AS one vertue doth not make a Man hap­pie, nor one Swalow shew Sommer to be at hande, after the iudgement of the Philosopher: Euen so likewise one Ex­ploite, Learned acte, or Valiant attempt, maketh not a loyall Subiect,How re­ward, re­noune & glory, is gotten. a prospe­rous Regent, a politique Captaine: Nor one shew of seruice, proueth a Man an industrious trauelour, a vi­gilant agent, a faithfull seruaunt. But the persisting, do­ing, and proceading of the one, and the other, purchaseth, kéepeth, and deserueth present praise, dayly reward, and euerlasting renoune, and glorie.

Nothing so godly and pro­fitably deuised, that som will not abuse & miscon­sture.Therfore, as J was (Right Noble and Constant Earle) entised, by reason of the bountifull liberalitie of your goodnesse and great clemencie extended at Buckstones, for the better benifit & ease of Legends, to publish Buck­stones Bathes benifit, albeit some abuse it: So now like­wise, that it may wel appeare vnto your Honor my wil­ling seruice, J haue procéeded a step farther: Discoursing vnto you moste briesely, (right trustie Magistrate) for [Page]that the estate of so waightie a Monarche which so faith fully you do assist with sayiēt coūsel, politique power, & mature diligēce will not permit any large or ample vo­lume to peruse) of the naturall begunning of all grow­ing and liuing things, heate, generation, effectes of the spirits, gouernment, benefite and abuse of Phisicke, pre­seruation, &c.

Life de­fined. Death befined.But as the original of things endewed with life, folow­ing is discoursed: so is life defined of Galen, lib. de tre­more & rigore, to be naturall heate or temperate heate. And Death quenching of the same, lib. 2 de temp Right briefly handled in our Epistle of Life and Death, giuen to the most honorable Lady, & my very good L. the Lady Katherine, ¶ The coūtes of Hūting­tō, a gret fuuorer of lear­ning and vertue. the elder, Countes of Huntington. And that now and then is ouer hastely haled on, by lewde kepers laying the sicke patients furth of the bed, before they be earthy colde, then dead and not before of infirmitie.

Agreable & consonaunt truely to the iudgemēt of Arist. y^e of cōtraries be had one, & the same doctrine. Supposing that it shal not be vnnéedful, but most behoofful after we haue shewed what these heates are, & how things natu­rally are begon,VVhen dead to shew likewise how they may be pre­serued: laying this by the way for a principle, y^e is, y^e vn­lesse ther be againe another like substance restored for y^e which dayely and ourly departeth from our bodies, by reason of that naturall heate, we should quickly perish, as Galen testifieth, lib. 6. de sanitate tuenda. the which addition must moderately & prouidently be don of al them desirous that lyfe, health, strength, &c. should be preser­ued or prolonged, as he very euidently proueth, lib. 1. de Element and plainly teacheth, lib. 1. de tuend. valet.

Wherfore it is apparāt how we ought (that be not des­perate) next to the diuine vnderstanding, séeke y^e meane which onely the arte of all other most noble, as Mont. affirmeth, lib. de comp. curat, Phisicke yeldeth, how to preserue and prolong that naturall heate, seing that not only without that tēperate heate to all growing things [Page]withering age soone entreth: but also dreadful death to all liuing things byandby ensueth. For the better consi­deration, doctrine and preseruation wherof, as longe as the naturall constitution will admit,¶ The cause of this dis­course. this discourse and preseruatiue water is deuised. And that your Lordship may well perceaue and iudge, how that J couit nothing so much as the good, sound, and prosperous estate of your noble, valiāt, and worthy person: nor esteme any trauel so wel employed, as that which may benefite my natiue countrie, de [...]tie the same binding in all that we maye, as Cicero affirmeth, 1. de Offic. and that especially if for Christians we will be counted, as Erasmus proueth in Enchirid. milit. Chri. How be it ther be that insimate to the contrarie all that they can,No wry­ter can please all Readers. such is their zelous de­uotion, and that conster and accept our wel meaning in sinister sort? depraning but not amēding our trauail as well taken for the benefit of the ignorent as for the set­ting forth of the needful coūsel of the Learned, of whom we haue better deserued, if they remember their aduācement, dayly profit, and continuall health: so likely and possible is it that we shold please al wits, as yet hetherto no wryter hath done: contenting vs therefore with the well lyking of all such that fauour and further the com­mon profit and vtilitie of their state, the godly spirited, for in that affection (although want of power and assi­staunce may let,) we meane (through gods help) to spēd our dayes. Let them notwithstanding that say they are our friends neuer so often lay in our dyshe, how that all this great trauaill, knowledge and industrie, purchaseth smal profit or preferment, for not they y^e beate the bush, but that haue the nette, do catch the birds, and the Rea­ders haue the gaine, the makers the paine: forgetting with what abundant treasure the contented is rewar­ded, minding onely priuate profit, a trade to much coue­ted, wherin they say, if we would haue vsed like diligēce in séeking for it, we could not haue wanted condigne be­nefit, seing others of all sorts of worthy offices and cal­lings, [Page]lesse of value and Science by many degrées, want not theyr merit. And therfore to your Honor, right pru­dent and most affable Eare,The Earle of Shrews­bery right af­fable, e­uer tru­stie, and alwaies noble. I dedicate it, albeit Zoilus, with his confederates, Do lyttle, Finde fault, & Neuer­content, doe ennie, vntill their bowels burst. For vnto whome should such things (as be néedeful to be known, and right beneficial for the common weale) be consecra­ted, if not vnto those which be descended of vnteinted stocke, through the excellent and loyal nature wherof be giuen most highly to fauour and aduaunce the same: Expressing first the originall of all growing and liuing things, and then to the rest.

The natural beginning of al growing & liuing things, is heate,Elemen­tal heate not in acte. gods ordinary instrumēt, (as Hip. testifieth, lib. de car. which we cal Elemental, & this heate with moist colde and dryth, frameth our parts: I say this, taking the elementall force for the whole Element, as if I should say, following him worthely as prince and cheife leader in all naturall and phisicall causes, that the elementes what, colde, moiste and drye, doth constitute our bodies. But because this heate is not in act, as Fal. affirmeth, li. de cal. it cannot be touched or felt, albeit deuisible in the compounds, that is although it be, it cannot be knowne by any sensible reason.

The parts of the bodi do represent the elementsIt is contained in very déede in the fleshe, bones and all the parts, but so altered and changed, that by sighte, feeling, or any such like meanes, it cannot be knowne. And yet if you compare the heate in liuing bodyes to Fyer, the breath to Aire, the fleshe hard parts to Earth, and the moist to Water, as Galen sheweth, 1. de Ele­mentis, you shal finde a great resemblaunce of the second Elements. And as for y^e first, you cannot finde vncōmix­ed in the whole world. Albeit of olde Thales, Anaxime­nes, Anaximander, Heraclitus, Asclepiades, Epicurus. &c. sought to proue the contrary, as of late, Theophrastus Paracelsus, with some sort of Alcamists, but they and all their sectaries, be most euidently confuted. As in the [Page]works of Galen, de Elementis, Read E­ras▪ cōtra Paracel. most excellently doth ap­peare, and therfore hereunto may very fitly be annexed.

This is that heate which maketh our temperature with the other Elaments: for onely heate tastes of the nature of lyfe as Fernelius affirmeth, Lib de spir. et in nat calido. And therfore hath the reason of couiting and f [...]urme, being vnited, it bringeth forth composition,heate cause of all grow­ing and liuing thinges. the heate being chaunged, all things are dissipated, or disse­uered, all things decay, which thing hapneth not in other qualities, and therfore this heate is as it were a knot or band of our composition.

We haue a nother heate called naturall, which is knowen by sense as the vnuaturall also. For ther is no man if he will feele that may not easely perceaue heate in all liuing creatures, growing or not growing,Naturall heate is in acte. albeit it is found differing in degree, in some it is strong, in some slacke, in some it is knowne rather by reason then by sense.

Some haue it most strong as Lions, some weake as fishes, some more slacke as plants. Of which some men might doubt, yet we can, following Ga. fal. althogh very hardly attaine it by sense. Neuerthelesse we know it ra­ther by the effectes, reason, and authoritie of wryters. That it may be knowne by sense, it may be proued in the Winter season,Sense iudge of heate in plantes. if you cut a Trée about the partes next to the ground, the heate may be perceiued. Further more, if Snow fall, that part of Snow about the trée is first melted, & this is through heate being in the plantes in acte.

Thirdly, we sée in plants such effects as we sée in li­uing creatures, and those be the effects of heate, we sée they swel, grow, and are nourished, therefore that heate is present, which thing is confirmed by the authoritie of Theophrastus primo causis plant. testifying in ma­ny places, that naturall heate is found in plantes, and growing things, and he calleth it the heate of the seede naturall, Aristot. proper heate, primo metheor. Gal. na­turall, [Page]& implanted heate. 1.2. de sacult. of vs (not altoge­ther improperly) life, and that is it of which we nowe speake.

But we haue our first heate of Elements, and whence haue we this naturall, either of seede, or else of blood by which sperme is nourished,Naturall heate whence. or else of the womb in which liuing creatures are engendred. And therefore it is cal­led generatiue, naturall, and proper, bicause it is in the beginning of generation and matter of sperme, as Fer­nelius very learnedly sheweth, De hominis proc lib. 7. But the creatures engendred of egges, whence haue they it? of the egge heated of the heare of the damme, or by some arte? and that young ones are hatched of egges heated in an Ouen, or by heate of doung, or sande: it is dayly proued, especially of those which trauaile to Pe­rovv, and America. Neither ought this to seeme meruai­lous, seing we sée infinite creatures breede of egges, and otherwise,Briede without damme. vpon which the dammes doe not sit, nor en­gender, but they grow only by rottennes as do Snailes euery wher, yeles in muddy diches, Bernacles in Scot­land, Mise in Libia, and diuers other sorts by the Riuer of Nile, as Plime testifieth in Histo. and Cardanus in lib. de rerum var.

Fourthly, plantes or growing things haue their be­ginning of this heate, through seede heated of the earth. For when as the earth waxeth hote by Antiparistasis, & by light shining & mouing of the plants,Heauen­ly heate cause of earthelie increase. it giueth heate to the seede, and the seede to the plants, and thereof rose that Astronomicall & Philosophicall saying of Ptol. and Aristot. that is, that al inferiour things are ruled by the superiour, and that the Sonne and Moone engendreth man. This is therfore the beginning of this heat, which hath these conditions and properties, that it may conti­nually, flow, slyde & be dispersed, wherfore it must haue a cause alwayes preseruing, which failing, lyfe must pe­rish. In plants it is kept of the heate of the earth, which in those places is hote: But it may be demaunded how [Page]can the earth, of it selfe colde, communicate heate to the plants? seeing we haue proued in our second booke of Bathes ayde, that it cannot giue that actuall heate to the waters of Bathes, that it should make them hote. The earth truely waxeth warme accidētally, not naturally, nor actually, neither potentially, but either by the heate of the Sonne, and starres reflected, or else through their mouing, heating, and therefore the Sommer is hote by reason of the beames of the Sonne which fall directly vppon vs, as affirmeth Mont. lib. de sa. tu. How be if Auicen attributeth more heate to the tariaunce,why the fōmer is whote. then to the direction in. 1. & 2. But wher the nerenes, direction & tariaunce is greatest, ther no doubt is most heate, as in Hispame; & Affricke, the same also yearely in this clime we proue, for in Iuly, August, and September, by rea­son the Sonne commeth not only nearer vs, but also bi­cause as then it is of good tariaunce, the season is hoter then April, Maye, and Iune, which be of as long course and rather longer and directer, but not so neare. And yet in October, Nouember & December, although it be then nearest, as in the opposite of his axell, by reason the a­bode is so smal a while, and the beames laterally cast, it is then more colde. All the which approue aswel by rea­son and authoritie as by experience, the hot season to grow of all the thrée aforesayde causes concurring toge­ther, and not of one onely. Notwithstanding we must know, that the Sonne hath not his heate in acte which it sendeth to the lower parts, for it is not Elemental,The son hath not his heat in acte. but by reason of the rowling of the Sonne and Starres: for all mouing is heating, as affirmeth Aristot. lib 2. de calo et mundo et. 1. met. Neuertheles it heateth & that per. fe. of it selfe, as Mont. auoucheth, lib. de sal. tut.

Fiftely, when the earth hath conceaued these séedes, they are encreased by Antiparistasis, saith [...]allop. Ther­fore it is no m [...]ruaile if it kepe this heate in the rootes of plants, but in creatures which be engendred through pu [...]r [...]faction and be on the earth continually the heate is [Page]preserued of the earth, but in those liuing bodyes which are in the ayre, this heate is preserued of a commune cause, and what is that cause? it is a mouing and shi­ning, we may not saye shiuing, as Mer. trist. and others did, light, because ther is no shininge or lyght in our bodies causing heate, therefore by mouing heate is preserued in liuinge thinges by what mouinge naturall or voluntary,mouing preser­uer of heate in liuinge thinges the voluntary mouinge is not perpetuall, it wilde wearied, therfore ther was required a naturall mouinge perpetuall as longe as liffe endureth, as testi­fie the Arist. lib. de mundo. and which is that, it is the mouinge of the harte diffunded or spreade by the arte­ries, termed of the Gréekes Diastole, y^e opening, Sistole the closinge,Vitall heate. the efficiente cause wherof is the vital ver­tue, the liuinge strength, as Galen affirmeth, lib. de vsu puls. et 1. de caus. puls. or els the boilinge of the moyste substaunce in the harte and arteries, when the fume, spirit or breath is expelled,The cause & vse of the puls. it causeth Diastole when it is attracted Sistole, if we credit Arist. lib. de morte et vita. Vnto this opinion Drusianus doth agrée coment. 3. in art. par. Gal. of which Forlinus, as sheweth Montanus, lib. de comp. curat. hath fully disputed. And the whole sacred sentences of the Phisitions, doth affirme as testifieth Fuch in institut. Mont. in com. cur. and Fernelius, lib. de puls. how that the mouing of the heart is contrary, for when the heart is closed, it powreth forth the spirit by the great artery, and when the heart is opened, it rece­ueth Aire by the veniall arterie, as is at large expressed of Galen lib. 6. devsu part. the which being neuer so lit­tle depraued, impedited & lost, the party either fainteth, coith, or soundeth. &c.

Furthermore, Galen saith, lib. de Faet. formatione: how that the heart is as it were the Fier and hearth of naturall heate:The hart of all the body the warmest For it of all the partes of a liuing crea­ture is most hote, as he sheweth, 1. de temperamentis, the which also Hippoc. affirmed long before. lib. de carni­bus. And sée how, when as the heart is hote in acte, and [Page]doth receiue this heate either of the sprime, or of she mothers wombe, of necessitie it hath this natural heate in it selfe in acte, which stirreth vp the heart, this stir­ring vp and closing kepeth the heate, there is faculty of mouing and heate, heate kepeth the faculty, faculty en­gendreth mouing, mouing heate as oft as the faculty or operation of the heart ceasseth, by reason of poyson re­ceiued or any otherwyse, furthwith the heate ceasseth & the mouing is hindred, the heate ceassing the faculty is destroyed, the hart being colde the facultie cesseth, hence the heat being altered all things are altered, whervpon the heate of the heart being encreased, all thins are en­creased, and the heate of the heart being diminished, the mouing becommeth weaker, I say therfore that this se­cond heate is naturall and engraffed, and hath his be­ginning of beginning, or of seede, or else of the birthe place of of both, as Hippocrat. sheweth at large, lib. de natur. puer. et de nat. hom. and Fernel. de funct. et hom. lib. 6. Naturall heate spring­geth the sper­me or seede. how the faculties are pre­seruid.

This heate requireth perpetuall preseruation, plāts and growing things haue the earth preseruing, liuing creatures haue the fier in themselues, which truly hath a preseruing cause, bicause it is cōtinually a oued by the facultie, the faculty is preserued by heate, hence it is that such heate is sayd to be infunded, flowing, and running, bicause seing it is continually preserued as Galen testi­fieth. 1. de vsu partium. It would not be preserued except a vapour hote in acte did flow to the partes, whervppen Fernel. very learnedly affirmeth, lib de spirit. et in nat. calido. in paparilla. How that the societie which is be­swene them is such, that they alwaye cōspire and agrée mutually, so that the one doth nothing the other absent, therfore consider these things effectually, with these ter­mes that Philosophers and Phisitions to vse, for by the flowing and running heate, is alwaye vnderstoode that naturall heate which can no more containe life without the radicall moisture nourishing, then the sight in a candle [Page]can remaine without moisture therishing the fyer.

If is deciffered (noble Earle) how that in the hodies of liuing creatures ther may be found a certaine heate hote in acte,Life what and howe. which being present, life end dreth: it being lost, life is lost, and therfore it is called of Aristot. lib. de anima, of Auicen. 1. fenu. prima, and of Cardanus lib. de homia, natura. the vitall, bicause by reason of this natu­rall vertue & faculty, all things haue life, seing that with out it, and wher it is not worker, the is death, ther can be found no life, which is not only dayly proued in plāts and growing things but also in all liuing things as Fer­nel. very excellently confirmeth, lib. de spir. et imiat. calid et Cardanus de sub. lib. 12. We haue discoursed also that it néedeth parpetuall preseruation and maintenaunce, bicause it hath a thin subiect to which it cleueth. I saye therfore (right honorable) that is standeth as heate in a torch,Asoyle in a lā [...]e feedeth the light so dothe the radi­call moi­stur con­serue li­uing thinges. Brethe the sub­iecte of heate. or cresset kindled, for as y^e heate consisteth of that qualitie, and of the matter subiect, which is not but a whot and drye exhalation and fume kindeled, and of this fume and quality, the light in the torch or cresset is kindeled: so also such heate as I haue named vitall hath a matter subiect to which it is knit, & of it is made one which is called natural heate And as in a burning torch smooke is supposed, so the proper subiect of this heate is breath, which Phisitions call the vitall breath, of Moses the liuing soule, Gene. cap. 2. and it of the Philosophers is sayde to be the true subiect of this heate.

This spirii or airy substaunce, of heate and faculty, the seale and band & first giuer of offices to the instruments as Fernel. testifieth, lib. de spir. et mirat. calido. suffereth that which al exhalations do suffer, as Galen affirmeth Lib. de Facult. subst. For some are moister, some drier, if the drier exhalation be kindled, it maketh the flame sharper, if the moister, it maketh it more gentle, so this spirit if it be oryer, the shaper heate is conceaued: if it shalbe moister, a more gētle heat is made, a misder fier. And hence it is that in some creature there is perceued [Page]a gentle heate, in some a sharper, as Galen witnesseth, li. 5. de sanitat. tuend. And hence it is also that some ages haue a strong heate, some a milder, as also he proueth, lib. 2. de temp. And hence againe to cenclude,Diuersi­te of ma­ners, of diuerse temper­atures groweth some he ha­stie, some gentle, some bound, some fearful, some bashful, some impudent, as the same Galen expresseth, lib. de ani­ma morum et corp. temp. imit. cons. we affirme further following him, lib. 1. de vsu partium, that the Lion is ho­ter then man, bicause the naturall heate of that beast by reason of the vapour subiect is become more hote, so the airy substance in a young man is more sharpe then in a childe, as it is most mainfestly proued, lib. 1. de tempe ram. But this spirit is easely dissolued saith Fallop. therfore it is necessary that there should be some matter of which this spirit should be ioyned and preserued. And what is this matter? if we shal search it out, following him as we doe, obseruing the nature of things, and not onely the authoritie of wryters, we must saye that it is more then one, although ther be one heate onely.Diuers spirites in the body and yet but one heat For if you marke the sperme of which liuing creatures be en­gendred, ther is no doubt but as it is moyst, so it is hote in acte as auoucheth Arist. 2. de generat animal. and Fer­nel. lib. de hom. procreatione. For that which is colde in acte engendreth not, whence (not vnworthely) may be gathered that law, cōcerning diuorse, toke his original, that is, that those whose sperme is colde of nature, may be seperated, as if they had neuer ben maried, as in the Canon law, in titulo de frigo, et mal. A natu­ral cause [...] diuoise it appeareth at large, the subiect of this natural heate we call the vitall spirit: If I shall demaund wherof this vital spirite in the sperme is made, saith Fallop. no man will deny, but it is made of humor contained in the same,Vital spirit whēce. which is of one & like substaunce with it, hence commeth that saying of Hippoc. that the foure humors be the matter to engender man, as Gal. also testifieth in 17. de vsu par­tium. 2. de Element. if this heate be so, if is necessary, that in liuing bodies it endure perpetually euen to the [Page]ende of lyfe, of which matter the spirit is engendzed in whom the heate is preserued, and this is the humiditie which we call radicall, which naturally endureth vntyll the last withering in the parts,Radicall fumidite hole as Arist. proueth. lib. de long et breuit. vitae▪ which they graunt to be receued of the sperme. And therfore Galen. li de. semine, saith that the vitall séede is full of spirit, & it is encreased by nou­rishment, as proueth Hip. 1. de dieta. Also we liue so long as we are nourished, as testifieth Arist, lib. 2. de anima. for what soeuer liueth must néedes haue nourishment, as Fernel. teacheth, lib. de anime facult, and Galen affir­meth, lib. de mar. that olde age maye be stayed by a moist trade of diet.The effects of nourish­mentes. Hereunto also Auerhois vndoubted­ly doth subscribe, she wing how those be of longest lyfe which haue plenty of heate and moisture, in Paraph. de long. et bre. vitae. I gather therfore that the matter of the seede is moist, of which the sperme and radicall humidi­tie is engendzed which of them is called oyly or vnctu­ous: not bicause it hath that kinde which other fattines hath? but is as it were oyle which soone catcheth fyer, for whatsoeuer be oylye and airy saith Galen, do soone dege­nerate into fier. 3. de temp So bicause this sperme dothe easely produce spirit in which heate is conceaued, it is called oyly, and both it and the bloud saith Galen, is hote and moist, seing whatsoeuer is naturally softe, & meane­ly hote, the same is moist. 2. de temp. the which moisture and sweate, nature, when it is emitted, the vitall spirit is deliuered, as he also sheweth, lib. 1. de sem. et. 14. vsu partium, and Fernel. lib. de hominis procreat.

But let vs enquire of the spirit which is caried by the arteries, which is that heat in acte, I demaūd saith Fall. of what matter is it made? not of any oyly or vnctuouse matter, bicause that is not found but in the sperme, but this is not in the séede, except that after the membranes be made in y^e wombe, it be spred out of the arteries in­to the arteries of the infant, but it is made of bloud ve­ry well prepared and very well altered of the hart, and [Page]this is not it wherin life consisteth, cōsider this, it is not the immediate instrument of life,Life ary­seth of the sper­me, and not of the heard & many thinges wanting heart hath life for the sparme is the efficient beginning as Galen sheweth lib. 2. de nat. facul. and is the naturall cause also why the birth is like fa­ther or mother or both, as Galen affirmeth. li. 2. de semi­ne, & Cardan. lib. 12 de subtilita. Howbeit Farnel. a, voucheth, lib. de homi. proc. that it proceedeth rather of the imagination of the parentes in the generation: and yet in the same place forthwith he willeth vs, to note & iudge otherwise of the cause of monsters, wherin cer­tainly he doth well, seing that in the matter and tempe­rature is the cause aswel of the one as y^e other, as not on­ly hereditall sicknesses doth shew, but also deformed per­sons doth proue, séeing nature doth nothing euilly, no­thing in vaine, nothing hurtfully as Aetius teacheth li. 3. But by reason of vitious state of body & rude educati­on they be euell, as Plato sheweth in Timeo, God and nature, doth no­thing in. vaine. and there­fore Damascenus doth affirme that euel life, deformitie of body and dissease of a principal parte, do discend from the graundfathers and parentes & are inherited. Hence commeth that saying, that such as is the trée such is the frute. Hence agayne is it sayd that such as is the father such is the son. Albeit, al sons be not like their fathers, nor all like trées of one kinde. But through education & imping. &c. they be altered, whereof in another worke more shalbe shewed. But séeing the spirit of the arteries is not the first instrument of life, it is then the resulting of that sparmatick matter the efficient, for so frō hence­forth we shall call it most. And when a sinew engen­dreth a sinew, it engendreth it by that actuall heate clea­uing to the former spirit, cleuing to the oylie matter the efficient, seeing in the temperature of it the reason of the maker doth consist, as Galen witnesseth lib. de foet for­m [...]t. [...]f the spirit of the arteries wer the imediate instrum nt of life, by which the partes do work (as some vn­derstand the Philosophers a misse,)Aristot. misse vn­derstode all the partes should doe one and the same thing, as Galen affirmeth lib. de a­nime [Page]nime morum &c. But euery particle hath a proper in­strument which is the spirit of the efficiēt. 1. de vsu part.

Hence it is that this naturall moisture fayling, lyfe doth faile, natural death doth folow, & not thorow bloud fayling in the arteries, the which thing, Chauser wel cō­sidered, saying, wher nature wil not worke: away with the body, and cary it to the Church: for the efficient moi­sture fayling the fire doth saile, the fire fayling death en­sueth.

Hence agayne rose that saying, get a childe kill an old man.

¶ Spa­rowes shorte liued by reson of venery.Herehence also proueth Aristot. howe that sparrowes be of short life because they be prone to wast the radicall humidite through continuall vse of venery. Wherupon Mont. fourth of Menapius affirmeth that y^e vse of vene­ry is not naturall: yet of them the females be of longest life, by reason it is thinner in them and therefore they waxe not so soone dry thorow it, as the males nor so sone olde lib. de long. & bre. vita. Wherof Hipp. de Genit. hath notablie sayd.

But for the stirring vp of this louely swéete heat in y^e partes, the spirit of the arteries was made, as we gather by Hipp. lib. de cord. & Carn. why the arteriall spirite was made. Which is the subiecte of the heat: and is dispersed through the whole body that it may kindle the heate in all and euery parte. And ther­fore the Philosopher writeth that anima, the spirite and life is in all and euery parte of a liuing body. Yet this I wishe constantly to be noted, that as the aninall spirite proceding from the braine is Prince in geuing of sence as Galen techeth. 1. de vsu par. et 1. de plac. Hipp. et plat. so also was it not made for cooling of the heat in y^e harte, as the philosophers suppose, which is no lesse absurdity then to saye the héele was made for the hartes sake,Aristot. error, cōfuted. as Galen sheweth lib. 6. de vsu part. For howe can it be I pray you (saith he) that the hart cooled by the dayly im­brething of y^e aire shuld seeke any cooling from y^e braine, which is not only very far of, and preuented with most [Page]thick bones: but also is cooler thē the aire. 15. de vsu part. This is to make trusty and loyall Earle, of a long dis­course a short as Galens iudgement with the rest excel­lent in naturall Philosophy, who witnesseth that the spirite subiect of the naturall heate, doth arise of matter en graffed in the partes. 2. de nat. fac. & 1. aph. 14. which hée calleth watry, agréeable vndoubtedly to the iudgement of the old prince Hipp 1. de dieta. where he saith: If that which is moistest in the fiery Element,whence natureall wisdome prosea­dithe. and driest in the watry be embrased in a temperate body they shall be wisest. Again he saith there, that all liuing creatures as­swell as man are constituted of 2. faculties contrary con­cording and commodiously vsed, that is to say, of the fier and water. For the fier he affirmeth all by al can moue, the water all by all can nourish, and in the water there is aire as the table of Hermes trismagistr. Mois. pro­ueth as Fernel. affirmeth, lib. de abditis rerum caus. cap. 18. And Moses declareth that in the beginning the spirite of God moued vppon the waters. cap. 1. Gen. but it shall not be materiall whether we call it watry or oylie. And if we count that the spirit of the arteries is y^t vitall, it is not therfore contrary to his own nature: for it is not the immediate instrument of life, séeing the ar­teries and deines spring of the efficient, as Galen testi­fieth lib, de foet formatione, but it runneth to cherish that spirit spronge of the efficiēt y^t sperme, in which life doth consist.

Therfore heat is preserued in vapour which doth eua­porate continually, ther is therefore required matter,Heate, wherein if is pre­serued. & bicause the spirite is two fould particuler in euery part, and vniuersal in the arteries, this vniuersal is alwayes kindeled of the mouing of the heart and arteries & nou­risheth that efficient humiditie that perticuler spirit.The spi­rite par­ticuler & generall.

I his discourse aswell perhaps by reason of the briefe arbguments, as also strangenes of the matter, and man­ner of style (which sundry others of greater studie and longer experience in a larger volume as I suppose, and [Page]they pleased coulde much more brauer haue bewtified) may seeme to the vnexpert in Philosophy and phisicke a paradoxe at the first view,Reason and ex­perience iudges of all natu­rall Cau­ses. but after it be claboured & ex­amined by the docters of both faculties, reason and experiēce, it wilbe very manifest, séeing ther is no other third thing to iudge by as Arist, affirmeth lib. de somnijs, nei­ther in any part of life as Gal. proueth most excellently as he doth all things lib. 1. de Eleurent. 1. de sanit. tuend. 4. Ther.

Therfore of the spirit subiect & heat the natural heate is made, and not of euery matter which is in the body moist or dry, to be altered and perfected, can be accomp­ted the subiect of naturall heat, for although of it meate, drink and bloud be altered: they be not therfore the sub­iect of naturall heat, but rawe bloud saith Gal. [...] de nat. fac. is said to be the subiect & froth of this heat lib. de ple. et 3. art. par. not made to perfectiō, because only the spirit is pure of alteration, that is the subiect actiue & passiue, and this wise the iudgement of writers are to be vnder­standed:¶ Good accion whence they proceede of this second heat or spirit of the hart sprong of the former in the sparme, good actions do procéed in our bodyes: as of the heat contrarie to nature euel actions or operations do come to the partes.

Of heate contrary to na­ture.The third heate in liuing creatures is called heate a­gainst or cōtrary to nature, as Montanus also affirmeth 0153 V 3 in com. de simp. medic. qualit. And this may easly be perceiued by sence: for as often as this heat is in y^e body we know by féeling in liuing things and also in plants. And this doth not differ in qualitie from the former: for there is the same fiery qualitie on some part. But in this they differ because they be contrary. And the heate contrary to nature destroieth the naturall, and contrarily. Now if they destroy one another, what is y^e cause of this cōtrarietie, it appeareth not: bicause both be hot. Heat cōsisieth in the intendid degrée, or in the purchased, or els in the matter subiect: for in euery growing and liuing thing the naturall heate hath in it self a certaine degrée, which [Page]it can not passe or excéede: according to the which life en­dureth.Accor­ding to the natural heate natural lyfe la­sleth. Albeit through infinite accidenses it may be shortened: which also being withstanded, life is proroged, as folowing shal be proued. And the height of this naturall heat is termed of the Gréeks Acme, state. 1. de sanit. tuēd. &. 6. In a Lion it is stronge, in a man more slack, in a Dogge not so weake neyther in any one kind of li­uing creatures all a like stronge. For in the kind of li­uing thinges (if we shall speake of valiante beasts) one horse is hotter, another colder, one swifter, another slo­wer, &c so in the kinde of resonable creatures best tem­pered, which of al that haue life (& subiecte to death) are only endeued therwith, as Carda. testifieth lib. 7. de rerūvariet. Man of all crea­tures of best complexion. Throgh which mean temperature in the similier partes, plasing, number, shape, and gretnes of the instru­mentall, all functions procéed, one is whotter, another colder, on wiser, another foolisher. 2. de caus. symt. on lighter, another sadder, one fatter, another lener, one bigger another lesser, one naturally longe liued, another shorte &c. as we may gather by Galen, tem. in samt. tuend. in Therap. and in sixe hundreth places else. If this heate shalbe kindled beyond the degrée, then they striue be­twene them selues.

Secondarely, these heates are contrary by reason of the matter subiect,Natural heate cōsisteth in the pure parts, & the vnnaturall in the cor­rupt. for the temperate or naturall heate consisteth in the pure spirits, as Galen testifieth, de nat. facult. but the heate contrary to nature hath for a subiect some bodye putrefiing, or some humor, or some sounde part, as he euidently sheweth, in Epid. in lib. de tum. preter. nat. et ad Glaue. &c. and when as the subiect of natu­rall heate is most pure, beheuld that which contraryeth the heate contrary to nature.

Another thing maketh a contrarietie in them, by reason the putrefying heate doth seeke to corrupt the natu­rall-and the naturall contrarily assayeth to qualifie and amend the rotten. And the heate in a matter putrefying is both putrefying and contrarie to nature, because in [Page]degrée it exceedeth the naturall, it is putrefiing bicause it is [...]in [...]led in a rotten matter of either of the inwards, as in the liuer, lungs, spiené, &c. or of the ontwardes, by way of avosteme, botch, vleer, blayne, boyle, &c.

Rotten heate de­fined.And it is defined of Galen in Ther. to be an alterati­on of the whole body, putrefiing of the substaunce to corruptiō, of outward heate, bicause it entiseth vnto it selfe naturall heate, together with moisture, and bringeth it forth by the poores ratified as Alb. affirmeth, 4. met. et Mont. in com. curat. Ther is another heate contray to nature in degrée only, not by reason of the subiect but seing we haue euidently expressed them in our Dial of Agues dedicated to the (high and mighty) Earle of Leicester ix. yeares past, we shall onely reuoke them to memorie in this place as matter appertinent to this present dis­course, and this heate hath not for a subiect matter putrefiing, but excesse only in degrée, not bicause of the mat­ter subiect.

And note you how, saith Fallop. that the fitte of the Fe­uer tertian beginneth, in this we haue a double heate, one cōtrary to nature, which is in y^e cholerike humors putrifiing,Cause of the terti­an feuer. worthely therfore called putrifiing heate, & it may be equal with the naturall heate, it may also excéede it, this is not the feuer, but the cause of the feuer, as Galen wryteth ad Glanc. et 1. de Diff. feb. We haue moreouer naturall heate encreased aboue his degrée, and by reason of this excesse it is termed contrary to nature, this hath not his beginning of the matter putrefiing, but hath his subiect and proper place, as testifieth Mont. here it may be demaunded, may we call it putrefiing heate? respec­ting the cause wé may, but in very deede it is the natu­rall heate, become putredinall or rotten.

The. 3. therfore is contrary to nature, and this heate is of two sorts, either it is rotten onely, or els it is rottē bicause it is a putride matter, as Card. affirmeth de ho­min. nat. and so the one subiect of this heate contrary to [Page]nature is a putrefied matter, the other is that rooted moisture of the partes, or purer moisture of the blood of the arteries. And the chefest cause of putrifying heate is in ward stopping, and obstruction of the waies or meanes,Cause of putrifiig heate. so that the moist vapours and the digested can not euaporate or out breath, as Galen euidently sheweth, 1. de sa­nitate tuenda, and Mont. in coment. 1. de simp. med. sa. & therfore do ware hotte. Another cause is contagiousnes which the ambient of compassing aire powreth and in­breatheth vpon those whome it doth enuiron and come about, as maie appcare by Hippocrates lib. de aere aquid et regionibus, lib. de flaribus de morb. popul. lib. 2. & also by Galen, 1. de differ. Thucid. Lib. 2. bel. pelop. &c.

The Aire as testifieth Auicen. 3.1. resolueth in all dis­positions, and more alerith the body, and spirits then ei­ther meat or drink, as affirmeth, Consiliat. diff. 114. But especially in such as haue a thin and open skinne it ease­ly presseth and entreth, 1. de sanitate tuenda. Being ther­fore, saith, he more subiect to infirmities that procede of outward cause of the Aire. And truely if a contagious & infectiue person shall frequent and company one not in­fected or corrupted (as affirmeth Fuchs. lib. 4. de med. morb. fernel. Fal. lib. de tubo. pest.) the séedes & sparks of rottennes and infection are infused, materated or stiped in the sounde bodye. The which thing we sée dayly to chaunce not only in brute beasts, but also in mankinde. Hence haue the rottennes and infection in the pestilence theyz beginnings, which are caused of contagiousnesse,Cause of the pestilence. and through the influence of the Starres, as affirmeth Aphrod. 2. probl. and also of corruption of humors in the partes, as Valescus declareth, lib. 7. and not through obstruction alwaies, as affirmeth Rasis, lib. de peste. Infected persons to be a­uoyded wor thely therfore all such as are infected persons, according to the decrées of eche sacred Senate, by proclamation banished, not only for the time from princely & noble per­sons: but also forth of all societie in Garisors, Cities, Lownes, and families. Let them which regarde not na­turall [Page]causes, neuer so much enforce their eloquence to the contrary.

These be the causes of the heate contrary to nature putrefiing,Kinds of infectiō which in some is putrefiing only, in some pu­trefiing, contagious, venemous, & infectiue, as we haue seene by the sweat, plague, poxe, and leprosie, &c.

Of the other heat exceeding in degrée, we haue causes inward and outward: the inward we affirme to be pre­sence of the rotten heate sending fumes kindeled to the heart, the heart sendeth them to the spirits, the spirits to the whole body.

The second is Antiparistasis of the hot spirits to the heart, ther made so vehement that the heate in degrée is kindled.

The third cause is boyling aboute the heart, caused either through anger, or wrath, for ire proceedeth of fier as Arist. teacheth. 8. probl. 17. and anger sayth Galen, is a boyling of heate in the heart with desier of reueng.Anger defined li. 2. de sanitate tuenda, 6. de plat. Hipp. et plat. Againe out­ward causes may bring this to passe as affirmeth Fuch. & Fernel. lib. de fe. vehement mouing, running, extreame laboure, feruent heate, watch, hunger, strong medicins, and ouer hote bathes, as in our fourth booke of Bathes ayde doth appeare. Yet note that vnlesse this heate con­trary to nature, doe hurte the action in degrée, & dissolue the temperature of the parts, it is not called sicknes whether it tary short or long time as Gal. teacheth, 1. de caus. morb. et simpt. 1. de sanit. tuend. Notwithstāding the opinion of them which brought in, in his tyme, as in y^e place laste recited he doth shewe, continuall sickenes, affirming that in vs, séedes of all disseases are natural­ly, yet so smal and insensible that they escape oure iudge­ment,All men be not al way sick as they confesse, by the which they bewrayde ful­ly theyr folly, to perswade men of continual sicknes, the actions not depratrid.

The first whereof we haue spoken shall be called an accident and not a dissease, the second hurting the opera­tion, [Page]shal be called a disease, not an accident, therfore if it hurt the action, it shalbe contrary to naturall heate, bi­cause it doth extinguish the subiect of naturall heate.

Againe, if the naturall heate be encreased by a fie­ry augementation, this encrease dothe sone consume the subiecte, as Galen testifyeth, Lib. de inequal. int. et. 1. de Differ. feb. And therefore the augementati­on is sayde to be contrarye to the naturall heate, aswell by reason of the agent, as y^e ende.As natu­ral heate is cause of life, so the vnnaturall is cause of death. And that made Hip­pocrates to saye, that the heate which made the body, doth kill it, in Epid. vnto this also Fernelius, doth sub­scribe. Lib. de spir. et inuat. calid. either bicause as the vitall heate dothe cherishe all the faculties, or con­trarily, by reason of this encrease they are weakened, corrupted, and wasted: and by this reason it is called contrary to the naturall heate.

This is confirmed both by the authoritie of Aristotle 4. meteor. and of Galen. 5. simpt. and also by experience. For we sée that all growing and liuing things in youth,Youth and the springe yelde ple­sure. and the spring, whiles the naturall heate is meane and temperate, how pleasantly they florish & prosper. But in declinatiō & Haruest, the heate & dryth aboue meane preuailyng, or alyenyd, all thinges do encline to decaie.

Now when this natural heate in vs is weake we ought to encrease it with garments, with nourishing meates,Hovv heate is maintayned. with confortable medicines, be it liquide or solide, with moderate frication made of plesant oiles described for the ansient Romaines, by Theion the Gimnasticke, Lib. de gimnast. But better afore for the Gréeks and in few­er woords, of worthy Hipp. Lib. 2. de dieta. By what meanes Pol. Ro­mul. ly­ued lustely a. 100. yeares & aboue. And at large of Galen, whose maner was to omit nothing y^e might be said, daily vsed of Polio, Ro. ashe affirmed to Angust. y^e Emperour. Who wōdering at his strēgth, & liuely hew, hearing him say y^t he was aboue a. 100. yeares olde? de­māded bi what means he kept himself so lusti & youthful he answered throgh drinking of meath, & anointing my body w^t plesāt & aromatike oiles, as Pli. testi. li. 22. ca. 24. [Page]Rather aswell artificiall as naturall, moderatly vsed, & the bodye prepared before, can do this also, of which the Bathes of Buckstones, and of the Citie of Bathe, of all others be right excelent: as at large maye appeare in Buckstones benefite, and in Bathes ayde, and in the learned & venerable Doctor, Maister Turner his booke of Bathes in generall. Wher it may easely be gathered, if with a single eye you compare them, his fewe shéetes in folio, with my whole worke, whether I haue done him any iniury, or any other, as some without iust cause vniustly hath mutteryd behynde me: but néedefully haue added, that which tyme would not permit him, as he de­clareth, to accomplishe. Applying also furthe of others what serued for my purpose, (as the best Wryters vse) aleaging the places, rather than wholly to folow myne owne iudgement. Famous for the countrie, beneficiall for the inhabitaunts, and aydefull for the sicke, and no­thinge hurtfull to the godly Phisitions that moderate their gaine with Christian charitie,All men must mo­derate their gaine by christiā charitie. all the which is wel approued, and therefore any farther here of them to dis­cusse, we will omit to our appendix, folowing eur pur­pose, how heate may be added & increased to the weake and feebled parts, in bed, through the company of a little childe, and a broode if a little whelpe be borne on the sto­make, greatly commended of Montuus lib. de salubr. tut. often founde profitable by some that hath vsed my coun­seell, of high birth.

And this augmentation although it excede the natu­rall heate in degrée, yet it hurteth it not, but increaseth and helpeth it to execute his faculties, functions, and of­fices. Wherfore, right Honorable, consider well this one thing which is of great force to take away many douts? for when we saye that the naturall heate is hot as fyre and that the body is heated or cooled,Actuall heate. Actuall colde. and by heate do vn­derstande actuall heate, and by colde actuall colde, that is not distemperature of the parts, it is one thing that hea is encreased in degrée, it is a nother thing hotte distemperature: [Page]temperature is not in acte, I know that autho­rities be to the contrarie, saith Fallop. Yet whot distem­perature accounted of Phisitions is not heate increased aboue the degrée. For we vnderstande by it, as when a synew is sayd to be gréened, bicause more heate is brou­ght vnto it, either by reason of nourishment hote and fie­ry (and heare is more fier lying hid) or else bicause the finewe is made hot by an outward part hot, which is the cause that the fiery Element receiueth greater force, al­though it be qualyfied, corrected and restrayned.

And this is distemperature without matter, with mat­ter when the Element is mingled with coler and bloud mingled in y^e parts, as the firy and bloudy Apostemes daily to well declareth.

But one may say, when a parte is gréened through di­stemperature hot in acte, why is it whoter then if it wer not gréened? if this your temperature do not lye open to y^e iudgment of y^e sences. You must know that this actual heat hath his subiect the spirits: which is continually en­gendred of y^t oyly or vnctuous matter of which all y^e sper­matick partes do cōsist, skin, sinews, gristles, bones &c. As in our tables of the things naturall, where we haue deuided them from the sanguin may appeare.

This vnctuous matter hath the same mixtion which the bone, sinewe, and all other partes haue.

If this spirit do result from the sinew it is dryer sayth Fallop and ayrier, and by consequence more drye, that if it wer not a sinew of colde distemperature as Galen af­firmeth lib. 1. de tempa. et 2. Flement. A yoūge man hot­ter than a childe. worthely therfore this spirite being kindled séemeth hottent.

Hence it is that man séemeth somewhat hotte bicause his spirit is drye and ayrie and by consequence the heat conceiued, séenieth greater thē in a child,A dou­ble in­crease of heate in euery part. for in it y^t heate is moister and plesanter, in a yong man dryer, and shar­per as Galen expresseth lib. 2. de temper. and therfore in euery parte we haue a double encrease of heate, that is Elementall, and naturall, actuall, Elemental which cau­seth [Page]distemperature, actuall following distemperature.

The same I say of colde matter, & hence it is that the parts séeme cold because they haue y^e most moist oylines in which stronge heate and feruente can not bée con­ceaued.

You haue therefore what is ment by distemperature, what by elementall heate, what by naturall, and what by that which is contrary to nature.

These heates if you remember what is discoursed of them, you may easely perceiue their operation & in what sort they worke,The operation of naturall heate. & especially the natural in the bodies of growing and liuing creatures, but chiefely of thē which are gouerned by vnderstanding, voyde of errour, it hath this operation, that it maye change the subiect moysture suffering alteration, & doth worke vppon it as on a sub­iect altering, the one ende of this action and passion, do­ing & suffering, is transmutation which the philosopher, calleth perfection.Concoc­tion de­fined. And Gal. defineth it to be the alteratiō of the nurishmēt in to the qualitie of the nourished. 1. et. 3 de nat. facult. vnto the which also Fernel. doth consent, de animae facult. Lib. 5.

But what is this perfectiō? I say it is only one, albeit ther be more cōcoccions & alteratiōs analogicalli spokē. The first is,Nourish mēt tho­rough heate made the substāce of the parts The na­tural heat and the parts make one bodi when all the parts do work (by this instru­ment of God) that is, by natural heate, y^t they may turne the matter into their own substance, y^t they may make skinne, kelles, fatte, flesh, veines, arteries, pannicles, si­news, muscles, lizards, tēdones, gristels, bones, mary. &c. Neither let this seme meruailous vnto you, y^t it is made the sound & firme parts, when also it is made through natural heate, for you must cal to your knowledge, y^t (this instrument of God) the natural heate, & the parts do make one & the same body, as Fernel. affirmeth, li. de animae fa. heate hath the reason of the doer, doing, the parts of the sufferer suffering, as Galen proueth, lib. 1. de fac.

And bicause denominatiō is made of y^e subiect we say y^e flesh engendreth flesh as Arist. techeth, 2.3. de ge. ani. for [Page]bicause in potestate or power it may be such:Howe thinges in pote­state, and in actu do differ although present in acte or déed it is not, but shalbe as Galan de­clareth lib. 3. de temp. as for example, we say a child new borne is reasonable, and a bird before it be fligge we cal fléeing which are not so present, but shalbe afterwards. So the minister hereof (Gods instrument,) is naturall or temperate heate. And it shalbe no errour for to say y^t the partes shall or do engender like them selues, & that the naturall heate engendreth the partes,

The first altiratiō on moi­sture in our bo­dies.This to recount is the first & perfect alteraction which is made on moisture in our bodies, whereof Gal. wri­teth in lib. simpt. where he saith that ther are thrée alte­rations made in our bodies, on moisture. One which is made in good matter by naturall heate and is brought to perfection wherof (God willing) further shalbe shewed.

The second alteration is partly good, partly euell, good bicause it is made of the naturall heate, bad, bicause it is made of heate vnnaturall thereunto annexed, good be­cause it endeth in a séedy qualitie, euel bicause it is made of some parte corrupted.

The third alteration is made of an euell worker in any euell matter, when the humor is rotten and is mo­ued by rotten heate. And because nothing is more purer and perfect then the substaunce of the helthy partes, the Philosopher therfore worthely calleth the worke of na­turall heat perfection. For first in our bodies it altereth matter receaued.

Secōdly it maketh Chilū a iuyce for nourishīg most fit.

Thirdly of this iuyce, bloud is made,

Fourthly of bloud that spermatick moisture: of y^e effi­cient oily moisture, together w^t the mothers & y^e blud in hir wombe, our liuely partes are made:Mans generatiō, how and after what sort. let Agrippa ne­uer so vainly seke to cōfound y^e iudgment of thē: y^t out of question approueth y^e same. lib. de vanitat. 5. cient.

For after they be vnited in the wombe sixe dayes, the naturall heat which is ther, doth embrace the efficient the engendring matter, the sperme, that it is quickely [Page]compassed with a fine filme (if it be fit, and the place ac­cording) like that which is founde about the yelke of an egge, termed in Gréeke of Hipp. lib. de uat. puer. Chorion Secundina of the Latines, of most in English, the Sely how: with diuerse veines, and arteries, or pulses, as fine and as small as thréeds, which serueth for attraction of iuyce and spirit, the iuyce by the nauel, for ther are ma­ny fine holes as in a Lamprey head, by the which the na­uell after the seuenth day doth draw vnto it bothe spirit and bloud, to the nourishing of the engendred, whiles the rest of the matter working,The 3. princi­pal parts first fra­med. frameth, iii. inwards, wher­of procéedeth the liuer, heart and braine, hauing a veine from the nauell, drawing vp grosse bloud. Ther is ano­ther forked veine vnto the which this sayde thick bloud is fashioned, which becommeth the lyuer, for without bloud the heart nor the brayne or any of the reste of the parts, could not be engendred, nor encreased, as Galen excellently proueth. So likewise a pulse or stine arterie, conueyeth puer bloud and spirit to the framing of the se­cond inward, the heart, as it dyd by the forked veine to the making of the liuer. Of the lightest bloud, whereof the lungs be made, and all the breast.

To the framing of the third inward, or principal part, a great portion of the vnctuous matter, the efficient is sent, preparing a colledge for gouernment? the brayne, after, for the better securitie of so deuine a Metropoli­tane, as Hipp. termeth, lib. de car. Vnto whose court re­payreth the soueraigne Sowle, or intelligence, a sub­staunce simple, incorporate,The soule immortall. seuered, impatible, immor­tall, and euerlasting. God nearest imitating to man di­uine and outwardly comming, as Fernel affirmeth, lib. 5. de animae facult. And sainct Augustine long before him sayde,The soule ex­pressid. lib. de anima, that it is a substaunce creatid, inuisi­ble, immortal, like vnto god, hauing no Image or shape, except it be of his creator: All the which, the select Cap­taine of God Moses approueth most true, in y^t he shew­eth that God made man like to himselfe. Genes. 1. accōp­ting [Page]she worthiest part, for al, which figure is often vsed in sundry sort and is very lawdable: fortified with a for­tresse of seuen bones, the rest of the parts naturally per­fected, the babe entreth the light at the seuenth, but bet­ter at the ninth moneth.

Thus the braine you perceaue is made in effecte of sperme only, by whom and through whose instruments, the pannicles, sinewes, muscles &c. Al sense and frée acti­ons (according to Gods appointment) do come and pro­céed in the body, & not from the hart, as many hath sayd, the which may be perceaued by sléepe, as Fernel. testify­eth, lib. de animae facult, & longe before him Alsaharani­us, lib. The.

Shaped male or female, according to the perfection of heate, or imperfection as Galen moste learnedly and de­ninely teacheth lib. 14. de vsu partiū,Cause of made & female.& Carda. lib. 12. de subt. Howbeit the males as affirmeth Arist. lib. de long, et breuitate vitae, be of longer life then the females, bi­cause the heate in them is more proportionable, and the moisture also more firme. And therefore he concludeth, that the length and shortnesse of lyfe consisteth not in greatnes nor smalnes of stature,Short & long life, The na­turall cause. whether it be of things growing, or liuing, endewed with bloud or without bloud, on the earth, or vppon the water: but in the tough­nes of the vnctuous substaunce contayning in it the good temperature of heate.

So that this worke of al other most wonderfull, is gods doings, aswell Athiestes as Ethnicks, Gods o­peration is in ma­ny thigs aboue mans vnderstan­ding. the godlesse & faithlesse must confesse, for the action and vse doth approue it. But to know the certaine faculty, by which it doth it, it is not for mans wisedome to vnderstand, nor with­out great reuerence and admiration, the safe deliuery & maner therof can be searched.

Let the vipours tongs of malitious detractors neuer so Angellike insinuate their own words & deuises, to the derogation of all them which, to their vttermost as their actes declareth,Scande­rous tonges are to be prefer­red to the stàbe before roges. do studiously seek the aduauncement and [Page]setting fourth of al gods benifits. Oh, abhominable cōspiracie, oh, cursed enuy, oh, horrible iniquitie, worthie not only of dathā & Abirans selicitie, vnles they mend & spée delie cry for mercie: but also of condigne punishment for abusing them which vnder publike authoritie to their great paine and charges do trauell for common commo­ditie.

Behold now as it wer, in a word, discoursed (right prudent & most honorable Earle) y^e diuersitie of alterations accomplished by heate, originall of the principal parts, mans generation, life, frame facultie &c. With also the immortalitie of the Soule, that deuine portion, celestial intellection.This dis­course sheweth gods prouidence and mās witte. All the which doth not only expresse the in­comparable wisedom and passing prouidence of god our Creator, but also the prerogatiue of mans witte, as Ga­len testifieth. lib. vlt de vsu part. and Peter Bovaistuaw in his discourse of y^e dignitie of man. Wher he compriseth with the body y^e excellencie of the soule. Which althogh it be enclosed for a season in these fraile partes of our na­tural body. Neuertheles it is of celestial substaunce, and remembreth the giftes of grace, it despiseth terestriall thinges, bicause it féeleth to haue from thence, his proper affinitie and natural aliance: Whereof the lerned works of the catholike,That which is of heauē is heuēly holy, and deuout deuines, are full of ex­amples. So that I refer you thether, supposing not with out great reason, Gods minister naturall or temperate heate, to yéeld in the parts of growing and liuing things naturall perfection, which so longe as it is perfectly, effec­tually, naturally, and roially in them, so longe they en­crease, and we haue (God assisting) our health, life, spi­rites, operations and powers &c. Wherfore, séeing, it so stādeth: it behoueth al mē to haue an eye to these thīges, and in what sort they spend their time, and howe proui­dently they be in preseruing the state of eche parte, seing thence the actions procéed.vvorthie magistrates, are to be gretly cheri­shed, and preser­ued, and the abusers of them to be no­tably punished. And in especially the trustie and pollitique gouernours, for howe often hath it bene proued, y^t the losse of one loiall and wyse ruler hath bene [Page]the losse are deprauings of the whole estate, as you may reade in the workes of losephus, Titus liuius, and infi­nite others.

But of the good effectes Simpathia, vnity, agréements of the spirites, humors and members, health is not only preserued, but also our life is prolonged, and our sences made more perfecte.

Most excellently therfore is it sayde of deuine Plato, that the body doth so depend on the minde, that vnles the mind be in good health the body cannot bée: séeing we can neither mainteine helth present, nor restore it absent,Of the effectes or o­peratiōs of the spirites. except the passions, and affections be reuoked to dew mea­sure, for the body is wasted and the bloud corrupted of continuall desire and loue, as Mos. affirmeth, aph. 7.

Wherby it appeareth that it both belong not only to a morall Philosopher and a deuine: but also to a Phisiti­on to frame and fashion the maners of the mind, as Gal, The minde is to be kept with in his limits as well as the body A Phisi­tion can no lesse frame the man­ners of the mīde than a Philoso­pher. affirmeth 1. de sanit, tuend.

To this iudgement also Necomensis doth agrée: thēce commeth that saying furth of the Gréeke Epigr.

Through y^e Phisitiō cōmeth not only helth of y^e body but also of y^e minde, & in y^e mynde ther are troubled thoughts eugēdred, throgh euil life, not wel trained, throgh discra­sye of body. For by reasō of euill life, not wel instructed, (neglecting the sacred and pure word of God) y^t we may rule our affections, we fal to the gouernance of them, & through ignoraunce & false doctrine, wronge & peruerse opinions & iudgments are enduced into y^e resonable part of y^e spirit, for that they iudge good, euill, and euill good.

But of distemperatue of the body, whether it be natu­rall frō the wombe, of the vitious sperme of y^e Parents, as Ap [...]rod, affirmeth, & Hier. in comp. curat. or acciden­tall, euil passions do spring, as to often it is séene in thē y^e [Page]fall to be sicke of Phrensie, Madnes, Melancolia. &c.

Where phantasie, reason, or remembraunce is loste, some supposing themselues,Diuerse kynds of madnes doth a­rise of dyuerse di­stēpera­tures of the body Birds, some Beastes, some Fishes, some Glasses, some Angels, some Diuels, &c. All for the moste parte coueting theyr owne destruction, as Galen teacheth. 3. de loc. affect. Paul. Aegenet. li. 3. Gord. in pract. Arn. de Morb. cur. lib. 1. Val. in Phil. Fer. lib. 5. de part, morb. & Symp. Fuchs. lib. 1 de medēd morb. Mont. in cons. Montuus in Ana morb. Amat. in Cent. 1. &c.

And it is plentifully proued with Galen, that the man­ners of the minde (I except those that be select by diuine grace, and that be directed by the word and spirit of god) doe follow the temperature of the body. But the Phisi­tion can preserue the best temperature, and restore the dacayde: yea also alter it, if so be his regiment in tyme be receaued, as these verses moste excellently counsel­leth.

The constitution of the art of phisick.And this moste reasonable arte is constituted of thrée, as Hipp. proueth, lib. 1. de morb. popul. that is of the sick patient, the sicknes, and the Phisition minister of the arte. So that this wise the sick with the Phisition con­senting and conspiring againste the sicknes, it is in his power to make meruelous alterations.

vvhat phisick can do, through the ler­ned Phi­sition.Yea (as affirmeth Hirenonimus Montuus chéefe Phisi­tion to Henry the .ix. French king, and one of his moste honorable Priuie Counsell,) to make of vitious men, good, of aueritius or couetous men, lyberall, of ryotus, sober, of lasciuious and wanton, chaste and temperate, of dastades, couragious Captaines and valiaunt cham­pions.

Good custome what it doth.And that not only through mightie herbes and medi­cines, but also through good custom of ech of these, meat, drink, exercise, séeing, héereing, speaking. In which is contained whatsoeuer the lawes deuine or ciuil, as well olde as newe, publique is priuate, whether they meane penalties, or do promise rewardes. cap. 7.

Effectes of the spirits modera­ted.After this maner the fleshe is made obedient to y^e spi­rite, for y^e appetitiue spirit procéeding from the liuer, being moderated by motions, is made obedient to all rule.

Ouer the which the reasonable spirit procéeding from the braine, ought to bear gouernment, and soueraigntie, no lesse then the Carter ouer his teame,The ap­petitue spirit procedeth from the liuer. and draught of horses. Which vniuersally is proper to vertus, as Arist, writeth, lib. pur. Aret.

The which if any shall séeme to haue attained natu­rally, yet as Erasmus writeth, in Inchirid. milit. Christ. he may not impute it to merite. For that which is natu­rall because it can be but such deserueth no prayse,The rational spi­rit from the brain séeing it commeth not of himselfe, but is bestowed on him.

Neither is ther naturally only perfection or vertue as Monta. approueth to the reasonable spirit referred, namely, wisedome, prudence, and knowledge. But also to the irrassible or boulde & couragius, The ir­rassible spirit procea­deth frō the hart. Iustice defined, what in a iust mā is requi­red. as Tulli termeth it [...]usc. question, manlines, and audacitie, and tempe­rance of the appetitiue afore said, through the mutuall symetrie or vnitie of which thre faculties. Iustice doth a rise: and Iustice is a will perpetuall and constant which giueth to euery one his right. Iusti. in institu. Wherup­on consequently you see it foloweth (be he neuer borne to so great a dignitie, or of neuer so large a patrimonie, or neuer so welthy,) that he can not be a iust man, vnles he be temperate, mightie, and wise.

Temperate subduing pride, wordely ambision, lust, the fleshe, and euil affection, the Deuil, to humilitie, continenci [...], and constancie (a meane) as did the holy Captaine Moses, as losep. writeth lib. de legib. & trad. iud. 1 Tempe­rancie as

W [...] rather knew such passions by that he saw them [Page]in others, than that he had any in him selfe, the which is confirmed by his Oration made at his death, in the field of Abila. And Pride, Lust, Selfelone, and Lieking, bi­cause they be contrary to reason, euery where deceaue the Iudgement, hinderith Law, and finally drenchith all indifferency. Reade Seneca, Plato, Arist. Tulli. Plot. &c.

2. Puissāti a byding all fortu­nes 15 best per­ceuid.Mightie, Puisant, and Couragious, as was Antigo­nus, who sayde to one of his Captaines halfe dysmayed, for how many count you our person. Lest through féeblenesse of spirit, want of strength, and lacke of valiauncie, ye yeld vnto Minacis threatnings, agreing to vnlawful & vnsitting conditions, as the Consull of the Romaines did, as you may reade in the historie of Salust. for threat­ning vnto them that lacke Magnamitie, Power, Vnde, Dauntith, and dismayeth.

Kingly gouern­ment, why. Nobility whence. Rulers the causeHence therfore for repressing of Tirants, chastizing the insolencie of the wicked, conseruining of Iustice, & ad­uauncing of the Vertuous, Rose Puisaunt, Regiments, Kingdomes, Empires, &c.

Herehence also sprang Dukedomes, Marquesis, Earl­domes, Vicounts, Barons, Barronnets, Knights, &c.

Hence likewise came Deputies, Presidents, Liefte­naunts, Wardons, Maiors, Bailiffes, Aldermen, Gra­ues, Constables &c. For as the natural body without his owne head nought auaileth, so fareth w^t the politique. Of Which politique estates, read (bicause our promised breuitie will not permit a large discourse) if you thinke vs to compendious, Arist. polliticks, and metaphisicks. Homers Rapside, opera S. Hieronimi. S. Ciprian. S. Dion, de demune. Monar­chie, the best go­uernmēt Chelidon, Tigur, de principe &c. Of Mo­narchia, which is the gouernment that is absolute, that is to say, by on only King, or head, it is y^e most excellēt, y^e best approued & most receaued of al, for it imitateth no other, thē y^e best patern, y^e only ruler of al things, one god. The Aristocratian commen wealth,Aristoc. with the maner of it which is y^e gouern­ment by y^e moste Noble, most Rich, & Sagest sort of people, is deciffered by Solon, Ligurg. Demost. Cicero, &c. [Page]Howeit bicause it so far differeth from the rule of na­ture, who hath giuen to all kindes of liuing thinges one head, or chiefe Ruler, it deserueth rather disprayse then any commendation. And many men you know many wittes.

Demo­cratia the worst kinde of gouern­ment.Lastly, the Democratian commen wealth, which is the gouernment of the people, where all their counsell and aduise is had together in one, is expressed of Dionis. sciracusianus, Eufrates, Othanes, Herminius, Polido. &c. And this of al other is most monstrous, for ther was ne­uer séene any thing well executed, nobly atcheued, or luc­kely finished, wher euery man had an ore, the Prouerbe is playne.

The cō­men people vncōstant.The vulgar people are the original of errours & fan­tasies, Author of euil customes, louers of innouations, reiecters of Disciplines, contemners of Magistrates, and scorners of the sage and wiser sorte, as teacheth the Philosopher in his Ethicks.

Of which wisedome incident of Princes Potentates, and Iudges, as parcell of the former tripartie diuision is to be remembred.

3 wisdome defined Nothing is comparable to wisdome wise men are of magistrates, highli to be este­medWise, Learned, & Vertuous, that soueraigncie may be made betwene truth & deceipte, ignorāce & knowledge, godlinesse & vngodlines. For wisdome is defined to be y^e noblest thing in nature, together with Science & vnder­stāding. The which is confirmed by Salomon, y^e celestial Oratour, wher he saith, y^e all things was nothing worth to him in cōparison of wisdome & knowledge, & thervp­pon Sainct Hierome exhorteth all Magistrates, y^e when they finde a wise, faithful, and diligent man, they ought to kéepe him as theyr owne hearts.

Moreouer, Marcus Aurelius y^e Emperour, sayd to his Phisitions, y^e if any thing wanted in a wise man by na­ture, he supplied it by science: but the ignorant & foolishe [Page]for lacke of vnderstanding supplieth it with malice.Ignorāt men ma­litius,

To be short Plato the Diuine Philosopher knowing that no humaine gouernment (if we shal referre things as we ought to a natural ende) could be established with out the vse and knowledge of wisedome & science, saide. Common weale shall well and happelie be gouerned when they be gouerned by wise and learned men, or by those that shall employ theyr studies to wisedome and vertue.vvise mē can beste gouerne, Well approuing by what spirit he spake, seing we sée dayly how that such as folow theyr sensuall luste, the fleshe, couetousnes and ambision, the vainglorious spirit, the worlde, desceit, detraction, and addulation, the diuel And those also to whom nature hath denyed, or in­firmitie depraued, as Idiots, Dolts, Lunatikes, Fran­tikes, and blockheads, can no more iudge righte from wrong, trueth from falsehood, vertue from vice: than the blynde can trye colours. And where natural ignorance, or infirmitie by accidence, and sensualitie reigneth both temperance, power, and wisedome is abused, as af­firmeth Syr Thomas Eliot his gouernour.Vertue defined And vertue is defined, to the knowledge of things to be auoyded, and of things to be desired and loued, as sheweth Bras­mus in Inchirid, milit. Christ.

Hence that the workes of Godlines and vertue might shine euery wher before men, and glorifie God the au­thor of them, preaching, baptising, and celebrating the bread of thanks geuing,¶ Prist­hoode why. &c. Rose Priesthood, Ministerie, Prelatie, and Primatie &c. Reade Moses oration made at his death, extant with Iosephus in the treatice translated by him, fu [...]h of Hebrew into Gréeke, intituled the Order, & lawes of the Iewes cōmon weale, the booke of Exodus, of Numery, and of Iosua, the Epistles, to the He­brues, the Actes and Canons of the Apostles, and of the primatiue Church, Sainct Iohn Chrisost, vpon the Epi­stle to y^e Hebrues, Sainct Barnard, Isidorus, Petrus, Lum­bard. lib. 14. dist. 24. &c. Clictorius also of the preistes of the Gentiles, albeit they wer wholly addicted to al kind [Page]of Idolatrie and superstition, Deodorus of the preistes of the Babilonians named Chaldes Cesar in his commen­taries of the Drudes, I itus Liuius Decades, of the Ro­manes, flamines, Sir Daui Lins. of the 5. Monark, Iohan­nes Leon his historie of Affrica, by the prudent and va­liant Knight Syr Anthony Stréele made inglish after the French phrase by Elegant translatiō,Syr An­thony Streely transla­ter of the historie of affrica Francis Alne­res historie of Ethiopia, Preter Iohn his Empire, with Albunamarke the Patriarke, wher he and the rest of the Priests are discifred. Theatrū mundi of Petrus Leune. All the which most manifestly declareth, that no Barbarous, or Turkish estate (much lesse a ciuill and Chri­stian) without Religion can be gouerned, nor without estates and degrées in the same executed.

How highly therfore sound Religion, Gods word, is to be imbrased, and the ministers therof to be estéemed,Degrees & liuīgs alwayes aswel for the cler­gie as for tempo­raltie. Officers whye euery faythfull, godly, & wise man séeth. For the main­tenaunce wherof, they haue & be rightly endewed with liuing answerable to eche of their cauling, imparting to the poore and néedie some portion.

Hence moreouer came high Marshalls, Chauncelors, Tresurers, Iudges, Doctors, Serieaunts, Shirrifes, Iustices, Proctors, Principalls, Wardens, Masters, Receauers, Awditors, Cumtrollers, Customers, Coffe­rers, Merchaunts, with all other Officers, Faculties, Artes, and Misteries, whatsoeuer they be that conserue, mayntaine, and instructe the humaine societie in godly­nesse, peace, health and welth.

Parle­ments, Counce­lers, Cō­missio­ners. Such as Libel a­gainstHerehence, to conclude, sprang Parlaments, holie Counsells, high Comissioners, Conuocations, Consulta­tions, Dissiplines, and all other of this kinde. For litle auayleth Armes abroade, except counsell be at whome, Cicero in Offic.

Let them that barke againste the holy calling of Blessed Bishopes, and libell against approued, trustie & most sacred Counsellers, or arme against Princely poli­cie, Quiet vnitie, Godlie maiestie, Kingly suprema [...]ie [Page]more doltish thā Dolphines, ignoranter than Elephāts, senslesser then Cranes,) neuer so desperately, Rebell, Mutini,wherin resona­ble crea­tures shewe thēselues more senceles thā bests Birds, & Fisshes, or cry to the contrarie, Reade as well the Cano­nised Scriptures, and writinges, of the auncientes, as of the Later diuines, or Philosophers, Plato, and Arist. Polit. Tull. de repub. Ioseph of the estate of the Iewes, Titus Liuius, of the estate of the Romaines, Plin, his naturall historie, Celid. de princip. Syr Thomas Eliots Gouerner, Sainct Hierom (his Hexomero, Saint Chrisost. officis Caluine his Institue. Musc. expoc. Bishop Iuels Apoll. Foxe his two I omes of Actes and Monu­mentes, Docter Rush his Presidence to a Prince, Doc­ter Whitgiftes answear against the Libel, put into the Parlament, with his last worke, of most excellent de­fence, and Docter Humfre his booke, de vita & morte Iuelli. &c.

Wher if learning, authoritie, or wisedom, (which iudge all thinges,) will serue, may be founde that will sa­tisfie: Unles obstinately, and sedisiously, they intend to perseuer.

The quiet, and prospe­rous rai­gne of Eliza­beth.Considering also héer with after nature that it is euer better to be ruled and nourished by the owne daine on­ly, than by the Stepdame: for the one naturally cheri­sheth, féedeth, and defendeth: the other vnnaturally, care­leslie, churlishly, and craftely, repineth.

And in a word dutifully to say my Iudgemente, our State God be magnified for it, and alwayes to preserue it, hath in no age or raigne ben more politikely ruled, quietlier defended, or mercifuller executed, nor the sub­iectes neuer better florished, than vnder Elizabeth our gooly & most absolute Maiestie, imediately vnder God, and onely, reade if you list, that can the olde Cronicles of the Brittens, & Romaines: you that can not our owne, is Policronicō, Frosarde, Fabian, Hawle, Cooper, Stowe, Grafton, &c. And ye shall finde it most true.

Nowe the wise and prudent, remembreth thinges passe, considereth thinges to come, and that according to [Page]past, considreth of thinges present,Omit the line past. and foreséeeth things to come, and that accordinge to the condition of the State, and nature of the Countrie: calling, place, and time of eche one, proprietie of euery thing, and necessitie of the vse, waying Iustice, Distributiue, what the wisest do note and obserue. and Commutatiue. Yéelding right to one God onely, to eche degrée priuatelie, regarding the person, and to al a like in vniuersall, without exception: setting a parte Parcialities, Sectes, and Singularities. For,A wor­thye say­ing of Tulli. as Ciero saith, he that studieth for parte of the people and neglec­teth the rest, bringeth to the Citie or State, Ciuil dissen­tion, dayly Tumultes, and in fine, terrible distruction. Lib. 1. de offic. Howe Gardantly therfore these are to be Regarded, wise men easely séeth.

But howe Wisedom & Prudence can be assended vn to, the opinion false, Iudgement vnperfect, and knowe­ledge wanting: I finde not.Health defined, and sick­nes. For in such the body & minde is depraued of their naturall actions: séeing the state of y^e perfect & helthie is definded to be an affect according to na­ture apt to perform y^e actiōs▪ Sicknes, cōtrarilie, lettig & hindering thē. As proueth Gal. lib. de opt. corp. const. in sanit, tuend. lib. de animae mor. & corp. temp. munt. cōs. And in a hundred other places, with sixe hundred others of the most learned and approued Phisitions. What néede more wordes, you perceaue aswell by reason and authoritie, as by experience: whereof ariseth, Iustice, Po­wer, Honor, Rule, Religion &c.

And howe likely it is to haue a will perpetuall and con­stant doing to all men right, the actions depraued, the sences corrupted, the affections folowed, the partes dis­tempered.

Nature before arte and wiser. Appeal [...] why.When as nature is first and also wiser than arte, as Galē affirmeth, 1. de vsu. part. 1. de sanit, tuend & Mont. in comēt. de simp. med. facult. Learning Art, & discipline, folowing orderly after, for Armour, Munition & Shot.

Hence therfore [...]ose appeales, from Iustice to Iudge, frō Presidente to Prince, from Prelate to Primate &c. [Page]For vnto Antigonius, the sober and temperate, sayd the strayned I appeale: And truelie not without good cause the histories report, for he was thē distempered with & cuppe of Magis, which after being sober, reuoked his sē­tence, and spared his life.

The like-example (notwⁱstāding, Androcides preceptes) of intēperance & repētance we haue of great Alexander, VVhat dronkennes doth who after he had in his dronkē moode executed one of his noblest Captaines, & best be loued Clitus, being returnid to his former mildenes, for sorowe would haue murthe­red him selfe.

VVhy mini­sters life and death go before the mi­nisters of goodsHéerehence againe mighty Magistrates, highe Mar­shalles, Serieauntes Maiors, Corporalles, Captaines, Herauldes, and in brief all Ministers of the Soule, and body, life and health, goods of the body and goodes of the minde, take place before the ministers of y^e goods of For­tune, Possessiōs, Annities, Chatels, Kents, exchainge &c.

Howe greate soeuer be their Landes, and Tresures, wanting worthines and place of the other callinges, de­gree and life, according. Agéeable and consonant to y^e old saying, néere is my shirt, but néerer is my skinne, signi­fiyng héerby doubtles howe goodes are after a sort (if the hart be not set vpon them) to be honestly sought and ca­red for,what we ought cheiflye to seeke, accordig to the iudgmēt of Sainct Gregory but helth of Soule and body, a vertuous life, the common welth, much more, if we shal giue credit to the godly counsell of Sainct Grigory, or to the worthye ex­ample of the head men, the Senators, Aldermen of A­thens, being infidels, folowing altogether naturall rea­son, wise policie, ignorant both of God and his word.

And yet would not abide at the Tragedi of Euripides, to heare sunge the wordes of a certaine detestable Coue­tous man, which preferred mony before all other como­dities. O happy Athens, and state euery wher ten thou­sand times blessed, wher chiefly wisedome is embrased, honestie coueted, and the common wealth maintained. For in al estates these be the causes why al men were and be aduanced, honored and extolled, as appeareth by [Page]that Iosephus was with Vespassian, Phocion with Alexander, and Cato, with the Romaines, and as I haue saide of these I might say of thousandes. And not bicause of ri­ches, which now a dayes men for the most part so much couer,Banke­rootes. that if they may come by it, they force not how: as the Bankerouts that hath ben of late, with the extreame Vserers to wel declareth.Vserers. Of Docter VVilson learned­ly discoursed. Wishing, that some goodly Philosopher could course that Hidius Monster Peide likewise furth of the Countrie.Pride

To be short,Read Lo­don. L. Loyde. Pil­grimage of Prin­ces. vse (as it becōmeth godly persons in all your actions one plaine, friendlie, and simple dealing, ap­plying after nature, appetite, for compitent nourishmēt and lawful propagation, Courage for quiet defence, and reason to a vertuous ende. If for Gods seruantes refur­med Christians you will be accounted and with the e­lect Sainctes and Angels you meane to haue felowship? or in the godly gouerned common weale you intend to liue as members worthy of calling? or in the same to be vnpunished: Séeing to this end all regiment extendeth. Hence lastly, y^e iust Iudges of Assise hath ben apointed, Iustices of y^e peace prouided,Iudges Iustices Ordina­ries. & Ordinaries in eueri Arch deconry cōstituted, y^e so y^e hopeles; Barators might be ex­ecuted, the Quiet frō y^e dangerous Disturbers defēded, & y^e Abusers of themselues vitiously, and vnchristianly refourmed: or as godles, & irreligious excommunicated.

Thus to finish (as in a word) our discourse of gouern­ment, to Gouernors, (right loyall Magistrate) it appea­reth cléerer than mid day, not onely the diuersitie of e­states and gouernmēts, wherof we consist, what assisteth vs, what we ought to séeke, and what to avoyde: But al­so the high wisdom, that this sacred Arte yéeldeth, the necessary vse and great néede of the learned and experte in Phisick.

Of the vse of PhisickeLet them that lacke their wittes, knowledge, and vnderstanding, neuer so fondly bable to the contrary.

Worthelie therfore as in Baths Ayde, I haue suppo­sed [Page]to be by lawes prouided for, of temporall or exclesia­sticall Reuenewes: wherunto the commons of so migh­tie a Diademe might frequent. Right godly and frendly considered of some reuerend Fathers,Stipends for Phi­sitions and carefull Pas­tors, for the néedfull vse & commodities of al their neigh­bours: Enduing the learned and authorised Phisitions, w^t Prebendes Residensaries. Knowing very wel as all other wise & lerned mē, doth y^t vnto whō shuld mē repair for y^e vse, aide, & vnderstāding of things apertinēt to this most needefull & beloued Arte, which conserueth health, mendeth the decayed,VVhat Phisicke can do. and prolongeth life as Hipp. pro­ueth lib. de Arte, de Flatib. de Dieta &c. and Galen in sa­nit. tuend. in Therap. and in Cornelius Celsus. lib. 1. in Proe. with other learned Phisitions. Yf not, vnto them that be skilfull therin in euery prouince appointid, orderly called, after the custome of the Vniuersitie. And therfore reuerently to be vsed and estéemed, and worthe­lie rewarded, as Iesus Syrach willeth cap. 12.

Howbeit the Cōstituter of the Art Hipp. li. de decen. ornat. And Galen his expounder, willeth lib. quod opt. medicus idem. sit. & Philos. that Phisitions be religious and godlie geuin,A phisi­tions maners des­cribed of olde. iust in word and déed, constant conti­nent, modest, manerly, confortable, contēners of money, diligent to their patientes, coueting their helth, that they might prolonge the sickes dayes, and Studious and learned in their faculties. &c.

Hence the error is manifest of all thē, if you consider what is discoursed, 1 that deny Phisicke to prolonge life, or proroge it.

Argu­mēts prouing how phisicke can pro­roge life.For if life consist in the action of the spirites, and the spirites subiect to diuerse distemperatures of the body which doth shorten mans life: then that which can take away the distemperature which would shorten the life, doth prolonge it: but Phisicke can do that, ergo Phisicke can prolonge life.