vpon the soule of euery one that doth euil Indignation Wrath and Anguish So that it appeareth manifestly hereby how their punishment ought to be cruell not only in Hel but also Heere that impugne your Highnesse procéedings or that practise to performe the wicked déedes of the Fleshe Apostasie Idolatrie Blasphemie Hypocrisie Sacrilege Treason Tyranny Extortion Conspiracie RebellioÌ„ Rape Buggerie Burglarie Murther Thefte Periurie Pride Hautinesse Insolencie Clipping Washing Counterfeyting of Coyne Deceit Cosoning Idlenes Roging Murmuring against Rulers Backbiting Filching Sclandering Brauling Scolding Libelling Bribing Enuying Repining Taunting Scoffing Fighting Mutining Disdaine Disobedience Vnnaturalnesse Ingratitude Incest Fornication Adulterie Gluttonie Drunkennes Dissembling Couetousnes Vsurie Slouth Witchcraft Bauderie Ribauldrie BaÌ„kerupting Vnseruiceablenesse such like afore mentioned amongst the actuall sins whiche are alwayes euil and wicked and according to the more the lesse be to be punished And therefore oure Redeemer testifyeth in that Sermon he made vpon the Mount which for our Soules health Bodily comfort surpasseth al that Sermons made vpoÌ„ the Earth that Not euery one that sayth Lord Lord shal enter into the Kingdome of Heauen but he that doth the will of my Father which is in Heauen And his will is that yée beléeue his word Obey your Prince and doe thereafter that is that we embrace the works of Holinesse afore recited and forsake and renounce the déedes of Wickednesse laste repeated The holy Ghoste so instructeth by all Christians to bée receiued Hence Paule teacheth That not the Hearers of the Lawe but the Doers they are iustified whych liue according to the Spirite not according to the Flesh By Marlorat excellently opened affirming that our Iustification resteth vpoÌ„ Faith without the workes of the depraued Law of Nature Moses Law or any other whatsoeuer withoute a constant Faith in Iesus Christ but not without the déedes and fruites commanded by the Law of the Gospell the Law of the Spirit and Lawe of Grace For as Bullinger â—â—uinely deliuereth the Moral Law is continuall and in some part the Iudiciall but not at all the Ceremoniall of Moses And certaine so farre as the Lawe is the rule how to liue well and happily so far as it is the bridle to stay vs in Gods feare so farre as it is a pricke to wake the dulnesse of our flesh so farre as it is giuen to instruct correct and rebuke vs men so farre I say with him that it remayneth still This Saincte Iames most earnestly affirmeth saying that such as know how to do well and do it not are still bound in their sinne as if he should say the Lawe hath rule still ouer such for they be not as yet regenerate bycause they walke stil according to the fleshe and not according to the Spirite The very same Saincte Peter maketh more playne for the eyghte Soules that were saued by water signifieth Baptisme that saueth vs and not the cutting away the foreskinne Circumsition but the forsaking of euill a good conscience coÌ„senting vnto Gods will a liuely and vndoubted faith budding forth all good blossoms and spirituall fruites for we acknowledge as Bullinger affirmeth according to Sainct Paule that we are created vnto good workes But so that héereby we may not swell with pride in our selues forgetting the merites of Christ wheÌ„ we reade in the holy Scriptures that we are iustified by ours owne workes that oure owne workes are called righteous that vnto our works is giuen a reward of euerlasting life nor yet that we growe to presumptuous secure and licentious when we find that we are iustified only by Faith that we are fréely ransomed by the frée bountie of our redéemer that hée once for all pacified the wrath of his father and broughte vs againe to be his déerely beloued Children But that as we be fréelie redéemed through his only goodnesse without anye merite of ours so we without any compulsion must sanctifie oure soules and bodies walking alwayes in the light of godly conuersatioÌ„ as it is of late very well expressed by Master Rogers but most effectually of all of olde by the holy Apostles themselues By Peter who willeth that we make our election calling this way sure so that we shalâ—â—â—uer fall if in Faith wee minister vertue in vertue knowledge in knowledge temperance in temperance patience in patience godlynesse in godlinesse brotherly kindnesse in brotherly kindnesse loue Howe farre now they be deceiued be they neuer so excellent orators or neuer so cunning Sophisters and how vnméete to bring vp youth and to instruct the state of the world haue they neuer so many tongs or neuer so many Schole poynts in health holynesse obedience vnitie laudable qualities profitable artes what office place or dignity soeuer they haue or be they neuer so frantike feruente as was the murtherer that wounded of late yeares a valiant Captaine thinking therby to haue slaine a most worthie and noble Gentleman nowe of the Quéenes Maiesties most honourable priuie Counsel yea or to liue notwithstanding hir highnesse excéeding mercie and great pietie that coÌ„demne Gods prouidence as well ecclesiastical as teÌ„porall gouernement in our most royall Maiestie primate prerogatiue Palatine power in prelates by the Quéenes highnesse giuen in as large manner as euer they were or the high dignitie of the nobles and estates Lordly rule middle meanes appoynted doctrine vnitie of seruice common prayer Christian discipline right reason ordinarie Lawes dayly decrées holy workes iust déedes healthfull medicine industrie and diligence of vertuous men cleauing to vniuersall destinie without regard of the humane vertues particular sensualitie without consideration of the diuine graces or common libertie without respect of princely power You may sée héerein partly as in a glasse but in the ages following all the graces at large mentioned in the Epistle as well by the holy writte vse of the parts naturall and morall Philosophie as by the experience of all well ordered common weales Counsels Parliaments Conuocations Sinodes Decrées and excommunications of the primitiue Church And how likely it is that they should be eyther very godly naturall wise or rightly learned â—ting all certaynetie of diuine grace power naturall and 〈◊〉 obedience the holie word blessed regimente godly lawes â—thie creations high preferments all aduancementes meâ—â—â—ents worship disgradings and continuall gouernemente 〈◊〉 the beginning teacheth approueth and declareth to theÌ„ 〈◊〉 be not infected with the Heluetian contagion or libertie of longing to ouerthrowe as well Princes and Nobles of the â—astle as of the Spiritualtie that there might be no certainetie of superioritie that al might be at libertie through election of gouernoures to come to dignitie not for desart but for flatterie or feare Which forasmuch as all men by nature do conot libertie and superioritie so muche the more as affirmeth Caesar ought Princes to prouide certayne and spéedie meanes to restreyne them Wherefore I may bycause this Volume
with the spirite of GOD and they whyche be the children of GOD doubtlesse be furnished wyth godlye vertues Well then this is the conclusion and a signe for euer certaine that where godlye vertues in Christian children be wanting there is no right fayth no victorie ouer sinne no following of holy religion as in the Prologue to the Paraphrase of Erasmus vppon the Epistle to the Romaines righte godly and cunningly is handeled prate they neuer so fast run they to Sermons neuer so ofte gadde they neuer so vsuallye to the Church haue they the worde about theyr houses neuer so garnished or the Bible neuer so often in their hands as the Pharisies hadde and suche other Hipocrites all is but counterfayting vnlesse they doe so and therewyth liue godlye iustlye and quietly For of perfitte fayth of right religion of the feare of GOD of due obedience all godlinesse vnitye loue equitie iustice innocencie seruisablenesse stayednesse temperance and whatsoeuer is good groweth and no wickednesse nor suche horrible Simony as too too manye vse nor composition betwéene diuynes themselues vpon resignations in most countries cried out vpon and forbidden by al such godly gouernors as our maiestie is not only before Christes comming amongst the Israelits as in the old Testament appeareth but also sithence of them of the primatiue Church vntyl couetousnesse bare the sway and that sinnes were promised to be satisfied for siluer by euerye parasite pardoner by our soueraigne GOD be thanked through all hir dominiōs for euer banished and dissanulled bycause diuinitie reason experience haue taught to condemne it And therfore Pastors Preachers and ministers of righteousnesse each where maye not forget to prouide for all such calamities Neyther al other to remember that for as much as we haue the most certayne and vndoubted truth so in all verity and sinceritie of life must we walke and the professing preaching visiting and teaching the glorious Gospell to all Creatures according to the diuine lawes for al kinds of estates and professions are to yéeld thervnto as the Prophets Apostles Martirs confessors and Catholike Doctours haue done in times past and as they doe at this present chosing such places of Scripture as make most against such wickednes as then there raigneth according to the Methode by Erasmus Melancton Hipperius and Hemingius deliuered wherat none ought to be offended although the letter word for word doth not expresse the same forséeing that vncharitably they fall not to rayling nor plausibly to lul anye in theyr lewde liuing for that slie and wilye way of wresting the Scriptures to mens manners like a rule of lead bycause they saw them vnwilling to imbrace the truth that at the leaste by some meanes they might agrée togither is hateful nowe as it was of old to al the godly CHAP. XLVI What foode and doctrine the Apostles deliuered and in what the summe of the Scripture doth consist and who only after S Augustine shall possesse the kingdome of Heauen IN fine Louest thou me sayth our Sauioure too Peter then feede my sheepe sée that they be sounde and kept from corrupt pastures féede my lambes in brief féed yong and olde Which sheweth and setteth forth his pastorall cure and not a Monarchie as Nicholas Okam Bullinger writeth besides infinite others for the Church hath not the power of the sworde but spiritually and therfore Christ had Peter put it vp But howe shall they féede when suche as be most worthye for life doctrine for siluer by Simon sel Benefice be put back and the vnworthy by Magus the Merchaunt made of In fine Christian babes this is the blessed food and spirituall milke wherewith the holy Apostles fedde the Christian flocke and wherevppon Peter sayeth all the blessed Gospell dependeth the gladde tidings consisteth namely that Christ hath suffered for vs in the flesh that we should die with him frō the workes and lustres thereof and shoulde liue and walke in the workes of the Spirite both afore mentioned by Marlorat largely and learnedly expressed And therefore Saint Augustine willeth all children that be christned to hold this for a certainty and to doubt nothing thereof that is that all those that are baptised in the Catholike or vniuersall Church shall not come to euerlasting life but those only who after their Baptisme liue vertuously that is to wit such as haue refrained vice and the concupiscence of the flesh for euen as neyther Infidels nor Heretickes nor Scismatikes shall attaine the kingdome of heauen no more can sinfull Catholikes disobedient persons haue anye portion therein Hitherto moste excellent Soueraigne for the firste age at large and in brief for the rest of the maintenance of Body and Minde vntyll God will farther Naturallye Ciuilly and Religiously according to the measure of the gifts of the Godhed Heauenly Humaine Diuine and Kingly following and vsing Nature condemning Disobedience confuting Errors banishing Libertines and directing Christians in al Health Wisedome and Godlinesse in the continuall feare and seruice of GOD in Loue Obedience and Duetie to their Prince to your Highnesse and in ordring their Bodies Mindes and Déedes in a Lawful meane bycause that such Children as be only of the Catholike Faith that kéep Gods preceptes the liuing Lorde liketh holy Princes aduaunce and godly Rulers do chearish For it is they and not slaunderous Libellors of Christian Princes Gods Presidents that in the newe Ierusalem shal be celestiall Citizens where is such Ioy prepared for all the elect the Faithfull Obediente and humble Sprited as neyther Tongue can expresse Wit conceiue or Pen prescribe Vnto the which Earthly happinesse Heauenly blessednesse God the Father draw vs God the Sonne guide vs and GOD the holy Ghost bring vs To the which Almightie Euerlasting Immensible and only wise God before all aboue all and in all be all laude honoure glorie dominion and Maiestie for euer and euer AMEN FINIS A Table containing the Summaries of euerie Chapiter set forth in thys Booke VVHat vvriters ought to consider and vvherfore the Author hath made this vvorke Chap. 1. Hovv the Nurse must be chosen and vvhiche is best Chap. 2. Of the age fauoure and manners of the Nurse Chap. 3. Hovv to knovv the temperature of the Nurse and milke Chap. 4. VVhy Nurses are to be changed hovv vvise men vvey of vvriters that Monarkes haue bin marred by Nurses and Princes by euil parents depraued Chap. 5. Of the best Milk and vvhat Teates be good and vvhiche bothe grieue and deforme the childe and that doe cause it to be vnquiet Chap. 6. VVhat pleasure children haue in Musicke of vvhat force it is to alter affections and hovv the Nurse must rule hir passion after vvhat sort lust must be depressed Cha. 7. The definition distinction of Temperance and of the profit and commendation thereof vvith the commoditie that grovveth of keeping the fasting dayes and vvho hathe bin alvvayes tollerated Of the Theologicall and
be deuided as maye be proued by the lawes that Promotheus gaue the Egiptians that Soleâ— Solimon gaue the Greekes that Moses gaue the Hebrues that Licurgus gaue the Lacedemonians that Numa Pompilius gaue the Romaines that Brutus gaue vnto vs Britons and Howell Da sithence to the same Welchmen that Christe oure Redeemer hath giuen to all nations that haue grace to desire it Power by the iustice doth wisely rule Wisedome by the power doth iustly guide Iustice by the wisedome doth mightely preserue The Sacred and Canonized Scriptures shewe the absolute power of Princes as doth also the neede and profite that groweth of kingly gouernment with the mightie armies noble victories and glorious triumphes resting in the Magnificence of the Prince subiect to no forreyne power worthinesse of the state abilitie number vse and loyaltie of the Nobilitie as well of the Clergie as of the Laitie Gentilitie Commons Subiects Inhabitants and Souldiors The high knowledge declareth the excellent wisedome by holy Religion chiefly declared as doe Phisicke Law Science Artes Counsels Statutes Decrees Leagues Ministration and Traffiques And the Equitie the Iustice as is beste perceyued by defending of the faith the auntient and catholike religion assisting of the sicke and feeble releeuing of the oppressed and in giuing to euery one his own first to God that is Gods to Caesar that is Caesars and in doing to oure neighbour as wee would be done vnto And as the graces of the Deitie of the Trinitie are contayned withoute limitation in one godhead The Celestiall aunswerable to euerye Theoricall mansion And the Humaine according to the more and the lesse in eche manhoode So are the Theologicall vertues practised in the actions and deedes of euery of the electe And the Kingly in the Christian rule and healthy education alone Of the whiche healthie preseruation and Christian education after I had deliberately considered of the profite as well as of my duetie if suche a treatie were deuised agreeable no lesse to the holy Writ in ech part than to Philosophie and Phisike in euery pointe profitable for the preseruation as well of the healthie body as beneficiall to the guiding of the persite and godly minde I deemed then so meete for none as for youre highnesse the defence and protection bycause there is no Prince to whome God hath giuen the title of Defender of the Faith And besides that that he hath yet in our dayes as of old dealt so gratiously and bountifully withall as to endue with full and absolute power and rule for the bodily and ghostly direction and preseruation ouer both Ecclesiasticall and Temporall causes as youre inuincible Maiestie alone And this preseruation Horace willeth vs earnestly to praye for that in a body sound a healthie spirite may be found Menander likewise sheweth that health of all things is the beste Planudes the Philosopher affirmeth the same more earnestlye for it is no life saith he excepte we liue in health Diuine Plato also testifieth suche a Sympathia to be betwene the bodye and the soule that if either exceede the meane the one suffereth with the other Galen Prince of Phisitions teacheth that if the minde bee troubled it affecteth the whole body and contrarily T the wisest of the Hebrues writeth that there is no profite aboue the profite of the health of the body Paule the Apostle of vs the Gentiles plainely proueth such a consent felowshippe and sufferaunce to be betwene the body and the mind that if the soule yeelde to the vices of the body that they shall feele the griefes and punishment thereof not only in this mortal life both togither but also in the euerlasting life to come Saint Ierome that reuerend Doctor and holy Father auoucheth that ouer-much weakenesse of the body doth quaile the force of the minde and maketh the sharpenesse of the witte to wither and vanishe Gregorius Magnus that I may conclude as briefly and effectually as I can althoughe not so compendious and eloquent as I woulde writeth that they that be sounde and whole be admonished that they keepe this health of their bodies and practise it to the health of the soule whose holesome counsell I do thinke good to folow herein and the same in sorte to deliuer to this fraile age as wel diuinely and Philosophically as Phisically for all ages immediately and mediately That the graces of the Deitie maye the more earnestly bee desired dreaded and serued The Celestiall or Heauenly to Gods glory and our profite the wiselier foreseene considered applied and preuented The Humaine rightlier vnderstoode vsed and preserued The Vertues diuine more exercised the powers of christian Regiment of euery subiect the willinglier obeyed and suche rashe Libertines and disobedient persons as contemne the lawes of God and your Maiestie maye be speedily stayed and reformed Whereof there wil be no doubt if the things naturall perfectly obtayned in the reasonable body bee rightly handled knowen and ordered The things according to nature well vsed kepte and practised The things annexed to nature not sleightly weyghed The things not natural orderly applied receiued and ministred The bringing vp answerable to eche temperature calling state and condition in Vnitie and holy Religion And the Politicall lawes and meanes of al Kingly and absolute Rule vnder your highnesse seuerely with al equitie executed in this discourse answerable to the other ages to be desciphered And therfore vnto your most mightie maiestie according to my loyaltie do I moste humbly and faithfully consecrate these Princely principles with all the buildings therevppon erected bycause that in the opinion of eche godly wight not onely the aforesaide benefites abounde in your Maiestie as in a graine yarde but also that your highnesse right godly and learnedly can iudge of these things and therwith hath a most earnest princely prudent and puissant regarde motherly care and louing liking towarde all your loyall and liege subiectes and all other of the housholde of Faith that they may be so defended maintained fedde and instructed in these your moste blessed and happye dayes that for euer hereafter they maye rightly glorifie God duetifully serue their Prince and liue in al health peace vnity loue welth one with another The Science or Doctrine of this firste Booke work or age as it is termed of the Greekes not farre amisse Pardetrophia So I entitle it not altogither improperly The Arte and Science of preseruing Bodie and Soule Which verily had in the middle quailed although diuerse noble personages honourable Pastors learned Doctors and worthy parentes dyd stil instantly vrge and continually pricke me forward if the great goodnesse in your Maiestie alone tried daily toward all suche as set forth the glory of God serue your highnesse that benefite youre people did not alwayes put me in sure hope to take it in good worth For this kinde of framed foundation first laide once sure against all assaultes and giuen into your moste sacred hands is the greatest care if I bee not deceiued and youre
sundry other partes of this Realme and forraine Countries Albeit where the Nurce hath milke sufficient it is not to be vsed so often for as Clemens Alexandrinus writeth there is nothing pleasanter or that better nourisheth than the mothers milke Yet this I woulde were vnderstoode that children bée very ayt to out breathe and to dischest the moistures humors and iuyces of the body both by reason of tendernesse of habite and abundaunce of heate as Galen declareth Therefore a plentifull trade of diet is due vnto them which thyng olde Hyppocrates plainely proueth saying that such as haue much heate naturall doth néede much nourishment otherâ—ise the body is consumed Howbeit Gelius hath noted forth of Varro that the vse of too much meate and sléepe doeth make children dull witted and slender of stature The common Prouerbe therefore did not arise wythoute a good grounde that saith that Inough is as good as a feaste And this as I think néedeth not so strictly to be vnderstood that it should only be referred to nourishment and rest but aswell to watche and exercise and in a worde of all other thinges néedefull fully and briefly in my thirde Booke of Bathes aide expressed CHAP. XXV Where infants should sleepe or reste and what commoditie is in a Cradle The discommoditie of vehement rocking immediately after the childe hath satisfyed hymselfe Of the benefite of sleepe with the causes therof And howe Aristotle was therein deceiued THe place for children to reste or sléepe in beste is a Cradle bycause that therof may grow a thréefold commoditie that is sléepe sooner obtayned the parties throughe rocking better exercised and the infant safer from suche hurte preserued as by hauing it in bedde often hapneth And this is the fourtéenth precept by Gordonius to a Nurce appointed Howbeit with Eucharius I iudge that immediatelye after sucking violente rocking to be hurtfull least that thereby the childe shoulde bée prouoked to caste vppe hys milke againe or throughe ouer sturring the body it doe corrupte it in the stomacke or make it passe too soone into the ioyntes and vrine wayes causing as saith Montanus the stone grauel goutes Of 〈◊〉 likewise there is a thréefolde necessitie the firste 〈◊〉 disgest nourishment the second that the substance 〈…〉 and spirit wasted by waking might be restored 〈…〉 it might quiet the instruments of senses wéeried as â—â—â—roys declareth for if sléepe were not the sense perseuerâ—â—â—â— should perish and so consequently the life séeing that the 〈◊〉 suffereth of the sensitiue as Aristotle affirmeth that he 〈◊〉 of the feeler Wherefore it is necessarie that sléepe should follow watche bycause rest followeth mouing and it is rest that preserueth the liuing creature for as the Poete sayeth That thing that wanteth rest interchangeable Can not abide and alwayes be durable For rest recouereth the strength enféebled it also renueth the members weakened Agayne O Sleepe thou rest of liuing things of Gods accepted eke Thou peace of minde whome care doth flee whome weeried bodyes seeke Thou cherishest their weeryed limmes and doest repayre their payne c. Maruellous therefore and scarce credible is that saying of Montuus of a noble woman that be sayth he knewe that for the space of fiue and thirtie yeares slepte not and yet had hir â—â—â—â—the the reason whereof as sayeth Velcurie is eyther wâ—nt of naturall heate moyst humour or thinnesse of body The efficient cause of Sléepe is the méeting and drawing â—â—ere of the heate naturall into the inward parts for as Aristotle thâ—â— Galen teacheth Sléepe and Watch are made according to the mouing of the naturall heate bycause in Sléepe the naturall heate is caryed inwarde but in watch outwarde as sayeth Hippocrates to the end that it might help the parts labouring or else that it might further the action of the Stomache Liuer and Vessels Hence it is that in pestilent euils after poyson receiued before euacuatioÌ„ that we forbid sléepe The materiall cause to be short is either vapor ascending into the head or of humors contained therein And being wasted by sicknesse or old age the sléepe is the lesse Howbeit Aristotle doth affirme sléepe to be the disposition of the hearte and not of the braine wherein truly he was not a little deceiued séeing it is euident as Hyppocrates Plato Galen and Auicen doe proue that it is the reste of the annuall actions and not of the hearte for the breathing of it is muche more strong in sléepe than in watche whereby we sée that the hart is not hindered in sléepe neyther doth his vitall action cease so that wée may wel conclude in this point against the Philosopher our abused Prouerb that Sleepe is the disposition of the first sensitiue of the braine and not of the heart as he teacheth and custome vseth howsoeuer some yong students and old DuÌ„ses in Philosophie haue iudged But this wée shall passe ouer till an other time and wée will procéede to declare the length of sléepe the wayes and meanes beste to obtaine it CHAP. XXVI The length of sleepe for infants argued howe many wayes sleepe is furthered that the Nurce in hir sleepe oughte not to bee disquieted The forme of laying the childe in the Cradle Of the considerations that muste be hadde of placing the light in the Chamber with the Babe Of taking vp therof and of the regard of his long standing THe sléepe of children ought to be so much more than older persons as the heat and moisture is more in them if so bée that Soranus iudgement be to be followed who appointeth the quantity of sléepe according to the complexions that is for the melancholy bycause we wil begin wyth the 〈◊〉 the cold and dry four houres for the Cholerike the 〈…〉 houres the sanguine as he that is hot and moist 〈◊〉 according to Galen temperate sixe houres and lastly the â—â—â—matike being colde or moiste seuen houres or eighte Howbeit Othonius Brunfelsius willeth that al childreÌ„ shal 〈◊〉 seuen houres not so diligently diuiding the complexions â—â—â—â—dering the diuersities of natures for if the colde and 〈◊〉 might to sléepe so much the moist and hote ought to sléepe 〈◊〉 so that ye sée that the hote and moist temperatures are â—â—â—itted to sléepe longer than the colde and dry but children are hotter and moister than any of the other ages thereâ—â—â— they shall sléepe more than any other as their nature reâ—â—â—eth To the furthering of sléepe there be diuers means as â—â—â—â—eth Velcurius and Montuus beds rocking and lulling of the Nurce afore mentioned as darknesse silence softenesse warmnesse wéerinesse swéet cloths and clean by the louing painful Nurce to be considered And we wil shew in brief how the Infant in Gods name shall be laid down to sléepe Yet foreâ—â—â—â— to them that may that through the breaking of the Nurces sléepe milke be not depraued digestion being hindered that there be an other had
especially from the tâ—â—â—â—ing vp company of al youth as be of Aristippus Epicurus or Hegesias minds doctrine and maners The Gyrenaikes â—â—â—riserians who swarued so farre froÌ„ the meane although then they bare the name of Philosophers as well in conuersation and doctrine following hunting after vice delightes of the outward senses besides the coÌ„sent of inward reason in stede of pleasure as though there had bin none other felicitie but to eate drinke dallie tickle rubbe scratch and other vnlawfull pastimes contemning the motions and déedes of the spirite and cleauing to the appetite and lustes of the flesh whereas it was and is the high way not only to the destruction of bodye and soule but also of name and liuelode the one sorte putting all blisse in wanton chambering the other in drunken banqueting the third in contemning life so that Hegesias stirred many to neglect as well their owne preseruation vntill Ptolomeus the King by decrée put him to silence as by politique princes euer accustomed that against God and the lawes hath preached as also induced sundry to despaire and to cast away themselues through his eloquent orations vttered in the hearing of ignorant persons that he made in prayse of death and contempte of life as Valerius Maximus and Erasmus testifieth much like to certayne barbarous Indians mentioned by Quintus Curtius whiche amongst them are reckned for theyr wise men who doth accompt it for great shame to be aliue vntill they be aged sicke or gréeued leauing héerein no rule to reason no place to experience nor no restraint amendment or correction to the licentious fleshe lust and ire will and courage sinfull old Adam respecting neyther the safegarde of the soule through amendment of life by the graces of the godhead in the newe Adam through faith hope and charitie with the godly diuines nor the conseruation of the parts in health the humane graces or vertues through Phisicall councell wyth the reuerende and skilfull Phisitions nor the preseruation of power wisedome and iustice through blessed and kingly regiment with the mighty Magistrates wise Philosophers and learned Lawyers togither with all sort of Scismes Sectes and Heresies which are euer said to tend to sedition mutenie and alteration whereof in all times hath bin too great a tryall néedefull therefore alwayes spéedely to be preuented withstaÌ„ded and abolished vnlesse we shall as new fangled as some are in their garments and the whole râ—â—te of them that teach with the desperate and damnable Turkes or that do beléeue 〈◊〉 â—enesaries are instructed al too Heathenly as did diuers 〈◊〉 Philosophers trusting only in Destinie whoÌ„ the Prophets Ieremie hath vtterly confuted with Sainct Gregorie and maister Hutcheson in his work entituled The Image of God or too too generally as ouermany do faine that al thyngs good and euil doe happen of fatal necessitie predestinately séeing that not only al the olde holy writers Clemens Alexandrinus Ignatius Cyrillus Augustine Gregorius do affirme that Predestination doeth appertayne but onely to the blessed Election of the faithful godly and holye ones alone but also 〈◊〉 late forraine and home writers Erasmus Sarcerius Loâ—ouicus Viues Maister Hutcheson Doctour Cradocke and Antonius Coranus very largely and learnedlye deliuereth Here only remembred for our outward instruction and not to put any Faithful Beleeuer in doubte of our inward ElectioÌ„ and Predestination through grace in Christ Iesu and that agréeable to the whole scope of the Scriptures for if we shall apply to our vase capacities The offering of the Lorde vnto vs is our calling who so taketh holde of him is electe if wee continue to the ende in the truth we may boldely saye that we are predestined the faithful and godly giuen and not the Vnfaithful Sinful and wicked but if we refuse him we are Hardned and so shal we not leade any into Presumption nor life Desperation And therefore Bullinger right warely and wiselye teacheth that all men are not drawen vnto him by the Heare nor like Blockes and Stockes although Paul was forcibly to preach vnto the Gentiles the veritie Abacucke violently to shew Daniel the power and mercie of the Mighty and Ionas miraculouslye to warne them of Niniuie to repente and cry for mercie whych they obtayned Bycause euery one of them tourned from hys euill waye and from the wickednesse he had done to the great grief of the Prophet as ye may read by reason he saw that his preaching should be falsifyed More regarding his own credite than the glorie of the mightie or the sauing of so infinit many which fault God forbid it should be in anye of the Cleargie séeing that God enforced none to follie For the confirmation whereof Bullinger citeth the saying of our Sauioure Aske and it shall be gyuen vnto you Seeke and yee shall fynde Knocke and it shall bee opened vnto you for whosoeuer asketh receyueth and whosoeuer seeketh findeth and to hym that knocketh shall bee opened Whereby we sée that we must alwayes whiles we liue â—â—aues for the assistance of the graces of the Godhead to direct ours according to the diuine lawes and then doubtlesse we are his Sainctes Let anye in this poynte of their precise and vnprofitable inuentions say what they list or can to the contrarie séeing that Cause confesseth man to haue Reason and Will as it is most true and as by the definition of Man appeareth for Man is a liuing creature endued with reason or else his state were no better than a Beast if there were no difference whiche by no meanes maye be permitted but alwayes remembred that the earnest care of children to follow Vertue may be furthered and not hindered as forth of Sainct Augustine maye be gathered but rather the more encouraged and that the euill and disobediente may not haue a false glose to coulour theyr lewdenesse and that Diuine thyngs Naturall and Political may not be confounded nor the weake consciences burthened as in the holy Articles of Religion is forewarned in the Margent vpon Ochines third Sermon noted and by Veron likewise willed and as by this definition set forth of the sacred Scriptures is verifyed for the predestinate are Sainctes or holy people made like to the Image of God and are called iustifyed and glorifyed by him CHAP. XL. A declaration of certayne conceyted fellowes voyde of reason or arte which iudge of the mediate graces not as they ought nor yet of the immediate Of the wickednesse of Libertines and of the speedie redresse that must be had Machiuels discourses to his Prince to be abandoned A repetition of things going afore in a Christian societie to be remembred FVrthermore who of any right iudgement can but mislike the precise and too too péenish conceite of some that wéene themselues odde wightes whiche doe iudge Gods power and glorie to be depraued if there be granted any grace vertue or power to procéede from the celestiall bodies theologicall
could enter into the Temple of Honor before first he passed through the Temple of Vertue And the VtopiaÌ„s saith Moore erected Images for memorial of their vertuous actes as we do the Armes Crests and Helmets of oure worthies of the Garter at VVindsore whiche I thinke he did imitate from the Romanes as we doe from the Gréekes But if anye diuine honor be giuen vnto them it is plaine Idolatry as the commaundements do testifie If this be so and of Infidels alwayes to be wisely weyed what shall Christian children of a far better price Godlier Regiment holier Congregation suppose in the like shall we neglecte iâ— make no accompt of these things be brought vp withoute the beléefe vnderstanding hereof God forbid séeing it is more euident than the Sun Beames that eche Motion as the Philosophers affirme is first in Sense before it be in Deede Wel theÌ„ bind first the inward Man by godly ReligioÌ„ holy Education noble Calling and the outward will not range as for example yée are taught to feare God obey your Prince and loue youre Neighbour and that vnfainedly wherein doubtlesse you shal do wel Truly then if you so do you wil seeke to eschue euils and theÌ„ serue loue as affirme Erasmus Caluin and Bullinger and why bycause forsooth that the inwâ—rdâ—nâ—â—â— the affections be bound with the perfit bond of Christianitie of Loue the fulfilling of the Lawe Binde then the vnrulye lust of the ouer lusty Liuer of the pampered Flesh and halter the affections of the stubborne vngratious Hart in Fetters fetcht forth of Gods Law by al means possible according to the néed of the State Time and Place for the Doctrine that is profitable for the Penitent is not conuenieÌ„t for the Obstinate nor sufficient to the Dullard that maye suffise the Witty nor auaileable to the Sicke that may serue the Healthy nor beneficiall to the Stranger that the Subiect is bound vnto and set at libertie with great regard foresight the sorrowful Sobs of the pitifull Penitent oppressed throughe the Remorce of a wayling woful Conscience Godly feare Harty Repentance with the comfort and consolation of Gods mercies then to dispaire of hauing forsaken the former euils were as greate impietie as is the contemning of his Iustice the taking away of his glory Hence is the Doctrine of Luther as I take it where he sayth That a Christian man if yée rightlye define him is free from al Laws and is not subiect to any creature wythin or wythout meaning no doubte where the inward man is regenerate through Grace that the outward wil not range which walks after the Spirit not after the Flesh But bycause such children as be hard to be found in a common Weale that is endued with no other as Platos common Weale Aristotles Felicitie Zenos perfit Man Galens teÌ„peperate Body Euclides Geometrie onely of Maister Dee as some thinke vnderstoode throughly Tullies Orator Horace Poet Moores Vtopia or Paules Protestants Outward Politique regiments are of God ordayned saith Bullinger all kind of good Discipline for the Wicked and vngratious sake as that Honorable Counsellor Maister Doctor Wilson well argueth in his Arte of Logike and by reason that the inward man the affections cannot of any be iudged but by the outward déedes the Lawe is had to rule the vnruly and wicked as the sharp Brake doth the stiffe neckte Horse for they that do wel néede not to feare the Law considering how that the holy Writ saith That all such it rewardeth And therefore what is he of vpright Conscience Catholike Faith or reasonable IudgemeÌ„t that can think that our Sauior Christ suffred all that he did not for the amendement of oure Liues rather than for the impairing of our Maners than to coÌ„tinue vs in Wickednes as Riuius wisely writeth For if you will say that he will pardon oure Vices howe vsuall soeuer they be committed what else do you teach but that he doeth further all the sins of the world But that wil not agrée with the graces that of Godhead for Wisedome is against it Rule may not suffer it Wel then it is euideÌ„t that he must no lesse be a minister of Iustice than of Mercie vnlesse no Christian State may punish Sin as some of the detestable Heretikes Anabaptistes not long agone condemned banished burned executed did hold aswel as the Donatists of olde by holy Augustine confuted Which if God had not bin righteous as belike they most damnably imagined he had forbidden so that they might not indéed But bycause he is iust as al the Faithfull beléeue Scriptures teache and Wisedome leadeth hée commaundeth Vice to be punished not for Malice neyther yet for vaine Glorie as Veron séemeth to ground his dangerous Doctrine for in him are no Mundane Affections but by reason he is iust thâ—â— should be no hinderance to the quiet liuing of the good as affyrmeth the Count Castilio Hence Christian Princes following the will and commandement of God doe iustly execute the hopelesse Wicked do pardon the pitiful Penitent taking al their Authoritie Regiment from his Power and Mercie For doubtlesse euen as our Redéemer is merciful as saith the Veritie to the Faithful and Penitent that through Frailtie doe stray and that endeuor notwithstanding to followe his will to the vttermoste of their power so is he iuste and punisheth moste terribly them that of malice offende sin againste the holy Ghost that fall to Apostasie as Iudas SimoÌ„ Magus Philetus Himeneus Demas Iulius the Apostata and Sergius Mahomets mate did wyth too many others which after they haue taken vpon theÌ„ the sacred ministerie leaue it With al those also that of purpose put off the receiuing of the glorious Gospell with all Holinesse newnesse of life forsaking to vse the déedes of Christianitie which you may call The fruits of the Spirite for that they be the very same as Faith Hope Charitie Baptisme Loue Peace Pietie Patience Prayer Abstinence Temperance RepeÌ„tance Mercie Forgiuenes InnoceÌ„cie Chastitie Constancie Virginitie holy vndefiled Matrimonie Iustice Liberalitie Hospitalitie Preaching interpreting of the sacred Scriptures suffering Persecution and Matirdome for the Truth whereof you may reade at large in Foxe his two Tomes of the Actes and Monuments of England ministring of the holye Rytes of the Church blessed Sacraments and dooing good déedes against that which godly Works no maÌ„ can procéed iustly by law much lesse affirm or deny that they being done in Faith do not profit or auaile through Gods Mercie and not oure Deseruing forasmuche as they be good and by God and Man appoynted rewarded and blessed for he sayth That he that beleeueth is Baptised shall be saued also He that giueth to the needie a cup of Water for his names sake his rewarde shall be greate in Heauen that is to say Praise Honor and Immortalitie to euery man that doth good but
a stocke of such a good Prince or ruler another in his beautie comely corpse another in hys knowledge of tongues another in Science and eloquence another in riches and goodes another in possessions and patrimonie as the very heires of lust and pride from our first parent whereby none doth delight alwayes in well doing nor in vsing the reasonable minde giuen them of God by the knowledge of themselues and beholding his wonderfull workes to be carefull how to serue obey and loue their Creator Prince and neighbour The Iewes likewise refused it notwithstanding they were heauenly incorporate and rid from the perpetuall bondage of feare vnder the law of Moses giueÌ„ vnto him by God himself and deliuered in stony Tables by reason of the hardnesse of their hartes But bycause they walked after the will of the fleshe and not after the spirite the lawe auailed them not as Paule testifieth to the Romanes for they sought their righteousnesse by the ceremoniall and outwarde workes of the law which were but shadowes and not through inward loue and desire therevnto by faith in the Messias the Sauior to come vnto which all the lawe tended as the diuine writers at large expounde Lastly such Christians as put their Iustification in creatures their owne vertues or in Christs only mercy withoute regarde of his power that doth terrifie aswel as it did create and his wisedome that iudgeth as well as it guideth neglecting the diuine graces Faith Hope and Charitie subuette the lawe of Grace for the lawe of Grace if we shall define it is the league of Gods fauor beneuolent kindnesse towards mankinde as in the sacred word antient Doctors and newe writers is more manifest than the Sunne beames as to your sences I doubt not shal be made euident For if kinde crafte force or abundaunce that we may fetch this foreland againe full winde if Iewish ceremonies circumcision sinne offerings if the worshipping of creatures as Idolaters vse if our own natural workes without Christes grace as the Pelagians held by Saint Augustine confuted If bare beléefe in his mercie the onelye acknowledging that Christe died for mankind without respect of his iustice as the Originists beléeued being no faith indéede but a mere opinion as say Erasmus Caluin Beza Bullinger Musculus Marlorat and Gualter that whiche bringeth forth no fruite no victorie ouer sinne as ouer many in these dayes fantastically fanste as diuerse of the sensuall Iewes in Saint Iames time affirmed that counted theÌ„selues Christians boasting of the Gospell but neglecting the déedes thereof by him confuted And the Anabaptistes in Luthers dayes in Germany at Mounster by Sleidan meÌ„tioned and other into many Christian countries rebelling deceiuing and spoiling al men that they can compasse deuise or get may iustifie before the vpright Iudge being such déedes afore mentioned as the fleshe fulfilleth and not suche as the spirite worketh Howe shall oure depraued nature or corrupte manners bée reformed and made méete afore we go hence for the celestiall Throne in the life to come sit and iudge the twelue Tribes of Israel yéelde a right accompt for our demeanors at the generall iudgement in the time to come or here liue héedefullye temperately and honestly whiles we liue according to holy Diuinitie Kingly policie and naturall societie If once again Cunning or Learning shall excuse Wickednesse riches force flattery and finenesse purchase pardon highe birth and noble place saluation or naked faith without the wedding garmeÌ„t acceptation wherefore then hath Christs suffred his paineful passion not to saue vs howsoeuer we deale séeing Saint Iohn saith that Christ came to saue sinners God forbidde Why then forsoothe to this ende you maye be certaine that we shall embrace Vertue and forsake Vice that wée shall thoroughe faith in his grace striue and fighte againste the lustes of the worlde fleshe and the Deuil as Paule telleth vs he didde with the reste of the holye Fathers and may walke in all holinesse and good behauiours and not to saue sinners bycause wée sin for as Saint Iohn saith No sinner is hearde of God but that thoroughe faith in him wée shoulde forsake sinne and tourne to him throughe earnest repentaunce and then he saueth vs whiche haâ—â— sinnes for then are we not sinners although the 〈◊〉 and pricke thereof doe not wholly leaue vs These many 〈◊〉 sons in Scripture must be distinguished And so finally not they which go forwards obstinately still in wickednesse with the aucthor of sin oure aduersary the Deuil are saued but they that do râ—pent ameÌ„d as by the whole discourse of Scriptures is approued Well then go to Babes and beléeue this for euer that we be redéemed throughe the frée mercie of God by faith only For wheresoeuer faith is saith Caluin Bullinger and Beza there also it sheweth it selfe by good workes bycause the righteous cannot but worke righteousnesse the faithful I say cannot but constantly hope and vnfainedly and charitably loue his Christian brother For he disobeyeth not be enuiesh not he despiseth not he deceiueth not or if he hathe done so he repenteth him intending neuer to do so any more beséeching the Lord to assiste him with his grace And in this sense it is saide that Faith onely iustifieth but in no other as Erasmus folowing the faithful and antieÌ„t fathers at large declareth in his Prologue to the Paraphrase vppon Saint Paules Epistle to the Romanes and not through other creatures our owne natures sinister opinions loose inuentions â–ª precise practises withoute the warrant of the worde of God néedelesse ceremonies traditions oblations althoughe suche rites Sabaothes solemne feastes and holy dayes that serue for the benefite of soule and body for the contemplation and seruice of God and resting of their bodies and quieting of their minde from worldly affaires had from the Apostles Primatiue Churche Catholike Councels and holy statutes be still to be obserued and reuerenced according to eche state condition of things indifferent as by the difference there was betwéene the East and the West Church in Anacetus Policarpus time may appeare as Socrates B. Iewell and Foxe doe witnesse And not in one word for al through bare beléefe by S. Iames disproued of S. Augustine disalowed by Bullinger post a loue termed as some maliciously or ignoraÌ„tly do affirm vs to holde without commending of Christian déedes in the worlde requyred of our Soueraigne commaunded in the Homelies deliuered and by all our godly Preachers preferred straightly charged as ofte as they haue cause to entreate therof with the which no state of our bignesse is able to compare not onely notably well learned in the Vniuersities but also through all the land God be thanked And our former libertie is restored that our first parent Adam loste through lust and disobedience pleasant Paradice by the new Adam is vnshut that was through the olde made fast The way that was barred to all posterities