of amitie and violated the league and most hearty friendship and faythfull coniunction of life where with they were linked and knit together amongst themselues by salt bread and by the participation and societie of one table Vnto this symbole this token of amitie this good precept that complaint of Dauid hath relation wherein hee representing the person of Christ appealeth his friend and familiar of treason falshood and vnfaithfulnesse which was hidden vnder the shew colour of honestie and fayned counterfeit pretence of godlinesse Psal 41. Iohn 13. For thus he complayneth of him Euen that man of my peace in whome I hoped whom I trusted and which did eat bread with me that is to say was my mate at meat table fellow hath attempted to ouerthrow me It were a thing tolerable and I could more mildely beare it A place of Dauid expounded if mine enimie denouncing warre by Heraulds of armes had assayled mee in open battaile But him to circumuent me to goe about to deceiue me to lay great waite for me stifly to stand against me and to supplant 〈◊〉 with whome I had entercourse of most neaâ—e deare familiaritie whom I made partake of my counsailes and secrets it is a thing intollerable and which cannot bee borne withall In like maner Christ being moued and grieued with such a villainous and malitious fast sayeth thus Iohn 13. He which did eate bread with me hath lift vp his heele agaynst mee that is to say my housholde enemie who is more pernicious then any other enemie purposeth precisely with deceitfull deuises and priuie practises how he may oppresse and entrappe me He taketh his Metaphore of friends which in outward shew and first view are fayre speakers but inwardly they are full of fraude and the poyson of aspes lieth vnder their lips hidden in the heart for they smite a man priuily and hit him with the heele on the back part that it cannot be perceiued who did the hurt A prouerb against treacherous persons By a prouerbiall figure such claw-backs of Colax crew may well bee sayde to strike with turning away the poynt that is to say not before on the face but behinde on the back and on the hinder parte of the body Dauid maketh another expostulation or complaint like vnto this wherein hee complayneth himselfe to bee greatly endammaged of that man whose familiaritie hee specially vsed and was so knitte and vnited vnto him in the league of amitie that hee was partaker of all his purposes and as his most trustie and speciall friende that knewe his secretes Which cruell dealing and haynous fact hee very vehemently rebuketh and reprooueth with these wordes Psalm 55. For if an open enemie had done mee this dishonour then I coulde haue borne it And if mine aduersaries hadde lift vp themselues agaynst mee I would peraduenture haue hidden my selfe from them But it was euen thou a man of one minde with mee and one that knewe my minde onely my guide and mine owne familiar friende which diddest receiue sweete meate in my companie and wee were conuersaunt in the house of GOD with consent c. A place of Dauid declared These are patheticall verses that is to say full of passions and perturbations of minde whereby hee declared himselfe to take much griefe and to haue great indignation because hee findeth him that hitherto bare a shew of a trustie friend to bee his most mortall and enuious enemie and couertly and closely to seeke and worke his destruction But to painte out liuely and to sette foorth in his colours such a craftie turne-coate chaungling and subtill surmiser which vnder a certayne shew pretence of fayned friendship counterfeit vertue doth in countenaunce eyes and woâ—… flatter his friend when as inwardly he nourisheth ranck poyson and vipers venime for his destruction he addeth this also to the crime of disloyalty A similitude of oile and butter The wordes of his mouth are softer then butter wheras war is prepared in his heart His speeches are smoother then oyle when as iâ— very deede they be swords and dartes By which similitude hee describeth and noteth fayned and malitious friends which haue one thing close in their heart and another ready in their tongue and which doe shew bread in the one hand and beare a stone in the other Of which falshood and treachery Iudas Iscariot prefixed a paterne and after him many other which learned that lewd lesson of him and haue taken fraudulent examples Of the care of housholde wealth and hous-keeping and the gouernaunce thereof CHAP. 25. The care good regard of household and hous-keeping AS touching Oeconomicall prudencie that is the administration of housholde businesses and affayres which as Cicero testifieth is the minister and seruant of the body it is decent for euery man to bee diligent and discreete in stablishing and garnishing the same so that the enlarging and augmentation therof bee referred vnto the necessary vse of life vnto commoditie vnto neatnesse cleanlinesse and trimnesse not vnto excesse and delicate pleasures not vnto sumptuous fare and immoderate prouision and furnishing of dishes which disperse diminish waste and consume riches yea euen great substaunce and large possessions Therefore in adorning feasts furnishing the table frugalitie thriftie sparing and moderation of meats must chiefly bee obserued and all prouocations of gluttonie and lewd lust must bee eschewed and finally all fine delicate iunckets banquetting dishes Costly prouision of meats is to be eschewed Ephes 5. which are vsed coÌ„moÌ„ly to be brought in at the second course to them that are already well satiate with meat to prouoke them to desire to eate a fresh againe must bee auoyded This prodigalitie superfluitie and ryotous life doth not onely make wealth decay causeth sicknesse but also when banquetters are hot with drinking wine it ministreth heat and nourishment vnto luxurie and stirreth vp the loynes and affecteth the priuities and vncomely parts with stiffnesse whereby they begin to itch and that I may vse the Apostles word 1. Cor. 7. to bee burned that is to say to be the more mightilie prouoked and inflamed vnto inordinate desire of vncleannesse Rom. 13. For which cause S. Paul would haue nothing done according to the will and pleasure of our lusts but would haue all things tende vnto the necessitie vse and commoditie of nature not vnto superflâ—… and voluptuousnesse which is very huâ—… both to body and soule There is no man â—…deede so insensible or vnnaturall that hee â—… abide to hate his body Ephes 5. but as S. Paul saieth nourisheth and cherisheth it as Christ doth â—he coÌ„gregation By which example the Apostle inuiteth and willeth husbands to loue thâ—… wiues and indeuour to haue such care of them as euery man hath of his owne body and performe that vnto them which Christ hath performed to his Church coÌ„gregation his only entirely beloued spouse But in
perturbations will desires coÌ„cupiscence For if at any time the bodie beeing not thus kept in subiection do happen to rebell and make insurection against the Spirite and like an vntamed colte which casteth of his rider do throwe awaie the yoke of obedience and make war against the honest good godly vertuous desires of the mind surely then the whole man bothe bodie and soule must needs run euen as though he were caried hedlong into all kind of vices wickednes and sin and so consequently bee throwne downe into the guife or pit of eternall damnation and destruction Of this most perillous and pernicious fall the Apostle giueth vs a very good and profitable admonitioÌ„ saying Let not sin reigne in your mortall bodie that yee should obey it in the lusts thereof For the bodie Rom. 6. that is subiect to sin presseth downe the soule that museth of many things and cloggeth darkneth dulleth the vnderstanding so that it cannot lift vp it selfe in godly meditations and heauenly contemplations Vnto this place that precept of Cicero seemeth not altogither vnfit to be referred when he saieth Rationi appetitus pareat Let the appetite be ruled by reason Cic. 1 lib. Offic. Cic. ibideÌ„ And againe he saieth Naturam optimam viuendi ducem sequamur Let vs follow nature the best guide of life In these two briefe documents the whole summe and scope of all morall philosophie in my iudgement may well be comprehended For when the gentiles which haue not the lawe doe by nature the things conteined in the law Rom. 2. they hauing not the lawe are a lawe vnto themselues which shewe the effect of the lawe written in their heartes I feare lest this may iustlie be spoken to our great shame in these daies which being professed Christians and peyfectly instructed in the lawe of God and many of vs very skilfull not onely in humane but also in heauenly sacred and diuine philosophie are so led with selfe-loue and so caried awaie from God with worldly vanities and momentanie delights Mat. 10. and seeke so much to saue our liues as our Sauiour saieth that wee lose our liues for we prefer our liues before the glorie of Christ And knowing our maisters will and not preparing our selues Luc. 12. neither doing according to his wil wee shall be beaten with many stripes I feare I saie lest the heathen or gentiles which in the time of nature without lawe liued vertuously shall condemne vs whiche in the time of grace hauing the lawe of God do liue vitiously To the end therefore to awake vs from our sleepy senceles and sinfull securitie where with many of vs are heauilie oppressed and deeply drowned I haue thought good by bringing this little booke abroad vnto the commune commoditie I trust of all then that reade the same to stir vp the mindes of such as are drowned in voluptuousnes and cast downe into the deepthe of the earth with cares of this life and to raise them vp vnto the consideration of their staâ—e and vocation wherein God hath placed vs like vnto souldiours which must euery one looke surely and attend diligently to his order araie standing place and watching in this our continuall conflict bickâ—ing and warfare wherin bycause we haue many tyranious enimies many pernicious perils are iâ—…inent and incident vnto euery one of vs 1 Pet. 5. vnlesse wee warily watchfully and circumspectly withstand and resist the assaults inuasions and irruptions of our malicious and pestiferous aduersaries which continually by all meanes possible do seeke deuise and worke our ouerthrow and vtter destruction The authour of this booke being a very learned man as it appeareth by his writing was no doubt greatly inflamed with the godly zeale of Christianitie and honestie of true religion and integritie of life because herein he hath left vnto vs such a worthy worke Wherein is contained the way and meanes how wee may and must acquire and obtaine the assuraunce of our soules health and saluation which is a thing most necessarie for all men to know And this doctrine hath the author comprehend ed in a fewe chapiters so breifly and compendiously that the reader may gather and receiue as sufficient instruction and vtilitie by meditating in the same as in perusing the whole Bible and all the expositions and paraphrasticall explications of the holy Scriptures written by the auncient and learned fathers Mat. 5.6 For like as our Sauiour reduced the whole summe of all the lawe the prophets into a sweete short sermon Mat. 22. yea into two short commaundements of perfect loue towards God and towardes our neighbour Rom. 13. and therein hath knit vp the knot of all righteousnes tied the bond of perfection Euen so this author hath obserued the same order and vsed the like methode in this compendious forme of exhortation Moreouer he being a very expert and skilfull phisicion hath also prescribed vnto the studious reader an excellent briefe dietarie for the conseruation of the health of the bodie which whosoeuer will deligentlie keepe and folowe he shall I dare be bold to say haue as many good precepts necessarie and profitable inough for the preseruing of bodilie health as in reading all the great volumes of Hippocrates Galen Auicenna Rhazis and whatsoeuer others that haue learnedly and largely written of Phisicke And lastly of morall philosophie or doctrine of maners and politique regiment of life he hath written so pithilie and witrily that these fewe leaues do afford as much good wise instruction concerning vertuous and honest conuersation modestie temperaunce sobrietie and prudent gouernaunce of all mens publike and priuate actions as Plato Aristotle Cicero and all other Philosophers and humane writers the reading of whose workes were a tedious infinite labour do conteine In this booke therefore the reader shall reape a triple or threefold commoditie namely the health of bodie the saluation of soule and the integritie of life as an inseparable companion of them both This booke is an Epitome that is to say a short summarie or compendious collection of diuine humane naturall and morall Philosophie So that in the litle labour of reading the same studiously and meditating and ruminating the preceptes thereof diligently the reader shal be delighted and profited exceedingly And bicause according to the corruption of our depraued nature wee are more prone more inclined more diligent and carefull to seeke the health of our bodies then the salfetie and saluation of our soules take more thought and make greater prouision for the flesh to fulfill the lustes of it Rom. 13. 1. Pet. 2. then to desire and acquire the sincere milke of the word of God which being receiued with meekenesse is able to saue our souleâ—… Therefore of these two things namely health of bodie and saluation of soule which are both indeede worthie to be desired but yet the one much more then the other that which is a great deale more
symbole Sacrament and token dooth wash ouâ— wipe away and abolish the spotts and corruption of our mind by sheading his holy Spirit into our hearts by whome we conceiâ—…ing the assurance of our saluation doo boldly 〈◊〉 Abba Father Which calling on the Father with twise and double repetition of the same word is of such efficacie and so speedie aâ—…medie that it obtaineth al things at the hand of our bounteous father so that a man direct his desires and praiers his petitions and so has full sighes vnto him by Christ For hee being our Captaine 1. Ioh. 5. Iam. 1. 5 our guide our leader and onely Mediator who by his owne bloud hath deliâ—…ued and obtained grace for vs verely there is nothing that is expedient for our health safety and saluation but we haue the same granted vnto vs Praier by Christ is effectuall neither shall our praiers at any time be voyde or vnauayleable Neither are the eares of so good and gracious a Father shut vp but are open vnto their praiers for whose redemption he hath giuen and bestowed his onely begotteÌ„ sonne We must loue God first and chiefely and then our neighbour CHAP. 6. Loue towards God AS our charitie that is our entier Deut. 6. Iosu 22. 23. pure and sincere loue must most specially be shewed vttered and declared towards God to whome we owe whatsoeuer we haue and on whome all mans power and strength which consistes in the minde heart soule and spirit Marc. 12. Luc. 10. ought to be employed fixed and bestowed so consequently also towards our neighbour that is towards him that is of the salâ—er nature and condition commune and incidenâ— alike to euery one of vs our loue must be bent and directed as largely amply and feruently as euery one of vs loue themselfe so that all men willingly and gladly be diligent to help their neighbours and succour them in their necessitie and pouertie Loue towards our Neighbour with their counsaile and riches if at any time the cause so require and occasion offer it selfe which occasion a man also of himselfe ought to seeke and take to doo a benefite to his neighbour euen of his owne accord without any crauing For this is the chiefe fruite of faith and a syncere and vnfeigned testification of the true profession of Christianitie How great the louing kindenesse and 〈◊〉 affection of Children ought to be toward their Parents CHAP. 7. BVt as wee owe all things to God much â—… our countrey and friends so also wee doe owe not a little deale to our parents And albeit it is not needful exactly to prescribe what obseruance and reuerence ought to bee done vnto them for as much as it is naturall in man to haue loue and beare good will toward them that bee his owne yea euen in the heathen people Matth. 5. as Christ our Sauiour saith so that this affection although the dutie thereof bee perfourmed deserueth no praise but escheweth offence and transgression Affection of Children towards their Parents Prouer. 23. yet neuerthelesse euery one euen from his childhood must earnestly and throughly be taught this lesson to loue his parents very entirely and hartily by whose trauaile and meanes he had his first beginning of life and participation of this light so that he obey and followe their will in all things which reason induceth and equitie requireth as we reade how Christ was obedient to Ioseph and Marie his mother Luc. 2. Exod. 20. Deu. 5. Mat. 15. Ephes 6. For that naturall and louing affection obedience and reuerence which is exhibited to parents is acceptable and well pleasing to God which thing also is earnestly prescribed both in the old and new Testament A pretie learned saying is that of Pittacus the Philosopher Such rewards and stipends as thou bestowest on thy parents such doo thou looke to receiue of thy sonnes To which effect belongeth that sacred sentence of Christ hauing a further and more ample signification Matth 7. With what measure ye mete with the same shall other men measure to you Marc. 4. For by transgressing and neglecting of this precept it commonly commeth to passe that parents find their children stiffnecked stubborne and disobedient so that when they are of more age they refuse disdeigne and despise the admonitions of their fore-elders yea and that worthily oftentimes by the iust vengeance of like punishment because they shewed themselues intractable towards their elders and were despiteful against them How euery one should behaue himselfe towards his master that instructeth him CHAP. 8. Honor to be giuen to Schoolmasters EXhibite and giue vnto thy masters which enfourme and teach thee and adorne thy minde with the studies of learning no lesse honour then vnto thy parents For so the Poet Inuenal praiseth those elders and praieth that their soules flitted and departed from their bodies may haue good lucke and prosperitie because they did beare singular fauour and good will towards their masters as well as toward their parents thus he saith Sat. 7. God giue the ghosts of those old men a light thin easie ground And saffron sweete to smell therein and spring in pitcher found Perpetually because that they would haue their master be In parents steed whom to obey they compted equitie Lib. 2. cap. 10. So Fabius admonisheth schollers to loue their masters no lesse then their studies and to accompt them as parents not of their bodies indeed but of their mindes For to be borne and to be instructed are two things of like sort and condition and almost of like nature because the one doth procreate the bodie the other doth informe frame fashion the mind If therfore fathers which be adorned with the studies of humanitie Instruction adorneth the minde doo bestow and employ their diligence and labour in instructing and enforming their owne children or if they being destitute of such ayde and readie furtherance doo vse the helpe of a learned teacher for their children to attaine to wisedome and good discipline surely there is nothing can be more largely and franckly bestowed on the children for the purchasing of renowne and the commendation and ornament of vertue For by such education nurture good bringing vp the mind is not only decked and beautified with most excellent vertues to wit integritie and vprightnesse of life honest good behauiour continencie chastitie lowlinesse gentlenesse meekenesse modestie humanitie righteousnesse temperancie curtesie but also great wealth honour and preferment whereunto learning is the way of aduancement is appoynted assigned and attributed to them without their seeking yea and in a manner oft-times against their will and desire Vnto what persons in humane societie honor and reuerence must chiefely be giuen CHAP. 9. HOnour ought indeed to be giuen to euery man according to his dignitie and order Rom. 13. as S. Paule commaundeth but specially to the olde age full of yeares and hoarie haires to which
affections do annoy and hurt the minde troublous and vnquiet And in verie deede what man can haue a sweete and pleasant life or a calme and quiet mind which carieth about with him a body defiled with most filthy diseases and a mind vtterly ouerwhelmed and deformed with foule and abhominable vices Wherefore seeing that the most parte of enormities proceede from the corrupt vicious affections of the minde we must resist the same by al meanes possible lest the body haue any hurte or indâ—mmagement thereby With like care and indeuour must the body be preserued from diseases and sicknesse lest some spot or contagion happen to redound from the body to the minde Ill humors do dull and darken the vnderstanding For when naughty corrupt humors bring foule fumes to the braine they driue and prouoke the minde vnto many euils and inconueniences What help must be vsed for the bodie that it may continue in perfect health CHAP. 22. Frugality or moderatioÌ„ of repast is good for the health COntentation with a little and temperance of foode preserueth health and driueth away sicknesse vsing therewithal a moderation of those thinges which are necessary for the stablishing of the health confirming of the strength These are called of Galen the causes of conseruation Artis Medi 85. because they be requisite and meete for the preseruation of the state of the body so that we vse them conueniently commodiously and in due time Men of later 〈◊〉 call them things not naturall not because 〈◊〉 be coÌ„trary to nature but for that they are coÌ„â—…tute without the body and be not as the humors are naturally graffed in vs and by vseâ—… effect doe some what hurt nature and the pâ—wers therof if they be not rightly and conâ—…niently vsed Of this sort is the ayre that compasseth vs about meat and drinke sleepe and waking repletion emptines affections and motions of the minde euery one of the which constrayneth driueth and reduceth the both vnto the conseruation and safegard of it selfe But because the chiefest part of sound health consisteth in holesome diet we must diligenâ—ly obserue and consider what in the same is either good or hurtfull for the bodie And for that ingurgitation or gluttonie is no lesse filthy and odious then noysome and pernitious to the health so much meat and drink must be taken as necessitie of nature requireth and that the strength of the body be refreshed and not oppressed ModeratioÌ„ of sustenance good for students For the moderation of sustenance is very conuenient and necessarie in all earnest applying of studies and businesses of great and weighty affayres in enduring the labours of painfull watching work and in fulfilling publike offices and common dueties This is it that surely stablisheth good health this maketh both the animal the vitall spirites which are ascribed to the braine and hart so chearfull so glad prompt and couragious that euery man easily and speedily and without any griefe accomplisheth and bringeth to passe those things which hee hath conceiued and purposed in minde But on the other side daily examples doe shew that by excesse ryot and intemperaunce of life diseases are caused studies are hindred all honest cogitations languish and waxe feeble good enterprises and laborious lucubrations goe not forward the promptnesse and readinesse of the vnderstanding decayeth the strength power and liuely quicknesse of the minde is extinguished men are made sluggish vnapt slothfull sleepy lazie and indeuour not to doe any excellent acte or laudable exployt Wherefore let him that hath addicted himselfe to the study of learning and is very desirous of erudition so moderate and rule his state of life that nothing be done after the pleasure of his lust but that his appetite obey reason aâ—nd that he refer all things vnto the coÌ„moditie of life necessitie of nature Christ commandeth vs to be moderate in meat Christ requireth this of them that professe him and reduceth them vnto temperaunce with these wordes Luc. 21. Take heed lest at any time your hearts be oppressed with surfeiting and drunkennesse and cares of this life and so that day come vpon you sodainly For as a snare shall it come vpon all them that dwell vpon the face of the whole earth By which sermon hee seâ—… sobrietie in mens mindes and banisheth â—he loue of worldly thinges and will haue their continue in that conflict euen vntill the last day of life lest some worse thing happen vnto them Satietie or fulnesse is to be eschewed A proper and prety saying is that of Cornelius Celsus Cornel. Cels lib. 1. When ye come to meat too much satietie is neuer good too much abstinence oftentimes is ill neither is hunger conuenient after fulnesse nor fulnesse and immoderate ingurgitation after hunger Wherefore foolishly doe they which after banquetting feasting and good cheere the day before doe so macerate make leane and pine themselues with want of meate out of measure the next day after that sometime their heart fainteth and they fall in sowne and haue neede to bee recouered with things odiferous and of sweet smelling sauour Other againe after fasting hunger of the day before doe loade and ouer charge themselues with meat and drink more then is meete in such abundance that vnlesse they be loosed they seem to be bursten Howbeit sometime for a man to haue the more liberall repast More liberal refectioÌ„ sometime may be vsed and to refresh himselfe with his friends and companions in conuenient feasts is not culpable nor deserueth in any respect to be reprooued so that all things bee done moderately and keepe within the compasse of mediocritie and the limites of temperance For by such recreations sorrow and sadnesse is driuen away which by ouer ardent and earnest contemplation dulleth and darkneth the quicknesse and sharpnesse of the minde and vnderstanding and by extenuating and exhausting the spirits maketh students melancholicke vnpleasant sad soure silent and wayward and causeth them to abhorre all good fellowship and to be estranged from all ciuill familiaritie which perturbations ought to be very farre from louers of studies politick men and them that haue attayned the best degrees of learning Meates must be receiued of the liberalitie and bounteousnesse of GOD with great thankefulnesse and thanksgiuing CHAP. 23. FOrasmuch as by the munificence and free gift of God wee enioy his creatures plenteously and abundantly At our meat let vs acknowledge the bountifulnes of God and that all things are created froÌ„ the beginning of the world for the vse and commoditie of men For this cause so soon as we sit down at the table before we put our hands to the dish or foode our mind must be lift vp vnto the Creator of al vniuersally to obtaine of him with hearty liuelie faythfull and earnest prayer that hee will vouchsafe to make those thinges which wee receiue holesome for vs by fayth and giue them effiâ—…cie to feede foster and
and stretched with surfet To bee idle and slouthfull To bee weakned with immoderate carnall concupiscence Measure must be vsed in things conuenient for nature For not onely frugality by expelling gluttony cōstituteth a healthful body Exercise by shaking off idlenesse and sluggishnesse maketh it nimble quicke and liuely but also if we may receiue documentes of the kinde and naturall property of horses Virgil. lib. 3 Georg. No diligence them stronger makes and stomacke stout to haue Then from blinde loue to pull them backe and lust which they doe craue Because indeede an intemperate and libidinous youth deliuereth vnto olde age a feeble and fruitlesse body Therefore not onely in youthfull yeares but most chiefly in olde age inordinate lusts must be restrayned and the entrie into luxurie stopped which as it is shamefull for youth so as Cicero saith Loue and lust not decent for old age it is most filthy and vnseemly for olde age For as in warre and in the campe souldiers haue neede of strength haue neede of nimblenesse haue neede of valiauntnesse to suffer and indure labour and trauayle euen so in loue and in accomplishing the pleasures thereof strength is requisite to sustaine the labours of the night to ouercome and abolish the tediousnesse of matrimonie to beare and abide the conditions of a malapert wife of an imperious and stately dame Wherefore neither warre nor loue is meete for olde men because either of them caryeth with it many troubles griefes and inconueniences for the which olde age is ouer weake and an vnequall match and vnmeete to indure them The Poet Ouid hath expressed the same in elegant verse Ouid lib. 1. Amo. Eleg. 9. All louers play the souldiers part and Cupid hath his compe O Atticus beleeue mee well all louers play this part A man that able is for warre his age is meete for lust Old men forwarres both vnfit are and loue forsake they must Loue is a kinde of warfare then ye which are weake departe Defend this standard must those men which haue no fearfull heart The night the colde and iourneys long and labours full of payne All griefe endure those souldiers strong in sweete camp to remayne Moreouer who dooth not see howe vndecent a thing it is for an olde man growen our of fauour and fashion and riuelled to basse and kisse and striue to embrace like a young man When as he is vnable to accomplish the solace of marriage So sayd Sophocles well truely who being aged was asked whether he vsed the pleasures of the body The Gods forbid quoth he I haue fled far from thence verily runne away gladly from that euen as from a churlish and furious maister A man must haue respect of his estimation and good name CHAP. 30. Regard is to be had of a mans fame name and report ENdeuour by all meanes possible to bringe this to passe that thy neighbours and all they which knowe thee may conceiue a very good opinion of thee and giue laudable testimonie to thy estimation and name and finally thinke very well of thee and speake of thee to thy prayse and good credite And bee not ashamed to mark well with what perswasion the countrey men are induced and how they are affectioned in their minds towardes thee For if a man neglect and care not what euery man thinketh or speaketh of him it is not onely as Cicero sayth Cic. lib. 1. Offic. a token of an arrogant man but also of one that is dissolute So we read that Christ asked of his Apostles what opinion the confused multitude conceiued of him what reporte went of him Mat. 16. and finally what they perswaded themselues concerning the Messias not led weth ambition nor that he sought glory prayse or renowme Christ sought not the praise of the people but that he might prooue and trie them whether by hearing of so many healthful sermons and beholding of so many miracles they did thinke of him more highly reuerently and magnificently then the common people therefore he enquired and demaunded this of them to the ende he might get out of them cause them to vtter a sound profession of the fayth and might trie how much they had profited in heauēly doctrine which hath no falsehood no vanity no deceit no simulation no guile as the Pharisies malitiously surmised falsly detracted but is very expedient vnto saluation pure and sincere being spoken and pronounced of the trueth it selfe euen of the sonne of God our Sauiour so long time looked for Which when Peter by the inspiration of the higest father had in the name of all the Apostles singularly playnely and openly professed Profession of fayth and constantly pronounced Iesus the authour of all saluation and that mankinde by trust confidence in him obtayneth redemption Christ commended the profession of Peter giuen vnto him by the inspiratiō of the holy spirite and confirmeth it being grounded stablished vpon an vnmoueable foundation that it should be vnuincible inexpugnable In euery action and in all thy wordes deeds haue a care of comlynes Regard is to bee had of comlines decencie and remember what is most decent seemely for this doth the regard of honesty require Wherupō ariseth that preatie prudēt prouerbe The chiefest part of any art is to do that which is decēt to wit that which is fit for nature cōuenient for the wit natural inclinatiō Howe and by what means glory is to bee sought attained and meet for the maners conditions The readie easie speedie and short way to the atteyning of perfect permanent renowne is to be such an one and behaue thee selfe so as thou wouldest be accompted wherof by the waye Horace giueth aduertisement Horat. lib. 1. Epistol 7. Thou shalt liue well if thou haue care To be that same which thou dost heare that is to say such an one as thou art said to be and as thy neighbours and countrimen testyfie of thee Which if they thinke accompt thee to be an honest innocent and true meaning man then indeede thou doest wel so that thou doe not play the hypocrite and false dissembler nor deceiue them with a colour shew add pretence of honesty as some players do in their counterfayt apparell visours and visages which at the first view appeare to bee of approoued honestie when as indeede they are turne-coats variable inconstant naughtypacks Pers Sat. 5. For being trimmed outwardly on face they hide in heart An olde and naughty crafty minde a wilie foxes parte The sure reward of silence Remember that there be two singular vertues by which young men are wont chiefly to be commended namely faithfulnes and taciturnitie to the which if shamfastnes be adioyned being an amiable colour of young striplings age adorned with mixture of redde and white being as it were therwith cōmendably decked there is nothing surely can be added to the ornament
documents deliuered vnto vs of learned and eloquent men exhorting vs to liue well and in happinesse the Poet Martial specially hath briefly comprehended certaine precepts agreeable vnto honestie whereby as it were poynting with the finger he plainly sheweth how a man may leade his life commodiously and conueniently and haue good regarde not onely to the health of the bodie but also to the tranquillitie of the mind which he prosecuteth thus Martial lib. 10. The things which make the happie life most pleasant Martial Be Goods not gotten painfully but left to liue withall The fruitfull field the lasting fire at no time any strife The rayment course no fine attire the quiet mind is chiefe The naturall strength the bodie sound prudent simplicitie Equall friends fare easily found no costly cookerie The night that shunneth surfetting and from all cares is free The bed that hath no sorrowing but kept in chastitie And be such as thou wouldst be thought nothing desire thou more Thy last day feare not to be brought nor wish the same before If thou canst not obtaine these commodities of life altogether as thou wishest and according to thy desire yet hast thou no cause neither is it meete for thee to macerate or annoy thee with griefe or consume and destroy thy selfe with sorrow but referre all things to the will of God and his prouidence Gods prouidence gouerneth things which is the onely ruler and gouernour of humane estate which thing Dauid also vsed alwaies to doe in those things which were wont to happen vnto him The godly doe not acknowledge fortune whether they were prosperous or otherwise he committeth and submitteth all the same to his power without any respect of chaunce or fortune And so when he attributeth all the course and race of his life vnto him he saith Psal 31. My time is in thy hand that is to say All things runne and passe their course euen as it pleaseth thee as it seemeth good in thy sight Of exercise wherby the wearied strength both of the mind and bodie is refreshed recreated and restored CHAP. 44. BEcause humane nature cannot abide still and coÌ„tinue vnlesse it eftsoones or incontinently after take breath agayne and pause a while and be renewed with some refreshing therefore some relaxation or recreation or loosing agayne from labour must be graunted and giuen thereunto to cherish it withall lest the strength of the bodie waxe feeble and the liuely quicknesse of the mind be debilitated and weakened and ouerthrowne with too much businesse and immoderate labour Rest from labour is good And as quiet and conuenient sleepe doth recreate and refresh the members that be wearied and attenuated with labour trauaile so also the relaxation intermissiion of vigilant studies and industrious contemplation doth comfort redintegrate the mind being wearied with intentiue meditation or the laborious ioyle of nightworks restoreth the spirits that be exhausted lulled on sleepe with drousnesse Men of old time whensoeuer they might rest themselues The delectâ—ble recreation of husbandrie or had leisure from the functions of the Commonwealth and forren affayres recreated and delighted themselues with the pleasantnes of husbandrie reaped no lesse profite then pleasure of the exercise of tillage For besides woods and harbours very delectable to behold besides places planted set and compassed with trees trimly decked with hedgerowes full of fine twigs rods besides the commodities and pleasant secret situation of Farmes and Manours separated from concourse of people they got gayn aduantage both very iust and very plentious of their fruitfull and well tilled soyle by their goodly haruest and yerely increase reuenew For profite ioyned with honestie and righteousnesse cannot be reprehended of any man And indeed among all things as Cicero saith Cic. lib. 1. Offic. wherof some good is gotteÌ„ there is none better none more plentious none more seemely for a free man then husbandry Insomuch that Hesiodus iudged and deemed nothing to be so royall magnificke as to till the ground and to be exercised occupied in the facultie of countrey mans life For which cause the Romanes in old time forsaking the citie being wearie of it like men deliuered out of imprisonmeÌ„t vsed to go solace themselues in the couÌ„trey For in this kind of life many things come in hand wherewith a man may be delighted recreated because they happen euery one in his ordinarie time turne course For one while time and occasion serueth to prune cleanse and cut trees another while the fayre milde sweete spring time entiseth and allureth men to The husbandmaâ— is neuer idle graft impes or young settes and slips in another tree sometime the season requireth to dresse vineyards and to ioyne the high poplar trees with the well growne stocke and broadspred branches of the vine Horat. in Od. Virgil. 1. Georg. Sometime to catch wild beasts with snare sometime with lime begil'd Sometime with hounds to hunt the hare and deere through forest wilde The birds with pretie craft to take the brimbles eke to burne Many kinds of exercises For hawking and hunting is a healthfull exercise and conuenient for a young mans bodie that is of full age and not vtterly to be dispraised so that a man be not too much giuen thereunto and employ all his labour and trauaile in chasing renting and tearing of wilde beasts and in the meane time neglect his earnest businesses gouernance of his houshold But to delight and recreate a mans selfe with tables of Geographie or description of the earth and within the limits of his studie to goe through the whole circuite of the world stretching farre and wide to measure with his eyes and a paire of compasses regions that be farre distant one from another rather then in bodie with great daunger and losse of his goods to trauaile abroad iourney through many straunge countries not without great ieopardy this contemplation I say doth marueylously refresh the minde A picture delightâ—… and recreateth the eies Amongst the Chartes or descriptions Cosmographicall I make accoÌ„pt of those pictures which be made with great cunning arte liuely expressed which bee either adorned with colours or which haue their portraiture of one colour that is to say naked and bare not portrayed with any varietie of painting or colouring which delight the eies with no vain spectacle specially if it be done or beholdeÌ„ without superstitioÌ„ they minister som documeÌ„ts vnto vertue pietie as those be which contain the sacred holy histories For that cause a Poesie or a Poets work is of theÌ„ in olde time properly called a dumb picture But indeed a Poeme is a speaking a liuely not a dumb picture Musick refresheth the minde Moreouer the recreatioÌ„ delight of musick is honest and principally pleasant wherwith the mind when it languisheth or faynteth is very much coÌ„forted quickned
his helpe hee abideth stedfast in daungerous and doubtfull matters and wauereth not nor is carried about with any winde of doctrine Ephes 4. but is stable and constant and is not mooued away from that trust which hee hath reposed in GOD euen for this cause onely because he findeth God fauourable and inclined to mercie Hebr. 13. and to assist him in all things so that boldlie hee breaketh foorth into these wordes Psal 28. Behold the Lord is my helper and my heart hath trusted in him and I am helped and my flesh hath flourished much in him and willingly and gladly will I confesse vnto him Of the greatnesse highnesse maiestie and power of the name of Iesus Christ by which onely Magicall enchauntments must be resisted and illusions of Deuills vanquished and whatsoeuer dammages hurts or inconueniences happen to bee done either to the mind or to the bodie must be auoyded CHAP. 57. FOrasmuch as I haue shewed a little before that enchauntments sorcerie and Artes of Magicke ought to be vtterly rooted out and that such wicked and mischieuous practises ought not to bee exercised of any man It remaineth now that I shew by the way as occasion serueth with what vertue power and efficacie with what wordes and prayers mens minds that are besieged afflicted and snared with the delusions and deceitfull iugling casts of diuels may be eased and helped Diuels are enuious malicious aduersaries vnto men moreouer by what meanes we may driue away and destroy witching sorcerie which the ministers of diuels doe bring vpon their miserable captiues vexing tormenting both their minds and bodies Diuels mingle theÌ„selues with humours as infectioÌ„s in mens bodies These wicked ministers doe priuilie leape into the bodies of men and women and doe violence to humane nature and depriue the same of her proper power and naturall strength or at least way alter change the same These euill angels or spirites doe mingle and conioyne themselues with the foode nourishments and humours of mens bodies with their spirites or soules and with the winde and ayre which wee receiue within our bodies and wherewith we breathe and doe corrupt many other things which we vse necessarilie and wherewith health is preserued Therfore I haue thought it good and doe iudge this thing worth the labour to shewe plainly by what meanes miserable wretched men may well and conueniently be eased rid and deliuered from such bonds of thraldome and mischiefe wherewith they feele themselues wrapped encombred The hurts which diuels do can not be referred vnto naturall causes For the harmes and hurts wherewith they are annoyed can not bee referred vnto any naturall causes nor bee expelled with those remedies wherewith common diseases are cured If any disease or sicknesse come of surfetting of venereous act of wearinesse of cold heate fulnesse hunger euery one of these is driuen out by peculiar remedies But such mischieuous hurts as are done by euill spirits doe not require any naturall remedies at all but diuine heauenly and supernaturall medicines Why God suffereth vs to be vexed of diuels Some men meruaile that so great power is giuen to the diuell and his ministers so to vexe torment and afflict men God dooth partly winke at and will not behold those harmes which the souldiers of Satan and diuellish sorcerers doe vnto wretched men but suffereth them to be vexed payned God vseth the malice of diuels to punish the wicked therewith and macerated and herein consisteth the good consideration of his mercifull purpose and prouidence and partly he doth instigate the diuell and his ministers to vse such fiercenesse and crueltie agaynst manie that haue deserued such affliction and so vseth the malice of them for the punishment and chastisement of the vngodlie So is the lying spirit sent into the mouthes of all the Prophets 3. King 22. Achab deceiued to the ende that Achab being deceiued and seduced may goe vp to battaile wherein present destruction was prepared for him Sometime God doth suffer some men to haue such harme dammage and detriment done vnto them thereby to trye their constancie So he permitted Iob not onely to bee depriued of his goods Iob. 2. and robbed and spoyled of all his riches but also to haue his bodie rent and tormented with most grieuous payne And this same hee suffered to bee done Why Iob was vexed of the diuell partly to prooue and trye the constancie of the man and to encourage other men to the patient enduring of tribulations lest they beeing discouraged with miseries should fall from GOD and partly to declare his power by which he comforteth strengtheneth them that put their trust in him and when as the are brought euen to nought he lifteth and setteth them vp and restoreth them to their old former dignitie But we must consider the diuersitie of the common sort of lunaticke persons possessed with ill spirits which are besieged and assaulted of the diuell or be vexed of him in any part of their bodie For very many of them are dull and senselesse anâ— farre from the knowledge of GOD vpoâ— whom the diuell as an apt and readie instrument exerciseth his tyrannie So Satan assayleth sluggards Idolaters and superstitious persons in whose mindes rather he findeth a resting place then in theirs who are instructed with the knowledge of the maiestie and power of God The diuell assaileth dull and senselesse men and doe stablish and stay themselues with assured trust in him foâ— he is rather afrayd of such godly persons and dare not plant his engines nor worke his subtile inuentions against theÌ„ because he knoweth surely that his attempts and enterprises shall be vayne and frustrate and not preuaile agaynst them which do watch diligently and are strengthened with the ayd and protection of God A similitude of a citie neither well walled nor fortified For like as Castles Towers and Cities that be not enuironed with any walles that be not fortified with any ditches trenches raÌ„pars or fortresses that bee not furnished with any garrisons of souldiers are wont easely to 〈◊〉 wonne euen so mens slouthfull and slugâ—ishe mindes which bee not strengthened with holesome and heauenly doctrine nor â—…ablished with confidence in God are the more in daunger being subiect and ready to â—e snared and caught with the wily deceipts â—f Diuels and so fall the sooner The diuell prouoketh men to euery wicked and hurtful thing And beâ—…use aboue all other thinges Sathan desiâ—eth this chiefly to abolish the glory of God â—o draw man from saluation and to sollicite â—nd moue him to fal away from God he ceaâ—eth not to assaile him within and without â—nd enuiously and maliciously dooth what he â—an to worke destruction sometime to the â—ody sometime to the soule and sometime â—o both body and soule Genes 4. 1. King 31. Mat. 27. As Cain and King Saul doe minister examples vnto vs so doth â—lso Iudas Ischariot whose mind
disproueable not colde The doctrine of Christ excelleth all wisedome not without authority and power but liuelye wholesome effectuall diuine and godly and bringeth beatitude and felicity vnto man which onely must be acquired and obtayned of Christ who is the fountaine of all wisedome and goodnesse Colos 2. And in whome dwelleth all the fulnesse of GOD bodily by whome wee are complete By him as Saint Paul sayth Colos 1. God the Father hath deliuered vs from the power of darkenesse and translated vs into the kingdom of his beloued sonne by whome wee haue redemption in his bloud euen the forgiuenesse of sins God hath poured all things on Christ most aboundantly Who is the Image of the inuisible God the first begotten of all creatures because that by him all things are created which are in heauen earth visible inuisible thrones dominations principalities powers Al things are created by him for him and hee is before all things and by him all things haue their being And he is the head of the body of the Church the beginning first begotteÌ„ of the dead that in al things he might haue the preeminence and obtayne the principalitie For it pleased the Father that the fulnesse of all thinges should dwell in him and by him to reconcile toward himselfe all things being pacified appeased by the bloud of his Crosse Seeing therefore that God the Father hath giuen and bestowed hath shed and poured on Christ all thinges so liberally plentifully and aboundantly let vs labour and striue to come with all speede possible vnto this most plenteous neuer-wasting and euer-lasting fountaine and let vs be bolde with must assured trust and effectuall confidence to aske hope and expect euery thing of him let vs enterprise and take in hand to bring any thing to passe by him The force of faith If thou intend to driue away Diuels to heale diseases to deliuer and rid thy selfe out of daungers to destroy venemous beastes to expell the pernicious power of poison and abolish the hurt thereof to moue mountaines out of their place remember that all these thinges must be atchieued and accomplished by the strength and power of Iesus Christ and by vndoubted affiance in him For Christ promiseth that all thinges shal be plain manifest open and easie vnto him that beleeueth and trusteth in him Which most comfortable promise it pleased him to confirme vnto his Apostles in his last Sermon before he was taken vp into heauen When he saieth Mar. 16. Goe yee into all the whole world and preach the Gospell to euery creature Hee that shall beleeue and bee baptised shall be saued but hee that will not beleeue shall be condemned And these signes shall follow them which beleeue In my name they shal cast out diuels they shall speak with new tongues they shall driue away and destroy Serpentes and if they drinke any deadly thing it shall not hurte them they shall lay their handes on the sicke and they shall be well that is to say at the touching of them they shall waxe healthfull and bee hole and sound Al these things shal be alwaies prest and ready when the fruite and profite of the Gospell shal require a miracle But indeed these things are alwaies wrought and performed in the hearts of men by the ministers of the profession of the Gospell Miracles wrought in mens harts and minds when as they driue and pluck filthy vices and abhominable sinne out of mens mindes when as they heale the sicknesses and diseases of the minde with the effectuall power of the spirite and with holesome doctrine when as they doe deliuer and set the heart at liberty from coueteousnesse hatred wrath euill concupiscence crafty false and malicious surmises and accusations backebiting and slaundering and other renemous affections and doe adorne the minde with diuine holy and godly giftes Whether herbes and precious stones be of any power or auaileable efficacy in driuing away Diuels and expelling other hurtfull things CHAP. 58. ALthough herbes haue such peculiar vse and commodity and such speciall force and strength naturally by the wonderful work of the Creatour of nature that they be meete conueniently vsed and necessarily applyed for the sustenaunce and medecine of mens bodies Herbes effectuall vnto many things yet notwithstanding some herbes are nobly commended of old and auncient writers because they bee good helpes against mischieuous hurtes and doe driue away and expell all kinde of enchauntments witchcraft and sorcery These are called remedies against all ill and mischiefes or preseruatiues against poyson and sorcerie because they put away and expulse whatsoeuer thinges are hurtfull Pearles indued with secret efficacie noyous and grieuous to man And this vertue is attributed not onely to herbes but also to pearles and precious stones which efficacy they haue not of their first fourme and qualities that is to say of the temperature of heate of coldnesse of drinesse and moystnesse but by a peculiar power specially pertaining to their kinde and by a secret effect and hidden propertie the cause whereof can not bee declared Lodestone Amber or Aumber Ieate Saphire So the Lodestone by rubbing of it draweth iron to it The Ieate stone and Aumbre that Beades were made of draweth chaffe and little strawes The Saphire which is of the colour of the skie light watchet or bluncket preserueth chastity Iacint Chrysolit The Iacint and Chrysolite being worn in a ring on the finger resisteth the pestilence Emeraude The Emeraud and Prasine stone which are green stones doe make the heart merry Turquoyse The Turquoyse saueth and preserueth from slipping falling and rushing against any thing or if any such thing doe happen it keepeth the body safe from hurt Corall Corall put on the necke driueth away troublous and terrible dreames and mittigateth the feare that children haue in the night Carbuncle Sardine The Carbuncle and Sardine stone commonly called Corneol so named of the redde berye of the Cornelier Tree the fruit whereof is like to heppes prouoketh mirth and gladnesse and maketh a man cherefull and causeth him to haue a goodly faire fresh florishing colour by reason that the bloude hath ready passage and course throughout the body So other precious stones haue power do excel in other vertues some in one some in another do chase driue away hobgoblins or night spirits fairees or elses that do bewitch infantes the night mares or hegges and euil spirites of the aire if we may giue credence to the monuments and workes of auncient wryters So amongest herbes there bee some which preuaile against those diseases and horrible maladies which are much like vnto the malicious vexations grieuous afflictions and horrible tormentes of Diuels Of which sort be these Horrâ—ble diseases are are driuen out by the helpe of herbes melancholy frensie madnesse falling sickenesse or foule euill and most grieuous and cruell diseases which come to maides