The Poore mans Ievvel that is to say a Treatise of the Pestilence Vnto the which is annexed a declaration of the vertues of the hearbs Carduus Benedictus and Angelica which are very medicinable both against the Plague and also against many other diseases Gathered out of the Bookes of diuers learned Physitians Imprinted at London for George Byshop ANNO. 1578. TO THE RIGHT Honorable Sir Thomas Ramsey Knight Lord Maior of the Citie of LondoÌ„ Thomas Brasbrige vvisheth continuall and godly prosperitie RIght Honorable as you being the Head and gouernour of the Cittie are careful and paineful for the preseruatioÌ„ of the helth and wealth therof so if euerie member and inhabitant be readie to do that he may and ought to do â—our care and paine maye take the betâ—â—r effecte For the heade deuiseth and prouideth for all the bodie but the haÌ„ds â—eete mouth stomacke and other partes serue it as God hath ordained by which meanes it continueth in liuely estate so long as God hath appointed So I being one of the leaste members of the Citie haue taken paines to penne a short treatise of the Pestilence wherewith it is oftentimes annoyed being persuaded that if it be generallye receyued it maye doe much good for the preseruation of the Citizens and other inhabitauntes from the daunger of this disease Therefore I haue thought good to present it to your Honor not doubting but as your office moueth you to be carefull and you are carefull according to your office so you wil haue care to publish this little Boke so farre forth as you shall vnderstand by your owne iudgemente and by the aduice of other both wise and learned that it may profite the Citie vnto the which vnto the whole Realme I wish continuall health and godly quietnesse and vnto your Honor perpetuall and true felicitie To the Reader FOr as much as the famous Cittie of London wher I am an inhabitant is eftsoones infected with the dangerous disease called the Pestilence to the hindraunce as wel of them that are cleare as also of them that haue the sicknesse in their houses I vnderstaÌ„ding that the hearbes Carduus Benedictus and Angelica are preseruatiues and medicines for this and many other diseases haue thoughte good to gather out of the writings of learned Phisicians a treatise of the Pestilence annexing thervnto the vertues of the sayde herbes to the vse and commoditie of Londoners and al men elsewhere that shal haue need of theÌ„ The vse of the hearbe and the like treatise hath bene set forth before time I graunt both 〈◊〉 Latine and English but in diuerse bookes â—â—â—arately the one from the other The one in â—â—arbals conteyning besides the properties of many other hearbes the other most commonly in bookes conteyning medicines for a greate number of diseases and therefore more costly than that euery man could buy them But I haue ioyned the vertues of these hearbes with the treatise of the Pestilence without the addition of any further matter and haue set theÌ„ foorth more perfectly than euer they were before in any one booke and that in a few leaues of Paper not heauie to be carried nor long to be read nor deare to be bought For besides the properties of many hearbes and medicines for a great number of diseases euen in this treatise of the Pestilence I leaue out many preseruatiues and medicines too costly for them that are of smal ability hauing respect to the poore who as they can not haue the counsel of the learned Phisitian at al times when they nede so are they not able to take those things which commonly are by him in wordes or writing prescribed Therefore gentle Reader whether thou be rich or poore take this my labor in good part and vse it to thy coÌ„meditie with thankesgiuing to God as the Authour of all things that are healthful both to the bodie to the soule T. B. ¶ A Treatise of the Pestilence ¶ The first Chapter sheweth the first cause of the disease INtreating of the disease called the Plague or Pestilence I minde not to be ouer long or curious as they that write exquisitely and perfectly of the matter onely I will set downe a few thinges necessary and sufficient for the commoditie profite of them which in this cause shall haue néede of helpe First therfore I wyl shew the causes of the disease secondly preseruatiues whereby a man may be kepte from the sicknesse thirdly the tokens whereby he that is diseased maye gather and vnderstande whether he be infected wyth the plague or no fourthly and last of al I wyll sette downe some remedies and medicines to cure the diseases Some Physitians recite foure principal causes of the Pestilence The first pertayneth to Diuinitie the seconde to Astronomie the third and fourth to Physick As touching that which pertaynes to diuinitie our sinne and wickednesse the principal cause of al our miserie and calamitie is one cause of this disease As may apeare by the words of Moses vnto the Israelites who among manye other curses and punishments for sinne reciteth the Pestilence as one saying If thou wilte not obey the voice of the Lord the God to kéepe and to doe all his commaundementes and his ordinaunces whiche I commaunde thée this day then all these curses shal come vppon thée ouertake thée Cursed shalt thou be in the towne cursed in the fielde c. The Lord shall make the PestileÌ„ce cleaue vnto thée vntill he haue consumed thée from the land which thou goest to possesse Moreouer we reade that seuentie thousande of the Israelites died of this disease for the sinne of Dauid their king I thinke no man wil deny but that hereby it is euident that sinne is a cause of the Pestilence euen among vs For whatsoeuer thyngs are written afore time are written for our learning and the punishment of the Israelites is an example to vs that we should auoyd sinne lest their plagues fal vpon vs For their God is our God and he hateth sinne in vs as he did in them and there fore punisheth it in vs as hée did in them Therefore I saye sinne is a principal cause of the Pestilence wherby God punisheth not so muche those whom he taketh therby out of this life as those that remaine aliue For they that liue féele the smarte of the plague when as the other manye of them dye Gods seruants and for this transitorie life enioy that which neuer shal end If oure owne experience doe not teache vs this we may perceiue it by the foresayd punishment of King Dauid to whom it had not béene so gréeuous to haue dyed himselfe as to léese his subiectes in the multitude whereof he through a worldly wisdome trusted more than in the almightye power of god Therefore God diminished the number of them by the Pestilence to teache him and all other Princes not to put their trust in the multitude of menne bicause it is his
owne worke to preserue the state of Realmes to giue victorye in battell and also to teache vs and all men that sinne is a cause of the plague aswel as of other calamities that happen vnto men Although this cause be supernaturall as some tearme it and not properly pertayning to Phisicke yet those Phisitions are not to be misliked which in reciting the causes of this sicknesse note this in the first place as the roote of the residue vppon the whiche the other do depend consequently doe followe the whiche béeing expelled the other shall not bée perceyued to our hurte but shall vanishe euen as the smoke when the fire is taken away Therfore these Phisitions are like vnto good faithfull Chirurgians whiche séeke the bottome of the wound and heale it throughly But they that prescribe preseruatiues onely againste the third and fourth cause of the plague are like vnto vnskilfull Chirurgians that heale the wounde withoute and leaue corruption in the fleshe whiche shortely after breaketh out to further incōuenience For they that are preserued from the Pestilēce or are healed of it may be sure if the corruption of sinne remaine within them that a greater plague wil folow For God sendeth this and diuers other calamities for the punishment of sinne as oure sauiour signifieth saying to the man that he hadde healed Behold thou art made whole sin no more leaste a worse thing happen vnto thée Howbeit I graunt that we may learne by the word of God that he sēdeth sicknesse trouble and miserie often tymes to good men not for sinne onely but for diuers other causes yet this that I haue saide remaineth moste true that Sinne is one and the principall cause of the Pestilence ¶ The second Chapter sheweth the second cause of the Pestilence THe second cause is giuen by Astronomers and is called an euill constellation which they know by the placing of the Sunne Moone and Starres in the firmament or circles of Heauen and by their coniunctions oppositions other aspectes of the one to the other Of this cause I do not thinke it néedfull here to speake especially in such maner as the Astronomers doe who by their Ethnicall phrases and kindes of speach in their Alminackes and Prognostications do séeme to fauor or foster the Idolatrie of the Heathen who worshipped those celestiall creatures as Gods. For they speake of them either as of Gods or at the least as of liuing Princes indued with reason and béeyng in great power and authoritie Moreouer wheras they write their Prognostications to the vse of the vnlearned I know not to what purpose they set downe the motions of the planets with their termes of Arte only known to themselues If the Art be profitable for Phisicke let them kéep it to themselues and vse it in their practises if it bée profitable for husbandrie let them write that onelye whiche is according to the capacitie of husbandmen Whiche being done I thinke husbandmen shall haue little vse of their writings For although husbandrie did perhaps first procéede of the knowledge of Astronomy as diuerse other trades necessary for the life of man haue their beginning of Geometry and natural Philosophy yet I think husbandmen and men of other faculties whiche are altogither ignorant in these Artes are more skilfull and wise through their daily practise in the vse therof than they themselues that are professors of the Artes. Thus much by the way by occasion of the seconde cause of the Pestilence ¶ The third Chapter sheweth the third cause of the Pestilence THe thirde cause whiche more properly belongeth to Phisicke is the corruption of the ayre whiche beyng corrupted is apte to infect mans body For euery man that liueth draweth the breath which we haue of the aire round about vs If it be stinking venomous and corrupt the body of man that is neare to it is in danger of corruption wherof oft times is ingendered the Pestilence The aire is corrupt either generally in diuers Cities or Countries or particularly in some one place Generally as Astronomers write by an euil constellation or by the filthy matter of a Comete caused by the constellation Particularly in a fewe houses or stréetes through the stinche of chanels of filthie dung of carion of standing pudles and stincking waters of séeges or stinking priuies of sheding of mans bloude and of deade bodies not déeply buried which happeneth among Souldiors of common pissing places and such like Finally a gret company dwelling or lying in a smal roome especially if those roomes be not very clenly kept perfumed do ingēder a corrupt aire apt to infect those that are in it whiche infected persōs and their infectious clothes may infect a whole Citie and the Citie may infect the country that resorteth vnto it or vnto the which the inhabitants thereof do resorte For a venomous aire is like vnto fire whiche burneth that is nighe vnto it if the matter be apt to take fire Wherby it commeth to passe somtimes that as a litle sparke consumeth a whole Town so one house or stréete infecteth the whole Citie and Country rounde about it the persons I meane of the Citie and Country that come within the compasse of the infectious aire if their bodies be apt to be infected I say a venemous aire infecteth not all but those only whose bodies are apte to be infected For if the ayre were of power to infect all that come wythin the compasse of it then in a generall corruption of the aire none should escape infection whiche commeth not to passe For as fire burneth but not Iron and stone as it dothe strawe cole and wood so a corrupte aire hath power to infect but those bodies onelye that are apte to receiue the venomous operation thereof Therefore vnlesse vnto this thirde cause of the Pestilēce the fourth be added it is of no force ¶ The fourth Chapter sheweth the fourth cause of the Pestilence THE fourth cause is the aptnesse of mans body through euill humors to receiue the effecte of a venomous aire putrifying and corrupting the bodie whereof the disease is ingendered The bodie is made apte to be infected by the abuse of things not naturall as Phisitions tearme them that is to saye by taking of meate and drinke out of measure specially by féeding of many dishes at one meale or by toomuch lack of good nourishing meate by too much sléepe or watching by too much laboure or ease Finally by too muche anger griefe of minde and feare of the disease As all these things are dangerous so the laste is sufficient of it selfe to infect the body and consequently to bring deathe as I haue heard it declared by dyuerse examples Hitherto I haue shewed of what things chiefly the Plague doth procéede to the end that euery man may the better escape it from the whiche there is no better preseruatiue than to auoide the causes For as it is an olde saying so euerye man maye easily perceiue
héede muste be taken of clothes and also of dogges cattes that haunt infected places Syr Thomas Eliot in his castle of healthe sayth It hath béene séene that infected stuffe lying in a coser fast shutte for the space of two yeares and then being opened hath infected those that stood nigh it who soone after died And he that willeth to kill al the dogs vnlesse they be tied vp in time of infection giueth not the worst counsel Not many yeares since I knew a Glouer in Oxforde who with his familie to the number of ten or eleuen persons died of the Plague whiche was sayde to be brought into the house by a dogge skinne that his wife bought when the disease was in the Citie It is good therefore when it is in anye house well to aire in the Sunne or at the fire the clothes that the infected persons do weare that they lye in or that are néere vnto them For the fire is a good purger of euill ayre it is of force to drawe the venome thereof vnto it and to consume it So that if the fire be betwéene a man and the infected person or place it taketh awaye the force of the euyll ayre Therefore the counsell of Physitians is to make a fire at all times especially in the morning and euening in the houses and also without in the stréetes where the disease reigneth It is writtē that the famous Phisitian Hippocrates was a meane to preserue the citie and countrie of Athens from the daunger of the Pestilence by making greate fiers in the stréetes and all aboute the towne by night at whiche time bicause of the absence of the Sunne the ayre was most contagious whereby the inhabitants were deliuered frō certain death whych they were persuaded should haue come among them I say not as some ignorantly do ▪ nor as the Atheniens whiche knewe not GOD thoughte that Hippocrates preserued the Cittie but that he was a meane to preserue it by the ordinaunce of God who as many times miraculously so for the most part worketh by ordinarie meanes who hath giuen to herbes and other his creatures vertue to expell diseases and also hathe giuen vnto men knowledge and vnderstanding thereof whyche he vseth as his instrumentes wherewith he worketh when and vppon whome it pleaseth him This I write by the way that when the vertues of hearbes and other Gods creatures are mentioned we depende chiefly vpon his prouidence alwayes with the eyes of our faith looke vppon him as the chiefe worker of al good thinges without whome nothing can take effect to our commoditie Wyth thys minde we maye be bolde to séeke to the Physitian and to vse suche things as God hath created for our health Cōtrariwise if a man refuse them in time of necessitie when the Phisitian is readye to minister them after this sort I take him to be a tempter of God or as one accessarie to his owne death After thys sort I counsell al men against the thirde cause of the pestilence to vse the fire vnto the which it is good to adde perfumes of Iuniper Intense such like as the time of the yere serueth gréen boughes swéete floures and hearbes are to be set and strewed in the houses and stréetes as well where the disease reigneth not as in places infected Finally it is good to hold in the mouth and to bite of the Orenge péele or of the roote of the herbe called Angelica Here note by the way that where I saye or signifie that persons or places infected must be auoyded I counsell not any mā whose vocation requireth or the necessity of the diseased or charitie bindeth to be present with the infected I counsell them not I saye to absent themselues from them but rather to preferre the commaundement of God before theyr owne safegarde vsing suche things as GOD hath ordeined for the preseruation of mans helth For in so doing their life shall be nothing the shorter ¶ The ninth Chapter speaketh of the preseruatiues against the fourth cause of the Plague I Sayd the fourth cause of this disease is the aptnesse of mans body to receiue the effect of a corrupt aire for preseruation wherof those things aforesaid must be auoyded which ingender euyll humours or otherwise make the bodie vnable to expel euill aire The firste of these is the taking of meate and drinke out of measure and too much lacke of it Of the former the riche are in daunger by the latter the poore are pinched But the riche can finde meanes by purgations to expel the superfluitie of euill humours whyche in time of necessitie is verye requisite Howbeit it is a cōmon saying that many purgations and other such euacuations doe weaken the body diminish the naturall moysture that prolongeth life and therfore hasten death For auoyding of the which inconuenience I would shew them a better remedie if they coulde learne it and that is this That they diminishe some parte of their excesse and giue it to their honest neyghbours that can not worke and also to them that labour whose charge is such that they are not able to maintayn their familie This is more healthfull for themselues better for a Common weale and more acceptable to god Further of this matter I néede not to write For the meaner sorte that laboure truely in that trade whiche God hath appointed them haue not muche to feare the corruption of their bodies who must eate and drinke sléepe and watche laboure and rest as they may and take such medicines as they are able I knowe that against this cause and the former the learned Physitians prescribe many preseruatiues curious and costly as choice of meates and drinkes perfumes sauours things to be eaten and dronke things to washe the téethe hands face and head letting of bloud purgations by pouders pilles and electuaries and such like They that are able and wylling to take these things if they haue not a Phisitian at hand may vnderstād them by the bookes of these learned mē that haue already written of this matter namely sir Thomas Eliot D. Faire and diuerse other Therefore commending vnto the reader for this purpose onelye the hearbe Carduus Benedictus the vertues wherof are hereafter sette downe I make an end of this part of my treatise ¶ The tenth Chapter sheweth the tokens wherby a sicke mā may vnderstād whether he be infected with the Plague or no. IN the next part is to be declared what are the tokens which shew that a mā is infected with the Plague Firste for the most part there appeareth about the eare or necke or vnder the arme holes or about the flanke of the infected person an Aposthume or swelling with a Feuer or Ague or in some other part of the body a gréene blacke or euill coloured sore This I say appeareth for the most part but not alwayes Therfore for the more certainty the other tokens folowing must be considered An other token is a greate pricking and
it to be true Sublata causa tâ—llitur effectus when the cause is remoued the effecte followeth not If the cause of warre bée taken away wée shall haue peace so if wée auoide the cause of sicknesse wée shall haue healthe If fire bée not laide to the woodde it cannot burne so if there bée nothing that bringeth or causeth the Plague we cannot be infected Therefore it serueth our tourne very much to know the causes therof For it is a very true saying Foelix qui potuit rerum cognoscere causas he is happy that can vnderstande the causes of thinges By vnderstanding the causes of good thinges we may the more easilye obtaine that which is profitable for vs and by vnderstanding the causes of euill thynges wée maye the more easily auoyde that whych is hurtefull vnto vs. Therefore I haue sette downe the causes of the Plague Nowe it foloweth that I write of the preseruatiues whereby a man may be kept from this disease ¶ The fift Chapter wherein is mentioned a preseruatiue against the first cause of the Pestilence IN this part we must haue an eie to the causes For except the preseruatiues be of force and also contrary or as I may saye enimies to the causes they cannot preuaile against them For preseruatiues are to the causes of diseases as watchmen are to théeues If the watchmen be strong ynoughe and also haue a minde to resist the théeues they will kéepe the house from robbing but if they lack of streÌ„gth or if they consent vnto the robbers and let theÌ„ haue their purpose they rather doe harme than good to him that appointed them to watch So the preseruatiues must be suche as are contrarie to the causes of diseases and able to resist them or else they can not kéepe a man from sicknesse The first cause of the plague is Sin. Therefore it is requisite if possibly it might be that we did in all points abstaine from it But forasmuch as the corruption of our flesh is suche that we sinne often times and there is no man liuing that without Pharisaicall Papisticall and Phantasticall arrogancie can say hée is voide of wickednesse it remaineth that with al spéed before the ripenesse of our sinne stir vp Gods wrath againste vs to plague vs it remaineth I say that we purge and cleanse oure selues from all sinne and wickednesse Sinnes are eyther Publique or Priuate Publique offences or to speake more properly offences that are committed by a multitude openly so that they are manifest to the eies of al men must be purged by Publique aucthoritie and Priuate or secret offences euery priuate man must séeke to purge of hymselfeâ— Although I knowe that of the twoo publique offences are more daungerous as the which are cause of warre famine and pestilence of captiuitie of the spoyle of mens goods of destruction of the people and of the subuersion of kingdomes Yet forasmuche as it perteineth not to my purpose in this treatise to speake of these offences I let them passe For as in many things perteining to Phisicke I referre the richer sorte to the counsell of the lerned Phisitions so in this matter I referre them that are in authoritie to the sermons and writings of the lerned diuines But as it doth little good to cut off the toppes of wéedes in a garden and not to dig vp the roote bycause most commonly they wil come vp thicker than they did before so it is almoste a laboure in vaine to shew means how to purge the wickednes of priuate meÌ„ vnlesse publique offences bée firste cured For as from the root commeth nourishment to herbs both good and badde whereby they grow and flourishe so by publique offences the wickednesse of priuate men is encreased maintained or at the least so hid and couered that it cannot be perceyued These offences whiche I call publique doe annoye the whole bodie not without some griefe of the principall members of the common weale which being vncured I persuade my selfe that the operation of my poore medicines prescribed vnto the inferior partes wil be very small Therefore I wishe all them that are in authoritie to aske counsell of God who speaketh vnto vs in his word If they be not students of Diuinitie and therfore mistrust their own iudgement let them resort to Sermons and to the writings of the learned Diuines Let theÌ„ ask of them whether these dayly customes of running to playes and enterludes and to bearebaitings aswell vppon the Sabboth daye ordeined for the seruice of God as vpon other daies appointed for meÌ„ to worke whether daily haunting of Tauerns Alehouses both early in the morning in the after noone whereof proceedeth drunkennes the cause of much mischéef whether common dicing and other idle and hurtful pastimes whither resorting to harlots company do displease God and prouoke hym to plague vs or no Let them aske of them whether that playes vpon the Sundayes be godly exercises fitte for the sanctification of the Saboth day or no vnto the which light persons for the most part resorte where throughe lighte communication of one with another occasion is ministred of further inconuenience which is not so secrete nor so small but that honest meÌ„ do both perceiue it and speake of it Finally let the Magistrats ask of the godly Preachers whether they that resorte daily to Bearebaitings are not aswell worthie to be whipped oute of a Common weale as those vagarant persons whiche wil not worke yet séeke to liue vpon other mens labours For if search were made it wold be fouÌ„d that no small nuÌ„ber of them that haunte the Beare gardens are not of anye greate wealth and yet they spend their money and léese their time whiche shoulde rather bée bestowed in labouring for the maintenaunce of themselues and theyr familie But as I saide referring them that are in authoritie to the counsell of the learned Diuines for the redresse of these and suche like matters I let them passe and wil speake of priuate wickednesse ¶ The sixte Chapter sheweth briefly how priuate wickednes may be purged HAd I not said that I mind not to be ouer long or curious some woulde looke here that I shoulde set downe all kinde of priuate or secrete offences For in Phisicke they that are learned in the Art do first shew the disease what it is and after the preseruatiues and medicines for the same The like order in other Artes is commendable But if I followe it I shall make a large volume contrarie to my promise Therefore as in other places I omitte many things so in this I will referre the godly Reader to the writings of the Euangelists Prophets and Apostles and to the sermons of learned men and will onely set down that whiche is written in Ecclesiasticus in the whiche booke Iesus the sonne of Sirach hath these wordes My sonne faile not in thy sickenesse but pray vnto the Lorde and hée will make thee whole Leaue off from sinne and order
the bodie For it disolueth and scattereth abroade such humours as vseth to giue matter to the Pleurisie Moreouer it is good for the diseases of the Lunges if they come of a colde cause and for the StranguriaÌ„ of a cold cause or of a stopping It is good for a woman that is in trauell with childe It is good also to driue winde away that is in the bodye and to ease the paine that commeth of the same The roote may be sodden in water or in wine as the nature of him that is sicke doth require The iuyce of the roote put into an hollowe tooth taketh away the ache and so likewise doth the distilled water put in at the eare Moreouer the iuyce and the water also of Angelica quicken the eye sight and breake the little filmes that go ouer the eyes wherof darknesse doth rise Of the rootes of Angelica and Pitche maye be made a good Emplaster against the bytings of madde beastes The water the iuyce or the pouder of the root sprinkled vpon the diseased place is a verye good remedie against old and déep sores For they do scoure and clense them and couer the bones with fleshe The water of the same in a colde cause is good to be layd on places diseased with the Goute and Sciatica For it stancheth the pain and melteth awaye the tough humours that are gathered togither The séede is of like vertue with the root The wild Angelica that groweth here in the lowe woods and by the water sides is not of suche vertue as the other is Howbeit the Surgions vse to séeth the roote of it in Wine to heale gréene woundes These Properties I haue gathered out of the Practicioners of the Germanes I haue not as yet proued them all my selfe but diuerse of them I haue proued and haue founde them to be true Al these are D. Turners woordes sauing that instead of a costly hollowe ball of Siluer Tinne or Iuniper wood I haue set downe the péele of an Orenge or LeÌ„mon the meat whereof is also commended by Physitians to be both a preseruatiue and a medicine agaynst poyson and the infection of the Pestilence ¶ The vertues of Angelica out of an other learned man. THe late writers say that the rootes of Angelica are coÌ„trarie to al poison the Pestilence and all naughtie corruptioÌ„ or euil or infected aire If any bodie be infected with the PestileÌ„ce or Plague or els is poisoned they giue him streight way to drinke a dramme of the pouder of this roote with Wine in the winter and in Summer with the distilled water of Carduus Benedictus then they bring him to bedde and couer him vntil he haue swette well The same roote being taken fasting in the morning or but onely holden in the mouthe doeth kéepe and preserue the bodie from the infection of the Pestilence and from all euil aire and poison They say also that the leaues of Angelica yownd with the leaues of Rue and Honie are verie good to be layde vnto the bitinges of madde Dogges Serpentes and Vipers if 〈◊〉 him to bedde and couer him vntill he haue swett well The same roote being taken fasting in the morning or but onely holden in the mouthe doeth kéepe and preserue the bodie from the infection of the Pestilence and from all euill aire and poyson They say also that the leaue of Angelica pound with the leaues of Rue and Honie are verie good to be laide vnto the bitinges of madde Dogges Serpents and Vipers if incontinent after the hurte the Wine be dronk wherein the roote or leaues of Angelica haue boyled The Conclusion of the Booke THus muche I haue thought good to write of the Plague of these hearbs Carduus Benedictus Angelica whiche as some men vse to speake is called a great secret either bicause it is not knowen to many men or else bycause they would haue it kept close and knowne but to a few But I do not thinke méete that any thing should be secrete which may be profitable for man For GOD hath not made any thing for the vse of a fewe but for the commoditie of all meâ— And we that are the children of God ougâ—â— to frame our selues so that we may bâ— like affectioned vnto our father who 〈◊〉 beneficiall to all men who hath madâ— his Sunne to shine his raine to raine vpon the wicked as well as vpon thâ— good that is to saye who feedeth all meâ— both good and bad For by heat and moâ—sture which proceede from the Sunnâ— and the raine all things growe vpon thâ— earth whereby mans life is mainteined Hereof I conclude that for as much as Almightie God is good vnto all men we ought to be like minded and not to kéepe any thing secrete nor to hide any thing from man that may profite him Thus I make an end willing all men rightly to vse the good creatures of God and to giue him heartie thankes for all his benefites FINIS Deut. 28. 15. 2. Sam. 24. 15. 2. Chro. â—1 14. 1. Cor. 10. 6. Iohn 5. â—4 I speake of the ordinarie vvorking of God vvhich I vvold alvvaies haue so to be vnderstoode that it is nothing preiudiciall to his miraculous operation Eccles 38. 9. Psal. 34. â—5 â–ª 1. Pet. 3. 12. Psal. 66. 18. Esai 55. 7. Iere. 10. 1. Iosu 10. 1â— Ecclesi 46. 4. 2. King. 20. 11. Esay 38. 8. The vvonderful miracle vvroughte for a signe of helth vnto Hezechias vvas noted at the same time as may be thought of the Astronomers at BabyloÌ„ a thousand miles from Ierusalem 〈…〉 dvvelled and therfore the King of BabyloÌ„ 〈…〉 2. Chro. 32. 31. Exod. 7. 8. 9. 10. 12. and. 14. Exod. 15. 16. and 17. Iosua 3. 16. Exod. 14. 21. Iosua 10. 1â— Dan. 3. 25. Actes 19. 1â— Leuit. 20. 27. 〈◊〉 18. 20. Of this name there vvere fiue Emperours the first of them began his raigne vvithin these â–ª 430. yeares that vvas aboue â—100 yeares after the creation of the vvorlde Colicke