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
Emperiall Maiestie do accept this new Peere in good parte and do giue it your gracious safe conducte for a guide that it may the willinglier be embraced of all your beloued subiects people of God it shal not only giue me abilitie courage and countenance to performe the rest that I go about but also shal prouoke diuers others to doe many thinges farre exceeding my wit or cunning not to be battered suncke or ouerwhelmed in your diuine name and for the weale publique Which peraduenture may make more healthie more godly and of longer life your people with their posteritie and more acceptable and more beloued eche to other and more seruiceable to your highnesse to their Country vnto their parentes and vnto themselues Long I beseech God the giuer of all rule in al royaltie may your Maiestie liue Many prosperous yeares Iesus Christe the wisedome of the father grant your highnesse ouer vs to raigne in al blessednes Alwaies the mercy loue of God the holy ghost defende guide accoÌ„pany your excelleÌ„t Maiestie in all your affaires The very mainteiner rewarder and aduauncer of euerye grace gift and commendable Vertue The paterne of al Power Wisedome and Iustice And the sampler of al godlinesse mercie and quietnesse Your highnesse most faithfull and obedient subiecte IOHN IONES Faultes escaped in the Printing in the absence of the Author the Copy beyng in many places obscure Page Line Fault Correction Sect. 1. Page 10. 30 bould bloud Sectio 2. Page 1. 17 Bathsayd Bathes Ayde 31 11 noted notes 33 14 defined desired 39 16 enimies himnes 45 12 sunning fining 49 14 beds besides eadem 27 Montuus Montanus 51 22 which with 84 9 Grimbald Grimald 88 33  reade shall be 101 2  reade and lore of grace 105 26  reade knowing as he c. 107 10 feare Pharao ibid. 31  read with a ful wind c. 113 18 déedes endes 115 31 the then 116 12  read vehement opinion 117 3 vanities rashnesse ibid. 5  omit the. The Arte and Science of preseruing Bodie and Soule in all Health Wisdome and Catholique Religion Liber Primus Sectio Prima CHAP. 1. What writers ought to consider and wherfore the Author hath made this worke COnsideringe with my selfe howe necessarie it is after the iudgement of right reason dayly experience and common knowlege of al learned writers for him that wil deliuer anye preceptes or doctrine auailable to this learned expert and cunning age principallye to weighe whether it be possible profitable and plaine whiche he teacheth or no and that otherwise it is but labor lost deluding of the studious and a very deceiuing of the time bycause of impossible things there is no abilitie of vnprofitable no gaine of riddles Sophismes and Oracles but euerie mans construction Therefore least I in these dayes wherin al Artes abound might séeme to take in hande the like to teach impossibilities to allow things vnprofitable and to commende impostures as Cornelius Agrippa hath done verie vainely other obscurelye and some fantasticallye besides other some that séeme to write as they knowe in their proper tong Englishe and yet their termes must be altogither forsooth in Latin and Gréeke or in some other forraine speach as though our laÌ„guage could not comprehend so muche as their freshe wittes can discourse or that truth cannot be deliuered but in vnknowen words and termes far set clean contrarie not onlye to the iudgemente of our Elders but also to the beste of oure dayes as in the skilfull workes of oure countrey menne Chaucer Gowre Surrey Cheeke Chaloner Recorde Phaire Wilson Iewel d ee Digs Fox Holenshead c. is apparante So that as far forth as my learning and leasure will serue mée I do take this way I doe laye the best approued reasons principles grouÌ„ds that I can gather following the example of the Bée out of euery floure aunswerable to al vertues subiect to our common phrase or talke for my rules dayly experience for my proofe and lawful authoritie for my warrant And although the high knowledge of Philosophie of many base wits and vnlearned is rather had in contempt vniustlye than commended as it ought lawfullye I haue notwithstanding chosen some of the wisest sayings of sundrye of the beste sectes as I haue condemned diuerse others of the worst according to the counsel of Saint Augustine that most famous diuine who willeth that whatsoeuer is true and appertinent to our faith that we ought not to feare it but to chalenge it for our owne from them which are no right owners thereof that if ordinarie meanes iuste lawes wise councels and holy decrées nor the heaueÌ„ly doctrine the blessed word may not restraine vs from vice from sinne nor perswade vs to preserue both bodie and Soule wherein all felicitie consisteth as Montuus affirmeth agreable to al diuine instructions that yet at the least the very Infidels and Paganes following only the morall vertues may admonish vs to refraine from disobedient wicked wais to foresee both the one and the other when as we loke into their vertues voyde of spiritual grace he finde them to surmount ours that he borne vnder it that in baptisme haue promised to renouÌ„ce al wickednesse to embrace al our liues long the fruits of the spirit the déeds of grace But bycause the duties appertayning to Soule and Bodie of eache age state and condition shall be prosecuted in this and the ages following I will presentlye according to the reuerende rule of Phisicke shew what kinde of Nurse is beste to prouide for infantes that yonglyngs endued with the humaine graces or spirites the naturall vital and animall actions vertues powers or offices may haue these kept in them healthyly as also be instructed in all the other meÌ„tioned in the Epistle naturally christianly and ciuilly For vnlesse we handle first the natural dyet political discipline méete for infants howe shall we orderly come to the rest of our intent For this is certain that vnlesse there be a like additioÌ„ added to the naturall parts answerable to euery age as GaleÌ„ most excellently argueth in stead of that which wasteth daily froÌ„ theÌ„ as in my discourse of growing liuing things I haue partly shewed a framing of the mind in al godly knowledge holy religioÌ„ by instruction neither can there be a souÌ„d bodie long kept nor at al a vertuous religious soule found except it be by inspiratioÌ„ By reason wherof I do thinke best that the one the other be as soone as may be put in vre The holesome nourishmeÌ„t for the healthy bodie conuenient from the veâ—ys birth the ordinarie instruction for the witting minde from the first perseuerance or vnderstanding And this doubtlesse in all such as are perfitly endewed with the things naturall expressed in the tenth Chapter of this worke shall the better be preserued if the things not natural as ayre meate and drinke sléepe
that they shall heare beare away readily that the rather saith Fabian if you haue the Alphabet letters in Iuorie Bone Boxe or some other deuise conuenient for them dayly in their handes to carry aboute with them as first a then b after c. c. then Consonants after Dissonants then Words lastly Sentences Albeit they be then wholly giuen to playe like young Lambs Fawns and Foales as Galen affirmeth whom you shall not forbid in time and place conuenient so much as they wil as willeth Osorius Montuus Mokerus and they will as much as they can considering that of ofteÌ„ Ioy and Sport ensueth the florishing of the naturall Vertues for Ioy giueth power to the StreÌ„gth it stirreth vp Nature saith Galen prolongeth our dayes saith Syrach profiting also all suche as bee whose excepte they be oppressed with grosnesse as Almanzor declareth Foreséeing as we haue saide that in any wise no pastime contrary to the Diuine Word be allowed againste the strength of the Body permitted contrary to the Lawe practised or excessiuely suffered leaste thereby their tender Partes slender Wits fraile Disposition might be made too soone dul hard stubborne and vngratious and so hinder their growth make no accompt of Vertue or forsaking of Vice. CHAP. XXXII Of the definition of Sin wyth the definition and deuision of such as are called Mortall or Deadly Synnes SVch Vices Sins Sorows or griefs as grow vnto vs by nature or inheritance termed Original Sin I omit in this age bycause I wil expresse them in the other I procéede to intreate of the Mortall so called as I suppose by reason the holy Writ sayth That euery soule that sinneth shal dye what a naturall Death only think you nay forsooth Euerlastingly vnlesse God graunt Repentance and Amendement of Life By Chawcer in the Parsons tale learnedly and godly deliuered so that I wil not stand there vppon For wée may not think that God is bouÌ„d to giue vs his holy Spirit or to 〈◊〉 vs our sinnes our selues not being earnest intercesâ—â—â— for the same and dayly trauellers therefore For if wée 〈◊〉 what else doe wée make him who came to take away the euilles of the world but the incourager of al the sins in the whole world which god forbid Sin as testifieth Tullie is nothing else but a transgressing and passing of the limites and boundes of Vertue Saint Augustine defineth Sinne to be whatsoeuer is desired spoken or done contrary to the wil 〈◊〉 of God or oure neighbour or that which is contrary to his euerlasting Law whether it be expresly sette foorth in the holy Scriptures or not S. Ambrose is of the same iudgement Sinne sayth Musculus is confessed of all men as well of â—â—â—dels as Christians to be that that displeaseth God proâ—â—â—eth his wrath and deserueth vengeance Sin as write the Schoole Doctors hathe thrée procurators or tempters Suggestion Delight and Consent Suggestion draweth vs with the vaine thoughtes and desires of the gaine of this life and worldly pleasures inwarde or outward enticing the fraile fleshe to sinne Delighte as a certaine sauce prouoketh vs further and further to procéede therein Consent as a wicked Nurce fostreth and dandleth Vice in hir lay But Consent shall not be taken for euerye inclination of the will whence veniall sinnes grow say the Schoole Doctors but for that only wherein the righte minde fully agréeth fréely thervnto yéeldeth And this is that sinne which they call mortall not the other profitably prouided for in our laws if they be coÌ„mitted by infaÌ„ts that be vnder age idiots compelled sicke or vnaduised by God and man pardoned The sinnes that the auntient Diuines Gregorius and Cassianus doe accompte for deadely Sinne are these Pride Coâ—â—â—â—â—â—nesse Lechery Enuie Gluttony Anger and Slouth 〈◊〉 Couetousnesse Enuy and Anger groweth from the iâ—â—â—â—ble or couragious spirite excéeding reason Gluttony and Lechery from the naturall but Slouth froÌ„ both by reason the they want that grace and vnderstanding that is gouerned by Gods spirite or be depraued as afore is shewed Pride as affyrmeth Petrus Canisius following Chrisostome Bernarde and Prospitius is an inordinate desire to passe other men whether the same be in the minde or shewe it selfe by outwarde meanes measuring no commoditie by the owne sufficiencie but by the misery and lacke of others or by the ostentation and shewe of superfluous abundaunce and singularitie as Moore describeth This vice is the worste of all other for it specially begetteth these wicked daughters disobedience bragging brawling stubbornesse discorde curiositie and sectes wandring noweadayes through all nations as by the disagréement echewhere and the disguising of men in womens maners and women in mens araye with other outrages too common maye appeare Couetousnesse as saith Basilius and Isidorus is an vnsatiable desire to haue riches and wealth and you shall not accompte him not onely a couetous man that taketh an other mans goods possessions and liuelyhode but also he that desireth what is none of his or he that kéepeth his owne goods ouer gréedily and this in all kinde of men either the feare of lacke and distruste of Gods prouidence doeth cause or else Pride aforesaide lifting their mindes with a desire to passe others wyth the vaine and superfluous bragge of things out of this stinking lake issueth trechery flattery deceit periury disquietnes violence theft murther bribery lacke of pietie churlishnesse hardnes of hart rent raising vsury and bankerupting in many Lechery as testifieth the Apostle Gregorius and Isidorus is an inordinate affection to satisfie the naughty beastly lust of the bodye whiche causeth blindenesse of vnderstanding rape incest with other filthinesse as saith the Apostle not to be named roaging beggery rashnesse inconstaÌ„cie selfe loue hatred of God too much desire of this life extreme feare of deth and Gods iudgements with vtter dispaire of Heuenly ioyeâ— Enuie is sayth Sainct Ciptian Basill and Chrisostome is 〈◊〉 â—â—aâ—â—nesse coÌ„ceyued of an others well doing and a certaine 〈◊〉 bycause he doth well whether it be of his superior or of his inferioure the ofspring héereof is muteny dissention â—â—â—â—ing sclandering libeling vndermining kitling curâ—â—â— c. into too many places too too apparante and yet they will be counted the children of God Gospellers whereas the Gospell is cleane against it Gluttony as witnesseth Sainct Augustine Chrisostome and Ambrose is an vnsatiable desire of meate drinke and delicates The litter of this Sow is dulnesse of sence and vnderstanding foolishe mirth much babling scoffing filthinesse and contempt of fasting Anger as write Gregorie Basill and Sainct Ambrose is an inordinate desire to punishe him whome we suppose hathe â—â—ered vs iniurie although the Philosopher tearmeth it a suddayne passion of the mind The sparkes that issue out of thys breast is outrage swelling of the hearte reprochfull wordes châ—â—â—ing blasphemie breach of charitie bloudshead
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
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
shall not ware vnhandsome nor yet yrkesome wel conclude against whomesoeuer with the Canonized Scriptures that the statute as wel of the body as of the minde of children yea 〈◊〉 sort of subiectes in our most puissant state must be directes taught and assisted by speciall wisedome Kingly power and common right by dissente of inheritance statutes couenants déedes and willes and not by precise mens fansies wilfull wittes or yet yearely election of craftesmen and commoners as in Heluetia and other places different séeking the furthest corner of their youthful wits to further their foolish wittes Oh barbarous policie atteyned two hundred yeares past and aboue by iniquitie of vs noble Britons for euer to be abandoned and condemned let some mutinous wittes turne the cart neuer so precisely séeing that Nature Scripture and al kingly rule vpon earth is to the contrarie by that worthy Prelate Doctor Whitegifte Bishop of VVorcester learnedlye and godly deliuered and of all dutifull persons to be receyued although it can not be but that the teachers of the truth haue enemies but Philosophie hath foes but Phisicke hath aduersaries but one industrious hathe despisers but obediente and graue persons haue contenmers CHAP. XLIII Who ought to rule Youth and why A briefe deuision of the faculties of the braine And howe that luste and courage is more prone to youth than to age NOwe suche sage persons of perfite yeres are méetest to rule guide and instructe youth as affirm Tullie Clemens Alexandrinus and Montuus as haue the heaueÌ„ly gift vnderstaÌ„ding the animal facultie and operation of the braine with the actioÌ„s thereof best as in the two former ventricles saith Siluius apprehension fantasie imagination opinion and common sense In the middle ventricle iudgemeÌ„t estimation disposition and cogitation In the hinder memory science and calling in memorie preuailing ruling the déedes of the body according to grace and not according to luste and ire Hence is it that some can inuent Acts and make Ditties better than others Hence othersome can dispose their wit knowlege better than inueÌ„t Hence likewise some can remember what they haue hearde read or knowen very singular wel but neither deuise do or iudge orderly well But where all these excell as that is very seldome there is the sharpe gratious wise witte and neither blinde frantike nor foolishe as Ochine woulde haue it And thus according to the more and the lesse they are perfect or imperfect answerable to their constitution and heauenly inspiration as in youth through slendernesse of strength extreme olde age and in infirmitie but in ripe yeares and healthie state beste by reason of their perfection of temperature and godly education and therefore it is excellently well saide of Tullie that Prudence and Wisedome be incident to graue and olde yeares but Rashnesse and Folly to youthfull dayes as partly by experience I know for the whiche daylye I aske God mercy And as the kingly Prophet Dauid doth affirme beséeching the Lorde to forgiue the sinnes of his youth by the Apostle also confessed saying When I was a childe I didde like a child c. But blessed bee the yeares that bring amendment Amen Hence is the reason why such sage persons doe and alwayes ought to rule and bridle youth not only in Schoole but in Church and Pulpit aswel as in Counsell Courte Camp and youth obediently heare learne and folow theÌ„ And therefore Moses wel knowing the imperfection of youth commandeth all children to honor obey their fathers mothers that their dayes may be long in the lande which the Lord giueth theÌ„ Likewise at his departure vppon the Mounte calling the whole multitude before him he willeth theÌ„ to obey their Captaine Elders as by his oration extant in Iosephus workes it appeareth Salomon also saith he that spareth correction spilleth his childe Syrach in like manner councelleth children to heare their fathers iudgement and do thereafter that they may be safe Now what councell fathers should giue their familie in these dayes Tobias words that he taught his only son at that time is sufficient to teach all the sonnes of the whole world in time to come My soÌ„ saith he haue God in thy thoughte al the dayes of thy life and beware least at any time thou consent vnto sinne of thée my son Morgan not to be forgotteÌ„ and theÌ„ thou shalt neuer do amisse The very same the twelue Patriarches taught their children as by their Testamentes extant it appeareth Finally S. Iohn the messenger of lighte Egle of brightnesse as it were in a word includeth al Little childreÌ„ saith he let no man deceiue you for that he doth righteousnesse is righteous euen as he is righteous wel knowing he that was instructed by the Schoolmaster of al truth that Iustie wilful youths for the most part haue as is aforesaid and aâ—dayly experience proueth the vse of the partes declared And as the Prophet Daniel Tullie and Osonus do affirme the naturall facultie operation of the Liuer the vitall of the hart appetite laste ire courage pride termed of Plato Seneca Cicero of Castilio sensualitie of the Apostle Clemens AlexaÌ„drinus al diuines the world the flesh the diuel surmouÌ„ting an the reasonable vnperfite as yet in the instrumentall operation CHAP. XLIIII The power of the Soule defyned Adams fall declared The Iewes or Israelites losse notwithstanding the Lawe of Moses What marreth manye albeit they be Christians Of diuers charitable deedes done of late as well as of old The difference that is betweene them that fauoure Vertue and them that further vice although they both professe Christ THis reasonable spirite is poured of God into the brayne as Alsaliar affirmeth Montuus and Fernelius and as Bullinger declareth forth of the Scripture and Doctors and giueth sense with vnderstanding to all the liuing partes and it is defined of the Doctor to the Studente to be a power of the soule that descerneth betwéene good and euill and betwéene good and better comparing the other the whiche also sheweth vertues loueth good and fléeth vices or it is as Tullie Moore Osorius and Bullinger write the lawe of nature reiecting euils and embracing goodnesse or reason is the law of nature engrafted in the minde driuing away vice and filthinesse prescribing health and godlinesse but alas this in all the children of Adam is more or lesse so depraued from hym through originall sinne and also actuall afore expressed that the Gentiles although they had reason not wholly extinct the law of nature Gods law gods gift engraffed in their vnderstanding yet they neglected it wandring in al lustes and outrages of the fleshe one trusting to his witte ouercome wyth wickednesse another in his strength and courage vsing all tyrannie spoyle and murther another in his delicious delightes following appetite and lust another in his parentage descended of such
instructions then for youth and whatsoeuer for the elder sorte be they neuer so simple that aduanceth vertue and suppresseth vice preferreth the fruites of the faithfull spirite condeÌ„neth the works of wicked fleshe planteth truth supplanteth falsâ—â—de condeÌ„neth flattery vttereth the veritie yéeldeth knowlege suppresseth ignorance assisteth the state and procureth quietnesse mainteineth health defendeth froÌ„ sicknes banisheth liberty teacheth the duty for soule body according to the Catholicke vnitie who so condemneth enuieth defameth or misliketh bicause it is in our own tong to the vse of the meane learned aswel as for the best scholers as some do our workes of the Bathes that haue neither wit nor wil to wâ—y the weight of our words written neither for glory nor gaine but for the coÌ„mon weale muche lesse to amend theÌ„ or incourage others There is no hope of religion holinesse wisdom loue learning 〈◊〉 obedience to be found in them CHAP. XLV Why the Author hath touched so many matters in briefe in this firste booke that at large shall be handled in the other fiue Of the vnknitting of Gordius knot That no benefite is equall to health long life and a good name Vpon what foundation the Author buildeth and of his plainenesse and briefnesse And how onely the wise and godly regarde Vertue and Knowledge but the foolishe and wicked neither I Haue bin the longer and the more earnester in this laste parte of this worke bicause I would not onely if I coulde grub vp al wickednesse by the roote leaste I mighte not liue to finishe the other or be discoraged to take paines with out thankes or benefite but also to the vttermoste of my small power presently sowe grasse and strewe the rootes séedes and plants of all vertue true religion due obedience and perfite health in al children Here louing Babes you haue the first wreathe of Gordius knot vnknit which the most valiant Conquerour with al his puissaunce could not vnfolde but was faine to cut it to allude the Oracle as writeth Quintus Curtius bicause his hautie courage and outragious lust would not yéelde to orderly reason whereby no doubt you may obtaine a greater Empire of immortalitie and euerlasting glory in subduing your own vaine affections preseruing youre perfite partes and ordering all your trades in Faith which is the victorie ouer sinne according to the will of God obedience of your owne Prince and profite of your natiue countrie as Tullie in the laste parte of Scipios dreame deliuereth thaÌ„ if ye obtained ten strange traÌ„sitorie conquests of great Alexander Howbeit Scanderbergs prowesse and victories against the common enimy of al Christendome who can passe ouer in silence without coÌ„mendation 〈◊〉 truly what auaileth I pray you only for lust ambition and not for the procéeding of the glorious gospel and fréedome of Christians A manne to winne all the wide worlde and to lose his owne selfe as Alexander did in Babilon before he had raigned full seauen yeares or yet his Tombe of golde and too too magnificeÌ„t buriall at Alexandrîa by Diodorus Siculus so excellently described not regarding the words of Demiphon his Diuiner or Magos nor the Chaldean Prophetes or rather Mathematists and Gymnosophistals as by them is testified in the places before alleaged And what benefite is equall to health of bodie and soule a god and godly name and long life to sounde children well brought vp in al godlinesse and conuenient qualities Thys ye sée is the foundation that the wisest haue laide that I do thinke good to folowe in this fraile age and to build vpon for the preseruation of body and minde in all ages whiche if any other had rather to haue framed in any other sorte euery man in Gods name hath his owne gift according to the measure of graces mentioned giuen vnto them And they may do as they please for my parte I haue as he that liueth vpon his practise by lawfull grace of the Vniuersitie and hathe had no other mainteinance but it for these one and twentie yeres yéelded mine indeuor in a forme neuer before so fashioned as time abilitie would serue me how the healthy body not only of infantes are at large to be preserued and the affections guided but also of all other in a briefe if it be effectually considered in diuers and sundry places of forreine soile as well as in our own for any thing that I can note too too far amisse and that hath more néede of godlinesse ayde furtherance and increase of honestie loue seruice and due obedience throughe â—olesome regiment seuere punishment and spirituall life the deprauing deminishing and abolishing of Vertue thoroughe had custome sinister opinions loose libertie slacke execution euil example or too too precise inuentions For what auaileth the confessing of the Scriptures obedience due to Princes the auctoritie of the high Couet of Parliament the Quéenes highnesse to be supreme gouernor aswel in causes Ecclesiasticall as Temporall the appointing of high dignities degrées offices in both callings if notwithstanding hir procéedings be contemned or not folowed And therfore for the duetie I owe to God your Maiestie I do déeme it more méete to write according to the Lawes of Christianitie of nature and of my Country wel established inaugre the minds God be thanked of al the contrary a plaine doctrine righte trade and orderlye meane through holsome lawes profitable néedful to be kept vsed of al godly subiects and faithful children than at wilde randon by vehement fatall happe or chaungeable chaunce like brainlesse persoÌ„s desperate dolts wether blown Cocks without the scope of gratious reason certainty of gouernmeÌ„t deceÌ„t order to treade dutifully this our present pilgrimage vpon whom the ends of the world are come as Rogers rightly insinuateth in his work of the second comming of Christ let the Ciceronians cleaue neuer so muche with Tullie to Platos reuolution or lewd Libertines to their licentious liking Oh gracelesse Libertines the decay of nations Oh wilfull Follie and Vice the ruine of al estates Oh cursed Hipocrisie popularitis and flatterie the welspring of al schismes heresies and outrages Let also the vnexpert in natures lore the ignorant or carelesse of Gods commandements blessed regiment with the talkers of the Scriptures and not the followers of Athanasius so sharply rebuked neuer so colourably scholerly do impudeÌ„tly vtter the contrary howbeit to say the truth of this age by the iudgement of moste trauellers aswell as by mine owne experience in forraine countries as wel as ouer all our own there is no Realme in al Christendom where godlinesse is more declared youth better instructed the people for honest life more coÌ„meÌ„ded the inhabiters more welthier mainteined or the common quietnes in peace and vnitie better preserued than héere with vs God bée praised the Quéenes highnesse magnified and the sacred Counsell honored and alwayes for his truth sake conserue
from the kingdome of heauen is now by him only made wide open for al them of the houshold of faith that are buried with him from the vices of this worlde that are risen againe in al godlie conuersation But not they I say once againe for a conclusion with Esay Saint Augustine Golden Chrysostome and all the godlie that confesse Christ and his Gospell with their lyppes and deny him with their déedes for so do Diuels and all wicked and presumptuous persons as Palingenius forth of the Scriptures and Doctors plainely proueth with Googe in his Epistle to that work by him translated or that do neglecte and contemne the blessed lawes and meanes that he hath left with his holy Churche which is the congregation of all suche as professe the fayth and doctrine of Christ being himselfe the head Cornet stone the Rock whervpon the Church is safely builded but vpon no mortall man as Saint Augustine wryteth whose example and commaundementes we must followe in all humblenesse and loue as by his holy worde doth appeare outward experience and inward reason for euery like doth delight in his like aswel the Angels as the celestiall bodies and earthly creatures by the whiche we may easily gather that the Creator and ruler of al things hath no delighte in such as contemne his waies vppon earth and his sauing health before all nations but in suche as couet to be continually holy for be you holy as I am holy saith the lord And therefore let this be earnestly and straightly charged 〈…〉 be so bold as to think with the Saduces famiâ—â—â— of 〈◊〉 much lesse to reason against the excellent dignitie of 〈◊〉 nature as to suppose that the soule doth dye perish with the body in that the world ruÌ„neth at al aduentures gouerned 〈…〉 prouideÌ„ce but that in this life by God we be preserued after in the life to come to remain immortal where viâ—â—â— shal be extremely punished vertues bouÌ„tifully rewarded Hence is the straight path Babes that leadeth to the heauenly Ierusalem and there is none other let some lewd lippes of Liâ—â—â—rtiâ—â—s laboure neuer so muche in the broade waye to the contrary affirming sinne to serue to saluation in euerye eâ—â—te person as doeth Bernardine Ochine Oh horrible confusion cleane contrary to all Catholike Religion aduising all ages aswel as children earnestly to consider hereof while they 〈…〉 and therewith wisely to weygh the lamentable destruction of the earthly Ierusalem being doubtlesse the seuere sâ—â—â—ge of God vpon his chosen for sinne refusall of his word rebellion famine and dissention as Iosephus writeth of all Christian children not to be forgotten for none are to be called the children of Abraham as saith Paule but they that doe the déeds of Abraham as also writeth Gualter By the whiche at length it appeareth manifestly that all men are not to be counted like vitious vnhonest or vngratious notwithstanding our originall fal in Adam as ouer many leude and ignorant persons doe when they be reproued for their euill life replying without all blushing I thanke you sir for nothing you I am sure are good séeing there is none as the Scripture saith that doeth not euill as thoughe the holy Ghoste meante there can be none good and acceptable before God 〈◊〉 as it is written for oure rebuke and reproche that there were so many euill that there were so fewe that sought after Vertue that forsake not sinne afore sinne forsake them not calling to remembraunce these textes howe that there be both Dogges and Swine godly men in all ages that builde vpon the sâ—â—â—â— rocke and vngodly which builde on the sincking sande wise Virgins with 〈◊〉 in these Lampes abundance of grace and the foolish without dothe of all goodnesse putting no difference betwéene the best likers the worst the good doers and the hande faithfull and vnfaithfull wise and foolish obedient and disobedient lerned and vnlearned temperate and vntemperate iust vniust sicke healthie long liued short To this end I do take it that they maintain such folly such equality that they themselues be they neuer so diuelish rebellious traiterous blasphemous fleshly irreligious couetous fornicators drunkards adulterers extortioners vsurers murtherers théeues harlots bribers bankeruptes pollers deceiuers c. might no more be corrected penished and disgraced than the most faithfull most honest most iuste moste wise most learned most trustie moste valiant moste liberall moste merciful most pitiful most holy most Catholike which absurdities no heathnish state can permit in India Tarâ—aria and Barbaria much lesse a perdutable common weale of Gods owne foundation suffer or allow a christian regiment of new borne babes when as we sée dayly doth by testimony reason and experience that by vertue and godly meanes the Church people of God florish prosper bycause Gods grace is amongest them but by vice lacke of Charitie ouerwhelmed brought to haught by reason the wicked spirite hathe rule ouer them And therfore what are they of â—ay godly mind christiaÌ„ beléefe or perfite vnderstanding that the not highly â—â—â—â—nende aduance and extoll the godly charitable déeds noble acte of late daies yet formed in VVarelicke by the mightie Erle of Leicester in founding of an Hospitall withal other appurtenances to the vse of 〈◊〉 persons inaimed captaines for euer land a Preacher with 300 markes aboue yerely 〈◊〉 other prouision for their 〈◊〉 with those buildings at â—ath and â—uckstones erected by his honor for the poore And that likewise vpon Long Melforde Green builded by sir William Cordall with that also besides Greenewich the reedifying of Cunwell Caius College in Cambridge with a worthy 〈◊〉 of land 〈…〉 besides many others in diuers places in our daies aswell as of old accomplished here omitted bicause that the charitable déeds of the old fathers of this lande you shall finde notably wel noâ— in 〈◊〉 〈◊〉 〈◊〉 ities and sundry verye well expressed in that booke entituled a Defence of the Ecclesiasticall Regiment in England Now who hauing any reason learning or experience in Philosophie Phisicke or Diuinitie can thinke esteeme or account al Christians to be of one godly dispositioÌ„ of one natural inclination of one temperature of body of one health in the parts of one acceptation before God men to be short of one wit strength stature fauour length of life c. none as I iudge The which life that it may be lengthned strengthned shortned as the maners may be mended or depraued by education the calling honored or disgraded by mans aide wisedom industry contrary to the opinion of diuers vnskilful in the other ages shall be at large proued bicause that in my discourse of growing liuing things I haue made but two or thrée arguments with other briefe examples affirming that the life of man may be prolonged as by the thrée déeds naturall accidentall diuine prescience is of the learned deliuered These