Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	abundance_n	bring_v	evil_a	2,273	5	7.2270	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05311	The sanctuarie of saluation, helmet of health, and mirrour of modestie and good maners wherein is contained an exhortation vnto the institution of Christian, vertuous, honest, and laudable life, very behoouefull, holsome and fruitfull both to highest and lowest degrees of men ... / written in Latin verie learnedly and elegantlie by Leuinus Lemnius of Zirizaa, physitian, and Englished by H.K. for the common commoditie and comfort of them which understand not the Latine tongue ...	Lemnius, Levinus, 1505-1568.; Kinder, Hugh.	1592 (1592)	STC 15454.5; ESTC S3877	132,793	266

worthie to be sought laboured for is in this books verie orderly and aptly first set downe according to that diuine and principall precept of our Sauiour Mat. 6. Seeke yee first the kingdom of God his righteousnesse Whereby we are admonished that as the soule being as I said before a diuine spirituall and immortall substaunce doth farre excell the bodie which is nothing els but dust earth and ashes Genes 18. Euen so the sacred and eternall foode and assured saluation of the soule ought to be acquired with far greater care and more earnest studie zeale loue desire and affection then the health and welfare of the bodie But alas how lamentable a thing is it in these dayes wherein the light of the Gospell shineth so clearely to see the preposterous peruersitie of many of vs whose minds like vnto brute beastes are fixed vpon present and caducall things and are plucked and cast downe frō heauen and heauenly desires vnto earth and earthly vanities and do care and trauaile incessantly for the pampering and cherishing of the bodie but are so slouthful careles and negligent in seeking the saluation of our soules 1. Cor. 2. And albeit I confesse with the Apostle that no man knoweth the thinges of a man saue the spirite of a man which is in him Neither doth any man knowe and vnderstand the heartes of men but God onely Psal 33. Mat. 12. yet bycause a good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges for of the abundance of the heart the mouth speaketh Therefore by the outward man may the inward mā be perceiued of them which intentiuely looke thereupon examine the conuersation of men by the lawe of God and trie the spirites whether they be of God 1. Iohn 4. by the touchstone of truthe And againe although wee ought not to iudge any thing of our brethren before the time vntill the Lord come 1. Cor. 4. who will lighten things that are hid in darkenes and make the counsels of the hearts manifest lest wee our selues by iudging be iudged and in condemning be condemned Luke 6. Yet if wee looke not euery man on his owne thinges but euery man also on the things of other men Philipp 2. and behold some mens sinnes that are open before hand and go before vnto iudgement 1 Tim. 5. and take heed both vnto our selues and to all the flocke whereof the holy Ghost hath made vs ouerseers Act. 20. to feede the Church of God which he hath purchased with his owne bloud I speake to them that are called thereunto wee may easily and euidently see 1. Iohn 5. if wee will not winke one at anothers faults that the whole world lyeth in wickednes that is all men generally as of themselues lye as it were buried in euill and that many wicked people forget God Psal 9. and therefore as the prophet sayeth shall be turned into hell For of two detestable iniquities most grieuous enormities namely maliciousnes and forgetfulnes of God we haue in these our dayes two manifest arguments apparent signes and plaine tokens to wit mens negligence coldnes and slackenesse in the inuocation of God by praier and their ingratitude in not ascribing praise and giuing thanks to the Lord of life for his benefits bestowed vpō vs. These two kinds of impietie do spring from two most horrible and filthie fountaines of all iniquitie namelie ignorance and securitie Ignorance when a man knoweth neither God nor him selfe rightly nor his due obedience to God Securitie● when a man knoweth and yet regardeth not but contemneth the iudgements and law of God Therefore as all the faithfull ministers of the word of God in fulfilling their functions diligently faithfully 〈◊〉 rebuking the people for their disobedience and iniquities meekely and modestly 1. Tim. 5. 2 Tim. 2. must needes see a●… note these foure pernitious and pestilent maladie●… wherewith the flocke of Iesus Christ is moste mi●…rably assayled daungerously depraued and dea●… annoyed by that auncient malicious and subtile serpent and do like good Physicions apply wholesome medicines of the worde of God vnto these cruell wounds of the enuious enimy and after the example of that mercifull Samaritaine cure and comforte the wounded afflicted consciences Luke 10. giuing two pence vnto the host for the reliefe and succour of him that is thus robbed and spoyled of the grace of God that commeth by Iesus Christ which two pence are the two testaments which our Sauiour hath deliuered vnto the host that is to say to the faithfull preacher and syncere disposer of the secrets of God cōmanding him to take care cure of his members which are desttiute of the knowledge of God and to minister vnto them the most comfortable meditine of his mercie in the merits of Iesus Christ So I being one of the lest of the ministers of Iesus Christ which ●…m not worthie to be called his minister bycause I ●m not any waie at all able to fulfill the due office perfectly nor do the dutie throughly of that high holy worthie excellent reuerend vocation seeing and ●amenting the ignoraunce and negligence of the people of God the flock of Iesus Christ my brethren ●y adoption and grace in Christ was moued and in●lamed with zeale of the Lordes house to bring somwhat vnto the buylding thereof by writing sith that cannot by preaching being not called to the diuine ●acred and reuerend function Mat. 25. Luke 19. For as our Sauiour ●ayeth he that receiueth but one talent ought not to ●…igg and hide the same in the earth or lay it vp in secret Cic. pro Arch. poe And as Cicero saith in his oration Pro Archia Poeta Caeteros pudeat siqui ita se literis abdierunt vt nihil ●…ssint ex his neque ad commimen● afferre fructum neque 〈◊〉 aspectum lucemque proferre That is Let others be shamed or other men maie be ashamed if any such ●ere bee that haue so studyed in secret that out of ●…eir studies they can neyther affoorde any thing vnto the commoditie of the common wealth 〈◊〉 bring any thing abroade into the sight and light of the world Let such be admonished of theyr charge and excited and stirred vp vnto diligence and vigilancie with this sage sentence of Cicero Cic. Cornific Famili 12. Nulla lassi●… impedire officium fidem debet That is No wearyne●… ought to hinder men in doing theyr dutie duty fully and faithfully Therefore let vs not bee wearye 〈◊〉 well doing but labour to reape the fruit I write 〈◊〉 this to dispraise or reprehende the negligence of any man or to commend mine owne industrie which were a point of errogancie but to animate and encorage them whom duety byndeth and the gift of knowledge enableth hauing receyued many tale●… of the Lord to labour in the Lordes

miserable Mat. 24. and sorrowfull dayes for so he prouideth for his children in the middest of their troubles Yet a verie little while Hebr. 10. and he that shall come will come and will not carie as he himselfe promiseth saying Reuel 22. Behold I come shortly and my reward is with me to giue euery man according as his worke shall be Therefore he will come shortly to comfort vs which haue the 〈◊〉 fruits of his Spirit Rom. 8. which mourne in our selues and looke and waite for the adoption euen the deliuerance of our bodie Philipp 3. 1. Thess 4. And he will come to change o●… vile bodies and make them like vnto his glorious bodie to receiue vs vp in glorie that we may euer be with him Bur we must beware that we esteeme not the length nor shortnesse of the Lords comming by our owne imaginations but with all pacience ●… be constant and reioyce in all our tribulations 2. Pet. 3. for the Lord is not slacke concerning his promise O how ioyfull shall his comming bee to all them that looke for the same paciently and faithfully O how terrible and dreadfull shall the fight of him bee to them the pierced him Zach. 12. Phis 3. 2. Tim. 3. Heb. 6. Luke 16. 17. Marke 16. Luke 16. 20. Ioh. 12. Rom. 9. Rom. 2. Mat. 25. 2. Cor. 5. to the enemies of his crosse to them that resist the truth to them that crucifie him afre● to the hypocrites and vnbeleeuers to them that ●…stifie themselues and haue not attained the righteousnesse of faith Vpon them shall that elect and precious stone fall and all to grind them to powder Vpon them shall come indignation and wrath tribulation and anguish vpon the soule of euery man that doth euill When the sonne of man commeth in his glorie and all the holy Angels with him then shall he sit vpon the throne of his glorie and before hi● shall be gathered all nations Therefore remembring and considering that we must all appeare before the iudgement seate of Christ that euery man may receiue the things that are done in his bodie according to that he hath don whether it be good as euill It behooueth vs as the Psalmist saith to number our dayes Psal 90. that wee may applie our hearts v●… wisdome The daies of our pilgrimage as Iacob saith are few and euill Gen. 47. which when they are past wee can not call againe as the Poet hereunto alludeth V●… irreuocabile tempus Let vs therefore follow the admonition of the Apostle Ephes 5. and redeeme the time because the dayes are euill and recompence the race of lewde life that we haue runne with godly conuersation all the residue of our age And forasmuch as wee commonly consume and lose the most and best part of our age and life time especially youth in vanities and friuolous delights wee must beware Luke 21. least our hearts be oppressed and ouercome with cares with sensualitie with intemperance with concupiscence and voluptuousnes and so death come hastily vpon vs and preuent vs Eccles 12 before we remember our creator now in the dayes of our youth wealth and prosperitie 1. Thess 5. and least the day of the Lord comming as vncertainly and suddenly as a theefe in the night take vs vnwares and finde vs vnprepared and prouided But let vs watch diligently and continually for the defence and safegard of our houses that is to say of these our earthly and transitorie tabernacles Mat. 24. our fraile bodies and let vs not suffer them to be broken vp and digged through and the treasures of our soules dearely bought Hebr. 9. and our consciences purged with the bloud of Iesus Christ to be spoyled and caried away vnto perdition by the vncleane spirite which neuer resteth vntill he returne vnto the place from whence he came out Mat. 12. if he can find ingresse and regresse possibly and maketh the end of his captiue farre worse and more miserable then the beginning And let vs through assured faith in Christ Iesus Mat. 6. lay vp for our soules incorruptible and vnmoueable treasures in heauen and whilest we are in these tabernacles let vs keepe surely and safely the same treasures of the grace of Christ Iesus in these our earthen vessels 2. Cor. 4. Happie are they that haue their loynes girded about and waite for their master with their lights or lamps burning in their hāds Luke 12. the light whereof shineth to the glorie and praise of God and to the good example of men and edification of the Church of Christ whose godly vertuous and honest conuersation euen the Gentile superstitious idolatrous people beholding 1. Pet. 2. are moued and induced thereby to extoll and magnifie the name of god in the day when God dooth mollifie open and illuminate their blind and hard harts by the light of the Gospel of Iesus Christ If we would consider howe short momentanie miserable our life is we should neuer bee drawne with any earthly pleasures and worldly delights which indeed are nothing else but miseries from the most comfortable contemplation cogitation and desire of that life to come which so farre excedeth this as no heart is able to conceiue nor tongue expresse For as the Apostle sayeth The thinges which eie hath not seene neither eare hath heard 1. Cor. 2. neyther came into mans hart are which God hath prepared for them that loue him Esai 64. So that no mortall man can thinke Gods prouidence towards his The eternitie of which incomprehensible and inexplicable felicitie may be perceyued by these wordes Eccles 18. lyke as drops of rayne are vnto the sea and as a grauell stone is vnto the sand euen so is a thousand yeares vnto the daies euerlasting But as for our life what is it els but a vapour Iam. 4. that appeareth for a little tyme and then vanisheth awaie Dauid very aptly likeneth and resembleth the life of man somtyme to a spanne Psal 39. Psal 90. somtime to a shadowe somtime to sleepe sometime to a wind that passeth ouer and cōmeth not agayne sometime to a dreame somtime to a tale that is told Psal 49 62 102 103 73. 78. the remembrance whereof is soone and suddainly gone sometime to vanitie sometime to a flower to hay to grasse to beasts that perish And therefore he oftentimes complaineth of the shortnesse of his age and life time Full well in deed may our life be likened to a dreame the delights pleasures therof do so soone vanish away euen as cōmonly it cōmeth to passe in a dreame when one awaketh For a man dreameth that he hath great plētie of delicious meates and banketting cheare when he awaketh he feeleth nothing but hunger Againe in sleepe a man weeneth that he hath abundance of riches golde and siluer and worldly wealth and being awaked findeth nothing but pouertie

The holy Scripture is not without force efficacie wherewith vsing firme reasons and strong arguments and words meete for the matter hee drew mens mindes vnto the knowledge of the truth but his will and meaning is to shew that the professors of the Gospell doo not trust the force of eloquence nor win mens hearts vnto them with the sweete and pleasant allurement of words but with the Spirit and power of God Therefore Paul speaketh wisdome among them that bee perfect wisdome indeed not of this world nor of the Princes of this world that is of the Orators which are abolished and the smokie glorie of their orations is vanished but hee speaketh the wisdome of God that is secret lieth hidden in a mysterie which moueth mens minds and maketh them to regarde it effectually pricketh and pierceth their hearts more vehemētly and sharply then any humane learning doctrine decked polished with most exquisit words The word of God is of fierie force For the word of god is quick liuely mightie in operation as the Apostle saieth Heb. 4. and more piercing then any two edged sword passing through euen to the diuision of the soule and the spirit and of the ioyntes and marrom and is a discerner of the thoughts and the intents of the heart So saith God by the Prophet Ieremie Ierem. 23. Is not my word like a fier and like a hammer that breaketh the rockes Dauid acknowledged the same who in his heart felt the force and flames of the word of God saying Psalm 119. Thy word is tried to the vttermost And Salomon Prouer. 30. All the words of God are pure and cleane and a shield to all them that put their trust in him Wherefore the doctrine of Christ and Christianitie ought not to bee deemed of the ignorant as idle vnprofitable or vnsauerie seeing that it endeweth the mindes of men with such heauenly holsome and healthfull power and vertue And this is a manifest proofe and token that the holy Prophets were not voyde of learning but exactly and perfectly replenished with the knowledge of things and of words because that euery where in the Bible there be so many notable parables The Prophets indued with knowledge of things tropes metaphors comparisons figuratiue speeches similitudes deriued and taken of liuing and growing creatures and of the whole nature of things which is most large and ample whereby the preachings and sermons of the Prophets are so trimly decked and garnished The Prophets eloquent that no such thing is to be found in humane discipline and learning neither dooth there come to our hand in any place such and so great maiestie of words and sentences which may affect smite and inuite mens mindes and prouoke them to embrace such documēts perfect precepts most expediēt necessarie vnto saluation Out of what bookes we must learne integritie of maners honest behauiour and good precepts of life CHAP. 11. Instruction must begin at Christ HOw wee should leade an holy honest and vnblameable life we can be taught no way more assuredly thē by the ordinances decrees and commaundements of Christ to whome wee being first admitted and instituted made the first entrance of our profession gaue our name whose doctrine dooth more effectually induce affect moue perswade and transforme the minde of man because that the same being vttered by the inspiration and instinct of the Spirit of God hath no worldly dreggs or corruption mingled therewith nor sauoreth of old wiues superstition which is a certaine shadow an hypocritical and feined kind of religion and because most behoueably for our saluation the same doctrine is most cleerely separated from idolatrie that is to say from such adulterous counterfeit pernitious worshipping as is attributed to other more or rather then vnto God And therefore to whatsoeuer kinde of life and trade of liuing thou addictest and betakest thy selfe whatsoeuer kinde of studie practise and facultie thou takest in hand wherein thou intendest to leade and spend thy whole life exercise thy selfe in the word will and testimonies of God Tender age must be accustomed vnto the best discipline and from thy very childehoode embrace his holsome doctrine For the heart of man euen from his infancie hauing the sweete tast and sauour of the word of God and being enuironed with the safe defence thereof as with a strong munition and fortresse standeth stoutely abideth constantly and defendeth it self valiantly against al maner of euill lusts inordinate affectiōs monstrous vices For this cause Ieremie giueth holesome admonition O how good is it saith he Lament 3. for a man to take the yoke of the Lord from his youth vp For looke what way a young man saith Salomon Prouer. 22. is taught to goe the fame he will not leaue when he is old A sentence Cyprian Whereunto that of Cyprian is very like Neither suddainely nor hastily can that be shaken off which by long vse and practise is growne to an olde custome For those things which euery man hath beene wonted and accustomed vnto from his first infancie hee will not easily be drawne from them when he commeth to moe yeares And hereupon it commeth to passe that by an old growne custome there bee almost in euery place so many olde men that bee dronkards lecherous and giuen to vnlawfull lust A sentence of Iob expounded so that according to the sentence of Iob Iob. 20. Their bones are filled with the vices and vicious pleasures of their youth that is they bee wanton and serue their leawd lusts hauing no regarde either of comely behauiour or of their age so that they cannot leaue off such ill custome nor bee rid out of the snares and incumbrances of such olde long wonted vices wherewith they are intangled There be some indeede which assoone as the heate of youth is past and the flames of flourishing age are quenched doo retyre withdraw themselues frō those vices vnto which that age is wont to be subiect and reforming their maners do apply and addict themselues to a more moderate maner of life So Cicero in his oration pro Coelio saith Cicero pro Coelio There haue been many worthie and famous men both in our time and in our forcelders dayes which when as the lusts of youth were cooled and restinguished became excellent vertuous men in the full strength of their age But although we knowe that it hath happened so to some which either by griefe and yrkesomnesse of the life past or else by the motion of Gods Spirit or finally by the exhortation and admonition of their friends haue beene reuoked and brought to a better and a more temperate minde yet notwithstanding many being taken away sooner then they looked for haue beene vtterly disappoynted of the purpose of amendment of life so that such procrastination and putting off from day to day hath beene very hurtfull vnto them and the good

that is to say as an admonisher who doth stir vp quicken and as it were plucke by the care them that be rechlesse and negligent And againe Esai 26. My soule hath longed for thee in the night season yea and in my spirite and with my whole heart will I wake vnto thee betimes in the morning A place of Esai expounded By which wordes the Prophet sheweth that his whole minde and all the strength and powers of his soule his spirites both vitall and animall whatsoeuer force efficacie of nature hee hath is so fixed and fastened on God continually that no part or parcell of time passeth without remembrance of him but all his words and deedes yea and whatsoeuer thought entreth into his minde is directed and transferred vnto God In the ende of the day the minde must giue accompt of such deedes as were done that daye CHAP. 50. Of all our doings we must aske accompt of our mind consciēce REquire a reckoning of thy minde euery day at eeuen of all thy dayly affayres businesses and actions whatsoeuer hath been said or done that daye And so when the day is ended before thou committe thy selfe to rest take an accompts of thy selfe how the day hath beene passed and bestowed and aske thine owne minde What fault hast thou amended or redressed this day What vice hast thou resisted Wherein or in what parte and respect art thou become better How much is thy godlinesse increased How much hast thou proceeded and gone forward in vertue Virgil. in viro bono Wherein haue I transgress'd what hath been done in time what not Why was this deede so decent or what reason was in that What haue I left vndone why held I this opinion Which better was for me to chaunge why did compassion On needy man make some remorse discouraged mind to feele Euery day must we cōceiue purpose of amendment of life It can scarcely be tolde or expressed how caulme and peaceable the minde will be how quiet and restfull the sleepe shall bee when as by conceiuing sure purpose of amendment thou doest with such maner of thought intent and meditation driue away the heauinesse of the heart Bestow the day in honest businesses Forasmuch then as dayly actions things which we see on the day time do somtime trouble hinder the sleep men must diligently endeuour to passe and bestow the day in honest businesses so that nothing come to minde to the griefe thereof which may disquiet or trouble the night rest Let no man flatter his owne faults or diminish his euill deedes CHAP. 51. Vices must not be extenuated IF any thing be done vnwisely if any offence wilfully contrary to right reason be committed which is repugnant to honestie and comly behauiour let neuer thy mind be moued or induced to glose thine own error or extenuate thine offence with excuse For excuse bringeth boldnes to sin ministreth occasion to do the like fault again When Dauid cōsidered how great wickednesse springeth of this lewd naughtie erronious opinion of pleasing a mans selfe in his owne vices he prayeth thus O decline not my heart vnto the wordes of wickednesse to consent vnto the excusing of sinnes and vngodly works A place of Dauid expounded In which words he praieth that an euill mind a naughtie will and delight of the heart may be farre from him wherwith wicked and vngracious persons being depraued doe heape mischiefes vpon mischiefes and doe cleerely cleanse purge extenuate and diminish their mischieuous deedes and suffer not any fault to bee imputed or blame to bee layed on themselues By which blindnesse and darke dimnesse of the minde it commeth to passe that when as the minde is once enured and hardened in sinne and being accustomed thereunto hath gotten an habite therein and hath lincked it selfe with lewd lust it doth slip forward euery day more and more into that which is worse and so falleth and commeth vtterly to naught without any hope of recouery or amendment Whereunto belongeth that saying of Salomon Prouer. 18. The vngodly when he is tumbled downe into the bottome of sinne contemneth and despiseth that is to say thinketh surely and fully perswadeth himselfe that hee hath committed none offence neither is he greatly mooued or grieued with the enormitie of that mischieuous deede or wicked fact which hee hath perpetrated But as the same wise man saith Shame and reproch followeth him that is such an one Wherby he signifieth playnly that he sustayneth so great losse of his good name and getteth such a spot of infamie that it i● hard for him euer after to winne and purchase the name and commendation of an hones● man The minde of the vngodly is obdurated hardened in wickednes In the like mischiefe are those men wrapped which when they haue offended and are fallen into some sinne doe not acknowledge their iniquitie neither can they abide to confesse it although the torment of their conscience dooth force and compell them to make confession thereof but they hide the same in silence and in holding their peace think to couer bury al things in obliuiō A similitude of the nature of children For these men doe euen like vnto children which doe not abstaine from thinges forbidden them specially when they hope that it shall be kept secret and that their father or mother shall not know of it Whereof wee haue examples in Adam and Cain and in their posteritie vpon whome the spot of transgression is spread and transfused euen as if it were come by inheritance Therefore whosoeuer desireth to haue the happy fruition of tranquilitie of minde and to suffer no tormenting vexation thereof let him not wilfully nor obstinately deny or hide in silence those faults which he hath committed but openly shew them before GOD. The acknowledging of sinne putteth away the sin For the acknowledging of sinne and confession of the offence obtayneth forgiuenesse and by fayth in the blood of Iesus Christ washeth out wipeth away and abolisheth all the filthinesse spots and vncleannesse of the minde Concealing of a fault in silence aggrauateth it But keeping of silence and shrinking backe from such confession doth exasperate the euill and aggrauate the crime and maketh the cause of the guilty person to bee worse Whereof Dauid hauing proofe and experience in himselfe sayth Psal 32. Because I held my peace my bones are waxen olde when I cryed all the day Payne and grief which he could not indure cōpelled him to crie and wayle but it cōstrayned him not to make confession of his sinne Gods facilitic and readines in forgiuing yet notwithstanding by and by after he purposeth and intendeth to disclose and open vnto God his offence that he hath committed whome he vndoubtedly knoweth to be inclined prone and ready to forgiue sinne when any man repenteth from the bottome of his heart and detesteth his euill life Therefore taking

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 begottē 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 Horr●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