these things? be brought up without the belief & understanding hereof? God forbidden, seeing it is more evident than the Sun Beams, that each Motion (as the Philosophers affirm) is first in Sense before it be in Deed. Well then, bind first the inward Man by godly Religion, 
〈…〉 done. 〈…〉 for 〈…〉 Serm 2. fol. A 1. Serm ● fol. ●●. Rom. 13.  holy Education & noble Calling, and the outward will not range: as for example, ye are taught to fear God, obey your Prince, and love your Neighbour, and that unfeignedly, wherein doubtless you shall do well. Truly then if you so do, you will seek to eschew evils, and then serve & love, as affirm Erasmus, Caluin, and Bullinger: and why? because forsooth, that the inw●rd●n●●● the affections, be bound with the perfect bond of Christianity, of Love, the fulfilling of the Law. Bind then the unruly lust of the over lusty Liver, of the pampered Flesh, and halter the affections of the stubborn & ungracious heart in Fetters fetched forth of God's Law, by all means possible, 
Good counsel for Rulers. Psalm 30. Every thing aught to be done according to time, place, state, and case.  according to the need of the State, Time, and Place (for the Doctrine that is profitable for the Penitent, is not convenient for the Obstinate: nor sufficient to the Dullard, that may suffice the Witty: nor available to the Sick, that may serve the Healthy: nor beneficial to the Stranger, that the Subject is bound unto:) and set at liberty with great regard & foresight the sorrowful Sobs of the pitiful Penitent, oppressed through the Remorse of a wailing & woeful Conscience, Godly fear, Hearty Repentance, with the comfort and consolation of God's mercies: then to despair of having forsaken the former evils, were as great impiety, as is the contemning of his justice the taking away of his glory. Hence is the Doctrine of Luther, 
Super Gal. Luther's meaning.  as I take it, where he saith, That a Christian man, if ye rightly define him, is free from all Laws, and is not subject to any creature within or without, meaning (no doubt) where the inward man is regenerate through Grace, that the outward will not range, which walks after the Spirit & not after the Flesh.  

How hard it is to find a right Christian  But because such children as be hard to be found in a common Weal that is endued with no other, as Plato's common Weal, Aristotle's Felicity, Zenos perfect Man, Galens' tempeperate Body. 
An excellent man in the Mathematical●es. Dec. 3. Serm. 8 fol. 405.  Euclides Geometry (only of Master Dee, as some think understood thoroughly) Tully's Orator, Horace Poet, More's Utopia, or Paul's Protestant's. Outward & Politic regiments, are of God ordained (saith Bullinger) & all kind of good Discipline for the Wicked and ungracious sake, as that Honourable Counsellor Master Doctor Wilson well argueth in his Art of Logic. and by reason that the inward man, the affections, cannot of any be judged but by the outward deeds, 
No State can stand without Law  the Law is had to rule the unruly and wicked, as the sharp Brake doth the stiff neckte Horse: for they that do well, need not to fear the Law, considering how that the holy Writ saith: That all such it rewardeth.  

A good Objection. Why the Wisdom of the Father was sent to redeem man Lib. de Stult. Mortalium. Power. Wisdom. Mercy.  And therefore what is he of upright Conscience, Catholic Faith, or reasonable judgement, that can think that our Saviour Christ suffered all that he did, not for the amendment of our Lives rather than for the impairing of our Manners, than to continue us in Wickedness, as Rivius wisely writeth. For if you will say, that he will pardon our Vices, how usual soever they be committed, what else do you teach, but that he doth further all the sins of the world. But that will not agree with the graces that of Godhead, for Wisdom is against it, & Rule may not suffer it. Well then, it is evident, that he must no less be a minister of justice than of Mercy, unless no Christian State may punish Sin, as some of the detestable Heretics, anabaptists, 
Anabaptists burned in Smithfielde. Anno. 1575. Epist. 48. ad Vine. Contra Donat. De ve. coercendis hereticis. Expositio Eccles. in Epist. ad Roma. Cap. 13, 14.  not long agone condemned, banished, burned, & executed, did hold, aswell as the Donatists of old by holy Augustine confuted. Which, if God had not been righteous, as belike they most damnably imagined, he had forbidden, so that they might not indeed. But because he is just, as all the Faithful believe, Scriptures teach, and Wisdom leadeth, he commandeth Vice to be punished, not for Malice, neither yet for vain Glory, as Veron seemeth to ground his dangerous Doctrine, for in him are no Mundane Affections: but by reason he is just, th●● should be no hindrance to the quiet living of the good, as affirmeth the Count Castilio. 
Lib. de A●l.   
Hence Christian Princes following the will and commandment of God, do justly execute the hopeless Wicked, 
Whence Pardons and punishments, did grow.  & do pardon the pitiful Penitent: taking all their Authority & Regiment from his Power and Mercy. For doubtless, even as our Redeemer is merciful (as saith the Verity) to the Faithful and Penitent, that through frailty do stray, and that endeavour notwithstanding to follow his will to the uttermost of their power: so is he just, and punisheth most terribly them that of malice offend, sin against the holy Ghost, that fall to Apostasy, as judas, Simon Magus, Philetus, Himeneus, Demas, julius the Apostata, and Sergius Mahomet's mate did, with too many others, which after they have taken upon them the sacred ministery, leave it. With all those also that of purpose put off the receiving of the glorious Gospel, with all Holiness, & newness of life, forsaking to use the deeds of Christianity, 
The fruits of the Spirit.  which you may call The fruits of the Spirit, for that they be the very same, as Faith, Hope, Charity, Baptism, Love, Peace, Piety, Patience, Prayer, Abstinence, Temperance, Repentance, mercy, Forgiveness, innocency, Chastity, Constancy, Virginity, holy & undefiled Matrimony, justice, Liberality, Hospitality, Preaching, interpreting of the sacred Scriptures, suffering Persecution and Matirdome for the Truth, whereof you may read at large in Fox his two Tomes of the Acts and Monuments of England, ministering of the holy Rites of the Church, blessed Sacraments, and doing good deeds, against that which godly Works, no man can proceed justly by law, much less affirm or deny, that they being done in Faith, do not profit or avail, through God's Mercy, and not our Deserving, forasmuch as they be good, and by God and Man appointed, rewarded, and blessed: for he saith, 
Not good deed left of God unrewarded.  That he that believeth & is baptized, shall be saved: & also, He that giveth to the needy a cup of Water for his name's sake, his reward shall be great in Heaven: that is to say, Praise, Honour, and Immortality to every man that doth good, but upon the soul of every one that doth evil, 
Math. 10. Rom. 2.  Indignation, Wrath, and Anguish: So that it appeareth manifestly hereby, how their punishment aught to be cruel (not only in Hell, 
The works of the Flesh.  but also Hear,) that impugn your highness proceedings, or that practice to perform the wicked deeds of the Flesh, Apostasy, Idolatry, Blasphemy, Hypocrisy, Sacrilege, Treason, Tyranny, Extortion, Conspiracy, Rebellion, Rape, Buggery, Burglary, Murder, Theft, Perjury, Pride, Haughtiness, Insolency, Clipping, Washing, Counterfeiting of Coin, Deceit, Cozening, Idleness, Roguing, Murmuring against Rulers, Backbiting, Filching, slandering, Brawling, Scolding, libeling, Bribing, Envying, Repining, Taunting, Scoffing, Fight, Mutining, Disdain, Disobedience, Unnaturalness, Ingratitude, Incest, Fornication, Adultery, Gluttony, Drunkenness, Dissembling, Covetousness, Usury, Sloth, Witchcraft, Bawdry, Ribaldry, Bankerupting, Vnseruiceablenesse & such like, afore mentioned amongst the actual sins, which are always evil and wicked, and according to the more & the less, be to be punished. 
Our Savioures Sermon made upon the Mount. Math. 7.25. Luke. 6.14.  And therefore our Redeemer testifieth in that Sermon he made upon the Mount (which for our Souls health, & Bodily comfort, surpasseth all that Sermons made upon the Earth) that Not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father, which is in Heaven. And his will is, that ye believe his word, Obey your Prince and do thereafter, that is, that we embrace the works of Holiness afore recited, and forsake and renounce the deeds of Wickedness last repeated. The holy Ghost so instructeth, by all Christians to be received. Hence Paul teacheth, 
Rom. 25.  That not the Hearers of the Law but the Doers, they are justified, which live according to the Spirit, 
Sup. Rom.  & not according to the Flesh, By Marlorat excellently opened, affirming, that our justification resteth upon Faith, without the works of the depraved Law of Nature, Moses Law, or any other whatsoever, without a constant Faith in jesus Christ, but not without the deeds and fruits commanded by the Law of the Gospel, the Law of the Spirit, and Law of Grace. For as Bullinger ●●uinely delivereth, 
Decad. 3 Ser. 8.  the Moral Law is continual, and in some part the judicial, but not at all the Ceremonial of Moses. And certain, so far as the Law is the rule how to live well and happily, so far as it is the bridle to stay us in God's fear, so far as it is a prick to wake the dullness of our flesh, so far as it is given to instruct, correct, and rebuke us men, so far I say with him, that it remaineth still. This Saint james most earnestly affirmeth, saying, that such as know how to do well, and do it not, are still bound in their sin, as if he should say, the Law hath rule still over such, for they be not as yet regenerate, because they walk still according to the flesh, and not according to the Spirit. The very same Saint Peter maketh more plain, for the eight Souls that were saved by water, signifieth Baptism that saveth us, and not the cutting away the foreskin, Circumsition, but the forsaking of evil, a good conscience consenting unto God's will, a lively and undoubted faith, budding forth all good blossoms, and spiritual fruits: for we acknowledge (as Bullinger affirmeth) according to Saint Paul, 
Decad. 2. Serm. 6.  that we are created unto good works. But so that hereby we may not swell with pride in ourselves; forgetting the merits of Christ, when we read in the holy Scriptures that we are justified by ours own works, that our own works are called righteous, that unto our works is given a reward of everlasting life, 
A Catholic exposition upon two special points.  nor yet that we grow to presumptuous, secure, and licentious, when we found that we are justified only by Faith, that we are freely ransomed by the free bounty of our redeemer, that he once for all pacified the wrath of his father, and brought us again to be his dearly beloved Children. But that as we be freely redeemed through his only goodness, without any merit of ours, so we without any compulsion, must sanctify our souls and bodies, walking always in the light of godly conversation, as it is of late very well expressed by Master Rogers, but most effectually of all, 
Peter. 2.1.  of old by the holy Apostles themselves. By Peter, who willeth that we make our election & calling this way sure, so that we shal●●●uer fall, if in Faith we minister virtue, in virtue knowledge, in knowledge temperance, 
How our election is made sure.  in temperance patience, in patience godliness, in godliness brotherly kindness, in brotherly kindness love. How far now they be deceived, be they never so excellent orators, or never so cunning Sophisters, and how unmeet to bring up youth, and to instruct the state of the world, have they never so many tongues, 
A conclusion upon the whole drift of this work.  or never so many School points, in health, holiness, obedience, unity, laudable qualities, & profitable arts, what office, place, or dignity soever they have, or be they never so frantic fervent, as was the murderer that wounded of late years a valiant Captain, 
Captain Hawkins.  thinking thereby to have slain a most worthy and noble Gentleman, now of the queens Majesties most honourable privy Counsel: 
Sir Christopher Hatton.  yea or to live, notwithstanding her highness exceeding mercy and great piety, that condemn God's providence, 
People worthy punishment.  as well ecclesiastical as temporal government in our most royal Majesty, primate prerogative, & Palatine power in prelate's, by the queens highness given in as large manner as ever they were, or the high dignity of the nobles and estates, Lordly rule, middle means, appointed doctrine, unity of service, common prayer, Christian discipline, right reason, ordinary Laws, daily decrees, holy works, just deeds, healthful medicine, industry and diligence of virtuous men: cleaving to universal destiny, without regard of the human virtues, particular sensuality, without consideration of the divine graces, or common liberty, without respect of princely power. You may see herein partly as in a glass, but in the ages following, all the graces at large mentioned in the Epistle, as well by the holy writ, use of the parts, natural and moral Philosophy, as by the experience of all well ordered common weals, Counsels, Parliaments, Convocations, Synods, Decrees, and excommunications of the primitive Church. And how likely it is, that they should be either very godly, natural wise, or rightly learned, ●ting all certainty of divine grace, power natural, and 〈◊〉 obedience, the holy word, blessed regiment, godly laws, ●thie creations, high preferments, all advancementes, merriments, worship, disgrading, and continual government 〈◊〉 the beginning, teacheth approveth, and declareth, to them 〈◊〉 be not infected with the Helvetian contagion, or liberty of longing, 
Persons worthy the reprehension,  to overthrow as well Princes and Nobles of the ●astle, as of the spirituality, that there might be no certainty of superiority, that all might be at liberty, through election of governors, to come to dignity, not for desert, but for flattery or fear. Which forasmuch as all men by nature do conot liberty and superiority, so much the more, 
Coment. lib. 3.  as affirmeth Caesar, aught Princes to provide certain and speedy means to restrain them. Wherefore I may, (because this Volume shall not ware unhandsome, nor yet irksome,) well conclude against whomsoever, with the Canonised Scriptures, 
Ephes. 6. Colloss. 3. 1. Pet. 2.  that the statute, as well of the body, as of the mind of children, yea 〈◊〉 sort of subjects in our most puissant state, must be directs, taught; and assisted by special wisdom, Kingly power, and common right, by dissent of inheritance, statutes, covenants, deeds, and wills, and not by precise men's fancies, 
Every Country requireth his own government.  wilful wits, or yet yearly election of craftsmen and commoners, as in Helvetia, and other places different, seeking the furthest corner of their youthful wits, to further their foolish wits. O barbarous policy, attained two hundred years past and above, by iniquity of us noble Britons, for ever to be abandoned and condemned, let some mutinous wits turn the cart never so precisely, seeing that Nature, Scripture, and all kingly rule upon earth is to the contrary, by that worthy Prelate Doctor Whitegifte Bishop of Worcester, learnedly and godly delivered, and of all dutiful persons to be received, although it can not be, but that the teachers of the truth have enemies, but Philosophy hath foes, but Physic hath adversaries, but one industrious hath despisers, but obedient and grave persons have contenmers.   

CHAP. XLIII. Who aught to rule Youth, and why. A brief division of the faculties of the brain. And how that lust and courage is more prove to youth than to age.  
Now such sage persons of perfit years, are meetest to rule, 
Lib. de Senect. In Ser●mat. De tuend. valetis. Who ought to rule youth  guide, and instruct youth, (as affirm Tully, Clemens Alexandrinus, and Montuus) as have the heavenvly gift, understanding the animal faculty and operation of the brain, with the actions thereof best, as in the two former ventricles saith Silvius, apprehension, fantasy, imagination, opinion, and common sense: In the middle ventricle, 
The actions of the reasonable spirit in mankind.  judgement, estimation, disposition, and cogitation: In the hinder, memory, science, and calling in memory, prevailing, ruling the deeds of the body according to grace, and not according to lust and ire. Hence is it that some can invent Acts and make Ditties better than others. Hence othersome can dispose their wit & knowledge better than invent. 
Whence that one excelleth another, according to the grace given them of God.  Hence likewise some can remember what they have heard, read, or known, very singular well: but neither devise, do, or judge orderly well. But where all these excel (as that is very seldom) there is the sharp gracious wise wit, and neither blind, frantic, nor foolish, as Ochine would have it. And thus according to the more and the less, 
Serm 17.  they are perfect or imperfect answerable to their constitution and heavenly inspiration, as in youth through slenderness of strength, extreme old age, and in infirmity: but in ripe years and healthy state best by reason of their perfection of temperature and godly education: 
Lib. de Senect.  and therefore it is excellently well said of Tully, that Prudence and Wisdom be incident to grave and old years, but Rashness and Folly to youthful days, as partly by experience I know, 
The author no Angel.  for the which daily I ask. God mercy. 
Psalm. 25.  And as the kingly Prophet David doth affirm, beseeching the Lord to forgive the sins of his youth: by the Apostle also confessed, saying: When I was a child I did like a child, etc. But blessed be the years that bring amendment, Amen. Hence is the reason why such sage persons do and always aught to rule and bridle youth, not only in School, but in Church and Pulpit, aswell as in Counsel, Court & Camp, and youth obediently hear, learn, and follow them. And therefore Moses well knowing the imperfection of youth, commandeth all children to honour & obey their fathers & mothers, 
Deut. 20.  that their days may be long in the land which the Lord giveth them.  
Likewise at his departure upon the Mount, calling the whole multitude before him, he willeth them to obey their Captain & Elders, as by his oration extant in josephus works it appeareth. Solomon also saith, he that spareth correction, 
Prou. 13.23.  
Eccle. 30.  spilleth his child. Syrach in like manner counseleth children to hear their father's judgement, and do thereafter, that they may be safe. Now what council fathers should give their family in these days, 
Cap. 4.  Tobias words that he taught his only son at that time, is sufficient to teach all the sons of the whole world in time to come. My some (saith he) have God in thy thought all the days of thy life, and beware lest at any time thou consent unto sin: of thee my son Morgan not to be forgotten, 
My only son.  and then thou shalt never do amiss. The very same the twelve patriarchs taught their children, as by their Testaments extant it appeareth. Finally, S. john the messenger of light, 
Epist. 1 cap. 1.  & Eagle of brightness, as it were in a word includeth all: Little children (saith he) let no man deceive you, 
Ap. 20.  for that he doth righteousness, is righteous, even as he is righteous: well, knowing he that was instructed by the Schoolmaster of all truth, 
Galen de us part. De cor. t. m. c. Cap. 4. Lib. de Senect. Lib. 2. de reg.  that lusty & wilful youths for the most part, have as is aforesaid, and a●dayly experience proveth, the use of the parts declared: And as the Prophet Daniel, Tully, and Osonus do affirm, the natural faculty & operation of the Liver & the vital of the heart appetite, & last, ire, courage, & pride, termed of Plato, Seneca, 
William.  & Cicero, & of Castilio sensuality, of the Apostle, 
Padag. lib. 3.  Clemens Alexandrinus, & all divines, the world, the flesh, & the devil, 
Understanding.  surmounting an the reasonable unperfit as yet in the instrumental operation.   

CHAP. XLIIII. The power of the Soul defined. Adam's fall declared. The jews or Israelites loss, notwithstanding the Law of Moses. What marreth many, albeit they be Christians. Of divers charitable deeds done of late, as well as of old. The difference that is between them that favour Virtue, and them that further vice, although they both profess Christ.  


The definition of the reasonable spirit.  
In corp. curate. Scient. De Anim. fac. Genes. 1. john 10. S. Hier. ad Panar. S. August. in epist. ad Hier. Decad. 4. Sermo. 10. Lib. 1. de off. Lib 2 de regist. inst. Q. diss. 2. De Vtop. Decad. 2. Serm. 1 Genes. 4. Rom. 5.  
The law of nature endured. 36 49. years. Decad. 10. All nations wrapped under sin.  
Nature with out grace of none effect. The vain judgement of the Gentiles, and their errors.   THis reasonable spirit is poured of God into the brain, as Alsaliar affirmeth, Montuus, and Fernelius, and as Bullinger declareth forth of the Scripture and Doctors, and giveth sense with understanding to all the living parts, and it is defined of the Doctor to the Studente to be a power of the soul, that descerneth between good and evil, and between good and better, comparing the other, the which also showeth virtues, loveth good, and fleeth vices: or it is as Tully, Moor, Osorius and Bullinger writ, the law of nature, rejecting evils, and embracing goodness: or reason is the law of nature engrafted in the mind, driving away vice and filthiness, prescribing health and godliness: but alas, this in all the children of Adam is more or less so depraved from him through original sin, and also actual afore expressed, that the Gentiles, although they had reason not wholly extinct, the law of nature, God's law, god's gift, engrafted in their understanding, yet they neglected it, wandering in all lusts and outrages of the flesh, one trusting to his wit overcome with wickedness: another in his strength and courage, using all tyranny, spoil, and murder: another in his delicious delights, following appetite and lust: another in his parentage; descended of such a stock, of such a good Prince or ruler: another in his beauty, & comely corpse: another in his knowledge of tongues: another in Science and eloquence: another in riches and goods: another in possessions and patrimony: as the very heirs of lust and pride from our first parent, whereby none doth delight always in well doing, nor in using the reasonable mind given them of God, by the knowledge of themselves, and beholding his wonderful works, to be careful how to serve, obey, and love their Creator, Prince and neighbour.  
The jews likewise refused it, 
The law of Moses continued. 1510. years.  notwithstanding they were heavenly incorporate and rid from the perpetual bondage of fear under the law of Moses, given unto him by God himself, and delivered in stony Tables by reason of the hardness of their hearts. But because they walked after the will of the flesh, and not after the spirit, the law availed them not, as Paul testifieth to the Romans, for they sought their righteousness by the ceremonial and outward works of the law, which were but shadows, and not through inward love and desire thereunto, by faith in the Messiah the Saviour to come, 
The law of Grace hath remained. 1579. years. All that teach or believe, that the sins of the wicked living or dead by man may be remitted, or that man through his own power without Christ may obtanie Heaven, or that Christ will pardon vices although he contemn his la and lean his ways, do as much as in them lieth, destroy all religion, princely rule, and natural kindness upon eartk.  unto which all the law tended, as the divine writers at large expound.  
Lastly, such Christians as put their justification in creatures, their own virtues, or in Christ's only mercy without regard of his power, that doth terrify aswell as it did created, and his wisdom that judgeth as well as it guideth, neglecting the divine graces, Faith, Hope, and Charity, subvette the law of Grace, for the law of Grace if we shall define it, is the league of God's favour & benevolent kindness towards mankind, as in the sacred word, ancient Doctors, and new writers, is more manifest than the Sun beams, as to your senses (I doubt not) shall be made evident. For if kind, craft, force, or abundance (that we may fetch this foreland again full wind) if jewish ceremonies, circumcision, sin offerings, if the worshipping of creatures as Idolaters use, if our own natural works without Christ's grace, as the Pelagians held, by Saint Augustine confuted: If bore belief in his mercy, the only acknowledging that Christ died for mankind, without respect of his justice, 
In Epist. ad Rom. In Euchir. In Instit. In Catech. In Decad. In loc. come. Super Math. In comment.  as the Originists believed, being no faith indeed but a mere opinion, as say Erasmus, Caluin, Beza, Bullinger, Musculus, Marlorat and Gualther, that which bringeth forth no fruit, no victory over sin, as over many in these days fantastically fanste, as diverse of the sensual jews in Saint james time affirmed, that counted themselves Christians, boasting of the Gospel, but neglecting the deeds thereof, by him confuted. And the anabaptists in Luther's days in Germany at Monster by Sleidan mentioned, 
In comment.  and other into many Christian countries, rebelling, deceiving, and spoiling all men that they can compass, devise or get, may justify before the upright judge, being such deeds afore mentioned, as the flesh fulfilleth, and not such as the spirit worketh. How shall our depraved nature or corrupt manners be reformed and made meet afore we go hence, for the celestial Throne in the life to come? sit and judge the twelve Tribes of Israel? yield a right account for our demeanours at the general judgement in the time to come? or here live héedefullye, temperately, and honestly, whiles we live according to holy, Divinity, Kingly policy, and natural society? If once again Cunning or Learning shall excuse Wickedness: riches, force: flattery and fineness purchase pardon: high birth, and noble place, salvation: or naked faith, without the wedding garment, acceptation: wherefore then hath Christ's suffered his painful passion, not to save us howsoever we deal, seeing Saint john saith, that Christ came to save sinners. God forbid. Why then forsooth, to this end you may be certain that we shall embrace Virtue, and forsake Vice, that we shall thorough faith in his grace strive and fight against the lusts of the world, flesh, and the Devil, as Paul telleth us he did with the rest of the holy Fathers, and may walk in all holiness and good behaviours, and not to save sinners, because we sin, for as Saint john saith: 
Cap. ●. This is meant of the presumptuous and obstinate sinner, & not of the sorrowful and penitent sinner.  Not sinner is heard of God, but that thorough faith in him we should forsake sin, and turn to him through earnest repentance, and then he saveth us which ha●● sins, for then are we not sinners, although the 〈◊〉 and prick thereof do not wholly leave us: These many 〈◊〉 sons in Scripture must be distinguished: And so finally not they which go forwards obstinately still in wickedness, with the author of sin our adversary the Devil, are saved, but they that do repent & amend, as by the whole discourse of Scriptures is approved. Well then go to Babes, and believe this for ever, 
In Catechis. De Fide. Decad. 1 Ser. 6.  that we be redeemed through the free mercy of God by faith only. For wheresoever faith is, saith Caluin, Bullinger, and Beza, there also it showeth itself by good works, because the righteous cannot but work righteousness, the faithful I say cannot but constantly hope, and unfeignedly and charitably love his Christian brother. For he disobeyeth not be enuiesh not, he despiseth not, he deceiveth not, or if he hath done so, he repenteth him, intending never to do so any more, beseeching the Lord to assist him with his grace. 
How it is said that faith only justifieth De fide. Ad Petrum. Super Psa. In serm. de fide. De summo bono.  And in this sense it is said that Faith only justifieth, but in no other, as Erasmus following the faithful and ancient fathers, at large declareth in his Prologue to the Paraphrase upon Saint Paul's Epistle to the Romans, and not through other creatures, our own natures, sinister opinions, lose inventions▪ precise practices, without the warrant of the word of God, peerless ceremonies, traditions, & oblations, although such rites, Sabaothes, solemn feasts, and holy days, that serve for the benefit of soul and body for the contemplation and service of God, and resting of their bodies and quieting of their mind from worldly affairs, had from the Apostles, primative Church, Catholic Counsels and holy statutes, be still to be observed and reverenced according to each state & condition of things indifferent, as by the difference there was between the East and the West Church in Anacetus & Policarpus time may appear, as Socrates, 
In Eccle. Hist. in Apol. Contra Osor. Cap. 1. de civit. des. 22. Decad. 1 Serm. 6.  B. jewel and Fox do witness. And not, in one word for all, through bore belief, by S. james disproved, of S. Augustine disallowed, & by Bullinger post a love termed, as some maliciously or ignorantly do affirm us to hold without commending of Christian deeds, in the world required, 
No Realm commendeth good works more than England.  of our Sovereign commanded, in the Homilies delivered, and by all our godly Preachers preferred & straightly charged, as oft as they have cause to entreat thereof, with the which no state of our bigness is able to compare, not only notably well learned in the Universities, but also through all the land, God be thanked. And our former liberty is restored, that our first parent Adam lost through lust and disobedience, pleasant Paradise by the new Adam is unshut, that was through the old made fast. The way that was barred to all posterities from the kingdom of heaven, is now by him only made wide open for all them of the household of faith, 
Rom. 6.  that are buried with him from the vices of this world, & that are risen again in all godly conversation. 
Cap. 4.15. Cian. dei. Super Math.  But not they I say once again for a conclusion with Esay, Saint Augustine, Golden Chrysostome, and all the godly, that confess Christ and his Gospel with their lips, and deny him with their deeds, (for so do Devils, and all wicked and presumptuous persons, as Palingenius forth of the Scriptures and Doctors plainly proveth, with Googe in his Epistle to that work by him translated) or that do neglect and contemn the blessed laws and means that he hath left with his holy Church, which is the congregation of all such as profess the faith and doctrine of Christ, being himself the head Cornet stone, the Rock whereupon the Church is safely builded, but upon no mortal man, as Saint Augustine writeth, whose example and commandments we must follow in all humbleness and love, as by his holy word doth appear, outward experience, and inward reason, for every like doth delight in his like, aswell the Angels as the celestial bodies and earthly creatures, by the which we may easily gather, that the Creator and ruler of all things, hath no delight in such as contemn his ways upon earth, and his saving health before all nations, but in such as covet to be continually holy: for be you holy as I am holy, saith the Lord. And therefore let this be earnestly and straightly charged, 〈…〉 be so bold as to think with the Saducees & fami●●● of 〈◊〉, 
Two special points of christian doctrine, that whosoever shall deny, doth deserve most horrible torments.  much less to reason against the excellent dignity of 〈◊〉 nature, as to suppose that the soul doth die & perish with the body, in that the world runneth at all adventures, governed 〈…〉 providence: but that in this life by God we be preserved, & after in the life to come to remain immortal, where vi●●● shall be extremely punished & virtues bountifully rewarded.  
Hence is the strait path (Babes) that leadeth to the heavenly jerusalem, and there is none other, let some lewd lips of Li●●●rti●●s labour never so much in the broad way to the contrary, affirming sin to serve to salvation in every e●●te person, as doth Bernardine Ochine. 
Serm. 3. de elect.  O horrible confusion clean contrary to all Catholic Religion, advising all ages aswell as children earnestly to consider hereof while they 〈…〉, and therewith wisely to weigh the lamentable destruction of the earthly jerusalem, 
The causes of the destruction of jerusalem. De bell● iudai●●.  being doubtless the severe s●●●ge of God upon his chosen for sin, refusal of his word, rebellion, famine, and dissension, as josephus writeth, of all Christian children not to be forgotten, for none are to be called the children of Abraham, as saith Paul, but they that do the deeds of Abraham, as also writeth Gualther.  
By the which at length it appeareth manifestly, that all men are not to be counted like vicious, unhonest, or ungracious, notwithstanding our original fall in Adam, as over many lewd and ignorant persons do, when they be reproved for their evil life, replying without all blushing, I thank you sir for nothing, you I am sure are good, seeing there is none as the Scripture saith, that doth not evil, as though the holy Ghost meant there can be none good and acceptable before God 〈◊〉 as it is written for our rebuke and reproach, that there were so many evil, that there were so few that sought after Virtue, that forsake not sin afore sin forsake them, not calling to remembrance these texts, how that there be both Dogs and Swine, godly men in all ages that build upon the s●●●● rock, and ungodly which build on the sinking sand, wise Virgins with 〈◊〉 in these Lamps, abundance of grace: and the foolish without, doth of all goodness, putting no difference between the best likers & the worst, the good doers and the hand, faithful and unfaithful, wise and foolish, obedient and disobedient, learned and unlearned, temperate and untemperate, just & unjust, sick & healthy, long lived & short.  
To this end I do take it that they maintain such folly, such equality, 
Why the Author supposeth that the evil doth maintain this opinion.  that they themselves be they never so devilish, rebellious, traitorous, blasphemous, fleshly, irreligious, covetous, fornicators, drunkards, adulterers, extortioners, usurers, murderers, thieves, harlots, bribers, bankeruptes, pollers, deceivers, etc.) might no more be corrected, penished, and disgraced, than the most faithful, most honest, most just, most wise, most learned, most trusty, most valiant, most liberal, most merciful, most pitiful, most holy, most Catholic, which absurdities no heathenish state can permit in India, Tar●aria, and Barbaria, 
What no state can permit that beareth rule.  much less a perdutable common weal of Gods own foundation suffer or allow a christian regiment of new borne babes: when as we see daily doth by testimony reason and experience, that by virtue and godly means the Church & people of God flourish & prospero, because God's grace is amongst them, but by vice & lack of Charity overwhelmed & brought to haught, by reason the wicked spirit hath rule over them. And therefore what are they of ●ay godly mind, christian belief, or perfit understanding, 
A godly disposed Peer. divers charitable deeds done of late in our reformed state aswell as of old time. A charitable Knight. A noble deed of late done by a Doctor of Physic.  that the not highly ●●●●nende, advance, and extol the godly charitable deeds noble act of late days yet formed in Warelicke by the mighty Earl of Leicester, in founding of an Hospital withal other appurtenances, to the use of 〈◊〉 persons (inaimed captains) for ever, land a Preacher, with 300 marks & above yearly, 〈◊〉 other provision for their 〈◊〉 with those buildings at ●ath and ●uckstones. erected by his honour for the poor. And that likewise upon Long Melforde Green builded by sir William Cordall with that also besides Greenwich, & the re-edifying of Cunwell & Caius College in Cambridge, with a worthy 〈◊〉 of land 〈…〉 beside many others in divers places in our days aswell as of old accomplished, here omitted, because that the charitable deeds of the old fathers of this land you shall find notably well no● in 〈◊〉 〈◊〉 〈◊〉 ities, and sundry very well expressed in that book entitled a Defence of the Ecclesiastical Regiment in England. Now who having any reason, learning, or experience in Philosophy, Physic, or Divinity, can think, esteem, or accounted all Christians to be of one godly disposition, of one natural inclination, of one temperature of body, of one health in the parts, of one acceptation before God & men: to be short, of one wit, strength, stature, favour, length of life, etc. none as I judge. The which life that it may be lengthened, strengthened, & shortened, as the manners may be mended or depraved by education, & the calling honoured or disgraded by man's aid, wisdom, & industry, contrary to the opinion of divers unskilful, in the other ages shall be at large proved, because that in my discourse of growing & living things I have made but two or three arguments with other brief examples, affirming that the life of man may be prolonged, as by the three deeds, natural, accidental, & divine prescience, is of the learned delivered. These instructions then for youth, and whatsoever for the elder sort; be they never so simple (that advanceth virtue, and suppresseth vice, preferreth the fruits of the faithful spirit, & condemneth the works of wicked flesh, planteth truth & supplanteth falsehood, condemneth flattery & uttereth the verity, yieldeth knowledge & suppresseth ignorance, assisteth the state and procureth quietness, maintaineth health & defendeth from sickness, banisheth liberty & teacheth the duty for soul & body, according to the Catholic unity) who so condemneth, envieth, defameth, or misliketh, because it is in our own tongue, to the use of the mean learned, aswell as for the best scholars, as some do our works of the Baths, 
None dispraise virtuous diligence but the idle sluggards.  that have neither wit nor will to w●y the weight of our words, written neither for glory nor gain, but for the common weal, much less to amend than or encourage others, There is no hope of religion, holiness, wisdom, love, learning, 〈◊〉 obedience to be found in them.   

CHAP. XLV. Why the Author hath touched so many matters in brief in this first book, that at large shall be handled in the other five. Of the unknitting of Gordius knot. That no benefit is equal to health, long life, and a good name. Upon what foundation the Author buildeth, and of his plainness and briefness. And how only the wise and godly regard Virtue and Knowledge, but the foolish and wicked, neither.  
I Have been the longer and the more earnester in this last part of this work, 
The reason of standing upon this last section.  because I would not only (if I could) grub up all wickedness by the root, least I might not live to finish the other, or be discouraged to take pains with out thanks or benefit, but also to the uttermost of my small power presently sow, grass, and strew the roots, seeds, and plants, of all virtue, true religion, due obedience, and perfit health, in all children.  

What the unknitting of Gordius knot did signify.  Here loving Babes you have the first wreath of Gordius knot unknit, which the most valiant Conqueror with all his puissance could not unfold, but was feign to cut it, to allude the Oracle, 
Lib. 3.  as writeth Quintus Curtius, because his haughty courage and outrageous lust would not yield to orderly reason: 
Will above Reason.  whereby no doubt you may obtain a greater Empire of immortality and everlasting glory (in subduing your own vain affections, preserving your perfit parts, and ordering all your trades in Faith, which is the victory over sin, according to the will of God obedience of your own Prince, and profit of your native country, as Tully in the last part of Scipio's dream delivereth,) than if ye obtained ten strange transitory conquests of great Alexander. 
〈◊〉 Continent.  Howbeit Scanderbergs prowess and victories against the common enemy of all Christendom who can pass over in silence without commendation. 〈◊〉 truly what availeth (I pray you) only for lust & ambition, and not for the proceeding of the glorious gospel and freedom of Christians. A man to win all the wide world, 
Luke. 11.  and to loose his own self? as Alexander did in Babylon, before he had reigned full seven years? or yet his Tomb of gold and too too magnificent burial at Alexandrîa by Diodorus Siculus so excellently described? 
Lib. 2.  not regarding the words of Demiphon his diviner or Magos, nor the Chaldean Prophets, or rather Mathematists and Gymnosophistals, as by them is testified in the places before alleged.  
And what benefit is equal to health of body and soul, a god and godly name, and long life, to sound children well brought up in all godliness and convenient qualities?  
This ye see is the foundation that the wisest have laid, & that I do think good to follow in this frail age, and to build upon for the preservation of body and mind in all ages, which if any other had rather to have framed in any other sort, every man in God's name hath his own gift according to the measure of graces mentioned given unto them. And they may do as they please, for my part, I have (as he that liveth upon his practice by lawful grace of the University, and hath had no other maintenance but it for these one and twenty years) yielded mine endeavour in a form never before so fashioned, as time & ability would serve me, how the healthy body not only of infants are at large to be preserved, and the affections guided, but also of all other in a brief, if it be effectually considered, in divers and sundry places of foreign soil, as well as in our own: for any thing that I can note too too far amiss, and that hath more need of godliness, aid, furtherance, and increase of honesty, love, service, and due obedience through dolesome regiment, severe punishment, and spiritual life, the depraving, diminishing and abolishing of Virtue thorough had custom, sinister opinions, lose liberty, slack execution, evil example, or too too precise inventions. For what availeth the confessing of the Scriptures & obedience due to Princes, the authority of the high Covet of Parliament, the queens highness to be supreme governor aswell in causes Ecclesiastical as Temporal, the appointing of high dignities, degrees & offices in both callings, if notwithstanding her proceedings be contemned or not followed. And therefore for the duty I own to God & your Majesty, I do deem it more meet to writ according to the Laws of Christianity, of nature, and of my Country well established (inaugre the minds, God be thanked, of all the contrary) a plain doctrine, right trade, and orderly mean, through wholesome laws, profitable & needful to be kept & used of all godly subjects, and faithful children, than at wild random, by vehement fatal hap, or changeable chance, like brainless persons, desperate dolts, & wether blown Cocks, without the scope of gracious reason certainty of government, & decent order, to tread dutifully this our present pilgrimage, upon whom the ends of the world are come, as Rogers rightly insinuateth in his work of the second coming of Christ: let the Ciceronians cleave never so much with Tully to Plato's revolution, 
Anno Plat. 〈◊〉 s●●●n. Scipionis.  or lewd Libertines to their licentious liking.  
O graceless Libertines the decay of nations. O wilful Folly and Vice the ruin of all estates. O cursed Hypocrisy, popularitis and flattery, the wellspring of all schisms, heresies, and outrages. Let also the unexpert in nature's lore, the ignorant or careless of God's commandments blessed regiment, with the talkers of the Scriptures, and not the followers, of Athanasius, 
In Prefat. ad sa. Scrip.  so sharply rebuked, never so colourably, scholarly, do impudently utter the contrary: howbeit to say the truth of this age, by the judgement of most travelers aswell as by mine own experience in foreign countries as well as over all our own there is no Realm in all Christendom, where godliness is more declared, youth better instructed, the people for honest life more commended, the inhabiters more wealthier maintained, or the common quietness in peace and unity better preserved than here with us, God be praised, the queens highness magnified, and the sacred Counsel honoured, and always for his truth sake conserve it, & then to the example of all Nations. For we commit that no divinity, but rather devilishness: no reason, but vanities: no policy, but peevishness: that that abateth the fear of God, that that emboldeneth disobedience, that that maintaineth the liberty.  
Now who so is wise I say with the Prophet Osee shall understand these things, 
Cap. 4.  and he that is right instructed will regard them for the ways of the Lord are righteous, such as be godly will walk in them, as for the wicked they shall stumble therein.  
But Wisdom (saith Solomon) shall not enter into a wicked soul, nor devil in the body that is subject to sin. 
Eccle. 1.  And therefore my Babes, if you will attain the favour of God, if you will attain perpetual pleasure, if you will attain as Solomon did, Wisdom, fear the Lord, follow Virtue, obey the Prince, honour your parents, serve your Masters, love your yokefellows, embrace counsel, and cherish your neighbour, and then all things shall go well with you.   

CHAP. XLV. To whom the Author submitteth all his travels. The duty of Divines: promiss made at their consecration: and of their livings: with the manner of their lives: & of Simony.  
THus to come to an end of this first age, & abridgement to the rest, which is the cause not only of the long sentences, often parenthesis, and strange manner of writing, but also of the intricate speeches diversity of digressions, and rude style, most humbly submitting all these simple endeavours of divine Physical politic discourses, taken in hand for the universal benefit, 
The best, the wisest, and the most confirm all truth  according to my natural duty and allegiance, to the appointment of our only redoubted Majesty, whose authority and direction is the everlasting word of God (by the high sessions of Parliament) to the consideration of the most flourishing Councillors and high Commissioners, and to the reverend and skilful Physicians. But the order, 
De conf. fidei.  doctrine, ministration and Discipline of the Church to our chief Bishops, reverend Pastors, and devout Divines, saith Caluin, even such as have not their zealous lips buttered with the greedy desire of too too many benefices, purchase of Lordships, and to king of Leases, nor in other delights and cares of the world and the flesh, vain fancies, more affectioned, burdened and clogged. Because the Scripture saith, 
Math. 19  that the cares of this world do choke the word, and maketh it unfruitful. 
● Eph. 2.  And Saint Paul telleth Timothy, that warriors and entangle themselves with no worldly business, by reason that they may be always ready, like valiant Soldiers to serve their Captains under whom they be appointed: but rather fully affectioned, 
What works do declare the duties of Divines. Anno 1. Elizabeth.  as in the holy Writ is willed, in the statute of unity appointed, in the articles of Religion published, & in the Injunctions commanded, & in the Book of Common prayer delivered, of many too new & too too precise, aswell as too old and peevish, neglected & disobeyed, being high time to look thereunto more severely, and to set forth lively faith, due obedience, godly fear furnished with Christian deeds, and no dead faith, presumptuous or vehement opinion, after every sickle and common man's imagination. For what godly man will accounted that but a had belief, A tree to be bewen down that bringeth forth no good fruit: A subject unworthy of his liberty that contemneth the laws of his sovereign, & that preferreth his own fancy for faith, his liking for laws, and his wilful opinion for religion: not regarding how Paul, Basil and Bulling●r do define Faith, and how it is to be taken to be the victory after Satan, Sin, & Hell, over the world, flesh and the Devil, over presumption, disobedience & contention, as is aforesaid. And so of all Ministers, Masters, and Teachers to be delivered, according to the laws and decrees put forth by our Majesty, & us in the holy homilies is handled, and as in the 〈…〉 ●pon the Chapters and in the Church put forth by the reverend Father in God Doctor Cowper Bishop of Lincoln is learnedly and catholicly delivered, to the end that the Spirit may rule, and the Flesh be subdued: that Truth may appear, and Errors be eschewed: that Virtue may be embraced, and Vice expulsed: that Unity may be maintained, and Sedition avoided: that one Doctrine and Ministration over all be used and all others (besides the Catholic Law established) abolished. Hence ariseth the function of the Clergy, and not for sovereignty, Monarchy, Temporal dominion, 
Gregorius Naz: De flat. Epis.  pomp, glory, honours, riches, pleasures, ease. As I did very well perceive not long age at the consecration, I saw at Lambeth to be faithfully promised, 
Act. 13. Titus. 1. Timoth. 3. 1. Cor. 4. Lampridius in via ta Alexandri Severi. Chrisostome super Math. 23. Decret. 4. In confess Cartag. Bulling. lib. de lust Episcop. Cal. in lust. Par. 31. Math. 10. Rom. 5. Galath. 6. 1. Tim.  by them that to that high and godly office were elected. And as by the holy Writ, testimony of the antiente Fathers, and new Writers, and in the Imposition of hands at the Ordering of Deacons, and Ministers, daily is approved.  
And yet in all this my Discourse I would not that any should think, but that he that attendeth on the Altar, aught to live by the Altar: but that he that delivereth Spiritual wisdom aught to have Temporal honour: but that he that traveleth for the benefit of others aught to have profit himself: and that every reverend Pastor, learned Preacher, & godly Minister is worthy of that to his Sea & Benefice appertaineth, be it Tithes or Lordship, with all reverence, being by law theirs in fee simple as well as any possessions of the Nobility, Gentility, or Commons: and especially those that serve God, Prince, and Country, Holily, justly, and Dutifully: that distribute the Heavenly food for Soul and Body, & that keep good hospitality, with a life given wholly spiritually. Although whiles we live in the flesh, the Motions, Pricks, or griefs thereof will be more or less daily. Doubtless the contrary dealings be a great let to the proceeding forwards of the glorious Gospel and heavenvly decrees of your blessed Majesty, as finally in the fear of God, and my loyal duty, I dare affirm, I hope in this time, as Paul without distrust did in his days, 
In Epist.  to Titus and Timothy. By worthy Erasmus excellently opened in his Paraphrases, which in all churches are meeter in my mind to be read, 
Math. 13.5.  than every single scholars opinion to be preached, as in the works following shall be showed, and whereof both the good and the bad groweth, to the end that their light may so shine before men, 
Mat. 3. Luke. 3.  that other seeing their good works upon earth, they may glorify God which is in heaven. And that the chaff may be sifted from the wheat, and that such as have been and be spotted with notorious crimes and precise practices, how well so ever they be learned, spoken or friended, be not permitted either in the ministery, or ecclesiastical commission, nor to teach any where. Neither any craftsman, Bankerupte, 
Learning and authority to lewd men, cause of lewdness. Rom. 8.  makeshifte, lad, or lewd disposed persons. And that also every age as well as youth may learn sound doctrine together with the example of virtuous living, in too many places too too sore decayed. For as the said Saint Paul sayeth, they be the children of GOD, which be led with the spirit of GOD, and they which be the children of GOD, doubtless be furnished with godly virtues.  
Well then, this is the conclusion, and a sign for ever certain, that where godly virtues in Christian children be wanting, there is no right faith, no victory over sin, no following of holy religion, 
How to know an Hypocrite.  as in the Prologue to the Paraphrase of Erasmus upon the Epistle to the romans right godly and cunningly is handled, prate they never so fast, run they to Sermons never so oft, gad they never so usually to the Church, have they the word about their houses never so garnished, or the Bible never so often in their hands, as the pharisees had, 
No doctrine to the ignorant available without deeds.  and such other Hypocrites, all is but counterfeiting, unless they do so, and therewith live godly, justly, and quietly. For of perfect faith, of right religion, of the fear of GOD, of due obedience, all godliness, unity, love, equity, justice, innocency, seruisablenesse, staidness, temperance, and whatsoever is good groweth, and no wickedness, nor such horrible Simony, as too too many use, nor composition between divines themselves upon resignations, in most countries cried out upon, 
Simony to common yet with them that seem to be earnest professors of the word.  and forbidden by all such godly governors as our majesty is: not only before Christ's coming amongst the israelites, as in the old Testament appeareth, but also sithence of them of the primative Church, until covetousness bore the sway, and that sins were promised to be satisfied for silver by every parasite pardoner, by our sovereign (GOD be thanked) through all her dominions for ever banished and dissanulled, because divinity, reason & experience have taught to condemn it. And therefore Pastors, Preachers and ministers of righteousness, each where may not forget to provide for all such calamities. 
The word of God.  Neither all other to remember, that for as much as we have the most certain and undoubted truth: so in all verity and sincerity of life must we walk, and the professing, preaching, visiting, and teaching the glorious Gospel to all Creatures according to the divine laws: for all kinds of estates and professions are to yield thereunto, as the Prophets, Apostles, Martyrs, confessors, 
All estates & arts are to yield unto the word of God.  and Catholic Doctors have done in times past, and as they do at this present, choosing such places of Scripture as make most against such wickedness as then & there reigneth, according to the Method by Erasmus, Melancton, Hipperius, and Hemingius delivered, whereat none aught to be offended, although the letter word for word doth not express the same, 
De concio. rat.  forséeing that uncharitably they fall not to railing, nor plausibly to lul any in their lewd living: for that sly and wily way of wresting the Scriptures to men's manners like a rule of lead, (because they saw them unwilling to embrace the truth, that at the least by some means they might agree together) is hateful now, as it was of old to all the godly.   

CHAP. XLVI. What food and doctrine the Apostles delivered: and in what the sum of the Scripture doth consist, and who only, after S Augustine, shall possess the kingdom of Heaven.  

john 21.  IN fine, Lovest thou me (saith our saviour too Peter) then feed my sheep, see that they be sound and kept from corrupt pastures, feed my lambs, in brief, feed young and old. Which showeth and setteth forth his pastoral cure, and not a Monarchy, 
Dist. 33.8.2 Decad. 5. Serm. 3. fol. 890. 240. Too many patrons make merchandise of their Benefices as well as some Divines.  as Nicholas Okam, & Bullinger writeth, besides infinite others: for the Church hath not the power of the sword, but spiritually, and therefore Christ had Peter put it up.  
But how shall they feed, when such as be most worthy for life & doctrine, for silver by Simon sell Benefice be put back: and the unworthy by Magus the Merchant made of?  
In fine (Christian babes) this is the blessed food and spiritual milk wherewith the holy Apostles fed the Christian flock, and whereupon Peter sayeth all the blessed Gospel dependeth, the glad tidings consisteth, namely that Christ hath suffered for us in the flesh, that we should die with him from the works and lustres thereof, and should live and walk in the works of the Spirit, both afore mentioned, by Marlorat largely and learnedly expressed.  
And therefore Saint Augustine willeth all children that be christened, 
An undoubted and most Catholic Conclusion.  to hold this for a certainty, and to doubt nothing thereof, that is, that all those that are baptized in the Catholic or universal Church, shall not come to everlasting life: but those only who after their Baptism live virtuously, that is to wit, such as have refrained vice and the concupiscence of the flesh: for even as neither Infidels, nor Heretics, nor Schismatics shall attain the kingdom of heaven, no more can sinful Catholics (disobedient persons) have any portion therein.  
Hitherto (most excellent Sovereign) for the first age at large, and in brief for the rest, of the maintenance of Body and Mind, until God will farther, naturally, Civilly and Religiously, according to the measure of the gifts of the Godhead, Heavenly, Human, Divine, and Kingly, following and using Nature, condemning Disobedience, confuting Errors, banishing Libertines, and directing Christians, in all Health, Wisdom, and Godliness: in the continual fear, and service of GOD: in Love, Obedience and Duty to their Prince, to your Highness: and in ordering their Bodies, Minds, and Deeds in a Lawful mean: because that such Children as be only of the Catholic Faith, that keep Gods precepts, the living Lord liketh, holy Princes advance, and godly Rulers do cherish. For it is they, and not slanderous Libellors of Christian Princes, Gods Precedents, that in the new jerusalem shall be celestial Citizens, where is such joy prepared for all the elect, the Faithful, obedient, and humble Spirited, as neither Tongue can express, Wit conceive, or Pen prescribe. Unto the which Earthly happiness & Heavenly blessedness, God the Father draw us, God the Son guide us, and GOD the holy Ghost bring us. To the which Almighty, Everlasting, Immensible, and only wise God, before all, above all, and in all, be all laud, honour, glory, dominion, and Majesty, for ever and ever. AMEN.    
FINIS.   

A Table containing the Summaries of every Chapter set forth in this Book.  

WHat writers aught to consider, and wherefore the Author hath made this work. Chap. 1.  
How the Nurse must be chosen, and which is best. Chap. 2.  
Of the age, favour, and manners of the Nurse. Chap. 3.  
How to know the temperature of the Nurse and milk. Chap. 4.  
Why Nurses are to be changed: how wise men weigh of writers: that monarch have been marred by Nurses: and Princes by evil parents depraved. Chap. 5.  
Of the best Milk, and what Teats be good, and which both grieve and deform the child, and that do cause it to be unquiet. Chap. 6.  
What pleasure children have in Music, & of what force it is to altar affections: and how the Nurse must rule her passion: & after what sort lust must be depressed. Cham 7.  
The definition & distinction of Temperance, and of the profit and commendation thereof, with the commodity that groweth of keeping the fasting days, and who hath been always tolerated: Of the Theological and human graces, that of the husband as well as of the wife are to be weighed and considered, with the benefit of prayer. Chap. 8.  
In what air exercise should be: of the force thereof: which is best: and how to know it. Chap. 9  
What exercise, trades, labours, arts, and pastimes be good, meet, and profitable, not only for Nurses, but also for many others. Chap. 10.  
A distinction of the four parts of Music, & what kind of dancing is tolerable. How women aught to be careful in their behaviour: The benefit of exercise, with the best time to use it. Chap. 11.  
What meats engender evil juice, with an Argument thereof. Chap. 12.  
Of the regard that Nurses must have to their feeding. Chap. 13.  
What meats are most usually eaten over all England, and which be best not only for Nurses and children, but also for all others. Chap. 14.  
How wary Nurses must be in taking of medicines, that they mar not themselves and the child also through advise of unlawful practitioners. Chap. 15.  
What meats and medicines they be that in her need the Nurse may use safely, to keep her solible, or any others, and also to bind. Chap. 16.  
Of the kindness and love that should be in a Nurse, and of the requiting thereof: A supposition whence often times the strife between the child and the mother doth arise. Chap. 17.  
Of the B●be new borne, endued with the things natural, and what they be: What kind of women should be with the sickly wife at her dangerous travel. The benefit that some fathers get by their children crying at the birth: How the infant new borne is to be handled of the Midwife: & what Bath is good for it. Chap. 18.  
What devices some dames use for forming of their brood: Of the abuse that old Priests had in Christening, & wherein Baptism consisteth, and how death cometh: Of the worthiness of children, with a brief mention made how they be provided for: The causes (as some think) why things be so dear in these days. Chap. 19  
That the child must only suck until his former teeth appear: The office of them: and at what time they commonly come, with the number & form that be required. And how the decrease of the teeth showeth, that the world draweth hastily to an end. Chap. 21.  
How often infants should suck, what heedfulness should be in the Nurse, answerable as the parents mean to have them trained. And how for lack of clean keeping of the Babe Galen espied the unquietness thereof. Chap 22.  
At what time the child may be weaned, and which aught to suck longest: of the duty of the Nobility and Gentility: The regard that must be had aswell in the Nursing of men children as women kind, and what Books do express the same: A commendation of good women. Chap. 23.  
Of the manner how to make the best pap, of the use and abuse thereof: and how the mean diet is best. Chap. 24.  
Where infants should sleep or rest, & what commodity is in a Cradle: The discommodity of vehement rocking immediately after the child hath satisfied himself: Of the benefit of sleep, with the cause thereof: And how Aristotle was therein deceived. Chap. 25.  
The length of sleep for infants argued, how many ways sleep is furthered, that the Nurse in his sleep aught not to be disquieted: The form of laying the child in the cradle: of the considerations that must be had, of placing the light in the chamber with the Babe: Of taking up thereof: and of the ragard of his long standing. Chap. 26.  
What nourishment is best from time to time for the child: That the infant upon the sudden aught not to be weaned: Of the diet that Montuus appointed the French Kings children. Chap. 27.  
What the word Diet doth comprehend: The regard that should be had to children when they enter into years of perseverance: What very Nobility is, and how it springeth and decayeth: What Christian children should consider according to their profession. Chap. 28.  
At what time the Babe shall begin to be instructed, and after what manner: How the Theological or divine graces are before all other to be first planted. Chap. 29.  
What regard must be had to such as keep the company of youth: Of the abuse of suddry parents: and of laws made as well for them, as for children. Chap. 30.  
The great cost that the common wealth is at daily in relieving the poor: Of the number of them that are yearly executed. Chap. 31.  
Of the definition of Sin, with the definition and division of such as are called mortal or deadly sins. Chap 32.  
In what place Babes shall sport them: How provident Bishops should be in placing & displacing of Schoolmasters: That Tutors aught to have the knowledge of the Diatetike part of Physic: Of the temperature of the spring, and how it agreeth best with children. Chap. 33.  
How the best Philosophers define Virtue: Of the agreement between Divinity, Philosophy, and Physic: Whence the moral virtues spring, & their need. Cham 34  
At what time infants should begin to learn, and what properties and qualities ought to be in a Tutor, and what Books he should teach the first age: A brief note of the doctrine that in the other works and ages shall follow, with divers other things worth the noting. Chap 35.  
At what time Galen willeth children to exercise: and what pastimes be meetest for Gentility: And what labours and trades be best for the Commonalty, to avoid as well roagishnesse as idleness: of the foreshow of good children, and how soon Strangers make theirs get their living: Of the speedy regard that would be had to Schools and Scholars of England and Ireland, as well for the over multitude that is in the one, as the over few number that is in the other. Chap. 36.  
Of Tully's division of duties both natural and moral, and how they aught to be regarded: The antiquity, formality and decentness of apparel, in sort handled to the praise and dispraise thereof. Chap. 37.  
A confutation of such as appoint no natural end or godly election: Of the care that Rulers should have to holy Religion: The folly of such as have taught perfit pleasure to be a let to Virtue: a description of the best constitution. Chap. 38.  
The stoics diversly reprehended: Of our depraving both by custom and by nature: What force the temperature is of to altar as well the body as the mind: Of the condemnation of certain sects of Philosophers: Universal Destiny condemned: Predestination briefly declared. Chap. 39  
A declaration of certain conceited fellows void of reason or Art, which judge of the mediate graces, not as they aught, not yet of the immediate: Of the wickedness of Libertines, & of the speedy redress that must be had: Machivels discourses to his prince to be abandoned: a repetition of things going afore in a Christian society to be remembered. Chap. 40.  
The family of Love to be apprehended: of the unity that aught to be in government: Which way Faith is obtained: How means and miracles differ of the confutation of divers heresies: What hurt doth grow of too too costly apparel: Paul's opinion concerning the unrighteous, and why it is laid down. Chap. 41.  
Wherein a good common weal consisteth: and how the Gentiles as well as Christians had allurements and means to draw men thereunto: A question way Christ suffered: That God is no less just than he is merciful How Princes take their regiment from God, in that they punish the evil, & advance the good: The fruits of the Spirit declared: The works of the flesh deciphered: Our saviours Sermon upon the mount touched: That the Moral law is continual, and in some part the judicial, but not at all the Ceremonial: How all men be created to do good works: A brief conclusion upon the drift of this whole work: That every Country is to live within the limits of their own laws. Chap. 42.  
Who ought to rule Youth, and why: A brief division of the faculties of the brain: And how that lust and courage is more pron● 〈◊〉 Youth than to Age. Chap. 43.  
The power of the soul defuted. Adam's fall 〈◊〉: The jews or Israelites loss, notwithstanding the la of Moses: What 〈◊〉 many, albeit they be Christians: Of divers charitable deeds done of late, as well as of old, The difference that is between them that favour Virtue, and then that further vice, although they both profess Christ. Chap. 44.  
To whom the Author submitteth all his travels: The duty of Divines: promiss made at their consecration, & of their livings, with the manner of their lives: And of Simony. Chap. 45.  
What foods and doctrine the Apostles delivered: And in what the Sum of the Scripture doth consist: And who only after Saint Augustine shall possess the Kingdom of Heaven. Chap. 46.   
FINIS.   

 

   

IMPRINTED AT LONDON, by Henry Bynneman.  
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