THE HAVEN OF PLEASURE: Containing a freeman's felicity, and a true direction how to live well: Profitable and delightful to all, hurtful and displeasing to none, except it be to such peevish dames as do either foolishly reject, or carelessly neglect the duty of chaste Matrons.  
Gathered out of the best approved Authors.  
Printed by P. S. for Paul Linley, and john Flasks, and are to be sold at 〈◊〉 shop in Pa●●es churchyard at the sign of the bl●●k Be●●●, 1597.   

To the right worshipful the Governor, Deputies, Assistants, and generality of merchants adventurers: I. T. wisheth prosperous success in all their affairs.  
RIght Worshipful, for somuch as naturally we desire that which is good, & that there is nothing that hath so much power to preserve the life and society of man, as that which is honest, profitable & pleasant; and because it is certain, that amongst all other matters (the holy and sacred scripture only excepted) there is nothing to be compared to that which bringeth a general good to all, and containeth in it those means to attain unto perfect happiness, which all the ancient philosophers were far wide of, and that way to live blessedly, which every Christian ought to wal●e in: I thought good having (with much pain and travail) opened this gap, & made plain the passage, to vouchsafe your worships the first entrance, and by your permission, to make it a common beaten way for all men to have recourse unto. With all sincerity and dutifulness, dedicating this my labour unto your Wor. and wishing that as many of you are known to be patterns of good and godly life; so the rest may take example by you, to frame themselves to a well disposed course: and if besides example they want instructions, this Treatise may serve to lead them unto virtue. For you that do already know that this worldly pleasure is only good in this respect, to serve as a spur to prick you forward to the search of true felicity, whereunto every one is inclined; it may help to confirm your minds and settle them, that they be not shaken by any storms or assaults that vice can make. To the weak it may be as a stay, and to the strong a comfort. And albeit I confess, it might by divers have been handled with more elegancy and fineness of phrase: yet thus much I will aver, that I have done it faithfully, and truly, according to the meaning of the Author, though in plain terms. And for myself, as the principal end of my labour (next unto your Wor. contentment and commodity) was the common profit of my country men: So do I nought expect from them but thanks; and from your Wor. that this my labour may be as favourably accepted of you, as it is freely offered: and so do wish you here in this world a prosperous success in all your enterprises, and in the world to come, the fullness of all joy and blessedness.  
Your worships in all dutifulness, I. T.   

To all brawling wives and male pert mistresses, I. T. wisheth a reformation of undecent qualities.  
GRacious Gentlewomen, (I mean such as are some of you who be gracious in name, but in deed and effect as bitter as Wormwood) if the last chapped▪ of this treatise do no better purge you from pride and presumptuous scolding, then Elleborus doth ease you of melancholy and sullen powts: I fear me it will be as seldom haunted of you for the one, as Antycira is frequented by you for the other. For as they of old time thought melancholy was best purged by sailing to that I'll to receive that herb; so I confidently conjecture, the plumes of your pride will be never abated, till juno's bird behold her own feet, and you (with the whole world) take view of yourselves▪ All the time that I lived in servitude amongst you, I exercised and employed myself (like a good and skilful Anatomiste) in seeking the course of your veins, and the passage of your pulses, and I always found the swelling of the one, and the passionate panting of the other to be sucked by the miseraical veins of pride from your unsatiable ●ntrailes of want oneness, and dispersed all over your bodies by haughty conceits, from the liver of your needless yet overweening presumptions: and all these to be nourished with the ignorance of yourselves, the which (as Lactantius saith to another purpose) is the only cause of all the evils in you. He●●e some like scolding Xantippa shrewshake their Socrates: others like proud Cleopatra, consume their kind Anthony, and either horn their Vulcan like short heeled Venus, or usurp the breech, & give their husbands the apron. For seeing you are neither by education learned (for some women of this sort have almost as good judgement as men) nor permitted to travail abroad for experience, but rather (as M. Smith saith) to be housewives and not streetwives 〈◊〉 muse how you dare either assume to yourselves more knowledge than your husbands to discern; unless they be each of them another Silenus, or more expertence than they, to judge of things, unless they be all of them Sardanapali. But here methinks I hear a malapert mistress say: Shall not we have our wills in all things, as well as our husbands? for soothe gracious▪ Parrot no, but it is thy part to be silent, or (if thou do speak modestly) to be subject & conformable to the will of thy husband, to be loving and faithful, serviceable and careful, thrifty & painful to preserve things at home, whilst thy husband and men servants be getting thy living abroad; to be vigilant and diligent to train up thy maid servants in virtue and piety, that by thy good example and instruction, they may learn how to obey and not command, reverence & not rule their husbands when they have them, giving thy husband leave to order his business abroad, and rule his men servants at home. And what soever thing he conferreth with thee about, as his helper not as his head to subject thy opinion to his judgement: saying in all things that are honest, Thy will husband and not mine be fulfilled. This is mine opinion, but do as seemeth best in thine own eyes. Now because this submission can by no means be wrought in thee without the knowledge of thyself, and thine own imperfections, I have attempted in that Chapter to late open thy nature to the view of thine own eyes, that I might in some sort prepare thee thereunto, presuming notwithstanding, that though the virtuous will shadow their imperfections with qualities of good education: yet thou the more I put thee in mind of thy duty, the more unruly wilt wax; the more I contradict thee, the more fiercer wilt thou rage's; & the more I touch thy galled back, the more dangerously wilt thou winch; until thy precise pride be turned to thy best ornament humility, & thy overweening presumption metamorphosed to a confession of thy weakness. And then when I see thee converted, thy mind enlightened, thy proud brawling heart quieted, and all thy actions by knowledge of thyself governed: I shall not only say with thyself that thou livest well, but that thou shalt also die well, and at the day of judgement with Christ farewell.  
Yours so long as you are in subjection to your Husbands. I. T.   

The Haven of pleasure, very profitable and pleasant for all sorts of People.  

We must carefully fix our eyes, and lift up our minds to God the Father, through our Lord jesus Christ. Chapter. 1.  
Whosoever is desirous of his own salvation, and coveteth to provide well for himself: and whosoever in this life, affecteth with diligent watch and ward, boldly and confidently to withstand such imminent casualties and discommodities, as do violently assail us every moment; let him fasten his eyes upon God our heavenly father through Christ, and let his mind be always erected towards him, from whom as from a most plentiful fountain it was first derived, and let him not elsewhere look for or follow after any other help of his salvation, but let him trust and lean to this God alone, let him worship, reverence, and love him, and let him in confidence and faith of his Saviour, require from him all things that appertain to his salvation. Afterward, let him earnestly sift and attentively meditate with himself, what liberality God hath used towards mankind, with what ornaments and gifts of Nature he hath adorned him, with what dignity and authority he hath set him out, and to what honour and glory he hath exalted him, that was form but out of the earth.   

What great things God the Creator of all things, hath bestowed on man. Chapter. 2.  
AS the form and external shape of man's body (being lofty and bolt upright towards heaven, whereby he may learn to lift up his eyes to that place from whence he had his beginning) is more notable and more artificially and comely made then any other living creature whatsoever: so his inward shape doth so wonderfully adorn him, that he is conformed and made like to the very Image of God himself, that is, he doth represent and resemble the very essence of his maker, yea and approacheth very near the Nature of his Creator. Which excellent and infused power from above, consisteth wholly in his mind and soul: which was drawn out of his first pattern, even the treasury of Gods own Divinity. By which heavenly gift man obtained to be endued with reason, 
1 Cor. 3  judgement, and understanding, was made capable of heavenly doctrine, and was vni●ed unto him by the knowledge of him, and faith in him, and so is wholly transformed into him. And this chief above all other notable prerogatives hath man obtained: that seeing God hath made all other creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is altogether dumb and destitute of speech and utterance; God hath given unto man the gift of speaking, whereby to communicate with others the thoughts of his mind, and to be able to show the conceits of his heart. And (which is chief of all and most acceptable to God) with his voice to magnify his Creator, and to honour him (whose knowledge he hath conceived by faith in his heart) with all praise, laud and glory. For by this means not only the Majesty and glory of God's name is extolled, but also (as far as man's wit is able to stretch) he rendereth all thanks for benefits received: showing a testimony of a thankful and ready mind toward so liberal and loving a father. 
Psal. 15.  For seeing God hath no need at all of our goods, he requireth nothing of us but love and thankfulness.   

That there is nothing more dear unto God then man, and that all things were made for his use. Chap. 3.  
But as God is not only especially affected towards man, and hath adorned his soul & mind (in which his Divinity shineth) with many and notable Ornaments: but also furnished and garnished it abundantly with external gifts and large possessions of those things that nature (as the minister of god) doth plentifully pour upon him, and hath given unto him power and authority over the whole earth, 
Cenes. 1  yea even to the poorest Cobbler and meanest man in the world; who doth no less enjoy the liberality of his Creator, and the visible pleasure of the whole world, than any King abounding in wealth and riches: so that he is not conversant in the large Theatre of this world as a stranger, or tenant that is alienated from the possession of worldly goods, 
Cosmopolites  but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Citizen and free holder of this world, and lord of all things that the earth bringeth forth. For to his use, profit and obedience, were all things created under the Cope of heaven, or within the compass of Sea & land. Which David wondering at, confesseth the works of God in these verses. 
Psal 8.  O Lord our God how wonderful is thy name through all the world, because thy glory is exalted above the heavens. What is man that thou art so mindful of him, and the son of man that thou so carest for him? Thou hast made him but a little lower than God or his Angels, thou hast crowned him with glory and honour, and hast made him ruler over the works of thy hands, thou hast brought all things under his feet. Whereby he showeth what estimation God hath of man next after Christ, and how he regardeth him, to whom all the world is serviceable and obedient: 
Rom. 8  so that not only all things created were made for his use and commodity, but also Christ was subject to death for his sake, by whose grace and merits the father giveth us all things abundantly.   

What great thankfulness man oweth to Godward. Chap. 4.  
But above all other things this aught to stir up the mind of man to give unto god a more than ordinary love & reverence: that when he was estranged from GOD, and through breach of his commandment cast into eternal death; our heavenly father through the singular favour and merits of jesus Christ, received him again into grace. For Christ pitying man's destruction, hath reconciled him to his father, by purging him with his blood, and overcoming death, and shaking of the tyranny of his most deadly enemy, to whom he was bound, and as it were tied with an earnest penny, set him at liberty by his resurrection, and restored him again to his inheritance of the kingdom of heaven. So that as Paul witnesseth, we are no more the aliens or strangers of God, but citizens and heirs, yea and friends and household servants with him, that is, built upon the foundation of the Prophets and Apostles, 
Ephes. 2  even Christ jesus the head corner stone, by whom we have access and entrance by one spirit unto the father. Wherefore, 
Titus 3  when any one by the help of found doctrine through faith and the washing of our redemption, is engrafted into Christ, and as Paul saith, by the renewing of the holy Ghost, 
2 Tim ●  whom he hath plentifully poured into us, have obtained grace and inheritance: it is very meet, and the repairing of our salvation requireth, that placing all hope and faith upon so bountiful a father, and upon his son jesus Christ, who hath abolished death and sin, we should submit ourselves unto him, and make good our lives, manners, and affections to him, and that we should endeavour with all purity of heart, holy and blameless conversation, with daily and fervent prayer to bind him unto us, to the end we may obtain his grace and favour.   

What profit Baptism bringeth to man, and what it warneth us to do. Chap. 5.  
BEcause Baptism or the holy washing, is the first entrance, door and porch into the Congregation and company of the faithful, it bringeth us to the trust and hope of our salvation. For by faith and repentance (that is, the detestation of our former life) our bodies being mortified and minds renewed, we are engrafted into Christ, who washeth away, cleanseth, and abolisheth the spots and sins of our souls with the use of this external sign, by pouring into our minds the holy Ghost, whereby the certainty of our salvation once conceived, we boldie cry Abba father. Which prayer or invocation being doubled and oftentimes repeated, is so forcible and present at hand to help, that it obtaineth all things of our bountiful father: so that we direct our prayers, vows, requests, and sighs, to him through Christ. 
1 john 5 james 1.  For under this captain and Mediator which hath assured his Grace unto us with his blood, we shall obtain all things that are profitable for us, and our prayers shall never return unto us fruitless and in vain. For the ears of so bountiful a Father are not stopped at their prayers, for whose redemption he hath bestowed his only son.   

After God we must be charitable to our Neighbour. Chap. 6.  
Now as our love towards GOD ought to be so great, 
Deut, 6 Levit. 7 Mark. 12 Luke, 10  that we should own all things unto him, and that all humane powers of our minds and hearts, or souls and spirits, should be poured out towards him: so ought there no less entire love and charity to be showed towards our Neighbour (that is, every one of our own nature and condition) than we show unto ourselves: to the end all of us may perform our duties cheerfully to God.  
And if at any time need require, and occasion be proffered (which we ought quickly to catch) to help the poor, and to aid him both with counsel and money. For this is the chiefest fruit of faith, and the most sound and certain testimony of christian Religion.   

What ought to be the duty of Children towards their Parents. Chap. 7.  
But as we own all things to God, & many things to our Country and friends, so is our debt also very great to our parents. What duty and reverence we own unto them, I need not bestow much labour to write, because there is a natural love and good will engrafted in all things towards their own, yea even amongst the Heathen, 
Math. 5. Pro. 28  as Christ witnesseth: yet so, that albeit this affection be dutifully performed by the heathen, deserveth no praise, but only seemeth to avoid the crime. Nevertheless, this aught to be earnestly imprinted in us from our very infancy, that we carefully and heartily love our parents, by whose help and ministery, we have obtained our first entrance into this light, and our beginning of life: so that whatsoever reason biddeth and equity requireth, we should be dutiful and obedient to them, 
Luke, 2  as we read Christ was to Mary and joseph. For piety, obedience and reverence towards our parents, 
Exod. 20 Deut. 5 Marth. 15 Ephes. 5  is pleasing and acceptable unto God, the which is strictly prescribed unto us, both in the old and new Testament. This also is a notable saying of Pittacus the Philosopher: Look what allowance thou bestowest on thy parents, the self-same and no better expect from thy children. 
Matth. 7 Mark. 4  And the saying of our saviour Christ serveth excellently well for this purpose, in these words: Look with what measure thou meatest (to thy parents) the ●●me shall (thy children) measure to thee again. From this error and oversight it cometh often to pass, that Parents find their children stubborn, disobedient, nay altogether careless of them, in such sort, that when their children come once to years, they scorn and despise their parents admonitions: 
Mark this you that will have no appearance of evil in your house●  yea and that as a just revenge deservedly inflicted upon them, because they themselves were not humble, obedient & kind to their parents before; proudly, scornfully, and cruelly checking and bitterly controlling them.   

How every one ought to carry himself, towards them that are their instructors. Chap. 8.  
Give no less honour to those masters that instruct and garnish thy mind with learning, than thou dost to thy parents. For thus did Juvenal commend his forefathers and prayed for them, because they honoured them with no less love and kindness than they did their parents, saying:  
— Dent, inquit  
Dij maiorum umbris tenuem & sine pondere terram, 
satire 7.   
Spirantesque crocos, et in urna perpetuum ver,  
Qui praeceptorem sancti volvere parentis  
Esse loco.  
Which is word for word:  
God grant our elders ghosts may have light earth that wanteth weight, Sweet spices, and a lasting spring within their burial pot; who would a master should be had in place of reverent sire.  
(Which because it smacketh so much of Heathenism, who were wont to burn their dead corpse, and put their ashes into a pot, I have thought good to turn it after this sort into the best Christian sense and rhyme I could. 
God grant our ancestors may come to grave in peace & rest,  
And at their resurrection with heauenli●●oyes be blest:  
Who made their sons to reverence their marsters' with like fear,  
Which they expected for themselves how ●●ch so ●re they were.   
And Fabius admonisheth his disciples, 
●●b. 2 cap. 10  that they should love their masters no less than they do their studies, and esteem them to be parents, not of their bodies, but of their minds. For to be borne and to be instructed, are equals and almost of the same nature: for the one bringeth forth the body, and the other fashioneth the mind. Now, if the parents endued with all knowledge of humanity, do take the pains themselves to instruct and teach their children: or if they themselves be destitute of those helps, and hire a learned master to instruct and help to bring them to learning and wisdom: they can bestow nothing on them more profitably, then by that means to deck and adorn them with virtue. For by framing their lives after this fort, their minds are not only beautified with excellent virtues; as soundness of life, honesty of manners, chastity, mee●●enesse, placability, modesty, courtesy, justice, temperance, and familiarity: but also willingly bringeth them, or almost against their will carrieth them to wealth, dignity and honour, to which learning openeth them the way.   

Who above all others ought to be reverenced in this life. Chap. 9  
SEeing that as Paul also teacheth, 
Rom. 13  every one ought to be honoured according to his calling and degree: so ought we chiefly to perform this duty to old age (whither we all hasten) to the grey headed, and such as are well stricken in years. For so saith Moses by the commandment of GOD: 
Levit. 19  Before the grey headed arise, and honour the person of the aged. Lycurgus also the Lawgiver of the Lacedæmonians, decreed the same to be kept, willing us to give greatest honour, not to the rich and worshipful, but to those that were aged and stricken in years. And surely old age was never so much honoured as then. Hitherto must also be referred all magistrates, counsellors & governors, by whose wisdom and authority the safety of the Commonwealth is maintained, and all things are governed quietly and peaceably. 
Rom. 13  To these we may add, all such as are of approved honesty, men of ripe age, Gentlemen sprung from a good house, and men endued with the study of letters, and ornaments of learning. But to such as are resident in the office and ministery of the Church, and do take great pains in framing the minds and correcting the wicked manners of men: to them do I yield the greatest and chiefest honour. 
1 Tim. 5.  For Paul biddeth us account those elders worthy double honour, who in gravity for manners, age for wisdom, 
Rom. 12, 13 Phil. 2  and integrity for living, do shine before the flock and feed them with wholesome doctrine, and the pure & sincere food of the word of God: giving and bestowing on them all things more amplify and plentifully, not only reverence in regard of their age, but provision sufficient to maintain their lives, and such things as are necessary for their houses.   

What profit instruction bringeth to men, and of what sort it ought to be. Chap. 10.  
WE ought to have a great regard after what sort we be instructed. Wherefore, when first our age is most capable of learning, and most addicted to the study of good letters, let it be aptly endued with the noble and liberal sciences: for by them is the nature of man best framed to honesty, and soon garnished with the attire of humanity. But our best lesson for instruction, must begin at the framing of good manners. Wherefore, when a young man is prepared to study, let him first learn good behaviour; and then eloquence, 
In 〈◊〉.  or the art of Rhetoric: which as Pliny saith, can hardly be conceived, except one be well nurtured, because the manner how to live well is of more force than the order how to speak well; and soundness of living is a great deal more to be wished, than elegancy of speech: albeit indeed these two should be joint and unseparable companions, and the one to be assistant unto the other. After the same sort may we reason, as concerning choice of words, and judgement of matters. For albeit the knowledge of matter more than of words, is to be wished: yet must the matter itself be declared in evident and plain words. Now the precepts of life which bring an ornament to the mind, and instructeth it in piety, albeit they be in themselves honest and profitable; 
●ib 1 cap. 1 ●●b. 1. cap. 3  yet as Lactantius and Fabius say, they obtain a greater power and for●e to persuade when their beauty is set out with the clearness of Oratory. For those things that are taught in their kind, and set out with skilfulness of speech, do more powerfully pierce into the minds of men. And albeit, we be wholly given to words (as some Smatters are that are wholly ignorant of the matter) yet is it better to coin eloquence and fineness of phrase to wisdom, least old words that are barbarous, foolish, and quite out of use, do creep into our speech and sentence: whereby a sententious Oration is rather obscured then any way opened. But if to picked and neat words wisdom be wanting, whereby there resteth no gravity in the sentences, blunt & rude wisdom is rather to be preferred, then babbling and foolish fine speeches commanded. For as Cicero saith: 
Lib. 2. de or a●  the foundation of eloquence (as of all other things) is wisdom. And therefore excellently well said Horace, which all men may follow in their several professions, when he sayeth: 

Aut predesse volunt, aut delectare poetae, 
In art poe..   
Aut simul & jucunda & idonea dicere vitae.  
Omne tulit punctum, qui miscuit utile dulci,  
Lectorem delectando, pariterque monendo.   

The Poets either wish to please or else to profit thee,  
Or jointly speak things that to life will fit and pleasing Bee,  
But he doth all good method keep, which pleasing profit brings,  
And which doth warn and yet delight the Reader in all things.    
Now the holy scripture inspired by the holy ghost, wanteth no humane help, for it affecteth not the mind with eloquence and fineness of words, but by a secret and certain divine power, draweth and transformeth the minds of men. 
1 Cor. ●  Which Paul himself doth witness to the Corinthians, where he saith: When I came first unto you and laid you open the Oracles of God, I used no glorious words or brags of wisdom: neither was my sermon or preaching unto you in the persuading words of man's wisdom, but with a heavenly and powerful demonstration, that your saith might not stand in the wisdom of men, but in the power of God. By which words, he doth not reject gravity in words and sentences, wherewith he himself was plentifully furnished; neither doth he deprive himself of the force and efficacy of persuasion, whereby with firm reasons and ●t words he draweth men's minds to the knowledge of the truth: but would thereby warn the professors of the gospel, not to trust to the force of Eloquence, to draw men's minds unto them with enticing words, but with the spirit and power of God. So that by this you may see, Paul speaketh wisdom with the perfectest. Wisdom in deed, not of this world, nor of the princes of this world (that is of Orators who are defaced, and whose fineness of Orations are vanished) but ●ee speaks the wisdom of God closed up in a mystery, which more forcibly affecteth the minds of men, and fasteneth sharper pricks in them, than any human doctrine decked and trimmed with most curious words. For the word of God (as he saith) is lively and quick, 
Heb. 4  more piercing than any two edged sword, stri●ing through even to the division of the soul and spirit, the joints & marrow, and a discerner of the thoughts and purpose of the heart. For thus saith God by jerenue. Are not my words as fire or a hammer that breaketh the stones. 
Cap 23 Psal. 1.8 P●o. 30  And David he confesseth, he tried the force and flames of God's word in his heart. Moreover Solomon confirms it, saying: Every word of God is a fiery buckler to defend all those that trust in him.  
Wherefore let not the ignorant think, that Christian doctrine is idle and vn●auourie, which endueth men's ●inds with so heavenly and wholesome virtues. For that the Prophets of God were not unlearned, but were perfectly taught the knowledge of words and matter, even this is an argument: that there are dispersed in the bible so many notable parables, tropes, metaphors, comparisons, figurative speeches and similitudes, ta●en from Beasts and herbs, and from the whole nature of things dispersed over the whole earth, wherewith the sermons of the Prophets are so de●ked and adorned, that you shall find none so excellent in the writings of men; neither shall you any where find such a majesty of words and sentences, that can so forcibly affect men's minds, or stir them up to embrace so profitable Doctrine.   

Whence the soundness of manners and best precepts are to be sought. Chap. 11.  
THou shalt perfectly learn the soundness of manners and the most profitable way to lead a good life, out of the decrees of our Saviour Christ, to whom we are incorporate and to whom we have given our names, whose doctrine doth so much the more forcibly affect and transform men's minds, in that it is delivered by the inspiration of the holy spirit, and hath no dregs of this world admixed with it: it savoureth nothing of old wives superstitions (which is but a shadow and certain show of Religion) but (which of all things is most profitable) is removed far from all kind of Idolatry: that is, from the adulterous and pernicious worship of any other God. Wherefore to what kind of life soever thou addict thyself, or what kind of study soever thou dost enter into, wherein thou thinkest to abide and continue, thou mayest exercise thyself in the word of God and in his commandments: and from thy very infancy embrace this doctrine. For the mind of man endued from his tender years with the word of God, and defended by him as with a hedge, shall boldly and powerfullie defend itself against all lusts and monstrous vices. 
Threnor. 5  Hence it came, that Ier●m comfortably saith: It is a good thing for man if he have taken unto him the yoke of God from his youth. For as Solomon saith: 
Pro. 22  Look what way a young man entereth into in his youth, that ware will he not forsake when he is old. To which that saying of C●p●ian agreeth: That cannot be suddenly and upon a stomach forsaken, which always used in youth waxeth old with the aged. For what thing soever a man useth in his infancy, the same in old age can hardly be left off. Hence comes it, that by continual custom, we see so many old drunkards, Lechers, and lascivious men ●uerie where, 
job 20  in such sort, that as job saith: Their very bones are corrupt with the vices of their youth: that is, they have lived so lascivious and wanton beyond decency and regard of their age, that their vices are grown to such a greatness, that they can by no means shake them off.  
But there are some, who when young years begin to be abated, and their wanton heat is somewhat assuaged (for that age to wantonness is very subject) they leap back and give themselves to thriftiness, and blameless conversations. So saith Cicero in his Oration for Celius: There have been many most excellent and honourable men, in ours and our ancestors memory, whose lusts of youth when they began to wax cold, became in old age men of excellent virtues. But as there be many to whom this happeneth, who either are cloyed with the loathsomeness of their former lives, or by a secret inspiration from above, or else by their friends admonitions and exhortations stirred to more discretion: yet are there many who carried away headlong with their own opinion, are altogether frustrate of amendment of life: so that delay to them is dangerous, and the occasion of repentance proffered them slippeth away, before such time that with the hatred of their vices, they can lay hold on the profitable instructions of life. Wherefore it is better, all delay set apart, to bestow some labour in the polishing of our lives, and in our youth rather to accustom ourselves to the best way, then by procrastination delay the occasion of a better life. 
Ephes. 5 Colos 4  The Apostle Paul urgeth this in many places, and counseleth us in the course of this life to walk warily and circumspectly not as fools, but as wise redeeming the time, for the days are evil. In which words, 
Galat. 6  he warneth all sorts of people in this life not to let slip the opportunity of our salvation, but at all times to take it when it least an●e and to redeem it with the loss of all other things whatsoever, lest at unawares contrary to our expectation, we chance to be overtaken in our carelessness. Moreover, 
Matth. 13 Luke, 12  Christ doth also stir us up in many places, awaking the negligent and careless to watchfulness, diligence and carefulness; exhorting them by manic examples to attend to their salvation, as valiant and courageous soldiers, who placed in their corpse of guard, stand always ready girt and never forsake their watch, lest anïe at unawares break into the camp. 
Cap. 2.  Abacuc useth the same metaphor, saying: I will stand upon my guard or watch tower, and I will set my foot upon my munition, and will consider what the Lord saith unto me. He taketh on him the person of a watchmanne, which secretly observeth the attempts and ambushes of his adversary, fixing his mind and cogitations upon God, in whose trust he opposeth himself against the enemy of mankind the Devil, and stops the entrance of him and his complices. 
Luke, 12 Matth. 24 1 Thes. 5 2 Pet. 3 Math. 25.  Our Saviour Christ bringeth fit similitudes wherewith he admonisheth every one of us of our duties: namely, from a guard or scout in an army, from the thief and oppressor by night, from the sudden anguish of a woman in travail, from a bridegroom preparing his marriage: 
M●●ke 2 Luke 2.  from the secret coming of a master of a samilie: from the approach of war and destruction: from famine and imminent danger: from a fig tree bringing forth wild figs: from the day of death and judgement: with many other wherewith he plucks us by the ears, and makes us attentive to hear the works of our salvation. We have a notable example delivered to young men to frame a good life by in Christ himself when he was at that age: who grew up both in age and wisdom before God and men; whose modesty in good manners, made him gracious and favourable amongst all men: whom it becometh us chief to imitate, and by his example to approve our pains & diligence both in city & country. Now because our Saviour Christ at 12. years of age, showed great note of his towardliness amongst wise men, and spoke many things earnestly and to purpose, & when he was asked a●●e question would answer mildly and modestly without any show of arrogancy or pride, which vices are wont to be in the overhasty, foolhardy and rash wits of youth: I interpret Christ to have great reason in this action to do it, to the end our young men following his example, should show some sign of their towardliness in their youth, & give some hope to their parents and others, that they are like to become virtuous. But because they have need of a conductor which as a guide may show them the way, I will show them the path wherein they shall go, & what examples of life they shall follow, and to what authors they shall addict themselves, whereby they may come to perfect knowledge, or at leastwise come near unto it.   

What Authors we may best use to file the tongue and instruct the mind, and what arts ought most especially to be learned. Chap. 12.  
TAke unto thee such choice Authors, that▪ thou mayst set them before thee as most honest to read, and profitable to follow. For it is a very foolish thing in imitation or emulation, not to follow the best patterns. Sowing hath taught us that in the very nature of it, in which we are want to commit the best and finest wheat to the furrows of the earth. The same also is wisely regarded in grafting, in which we take the best and fruitfullest scions or shoots, and graft them on another tree. Yea and which is also wont to be observed and kept in painting, Music, Poetry & Oratory: in all which the curious aemulator doth desire to imitate the perfectest patterns & such as are done at an inch. 
1 Cor. 12  And this doth Paul also teach us to observe in those things that belong to godliness and the gifts of the spirit, that we might attain and come to those things that are most powerful and excellent. For whosoever frameth either his study or course of life after this sort, shall never repent himself of his labour & pains bestowed thereon. This also is a common practice amongst them, that addict themselves to any kind of superstitious living, and of such also as are ●ude of speech, which because it is not in use among the learned, are forced to take great pains to unlearn their Barbarism. In which practice, methinks the mother and nurse of good learning, Italy and the learned Greece are much to be praised: whose custom France & the Low countries cease not to follow, in that they lay before their youth the best patterns of learning. For by this means it falleth out the●r youth are not only endued with purity of words, and elegancy of speech, but also quickly attain to the knowledge of the matter.   

The Author's judgement on Heathen writers. Chap. 13.  
ALbeit there be many unjust judgers of causes, which do exclude and hiss out of all schools profane Authors (as they improperly call them) and will not that any examples, either to file the tongue, or frame a good life to be fetched out of them: yet are there Poets and Orators, both comical, tragical, and historical, which may help the studious youth to the knowledge of words and matter, to the noble and liberal Sciences, and to sound and perfect discipline: yea, they do open a speedy and easy passage to all of them. Deservedly therefore and for great cause, are these studies renowned, with the names of humanity and more excellent learning, because they do endue our tender and young youths with courtesy, meekness, and pleasing conditions. From these studies also, men of more years and riper discretions, do gather honest delights, and shake off the troubles of this life which are ready to overwhelm them in their business. And hence it came, that Saint Basil surnamed the great, invited and willed his cousins, not only to read holy and sacred writers, but also earnestly to peruse the works of Orators and Poets.   

Of Poets, and what profit youth and age get by reading them. Chap. 14.  
HOw exact an instructor of tongue & manners an Orator's kinsmanne a Poet is (by which name is meant a teacher of the liberal arts and of good life) Horace in these verses following showeth: 
Os tenerum pueri balbumque poeta figurat, 
Lib. 2. ●d August.   
Torquet ab obsoenis iam nunc sermonibus aurem,  
Mox etiam pectus praeceptis format amicis,  
Asperitatis, & invidiae corrector, & irae,  
Recte fact a refert, orientia tempora notis  
Instruit exemplis, inopem solatur & aegrum.  which is: 
The Poet frames the tender mouth of every stutting child,  
He turns his cares ●●om filthy words & makes his speech more  
And after that he frames h●s heart with precepts a● a friend, (mild)  
His churlish speech, his envious looks, and angry heart amends,  
His good deeds tells, his youth instructs with patterns that be plain,  
He comforteth the needy man, and him that pines with pain,   
And after he repeateth certain profitable precepts, as not to use youth too severely, not with threatenings or imperiously, lest they be weary of well doing, but rather with that moderation & art, that horse keepers and breakers do their stout horses, who by gentle handling and stroking of them, do bring them to mount and rear under them, and with a kind of artificial play, 
Vir. gec●g. 3  as Virgil saith: Insultare s●lo, ac gressum gl●merare super●um, which is To prance on ground, and amble out ave●●● stately pace.  
Neither do the delights of these studies stir up the minds and courages only of young men, but is also of great use with the ancient, if at any time they have leisure to breath themselves from their business abroad and to cease from their serious and weighty assayres elsewhere. Cicero and Fabius do witness, that there were an ancient kind of Poets, renowned in former ages before Theophrastus: 
Iab. 10. cap. 1  for it is manifest they were the first that brought the rude, runagate, and wild men living like beasts, into a civil kind of life & society, 
In art. Po●.  which Horace also finely expresseth in theseverses: 
Syluestres homines sacer interpresque Deorum,  
Caedibus & victu foedo deterruit Orpheus,  
Dictus ob hoc lenire tigers, rabidosque leones,  
Dicntus & Amphion Thebanae conditor arcis,  
Saxa movere sono testudin●s & prece blan da,  
Ducere quo vellet. Fuit haec saptentia quondam  
Publica privatis secernere, sacra prophanis,  
Concubitu prohibere vago dare iura maritis,  
Oppida moliri, leges incidere ligno.  
Hic honour & nomen divinis vatibus, atque  
Carminibus venit.  
Good Orpheus th●nterpretor of all the gods did fear  
The savage men fr●m murderous facts and lives that filthy were,  
And for that cause was lions fierce and Tigers said to tame,  
And Amphion that builded Thebes hath also had the name,  
With sound of lute and pleasing words to move & stir the stones  
And lead them where so ere he would: such force had wisdom once,  
To sever each man's goods apart, the sacred from profane,  
To prohibit adultery and wedlock's rites explain.  
To build up towns & make good laws which were engraved in wood.  
And thus they honoured Poets once and verses that were good.    

Of the use and profit of Histories. Chap. 15.  
SEeing that a history, that is, a faithful narration of things done, hath no less profit than delight: for besides the pleasure we take in reading it, doth it not bring unto us also most plentiful fruits of wisdom? Therefore it is very meet and requisite that every man do exercise himself therein. For that the fruit of a history is very great, Titus Livius incidently declareth in these words. It is a history that in the knowledge of things is most▪ profitable and fruitful: there mayst thou see and behold documents of all examples laid up as it were in some excellent monument: thence mayst thou gather that which thou thyself and thy family may imitate, and there mayest thou find ways how to avoid bad enterprises, and dangerous events. And when one demanded Zen● by what means a man may be happy, if (saith he) thou behold attentively the age that went before thee, that is: If thou diligently mark the Noble acts of thy Elders, and their excellent virtues. For a history as Ci●ero saith, is the light of truth, the keeper of time, the life and strength of memory, the mistress of our life & the messenger of antiquity, in which all things are written finely and plentifully, and as it ought to be faithfully according as it was achieved and done. And as for the holy Bible, doth it not lay open unto us a large field of Histories, and show unto us plentifully things done of old? From whence we may gather profitable instructions and fit patterns of a good life: of which many of them do lay open to our eyes and understanding the wonderful judgements of God, and do warn every one of us, how detestable a thing before God is Idolatry, the contempt of god's word, the irreverent regard of him, and the trust in any other but him alone.   

Of Comedies. Chap. 16.  
A Comedy is a near kinsman to a history, and a glass of man's life, in which one may see and behold his manners, affections, & the express image of all his life, under the person of another man; and may mark and observe thereby his own vices and virtues; yea, and that as Tully saith, after a pleasant, elegant, civil, witty, and merry fashion: which kind of exercises almost all Nations use in their own tongue: and that sometimes with such a large scope and liberty of speech, that as Horace saith, liberty among players became a vice, because they were thereby more prompt to follow vice. For they did not in this their liberty, only defame the common and base sort of people: but also disquieted rulers and great men, even in the open theatres of their Cities, and sharply taunted them in unseemly rhymes. Yet if they had done this thing without any reproach or stain of the good name of them that were good, and had not so inveighed against them with their seditious verses, but had sharpened their tongues against them only that had deserved it, than might it seem tolerable: because the touching of such sores might perhaps have brought the sick to repentance, and have put them in mind to have regarded their duties. The Dutchman calls this licence Batementen, (that is in English, Private plays) and the rhyme or metre their Interludes end in Rym oft Dychte (that is rhyme or metre.) Now these delights and pleasures of wit, aught to be learned betimes while we are young, and not after we are stricken in years: because these studies agree best with flourishing youth, albeit the ancient may sometimes delight themselves therewith, having had a good smack of it before in their youth. For those things that are wholesome and profitable to virtue and honesty, let not him that is grown to a good age; no nor he that is old and far stricken in years, be ashamed to learn: for to learn good things there is no time too late, and to forsake vice never out of season.   

Of eloquence, and the art of speaking which is needful and profitable for all men what Language soever he speak. Chap. 17.  
Rhetoric or the Art of Oratory, whose office is to speak aptly, distinctly & finely; and with choice words and grave sentences to entice and inflame the minds of his auditory, is most needful and profitable for such as execute the office of preaching, rule in a Commonwealth, bear the office of Magistracy, for such as are appointed to be Majors or sheriffs in Cities, and which must live among discords & strifes in a camp, sedition and uproars in a City and Commonwealth, whose parts it is, and whose authority requireth to appease the furious minds of a ●ude multitude, and to rule them with good counsel & words of authority. For subjects are not always brought to obedience by threatenings, fear, violence, cruelty, sword and punishment (no they must not go so far unless the matter cannot be appeased without those bloody remedies:) but they must be reclaimed from wicked enterprises to their duties, by fair words, wholesome exhortations, and countenances full of gravity and constancy. The self-same wisdom and discretion ought masters of families to use towards their servants, and teachers of children towards their scholars.   

To what Arts the studies of humanity do open us the way. Chap. 18.  
THe studies of humanity and liberal sciences do not only polished the tongue with enticing words and sweet sentences, but also availeth to get the profitable and necessary Arts of this life: to wit, Physic, Surgery, and the Civil Law, and (in which the mind of man taketh great joy and pleasure) Philosophy, not only humane, but also Divine, whereby through Christ to come to the knowledge, love, and Faith in God. For all Arts in which man diligently exerciseth himself, must be referred hither, and only aim at this white.  
The professors of worldelie wisdom could never attain to this: who wandering from the verity did thrust into men's minds falsehood for truth, vain conceits for sound opinions, forgery for sincerity, doubts for certainty, and harms for helps: and all because they wanted the spirit of God. Now seeing that among all other arts, there are only three which bring not only honour and profit to the professors, (albeit profit should not be so much regarded) but also is of great use to maintain the lives of the common sort of people: thou must betimes deliberate which of them thou haste a desire to follow, and to which by Nature thou art most apt and sit. theology (that is, the knowledge of Divinity, given by the inspiration of the holy Ghost) frameth the mind to godliness, and instructeth thee which way, or after what fort GOD will be worshipped, and painteth out unto thee the way of thy salvation, which so it be soundly delivered) leaveth all other Arts so far behind it, as Heaven is distant from the earth, or as strong things differ from the weak. That part of this knowledge which endueth the mind with faith showed out to the World in the works of Charity, is necessary for all men to obtain their salvation, as I have elsewhere more at large showed: For by faith in Christ, we have access and entrance in one spirit unto the Father. Physic prescribing a spare and temperate diet, provideth for health by the use of wholesome receipts, and healeth all diseases. This as Plutarch witnesseth, is of such account amongst the liberal Sciences, that for honour and pleasure, it is nothing at all inferior to Civil and politic government. And it bringeth such profit unto the students thereof, that besides the increase of all things belonging unto house keeping, it is most healthful for the body, which is more excellent than large possessions. But what delight and profit the diligent se●ing into the nature of herbs bringeth, together with the knowledge of their force and strength, and what pleasure and delight is in the anatomising and cutting up of men and women's bodies, and in the diligent observation of their parts: no man can be easily persuaded, unless by use & exercise he hath practised it. Now the knowledge of the Civil la hath always been had in great prize and estimation, whose office is to rule Cities by counsel, to establish good Laws in them, and to correct and amend them with judgements. 
Consulere in medium, ac r●bus succurrere fessis,  
Parcere subiectis & debellare superbos. 
〈…〉.   Which is, 
To counsel men indifferenthe, and bring the wronged to right▪  
To spare the humble and throw down proud trusters in their might.   
Which order if any man think to contemn, he (as Cicero saith) not only violently taketh away the bonds of true judgement, but also of common profit and life. For by the help of the law we see Common wealths to be upheld, and all controversies between Citizens and Country people, to be ended in peace and tranquillity, and that only by the authority of good laws: whereby princes and magistrates do exercise justice, and receiving power from God, do punish malefactors and wicked persons: and on the contrary, defend those that are good. And therefore it is, that God will have great honour and obedience performed to kings, 
●om. 13  such as govern the commonwealth, so they command things that be just and agreeable with God's word.   

That we must cleave to some settled profession. Chap. 19  
seeing the most delectable studies do so please many, that they only spend their time and wax old in them, never bending themselves to any sound profession: I thought it not amiss to advertise all men that desire to receive any fruit by learning, and would not spend their cost and labour in vain, to addict themselves to that profession whereunto they are most fit by nature, lest they should seem to attempt any thing altogether against Nature: then earnestly to apply the studies of their professions whereunto they are addicted, and with all their force to attain to the perfection thereof, that applying their studies after this sort, they may (so it may be gotten) attain to a full and perfect knowledge therein. And for other delectable studies, let him prove them sometimes by fits, as it were breathing or resting himself from his settled labour, and yet with such a condition, that he quickly return again to the task and office of his undertaken profession, and call home again his mind to his intermitted studies.   

What studies and exercises are most profitable and fruitful, and what are hurtful and pernicious. Chap. 20.  
WE must also beware of that which divers do practise in many professions, which is, that we bestow not too much labour and pains about difficult, obscure, and altogether unprofitable things: but if thou spend much care and study upon things that be honest and worthy to be known, I will highly commend thee. For there are some, which busying themselves in some studies, bestow all their pains in those thing▪ which are full o● toil, doubts, and griefs, and yet return no profit to their labour: as is that over ●urious marking and judging of the stars, a vanity fetched from the Chaldeans: to which our rash professors leaning unto, do certainly tell what shall happen to men, to what fortune they are borne, what shall be the end and success of all their actions: never ask counsel at the Providence of God, by whose will the whole world is governed: whose rash and doubtful predictions Esai● quippeth, and laugheth to scorn such as ask counsel and demand an Oracle or sentence from such deceivers. 
Cap. 44, 47  For thus he derideth them. Let the soothsayers which contemplate the stars of hea●en, salute thee, and let them reckon the months, and thence tell thee things to come. 
Cap. 10  Iere●●e also doth the like. Learn not of the Gentiles, nor fear not the signs of heaven which the Gentiles fear, because the laws of them are vain, and their demonstrations are deceitful and foolish. By which words, the holy prophets do not altogether condemn and reject Astrology, which hath also her use and profit: but they scorn such professors of it, who under counterfeit and deceivable colours of Divination or telling of Fortune, do blind the common sort of people, and deceive them that are credulous with a vain expectation of things to come. A near kinsman to this is chiromancy or Palmistry, which by looking on the lines and wrinkles of the hand, telleth wonders. The smoke and deceit also of alchumistry, where the trifling Alchemist persuades himself he can turn silver, brass, and many other things into gold. And which is worse than all these, Necromancy or Conjuration: who are wont to raise dead bodies out of their graves, and of them to ask Oracles and answers: 
1 Kin. 29  as we read Phytonissa did, who to gratify Saul, brought Samuel or rather a counterfeit and feigned shape of Samuel, to be seen of him. Of the said nature also, are those Divinations, which call spirits to appear in water and fire, which we may call Hydromancers and Pyromancers, and many other jugglings of devils and enchantments of Sorcerers, Hariolation, Aruspitiation, Auguration, Auspication, that is Divination by seeing into the bowels of beasts, and foretellings by the chirping and songs of birds. To which also I refer all such witches, wizards, hags and Sorcerers, as do hurt and annoy their neighbour's cattle, and with the help of the Devil do steal away their milk and butter, spoil their harvest and vintage, and take away strength from men and maketh them so feeble and weak that they are altogether unable to perform the duty of marriage, of which strong men have often complained to me▪ lamenting that they were become eunuchs, and like geldings, to their own shame and their wives hurt and hindrance. To whom I have laboured to give remedies and preservatives, applying unto them such herbs as by the gift of God, are very forcible and of great efficacy against such inchantmentes. So that to tyre the wits with these witcheries, is not only superfluous and unprofitable, but also deadly and damnable. For by the laws of God and man, 
Deut, 18  they ought to be punished with Death: and such as with the help and furtherance of the Devil do exercise those wicked and ungodly Arts, should be bound to a stake and burned alive with fiery faggots. By what means these enchantments may be resisted and expelled, I will show you in the end of this book, where we will entreat of the majesty of the name of jesus, lest here I should interrupt the order and course of my speech.   

We ought to have no less regard to our minds and souls, then unto our bodies. Chap. 21  
SEeing man is compact and made of a soul & body, we must with all foresight have a care of both. The soul is the chiefest part of man, and the body is the house of the soul: we use for the most part the commandment of the soul, and the service and ministery of the body; and therefore ought we to have great care of both. For if we take care that our houses stand not in a fenny nor plashie ground, & that the roof or top of it lie not open to the wind and rain, nor that the walls do chop and chink; & seeing that we take care that our garments be not dusty, but that we air them, lest moths and worms do overcome them: how much more ought we to provide for the body, lest the vices thereof by consent and law of fellowship infect the mind, and so remove from one to the other. For Horace saith: 

— Corpus onustum  
Externis vitijs, animum quoque praegravat una,  
Atque affigit humo divinae particulam aurae.   

And if the body once with vice do outwardly abound,  
It weigheth down & fixeth fast the soul unto the ground.    
To which agreeth that of the wise man, The body that is corrupt grieveth the mind and humbleth the understanding, thinking many things. Therefore some thing must be given to the body, by whose help (as Pliny saith) the soul is sustained. And that did Paul very well perceive, 
1 Tim. 5.  when he forbade Timothy to drink any more water, prescribing him a moderate use of wine, wherewith he might strengthen his stomach, and be the more cheerful in delivery of the Gospel. For the body being made perfect, is more profitably serviceable to the mind, not hindering or troubling it from contemplating and studying of heavenly things. But our chiefest care must be, to bring it an ornament to set it out, which may be done by no better means, then by a firm and constant faith in God, which lifteth up man to a certain hope of immortality, and taketh away from him the fear and terror of death. And as food is the nourishment of the body: so is the word of God the food and nourishment of the soul, whereby peace and tranquillity comes to the mind, than which there can be nothing more to be wished and desired of man in this life. But with what anguish and disquiet of mind the wicked are vexed: what bitter torture of conscience they feel, the very external habits of their wicked bodies do testify. For wickedness is such a revenger of itself, that look into what mind it hath once entered, it never leaveth it void of care, but always vexeth it continually with trouble. The which Esaie expresseth in an excellent similitude, 
Cap. 57  fetched from the rage and storms of the Sea, saying: The heart of the wicked rageth like the sea, whose affections abound with filthiness and villainy: that is, their minds which are defiled with wickedness and villainy, are always tumultuous, troublesome, and disquieted. For how is it possible that he can lead a sweet and pleasant life, or that his mind should be at peace or rest, who carrieth about with him a body infected with filthy and vicious diseases, and a mind polluted with foul vices? Wherefore, seeing the greatest part of evils do rise from the corrupt affections of the mind, we must by all means possible abstain from them. Moreover, we must with the like care and endeavour, deliver the body from all kind of diseases, lest it carry any blemish or contagion to the soul. For seeing that filthy and corrupt humours do bring hurtful vapours to the brain, they must of force provoke the mind to many mischiefs.   

What means a man may use to keep his body in perfect health. Chap. 22.  
ASpare and temperate diet driveth away all diseases, and keepeth the body in perfect health, by taking those things that are necessary to corroborate strength & confirm health. 
Artis medi. 85  And these by Galen are called causes of conservation, because they are fit to preserve the state of the body, so that we fitly and conveniently use them. Our later Physicians term them unnatural causes, not because they are against nature, but because they are without the body, and are not bred in us as the humours are. In use and effect if we take them not orderly and in good sort, they affect nature and her powers with sundry discommodities. And of this sort is the air, meat and drink, sleeping and waking, fullness and emptiness, the affections and motions of the mind: all which man's body requireth to keep and defend it. Now because the most powerful part of our health doth consist in a good diet: we are greatly to regard what part hurteth and what profiteth the body. And because Gluttony is no less loathsome than hurtful and pernicious to health: let us take no more meat and drink then the necessity of nature requireth, that the strength of the body may be nourished and not oppressed. For a moderation in diet is most profitable and necessary for them that are studious of learning, and matters of great importance, for those that watch long and endure labour, and for such as execute public offices: for temperance bringeth health and strength; it maketh the spirits both animal and vital (which are ascribed to the heart and brain) to be cheerful and lively: so that whatsoever a man conceiveth in his mind, he may perfect and execute it speedily without any molestation. But common experience showeth by daily examples, that excess in diet, and intemperancy of life brings diseases, hindereth good studies, troubleth honest cogitations, breaketh watchfulness, cloudeth the cheerfulness of the mind, quencheth the power of the soul, maketh men slothful, unmanlie, sluggish, idle, sleepy, and to give themselves unto no excellent exercise.  
Wherefore, whosoever addicteth himself to the study of learning, and bendeth his mind to learn any matter of moment; must so moderate his affairs that he do nothing after his own lust, but that his desire be subject to reason, applying all things to the use and necessity of life and Nature. Christ requireth the same of his professors, and reclaimeth them in these words to sobriety: Take heed least at any time your hearts be overcome with surfeiting & drunkenness, & the cares of this life, & the day come suddenly upon you: for it shall come as a snare upon all that dwell on the face of the earth. In which words he fasteneth sobriety in the minds of men, and shaketh off the love of earthly things, and will have them to continue in so doing till the end of their lives, lest worse things happen unto them. That also is an excellent saying of Cornelius Celsus: 
〈◊〉. 1  When thou comest to meat, too much satiety is never profitable, and too much abstinence is also as unprofitable. For neither hunger after fullness, nor fullness and unmeasureable gluttony after hunger, are any way wholesome Wherefore very fond are they and unadvised, who having been at a supper, banquet, or feast, do so pine themselves afterward with hunger, that oftentimes through faintness and weakness of spirit, they give up the ghost, or at leastwise with sweet savours must be fetched again from their swoons. Others again with overmuch fasting & pinching their bellies with hunger, when they come to good cheer load themselves so full of meat and drink, that unless they be unbraced, would very near burst: yet sometimes to sup liberally, and to satiate himself at banquets in season and proportion, can neither be hurtful nor worthy of blame: the rather, if it be done moderately and in a mean, as kept within the bounds of temperance. For with such refections, sorrow and sadness is expelled, which with overmuch care do dull and darken the mind, which maketh melancholic students (their spirits being weakened and spent) to be froward, silent, churlish, and estranged from all good fellowship, and familiar conversation, which affections ought to be most estranged from lovers of learning, politicians and scholars.   

We must take our meat at the liberal and bountiful hand of God, with grateful and thankful hearts. Chap. 23.  
NOw because through the bountifulness of God we do plentifully and abundantly enjoy all his creatures, and that all of them from the beginning of the world were appointed to the use and profit of man: therefore so soon as thou art set down at the table, before thou touch either bread or meat, lift up thy mind to the Creator of all things, and desire of him by prayer, that all things which thou shalt receive may be profitable to thee by faith, and powerful to nourish and foster our bodies: for neither the nutrimental strength, nor vegetative force consisteth in broths and meats, but in the word of God, which endueth them with that virtue and strength. Wherefore let us refer all things to God: for besides Paul, Prudentius also telleth us from whom we must look for our food and helps of this life, 
1 Tim. 4 Rom. 14 1 Cor. 9  to wit from God the father, by whom through Christ we obtain all things: For thus doth he direct his prayers to God: 

Christ prius genitore potens,  
Huc nitido precor intuitu  
Flecte salutiferam faciem,  
Front serenus & irradia,  
Nominis ut sub honore tui  
Has epulas liceat capere.  
Te sine dulce nihil Domine,  
Nec juuat ore quid appetere,  
Pocula ni prius at que cibos  
Christ tuus favour imbuerit,  
Omnia sanctificante fide,  
Fercula nostra Deum sapiant,  
Christus & influat in patinas,  
Scria, ludicra, verba, iocos:  
Demque quod sumus at que agimu,  
Trina superna regat Pietas.   

Christ with thy father most of might  
Bow down thy face that is so bright,  
And look on us with thy clear sight  
shine on us with thy face:  
That through the honour of thy name  
We may without deserved blame,  
Prepare our feasts and take the same  
in reverence of thy grace.  
For nothing is without thee sweet,  
To take our meat it is not meet  
Unless Christ's favour first do greet  
and bless our meat and drink.  
For all our feasts should smack of thee  
Through faith whereby we holy be,  
Then in our banquets we shall see  
Christ joy to joy will link:  
And to conclude what ere we are,  
What ere we do, whet ' eat or spare,  
The trinity will have this share,  
to rule us as he list.    
After the refreshing of our bodies, he inciteth us again by the example of Christ to thankfulness. 
Marth. 26 Mark 14  For our Saviour after Supper, would not rise from the table till he had sung a psalm: whereby he would have us to acknowledge all things to come from the rich and bountiful hand of God; and by his good gift, become profitable unto us. For thus doth he further exhort us to thank God after meat.  

Pastis visceribus ciboque sumto,  
Quem lex corporis imbecilla poscie,  
Laudem lingua Deo patri rependat.  
Sic nos muneribus tuis refecti,  
Largitor Deus omnium benorum,  
Grates reddimus & sacramus hymnos.   

Our bodies refreshed and meat once received,  
The which our weak nature required to have,  
Let not God the father of praise be bereaved.  
So being refreshed with the gifts we did crave,  
O father the giver of every good thing,  
We thank thee and dedicate to thee a hymn.   
There are sundry patterns of this kind of prayer amongst the best approved writers: there are also many such scattered here and there in the Bible: but there is none of more force to obtain that we ask, then that which is prescribed by Christ. For whatsoever we ask or conceive in mind, 
Matth. 6 Luke 11.  aught to be referred hither, or rather flow from this fountain. For although it stand but of a few words, and is divided but into six or seven members, yet is it so abundantly replenished with mysteries, that it comprehendeth in it all things▪ which either belong to the glory of God, our own use and necessity, or else to the utility and profit of our neighbours.   

What regard we ought to have of hospitality. Chap. 24.  
NOw as touching that which belongeth to the entertaining & ordering of such guests as thou hast invited to thy table, and of such also as haunt and frequent to thy costs, thy feasts and banquets unbidden: thou must wisely and circumspectly consider.  
First therefore it is very meet that all men regard hospitality, 
Ro●. 1● 1 Tim. 3 Titus 1 2 Pet. 4 Heb. 13 Luke, 14  which besides others the Apostles do commend, & Paul greatly requireth it in a bishop, and that our houses lie open for all honest citizens to come into. For Cicero saith, it is a very comely thing that great men's houses should lie open for honest and well known guests. In which duty of humanity to the end ambition, ostentation, preparation, and respect of person should be avoided: Christ commanded the poor and needy to be called to his supper, hoping for neither reward nor recompense but only at the hands of his heavenly father, who rewardeth all things with interest. But because there are some so brazen faced and impudent, who past all shame and honesty do voluntarily intrude themselves into banquets and feasts, and so soon as their paunches are filled depart secretly without taking leave of their host: I think it very requisite you put a difference and make good choice of those you mean to make your guests, so that none but such as are modest and spare eaters be admitted to your banquets. And let all greedy guts, cormorantes, gluttons, ravenors, and table hauntors, which against the will of the master of the feast do impudently come and thrust themselves into the house, be driven out of the doors, or after some civil sort be put away; or if that cannot be effected, to twit and flout them at supper with such notable sayings and merry quips as may put them in mind of their duty. To which purpose as there might be many pretty sayings alleged, so let this be fastened on thy door posts where thou suppest, to the end that standing where they may read it, it may put them in mind of decency, and make them ashamed. 
Vis conviva meae accubare mensae?  
Haec seruaparadoxa: Neminem nec  
Dentatis salibus, nec invido ore  
Suggilla, appositis cibis palatum  
Apta. Quem nequeas probare, noli  
Nec traducere, nec calumniari.  
AEquales cyathos cave propines.  
Frontis pone minas severioris:  
Et profer Veneres, iocos, lepores,  
Grates solve Deo hospitirepende  
Quod non messuit in suo novali,  
Haec fac, si cupias bis esse gratus.  That is: 
Wilt thou at my table come sit as a guest?  
Keep well these precepts, them flout not at board,  
Speak ill of no man, but eat the meat dressed,  
Whom thou dislikest defame not in word.  
Look that thou drink not nigh cups always dry,  
I brook not threatenings, nor brows that do frown,  
Talk thou of wit, and jests, and venery,  
Thank God th'host reaped not a bare fallow ground,  
This do if thou wilt twice welcome be found.   
Now that we ought not to neglect the familiar conversation of our bidden guests, but seek to maintain the laws of humanity and friendship, this proverb showeth, thou shalt not pass by my table nor pastime. For when our ancestors banqueted one another by turns, they fostered and cherished their new begun friendship with these notes, and confirmed it with common hospitality. Wherefore our elders would blame them of disloyalty and unfaithfulness, which would pass by their doors and not be partakers of their pastime and good cheer: that is, break the badge of amity, and violate the la of friendship: so that they were knit together by hospitality and conversation, and by partaking one of another's table. To this badge of friendship belongeth David's complaint: 
Psal 4●. john 13  who taking upon him the person of Christ, accuseth his friend that under a feigned show of honesty and colour of godliness, shrouded disloyalty and unfaithfulness. For after this sort doth he expostulate and reason with him. The man that I favoured, in whom I hoped & put my trust, he who eat of my bread: that is, lived with me and took part with me at meat, he lift up his foot against me. Now I could very well have born it, and with less indignation, if mine enemy crying open war by his heralds, had set upon me: but for him that was my most familiar friend, & with whom I was wont to communicate all my secrets, to intend craft, deceit, and guile against me, to set himself against me and kick me with his heel, is so intolerable, that I cannot endure it. In the like manner is Christ moved, and for the same fact: saying, He that eat bread with me, he hath lift up his foot against me: that is, My domestical enemy (than which there is none more dangerous) goeth about secretly and privily to oppress me. A metaphor borrowed from such friends as at the f●st show seem to be friends indeed, but at length with their deceitful poisoned hearts do so secretly strike one and spurn him behind his back, that he cannot tell who it is that hurts him. The Dutchman terms this by a proverbial figure, To strike one with the edge turned from him: that is, making a show of friendship before his face, but behind his back an open enemy. For thus say they: Van vachten, end met de cromme-pticke ●●●ken: (that is, A sleep or behind his back) David hath another complaint, much like unto this, where he lamenteth himself to be injured by him, whose familiarity he most used, and who was tied unto him in a most strait league of friendship, yea and the only partaker of all his counsels, and to whom he only revealed his secrets, 
Psal. 54  shaking him up thus for the greatness of his fault. If mine enemy had spoken ill of me I could have borne it, and if they that hated me had lift them up against me, I could perhaps have hid myself from them: but thou man that wast partaker of my soul, whom I took for my guide and only friend, which eat at my table, and was conversant with me in the Temple of God, etc. Which verses are very pathetical, that is, full of affection: whereby he declareth, how grievously and with what indignation he did endure him, that shrouding himself under the shape of a friend became unto him a deadly enemy, that openly and privately sought his destruction. Wherein he excellently painteth out a crafty and deceitful man, who under the vizard of a certain counterfeit love and friendship, doth flatter his friend in word, show, and countenances, when inwardly he hatcheth poison to destroy him. Which made him in these words to aggravate his disloyalty: His words are as butter in the mouth, but he pitcheth a battle against me in his heart: yea, his words are as smooth as Oil, but his deeds are as sharp as sword or darts. By which similitude, he painteth out faithless and malicious friends, which utter one thing in words, and pretend another in their hearts, which carry bread in one hand, and a stone in the other. Of which disloyalty judas Iscariot was a notable example, and many more by him learned to deceive their friends.   

Of the care and government of a house. Chap. 25.  
TOuching that which appertaineth to Oeco nomie, that is, the government of a house, which as Tully saith, is the servant & handmaid of the body to strengthen and adorn it: it behoveth every man to be wise and painful in it, that the increase of it be referred to the necessary use and commodity of this life, and not to prodigality and delicacy; not to great cheer and unmeasureable making of banquets, which wasteth wealth and consumeth it be it never so great. Wherefore in decking the table and making good cheer, good husbandry and moderation of diet ought chiefly to be regarded, and all provocation of gluttony and lust to be earnestly avoided; and to be short, all banqueting dishes and junkets which are want to be brought in at the end of the feast when every man's stomach is satisfied, whereby we are afresh provoked to eat. 
Ephes 5  This prodigality and excess, besides the spending of a man's wealth, and the bringing of many diseases: when the wine beginneth to warm us it stirreth us to wantonness, moveth the loins to lechery, and maketh the secret and hidden parts of man and woman, to be affected to lust, 
1 Cor. 7 Rom. 13  whereby we begin to itch or (that I may use the Apostles words) to burn: that is, to be more forcibly provoked to venery. Wherefore Paul would have us do nothing to increase the lusts of the flesh, but to refer and do allthings to the necessity and use of nature, and not to wantonness and pleasure, which is hurtful both to body and mind. For there is no man that doth so much oppose himself against the sense of nature, that he could endure his own body to be hated, but rather as Paul saith, he nourisheth it & cherisheth it, as Christ doth his church. By which example, 
Ephes. 5  the apostle would have husbands to love their wives, and care for them as he would do for his own body, performing those things to them, that Christ doth to his well-beloved spouse the church. But in guiding a house well, and in seeking the augmentation and increase of it, to the end all things may be done without shame; thou must so order every thing, that thou neither incur the name of a prodigal and wasteful spender, nor of too covetous and near a niggard. For as thou must increase thy stock with good husbandry, and augment thy wealth with sparing; so must thou not bring it to such a strait, that thou defraud thy nature of her right, nor pinch thy family with want and necessity, like the filthy & greedy snudges of this world, nor yet be like to those bankrupt belly gods, which spend their gains and patrimony prodigally, inviting they care not what spendthrift companions to aslociate them, till all be spent. But, as Terence sayeth, He must needs spend that gaineth: So as Plautus saith, There is no gain where expenses exceed. And as the Dutchman saith, Stelt v teringhe naer v neringhe: So I may say (in converting it to our English proverb) Cut your coat according to your cloth. Whereby it appeareth, that we must moderate our expenses, and square them out according to our gains, lest we wast our wealth and patrimony with too much prodigality. Wherefore the duty of a painful housekeeper, is to bring out his provision as time requireth, and to store himself again when occasion is proffered, For as the Proverb saith: Sow thrift in thy ground and thou shalt reap it. But it shall not be much from our purpose, nor from the profit of our commonwealth, nor from the preservation of our substance: if we allege a Law that Amasis' king of the Egyptians published, 
Lib. 3. Fr●●●●p  and Solon the lawgiver of the Lacedemomans used, wherein it was decreed (as Herodotus witnesleth) that all men aswell borne at home as strangers, should once a year show to the Rulers of their provinces, by what trade they lived, and by what means they got their maintenance: and such as could not render a reason of this, nor approve their lives to be lawful and honest, were executed. By the severity of which commandment, they bridled the idle persons from filching and stealing, unto which paste are also brought such as spend their patrimonies in dicing, whoring, and drinking.  
Hence was it, that the Corinthians made a Law for spending against the prodigal, and such as did lavishly consume their goods; and such as banqueted more sumptuously and wastfullie then their yeerlie revenues and callings would afford: the which because Diphylis reporteth it in Atheneus and Erasmus (who deserved well of all kind of professions) hath turned them into Latin verses, 
Lib. 6  I will not think much to set them down, to the end our Magistrates may find means and ways to bring things to such a pass, that Cities and country corpse may be less troubled with such sturdy beggars, as do day and night steal the money and goods of honest men, and torment their bodies, if they tell not where their treasures lie. This Law is described in these words. 

Hoc lege cautum est hic apud Corinthios,  
Si quempiam obsonare semper splendide  
Videmus, hunt rogamus, unde vivat, &  
Quid faciat operis: Si facultates habet,  
 reditus harum solvere expensas queat,  
Perpetimur illumperfrui suis bonis.  
Si forte sumtus superat ea quae possidet,  
Prohibemus huic ne faciat hoc inposterum:  
Ni pareat, iam plectitur mulctagravi.  
Sin sumtuose vivit is qui nil habet,  
Tradunt cum tortoribus. Proh Hercules!  
Nec enim licet vitam absque malo ullo degere  
Talem scias, sedest necesse aut noctibus  
Abigere praedam, aut fodere muros aedium,  
Aut haec patrantumiungier commercio●  
Aut in foro agere sycophantam, aut perfidum  
Praebere testem. Nos genus hoc mortalium  
Eiicimus hac ex urbe, velut purgamina.   

It's here at Corinth by this Law decreed,  
If we perceive a man far over fine,  
We ask him how he lives, and what's his trade,  
And if we find he hath sufficient wealth,  
And his revenues will sustain that charge  
We give him leave to use his goods at will▪  
But if by chance his cost exceed his state,  
We warn him not to do the like again.  
If he●esist, we plague him with a fine.  
But if a beggar live deliciously  
We presently commit him to the gail:  
For know that such a one lives wickedly,  
And either steals men's cattle in the night,  
Orbreakes into their houses through the wall,  
Or else takes part with them that do such deeds,  
Or in the market plays the cozening knave,  
Or else at Courts he doth false witness bear:  
Now all such mates we from our city chase,  
E●ecting them as filthy excrements.    
Paul also the Apostle is a severe looker to men's duties, 
2 Thes. 3  who commandeth that we shake off the drowsy evil of idleness and slothfulness, to take some pains in our handicrafts or occupations, whereby we may maintain our family: which he would have so severely looked unto, that he would have him eat nothing that laboureth not at all, nor looketh to the maintenance of himself and his family, but like a drone Be lives of the sweat of other men's brovyes, nay stealeth away the fruits of other men's labours, living on the alms and liberality of other men; occupying themselves about niceness and curiosity. To which sharp and severe rule, Paul also reclaimeth thieves, which filch and steal away other men's goods. Fron which he not only warneth them to abstain, but that they should spend upon and relieve the poor with that which they had gained with their honest labour. So that if any ignominy or discredit come unto them by doing of wicked and infamous crimes, they should take it away by requiting it again with good deeds to the poor and needy: 
Luke, 19  as Zacheus did, who having got great wealth by usury, divided it afterward unto the poor; so that he blotted out the faults of his former life with good deeds and recompense made by virtuous living: to wit, he altered and changed his old affections, and shook off the naughtiness and ill custom of his nature.   

We must keep a measure in sleeping and watching. Chap. 26.  
LEarned men and such as deal in the government of the Commonwealth among many other things, they ought to have a great regard of watching and sleeping: for if these two be moderately used and in due season, they profit us greatly in the maintenance of health. For besides this, that they make the body lusty and strong, they also make the mind more prompt and ready to perform any duty or function whatsoever: for immoderate sleep maketh men blockish, slothful, sluggish, forgetful, and not easily stirred to take pains in any weighty matter. Wherefore these aught to be stirred up and incited to take pains, that they might shake off their heaviness and drowsiness, and meditate on some thing worthy an honest man. As for sleep at noon or in the day time, I would not wish a young man to use it, unless it be through weariness drawn by his labour and the heat of the weather, or else through over much watching the night before; for upon these considerations he may do it without any inconvenience: otherwise if he use it, it weakeneth his memory, blunteth his understanding, and besides headache maketh him blind, especially if he sleep upon a full stomach. To which also happeneth this discommodity, that after such sleep, he shall be ready to vomit, and do nothing else but gape, and use to stretch his members every way, whereby the vapours disperse themselves clean through the body with a certain faintness and chilling of an ague, which the Dutchman calleth Wanluste, and the Latins Helucum, which is as much to say in English, as sick of yesterdays drink, or this days sleep at noon. But old men and such as are well stricken in years, may safely sleep after their dinners, so that there be a little space between dinner and it, especially in the Summer time when the weather is hot, which intemperate season doth make men drowsy and sleepy. Which sleep they must take either sitting in a chair, or else lying on a bench, flockbed or mattrisse, laying their heads somewhat high on a pillow or bolster. For by this liberty of sleeping their spirits both natural and vital are refreshed and cheered, whereby the powers of the mind which are resident in the brain receive nourishment. Now for overmuch and unseasonable watching, as it is hurtful to all ages, so doth it most annoy those that are aged and so doth famine also: both which bring dryness to the brains, causeth frenzy & dotage, and maketh all the body dry, lean, and like a starveling. But if through moderate watching, famine, unseasonable sitting up, too much labour and immoderate venery or carnal copulation thy strength be consumed, and thy spirits almost spent, and that the lively sap and vital moisture be wasted with leanness, refresh thyself with moist nourishment and sleepy potions as Letices, spinach and malowes all of like force, Atriplexe or Orage, bugloss or Borage, young Poppy seeds, Waterlillie flowers, violet flowers, Pine apples, sweet almonds, pistacke nuts, the thick juice of barley or strong beer, all kind of reasons, but especially Reasins of the sun without the stones, and Corans, Dates, Oranges, Lemons and Orengadoes, for by these natural and vital heat is restored, and the brain which is the seat of the mind is washed with a dew and moist vapour which bringeth sweet and quiet sleep and rest. But if a man be sleepy by nature and that his mind is not lusty to undertake any notable exploit, let him continually give himself to labour and exercise, let him avoid all meats that are cold and moist in operation, and eat such meats as are naturally hot to dry up the moist humours which are the only cause of sleep: of which sort are hisope, rosinary, sage, origane, sweet Marioran, savoury, Peniroiall, Coleworts, Ginger, Pepper, Nutmeges, Cloves, and many other which ease the head that is filled with vapours and moist humours, & cleareth the mind that is clouded with thick mists & maketh it fit & apt to conceive honest cogitations.   

What profit and disprofit comes by fullness and emptiness and by binding and losing the belly. Chap. 27.  
THe like care ought to be of other things that be profitable or hurtful for health: as fullness and emptiness, whereby the body is either refreshed with meat and drink, or else being full of humours is emptied. But as a temperate and spare diet is profitable for the studious and such as bear rule in the common wealth: so by an over thin & spare diet the spirits are weakened. These men also must diligently observe, whether their bellies be overmuch bound, or else too lose: for both these if they exceed the mean, are alike hurtful to health: for if it run & be more lose than it should be, it maketh the body dry and lean, taketh away sleep, causeth the brain to be dry and weakeneth the memory. And if it wax over hard and be too much bound, it blunteth the memory, blindeth the eyes, and maketh one sleep unquietly because of thick & foggy humours it bringeth to the brain. Now such as make the belly lose, are violets, Lettuce, spinach, Orange, Mallows, which martial commended as very effectual for this purpose saying. 
Exoneraturas aluum mihi villica maluas  
Attulit, & varias quas habet hortus opes.  That is 
A country wench me mallows brought my belly to unloose,  
And divers other herbs which she did in her garden choose.  
bugloss also commonly called Burage, chervil, beets,  
blits, damask prunes, reasons of sun, currants, mulberries.  and figs. Medicinable things of the same nature are Mercury, fumitory, Polypodie or Okefearne, Seenie, Rhubarb, bastard Saffron▪ Dodder, Cassia, Manna or airy honey: for Scamonie, blue Dacis or Serapions Turbith, Mazereon or pepper of the Mount, do purge away men's strength and weal eneth them, and therefore are not administered but to strong men. For hard knots must have iron wedges. But if thy belly be more lose than it should, or then is good for thy health: it may be stayed with red mints, which you shall find in the Apothecary's shops, & make thereof a plaster, or else make a syroppe of it to drink. A Quince-peare also bindeth and hardeneth the belly, or any confection made of it, red roses, medlars before they be rotten ripe, the hard kerneld cornel, but not unsavoury or unpleasant, yet somewhat sower and binding red gooseberie (we call them Ba●beries) which do wonderfully provoke an appetite, and expel the desire to cast, and strengtheneth the stomach to retain his meat, especially in summer when choleric humours do unloose the belly. The juice also of these being hardened with sugar, which Auicenna calleth Rob, is a present help, for it bindeth the belly though it be wonderfully lose, and strengtheneth weak appetites: and so do Punic apples, which we commonly call Pomegranates, being full within of red coloured kernels, which are some sweet and some sower.   

That students and such as have government in a Common wealth, must purge the passages whereby the exerements are avoided. Chap. 28.  
GOd the maker of all mankind hath not in vain made so many passages and ways to purge the humours and avoid the excrements of our bodies, lest the abundance of them should be a destruction to man, or might perhaps be stifled with the vapours that flow from them: so that the head is purged by the nose and ears, the palate or roof of the mouth by hemming, hawking, & sneezing, the breast and lungs through the windpipe purgeth spittle by coughing, the stomach or ventricle purge her filth by belching and vomit, the inwards purge themselves by and through the guts, by breaking wind and casting the ordure backward, the reins & bladder do convey their urine through the watery conduits and passages, and the superhciall part of the body doth send out his sweaty mists & vapours through little holes dispersed in the skin, which we call pores. Wherefore seeing the body cannot be in health unless all his parts be in good order and perform their duties without offence: we must have a special regard that no fault or intemperance do arise, that may putrefy or defile the actions of these Organs or any way hurt them. For the mind itself useth their ministery to bring her weighty matters to pass. If any disease grieve us, if the head be troubled with ache, if with the Rheum, if with the stone or strangurion, if blindness or blearing corrupt the eyes, if hands or feet be troubled with the Gout, or as Horace saith: 
Simala quem scabies aut morbus regius urget,  
If filthy scabs or kings disease do any way molest:   
Man's mind is thereby less able to execute her office and perform her duty so soon as otherwise. Wherefore methinks they do excellent well, who taking great care to keep their bodies in health, do purge and cleanse them and all their parts from all excrements: for by that means doth the mind more cleer●lie shine, and is made more fit for any notable action. But the greatest number of men, neglecting all good order, and nothing regarding their own health, do gape after riches, and apply all their studies in getting and obtaining it, when as indeed velth is better than Gold, and nothing more to be wished than tranquillity and peace of mind, which Horace confirms, saying: 

Si ventri bene, 
Lib. 1 ep●. 12  si lateri est, pedibusque tuis, nil  
Divitiae poterunt regales addere maius,  
Non domus, aut fundus, non aeris aceruus, & auri  
A Egroto domini deduxit corpore febres,  
Non animo curas, etc.   

If it be well with belly, legs, and sides,  
The riches of a king can give no more,  
For neither house nor land, nor heaps of gold  
Can take away their ague sick lords sore,  
Or case his grief, etc. The owner, etc.    
And to the end he might reclaim all men to a sparing and moderate use of all things, he addeth to make up the former verse begun. 
— Valeat possessor oportet  
Si comportatis rebus bene cogitat uti. 
Lib. ● apist. 2.   
— The owner must be well  
If he will use his got goods aright.  The wise Solomon agreeth with him in these words: It is better to be a poor man in sound and perfect health, 
Ec●les. 30  than a rich man with a diseased body. Health and soundness is better than any gold, and a strong body then infinite riches. There are no better riches than 〈◊〉 health of the body, 
Sap. 4  nor any delight greater than the joy of the mind and gladness of heart. Wherefore we must not measure our felicity by our abundance of wealth and prosperous success in our affairs, but by the perfect health of our minds and bodies. For it only liveth and is in health, who without offence enjoyeth these two commodities.   

Precepts no less profitable to the soul then to the body. Chap. 29.  
THere are three things very requisite for health, which it is meet all men should regard: 
To seed without satiety,  
Not to refuse labour,  
And to keep the seed of Nature.  To which I will oppose as many unprofitable, which as they are causes of divers diseases: so do they hasten on untimely old age, and many times kill men with sudden death: to wit, 
To be over stuffed with meat and drink,  
To be dull with overmuch sloth,  
And to be weakened with too much venery and carnal copulation.  For as frugality contending with Gluttony, bringeth the body to perfect health; and as exercise shaking off idleness and sloth, maketh a man active and nimble: so if it be lawful to learn instruction from horses.  
Nullamagis animi vires industr●a firmat, 
Virg. lib. 3 Geor   
Quam venerem, & ca●ci stimulos avertere amores.  
Nothing so much confirms the strength & courage of a horse,  
As him ●●om sight and smell of mares to chase away by force.  
Because untemperate, and lascivious you the doth yield over to crooked old age a weak and feeble body But as youth ought carefully to watch over their wanton desires: so age ought to have a far greater regard to bridle and mortify their lecherous lusts, and to hinder and withstand the very entrance to luxury: For as lust is filthy in youth, so is it, as Cicero saith, most odious in old age. And as he that goeth to war had need to be endued with force and activity, to tolerate and endure out the labour thereof: so in love and in performing the act of Venus' strength is required to undertake night labours and to sustain the grievances that gaul a married man, to endure the niceness, malapertness, presumption and flattery of a proud, imperious and deceitful wife. Wherefore neither war nor love is seemly for old men: because they both carry with them so many dangerous griefs and discommodities, as old age is very unable and unfit to endure, which Ovid elegantly expresseth in these words, 

Militat omnis amans, & habet sua castra Cupido:  
Attice, 
●ab 1. A●●●r. Eleg. 9  crede mihi, militat omnis amans.  
Qui bello est habilis, Veneri quoque convenit atas.  
Turpe senex miles, turpe senilis amor.  
Militiae species amor est; discedite segnes.  
Non sunt haec timidis signa tuenda viris.  
Nox & hiems, long aeque viae, saeu●que labores  
Mollibus in castris & dolour omnis adest.   

Each lover goes to war, and Cupid hath hi●tent,  
Each lover Attic credit me, is to a warfare bend.  
He that is fit for war, is fit for venery,  
Old soldiers and old lovers are most filthy things to see:  
Love is a kind of war, old doting mates departed,  
His banners must not be displayed by men of feeble heart.  
Night, winter, and long wa●es, and labour without rest,  
In lovers soft and feathered camps all kind of griefs are priest.    
For who doth not consider how uncomely it is for a stolen and withered old man after a youthful manner to fall to kissing and clipping, seeing to perform the rest he is altogether unable? So that Sophocles said very well who being stricken in years and demanded of one whether he would use the act of venery or not: No, God forbidden (quoth he) for I have been always willing to fly from it, as from a fierce and furious tyrant.   

All men must have a diligent regard to keep a good name. Chap. 30.  
THou must by all means study that those amongst whom thou livest, may have a good opinion of thee, and may give a commendable testimony of thy good name & fame, and may think well and speak honourably of thee: And think it no shame for thee to inquire and hearken what good persuasion & conceit those with whom thou art conversant have of thee, and with what affection and good will they are inclined towards thee. For to be careless (as some pu●e folks would have every one to be) what men speak and think of thee, is not only as Cicero saith, a note of pride and arrogancy, but also of a very lose & dissolute li●e. 
●●b. 1. o●●ic. Ma●th. 〈◊〉  So we read Christ asked of his Apostles what opinion the very common fort of people conceived of him, what they talked of him, and how they persuaded themselves of the Messiah: not for any desire of ambition or glory, but to make trial whether hearing so many wholesome sermons, and seeing so many miracles, they esteemed any better of him then the common sort of people. And therefore did he demand this, to the end he might draw from them a sound confession of their faith and how they profited in his heavenly doctrine, which had neither deceit nor vanity in it, nor no craft or subtlety as the pharisees falsely affirmed, but altogether sound and sincere and delivered from the truth itself, and from the ve●ie son of God our Saviour expected from the beginning. Which when Peter by the inspiration of God the Father had openly confessed in the name of them all, and had constantly pronounced jesus to be the author of all health and salvation, and that man obtaineth redemption through faith in him: Christ commendeth his profession to be inspired of the holy ghost, confirming it to be so firmly laid that it should be invincible and never overcome. Wherefore in every action and in all thy sayings and doings have a care they be done orderly and decently, for that honesty requireth, whence riseth this proverb. It is the chiefest part of science to do that which is comely, that is, to do that which is sitting to nature, and agreeable to wit & manners which the Dutch man expresseth thus, Dat well voeght end betaemt. For it is a short and speedy way to perfect glory if thou show thyself such a one in deed, as thou wouldst all men should account thee to be, which Horace admonisheth us of in these words saying. Turecte vives, 
●●b. 1. 〈◊〉. 17.  si cur as esse quod audis. That is. Thou shalt ●ue well if thou be such as thou hearst thyself abroad.  
That is, as thou thyself sayest thou art, and as the people testify thee to be, who if they take thee for an honest man, it is well, so thou deceive them not, by putting on the vizard of honesty as stage players do, which at the first sight seem to be honest, when in the end they prove cozening and deceitful people.  
— Name front politi  
Astutam vapido servant subpectore vulpem.  
With fair looks in stinking breast they breed a crafty fox. 
Pers. Sa. 5.   
Remember to bear this in mind that there are two especial virtues which are most commended in youth, faithfulness and silence, to which if blushing bashfulness that lovely colour in youth be added, whose redness overspread with whiteness doth set one out as with an ornament, there can be nothing more excellent and comely to beautify the handsomeness of a free liberal, lovely and honest nature. And on the contrary, whosoever is destitute of this towardness and ornament of youth, or hath made shipwreck of or altogether forsaken it, he or she may very well be accounted a lewd person & naughtipack, and one that excelleth in dishonesty & impudence, whereby this saying is truly verified.  
Ego illum perijsse puto cui quidem per ijt pudor:  
I think him lost where ere he be whose shame is clean decayed  
For shamefastness and bashfulness doth so unspeakably commend young men, that they seldom become profitable, or promise any hope of virtue and honesty, in whom no spark of bashfulness doth show and manifest itself. So when Diogenes saw a young man bashfully blushing: Take courage my son (quoth he) for this is a badge of virtue, honesty and modesty. So also in Terence when Mitio conceived a good hope of his son: All is well (quoth he) for he blusheth. And it is a great note and mark of innocency when one confesseth with blushing any thing he did not maliciously or of set purpose commit. But there are some bold youths that in the impudency and obstinacy of their iniquity will look grave men steadfastly in the face, and deny their deeds though they were done so openly they could not be hid. Now to the end thou mayst get praise without envy, and purchase many friends, accustom thyself as the comical Poet saith, to suffer and endure the fashions of all men, 

Quibuscum versaris, 
●●●ent. 〈…〉 act. 3. 〈…〉  at que una te iis dedere,  
Eorum, modò honesta sint, obsequi studits,  
Aduersus nemini, nunquam te praeponens ulli.   

With whom thou art most conversant and leadest most thy life,  
So they be honest, yield unto their studies without strife:  
Be enemies with none that do converse and live with thee,  
Nor yet prefer thyself before those that thy fellows be.    
For it is a note of a noble mind to do much, and speak of himself but little, as jugurth did in Sallust: and ●ot like to those Thrasonical and bragging Soldiers, who woonderfullie crack of their small doings, and make narrations of their own slender deeds with vainglorious ostentations. Seeing then that vain ostentation is odious to all men, let no man flatter himself, nor woman glory herself in her wit, eloquent tongue and wealth, but so moderate all their actions, that they modestly and lowly think and speak of themselves, 
Rom. 12  least as Paul saith, they seem to loathe and despise others: and as Horace saith, 
Ne● tua laudabis studia aut alienareprendes. 
●●b. 1 〈◊〉. 19   
Thou neither shalt commend thyself nor other men reproach.   
Thou shalt not once think with thyself to insult over other men's poverty or misfortune, though he be thine enemy: but shalt rather pity him, and think his misfortune worthy to be lamented. For such are the checks of Fortune, that many from great wealth and large possessions have come to extreme poverty and great misery, yea and many time● made a very pitiful end.  
And again, there have been other that from low and base estate and from miserable service and bondage, have risen to great wealth, honours, 
Eccles 10  dignities and authority. Wherefore the which thou wouldst not should be done to thee, do not thou to any other. 
Math. 7.  By this rule will Christ have all our actions squared when he saith, Whatsoever you would that men should do unto you, the same do you unto them, that is: Give to every one honour, glory, help, aid and succour, and all other duties of humanity which thou wouldst have should be given to thyself. Be not hasty, rash, and inconsiderate in thy speech, neither let thy tongue run before thy understanding, neither speak that at any time which may repent thee to have uttered. For there are a great many with whom we live that are very shppery to trust, and less able to keep silence, who not only publish such things as come from us unawares, but do speak ill, discredit and deface the good name and estimation of their neighbours, whom Horace instructeth with wholesome doctrine: 

Protinus ut moan am, siquid monitoris eges tu, 
●●b. 1. spi. 19   
Quid de quoque viro, & cui dicas, saepe videto.  
Percont atorem sugito; nam garrulus idemest:  
Nec retinent patulae commissa sideliter aures.  
Et semel emissum vocat irrevocabile verbum.   

I warn thee evermore if thou dost warning need,  
That of whom and to whom thou speakest, thou have a careful heed:  
F●●e harkners after news, for they are teltales still:  
Such wide earde blabs can nothing keep though told them for good will,  
Such blabbing they do call words irrevocable.    
By which verses he warneth every one to speak sparingly and advisedly of others, lest any thing scape them unawares, that may afterward snare thee & work thee hurt. To be short, he warneth us to beware of scouts and spies, who intrude themselves into all assemblies to hear and find some thing to carry to those careful reformers of manners, that will not stick themselves under foolish pretences, to hearken and listen in every corner: so that it shall not be lawful for one so much as to whisper of any thing. And su●h is the disorder of their government, that it shall not be lawful for any one to pronounce boldly that which the mind counseleth, reason persuadeth, & true & sincere religion alloweth, and the only for fear of tale-bearers, who have honours & rewards bestowed on them, to the end they show themselves wider eared & eyed, in that infamous business of spying, & most detestable work of listening: who are hated of their suborners, although they use their ministry. For talebearing & bringing of news pleaseth very many, who extremely hate the tale-bearers themselves: & though their so doing do please them for a time, yet do they always distrust such of loyalty and faith. Au. Cesar hath verified it unto us, to whom when Rhymirales K. of Thrace insolently bragged what he had deserved: Indeed quoth Cesar I love to have treasons revealed, but I abhor him that is the revealer. For the same cause, as julius Capitolinus reporteth, did An toninus Pius the emperor root out talebearers and accusers: that is, those kind of men who were wont to have the fourth part of his goods that was accused, as a reward for his talebearing. The Dutchmennes call these kind of men Aenbrengers, which are so much the more hated of rich and poor, because they make men's deeds and words a great deal worse than they be. Wherefore Marcus' Philosophus the Emperor, forbade the malicious reports and false accusations of these tale bearers and accusers, branding them with a mark of perpetual infamy. Saturio the parasite in Plautus, judgeth it to be a reproachful and detestablehing, to be a talebearer: saying, he had rather by cogging flattery, fill his belly after the manner of his elders, then by privy accusations & telling of tales hurt other men's goods, good name, and life, to enrich himself thereby. And yet those offices deserve no great praise among them that be wise, who will neither give ear to those fantastical flatterers, nor let their minds be drawn with fair words and enticements.   

The pacisier of discords is to be praised. Chap. 31.  
IF any discord or contention happen between Citizens or neighbours, it is an honest man's part according to his power and as far as in him lieth, to quiet them, to take away the offence, to compound their discord, least they grow to outrage: to take away their strife and controversy: to reconcile them together, to bring to unity and to ofter himself earnestly and faithfully to pacify their difference. Our Saviour Christ placeth this office of humanity not in the lowest place of hap pinnace, when he graceth such as desire to make peace with the title of God's children. From these and many other virtues wherewith Charity, that is, a desire to deserve well of all men, is adorned, busy and troublesome folks are most alienated and estranged, with whom all quietness is odious and hateful, but with a certain badness of mind trouble all things, not going about to heal and salve matters corrupted with rancour and malice, but provoking them with anger, do as the Proverb saith: Add oil to the Lamp, yea evenwhen kings and princes are provoked to anger, whose minds by nature are stout and fierce; these with their wicked counsels do more and more kindle and inflame them, than which kind of people there is none more detestable and loathsome, especially in cases of Religion: from which all wicked affections ought far to be removed, least through fierceness & cruelty, men's minds be rather alienated from godliness and piety, than any way with lenity drawn to love it. For whether we go about to keep the old order of service in the time of popery, or whether we go about to take away those errors which crept into the church by little and little, and so to innovate or bring religion again to her purity: yet I suppose all things should be done with sound judgement and advise, doing it with reason, order and measure, lest any tumultuous stirs rise thereof, as it lately did in the Low countries, where the Citizens minds were drawn into divers factions, and Religion was brought in by force and strength, which at the last came unto a lamentable issue. The stinking and venomous backbiter is no less hurtful, than the talebearer, who with his slanders, backbitings, ill speeches, and reproachful words, brings destruction to the guiltless, and strikes him dead with his infectious tongue. Which kind of people Horace noteth in these verses and warneth us to avoid.  

— Absentem qui rodit amicum, 
Lib. serm. 1. Epist. 4   
Qui non defendit alio culpante, s●lu●os  
Qui captat risus hominum, ●amamque dicacis,  
Fingere qui non visa potest, commissa tacere  
Quinequit, hi● mger est, hunc tu roman caveto.   

He that will speak ill of his friend or mate behind his back,  
And will not fend him from those tongues that would his credit crack  
But doth entrap his neighbours mitth & every word he speaks,  
Or forgeth nothing else but lies, or secrets always leaks,  
Thou Roman take good heed of him, for he is very ill.   
Salomons admonition is much like unto this when he saith: Remove far from thee a wicked mouth, 
Prou. 6.4 Pro. 24 Eccles. 10 Exod. 22 Psal. 70 and 100 Ezech. 22 ●acob 4 Rom. 1  & let an evil tongue be removed away. And a little after, Have not to do with evil speakers, because their destruction comes suddenly upon them. The holy scriptures do in many places witness, that this fury of evil speaking was detested and loathed. And it was so hated of Augustine himself, that he caused these verses to be hanged on his parlour wall for all backbiters to see and behold: 
Quisquis amat dictis absentum redere vitam,  
Aut quem delec●at lubri●a verba loqui,  
Aut plenis cyathis lepidos fatigare sodales:  
Hanc mensam vetitam noverit esse sibi.  
Who ere he be that loves in words to carp the absents life,  
Or who so ere delights to speak deceitful words so rife,  
Or else to tyre his merry mates with whole and ful-sild cup,  
Let them know they are all forbidden with me to dine or sup.   
For by this means he banished all such from his table and company, which were either delighted with gluttony or backbiting, or such as delighted to speak filthy and unchaste words over the table.   

Let no man glory in his wealth, or despair in adversity, but let him strengthen himself with God's providence. Chap. 32.  
SEeing that in the whole course of man's life nothing is sure and certain, nothing keepeth a mean or a continual or lasting course, but that by turn now prosperity flattereth us, and by and by (all things being changed) adversity oppresseth us: we ought to strengthen our minds with that constancy and indifferency, that we neither wax proud in prosperity, nor yet be cast down or driven to despair by adversity, but which way soever the world do bend itself (as some times it altereth in a little moment) let us encourage & uphold ourselves by the word of God and his providence, at whose will the world is ruled, and at whose be●ke all things are perfected, and to whom all events of prosperity and adversity should be referred, & not to the inconstancy and rashness of Fortune. For God forbidden that such as are endued with the knowledge of God should think any thing to be done by chance or Fortune, because God himself should be thought to be the only cause of all things.   

Beware of too much curiositte. Chap. 33.  
Be not too curious a marker of other men's matters, but be careful rather to correct thine own life, then to mark and observe another man's. 
1 Cor. 5  Paul the Apostle exhorteth every one not to gaze on other men's actions, but to be vigilant and watchful over his own, marking diligently whether he do any thing that may deservedly be thought wicked of other men. For he would not that any man should curiously mark and diligently consider other men's doings that do nothing belong unto him, no though they commit notorious crimes: because there are many so far from Christian profession that they refuse all good counsel, and pursue those with deadly hatred, who level their actions by a sounder rule of living; much like unto those who are very sick and yet despise the help of the Physician, and had rather rot in their own corruption, than once to receive a profitable medicine. Wherefore seeing it is not wisdom for a man to meddle with other men's matters, nor yet to be curious in others affairs, the Dutch man quippeth these busibodies with this proverb saying, Luttel onder wins maect veel vreed●s, that is, little meddling makes much rest. 
1 Thes. 4  Hence is it that Paul putteth the Thessalonians in mind of their own business, not permitting them to be overbusie in other men's affairs. For it is a wonder to see how busy we are to mark others affairs, and how sharp sighted to see into all that that they do; and how negligent we are to take view of our own: wandering in mind and cogitation abroad, when at whom with the Fairies we are as blind as Moles.  
Sic nemo in sese tentat descendere, nemo: 
Pers●saty. 4   
Sed praecedentispectatur mantica tergo.  
That none doth go about to see into himself not one,  
But all of us behold their scrips that are before us gone.  
Like verses to these of Persius doth Horace write when he saith. 
Quum tuapraevideas ●culis mala lippus inunctis; 
Serm. 1. 〈◊〉. ●   
Cur in amicorum vitiis tam cernis acutum,  
Quam aut aquila, aut serpens Epidaurius?  
— Denique teipsum  
Concute num tibi quid vitiorum inseverit olim  
Natura aut e●●am consuetudo mala, namque  
Neglectis urenda filix innascitur agris.  That is. 
Thou blear eye when thoushouldst foresee thy faults with smeared eye  
Why dost thou int'thy neighbours faults so oft severely spy,  
As doth the Fgle or the snake of Peloponnese in Greece?  But to conclude in this. 
Let every man search in himself where nature or ill use,  
Did any vice at any time sow in him by abuse:  
For fern which serveth for the fire grows in neglected fields.   
But seeing this vice of self love so much blindeth the mind of man, and darkeneth his understanding, the he often flattereth himself in his sin: 
Math. 7. Luke, 6  Christ doth sharp  inveigh against them, which look more narrowly into the life and manners of other men, than they do into their own: & who can curiously see the least mote in another's eye, that is, the smallest fault in another man's life and punish them grievously, when they neither see nor go about to cast out the beam in their own: that is, the notorious vices they themselves commit.   

Keep a mean mattire. Chap. 34.  
NOw as in the making of banquets thriftiness and temperance in diet is to be regarded: so in apparel and decking the body, a measure must be regarded, so the nothing be made for pride and vain glory, but all things cut according to the use and necessity of this life: so that if comeliness and not an overcurious fineness be added, I judge it to be every way tolerable. But seeing the women desire to be decked & trimmed above all other creatures, who apparel themselves gorgeously, to the end they may seem fa●e & beautiful to men: 
1 Pet. 3  the apost. Peter warneth matrons, that they bestow not too much cost on their world of furniture, nor prostitute or set themselves to sale to such as may see them, nor to use curled & crisped hair, gold, precious stones, chains and bracelets: but with modest attire, sober & not overcutious apparel, to please their husbands, 
Genes. 16  by seeking to get their favours & good wills, as those noble ladies Rachel, Sara, Rebecca & Susanna, did. But there are many in ours & our forefather's time who appareling themselves with gorgeous apparel, and that after the foreign and new cut, painting themselves like pageants, have brought themselves to beggary and extreme poverty, who are then flouted of such as helped them to spend their patrimonies, and of them also who by deceit, guile, craft, cunning and fraud, have so scraped their wealth from them that they have not so much as a farthing to bestow on the relief of the poor that are brought to extreme penury and want. So that seeing there are so many prodigal spenders, wasters and consumers of their own goods and hunters after other men's: is it any marvel to see so many bankrupts & desperate debtors in all places, not only of the base and common sort of people, but also of gentlemen, Noble men, and such as carry the port of kings? who deceiving the fatherless and widows have so stripped them of all their money, that they are never paid again during their lives, much less satisfied after their death, because they have laid more to pawn than their souls, which are condemned by their creditors. So that a while after their deaths their goods are all set out to sale, & the creditors strive who shall give most.   

No man ought to despise his calling. Chap. 35.  
BE content with that state and condition of life which is allotted unto thee in this world, bearing it patiently and soberly for the time, what estate, place, calling or degree soever it be. 
1 Cor. ●  Paul requireth the like of the Corinthians by bringing in an example of bond and free, circumcised and uncircumcised, married and unmarried, exhorting every one to bear his estate willingly, and not to fly from Christian Religion for any calling whatsoever. For as he writeth to Timothy, 
1 Tim. 6  Godliness is great riches if a man be content with that which he hath. But there are many who repenting themselves of their calling and hating their estate, would willingly change it and place themselves in some other vocation: which if they cannot obtain according to their mind and desire, or if it be not fit they should obtain it; there is no reason why they should pine themselves with grief and sorrow, but should rather bear all things patiently and quietly, neither resisting nor murmuring against God the guider of all things, who with his singular providence guideth the world and provideth all things for man, not only as Cicero saith in general, but also for every one in particular. 
Psal. 13  Which David also noteth in many places, but especially when he saith. It is he that frameth every man's heart, and it is he that understandeth all his works. Wherefore let every man persuade himself of this, that God is the guider of all things for the best, & that there is nothing but is done according to his will, judgement and decree, that he marketh what every one is, what he doth, what he purposeth▪ with what mind, affection, and piety, he honoureth religion, and what is profitable and expedient for every one. Wherefore if at any time things fall not out according to our desires, but that our expectation is frustrated: yet let every man continue in that vocation whereunto God hath called him, until the favour and grace of our heavenly father determine otherwise of us For he according to his will and pleasure changeth and altereth the course of all things in this world: for he exalteth the poor and bringeth him to dignity & honour, 
4. Reg. 20 Esay. 38 josua. 10. Psal 110. Psal. 112  and he casteth down the arrogant, proud and haughty, and troubleth their seat of happiness: and he maketh the barren to become fruitful and to bring forth many children.  
Wherefore let every one content himself with his own estate though troublesome, constantly hoping it will turn to be better, trusting wholly in God, and resting in him, who taken the chiefest care of man. To which also belongeth that of Esay: Thus saith the Lord God of Israel, your strength is in silence & hope. As the Dutchman saith: S●●cht end verwacht, that is, Hold your peace and attend. By which words he shaketh distrust out of the troubled and unquiet minds of men, and exhorteth them peaceably and quietly to expect God's help and assistance: for it may come to pass, that in due time they shall obtain the things they desire, so they distrust not his promises. For albeit it be sometimes long ere he holp them, yet doth he not deceive them that seek unto him with a fervent hope and expectation. 
Serm. 1. sa●. 1  And when Horace that curious marker of human things, saw men inconstantlie and with great toil troubled in that estate & course of life they were entered into, & perceived their minds to be so wa●ering and unconstant, that every one loathed his own vocation; the merchant would be a soldier, and the husbandman a civil Lawyer: he breaketh out in speeches, and asketh this question: 
Qui fit Maecenas, 
Sat. ●  ut nemo quam sibi sortem  
S●uratio dederit, seu sors obtecerit, illa  
Contentus v●uat, laudet diversa sequentes?  
Maecenas, how comes it to pass that no man likes his lot,  
Whether by reason's choice or chance it was acquired or got,  
He lives not therewith pleased, but lauds those that do follow change?   
Which he profecuteth a little after with an excell●t proverb, metaphorically taken from the labour of cattle, saying: 
Opiate ephippia bos piger, optat arare caballus. 
Lib. 1. epi. 14   
The sluggish ox the saddle seeks, the horse would have the yoke.   
Whereby he noteth that it is naturally engrafted in the brain of man, to repent him of his estate, desiring to change for another, and thinking those things which he hath not proved to be far better than those he is well acquainted withal. In an other place he addeth the reason why man's mind doth thus waver with lightness and inconstancy, by bringing in a contention, rising about the delights of the Cuie and of the country, where one praiseth the affairs of the city, and the concourse and stir of the people: and another commendeth the quietness of the country and the pleasure of the woods. The words wherewith they argue between themselves are these.  
Rure ego viventem, tu dicis in urbe beatum,  
Cui placet alterius, sua nimtrum est ●dio sors.  
Stultus uterque locum immeritum causatur inique.  
In culpa est animus qui se non effugit unquam.  
I say in country, thou affirmest thyself in City blest,  
He that an others life doth like must needs his own deteft:  
And both these folks without desert do fond blame the place  
When both their minds are in the fault which change in every case.  
Very truly in mine opinion doth the Poet blame man's mind, and layeth all the fault upon his rashness and unconstancy: for when it is led by worldly affections and not by reason, it is tossed no otherwise then a ship in the rage and storm of the sea, which is every moment subject to change. Whereby it cometh to pass that what kind or trade of life soever he embraceth doth not constantly continue therein to the end, but museth which way he may compass another which he hopeth will be more profitable to him: whereas 〈◊〉 changing his state of life altereth not his affections, nor taketh away his cares, because these things consist not in affairs of his calling, but do only rise from the motions of his mind. For whether a man change his solitariness to company, or alter poverty to riches and plenty, his mind is never the quieter, because he hath not put away those troublesome motions which are altogether repugnant to reason. It happeneth to these men (as Plutarch and Basile affirm,) 
Ad Lucap. 1  as it doth to those that commit themselves to the main ocean sea, to the end they may come to some wished port, for they are no less troubled with sea sickness, lightness of the brain, and vomiting in a tall ship, then if they had gone in a slender bark. So that their sickness is alike in both: because phlegm & choler do accompany them in both. So those that would change their state of life cannot obtain tranquillity of mind, unless they wholly shake off their affections, and govern all their actions with the rule of reason. Therefore Seneca saith very well: I take the first argument of a stayed mind to be ability, to stand at a stay with itself, wherefore I am glad Lucillus (quoth he) that thou dost not run about and wander here and there. For that man that would be every where, is no where. So that it will nothing avail to go beyond the sea, to change from one city to another, nor to follow sometimes this, and sometimes that kind of life. For if thou wouldst avoid those discommodities 〈◊〉 trouble thee, it behoves thee not to absent thyself from that place where thou art, but to alter thyself from that which thou art, pacifying thy mind, shaking off naughty affections, and guiding all thy actions & studies with reason, counsel and wisdom. For 
Coelum non animum mut antony's qui trans mare currunt.  
They change the air but not their minds which go beyond 〈◊〉 sea   
And we must fight against these troubled affections, which do distract our minds into so many sundry opinions 〈◊〉 leapeth back from his intended profession up on every light occasion, with the word of God and his healthful doctrine: because it only maketh a staggering and wavering mind to become constant, yea andc on tent also with a man's state and calling: so that we shall neither forsake it, nor loathe it, nor yet ambitiously or covetously enter into any other.   

Fly the company and fellowship of the wicked: Chap. 36.  
Fly the fellowship of 〈◊〉 wicked as a most dead lie pestilence: 
Lib. 3. de ira.  for manners as Seneca saith, are learned of our companions, and as the body catcheth diseases, so vices by lewd speech do possess the mind and infect it, in such sort that the air is not more healthful for the first, then honest company is for the latter. Brute and wild beasts may serve us for a lesson: for they being used and accustomed to the company of men become gentle and tame: and as the nature of honesty endueth her followers with virtue, so the condition of naughtiness and dishonesty doth corrupt and defile her lovers with vice. 
2 Cor. 15  Wherefore Paul the Apostle, lest any one should be seduced from the truth, the hope of salvation, the trust to obtain immortality, and from the soundness of manners, diligently warneth the lovers of religion that they conceive not their opinion, to persuade themselves no part of man liveth after corporal death, nor that the whole frame of our bodies and souls do altogether perish as the brute beast, which the wicked and such as are forsaken of God, do earnestly put into the mind of the ignorant, and so by this most dangerous opinion do turn their wavering minds from the certain, undoubted and most wholesome doctrine of Christ. Whereby we may see the Apostle by all means laboureth to draw Christians from the conversation of such, who by their subtle doctrine do draw the ignorant into errors: for thus doth he illustrate and lay open his exhortation by a six footed verse of Menander.  
Corrumpunt bonos mores colloquia prava.  
Good manners are quickly defiled with filthy lewd speeches.   

We must bridle our tongues not only from filthy, but also from idle words. Chap. 37.  
Now if we hear Christ condemn idle words, that is unprofitable, vain, frivolous, 
Math. 1●.  and to no purpose, and which are spoken to the profit neither of the hearer nor speaker, 
Ephes. 5  so that he will require an account of them in the day of judgement: how much more than as Paul saith, are unclean and scoffing words, filthy mirth, unhonest jests, and uncomely talk to be detested, which do greatly hurt good manners. To be short, taunting mocks and biting speeches, which as they leave a bitter remembrance of them in the mind, and like wasps flying away from us do leave their stings behind them in us, are the only causes of hatred and debate amongst us. For as soon as the matter cometh once to multiplication of words, and figurative and crooked speeches are wrested to and fro, it cometh in the end to a bloody battle, and after that pricked on with many accidents, they are stirred on to an extreme hatred and unappeasable anger, which when it is once inwardly conceived, and deeply imprinted in their hearts, then doth it most show itself when all things seem to be hushed and forgotten. Moreover, contentions, rage of evil speaking, and scolding, do more displease the Apostle Paul then can be expressed: 
Cap. 4  for he warneth the Galathians to abstain from such vicious and naughty affections, not suffering those biting quips to be used among them, nor any taunts or desire to back bite, lest while they one bite, quip, and vex another, they after the manner of beasts, do one tear and consume another in pieces. 
1. Cor 1.  He also doth the same with the Corinthians, whom he lovingly exhorteth to mutual agreement in the name of jesus Christ, exhorting them that through hatred and dissension they fall not out among themselves, but that they agree and be of the same mind & opinion. Paul taketh his example from Christ, which by so many means teacheth them to be loving & charitable one towards another, 
john. 15 Colo●. 3 Ephe●. 4  which is the only band of charity and fulfilling of the law. For there is no need of the spurs of the law, where good will is practised, and where one freely and ardently loveth his neighbour. But because lamentable, tragical, and grievous hurly-burlies have risen through the incontinency of the tongue, especially when one disgorgeth the poison of his anger towards another: 
Cap. 4  Paul doth wholesomely instruct the Colossians and in them teacheth us what measure we should keep in our words, saying: Let your speech be gracious and seasoned with salt, that you may know how to answer every one, that is, let not your talk be over merry and pleasant, lest it turn to wantonness, nor yet too severe, crabbed, and bitter, least it offend, and drive away or alienate the hearers, but let your communication be lovely seasoning it with the salt of wisdom. 
Tim. 3. 〈◊〉 1  Hence also cometh it that he requireth meekness and gentleness in the Bishops and ministers of the Church, not suffering their flock to be chidden and entreated roughly and uncourteously. For seeing that Paul in all the course of our life, aswell in words as in deeds, doth measure and try exactly all things by the rule of comeliness and honesty: & seeing the intemperance of the tongue, beside backbiting and evil speaking, deceit and reproaches, doth also with filthy and naughty words infect sincere and pure minds, he also studieth to take away these vices from the minds of men. 
Cap. 4  For thus doth he frame the tongue of the Ephesians, and composeth their minds. Let no unclean word or filthy speech (saith he) come out of your mouth, but that which is good to edification, so oft as need requireth, that it may give grace unto the hearers, that is, that it may instruct the hearers and profit them. Now because all vices are linked together, and one so buddeth out of another, that all evil resteth in the mind of man, he saith: Let all bitterness, envy, anger, hatred, chiding and evil speaking, be taken away from you, and all iniquity; being courteous and merciful one towards another, 
Cap. 1.  forgiving one another, as God through Christ forgave you. The same he also teacheth at large to the Romans, exhorting that their love be not in vain, 
2 Cor. 8 Heb. 12 Deut. 3●  but that they pursue that which is evil with hatred, that they be ready to love one another with brotherly love: that we go one before another with honour; that is, in helping and per fourming our duties, let us one overcome another, that they apply themselves according to the time, that they stay themselves with hope, that they speak well of such as persecute them: not wishing evil unto them, not cursing them; that they be like minded one towards another, that they have no proud; conceit of themselves: that they recompense not evil with evil: that they give place to anger, and revenge not themselves, & that overcoming their enemies with the duties of godliness, they constrain them to amity again: 
Pro. 25  for this is to burn one's enemy, and to heap coals of fire upon his head. And therefore among other things he there noteth at large, he thinketh it meet that all men exercise the duties of godliness towards their neighbours, 
Lib. 1. offi●.  applying it to every one. For as Cicero witnesseth, Astability & courtesy in speech doth reconcile man to man: and obedience and desire to deserve well of every one, getteth a continual & lasting friend ship: which seeing it maintaineth mutual love among the heathen, it ought to be much more ardent amongst those that are bound unto it by the law of Christ.   

Deceit and dissimulation in our words and whole course of life is to be detested. Chap. 38  
Learn always to speak the truth, for it is a note of slavery and not seemly for a free man to lie, and to speak doubtfully, intricatelie, confusedly, stuttinglie, & like a counterfeit. Wherefore Paul the apostle saith gravely & severely, 
Phil. 4  whatsoever things are true, whatsoever things are comely and honest, whatsoever things are just and agreeable with the truth, whatsoever things are pure and sincere, whatsoever things are apt to nourish love, whatsoever things are of a good name: that is, that bring good report and estimation, if there be any praise, that is, if there be any thing agreeable with virtue and worthy to be praised, these things think, that is, let these things be pleasant unto you, imprint these things deeply in your mind, let these things be always before your eyes, let these be deeply set in your hearts, and these things seek with tooth and nail to get and exercise them in your lives and conversations, and the God of peace shall be with you. 
Rom. 8  For as the same apostle saith: to such as love God, all things shall be given to them for good, that is, they shall have good success.   

Avoid self-love and the persuasion of perfect learning. Chap. 39  
SEeing an over ripe conceited opinion of learning is a great hindrance to study, because it forefloweth and slacketh her proceed: we ought diligently to beware, lest either in study or any other kind of art whatsoever we go about to attain unto, that we have not this conceit in ourselves, to think we have gotten that, which indeed we come very short of, or which is unknown to, or at leastwise not thoroughly known of us. For there are many selfe-lovers that do applaud and flatter themselves with a vain conceit of learning, supposing there is nothing wanting to perfect their knowledge and godliness, thinking themselves to have got the end of their journey, when they have scarce attained the midway. Whereby it comes to pass, that many ripe wits taking on them matters of great importance, never come to the perfection of them. 
●ib. 1. cap. 2.  Which when Fabius perceived, he required of all professors either to be learned, or else not acknowledge themselves so. For there are none worse than those persons, who having a little passed their A, B, C. conceive of themselves a foolish persuasion of learning: for they will neither submit themselves, nor give place to such as can skilfully teach them, but with a certain lostines wherewith they are puffed up, will proudly presume to teach others their ignorance. And in our age there are a great many which impudently leap into the pulpit unexercised in that practice, unfurnished with force of speech, endued with no kind of knowledge, nor scarce any insight into holy writ. Whereby it comes to pass that their greedy auditors are neither refreshed with the food of wholesome doctrine, reap no comfort from the word of GOD, nor any nourishment unto their souls, but only learn mere trifles & old wives superstitions. I bring them also into the same rank, who neither endued with reason or experience, do take upon them the office of a Physician, and exercise the art of Surgery, to the hurt and death of many a man. Seeing therefore a bragging vain persuasion of learning is a great hurt to excellent wits: the studious and such as desire a perfect knowledge in learning, must labour by all means to get all the aids & helps that may bring their studies to perfection, rejecting & casting off all conceit of learning enough: so that if they have any thing profited therein, they must not rashly desist from and forsake their purpose, but go on so long forward till they attain the end: that so running out their race, they may at last obtain the crown or at leastwise come near it. Let not, I say, that same foolish and hurtful opinion to fine wits, once enter or at leastwise stay in thy mind, who when they are once entered into the porch, entrance, or principles of learning, think they have done the duty of good scholars, and obtained that which indeed they come short of, and are far removed from, because it works this in the minds of men, that they wax lazy before they come to their journeys end, do all things slackly, and proceed not on forward, but like the sluggard or trifler, who running in a race, doth not cheerfully make haste to get the goal, but looking back and standing at a stay, permitteth another to win the price, to his great shame and reproach. In this case I think it best to follow Paul's example, who in doing the duty of an Apostle, and in setting out and publishing the doctrine of the Gospel wherein our salvation standeth, excellently confesseth, he had not attained to that he sought after, and yet let's slip no occasion to finish his course manfully: labouring with all endeavour to obtain the mark set before him being the reward of his heavenly calling: that is, the blessing of God prepared for every one through Christ: so that he seemed to forget those things that were behind him, which he had done, not willing once to call them to mind again, and to set his mind wholly on those things that were before him, and which he had to finish, casting aside all things that might hinder him from hastening to the mark and reward of immortality. To this purpose also serveth that saying of our saviour Christ: 
Luke, 5  Whosoever putteth his hand to the plough and looketh back, is not fit for the kingdom of heaven. By which similitude taken from the labour of him that plougheth and tilleth the ground, he warneth us when we have once begun to take unto us the business of our salvation, to continue and go on till we come to the end, neither bending our minds to weak and frail things, nor to be drawn away or of ourselves desist from our purpose, but to perfect and finish it being once well begun. For delay and procrastination in matters of salvation are dangerous: and a slack or slender proceeding in a thing well begun, is worth nothing. 
1 Cor. ●  Paul also preparing himself to such a journey as this, would not hinder his course, or make any delay, 
Virg. lib. 5 Ae●●i.  taking an example from those which in trying of masteries desired the price: where every one is purposed to try and suffer all things, yea and to pawn down his life for praise, so he may get the price and applause of the people. And Horace a heathen Poet, and yet a most excellent teacher of manners, when he perceived what hurt slackness and delay were in attempting any exploit, he taketh an example from an infamous act, to exhort us to profitable and wholesome things, saying: 
 iugulent homines, 
Lib. 1. spi. 11  surgunt de nocte latrones,  
 te ipsum serves, non expergisceris? at qui  
Si nolis sanus, cur es Hydropicus? & cur  
Quae laedunt oculos, festinas demere, si quod  
Est animum, differs curandi tempus in annum?  
Dimidium facti, qui bene coepit, habet,  that is: 
thieves in the night will raise themselves that they may murder men  
And wilt not thou to save thyself awake out of thy den?  
And if thou couet'st to have health, why art thou dropsy-ful?  
And why those moats the hurt thy eyes dost make such haste to pull,  
Since always thou defer●t to cure thy mind from year to year?  
He that hath well begun a thing, hath half achieved his gear.  This saying doth Ovid thus interpret: 
Lib 2. reme. A●●r.  

 corpus redimas, ferrum patieris & ignes,  
Arida nec sitiens or a levabis aquae.  
 val●aes animo, quidquam toler are negabis?  
At pretium pars haec corpore maius habet.   

So thou mayst save thy corpse from death thou'lt suffer sword & fire  
And though thou thirst yet wilt not quench with water thy desire:  
But that thy soul may live in health thou nothing will't endure,  
Yet she's preferred before the corpse & reckoned much more pure. 
Math. 24 Luke, 12     
Christ also is conversant in the same argument pricking us on to diligence, and provoking us to keep watch, bringing a parable from the unjust and faithless husbandman, and from thieves and breakers into houses by night: for as those are addicted to their profit, and take hold of every occasion to get something, and to filtche and steal away other men's goods: so is it meet that every one be watchful for his salvation, and let not opportunity slip, whereby in time and season he may get those things for himself that make for his salvation, and are profitable to his mind and soul.   

Mike choice and trial of thy familiars and friends. Chap. 40.  
THe proverb warneth us not to admit any rashly into our friendship without sufficient trial and choice made of them before: but only such whose virtues are tried and honesties approved, for it saith: Nec cuivis dexteram inieceris, which the Dutchman interpreteth thus, Siet wie ghy byder handt nempt, which we may thus English: Let us not join hands (that is enter friendship) with every man. A similitude borrowed from dancers: for young men when they go to dance reach not out their hands to every maid, but first weigheth and considereth whether they be base or noble, foul or fair, and then chooseth one of them. The same regard ought also to be observed in the fellowship of this life and in entering into friendship with any. For there are many so ignorant of the things of this world, that they being not able to put a difference between true & feigned friends, receive all without any difference into most secret familiarity, yea and that before any trial made of them, whom they afterwards find to be mere sycophants and dissemblers.  
Wherefore as it is meet thou shouldst be faithful to all, so thou must not rashly give credit to any, until (as the Proverb saith) thou hast eaten a bushel of salt with him, that is, till thou hast learned the whole course of his life, and searched into and tried his manners and disposition. 
Eccles. 8  To which agreeth that of the wise man: Tell not thy secrets unto a stranger, for thou knowest not what he will bring forth: that is, what trouble he hatcheth. Open not thy mind to every one, lest he requite thee with evil, and reproach thee to thy face. The lightness and inconstancy of men is the cause why the law of friendship is not everlasting: and therefore many persuade themselves that we should so account of our friends, as those that may once become our enemies; and so prosecute our enemies in our hatred and quarrels, that when anger is past, we may receive them again to favour and friendship. For thus doth martial affright us from too much friendship and familiarity with any. 
Si vitare velis acerba quaedam, 
I●b. 12   
Et tristes animi cavere morsus:  
Nulli te faciaes nimis sodalem.  
Gaudebis minus, & minus dolebis.  which is, 
If thou wilt escape from some bitter things,  
And fly the remorse thy conscience brings:  
See that thou be too friendly with none,  
So shall thy joy be less, and less thy moan.   
And their opinion is not altogether unreasonable, nor much disagreeing with man's nature, who think debate and enmity should be mortal (that is, 
Offic. 2.  once have an end) and friendship that is linked together in a faithful fellowship of minds and firm consent of wills, should be everlasting. For they escape not the name of lightness and unconstancy, who rashly suffer the bonds of friendship to be broken. Wherefore Cicero thought those friendships that were not thoroughly approved, should be dissolved by little and little, and not violently broken.   

Be surety for no man without consideration. Chap. 41.  
OFfer not thyself to be surety for any man rashly or unadvisedly: for hurt always happeneth to suretyship. For he that pauneth down his credit for another, offereth himself to danger. And if the principal fail the surety is punished, and must pay the debt he assured for another. 
Prou. 6  Wherefore Solomon most skilful in all things belonging to man, affrighted his son from being easily entreated to enter into suretyship, saying: My son, if thou be surety for thy friend, thou hast fastened thy hand to the stranger, thou art entangled and trapped with the words of thy lips, and art snared in the words of thy mouth, wherefore make hast speedily (saith he) to deliver thyself from the hand of thy neighbour. But yet ought not this to be too strictly observed, because we ought many times in matters of weight and urgent causes, as need requireth, to help our friends, and to do good to those that are tied unto us by the law of nature, yea we must lay down our credit, goods, and life to sometime for them, yet must we not for their sakes decline from the truth, nor do any thing for them contrary to honesty, but as the proverb saith, we must assist them till we come to the altar, that is, we must not pass the bounds of religion to pleasure them: for there is no reason why a man to profit his friend should hurt his own conscience or make breach of religion.   

Beware of flatterers which the Dutch man calls Pluy mstrijckers. Chap. 42.  
SEeing that assentation and the knowledge or rather the craft of flattery, through a certain artificious deceit of words beguileth such as are honest simple men: I warn thee to take heed thou open not thy ears to their flattery, nor suffer thyself to be tamed with their cogging and enticing speeches. And that I may arm thee, these are the notes whereby thou shalt know a trusty friend from a false and deceitful flatterer, for the first will freely and gravely admonish thee of thy duty, to whom he wisheth all good fortune may happen, 
Prou. 27. Esay. 30  which Solomon placeth in the best part of friendship: But the flatterer will always soothe thee up and claw thee, approving that thou dost, rejoiceth at thy misunderstanding of his words, hearkeneth unto thee in all things, and frameth his flattering words not only to thy will, 
E●●●ch. act. 2. Sc●●. 2.  but also to thy beck and countenance. Gnatho in Terence doth excellently paint out these kind of people, who teacheth this parasitical discipline, and shows how he was wont to win the hearts of men unto him, saying: 

Est genus hominum, qui esse primos se omnium rerum volunt,  
Nec sunt. hos consector, hisce ego non paro me ut rideant:  
Sed his ultro arrideo, & eorum ingenia admiror simul;  
Quidquid dicunt, laudo; id rursum si negant, laudo id quoque.  
Negat, nego, ait, aio: postremo imperavi egomet m●hi  
Omnia assent ari. Is quaestus nunc est multo uberrimus.   

There is a kind of men which would be chief of all,  
And are not: these I haunt, not that I would be mocked:  
But these I flout, and yet withal I wonder at their wits,  
What ere they say I praise, deny they, yet I praise,  
Their no is no, their yea is yea, and I command myself  
To soothe up all, this gain is now become the greatest of al.    
Wherefore, seeing flattering and fair speeches is detestable & odious with all men: albeit thy wealth be small and slender, yet never yield thyself to be a parasitical Gnatho, nor once purpose in thy mind to become a flatterer. For that same tickling of the ears getteth the favour of many for a time, but it vanisheth and lasteth but a little while. And sometime gain is gotten thereby, but it is with infamy and reproach: for in the end when the deceit is discovered, it is very hurtful to his master, so that there is no gentlemanlike man that is freely brought up, can endure to be branded with so vile a mark. Old crafty foxes and wily companions, who with a foxlike subtlety and deceit do cirumvent and beguile the simple with their wily and crafty cunning, are much like these flatterers, who like the Hyaena and Crocodile greedily gape after other men's goods and wives, at the first sight or show are flatterers, but afterwards endeavour to hurt and destroy thee. Of this brood also are these crafty and subtle fellows, who being very officious in their duties, are ready at all assays to show their obedience, and insinuate themselves into the familiarity and custom of men's lives, with a mind, intent, and purpose to scrape and get some profit from them. For taking every opportunity proffered, their eyes and hands are ready to spy out and truss up something or other. Wherefore trust no man rashly, till thou hast seen some sign of his faithfulness and honesty.   

Certain precepts applied to good life. Chap. 43.  
AS there are many precepts given by learned men, how to lead a good and godly life, so Martial hath delivered some very profitable and honest: by which as with the forefinger he showeth by what means one may lead his life profitably, and not only available for the health of the body, but also for the quietness of the mind, and these are the precepts: 

Vitam quae faciunt beatiorem, 
Lib. 10   
jucundissime Martialis, haec sunt.  
Res non parta labour, sed relicta,  
Non ingratus ager, focus perennis,  
Lis nunquam, toga rara, mens quieta,  
Vires ingenuae, salubre corpus,  
Prudens simplicitas, pares amici,  
Conuictus facilis, sine arte mensa,  
Nox non ebria sed soluta curis,  
Non tristis thorus, at tamen pudicus:  
Quod sis esse velis, nihilque malis:  
Summum nec metuas diem, nec optes.   

Those things that make a happy life  
are these my pleasant Marshal,  
Goods left by friends, not got with pain,  
a fruitful field, fire diurnal,  
No strife, small honour, quiet mind,  
great strength, and body that is sound:  
Wise simpleness, and equal friends,  
thin diet, no boards that abound,  
No drunken night, but void of care;  
No angry wife, but one that's chaste:  
Let thy state please thee, covet nought,  
Wish, nor be at Doms' day aghast.    
These commodities of this life if thou canst not obtain altogether according to thy wish and hearts desire, thou oughtest not to repine at it, and kill thyself with sorrow: but rather refer all things to the will of God and his providence, who is the only guider of all things in the world. 
Psal. 30.  For so was David wont to do in all his actions, whether they happened to him adverselie or prosperously, where he subjecteth all things to God's power, nothing respecting chance or fortune, attributing all the course of his life to him, and saying: The course of my years are in thy hands, that is, all my days are guided according to thy will.   

Of exercise, whereby the decayed strength both of body and mind is repaired. Chap. 44.  
SEeing that man's nature is not able to endure, unless it have breathing times to refresh it with liberty: we must often times give over labour for a while, lest the strength of body and mind wax faint, and be ruinated with too much toil and business. And as quiet and seasonable sleep refresheth and strengtheneth the members that are wearied with labour: so the slacking of meditation doth quicken the mind that is wearied with study and overmutch watching, and repaireth the sleepy and tired spirits. Our elders, if at any time they could get so much leisure as to rest from the functions and public business of the Common wealth, would recreate themselves with the exercise of husbandry, taking therein no less profit than pleasure. For besides the woods and meadows which are pleasant to the eyes, & besides arbours hedged in with trees, & decked with young shoots, besides the commodities of manors, farms and pleasant houses in the Country, they reap such a gain by a well tilled and plentiful ground, and by a fruitful harvest, and yearly increase, as is both honest and plentiful. 
●ib. 1. O●●ic.  For profit gotten with honesty and justice, is not to be blamed of any man. And of all things as Cicero witnesseth, whereby any gain is gotten, there is none better than husbandry, none more plentiful, and none more seemly for a freeman. Insomuch as Hesiodus thinketh, there is nothing so kingly and honourable, as the tillage of the earth, and exercise in the work of husbandry. Whereby it came to pass that the Romans loathing the City, as it were delivering themselves from bondage, would go into the Country. For there many things are proffered unto thee, where with at certain times thou mayst delight thyself: for now time and occasion affordeth thee to prune and cut thy trees, by and by the pleasant spring enticeth thee to graft thy slips on some other trees, & a little after the season requireth thee to trim thy vines, when sprouting with their buds, they match the tops of the Poplars.  

Nunc captare feras laqueo, 
Horat. in Od. ●●g. 1. Geor  nun● fallere vis●o,  
Atque etiam magnos canibus circumdare saltus,  
Insidias avibus meliri, incendere vepres.   

Now mayst 〈◊〉 catch wild beasts in snares, now take them in a net,  
And often times with dogs go hunt through woods & forests great,  
Now laying traps for little birds, now burning up the briars.   
Birding and hunting is very profitable for young men that are come to their full growth, yea it is a very fit exercise, and in no wise to be blamed, so that they be not too much addicted, & spend not all their labour in pursuing and tearing wild beasts in pieces, neglecting in the mean time the government of their howsen, or more weighty affairs. But to recreate one's self in geographical tables, and sitting quietly in a study, to travel all over the whole compass of the world, and to measure the countries far and near dispersed with a man's eyes and compasses, rather than with great waist of wealth, travel them over with one's body, is a wonderful delight to the mind. Among these maps and descriptions of the earth, I place those pictures that are artificiously handled, and skilfully set out in diversity of colours, or such as the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of one colour like our antic work, which delights the eye with no vain show especially if they be not superstitious, but express lessons of virtue and godliness, such as are the histories of holy Scripture. And therefore very well did our elders call painting dumb poetry: albeit in deed pictures can speak, and are lively, and not dumb. But the delight of Music, as it is honest, so is it passing pleasant, wherewith the mind when it is weary, is greatly refreshed and quickened: for with the consent of voices, and the sweet noise of instruments, it doth not only delight the ears with the sweetness of the note, but the sound also spreading itself every way through the arteries, doth stir up both the vital and animal parts, shaking off the dark mists and clouds of the mind, maketh it much more active and prompt. Which was the cause that Pythagoras would oftentimes awake his mind with his harp, when he purposed to watch, that he might be more nimble in doing his duty and performing his daily labours: and again when he went to bed, he would quiet his mind with his lute, and pacify his troubled affections. We read also that Epaminondas Prince of Greece, would sweetly sing to his Lute, and all Greece, as Cicero witnesseth, did think the depth of knowledge to consist in singing and playing on instruments: 
Lib. 1. T●s●.  for whosoever was not skilful in that art, was accounted most unlearned. So in old time they were wont to sing to the harp the acts of Noble men and Kings, for thus saith Virgil, 

— Cithara crinitus jopas  
Personat aurata, 
●ib. 1. 〈◊〉  docuit quae maximus Atlas.  
Hic canit errantem Lunam, Solisque labores;  
unde hominum genus & pecudes, unde imber & ignis  
Arcturum, plwiasque Hyades, geminosque Triones:  
Quidtantum Oceano properent se tingere S●les  
Hiberni, vel quae tardis mora noctibus obstet.   

Bushayrd jopas played on harp that which great Atlas taught,  
He sung the labours which the sun & wandering moon hath wrought,  
Whence men & beasts, water & fire, did their beginning gain,  
Arcturus, rainy Hyadeses and cake the Trions twain  
And why the Northern stars make haste into th'Ocean sea to d●●e  
O what's the hindrance that doth us of longer nights deprive.    
The use of this recreation was not wanting among the Hebrues: and that it was regarded and much esteemed among great men, besides others, the history of David doth show it. For that Prophet used to sing psalms to his harp, and with the sound thereof to quiet the mad mind of Saul when it was vexed with an evil spirit and black choler, 
1 Reg 16.  and so to bring the king again into his right mind. And Elizeus the Prophet being grieved with the importunate interruptions of the kings, 
4. Reg 3  would take his psaltery in hand and quiet his mind with sweet harmony and musical consent: and when all trouble was removed and his affections quieted, inspired by the holy ghost began to prophesy the success of the three kings. Moreover that music was used at banquets the scriptures in many places do witness. For thus saith the Wise man, 
Eccles. 32  taking a similitude from precious stones set in gold: As the Carbuncle beautifieth the gold, so doth music at a banquet with a little wine. And in another place he saith: As the emerald whose green colour is bright and delectable setteth out the gold, so doth the harmony of singing at a pleasant banquet. But least any one should use and occupy these delights more than necessity requireth, he showeth by the way what should be preferred before it: saying, Wine and music rejoice the heart and mind, 
Eccles. 40  but the study of wisdom more than them both. Truly Esay blameth the drunken and such as are given to feastings, and to delight themselves with musical instruments: but it is only for this cause, that they regard them more than God, 
C. p. 5  because they give not thanks to God for any of those things they so plentifully and abundantly enjoy. For thus he threateneth them: Woe be to you that rise up early to follow drunkenness, & to drink till the evening till you chafe at the wine. The Harp, the Lute, the Organ and the pipe, is at your banquets, but you nothing regard the acts of the Lord, nor yet consider his handy work: that is, you lift not your minds and eyes up to him, from whose bountifulness and liberality these things come. Amos the prophet speaketh of the same matter, taunting the wanton and such as live prodigally with threatenings, after this sort: Woe be to you that are rich in Zion, that walk so lordelie, lying in ivory beds, and playing the wantoness in the streets: which sing to the sound of the psaltery, drinking wine in full cups, and anointing yourselves with most costly ointments, and not one of you pitieth the case of the poor, or grieveth at the misery of the afflicted: there is no respect or heed taken of the needy, neither do you give God thanks for his benefits. Wherefore the delight in music and withal a moderate use of wine and meat, whereby the drowsy and heavy spirits be strengthened and refreshed, & wherewith the melancholic fumes be dispersed, are no way blameworthy: and therefore should not be condemned with any severity, unless by abuse and overmuch use of them we prefer them before heavenly things and our salvation. Among easy exercises and such as are not cumbersome and laborious, riding is numbered, the which is done either by horse, wagon, or barge. Also walking abroad in the air, such as our green alleys in gardens afford us, and under the Vine when it is carried along upon poles: or under fair green arbours like unto a vault or back of a lute; such walks are no less profitable than pleasant.  
Now if it so fall out that in thy walkings thou wax weary and faint, there want not in a curious garden, banks and resting places to sit down on in the shade, where by taking the cool air 〈◊〉 mayst qualify thy heat; but when it seemeth good unto thee to sit in the Sun, or walk abroad in the open air: thou mayest do it either in the field or else in some high Gallery or leads. And as among moderate exercises, reading with a loud voice and declamations, are fit for such as are scholars and Civilians: so wrestling and playing at Tennis, and all exercises of artillery or shooting, are good for them that be strong and lusty, and approved by Galen in a little book that he published: and so is sworde-playing, and running a Tilt, whereby the natural heat is increased, and thereby dispersing the blood into every member, the body getteth strength, whereby it cometh to pass, that such as use exercise, are better coloured than others, & their skins are tainted over with a sweet and delectable redness. But let such as practise these exercises, remember this, that they do all things moderately, least violent & overstraining actions bring their members or any part of the body out of joint, or with too sudden and hasty turning or winding, be removed out of his place. Now as presently after meat the mind is not to be wearied with study, to the end the ventricle may have the better digestion, before the natural heat be scattered and dispersed: so after a full stomach and great dinner, thou must not addict thyself to overmuch labour, for violent and disordered motions do hinder digestion, and all immoderate actions of the body, do draw the raw and half digested meat into the veins, which breeding oppilations and putrefactions, do minister occasion to all diseases. 
We call it Cockal.  There is a play called Astragalismus among the Latins, or as the Dutchman terms it Pickelen, which is done by the throwing of three small sheeps bones, cleansed and made dry, at which our Dutch maidens before they are marriageable or ready for a husband will play, but so soon as they are married they presently despise it. And our young men do play with certain bones that are taken out of the feet of Oxen, which we Dutchmen call Coten, 
Much like our coiles.  & exercise themselves at certain times in the year, and so they do nuts and rackles, which childish plays when they come to more years, they little regard: so that when they are passed 7. years old, they think it uncomely & a great discredit to play with such trifles. For with children as Horace saith: 

A Edificare casas, 
●ib. ●er. 2 Sat. 3  plostello adiungere mures,  
Luderepar impar, equitare in arundine longa  
Si quem delectat barbatum, amentia versat.   

To build up houses and to join mice to a childish cart,  
To play at even or odd, and ride on horseback on a stick,  
If one that hath a beard delight, he seemeth more than mad.    
Now there is also another ●ind of dice differing from that, which the Dutchman calls Terlinghe: which is six square, and the other but four. The abuse of this of six is so great and so used in all Europe, that divers have spent their patrimonies with it, and consuming their wealth have brought themselves to beggary. But those kind of foursquare dice which our dutch maids use, bringeth not the overthrow of their houses, because they play but to pass away the time, and when it is lawful for them to be idle, they play for things of no great value: as Chestnuts, filberts, pins, clasps or some kind of pocketing stuff. But the whipping of a top, and driving of him in a circle till he sleep so that his motion cannot be perceived nor seen, young men do therein cheerfully exercise themselves, and that chiefly in the Winter time to catch them heat. Which kind of exercise our forefathers used, recreating themselves with it and many other beside, as Perseus witnesseth in these verses.  

jure etenim id summum, 
Sa●. 3  quid dexter senio ferret,  
Scire erat in votis: damnosa canicula quantum  
Raderet: angustae collo non fallier orcae,  
Neu quis callidior buxum torquere flagello.   

For rightly this was all my care, this did I desire to know,  
What gain the lucky sife did bring, what loss the ace did pu●  
And might not be deceived with neck of narrow dicing box,  
And none mig●● drive a top with s●ou●ge so skilfully as I,   
Virgil also maketh mention of this childish instrument, comparing Lavinias' mind troubled with the love of Turnus to a top, saying in excellent verse, that she did no otherwise role and turn then a top driven too and fro with whips and scourges: The Dutchman calleth it also a top, but thus doth Virgil prosecute his purpose.  

Tum vero infelix ingentibus excita monstris  
Immensum sine more furit lymphataper urbem, 
Virg. lib. 7 Aen●i.   
Ceu quondam torto volitans sub verbere turbo,  
Quem pueri magno in gyro, vacua atria circum  
Intenti ludo exercent: ille actus habena  
Curuatis fertur spatiis. stupet insciaturba,  
Impubisque manus mirata volubile buxum.  
Dant animos plagae: non cursu signor illo  
Per medias urbes agitur, populosque feroces.   

Unhappy she provoked on with great and monstrous rage  
Unreasonably, without delay runs mad about the town,  
As sometimes doth a top the flies with lashes of a scourge,  
Which boys when they are bend to play do in a circle drive  
Upon a plain and empty floor, who forced with the whip  
Is carried up and down the plain, the foolish boys amazed  
And wondering at the rolling top, do with their childish hands  
Apply their minds to whip him still: so with as swift a course  
she's carried all about the town among proud Citizens.   
Children are wont to use these kind of plays for the most part: but when they are older & begin to grow to be fourteen years of age, they require more comely exercises and pastimes. For in all exercises wherein the mind and body reap any profit, a great care and regard must be had, that they be comely and honest. For that cause only did Sal●●● praise the commendable towardness of jugurth, before the time he was corrupted with ambition & desire to rule: for he when he began to be manly, strong, beautiful, & witty, gave not himself over to be corrupted with riot and idleness: but after the manner of his country, to ride, cast darts, and run races with his equals: and albeit he excelled them all for glory and activity, yet was he beloved and esteemed of all, because he would never brag of himself. But fly thou from and eschew dice and cards, and all such exercises as delight idle folks, as most hurtful and infamous, because in these exercises art and skill prevails not, but deceit, craft, subtlety & guile: for reason, counsel and wisdom, bear no sway in them, but chance, fortune and rashness. Moreover, under this word alea or dice, is comprehended all plays subject to mutability of Fortune: as trey trip, mumchance, nowm, tables, and all other, wherein the casting of dice is used, which are all disliked and blamed in us, though we play like boys for pins and points, if we use it often, deceitfully, or contentiouslie. For thus saith Martial very well: 

Alea parva, 
●●b. 1 4.  nuces, & non damnosa videtur:  
Sape tamen pueris abstulit illa nates.   

To play at dice for nuts, seems nothing culpable,  
Yet parents from their children take them oftentimes away.    
Wherefore seeing that almost all things in this exercise is done covetously, wickedly and craftily: we must use this moderation, rather to follow delight than gain. For it often cometh to pass, that the simple and such as are unskilful are wiped clean from all their money. And albeit a great hope of gain doth draw the minds of many men to haunt these exercises, and gain is a great comfort and delight to the winner, yet ought we to go about nothing with an ardent hope and desire of gain, because exercise was ordained and liberty to play licensed not for gains sake, but for bodily health and delight: and to the end the wearied mind might be refreshed and recover more strength to execute labours. But such is the nature and condition of dice-players, that when once that itching scab hath possessed their minds, it can hardly be expelled, because there are companions of the same stamp every where drawing them on, and are every hour enticing them to those damnable pleasures, which vice is also engrafted in whoremongers. Wherefore Ovid saith very profitably: 

Sperne lucrum, vexat mentes insana cupido,  
Et revocat trepidas alea sape manus.   

Hate play because mad avarice so much torments thy mind,  
And dice recalls thy fearful hands oft times to play to loss.    
Truly in mine opinion no man ought to be blamed for labouring to increase and enlarge his wealth, but yet is it meet he follow after gain that is profitable and honest, and gotten with the hurt and injury of no man. Notable is Plautus his proverb: It is requisite every one should be rather painful then crafty in getting his gain, for goods got sinisterly and wickedly besides the ill name they bring, they are also less permanent and stable, but are quickly consumed, as goods gotten by craft, deceit, cozenage, cavilling and subtlety, or by Usury, Tables and Cards. Therefore what companions soever thou haste in thy exercises, labour by all good means to draw them from wicked things, and to stir them up to honesty, comeliness, and virtue. For this is that duty of humanity which not only is praised of wise men, but is also acceptable and pleasing to God: Which he witnesseth by jeremy, 
Cap. 15  saying: He that severeth the good from the bad shall be as mine own mouth. Whereby he noteth that man to have performed a notable exploit, to approach near unto God, and to deserve divine honour, who bringeth himself or his neighbour (for there is nothing more precious with God than man) from vile deeds, a life most foul and defiled, & from a wrong course, and is his author and leader to soundness of life and good manners. To which belongeth that saying of james the Apostle: 
Cap. 5  Brethren if any among you stray from the truth, and another convert him, let him know he hath called a sinner from death and saved his soul.   

In all thy actions let reason be thy counsellor. Chap. 45.  
IN every action and in all the affairs of this life, so govern all things by reason and good advise, that thou do nothing this day whereof thou mayest repent thee to morrow: for it is a filthy and foolish thing to do that which after it is finished will compel thee to say, I had not thought. Against this rock thou shalt not offend if thou do nothing rashly and headlong, but all things advisedly, wisely, and with good judgement: leveling all things by the rule of reason. For so doth Solomon teach us, when he sayeth: Remember the end and thou shalt never do amiss. And Sallust sayeth rightly: Before thou dost begin any thing take advise, & when thou art well advised, then make haste to finish it speedily. And Cicero saith: In all things whatsoever thou goest about, be first of all diligently prepared thereto. To which purpose serveth our proverb, Be not too hasty, for that is done soon enough that is done well enough: and Solomon saith, Seest thou one that is hasty in his business, there is more hope of a fool then of him.   

Do nothing thou doubtest of. Chap. 46.  
THou shalt do nothing that breeds a scruple in thy conscience, or bringeth such a doubt that thou canst not tell whether it be right or wrong, which thou goest about to do. For equity, as Cicero saith, 
Lib. 1. O●●●●.  doth manifest itself and is joined to virtue and honesty: but doubtfulness is near kinsman to injustice and all kind of vice. To which agreeth that saying of Paul: 
Rom. 14  Blessed is he which judgeth not himself in that he alloweth, that is, which in any thing he doth, feeleth not his conscience bidding him stay. Which sentence albeit the Apostle writ touching choice of meat, and avoiding of offence (at I said before) yet may it be very fitly applied to other things. For in every action we do, if it be not in faith and constancy, but in a wavering and doubtful mind, we are condemned by the judgement of our own conscience: because whatsoever is not of faith, wherewith we approve our minds to God by the consent of our consciences, is altogether vicious and sinful. For if any man doubting in his mind whether a thing be good or bad, and yet doth it; he showeth the world that if occasion happened and opportunity were offered, he would commit any notorious crime. But true godliness and perfect wisdom attended on by faith & strengthened with the holy ghost, discerneth all things wisely, and undertaketh nothing that carrieth with it any show of evil, or may affect his mind and conscience with any grief.   

That there are rewards both for vice and virtue Chap. 47.  
THat which Cato the wise was wont to teach his fellow soldiers, the same should be fixed in every one's mind: If thou achieve any thing with great labour that is honest, the labour goeth from thee, but the virtuous deed abi death with thee: but if thou do any evil with pleasure, as a thing of no continuance, it flieth away and quickly vanisheth, but the evil and naughty deed as a vice not to be blotted out, doth always cleave to thee. To which agreeth the proverb: Once a jester, and never a housekeeper. For whosoever in a matter of discredit hath made shipwreck of his good name and honesty, shall hardly recover again the name of an honest man, though he grow to be rich, and come to great wealth. With the like reason doth Plato stir on young men to come to happiness, by setting before their eyes the image of virtue and vicious pleasure: because sudden repentance, vexation of spirit, an unquiet mind, and everlasting grief, do always accompany the momentany sweetness and enticements of pleasure: but a quiet mind, rest of Spirit, a safe conscience, and everlasting joy do always follow the short labours and griefs of virtue. To which belongeth this sentence: That which delighteth is but for a time, but that which grieveth is everlasting.   

A lour actions must begin with prayers to God. Chap. 48.  
Whatsoever thou goest about to attempt and effect, desire God almighty to be thy counsellor. So that if thou determine to take any thing in hand, or if thou execute any office private or public, call for his help, that by the inspiration of his holy Spirit he may prompt and instill into thy mind that which is best and most profitable for thee. For it cannot be expressed what great help the making of our prayers to GOD doth bring to the beginning of all our actions, 
Cap. 30  and to the happy success and end of our labours. For most commonly our labours fall out unluckelie and unfortunately which are not begun with invocation. From hence came that threatening of GOD by Esayas: Woe to those traitorous children, which take counfaile but not of me, which prepare their weapons but not by my spirit. By which words he denounceth an unlucky and evil success to such as seek for help any where else then of God, and take not him for their counsellor, nor seek oracles from him, to whom all things are subject, and in whose power the rule and government of the whole world doth consist. For by him as Solomon saith, 
Prou. ●  kings reign and law makers do the things that are right, by him princes bear rule, & mighty men execute justice. For justice and counsel are his, wisdom, strength, comeliness & power, cometh from him, whereby he establisheth the kingdoms of such as bear rule and keepeth their subjects in obedience. Wherefore seeing all things are done according to the will and judgement of God, and that he is the only cause of all things: from him therefore must we with earnest prayers, crave the happy success of our labours, and all other things that are profitable and necessary to live in perfect happiness. Which Christ teacheth us when he saith, 
Matth. 6. Luke 12.  first seek the kingdom of God, and the righteousness thereof, and all these things shall be freely given you, and shall be plentifully cast unto you for an increase. And most fortunate is the beginning of that day which is taken from the contemplation of heavenly things, from the doctrine of the gospel, and from glorifying the majesty of God himself.   

The fittest time to frame our minds & lift up our hearts to God is early in the morning in the dawning of the day. Chap. 49.  
THere is no part of the day so fit to lift up our minds to God as the dawning of the day: for after the darkness of the night is past, the mind is more lusty and apt to conceive wholesome and good thoughts. That the holy prophets did so, 
Psal 5. Psal. 16 Cap. 87. Cap. 26  the books of the Bible do every where testify: so David, being brought into a strait, cried, My God, my God, early will I awake to thee. I will stand before thee betimes and see. Farly in the morning shall my prayer come unto thee. And Esay faith thus. The Lord made me listen betimes in the morning that I might hear him as a master, that is, a warner which waketh the ears of the drowsy. Again, my soul desired thee in the night, but betimes in the morning will I awake unto thee in soul and spirit. By which words the Prophet showeth all his mind, and the powers and faculties of his soul and spirit, both vital and animal, and all that was within him, to be always fixed on God, so that he passed no part of his life without the remembrance of him, but referred to God all his words and deeds, and every thought that came into his mind.   

Cal to mind at night the things thou didst in the day. Chap. 50.  
CAll to mind at night all the things thou hast either done or said the day before: and before thou go to sleep, take an account of thyself how thou hast spent the day: ask of thy mind what fault it hath cured, and what vice thou hast resisted, which way thou hast bettered thy life, what increase thou hast made of godliness, and how thou hast profited in virtue.  

Quo praetergressus? quid gestum in tempore? quid non?  
Cur isti facnto decus affuit? aut ratio illi? 
Virg in vi●● 〈◊〉.   
Quid mihi praeteritum? Cur haec sententia sedit,  
Quam melius mut are fuit? miseratus egentem  
Cur aliquem fracta persensimente dolorem?   

Wherein thou wentest too far? what's done in time? what not?  
Why this thing was so comely don? why reason ruled in that?  
What thing thou didst let stip? & why that sentence did prevail  
Which might have been for better changed? & pitying the poo●e,  
Why thou wast with a contrite mind so touched with his grief.   
For it cannot be uttered how quiet and peaceable the mind will be, and how sweet and pleasant a sleep will follow, after thou hast once conceived in thy mind a purpose to amend thy life. For with this very thought thou shalt shake off the cloudy fears of thy mind. And seeing that often times the things which we have seen and done in the day time, do trouble us in our sleep: let us carefully take heed that the day be spent in honest and virtuous exercises: least any thing come to our minds that may disturb our sleep in the night, and make it unquiet and altogether troublesome.   

Let no man flatter himself in his sin, or any way seek to extenuate his fault. Chap. 51.  
IF thou chance to do any thing foolishly, or turn thy will contrary to reason, to execute that which is neither comely nor honest: do not persuade thy mind to flatter itself in error, or to diminish thy fault by any excuses; because the excuse of sin bringeth forth boldness, and ministereth occasion to commit the like again. 
Psal. 140.  For when David marked what wickedness sprang from this fault of the mind: Thou shalt not incline my heart, saith he, to frame excuses with naughty words for my sin. In which words he prayeth that a wicked mind might be far from him, wherewith the wicked being endued do add sin unto sin, diminish & extenuate their faults, & will suffer no blame to be laid on them. By which their blindness and ignorance it cometh to pass that when their minds are once hardened in sin, & are given over to evil affections, 
Pro●. 18.  become every day worse and worse, till at length they fall without any hope of recovery. At which that saying of Solomon aimeth when he faith: The sinner overwhelmed in the depth of his sin, des piseth, that is, persuadeth himself he hath done no evil, neither is he much moved with the remembrance of his sin: but (faith he) shame and confusion followeth such a one. Whereby he showeth him both to hazard his good name, and also to get such a note of infamy, that he shall hardly again deserve the name of an honest and praiseworthy man. They also are entangled in the same evil, who when they have offended and fallen into sin, will not acknowledge their fault, nor by any means be brought to confess it; no though their conscience, like a haugman do almost wring out a confession, yet will they be silent and say nothing, thinking to bury all things in forgetfulness: whose practice in this, is like unto children's, who cannot abstain from those things they are forbidden, especially if there be any hope it will be kept secret and hid from their parents. Of which we have examples in Adam and Cain, and their posterity, to whom that fault is fallen by inheritance. Therefore whosoever desireth to set their mind at rest and quiet, and to leaeu no torment in their conscience, let them not deny the faults they commit, nor attempt to cover them over with silence, but let them be anatomysed and laid open before the face of almighty GOD: because the acknowledging of sin, and the confession of faults, may obtain pardon, and purge, cleanse, and purify the mind from filthy pollutions: but keeping them secret, and dissembling them, maketh the crime a great deal worse. The which David tried in himself, saying: 
Psal, 2●.  Because I held my peace, my bones consumed within me, when I cried all the day. The torture and torment of his sorrow and grief made him to send out howls and cries, but he did not declare or confess his fault, yet afterward he thought to lay open his offence to God, whom he knew to be ready and easily entreated to forgive sin, if he heartily repent and hated vice. Therefore taking unto him faith, I said (quoth he) I would confess mine iniquity against myself, and thou, O Lord, hast forgiven me my sin. For such is the love and gentleness of God towards man, and such is his mildness and mercy, that whensoever a sinner doth repent him of his sin, he presently pardoneth his offences. The which he declareth by Esaie in this sort. And it shall come to pass that I will hear before they call, 
Cap. 65 Cap. 18  and whilst they are yet speaking I will bow down mine care. Whereby he showeth how prompt and ready his favour and grace is, that if a man do but conceive in mind a purpose of amendment of life, he presently forgiveth him his former transgressions: for thus saith Ezech. At what time soever a sinner doth repent him of his sin, I will put it clean out of remembrance saith the Lord.   

We must acknowledge all good things to come from the Lord. Chap. 52.  
IF any great, noble, or honourable thing happen unto thee, in this frail and weak body, or in this momentany and fleeting life, if y● have country farms & large fields thereto be longing, if wealth & riches abound & comeliness honesty, honour, dignity & glory, adorn these externalblessings, if thy mind be endued with knowledge & science of many things, if thou hast wit in thee accompanied with wisdom; to be short, if thou have a body that is lusty & strong, or if any good thing be in thee beside: 〈◊〉 must acknowledge thyself to have received all these things of God, thy most liberal father, 
2 Cot. 4  from whom every good thing doth spring and is derived. Paul calleth to this place the proud, and such as swell with a vain persuasion of themselves, and taketh away from them their confidence in themselves in these words: What hast thou that thou hast not received? and if the hast received it, why dost the brag as if thou hadst received it not? God also himself urgeth the same, 
C●p. ●  teaching it to all men, by jeremy saying: Let not the wise man rejoice in his wisdom, nor the strong man glory in his strength, nor the rich man in his wealth, but let him that glorieth rejoice in this that he knoweth himself. Let him that glorieth faith Paul, glory in the Lord, 
1 Cor. 1 2 Cor. 10  from whom we receive abundantly through jesus Christ every good thing: who was made of God for us wisdom, justice, sanctification, salvation and redemption. And to the end no man should rejoice and flatter himself, or should wax proud, either of external or internal blessings, Paul exhorteth us to bear this treasure about with us in earthen vessels, that is, in this frail and mortal body, to the end it may appear to all men, that this aught to be given to the honour and glory of God, and not to the power of man. And as all the perseverance that is in man, all his wisdom, virtue and justice ought to be given to God, and the father of lights, from whom all indumentes and gifts do descend, 
Cap. 1  as I ames the apostle doth witness: so what vice or naughtiness soever, whatsoever blindness and ignorance, whatsoever wickedness & corruption is in the mind of man, that wholly ought to be ascribed to our malicious will, and not so much as the least fault to be attributed to God. For sin and the transgression of the Law, 
Wi●d. 2  was the cause of all grief and sorrow, and of all diseases both of body and mind, and in the end of death, planting all proneness to evil in the mind.   

Great consideration and difference must be had in choosing that kind of life which a man means to live in. Chap. 53  
IN making choice of that kind of life thou meanest to follow, and wherein thou purposest to abide and quietly to continue all thy life, this aught chiefly to be regarded, that thou undertake all things with good consideration, addicting thyself rashly to no enterprise, of which afterward thou mayest repent thee, but thou canst not forsake it or wind thyself out of it. For those that in an untimely age, before sufficient trial & search be made of the aptness of nature, do suddenly take to themselves any trade of living, and bind themselves unto it during life, they lead a very unquiet life, full of grief and sorrow: especially if it fall out (as oftentimes it doth) that they begin to loathe their manner of living, or think themselves unable to wield that charge. Wherefore to the end no man do unadvisedly trap himself in this net, before he embrace any kind of life whatsoever: let him take time to deliberate what course of life he were best to follow or addict himself unto: In which deliberation, Cicero counseleth thee to take advise of thine own Nature, 
Lib. 1. 〈◊〉.  to the end that applying all care to make choice of thy life, thou mayest constantly continue in it with a resolute determination. For there are divers that undertaking the best trades, do miss of their purposes, not so much through their wills, as through the error of their own living: and so wandering from that mark which Christ set before them, fall into superstition, that is, become falsely religious. Therefore ought we chiefly to ask the helps of our salvation from Christ, who alone being our pilot in the Sea of this world, doth guide and bring us to the desired port. 
john▪ 10  He is the door that openeth us the way and entrance unto the Father: he is the way, the truth and the life, from whom Satan goeth about to seduce us, who transforming himself into an Angel of light, by his false teachers suggesteth false things for true, doubtful for certain, feigned for sincere, and hurtful for healthful things, to the minds of men. And this was the first deceit of our enemy, wherewith he set upon Adam and blinded his mind with the mist of Ignorance, beguiling his careless incredulity with a show of verity: so that he ceaseth not to practise the same on all his posterity, abolishing the true worship of God and perfect religion to bring in superstition, Idolatry, false doctrine, and doubtful and dangerous instructions: to be short, he omitteth no craft wherewith he may lead all mankind from the knowledge of GOD, quenching the light of the truth, dulling the sight of Faith, and endeavouring to bring blindness and utter darkness into the mind.   

Of the Lawful society of Wedlock. Chap. 54.  
Matrimony is a lawful and unseparable conjunction of man and woman ordained by God, partly to bridle lust and to avoid fornication and wandering copulation, and partly for procreation of children. 
Lib. 12. cap. 1  And as Columella (besides Paul) showeth out of the Oeconomickes of Xenophon, marriage was devised of nature, to the end we should enter into a society of life, which is not only pleasant but also most profitable: and lest mankind in protract of time should come to ruin, 
Genes. 2  it joined man to woman, with an infused blessing from above, that by this inseparable conjunction there should not be wanting a help, wherewith besides a love to get children, it might bind them together with a mutual conjunction of life and goods. Wherefore seeing the haven of wedlock is the safest harbour and surest road for mankind to lie in, in whom is naturally engrafted a desire to get children; that man provideth best for his own security which betaketh himself thereunto, especially if he be of sufficient years, and gotten unto him a manly courage. But very inconsiderately do they and without regard of their years, who untimely and unseasonably enter into it before their strength be tried, and the force of nature approved. For there are some with almost never a hair on their faces, who either through some inconsiderate rashness, or being provoked thereto by the allurements of women, or else by the compulsion of their parents, gaping for some great dowry, do undergo this yoke: so that I have been forced to use applications to strengthen and recover very many of them: but a little while after their marriages, before one year was comen about, they have been so weak and feeble limmed, and so consumed their lively moisture, that they were scarce able to stand on their legs. Wherefore least children, or those that have a little passed that age, should apply their minds to marriage: let every one make trial of his strength, and see of what force he is in the loins, and what he is able to endure. And whosoever purposeth to give himself to marry, let him mark this above all other things: that he take one to be his yoke-fellow, which is of an honest house, not so much for her dowry (albeit that is not to be refused when it is proffered) as for her wit, honesty, chastity, bashfulness, and good manners. For a woman (as the Comical Poet saith) hath a sufficient Dowry, if she be endued with good manners: And notable is that saying of Alcumena in Plautus, 
Amph. act. 1.  which ought to be perfectly learned of all maidens and matrons. I take not that for a dowry which is so commonly called: but chastity, shamefastness, a mortified lust, the fear of God, the love towards parents, brotherly love, obedient to her husband, willing to do that which is good, and to bridle one's self from doing of evil.  
Wherefore let parents carefully labour providently to instruct that weak sex, and ready to fall to destruction, especially when they begin to wax ripe and ready for a husband, that they conceive no dishonesty, nor sustain the loss of their chastity, 
Eccles 7  but rather to train up their daughters to honesty and virtue, and stir them up to soundness of life and blameless manners. For there are many parents which do so slenderly care for the perfection of their daughters, that they corrupt them with ill examples at home, opening them the window to drunkenness, boldness, and impudency: whereby it cometh to pass, that they accustom themselves by little and little to lay aside shamefastness and make sale of their chastity, by suffering themselves to be easily overcome, or at least they slenderly resist such as lie in wait for their virginity: whose clipping, kissing and toying, they nothing abhor, neither take grievously, or gainsay the flattery of those that embrace them. Among many faults and errors which are wont to be committed in the entrance into this estate of wedlock, there are three especially which in my judgement are to be blamed, because from thence do many inconveniences arise. The first is, that the most part of men & women do enter into this kind of life, rashly and without consideration, having no regard of their natures, but at such an age as is altogether unfit for it. Secondly, there are many that marry when it is too late, and therefore out of season, because their age gins to whither, and years grow fast upon them. lastly, there are some that match themselves unequally, as one that is sound and lusty, with one that is sickly and weak: a young man that marrieth an old woman for her dowry, which is an unequal match, and an old man matching with a young maiden, which is not so much to be blamed as the other, because it is not contrary to the course and order of nature: for there are many old men, who though they be crazy, yet is their age so lively, that they want not ability to get children: which is altogether denied to old and overworn women. And as the overmuch haste and celerity of young men in thinking of marriage, is to be blamed: so is slackness and delay in those that are of years sufficient.  
For those that suffer themselves to be tied with this yoke too hastily before they are ready, and before their bodies are strong enough to endure it, it cannot be, but after a brag or two, their courage is cooled and altogether decayed: But those that by delays, let the lawful time of marriage overslip them, and defer their purpose to marry till they be old, they lead a filthy and unpleasant life, yea and many times defile themselves with divers and unlawful copulations: and that do so many pockyfaced, so many diseased, withered visaged, blear eyed, crooked, gouty and swollen legged companions show unto us: who afterwards when their lives begin to be loathsome unto them, and that it happen they join themselves in marriage, they fall into many and great griefs and encumbrances. For when they are spent and decayed, and their strength consumed through the disorder of their forepast copulations, they are both grievous unto themselves, and frustrate the hope and desire of their new married wives.   

All society that comes not within the compass of Wedlock is vicious, and altogether unlawful. Chap. 55.  
SEeing that Christ and his Apostles do detest wantonness and filthy and unlawful loves, 
Heb. 13  and pronounceth that they shall be shut out of the kingdom of heaven which do file themselves with adultery, and desire to go a whoring: I cannot see with what face they can defend themselves, who hurting matrimony, think it better to live loosely and without care at liberty. For there are some who without the bounds of wedlock, give themselves for a time to some paramour, neither decently, nor with a safe mind and quiet conscience. They forsooth follow the profit of this life (as they persuade themselves) and will not be so much addicted to one, but will change and forsake her at their pleasure: and yet they oftentimes taste more bitter things, and are compelled to endure and abide far more shameful things at the hands of a proud & a malapert leman, than (if they were married) of their lawful and honest wives. Moreover this mischief also happeneth beside, because the continual custom of the lives of these women doth bring boldness and such a kind of audacious sauciness and confidence, that if thou wax weary of them, and art desirous to forsake them, thou canst not do it without very great trouble. For if it happen thou make but mention of a divorce, or if they perceive thou art discontent with them, and they begin but to fear thou wilt shut them out of thy doors, they will confound heaven and earth together. Those familiar and domestical whores which our mass priests received into their fellowship, do minister examples very abundantly, who were forbidden to marry and commanded to live chastely, a thing very painful and of too great a burden for them that were strong and full of moisture to bear. Wherefore they err greatly and are altogether blinded and deceived in the choice of so beastly a life, who judge those to live profitably & quietly, who freeing themselves from marriage, do either keep a whore at home, or hire one abroad, with whom they may delight themselves and when it pleaseth them enjoy her company: because most commonly besides the disquiet of the mind and the gall of their consciences, there riseth more grief and trouble, and more jealousy and suspicion from an hired and time serving leman, then from a lawful and trusty wife being married. And albeit in this estate as in many other, pleasant things are mingled with sour things, bitterness with sweetness, pleasure with sorrow, and grief with joy, and that there is in marriage no want of brawls, contentions, chide, & jealous affections (as in deed there is no estate of life whatsoever, every way perfect) yet is there no fault to be laid on the institution of marriage. For albeit many discommodities attend on this estate, and great sorrow, care, and trouble of mind both in bringing up their children, and as Paul saith) in ordering of a house: 
1 Cor. 5  yet doth mutual love mitigate and assuage all these sorrows, by procreating of children according to the ordinance of God. For children are a great rejoicing and singular delight in marriage, by whose means the love of the married is increased, and nourished, & a great comfort riseth to them both. But if it happen contrary to their minds and wills that they have no children, and that they have no hope to leave a posterity behind them: yet must the bond of marriage be kept undefiled, and the society of this life main tained, one propping and holding up the other, as fruitful trees set in a rank do the vine, who leaning on them, and as it were marrying and fastening it tendrils to them, climbeth the very tops of them, and so spreadeth itself abroad. For as a vine destitute of props and bearers is weak and falleth to the ground, so marriage unless it be propped up with the mutual labour of man and wife, decayeth and cometh to ruin. And if there be any fault in this fellowship, any disorder, suspicious faling out, & discords, it is rather to be ascribed to the stubborn affections of the man or the woman, or both, then to this holy and sacred ordinance: for these are not the faults of marriage, but of a naughty nature and troublesome mind, drawn from the infection of original sin, from whence all evil springeth.   

By what means a man foreseing death by nature may not be afraid of it. Chap. 56.  
seeing that of all things in this world, there is nothing certain and sure, but that all things are vanishing, frail, and weak, yea the most beautiful things that are, must come to ruin: there is no reason why any one should so greatly esteem them, or so greedily usurp them, or be more affected to them then necessity requireth; but rather lifting up his heart and mind to heaven, should meditate and look after things perfect and everlasting. For whosoever hath faith in GOD the Father through jesus Christ, he is led with a certain hope and expectation of immortality, and such a one feareth no imminent chances or discommodities, such a one feareth no disease, calamity, danger, no nor death itself, which is greatly feared of those that are destitute of the spirit of GOD, and were never endued with any knowledge of his deity. For such as put their trust in GOD, being strengthened by the holy Ghost, do courageously and with stout stomachs resist all adversities, 
Rom. 8 2. Tim. 1. Galat 4 1. john. 4.  because we have not (as Paul saith) received the Spirit of bondage and fear, but the Spirit of adoption, and the spirit of power and love, by which we boldly cry Abba Father. In this saith john is our love perfect in us, that we have hope in the day of judgement: Fear is not in love, but perfect charity rejecteth all fear, because fear bringeth trembling and torment. Wherefore to the end we may shake off all fear of death from our minds, 
Colos. 2  and all terrors that it may bring unto us, let us cast all our cogitations, hope, vows, and trust, on our merciful Father, and on jesus Christ, who hath reconciled us with his blood: and hath delivered us from sin and the tyranny of death, blotting out the hand writing that accused us, whereby we were bound and pledged to the Devil, and as the Dutch man saith: In hem ghehouden, Teghens hem verbunden, that is, held fast and tied to him. But to the end Christ might strengthen our fearful and timorous minds, and declare all our hope and trust to consist in him, he saith: Be of good comfort, 
john. 16 john. 12.  for I have overcome the world. Now the Prince of this world is judged, that is, he that brought death into the world, is by my death overcome being condemned in judgement, and stripped of his power to hurt. The Prince of this world cometh, but he hath nothing in me. With which comfortable words he declareth Satan and those which are confederate with him in this world, through sin to have no power, either against Christ or any of his members that cleave unto him, and are engrafted into him by faith. These saving and quickening speeches do work this in the minds of men, which do lean unto his help, that shaking off the fear of death do cheerfully arm themselves against all troubles that happen unto them, which maketh them invincible and with bold courage, to break out into these words. Mine eyes wait always on the Lord, 
Psal. 3. Psal. 22  because he hath plucked my feet out of the snare. The Lord is my light and my salvation, of whom then shall I be afraid? The lord is the protector of my life, whom shall I then fear? If whole armies come against me, my heart shall not fear, I will not be afraid of thousands of people that compass me about: if war be raised against me in him will I trust, yea although I should walk in the shadow of death, yet will I fear none evil, 
job. 13.  because thou art with me. Albeit he kill me, yet will I put my trust in him, that is, if he set before me the shadow of death, & that he take away my life from me, yet will I trust in him, who with his providence will find some means to preserve me. 
Psal. 117. Heb. 11 Cap. 17  The Lord is my help, I will not fear what flesh can do unto me. And that saying of jeremy. Behold, they say where is the word of the Lord? let him come, and I will not be troubled, following thee my shepherd. And thou knowest I have not desired the day of a man, that is, I desire help no where else then of thee: so that I lightly regard and nothing fear them which threaten death. I am not afraid of thee which art my hope in the day of mine affliction, let them fear, I am nothing afraid. Paul also inflamed with the same fervency of faith, and trusting upon the help of God, boldly pronounceth. There is nothing so horrible and fearful, that can bring a terror into godly minds, or can remove from them the love and trust in God. For I am certainly persuaded, 
Rom. ●  saith he, that neither death nor life, neither Angels nor the invisible creatures, neither principalities nor powers, neither things present, nor things to come, nor any other creature can separate me from the love of God, which is in Christ jesus our Lord, so that Paul boldly pronounceth, 
Psal. 50  that he which is grafted into God though Christ will boldly withstand all terrors whatsoever happen unto him, against the rage and fury of the enemy, against the horror of death, whether it be procured by the enemy or by sickness, or whether it come by the course of nature. Seeing then there is nothing of more force to take away the fear and terror of death out of men's minds, then by a firm faith in GOD through Christ, by which we have a certain hope of our resurrection, and an expectation of everlasting happiness: hither should all men hasten and desire to come, every one should embrace and follow this wholesome doctrine, imprint it in their minds, and strengthen themselves in all dangers when they are brought to extremities, herewith should they quiet their consciences, and by thinking on this remove all grief of heart, shaking off all sorrow and lamentation which cometh to them, by the death of their parents and friends. Hitherto tendeth that lively comfort of Paul, 
Thes. 4.  wherewith he encourageth the Thessalonians with the expectation of the resurrection, and a certain hope of eternity, willing them to stay their tears and not to mourn for their friends departed out of this life, after the manner of the Gentiles, saying: I would not have you ignorant brethren, concerning them that are a sleep (as it were but fallen a sleep and not dead) that you grieve not at them, as those that have no hope of the resurrection: For if we believe that jesus is dead and risen again, so also can God raise them with him that are fallen a sleep, and bring them to their former estate. Our conversation, saith he, is in heaven, from whence we look for our Lord jesus Christ, who will transform our vile bodies, 
Phil. 4  and make them like to his glorious body, according to his power wherewith he subdueth all things. In which words Paul warneth all men that they comfort and strengthen then themselves in afflictions, with the love and desire of immortality, and that they fear nothing in the whole course of this life, that may withdraw them from a better life, to which Christ hath opened us the way, by the power of his resurrection. Wherefore, when we come to the last day of our life and death presseth upon us, which is fearful to all men unless Christ do hold them up, or where there cometh any thought of death to them that are found and in perfect health, or if poverty oppress us, or any disease, or any other discommodities of this life trouble us: let us cast all our hope, desire and prayers on Christ, who hath paid the punishment due unto us by his death, who hath pardoned all our offences, who is the propitiation for our sins, who is our advocate (as john saith) and mediator with GOD the Father, 
Colos. 3 1. john. 2. 1. Tim. 2 Esay. 50 Ephet 2 Colol. 1. john. 1  who is the reconciler of GOD and man, and who, as Paul saith, hath given himself to be a redemption and sacrifice for us. In him standeth our salvation and the resurrection of life, by him we have access and entrance in one Spirit to GOD the Father, by his bloodshedding we have obtained redemption and remission of sins, because it pleased the father, that all fullness should dwell in him, and make all things pleasing unto him by his bloodshedding. Seeing therefore we have an high priest as the Author saith to the Hebrews, 
Heb. 4  who hath pierced the heavens, even jesus Christ the Son of GOD, who tempted in all things, and yet without sin, was affected with the feeling of our infirmities: Let us come with saith to that throne of grace, that we may obtain mercy of him that will help us in due season, being sustained with the help of so great a guide, and attended on with so sure a guard, we shall be able to resist the monsters of the Devil, who so soon as the light of the Gospel appeared, vanished away, yea we shall prevail against sin, Death and Hell, and shall be carried out of the uncertain state of this life, to the desired haven, and to a blessed habitation.  
And if it fallout in the course of this life, that any discommodity or misfortune happen unto thee, if it chance thou fall into any encumbrances of this life, if oppressed with poverty, grieved with diseases, troubled with thy enemies, if oppression and calamity come upon thee, if wickedness abound, if the innocent be injured, and their lives taken away from them, if sound and wholesome doctrine be contemned, if heresies and wicked opinions do bud forth and naughty errors are sown abroad: in such a confusion of things we must go unto Christ, and require of him the helps of our salvation, let us rest wholly on him, let us as it were with an Anchor take fast hold on him. And to be short, let us have that saying of David in our minds: 
Psal. 15  I will always set the Lord before mine eyes, because he is on my right hand that I cannot be removed. In which words he showeth he had his eyes always fastened on GOD, and trusted to his help, not doubting nor carried away with every blast of doctrine, but was stable and constant, 
Ephe. 4. Hebru 1; Psal. ●●  and could not be removed from the faith he had in God, and that only for this cause that he had tried GOD to be his propitiation, and to assist him in all things: so that he boldly broke out into these speeches.  
Behold the Lord is my help, my heart hoped in him, and he helped me, my flesh rejoiced in him, and I will willingly confess him.   

Of the greatness of the name of jesus Christ, his majesty and power, wherewith we must only resist magical enchantments, and overcome the illusions of the Devil or any other hurt that shall happen to body and mind. Chap. 57  
SEeing that a little before I have showed inchantmentes and magical arts are to be rooted up, and no man should use sorcery and witchcraft: It remaineth that I show by the way with what force and power, with what words and prayers minds assailed, afflicted, and entangled in the jugglings of the Devil, may be cured. Then by what means witchcraft may be taken away, which the ministers of the Devil do bring upon men, and vex their minds and bodies. They enter secretly into man's body, and do violently assail his nature, and spoil the same of power or at least wise weaken it. These evil spirits do enter into our meat and drink, and breath which we take from the air, and into such things as we receive into our bodies, and wherewith we live, and all other things that serve for our use to strengthen us, they do corrupt. Wherefore I thought it worth my labour to show by what means these miserable men, may comfortably wind themselves out of those Labirinthes wherein they feel themselves entangled and stayed. For the discommodities and hurts wherewith they are grieved, cannot be referred to any natural cause, neither can they be remedied with such remedies as the common diseases are. If a man falsick of too much surfeiting, venery, weariness, cold, heat, fullness, or emptiness; every one of these may be cured with their proper remedies: but those diseases which the evil spirit doth bring upon us, do not altogether require natural remedies, but heavenly and supernatural. There are divers that wonder how so great power should be in the devil and his ministers, that they should so vex and torment men: but God doth partly wink at those damages the wicked ones do bring upon mortal men, suffering them to be tormented, and therein the reason of his counsel and providence is only known to himself: and partly he doth provoke the Devil and his ministers to rage over some that have deserved no less, abusing their malice to chastise the wicked ones, for so was the evil spirit sent into the mouths of the prophets, 
3 Reg. 22.  whereby king Ahab was seduced to the battle, wherein present destruction was prepared for him. And oftentimes he permitteth these harms to be inflicted on many, to the end he might try their faith and constancy: so did he suffer job not only to be spoiled of all his goods, 
job. 2. james 4.  and stripped of his wealth, but he suffered his body also to be torn with potsherds: the which God suffered partly to try his constancy, and to excite others to bear such evils patiently, lest they being cast down with calamity should fall away from God; & partly to show his power wherewith he comforteth and supporteth all such as trust in him, raising such as are brought to nothing, and restoring them again to their former estate. Now there must be a divers regard had of those that are commonly possessed with evil spirits, and who are beset of the devil, or tormented in any part of their bodies by him, because many of them are without sense and far from the knowledge of God, over whom the Devil (as a fit instrument prepared for him) doth exercise his tyranny. So doth Satan set upon such as are altogether idle, idolatrous, and superstitious, in whose minds he doth rather settle himself then in those that are endued with the knowledge of GOD, and support themselves with faith in Christ, whom he is afraid of, and dareth not work his feats on them, because his endeavours and practices should be altogether in vain and without effect, in those that keep good watch against him, and trusting to the help of God, care nothing for him. For as Towers and cities that are not walled about, nor defended with ditch and rampire, nor strengthened with any garrison of soldiers, are easily conquered and won, so those sluggish and slothful minds, that are not strengthened with wholesome and heavenly doctrine, nor fortified with faith in God, lie open to the subtlety of the Devil, and are soon brought to ruin. And seeing Satan doth most of all covet to abolish the glory of God, that he might withdraw man from salvation, and stir him up to rebellion: he ceaseth not inwardly and outwardly to besiege him, and now to intend the death of the body, now of the foul, and last of all, of both their strength to bring them to destruction. 
Genes. 4 1 Reg 31.  Besides Cain and king Saul, judas Iscariot may serve for an example: whose mind when he had brought to distrust and desperation, than he forced him being weary of his life, to hang himself, to his shame and confusion. 
Math. 29  But albeit Satan the enemy of mankind be furnished with a thousand practices to infect and hurt us: yet is there one only thing able & of present force, to overcome and oppress him, and that is faith, and a sure and steadfast trust in GOD the Father through Christ, which the Dutchman calleth E'en vast ghelove, end een goedt betrowen op godt. By whose aid the Apostle Peter counseleth us to resist the ambushmentes, traps, jugglings, deceits, subtleties, rage and cruelty, with sobriety and watchfulness, supported and propped by faith: for thus he waketh them that are idle: Be ye sober and watch, 
1 Pet. 5  because your adversary the Devil goeth about like a roaring Lion seeking whom he may devour, whom resist ye being strong in Faith. For this, as john saith, 
1 john. 5  is the victory that overcometh the world, even our Faith: for faith whereby we lean to Christ and commit ourselves wholly to such a defender, getteth us the victory over the devil the prince of this world: so that we shall carry away rich spoils from our conquered and overthrown enemy.  
When therefore it seemeth good unto us to attempt any thing against this adversary, and to resist enchantments and witchcrafts (which the Dutchmen call Toverie) or to drive evil spirits out of men's minds: it must be done by faith in jesus Christ, 
Hebru. 5  contemning the vanity of the Gentiles, old wives superstitions, and all other magical execrations. For God by his son, who is the brightness of his glory and the very image of his substance, doth all in all, and governeth all things with the word of his power. This prerogative did he obtain for his singular obedience, humility, and modesty towards his father. For when he was in the form of God, that is, like and equal with him, he thought it no robbery to be equal with God, 
Phil. 2.  and yet he submitted himself and took the shape of a servant, and humbled himself, and was obedient to the shameful and execrable death of the Cross, wherefore God lifted him up into the highest heavens, and glorified him with a name the excelled all other names, that in the name of jesus every knee should bow both in heaven and earth and of things under the earth, and every tongue shall confess and acknowledge, that jesus is the Lord and the glory of God the father, to whom all the glory of the son is referred and given. And contrariwise. If therefore any man do attempt to do any thing, if to ease the afflicted in mind, if to cast out devils out of the body, let him endeavour to do it by calling on God the father by faith in the name of Christ, and so shall he obtain all things, and shall not be frustrate of his desire. For by the force of this wonderful and blessed name (so we doubt not nor distrust the promises of God) diseases are healed, 
Mark. 16  afflictions and troubles of mind quieted, tempests and rages of the sea mitigated, devils (as Christ promiseth ascending up into heaven) driven out, poison denied his operation, serpents are made slow and cannot hurt, ignorance, terror, and fear driven from the mind, the fear of death shaken off, hurtful thoughts dispersed and made to vanish, and the mind getteth tranquillity and peace of conscience: so that nothing can happen unto us to make us afraid if God the father through jesus Christ uphold us by his spirit. Wherefore our souls must be lifted up to the living God through the guide of his son, and whatsoever we determine to take in hand, we must remember to do it in the power of that wonderful name jesus: 
Math. 28 Mark. 16 Acts 2  for to him is given all power both in heaven and earth: neither is there any other name under the sun that bringeth salvation, the which is terrible to the wicked, fearful to the devils, but to those that trust in him power, 
Acts 4 1 Cor. 1  wisdom, salvation, life and resurrection: who is appointed of God to be the judge both of the quick and dead, even Christ jesus the faithful witness, the prince of the kings of the earth, 
Apoc. 1 Acts 10.  who loved us and washed us from our sins by his blood. To him, as Peter saith in the Acts of the Apostles, do all the prophets bear witness, because who soever believeth in him shall receive remission of his sins in his name. 
john. 1●  This is the life eternal (which testimony Christ giveth to his Father) that they may know thee to be the only true God and him whom thou hast sent jesus Christ, in whom is all the power of the Godhead, and whatsoever wisdom may be ascribed and given to God.  
Seeing therefore that this name is so renowned & holy, and of such majesty and power: we must diligently take heed we use it not unreverently and in vain, as those ridiculous exorcists do, who with certain ceremonies and conceived words, assaying by the abuse of the name of jesus to cast out the evil spirit to their own profit and ostentation (by which name Paul wrought miracles) have cast themselves into great peril, 
Acts 19  and their adjuration or rather mockery, was hurtful to themselves, for the possessed of the Devil ran on them and cruelly rent them, so that they were glad to betake them to flight. There have been also massepriests in our days, whoindued with no faith in the name of Christ, nor with any good manners, have attempted the like, but have been so mocked and shamed by the Devil, that leaving their business altogether undone, trembling with greatfeare have been constrained to departed. But if any now will go about to bring such a thing to pass, and to cast evil spirits our of the bodies of men: let him follow the example of Peter and john, who using no ambitious words raised the lame after this sort. In the name of jesus Christ of Nazareth rise up and walk, 
Acts.  and he presently his feet and legs waxing strong, leapt up and walked, and entered with them into the Temple, leaping, and walking, and praising God. Seeing then that jesus the only son of God, 
Col. 1 Hebru. 1  coequal and of like power with the father, in whom are hid all the treasures of wisdom and knowledge, doth guide all things by the word of his power: it is meet we put and place all our trust in God, through jesus Christ, and that by the power and strength of him we resist Satan, sin, hell, and all things whatsoever are hurtful to man.  
But excellent is the greatness, strength, power and fortitude, which God according to his power showed in Christ, as Paul saith, when he raised him from the dead, and made him to sit at his right hand in the heaven above all power, principality, and rule, & above all that is named not only in this world, but also in the world to come, and hath put all things under his feet, and given him to be chief of all things in his Church, which is his body, and is the fulfilling & accomplishment of all things: that is, it is Christ by whom God doth fill up, 
Ephes. 1  absolve, and perfect all things in all men; especially in them that believe in him: And as Paul saith, are sealed with the holy spirit of promise, which is the pledge and earnest of our inheritance, into the redemption of that purchased and gotten possession, to the praise of his glory. Wherefore Paul who was accustomed to many conflicts, and constrained to bear many proud brags, doth counsel every one, if dangers at any time hang over them, if Death be at hand to kill them, if Satan lay siege to their minds: to strive with and resist him with a bold and valiant courage, for so doth he encourage & exhort the Ephesians: 
Ephes 6  saying, That which remaineth brethren, be of good courage, and show yourselves valiant in the Lord, and by the power of his strength, put on all the armour of GOD, that you may resist the assaults of the Devil: because we must not strive against flesh and blood, that is against weak and mortal men (albeit they sometimes trouble us) but against the Princes of the World, the rulers of the darkness of this world, against the spiritual craft of those that fly in the air.  
In which plenty of words and variety of sentences, and that elegant Metaphor taken from a conflict and skirmish with the enemy, he showeth that the evil spirits with their attendants and ministers, do go about with great craft and warlike policy to beguile those that have addicted themselves, and given their names to Christ. Wherefore seeing our enemies are so much to be feared, and so furnished with spiritual craft: he showeth by the way with what weapons we are to resist him. Take saith he, the whole armour of God (an example taken from those that go well armed into the battle and stand on their guard) that you may resist the adversary and stand to him stoutly and effectually, like those that shrink not, 
Ephes. 6  nor are compelled to fly: stand therefore with your loins girt with the sword of truth, putting on the breastplate of righteousness, and shoes on your feet, that ye may be ready and prepared to the Gospel of peace: but above all things take unto you the shield of faith, whereby you may quench all those fiery darts of that wicked one. Take unto you the helmet of health, and the sword of the spirit, which is the word of God, to which he addeth (as substituted aids) petitions & daily prayers, who do so execute their office, that they obtain the victory: 
1 Pet. 5.  And God (as Peter saith arguing on the same matter) in so uncertain a conflict, and (as it often proves) in so doubtful event of the battle, refresheth, establisheth, strengtheneth and supporteth those that are ready to be overcome, and as it were brought to ruin. Now seeing in times passed there was such authority of Pythagoras amongst his scholars, and his doctrine was of such estimation, that they held it as an Oracle, or as it were spoken by the wifest man in the world, insomuch that when they would confirm any thing without any long delay, they would object to him that doubted their arguments to be true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he hath spoken, as though it had been then a great offence to speak against it: so is it meet the like reason be had of our religion, giving the same reverence to jesus Christ, that in alleging his doctrine to confirm the profession of our faith, we cry unto the deaf and dull hearer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, believe, for our Saviour hath spoken it: for his doctrine is not humane, vanishing, and cold, but lively, saving, forcible and divine, and which bringeth blessedness to man: which only we ought to desire of Christ who is the fountain of all wisdom and goodness, and in whom dwelleth all fullness of God corporally: by whom we are made perfect: by whom as Paul saith, God the father hath delivered us from the power of darkness, and hath translated us to the kingdom of his beloved son: by whom we have redemption in his blood and remission of our sins: who is the image of the invisible god, and the first begotten before all creatures, and by whom all things were made both in heaven and earth, visible and invisible, thrones, dominions, principalities, and powers. All things were made by him & through him, and he is before all things, and by him all things have their beginnings. He is the head of his body the Church, the beginning and first begotten from the dead, that he might be chief in all things, and obtain the sovereignty, because it pleased the father to dwell in him, being the fullness of all things, and to reconcile all things unto himself being appeased in the blood of his cross. Seeing then that GOD the Father hath so plentifully and abundantly bestowed all things on us by Christ, let us strive to come to that plentiful and everflowing fountain, and let us presume through faith to ask and hope for all things from, and in him assay to do all things. If it seem good unto us to cast out Devils, to heal diseases, to deliver from perils, to kill venomous beasts, to purge away poison, and make it harmless, and to remove mountains out of their places: let us remember to do all these things by the virtue and power of Christ & by faith in him. For Christ promiseth to the faithful, that all things shall be plain, open, and easy for them to do, if they have faith, which in his last sermon, before he ascended up into heaven, he witnesseth to the world, when he saith: 
Mark. 6  Go ye over all the world and preach the Gospel to all nations, he that believeth and is baptized shall be saved, but whosoever believeth not, shall be condemned. Tell them that believe that these things shall follow their faith: In my name, they shall cast out Devils, speak with new tongues, kill Serpents, and if they drink any deadly poison, it shall not hurt them, they shall lay their hands on the sick, and they shall be whole, that is at the present touch they shall be healed: these things shall be always ready with them, where the increase and profit of the Gospel requireth a miracle. But these things can by no means be performed in the minds of them that now profess the Gospel, until they have cleansed their hearts from all vices, and through the force of the spirit and doctrine of salvation have healed their minds of their faults, and that their hearts are freed from avarice, hatred, anger, lust, deceit, backbiting, and other dangerous affections, and endue themselves with gifts from above.   

Whether herbs and precious stones have a power to cast out Devils and expel noisome things. Chap. 58.  
ALbeit that herbs have such especial use and excellent force, given by the framer of Nature that they are applied to man's body for nourishment and medicines sake, yet are there some roots commended by ancient writers which resist enchantments, and do beat back and drive away sorcery and witchcraft of all sorts. These are called Alexicaca or remedies against all mischiefs, and Amuleta, that is, Amlettes, or preservatives against witchcraft, which do drive away and remove all things that are hurtful and noisome to men. This force also besides herbs is attributed to Pearls and Precious stones, which have gotten that power not by their first qualities, that is, the temprature of heat and cold, dryness and moisture: but by a special strength, hidden force, and secret property, whose cause cannot by any means be showed.  
So doth the Magnes and Loadstone draw Iron: The Gagates or Agath stone, and the Amber draw straws and moats. The sapphire which is of a s●ie and grey colour defendeth chastity. The jacincte and Chrysolite borne on the Ring finger resisteth the plague. The Emerald and Prasius being stones of a green colour do make the heart merry. The jasper, sapphire and blue stone called a Turcoise, keepeth a man from sliding, falling and stumbling: or if any of these happen, it keepeth the body from hurt: Coral hanged about the neck driveth away troublesome dreams, and keepeth children from fears in the night. The Carbuncle or Sardine stone commonly called the Cornel stone, (taking that name of a red berry the cornel tree beareth) spreadeth the blood in the body, and maketh men merry and of an excellent colour. There are also divers other stones of most excellent virtue to remove and drive away Hobgoblins, Witches, Hags, and any airy Spirits, if we may credit ancient writers. There are also herbs which resist those diseases, that are very near kin to the vexations and tortures of the Devil, as melancholy, frenzy, madness, the falling sickness, and other grievous diseases that happen to young maids, and old widows, through the motion and affection of their womb: or when their monethlie diseases have not their course, or when they are kept longer from marrying than they would be: because from the fumes that disease bringeth, and thorough black and thick fogs, their minds are so troubled, that a man would think they were tormented of some evil spirit: yea they themselves do persuade themselves that some evil spirit doth possess their minds, which bringeth them into many absurd and filthy imaginations, to which disease after the incision or cutting of some vain in the feet, such wholesome herbs are applied unto them that deliver them of these accidents: and of this sort are these, Mugwort, Savoury, wild Betony, Maieram, Penirioall, Origane and Clarie: But amongst herbs that are an ease to an afflicted mind, or do safely keep a man from evil spirits, or from thinking of them, or from those venomous fumes which do hurt the brain, these are reckoned to be of force, Rue, the sea onion, (of whose juice and syrup a vinegar is made) masterwort, which we commonly call Pelitory of Spain, Angelica, or Lungwort, (a kind of Fenel giant, or Lascrpice) Alisson or Rubia the less, which healeth a man, dog, or those that be bitten with a mad dog, which disease is not altogether unlike those which are vexed & enrage with the Devil. Rosemary purgeth the house, whose root (or the root of Hog's Fennel or Bearefoote) hanged in the entry of the house, chaseth away evil spirits, & the contagion of the plague. Also Ricine which is commonly called Palma christi (because the leaves thereof are like to a hand when it is stretched out) doth the like. So Coral, Peony, the mistletoe bush, driveth away the falling evil, if it be either hanged about one's neck, or drunk in wine. All which if any man think he may use in driving away evil spirits, let vanity and the superstition of the Gentiles be far from him, let him use no vain precations, or strange words which they use for the most part, who practise enchantments and profess the magical arts: but let him remember that if herbs have any force (as experience teacheth us they have) they have it from the Lord. For all medicines and roots, which are applied to man's body are of force, not in regard of themselves, but for that they are given of God, and by his means have that wholesome operation. Therefore if thou do determine any thing with the help of herbs, trust not so much to the force of them, as to God himself, and so in expelling diseases thy labour shall have a happy and wished success, otherwise thy good endeavours turn clean contrary, and the end deceive the expectation of the artificer, because he thought not on the creator of whom all things have their effect, or else he wanted faith in Christ. 
3 Reg. 15. 2. Paca 16  Hence it came that Asa king of juda when he was grievously afflicted with the pain in the feet, and took not counsel of GOD, but only trusted to the Physician, found no help in their application, but died of the gout, as the story saith. For GOD doth not forbid the help of the Physician, but that we should not trust altogether in him, and have no regard of him which is the Author of health, and by whose gift all things have their efficacy. But they do very superstitiously, & commit a thing not far from Idolatry, 
Psal. 7  who apply to enchantments herbs hallowed with certain feigned prayers, and proceed with them to uncharm diseases: for so do they apply Fern about the summer solstice, and Rue, Trifolie, and vervain gathered in the beginning of the night to serve their Magical sorceries withal, wherewith they beguile the rude and unskilful sort of common people, and blind their eyes to get something from them, and wipe them clean of all their money, and yet those vain artificers never become rich. This I thought good friendly reader to insert in this argument, to the end every one may beware of those magical in chanters, and regard from whom we must look for our help and health of our salvation (contemning the vanity and superstition of the Gentiles) and by what means it becometh us to use remedies prepared for us, which are plentifully granted unto us by the bounty of God.   

Of the majesty and power of God, and how many names the essence of one God divided into three persons, hath; by thinking whereof man's mind receiveth peace and comfort and perfect faith towards God. Chap. 59  
BEcause GOD that excellent and most powerful nature, that eternal mind which is free from death, and stretcheth itself over all, is spread over all, and ruleth and governeth all things, and endueth them with his power: therefore this one godhead for the virtue and excellency of his works, is called by divers names, and revealed unto us by many notable terms, both among the Hebrues, and also among other nations, to whom any knowledge of his deity happened to come. So in the holy Bible he is called, jehova, El, Eloim, Adonai, Emanuel, all which do signify a certain peculiar force and virtue, and do give great power to God which he showeth in things of this world. Wherefore when he propounded the precepts of the Law to the jews, to be diligently observed, to the end there might be more authority and reverence added to it, 
〈◊〉. 20 〈◊〉, 5  he saith: I am I chova the Lord thy GOD, which brought thee out of the land of Egypt, and out of the house of bondage, thou shalt have none other Gods before me▪ By which holy and wonderful name, he taketh to himself the rule and government of all things that have their being. For seeing he is the fountain and wellspring of all things in this world, and he only of himself giveth the force of being to all things, therefore is it meet that all men should be obedient to his commandments, and submit themselves to his Laws, and look for no other help of their salvation from any thing, nor turn themselves to any other God, then to him that hath his beginning from everlasting, which the Hebrues call jehova, the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins existens, and the low Dutch E'en cewich Goddeliick wesen, and we God. Therefore the name of this divine essence is taken from many things, from the first and everlasting power and force of being, eternity, magnificence, majesty, rule and empire, to whom all things obey, and by whom all things were made, and are guided by his great providence. He also taketh his name from peace, meekness, and clemency that he useth towards mankind, 
Ose 3 jole. 2 Naum. 1  who in affliction and sorrow crave his help and aid. For El the Hebrew word doth express the mercy of GOD, joined with justice, wherewith he upholdeth and defendeth the godly, and punisheth the wicked, or by putting them in fear reclaimeth them from sin. 
Naum. 2 Ose. 11  Also from the light whereby he driveth away the darkness, errors and clouds of the mind, and enlighteneth the ignorant with the brightness of his knowledge and truth. For thus saith Christ, 
john. ●  I am the light of the world, whosoever followeth me shall not walk in darkness. Also from fire wherewith he kindleth and inflameth the godly with the love of god linesse, and endueth their minds with wholesome and linely doctrine, 
Deut. 4 Hebru. 13 Mich. 6 Ose. 2  but the adversaries and such as show no reverence nor fear to God, he consumeth and bringeth to nothing, as the sire doth dry wood or straw. Wherefore Moses and Paul do reverently and religiously exhort us to worship God, to the end we may be acceptable to him, for saith he, God is a consuming fire, therefore let every one carry himself reverently towards him. Then is also a name given unto God, from the bounty and liberality which he useth towards those that are his, whom he will not suffer to be oppressed with poverty nor pine away through want, but provideth plentifully for them, and abundantly bestoweth all things needful for their use, both external for the body, and internal peace and quietness of the mind. Also from his piety and fatherly love, wherewith he embraceth his children, providing for their profit and health, and therefore is called Father. So saith GOD by jeremy, thou shalt call me Father, and shalt not cease to go in after me. 
jetem. 5. Mal●ch. 1 Esay. 63  And again I am become the Father of Israel and Ephraim my first begotten, I will bring them through the Rivers of waters into the right way, and they shall not dash their foot against a stone, that is, they shall follow my steps, accompany me, and do after my will, and I will keep them safe in all their ways, that no hurt shall happen or come unto them, no wrong, destruction nor calamity shall light upon them.  
Moreover, 
●say. 6  Esaie recordeth honourable and triumphant titles which GOD the Father giveth to Christ, to the end every one should know what profit our Saviour Christ hath brought unto us by his nativity, death, resurrection, and ascension into heaven: for thus doth the Prophet declare the magnificence, honour, glory, renown, power, and greatness of Christ, of which there is none but redowndeth greatly to our use and profit where he is called Emanuel, that is, God with us. 
jerem. 5 Esay. 7 ●say 9  A child is born unto us, & a son is given unto us, who is the chief of all, whose name shall be called wonderful, counsellor, the mighty God, the father of the World to come, and the prince of peace.  
Innumerable and infinite are the things that may be applied to his great majesty, nay rather which he attributeth to himself. 
Math. 9 Esay 40 john. 10 Psal. 78, 1 Pet. 2 john. 15  For he calleth himself a physician, because he healeth men's minds and bodies, & cureth both the inward and outward vices. He also calleth himself a shepherd, because with great care and watchfulness he overseeth his flock, and gathereth together the lost sheep, and feedeth and nourisheth them with the wholesome food of his word. So Christ calleth himself a fruitful vine, his father the Husbandman, and we the branches cleaving to the vine, whom he pruneth, and cutteth away the unpro fitable branches: that is, he cutteth off our vain lusts, to the end we might bring forth more fruit: but those that he findeth unfruitful and yielding no yearly increase (by which metaphor he meaneth those that bring forth no fruits of faith) as unprofitable and dry branches having no sap, he casteth into the fire. Paul useth the like metaphor, taken from tilling the ground and building a house: 
1 Cor. 3  for taking away and quenching the discords wherein the Corinthians were entangled and waxed proud with the names of their teachers envying one another (as we see the like in this our age) he warneth them all that if they had learned any sound doctrine, they should not attribute it to the ministers, but confess they receive it from God, the author of all good things: We, saith he, are fellowhelpers, and as it were labourers hired to do the work of the Lord, let us approve our labour to him, and let our pains appear unto him: Ye are the husbandry and ground of the Lord which we make fruitful with the seed of sound doctrine: ye are the edifice & building which ariseth to his glory. Moreover that we may speak more of that which belongeth to the greatness & majesty of God, there can nothing be thought upon or conceived in mind so high, mighty, famous, excellent, notable and reverend, and to be short, nothing for number or any other virtue so perfect, which may not deservedly be applied to God. His wisdom whereby he ruleth all things in this world, 
Psal. 31, 32, 103, 146 Eph●●. 2 Esay. 25 Prou. 1  preserving and keeping it by his unsearchable counsel and providence, is incomprehensible, not to be expressed, infinite: so that the order and course of so great things doth ravish all men with an admiration and love of the maker. His fortitude, strength, and power wherewith he overthroweth the enemy and upholdeth the godly is unconquerable and cannot be overcome. For there is nothing but yieldeth to his power, there are neither castles, bulwarks, and fortresses, be they never so strong but yield to his power. 
Psal. 18.47, 84▪ 16, 22 144.  His judgement and justice wherewith he distributeth to every one his own, and according to his worthiness & deserts rewardeth him: is right, lawful, holy, sincere, laudable, and of great equity: so that he deserveth blame of none, unless it be of such as are of a corrupt judgement. His mercy, clemency and gentleness, which is largely declared by all the prophets, 
Psal, 32, 56 Col. 1  is endless and excelleth all his other virtues. For all those that fear his justice fly to his mercy as to a sanctuary, and desire his aid: it taketh desperation from their fearful minds, by it the spirit the comforter doth make glad and uphold them that are ready to fall, and planting in them a hope and faith to obtain salvation, driveth them to the throne of grace where they find mercy, and (as the Dutchman saith) Remis end quiit scheldinghe van misdaet: that is, Remission and forgiveness of sins, 
Hebru. 4  so that nothing can be imputed to them, nor accuse them to death. Which when Paul did prove in himself, being made of a persecutor an apostle, he thus strengtheneth the wavering and doubtful minds of men, provoking them by his example to the mercy of God.  
When first, saith he, I was a persecutor, 
1 Tim. 1 john 16  blasphemer and outrageous, I obtained mercy for that which I did ignoranthe through unbelief, that is, wanting faith, and not knowing the will of God. For he thought he did God good service in persecuting the christians. But to the end almennes might know the reason of their faith, and that every one might be assured all sins are satisfied by the blood of Christ to them that believe, Paul constantly and firmly pronounceth: This is a true saying and worthy of all men to be embraced, that Christ jesus came into the world to save sinners, whereof I am the chief. But therefore did I obtain mercy that in me first he might show his clemency, to make me an example to those that should after believe in him to eternal life: that is, in hope and expectation of the kingdom of heaven.  
Which benefit seeing it ought wholly to be attributed to our Heavenly Father, we ought not to defraud him of his due praise and commendations, To the king (sayeth he) immortal of this world, invisible, and to the only wise GOD, be all honour, praise, and glory, world without end, Amen. 
1 Pet. 1.  Peter also giveth the like praise to god the Father of our Lord jesus Christ for the mystery of our salvation, who according to his abundant mercy hath regenerated us into a lively hope, by this, the je. Chr. is risen again from the dead into an imortal inheritance, undefiled, uncorrupt and laid up in the heavens for us, 
Titus 3  that is, for our love. For after that the bounty, love, and humanity of our Saviour Christ appeared towards men, he saved us for no desert of ours, neither for any works of justice that we have done, but according to his own mercy, through the washing of regeneration and renewing of the spirit, which he plentifully powered upon us by our saviour jesus Christ, that justified by his grace we might be made heirs according to the hope of eternal life. Which saying is certain and undoubted, and by all means to be imprinted in the minds of men.  
Seeing therefore God beareth so great love & good will to mankind, and that his favour and hearty affection was so great, that besides the use and commodity of all things he bestowed his only begotten son to be the redeemer of mankind, that by the death and resurrection of Christ he might obtain grace and reconciliation: it is very meet and the rule of equity and gratification of a good turn received requireth, that every one place all his hope and trust in him: that we give him great praise, and ever to approve our lives and manners to him, please him with a faith not vain and idle, but guarded with the works of charity, consecrate ourselves wholly unto him, by denying ungodliness and carnal lusts, and walk soberly, justly, and godly in this world, expecting the blessed hope and appearing of the glory of the great God, 
Titus 2  and of our saviour jesus Christ our lord, who hath given himself for us that he might redeem us from all iniquity, and purchase him a chosen people to himself, 
Rom. 5  making them followers of good works.  
And then when we have laid this sure foundation to good life by the help and comfort of the Holy ghost, we shall be at peace and quiet in our minds▪ shaking off the terror and fear of death, making our entrance to immortality & blessedness by the guide of our captain Christ jesus. For death is not the destruction of the body, but a renewing of it, not the quenching of nature, but the entrance into a new life, and the gate or first going into the heavenly City and eternal life.  
Of the certainty of which, no man should doubt or distrust the promise of God: because the truth itself which cannot err, 
Psal. 61, 115 Rom. 3  performeth faithfully that which he promiseth: for God is true and every man a liar: that is, God deceiveth no man, faileth no man, nor frustrateth any that have a firm faith and trust in him, he promiseth not slightly as men do which break their promises, frustrate their covenants, and with a certain cozening deceit break their contracts; but he is constant, stable, faithful, and payeth and performeth assuredly all the promises he maketh: but every man is a liar, that is, deceitful, crafty, unconstant, slippery, light, uncertain, mutable, doubtful, wavering, cozening, fraudulent, vain, captious, disloyal, and which speaketh one thing standing, and another sitting, so uncertainly, that one cannot rely upon him.  
Which faults are far removed from his Divine majesty, as in whom no humane affections do abide: wherefore we must lean unto him with a certain faith, and lay on him all our prayers, hopes, and desires, whether danger, destruction, death or confusion hang over us. For all troubles by his favour and presence are assuaged, all sour and bitter things are made sweet. Faith in him driveth away fear of death and all fear and trembling is taken out of our hearts. For the love of him we despise and contemn all delights and pleasures of this life. By his virtue and help we suffer sorrow and discommodities, which compass us about every moment. Strengthened with a firm hope and expectation of immortality, we cheerfully depart the prison of this world, and by the conduct of Christ are brought to a blessed habitation. And with less grief are we separated from the socierie of this body and abode in this life, and our last conflict with death doth make us less doubtful, wherein almost all men have a distrust, and a kind of desperation besiegeth their mind, but that we are sure by the merits of Christ, redemption and grace is prepared for us. For the mediator between God and man Christ jesus, hath reconciled us and washed away our sins with his blood, 
john. 1  and by the power of his resurrection, hath brought righteousness unto us. For Christ was delivered for our sins, 
Rom. 4  as Paul saith, and is risen again for our justification. So that confirmed by the resurrection of Christ as with a pledge, we hope we shall be saved and raised again by his power. 
Phil. 3  For he as the Apostle saith, shall transform our vile bodies, and make them like unto his glorious body according to his power wherewith he can subdue all things. For albeit (according to the doctrine of Paul) the earthly house of this our tabernacle must be destroyed as a ruinous building, 
2 Cor. 4 and 5.  which by looseness of the joints and fastenings, and by plucking away the rafters is overthrown, which building we have of God, not made with hands but eternal in heaven: for God that raised the Lord jesus, will raise us also by him, and will make us partakers of the glory of the general resurrection, which most certain hope worketh this in us, that we suffer ourselves to be drawn unto him with less corruption, and void of all pollution.   

Of the Nature, conditions, and manners of Women, and why that sex when they are angry, are more fierce than Men, conceive anger sooner, chide more unmeasureablie, and are sooner overcome with any affection than men. And by the way in what sense this saying of the Wise man it to be taken: The iniquity of a man is better than the good deeds of a Woman. Chap. 60.  
THe cause why not only comical Poets, Orators, and Philosophers, who were alienated from true religion, but also the Wisemen and Prophets of the Hebrues, who were endued plentifully with the knowledge of God's word, do so much every where inveigh and speak against women: was because the wickedness and dishonesty of divers of them deserved it. And albeit all are not stained with these imperfections, neither are all women found to be shrews and skoldes (for there are some matrons, who by the benefit of education, endued and decked with many great gifts of Nature, are nothing inferior nor give any place to very excellent men) yet the indifferent sort of women, as Citizens and country Gentlewomen, and the common scum of Women, as the basest sort; are so proud, so foolish, so shrewish, so imperious our their husbands; 
Esdras 3. Cap. 4  and for enticements of the flesh, & proneness to lust, of such an untamed and unbridled concupiscence, that they may well be tired, but never satisfied with the act of Venery: yet so, that some are far more inclined and their affections more addicted that ways then othersome are. And albeit we see so many vices in this sex every where, that many married men have complained and yet do complain of the shrewish conditions and natures of women, and that weeping to their neighbours, do tell what and how many grievous outrages they are compelled by them to suffer and endure: whereby they give occasion to many men to abhor marriage, and rather to sequester themselves from the society and secret fellowship with women, then to suffer and submit themselves to the witless controulmentes and undiscreet threats of a stubborn, brawling, malicious, outrageous and scolding wise: yet because the order of nature, the necessity of life, and the love and desire to augment our posterity, compelleth a man to get him a wife and provide him a helper, to procure increase of children, they do well which marry: whereby they pass away the course of this life in an unseparable society and mutual consent both of body and mind, yea and if the woman be not too froward both pleasantly and comfortably. For unless nature do supernaturally abhor marriage, the condition of man's life requireth it, and the quality & disposition of the body inciteth us to it.  
And therefore did Metellus Numidicus make that commendable Oration to the Romans', 
G●●. Lib. 1. cap. 6  wherein he exhorted his Citizens, lest the Commonwealth should come to ruin, to take each of them a wife. For▪ (saith he) if man might live without a wife, why every one of us would gladly be delivered from such a troublesome evil: but because it is so ordained of nature, that we can neither live well and quietly with them, nor in any good sort without them, let us rather provide for the safety of our commonwealth, then for our own short, momentany and private pleasure. For if the ministry of a quiet and honest wife be of great use and profit to those husbands that are whole and sound in helping to order their household affairs, and in handling of all things profitably at home: then questionless her pains must be very comfortable and commodious about the sick and diseased persons. 
Eccle. 36  And as the wise man saith, where there is not an hedge the possession diminisheth, so where there is not a woman the sick must needs sigh, and he that wanteth his helper can be hardly supported. For a faithful wife doth her duty to her husband with a courage, carefully provideth for her house and family, huswifeth all things at home in her house, and hath always her mind and cogitations on her husband: so that if he conceive any disquiet, if he ●ustain any loss, if he be sick, if sorrowful and heavy; a good wife will covet to lay the greatest part of his calamity upon herself, and grieve at and sorrow for her husbands harms, as if they did properly belong to herself. And this can by no means be effected, but by a mutual consent of their bodies and minds which joineth them together and of two maketh one; and then as Horace saith notably, 
Gen. 2 Lib. carmin. 〈◊〉 〈◊〉. 13  

Faelices' ter & amplius  
quos irrupta tenet copula, nec malis  
Diwlsus querimonijs  
suprema citius soluet amor die.   

They thrice and more are blest whose marriage bed is chaste,  
Whose love is not disjoind with brawls, but unto death doth last.    
But daily examples do testify that many women are not only subject to all kind of affections and perturbations of mind, but also for the least occasion that is, do outrageously wax mad with anger, so that the lowering and ill disposition of a woman, is nothing inferior to that of the air when it is moved with tempests, lightning and thunder. The which that the Heb●●es (& others also that sought after wisdom) tried by daily conversation with them, and found true by observing the customs of their lives: their writing do copiously witness and confirm. For I gather by their bitter invectives against women, that they were exercised and taught by domestical, familiar, and secret familiatity with them, 
Eccle. 29  what a wicked and malicious woman, when she is stirred up and provoked to anger, is wont to attempt: what tragedies and lamentable accidents she will cause: and how vehemently for a trifle she will rage's and storm. For thus doth one of them amongst other things prosecute his speeches against them, by taking a similitude from venomous and cruel beasts, saying. The greatest wound is the sorrow of the mind, and the greatest mischief, the malice of a woman: let me have any wound saving the grief of mind, and any mischief saving the rage and wickedness of a woman. Nothing more hurtful for the head then a serpent, and no anger exceedeth the anger of a woman. It is better to dwell with a Lion or a dragon, then with a wicked, naughty and brawling woman. When woman was taken out of man, she was a quiet, mild, delectable, courteous, delicate, and smooth skinned creature, the desired to be ruled by man, and to be subject to him: I wonder then whence she had this cruelty, desire to chide and brawl, and all other her wicked and unbridled affections. Certainly I conjecture all these things happen to this sex through the weakness of their minds, and the imbecility of their understandings and judgements: whereby it cometh to pass that a woman incensed with anger, will be stark mad with rage, and purposing or presusuming beyond her power, can ●either tame her lusts, nor bridle the troubled motions of her mind, no nor in any mean sort resist them with wisdom and reason: but carrieth herself after the guise and fashion of a little child, who altogether void of understanding and reason, 

Gestit paribus colludere; & iram  
Colligit, ac ponit temere, & mutatur in hora●: 
Hor●●e. in art po●.    

Desires with his fellows oft to play,  
is soon displeased  
and soon appeased,  
Changing his mind each minute in the day.    
For why a woman's mind is nothing so strong and valiant as a man's, neither cometh she any thing near him in wisdom, but upon every light occasion, and for a matter of no weight at all, she so looseth the reins of reason, that like a mad dog forgetting herself and all honesty without any difference or regard of persons, setteth upon and teareth in pieces as well her friends as her foes. And here if any man ask me why she is so furious, I take this to be one natural cause, in that a woman hath such soft, tender, thin and moist flesh, that so soon as choler is kindled in her, it presently setteth the heart on fire, and is quickly dispersed over the whole body. For as fire doth quickly consume the light stubble, the which for the time maketh a great blazing flame, but soon goeth out and quickly vanisheth: even so is a woman soon kindled with anger, & once incensed doth rage in extremity, and because her body is neither strong nor courageous, her anger because of her moisture is soon appeased & ended, quenching her fury with a few foolish and childish tears. But if the cause of this their madness may be searched more near to the quick, I find there is nothing so much incenseth their anger as that venomous scum and filthy sink of humours, which they monthly gather and purge according to the course of the moon. For if a woman happen near the time of that disease to be provoked to anger (as small things than will greatly offend them) the whole sink of that filth being stirred doth fume and disperse itself over the body: whereby it falleth out that the heart and brain being affected and troubled with the smoke and sparks of that most odious excrement, the spirits both vital and animal that are serviceable to those parts, are inflamed, when if you provoke and stir them on to anger, especially those women that are young (for they that are old and overworn, and who are past having such diseases, some of them are more quiet by reason of coldness,) they will bark and brawl like snarling dogs, and clapping their hands together, will not only show many undecent gestures, but also utter very uncomely speeches. And because reason with them is of no force, their judgements weak, and their minds feeble and infirm, they brawl and brabble with such extremity that the rage of their minds can be by no good means quieted. And by how much the more base every one is in that sex, by so much the more unhonestly will she brawl with unappeasable anger. Hence cometh it that prostitutes & the base sort of women (for those that are of any calling will sometimes regard decency, although at other seasons (by their leaves) they will wrinkle their noses, or as the countryman saith niule like a Mare eating of thistles, and not answer their husbands so much as one word,) whose bodies for the most part are infected with ill humours, do to their notable impudency join the like malitions madness, that as it were carried headelong with the Spirit of fury, they can neither be bridled by counsel, reason, shame, and monitions, nor yet (wherewith the very brute beast is tamed and made gentle) with fetters to leave their unseemly brawling, or to give over their mad and outrageous railing. So that Terence faith notably of them. 
Neque ius, neque bonum; aut aequum sciunt, 
H●●n t●n. Scen. 1 Acts 4   
Melius, peius, profit, obsit, nihil vident,  
Nisi quod libido suggerit.  That is,  
They neither know what is right, what is good, or what is lawful, what is best for them, or what is worst, what profiteth them, or what hurteth, neither will they see any thing but that which their lust provoketh them unto: So that forgetting themselves, they neither regard their faith, comeliness, shame, good name, honesty, credit, nor chastity, but let them lie open to all kind of dangers. To which purpose serveth that diligent inquiry which Solomon made of their dispositions, when he faith, 
Eccles. 7  I called back my mind to search after those things that might be gotten by reason, judgement and experience, that I might thoroughly know the wickedness, rage, madness & fury of women, & I have found them to be more bitter than death itself, and who alone supply the place of many mischiefs. Their hearts are like unto many nets, 
A good woman is a cares bird●.  and their hands comparable to many chains of iron: I have laboured all the days of my life to find a good & virtuous woman, and yet I cannot find her: among a thousand men I have found some that are good, but among a thousand women not one. Not altogether differing from this, is that question in the proverbs. 
Proverbs. 6.  Who shall find a valiant, industrious, constant, and▪ plain dealing woman? As if he had said, One shall hardly find in any part of the world, or in any corner of the earth, an honest and well mannered wife. But if happily thou do find out, and canst show me such a one, she is far better than the most precious stones, neither is any merchandise be it never so rare and sumptuous, comparable unto her.  
And here because I am fallen into this discourse, and have taken in hand to show the nature of women, I will declare by the way what this saying of the wise man importeth. Melior est iniquit as viri quam mulier benefaciens, 
Eccle. 25. See the original.  that is. Better is the iniquity of a man then the good deeds of a woman. The which sentence I expound to carry this fence with it. That a man be he never so slothful, sluggish, sleepy, rude and unskilful in any action or trade whatsoever, doth more cunningly perform his business then a woman, who by nature is heady and rash, and which undertaketh all things with a vain persuasion of wit, and a foolish presumption that she hath more wisdom than her husband. This woman I say doth all things worse than a man, because men (who are endued with better judgement) distrust their own ability, and therefore do execute & perform all things warily & with great leisure, & by taking the counsel of others bringeth his business to an end according to his desire: and a great deal far better than if a proud woman that is puffed up with an opinion of wisdom, had taken the self same business in hand. For the diligence and endeavour of women, the more labourously it is intended, the less effectually do they bring it to perfection, & the more earnest they are to bring it to good pass, the worse a great deal is the event and success. Which maketh us speak of women in the Dutch tongue, as it were in a proverb after this sort. Het quaetste van een man, is better dan het best van een urouwe: that is, the very worst action of a man is better than the best of a woman. For if any work be brought to pass by the industry of a woman, it deserveth less praise than that which is rawly and rudely begun of a man. 
Why a woman is not so wise as a man.  And that cometh to pass both through the slowness of their minds, and weakness of their understandings by reason of the want of natural heat, and also because their weak spirits lie hid and are drowned in abundance of moist matter, so that the powers of their souls do show themselves much more slow, unable, unapt, and altogether unfitter than men's to undertake & accomplish any matter whatsoever.  
Wherefore the Romans who employed all their care to govern their houses in good order, committed their wives in their absence to tutors only, (as Cicero witnesseth) because of the infirmity of their natures, 
Pro Mi●●a  contrary to the practice of some of our best Citizens, who make their wives not only tutors of their men servants to direct them in their business, but overrulers of themselves, more like children than men. Clean contrary to the doctrine of Paul, 
1. Cor. 14.  who labouring to bring us to soundness of faith and perfection in godliness, commandeth women to keep silence in the presence of their husbands and assemblies of men, and the reason is, because the impotency, that is, the affections of their minds are altogether departed from temperancy & moderation, and therefore will neither permit them to usurp the place of a teacher, to reason or dispute in any assembly, to be present at the election of magistrates or to speak their minds in any company, if their husbands be present.  
Moreover, such and so great is the imperfection, frailty, and weakness of a woman's nature, that Plato not without great reproach to the pride of some of that sex, doth almost deny them to have any mind, or to be any way worthy the names of women. And yet lest those that are virtuous in deed should be unworthily scorned for the faults of the vicious, 
1 Cor. 11  Paul in another place providing for the safety of household affairs doth with a fatherly care incite us to honour and highly esteem of those that are virtuous, because such are almost of the same nature and worthiness that men are of themselves, and almost partakers of the same benefits that man doth enjoy, only (to put her in mind of her obedience) she was taken out of man by God, who was the maker of them both, 
Genes. 2  that as man is the glory and image of God, as the Apostle witnesseth, so the woman should be the glory of the man. For man was not made of the woman, but the woman of the man, and man was not made for the woman's sake, but the woman for the man's sake, 
Ephes. 5  and yet neither the man without the woman, nor the woman without the man in the Lord, who so ruleth the order of all things that he will have the woman to be obedient to the man though proud gossippes presume to resist his power. 
Colos. 3  For as the woman was of the man, so the man is by the woman in the act of begetting and bringing forth children. So that both ways is showed an assisting society, a mutual help, love, consent and agreement between them. 
1 Peter. Cap. 3  Where Peter thought it meet that as Women ought to be obedient to their husbands, so on the other side husbands should be liberal and easily entreated towards their wives, as knowing them to be the weaker vessel, not only pardoning simple faults and forgiving light offences, but also winking at and saying nothing to some open and manifest errors. For it is not meet that a man should be more cruel than is needful unto so weak a creature, nor be over imperious or too bitter, to so senseless a sex, especially if they continue in their duties in any good sort, and permit not themselves to transgress the bounds of chastity by playing the harlots. Which reproach and discredit, albeit it more anger a man when he knows it, than it can any way hurt him though he see or perceive it, yet shall the woman never clear herself of infamy and dishonour, nor heal her wound again so long as she lives. And yet if such a chance happen, that their furde gowns should lack a little poking (as it is reported they sometimes say they do) yet christian charity and their husbands love, should not be too rigorous and inexorable towards them, because reconciliation and remission is in the power of God, who is wont to be appeased with prayer and repentance, though he be provoked to anger by wickedness, ungodliness and idolatry, pardoning the faults of the forepast life, so soon as a repentant mind doth despise and detest his wickedness and constantly intendeth to live better hereafter.  
Another cause of unquietness and troubles in this sex, cometh with weariness of childbearing, 
The cause of women's stubbornness.  and tediousness of giving suck and nursing of children. But the greatest cause as is said ariseth from stopping the course of their monthly disease, the which if it issue at the certain and appointed time, the rage of their anger and brawling is quickly appeased, by turning from their hearts and brains the smoke and fumes of that pernicious humour, and by avoiding the vapour & mist of that troublesome excrement, which for that it fumeth up to their heads, is most painful for them to avoid. 
When a woman is pleased.  But now on the contrary part, how quiet and merry a man shall find his wife, if he endeavour to satisfy that which Solomon in the 30 of his proverbs saith hath never enough, and with many and often embracings desire to fill the unsatiable gulf of her womb with endless copulations: it is better known to them that find it by practice in marriage, then can be declared by words taken from art.  
And although I may be thought to expound this paradox of the Wiseman somewhat more at large, than it is commonly used to be taken and understood: that is, to give it an interpretation unlooked for, and much differing from the common fence: yet do I see I may find out and give unto it another exposition, so that it may also be taken to carry this meaning. The wickedness of a man, is better than one that is now an honest woman, but a little after is the cause of an ill name, by dealing with whom thou gettest thee a reproach, that it is better to bargain and have business to do with a wicked man, than any way to deal with a woman; who by nature is altogether deceitful. For albeit she seem at the first sight and show to be an honest Woman, and of a good name, and that in her outward gesture she carrieth no show of craft or deceit, yet afterward thou shalt find her unconstant, crafty, captious, slippery, deceitful, fraudulent, and every way bend to deceive and beguile thee: so that if one man defraud or deceive an other in his business, this fraud and deceit is justice in men, in comparison of the wickedness and deceit in women. To this purpose we meet with many such sayings in the scriptures (being arguments taken from the less to the greater) For after the same manner doth God by Ezechiell, 
Ez●●. 16  amplify the wickedness of the jew to the full, pronouncing Sodom and Samaria to be justified by her. Whereby he showeth the jews were more wicked and went beyond the gentiles for dishonesty, naughtiness, and wicked deeds: so that the Sodomites and Samaritans may seem guiltless in comparison of them. So in wicked opinions, and in setting abroach any pernicious sect or schism, one is more hurtful and dangerous than another, insomuch that many heretics may be thought to be true Christians, and to profess true and wholesome doctrine, if thou compare them with others that publish opinions which be more absurd, impious, blasphemous and execrable, & as we commonly say: Desee is een goddelick end heilich man by den anderen. That is, A godly and holy man in comparison of the other: that is, albeit both be wicked and ungodly, yet if thou measure all things by the rule of equity, and square them out with the squire of justice, one may be judged innocent and worthy to be acquitted, if he be well compared with the wicked deeds of an other. After the same sort is one man more superstitious than another, and more estranged from true godliness and religion than another. 

Sicplerumque agit at stultos inscitia veri, 
Hor. lib. 1. s●●.  et  
Palantes error certo de tramite pellit:  
Ille sinistrorsum; hic dextrorsum abit; unus utrique,  
Error, sed variis illudit partibus omnes.   

So for the most part ignorance doth vex fools all their days.  
And error drives all wandering mates out of their ready ways,  
That some on left hand some on right do always go astray,  
And all is but one only vice, deceiving many a way.    
So that though error, wickedness, shame and dishonesty, be both in man and woman, yet that of the woman is most detestable and accursed. And thus you see how the wickedness of a man is better than the good deeds of a woman, or as the Dutchmanne saith: De dencht van een urowe is ergher dan een man● bosheyt: that is, the virtue of a woman is a great deal worse than a man's wickedness. By which proverb they aggravate the ma●ici●●● naughtiness of that sex, that if one vice be compared with another, and then fall to examining and balancing of deceipts, crafts, guiles, and subtleties, thou shalt find that they weigh heavier, & are of greater force which come from a woman, than those which are wrought and attempted by man.  
FINIS.