The Newlanders CURE.  
Aswell of those Violent sicknesses which distemper most Minds in these latter Days: As also by a Cheap and Newfound Diet, to preserve the Body sound and free from all Diseases, until the last date of Life, through extremity of Age.  
Wherein are inserted general and special Remedies against the 

Scurvy.  
Coughs.  
Fevers.  
Gout.  
Colic.  
Sea-sicknesses,   And other grievous Infirmities.  
Published for the Weal of Great Britain, By Sir William Vaughan, Knight.  
Vbi Lux sicca, ibi Intellectus multus.  
Imprinted at London by N. O. for F. Constable, and are to be sold at his Shop in Paul's Church at the sign of the Craine, 1630.   

TO THE RIGHT HONOURABLE MY Loving Brother, JOHN Earl of Carbery, Baron of Molingar.  
SIR: Here you may behold, as in a Lookingglass, many Sickly Faces, not of Heathen men, but of pretended Christians, with Heathenish Conditions. A Glass of Steel, far truer than that Mathematical one, whereby some have projected to discover with more than Humane Spectacles Another World in the Moon; of Seas, Lands, and Woods, like Ours, before it was lately dis-robed of this latter Ornament by the greediness of a few Iron Ma●●ers. Here you may see what a number of Diseases have taken Root within us. Yea more, than ever were practised before Noah's Flood.  
The main Cause of their Destruction proceeded from their Carnal matches, The Sons of GOD, with the Daughters of Reprobates, where we transgress not only in that. but in many other ●●a● contrary to our Christian duties, who have been now enlightened for the space of these four score years. Here likewise you may find preservatives and Cures both to prevent the imminent plagues, (which we have worthily deserved,) as to heal the most disordered, both Bodily and Spiritually, (if they be not past Grace;) yea, and to dispossess them of Devils, without profane Holy Water, or Popish Exorcisms. But before these, as a Frontispiece upon a Gate, I have fixed the four first Verses of purpose, that once a day at least, you may repeats them over. And for the rest, if you read them once a Week, I doubt not, but you shall receive thereby some spiritual Comfort among other Helps to Devotion, which are not wanting in your House. Howsoever, I am assured your Cogitations shallbe somewhat roused up to look about you, and to make some doubt, that you have not many years yet unexpired of your Pilgrimage here on Earth. For our worst part must rot, before it rise up to Immortality.  
The thought of Death, I confess, is terrible, and hath perplexed many, specially, Great persons, insomuch that Queen Elizabeth of famous Memory, albeit in all other matters an incomparable religious Princess, and adorned with masculine Virtues, yet She could not endure to hear of Old Age, nor Death. For when a Learned Bishop of our acquaintance had in a zealous Sermon admonished her to think on her last End, by reason of her great Age, which few Princes had attained unto, and of the Climacterical year of her Life, which happened at that time, She took it so impatiently that the Bishop for his good intentions, was not only distasted by her, but put for a time to some trouble. Yet God, who never forsakes them, that quit themselves like Men in his Service, did ever sithence, until his Decease pour down many Worldly Blessings upon him, so that I think few Bishops of this Kingdom left behind them to their Wives and Children such fair Estates, as be left unto his Wife and Children. The which questionless were conferred upon him, to let the Cowards and Clawbacks of the times understand, what a sweet smelling Sacrifice in his sacred Presence is Magnanimity grounded on Faith and piety; as well appears by those Martyrs in Queen Mary's days, for whose glorious sakes the Eternal Majesty at the intercession of those Martyrs' General, his dear beloved Son, did by shortening of those Marian days restore that Reformed Religion to this Kingdom, which hath chased hence those False Prophets, who set to sale the Bodies and Souls of Men, together with the Rabblement of Idolaters, Abbey-Lubbers, Fairies, and Hobgoblins; and doubtless will continue the same until the World's end: Notwithstanding these our Present and last Conflicts with the Spiritual Dragon, and with those Spirits, which issued out of his mouth; wherein we have much a do to escape their Ambuscadoes, Quirks, and socret Stratagems practised by our Schoolmen, which are far more dangerous than their open Violences, being such, as it is Written, Able to deceive the very Elect, if it were possible. But to return where I have digressed, the Remembrance of Death will prepare us for th' other World What can be better for us, then to be loosed from the lumpish clog of Flesh and Blood, which must not inherit Heaven, before it be purified, as the Holiest and best patriarchs were, and to live with Christ in perpetual joys.  
Seeing that Death brings with it so great Happiness, I hope you will not be offended with me, it by Calculating our Ancestors Years, for these three last D●s●●n●s, I seem to put you in Mind, that you ought not to expect much longer time, than they enjoyed. Our great Grand father, Hugh Vaughan, Gentleman Usher to King Henry the 7th who is Famous in our English Chronicles, for the justes in Richmond, before the said King, against Sir james Parker, about our Ancestors Arms and Scutcheons: Where the said Sir james lost his life, in the first Encounter. Our said Great Grandfather, died before he was fifty years old. Our Grandfather, who built our House, nay yours by Birth right, (called The Golden Grove,) died about the fiftieth sixth year of his Age. Our Father likewise about those years, paid Nature her Debt. Why then should we expect for a greater Lot? We want not above three or four years of theirs. But suppose we should arrive to seventy, or eighty, or by the help of this Diet, which I here discover, to the long Age of the Swethens, it would but augment our sins and sorrows. Therefore let us live mindful of that, which cannot be avoided.  
For which purpose a Pagan King used every morning to have a Dead man's Skull brought to remember him, that he was a mortal Creature. So in like manuer we see in our days many Persons wearing Rings with a Death's Head engraven in the seal: Others with a Posy on the inside, including the Remembrance of Death. Memento mori. But because this Subject breeds sadness, I have added some more plausible passages to profit the Body, aswell as the Mind.  
Now having discharged the part of a Brother, in this necessary point, whereto all Adam's Posterity are subject, Sooner or Later: I will now show wherefore I entitled this Diminutive rapture, The Newlanders Cure, more for others satisfaction, who know me not, and yet may by our Free Charter of Election, and the illumination of Gods working Spirit meet with some passage in this Cure, to confirm them sure in their Christian Calling, and perhaps move some to lend their helping hands to the Building up of our New Church, in that remote Country, then for any desire I have to reiterate a matter of Tavetology, like the Cuckoos Song, unto you, who from the beginning have been acquainted with my Actions in this kind. About thirteen years past, being interessed by Patent in the South part of New found Land, from our late King of happy memory: I transported thither certain Colomes' of Men and Women at my own Charge: After which, finding the Burden too heavy for my weak Shoulders, ● assigned the Northerly proportion of my Grant, unto the Right Honourable the Lord Viscount Faulkland, late Deputy of Ireland, a Noble Gentleman, of singular Wisdom, Virtue, and Experience: And upon your motion to my Lord Baltimore, who to his immortal praise, hath lived there these two last years, with his Lady and Children.  
And for myself, during such time as I remain in this Kingdom, for the settling of my private Fortunes, which for aught I see, I must chiefly rely upon to supply me there, until the Plantation be better strengthened, and fearing the displeasure of the Almighty, who threatens those, which causelessely look back at his Blow: I sent forth, (like Noah's Dove) my late Works, called The Golden Fleece, and my Cambrensium Caroleia, to stir up our Islanders Minds to assist and support for a time our Newfound Isle, which rightly may bestiled Great Britain's Sister, or Britanniol, in regard that for these fourscore years and upwards, She hath furnished us with Fish and Train, which by Exchange return us sundry kinds of Commodities.  
In like manner to let the World understand, that my Zeal to Newfound Land is not frozen. I took her for my Gossipto this Pigmy infant, which now is named the New-Landers Cure. But why should I among so many thousands of Greater Power aspire to such an Atlantic Weight, which is able to crush into the Earth another Sutton? It is the Lord of Heaven and Earth, whose Powerful Presence Overlooks all the four Quarters of the Earth, who prefers sometimes the most simple to His Works of Honour, before the Grand Epicures of the World, As the Lilies of the Fields, before the Royalties of Saiomon, even our Mighty GOD, who is so wonderful in all his Deeds, made choice of me for his unworthy Instrument to do some good in this Heroical Enterprise.  
For this cause, and also to edify my Country with those Books, which from time to time, even from my Youth up I Published, hath He bestowed a double Talon upon me. For these Ends it pleased His Sacred Majesty to reserve my Service for the Public Good, by preserving my Life most Miraculously above the ordinary sort of men from Fire and Water, and twice from his Pestilential Arrows.  
Upon a Christmas Day 1602. In France at a Passage of two Leagues broad betwixt Tremblado and Marena falling over board a Ship, in a most terrible Tempest, I floated amidst the Waves of the raging Sea, being ignorant of Swimming, about a quarter of an hour: Only with an Oar in my hand, which casually fell unto me, by what means to this present, I cannot tell. And which is most strange to Humane sense, the Storm calmed suddenly, during my abode in this perplexity, until the Bark, from which I fell, found leisure to turn about, and take me up being overwearied, and at the very point to throw away the Oar, and perish. Assoon as I was taken up, the Storm began again so suriously, that the Mast broke within a foot of the But, and with the f●ll had like to overturn us all.  
In january 1608. I was stricken with a sulphureous damp, my House was battered about my ears with Lightning and Thunder, the Artilleries of God's Glory, in that fearful manner, as yourself beheld the next day, after the ruins of the Catastrophe, not without great astonishment and admiration, how miraculously I escaped.  
In August 1603. in the hottest time of the Sickness, in my return from beyond the Seas, I was not afraid to stay a while in London.  
And during the last and greatest Pestilence, 1625. I frequented the City from the beginning, to the latter end, as our famous Countryman Sir Thomas Button, and our virtuous Cousin his Lady, in whole House I continded the most part of that Summer can bear me Witness, when you and others of my Friends wondered at my Boldness. By which Extraordinary deliverances I gather, that his Omnipotent Majesty hath ordained me, as a Fire brand so often taken out of the Flames, for some glorious service of His, either to do some good unto my Fellow Christians by my Public Writings, or else to advance this hopeful Plantation by my personal pains and industry. And if I fail in my Presages for this last, I am fully persuaded, that I shall no tlight upon a worse Fortune than chanced unto a Gentlewoman of Italy, who having her destiny told her by an ginger, (as that Sex like Eve is over-credulous,) that she should be married to a Prince, she refused many good Matches, in hope of her Princely preferment, until after many years' expectation in vain, fearing, as the Proverb is, To lead Apesin Hell, she consented at last to marry with the Principal of an University, who in that place had the Title of Prince. If I miss in my actual performance for Newfound Land, it lies not in the power of Flesh and Blood, to take away my Zealous intentions, nor can my Foes (if any such at all have) deny, but that ●ueaner men than I, have had the Luck to be married to the Muses: As also the mightiest Lords of the earth have thought themselves graced to be entertained their Servants and Wooers. The truth is, I am addicted both to the Muses, and Newfound Land. And I could wish, that I had that Command over some Miser's Purses, or of theirs, who may dye without Issue, and leave their Fortunes to thankless Worldlings, for the benefit of Newfound Land, as Mark Anthony had at Athens. For when the Citizens had cologuingly presented him with the Image of their Goddess Minerva, because he wanted a Wife: He answered, that he kindly accepted of their Offer; and therefore he must needs have 1000 Talents of them, as a Dowry fit for so great a Princess. The charge certainly is great now at the first, yet if there were but twenty such Persons but of my poor means and resolution, I would not doubt, but before seven years, our Newfound Land should not only double those sails of Ships, which Trade thither at the present, but likewise the yearly Gains, which our Merchants do reap from that Country, for these many years together, computed to be above 200000. pounds a year. Indeed there be some Hopes that the London and Bristol Merchants will now after these late storms settle there some Ironworkes, Glasse-houses, and for the making of Salt.  
And likewise that my Lord of Faulk and, and our Noble Brother in Law, Sir Henry Salubury Baronet, with some Gentlemen of North-Wales, will the next Spring proceed to do somewhat in that Country, which with open arms awaits for their coming. And also there be others out of England, to whom I have freely as I have received, assigned Grants, which have faithfully promised to Plant in their several Divisions. The which, if they perform, my costly Cares for Sacrifice would be the less.  
But because my Experience teacheth me, that we oftener meet with backsliding and inconstant men, like Worldly Demas, then with bountiful Converts, like that Terentiam Demea, I cannot build my Foundation on such slippery mould, but must resolve with my own poor Estate, to continue what I have long since fruitlessely begun.  
After this sort those renowned Monsieurs, De Monts, and Poutrincourt were deluded above two years, by some Courtiers at Paris, and therefore they concluded atlast, no more to trust any but themselves, for the Erecting of their Plantation in Canada, two hundred Leagues beyond our New found Land. Hap what hap may, I have broke the Ice, I have passed the Rubicon.  
In the mean time, let me entreat you to conceive charitably of our New-Land Plantation, which by one hard Winter, among many more tolerable, is like to suffer; and to regard this Little God-child of hers. And it you, or any other of our Friends, when wild or i● regular Passions break out beyond the bounds of Reason, shall meet with some Le●●tiue, by meditating on the towardly disposition thereof, as the discased Israelites found ease with beholding the Brazen Serpent: Do but say, welfare the New-landers Cure, and that's as much as I expect for my pains. The Lord enrich you with Heavenly happiness, as he hath bountifully dealt with you in this World. And if hereafter it fortune, according to Your Hopes, that you shall live in Court, as heretofore you have, to your singular Praise, and your Friends Comfort, for many yearestogither: Let not transitory Pomp, nor vain glory, seduce Your Noblest Part to forget the poor New-Landers Cure; nor Him, whom you are tied in Nature to Respect and Chee●●s●, who reciprocally shall euer, during Life, continue in all Christian Offices  
Your Lordship's Brother at Command. William Vaughan.   

Authoris Praecautio ad Lectorem Morbis Vulgaribus laborantem.  
Siquid habent Aloes, vel fellis Opuscula nostra,  
Me Medicum vatem Publica Cura sacit.  
Depercunt quer●us, silices, et Marmore structa:  
Dona sed Ingenu posthuma Fama canet.  
Curti●eis rodenda sinam Monumenta laborum?  
Musarum s●elus est Dona perire pati.  
Non ●ic Romulidum sannas nec curo lituras;  
Vos flocci facio, Gens odiosa Deo.  
Gorgonicas nec pendo minas, nam munior extra  
Aegide squamosa, Numinis intus Ope.  
Sanum Consilium tantum iaculatur odoris,  
Vt Vincat violas, Lilia, Thura, Rosas:  
Hoc sine, sunt Arabum catapotia vana, necipsa  
Porrigit Aegroto pharmacopola tibi.  
Imbibe Cord, Novae Terrae quod Musa prop●nat,  
Corpus erit sanum, Mens quoque, sana, Vale.   

THE Newlanders Cure.  

The first SECTION.  
The Preparative of the Bodies Cure showing how the Minds Affections and the Bodies do follow one another's Dispositions.  
WHen I had resolved on the Cure of the Minds infirmitus, it seemed unto me that the same could not be complete, except the Body were also made harmoniously correspondent to harbour that Heavenly Light with his precious Gifts, which our Saviour promised before his Ascension to send unto us. Therefore, that both of them, like even yoake-fellowes, might walk safely in this vale of Misery, I have here inserted a Newfound Cure for the Body's health; Ut sit mens sana in corpore sano. But before the discovery of this divine Medicine, in comparison whereof the Elixir so much commended by our Paracelsians, is but vanity of Vanny's, (for our Physic conduceth to the health of the Mind, as of the Body) I wi●, as a Preparative, minister and show, how the Qualities of the Mind do follow the disposition of the Body.  
It is most certain, when the Body is free from supersivous Excrements, and noisome Huinours, that then the Functions and Operations of the Mind appear more lively, fresh, and most capable to receive in Wisdom and Knowledge, which caused a certain Philosopher to purge himself with Hellebore, before he adventured to write of deep Mysteries. Even so when the Mind is troubled, the Face betrays it, although a man would fain conceal it with all his cunning. Yea, sometimes the very Eyes will manifest the joy that one conceives in his heart. Nor is the Mind moved only with those motions and instruments of the Body, but likewise feels great Alterations by such nourishments and ingredients as we take into our Bodies. The which we see verified in our debauched Gallants, and common Drunkards, who seldom enter into quarrels in cold blood, but amongst their Pots of Wine and strong liquor, they pass Polyphemus and all his Cyclops. Others have drunk away sorrow and care. The like mutation Saffron works, for if a man commonly use it in sance with his meat, it makes his heart light and jocund. And being taken in Muscadine, or some heady wine, it works so violently, that the Taker becomes raving mad with excessive Mirth.  
The often use of Hare's flesh causeth men to be fearful. As on th' other side, Beef 〈…〉 English courageous and undaunted in perils. And surely, I believe one of the chiefest causes of the Savages inhuman cruelty proceeds through their 〈◊〉 of Wolveses and Bcares flesh. In my time I know a● Oxford a Poet, who after good 〈◊〉 of S●●ke would write his best Verses, according to that old, saying:  
When I have drunk sweet Wine,  
My Tongue speaks Lat●●e sine.  
It is reported, that Thomas Nash a scurrilous Pamphleter in Q. Elizabeth's days, used to drink Aqua vitae with Gunpowder to inspire his malicious spirit with ●ayling matter to shame Doctor Harvey, and other Adversaries of his: Which infleming Po●ion wrought so eagerly upon his Brame, that he would often beat himself about the noddle, and scratch the Walls round about him, until he met with some extravagant furious Terms, which as he imagined would blur and lay sufficient aspersions upon them. The like fiery provocations the Turks have accustomed to take, when they went about some desperate service; whereby they forced a new Bellona out of their mischienous hands.  
Other some, like our fight Cocks, have used Garlic for that bloody purpose. Thus the Body is oftentimes turned Nolens volens, to serve and obey the mind, as the Mind likewise to follow the inclination of the Body. For what other fruit can a Body stuffed with corrupt humours, Choler, and Gall produce, but beastlike Passions? Whereas on the contrary, the Abstemious and Continent by their sparing Diet do restrain in time such overflowings, and thereby prepare themselves to be the purer vessels to contain the Water of Life distilled from the Heavenly Comforter.  
Even as a thick Cloud obscures the Sun beams from our sight: So the vicious qualities of the Body darken the Mind, which is the great Eye or Light of the Body. And this is the cause, that when the one is grieved th' other is grieved, and when th' one is merry, th' other is so too. Therefore it is a thing to be wished, that they were kept both in an equal proportion and symmetry with convenient nourishments, recreations, exercise, and above all with spiritual food: Yea and other while, if need require, the Mistress must correct her rebellion's Servant, that the Image of our great Creator be not quite defaced.  
But to return to the Subject we have in hand, the Body of Man is the most temperate of all other mortal Creatures, and therefore it may be rightly termed the Golden Rule, measure, and square, whereby the Excess of all other things may be observed, and their different Faculties discerned. And for this cause in respect of our humane Bodies, the fours Elements are noted to be Hot, Cold, Moist, and Dry: Here hence we gather, that the Flesh of Fowl is hot and dry, and that the Food of Fish is cold & moist, fit to engender phlegm. Betwixt these as the Mean, are Earthly Creatures placed, and among these Man's Body hath the pre-eminence, as the best tempered under the Cope of Heaven. The which also varies according to the Climate.  Sunt Homines alij, variant ut Climata munds. 
For our Northern Nations are of a Colder constitution than theirs, that live within the Tropickes, or near unto them. And therefore the Ancient Philosophers would not allow a temperate Body but with in a temperate Country. Neither is this temper so constant in our temperate countries, but the inequaltity of the Soil, and S●ituation, controls this temper: For we have Spring and Summer weather in places at the same instant, within a mile or two distant.  
As for Example, in Dales and at the foot of Hills we fee●e it warm; whereas we cannot endure long to stay on the Neighbouring Mountains by reason of Snow, or furious Winds, which likewise otherthrow, or hinder the growth of plants and Corne six or seven weeks later, than such as we find in the bottom or lowest descent. The same alteration I have seen in the Alps and Pyrenae●n Mountains, where I could be hold ripe Grapes and a fourishing Harvest in the Valleys; and Travailing but a League higher up towards the top of the Mountains, I might see nothing but horrid Rocks, Hail, Snow, and Winds in that impetuous manner, that there a man would take September to be january. Moreover, this change crosseth our Temper i● respect of Age; for Youth is more hot and moist then more settled years. And that Diet, which might be properly accommodated to old men, perhaps would weaken or statue the younger sort. How then shall we be able to find out this Golden mean and Temper in man's Body, when we are subject to so many mutations? Do not we perceive the very Beasts and unreasonable creatures to go beyond us in some of our noblest Organs? Do they not excel us in the five senses, viz. The Boar in hearing; the Ounce in seeing; the Ape in tasting; the Vulture in smelling; and the Spider in touching, as these ancient Verses imply?  
Nos Aper auditu, Lynx visu, Simia gustu,  
Un tur ●doratu, p●aecellit Aranea tactu.  
This cannot be denied in those Creatures; but because I am an ill Huntsman, I will continue my conversation with men; amongst which there is much diversity for their several parts. Here stands a man with a most temperate Brain; there another with a sound Liver; some are long breathed; some excel in the Temper of their Hearts; and in many of these we might behold Actions, which tend unto Unity, as to their Centre.  
But in general, of late years we degenerate from that, which by our Baptism we vowed to be; as in like manner we have cracked our Brains, shortened our breathing faculties, corrupted our Liver, inframed our Blood, and all with excess of varieties of meats and drinks. We p●ate of the Holy Ghost, of the Temple of God; but let every man examine his own conscience, whether it be possible that such a sanctified Guest could remain in such an impure Body, which hath received into it so great store of Victuals, and the choicest, which the Air, Earth, and Sea could yield, and of the strongest Wines even unto vomiting.  
If after this inquisition we find that the Spirit of God requires an undefiled and purer seat to lodge in, then let us sweep clean, and do our best to purify and prepare our Bodies to be tolerably meet to entertain this sacred Messenger; for if he knocks at the door of our hearts, and we slight his Call, it is to be feared he will return no more to such a nasty Room, where the Master of the house neglects his dearest Landlord. To reduce the World unto a better Temper, the Body as well as the Mind, I had recourse to many Cures. I read Marsilius Ficinus his Work concerning a Heavenly Body here on Earth, but there meeting with nothing but distractions, at the last I lighted on two Treatises, the one Published by Lodovico Cornario an Italian; and th' other by Lessius of Brussels a learned jesuit, out of whose Precepts I collected this admirable Diet, which whosoever hath the power to practise, he shall quickly apprehend the difference betwixt a Table furnished with variety of meats, whose nature in digestion are contrary the one to th' other, and betwixt that simple Cheer, which conrented our Saviour here on Earth with his Disciples. By the former spring all our sicknesses. By this latter of Sobriety we stint Concupiscence and after one quarter of a year our Bodies being accustomed to a set measure of meat and drink, we shall confess, that saying of the Heath'nish Philosopher, to jump aright with a reformed Christian: Turpe est homini non nosse mensuram ventres sui. It is a shameful thing for an understanding man not to know the measure of his own Belly.  
To wind up this my Preparative in a word, when I had compared Lessius his observations with daniel's and his three Companions Diet, and how by reason of their slender fare being but Pulse, they were in better state than those that fed on dainties, I concluded this new found diet to be acceptable to God's spirit, and if it awaits on Faith, it will serve for a Christians Purification before Glorification.   

The second SECTION.  
The Description of a New found and cheap Diet, to preserve the Body and Mind from all sicknesses and Passions, and how a man shall find out the true Proportion what will content a reasonable Creature.  
BY the former Discourse it is apparent, that the Wellbeing and Health of Man's Body consists in observing the Golden Mean, which is Temperance in our Diet, that is, cating and drinking no more, than the Stomach can well digest, and that thereby the functions of the Mind be not hindered nor made obscure by the excessive Quantity. For this reason, and because Study and Contemplation do mightily hinder Concoction, they that are this way busied, must eat and drinkelesse, than those that be idle, or do travailc abroad.  
But now to find out this Measure, I confess it a great difficulty by reason of the dinersities of men's Constitutions, Years, and Strength: For that Measure, which agreeth with an o'de man, cannot square well with a young man, nor that of the strong man with the weak.  
The Choleric must have his proportion differing from the Phlegmatic. These have every one a stomach repugnant to one another's nature: How then shall we compose an exact Measure to reconcile these repugnances? Necessity requires us to lookeafter this Sovereign good, for the health of the Body and Soul; but Concupiscence and our longing wills can hardly consent to be limited. Yet notwithstanding, natural reason bids us to proserue Nature, although we smart a little to enjoy the more content.  
Let us then search out what proportion of meat and drink will serve a reasonable Creature; the which the easier to find, we must observe these Rules. First, if one takes into his body ordinarily so much meat and drink, that after the meal he feels himself more heavy, sleepy, and less capable to conceive matters of Divine knowledge, Sermons, or any kind of Study, than he was before his meal, let him rest assuredly, that he hath exceeded the Measure we look for. For it is not fit to feed and please the vegetative and sensual part so much, that thereby the noblest part be offended, which is the Animal and reasonable Faculty.  
We must consider, that out of the abundance of meats, which we receive into our Bodies, there will arise Vapovis from the Stomach up to the Head, which will darken the Understanding; and also store of Humours and Blood engendered in the Liver, M●lt, and Veins, which will inflame upwards, and help with the former Vapours to overcloud the clear Rays of Reason and Wisdom, which they would never do, if a man had not exceeded the lawful measure. O how much are they deceived, who feeling themselves feeble in the morning, run speedily to Breakfast, as though Nature languished for want of meat, when as in very deed their weakness proceeds from the abundance of Humours congested and gathered together, which by their overmuch moisture have stuffed the Musckles and the sinews, and stopped the passages of the spirits, so that the Scurvy and other Diseases creep in by reason of those Obstructions and Oppilations. The like abuse some commit in their morning's draughts, which indeed is the chief cause of the Dropsies, Gouts, Coughs, and other moist sicknesses.  
Secondly, a man must not suddenly think to meet with this Measure, but by little and little by degrees he must leave of his former course of Diet, and all by leisure proceed by diminishing his wonted fare, until he arrives to that Quantity, that after his meal he feels none of the above named impediments to grieve his Head, or to hinder the Functions of his Mind.  
Thirdly, although a certain set quantity cannot rightly be prescribed by reason of the different natures of meats, and of the ages of men, yet notwithstanding it is lately tried by experience, that for old Persons, or for such as approach near unto it, or for some that fear some incurable sickness, twelve, thirteen, or fourteen Ounces of meat will serve a man for a day, accounting Bread, Flesh, Eggs, or any such solid meat, and so many Ounces or somewhat more of drink. This measure I prescribe only to aged persons, the sickly, to Clergy men, to judges, Scholars, or to such as are wholly addicted to their Books, to Maids, and such sedentary or idle people, who use not bodily exercise. Loao●i ● Cornarie, Father Lessius and many others by late experience found this quantity to be sufficient.  
Fourthly, as for the Quality of the meats, there is no great heed to be taken so that they exceed not in the quantity, if the meat distaste not the Appetite, and that the due measure be observed. Among all the sorts of meats which we eat, those are commended, which are of least putrefaction. For we see, that Fish and Flesh will taint sooner than Pulse or Corne. And therefore Rice, Bread, or such as are made of them will agree best with Nature, for by experience it is sound, that the chief cause of the small Pocks, etc. comes of the eating of flesh too soon.  
They which have practised this Diet, do highly commend Panades, or Gruel, which the Italians call Panat●llam, or Pulticulam, which is compounded of Bread and Water, or Brews, or the like diversified with Butter, Oil, Eggs, Wine, Currents, Cinnamon, Sugar, Hony, Pepper, Saffron, Cinger, etc. because this kind of meat is most easily to be concocted, being ready to breed good blood, and very like to the Chyle, or that substantial mice, which the Stomach works out of the Conco●tion of our meat.  
The fifth Rule, for as much as all the difficulty for the observing of this measure proceeds of sensual appetite, and that this sensual appetite springs of the apprehension of Imagination, whereby varieties of meats are conceived to be very pleasing to the senses, we must do our endeavour to correct this depraved Imagination. For the correcting whereof, two things among others are chiefly to be regarded First, that we withdraw ourselves from the sight of such provoaking and enticing dainties, as we read Epaminonda that valiant Theban did, who being invited to a friends house, and seeing the Table too fully replenished with delicacies, departed suddenly away. And afterwards being demanded wherefore he went so rudely and hastily from thence; answered, because he thought his friend had prepared all that abundant cheer, as a Sacrifice for the Gods; and not for necessary food to mortal Men. Secondly, when we are forced for manners sake to stay and behold such vain Varieties, that we imagine them not to be in very deed so delightful, fair, and wholesome, as in outward show they seem to be, but that they are deceitful baits to catch and ensnare his fantasy to feed on them for his destruction; and that when they pass through the Body, they are most loathsome Excrements, leaving poisoned relics behind them to be converted into hurtful humours. Every thing when it is resolved into the first Principles and Elements will appear in the true shape, which is no other but Corruption. And the more sweet it is, when it so resolved, it becomes the more sordid and stinking, as may be noted by Suckets and such sugared Condited ware, whereas the Dung of Labourers is nothing so displeasing, for that they feed on simple food, which Nature best approves. To verify this, let us inquire whose Dung is most stinking, the Dogs or the De●●es.  
This Diet composed of Bread is pure, simple, not subject to Corruption, as other nourishments be. And therefore I may well aver, that it resembles that choice food of Manna, which God bestowed on the Israelites in the Wilderness; the which as the Spanish Author in his Trial of Wits was of opinion, that for many Generations after it did reduce their Bodies to a more Temperate Constitution then my other Nations, in so much that their Seed did multiply, and their Minds were more purified, and prepared capable of Gods miraculous blessings, to inherit the land of Canaan, which their Fathers, whose longing thoughts were altogether set on the Onions, Garlic, and fleshpots of Egypt. wherewith from their Infancy they had accustomed to feed on, were debarred off for their hardened hearts.  
I prescribe not this Diet, though solid and substantial, to Labourers and Hinds, for their stomaches are like Ostriches, which can digest Iron, and by their Violent motion can better away with Bull-Beefe, Ram Mutton, Beans and Bacon, then with the daintiest meat in the World: As I hard that a Clownish Boor told my Uncle Sir john Perrot, who on a time coming to visit him being his Tenant and sick, advised him to eat some der meat, as Chicken or sucking Rabbit; he answered him: Alas Master, what shall I do with such kind of Meat, when I cannot eat the Bacon, which is as yellow as the Golden Noble? I limit no such persons, no more than Galen did, when he Dedicated his Work for the preservation of Health De sanitate tuenda, not unto the strong Complexioned and the Barbarous, as the Germans, who were so accounted in those days; but unto the civil and nice-b●ed Italians.  
I present the discovery of this Secret, and the Practice of it, to them, that make a conscience of their Calling, not to wallow like swinish Epicures in sensual beastly pleasures, but as men resolved to live soberly, like Christians, who must acknowledge, that the Holy Ghost cannot long reside in fat foggy Bodies, that make a God of their Bellies, and who for that cause do still pamper themselves with delicacies, and continue more hours at their gluttonous meals, swilling of sugared Sack, and many cups of strong drink, than they do at their Prayers, or in the service of God.  
St. Paul, as likewise the first Christians, did often use to mortify their Bodies for fear of Temptations: I tame my Body (saith he) to bring it into subjection, lest while I Preach to others, myself become a Cast ●way.  
But we are so fahie from such mortifications, that we cannot spare one mea●e in the Week, though it were to fa●●● a Neighbour's life, or to convert the expense of that mea●e to defend the Public State from ruin, or from Antichristian Tyranny. And yet we must pass for reformed Christians. None must say, Black is our Eye, or that we have the least scar abo●t us. O that men would look within them; and see whether that place be fit to receive the holy Comforter. If then they find that my words be true, and that their Gourmandize and Intempetance ●a●e obscured their judgements, whereby they were not able by reason of stupidity and dulness to fall to the Practice of a Sober Living, let them out of hand begin to make some experience of this Diet, if not continually, yet on those Fasting days, which our Church hath ordained of Christian Policy, to purify a loathsome Carcases, and not as meritorious for satisfaction of God's justice.  
Thus the Israelites of old time were advised to fast, and commanded to Purify their Bodies in another manner. The which the very Turks and jews do put in Practice at this day. And wherefore stands this Purification? but to prepare ●oome for the spiritual Bridegroom? yea, and perhaps, this Abstinence may ser●e for some qualification of his justice, although not for any satisfaction, Yet help to cover a Multitude of sins: As Saint Peter and Saint james wrote, specially, if the estimate of what is spared, be conferred on pious uses.   

The third SECTION.  
The Commodity's, which this Newfound Diet brings to the Body.  
IT remaineth now, that I propose, what Commodities this set Diet produceth: First, it preserves a man free from all sicknesses, for it keeps back all the Humours and waterish spirits, which arise from the Stomach to the Head. It cures the Go●t, the Dropsy, the Astmaticke Passions, the Cough, and Catarrhs, it hindereth Crudities and raw phlegmatic humours, which indeed are the engendering causes of all diseases. It bridles and keeps all the Humours in such an equal temper, that none shall offend either in Quantity, or in Quality: for indeed all our sicknesses proceed from Repletion, saving some few which proceed of Famine, in taking more sustenance than Nature requires, or the Stomach can well digest. For manifestation whereof, we see, that all Diseases are cured by Evacuations. Blood letting is used to ●ase Nature. And so are Purgatious taken to free the Body of that insupportable load of filthy matter, which by Gluttony was engendered. Nor will one Purge sustice. But before an ordinary sickness be removed, the Apothecary must minister many Nauseative and bitter Potions able to weary the strongest Nature. For at the first, the first Region, as Physicians call it, must be purged; that is, the Guts and entrailes. Secondly, the Liver. And lastly, the Veins must be emptied of their waterish Humours and excrements.  
And it is holden for certain, that in every two years there is such store of ill humours and excrements engendered in the Body, that a Vessel of one hundred Ounces will scarce contain them.  
These humours being let alone, will corrupt in process of time, and will cause a man to fall into some deadly sickness. And commonly, most people, which die in their Beds, before they arrive to extremity of old age, do perish by these over-abounding Humours, which they heaped within them through their excessive Feasts and Belly-cheer.  
The second Commodity, that comes by this orderly Diet is, that it doth not only defend a man from those superfluous Humours within the Body, but likewise it fortifieth him against outward Causes; for he which hath his Body pure with temperate humours, shall easier endure the ini●ries and discommodities of cold or hot weather and of toilsome labour, than he that lives licentiously. Yea, and if he be wounded in his body, he will speedily recover.  
The reason is, because very little flux of any offending humour can fall into the wounded part, which in other bodies is wont to inflame; yea, and sometime it will cause a griping Convulsion, or a violent Fea●er. An which our temperate habit of bodily Mould shall never once be affected with; for there is as much difference betwixt them, as the●e is betwixt a perfect Ch●●ensian Procellane, and our roughest earthen Vessels.  
Lastly, it preserves a man from the Plogue, for there is nothing here to spa●●, no matter to work upon, which was verified insober Socrates, who notwithstanding that the Plag●e had oftentimes wasted Athens, yet he was never sick either of that, or any other disease.  
The third Commodity is, that it causeth not only Health, dut also Long Life, in so much that when he dyeth, he feels no such pangs and torments, as other men use to have, for he falls, like an Apple fully ripe, even by mere resolution, mildly, and gently away. The bond of a Temperate man's Body and Soul is dissolved only, when the Radical moisture is spent; like unto a Lamp, which is extinguished when the Oy●e is quite consumed. For even as a Lamp may be put out three manner of ways:  
First, by outward violence, as by v●hement wind.  
Secondly, by pouring too much water upon it, wherewith the pure Liquor of the Oil is oppressed.  
Thirdly, by the vt●er consumption of the Oil: So Man's Life, which is compared to a burning Lamp, may be extinguished three ways.  
First, by the Sword, Drowning, or such like violent death.  
Secondly, by the superfluity or depraved quality of the Humours, wherewith the natural moisture is corrupted. Thirdly, when this moisture is spent by the length of time. If a man dies by reason of either of the two former ways, there must ensue a great commotion in Nature, and therefore he feels extraordinary grievances, when the bond of Nature is thus violently before the day and ripe time compelled to be dissolved. But by the third manner of dissolution a man feels no pain at all, because the Temperature is all by leisure dissolved from within him, and because the gentle moisture, which feeds the Body, becomes wasted together with the natural heat at the same instant, when the Soul departs. And thus shall our Dieted persons dye, except they bee● forced by some outward Accident.  
The fourth Commodity is, that it makes the Body Active, Light, Lively, and ready to all motions and exercise: For heaviness, laziness, and the oppression of Nature proceed from the abundance of Humours which destroy the passages of the Spirits, and besiedging the ●ovnts, they over moisture them at last. Therefore when this abundance of Humours is diminished or taken away by a Regular Diet, the very cause of dulness and heaviness is also taken away, and then the pores and passages of the Spirits are made broad and more open.   

The fourth SECTION.  
The Commodities which our Diet brings to to the senses and Mind, and how it may help to build there a more convenient Temple for the Holy Ghost.  
AS the Body feels several benefits by this admirable Diet, so the Mind partakes of no less commodities: First, it brings Health and Vigour to the outward senses, for the sense of Seeing becomes darkened in aged Persons, by reason that the Optic nerves are overcharged with superfivous humours or vapours, whereby the animal spirit, which serves for the use of the Sight, either is obseured, or else is not able to minister as much matter, as is sufficient to make the Sight perfect.  
This impediment is removed, or at least much diminished by Sobriety, and Abstinence from those things which fill the Head with fumes, of which kind are all fat things, and Bu●ter excessively taken, raw Onions, Garlic, strong Wine, omuddy Beer or A●e. Or if at the worst their sights be somewhat dim or reddish, the Ointment of Tu●●● with a i t. e. Aloes wi●●auayle them. Or if the fear a greater grief, the juice of Stonecrop will 〈◊〉 the pin and the Web.  
The sense of Hearing is hindered by the defluxion of raw Humours from the B●aine, into the Organ of Hearing, or into the sinews which serves it. By which means a man becomes thick of Hearing, or deaf on that side where the Defluxion happeneth. A temperate Diet will prevent this Defluxion, and with a few local medicines, unless the deafness be inveterate, it will quite expel it.  
As for the Sense of Tasting, it is certain, that the Taste of a Temperate man is far more quick, sharp, and pleasing, than it is in the Glutton, and Drunkard, who by reason of Choleric or brackish Humours, whether they be engendered in the Head, or in the stomach, takes all Meats otherwise then they are in deed.  
Another Commodity, which a Temperate Diet brings to the Soul, is that it m●tigateth Affectors or P●ssions, chu●fl● melancholy and Anger. We see by experience, that they in whom Cho●●r and Melanchoily bea●e Dominion, if they be not in convenient time p●●ged of those Humours, they fall into strange and violent sicknesses, as Lunacy and Fre●zy, especially if they be suffered to get footing in the Brain and there to enseam. If it be sharp, and falls into the tunicles of the Stomach, it causeth a man to become very Ravenous: If there be abundance of blood, it makes a man Lecherous, chiefy, if there be some windy matter crept into it.  
The Reason is, because the Affections of the Mind do follow the apprehension of the Fantasy; and the apprehension of the Fantasy is conformable to the disposition of the Body, and to the Humours which bea●e rule in the Body. Hence it is, that the Choleric do dream of Fires, Flames, Wars, and Slaughters. The Melancholic dream of Darkness, burials, Sepulchers, Sprights, of deep pits, fearful flights, and of the like troublesome things. The Phlegmatic dream of Rame, Ri●ers, Lakes, Shipwreck, drowning, &c The Sanguine dream of Banquets, Love, joys, etc. All these with their Causes are avoided by a sober Diet; for instead of bad there are engendered nothing but true and good Blood, Choler, Phlegm, and Melancholy, so that their inward conditions are well composed, gentle, Mild, Demure, and quiet, never ministering any cause of Debate, but with Sobriety and Patience taking all things in good part.  
The third Commodity, which a sober Dye● brings with it, is the safety of memory. which is wont to be impaired and hu●t by reason of cold Humours, which have seized on the Brain, and is very ominous to the intemperate or aged person. This inconvenience is speedily cured by an orderly Diet, with abstaining from ho● liquours and fuming drinks, unless it be in sin●●l quantity. For although Wine and strong drink be hot, yet it causeth cold sicknesses being often taken, as Coughs, Distillations, the Pose, the Apoplexy, or Palsy.  
The fourth Commodity is, the lively Vigour of the Mind, in Reasoning, judging, in Invention, and in an apt Disposition to conceive or receive Divine Mysteries. here hence it comes to pass, that they, which observe a sparing Diet are watchful, circumspect, provident, and sound of judgement: Whatsoever spiritual or mental exercise they take in hand, they commonly excel in that kind of knowledge, which they undertake. The reason is, because their thoughts are abstracted and severed from this base earthly mould to Heavenly Contemplation, and to those high Angelical raptures, of which f●esh and blood can hardly enter into the Consideration.  
I believe very few in these days may be said to be thus Divinely disposed, for I will stand unto it, that except they have some power of Abstinence together with that unspotted Faith, which the Protestant Church holds, they shall never pass for men truly Religious, nor shine with that bright Light of Understanding to contemn the Vanities of this seducing World, nor receive that solace in their spirits to conceive themselves as it were in Paradise familiar with God. For doubtless they that are thus Regularly dieted, if they have but a grain of Faith, as it is Written, they may work wonders, and perhaps perform miracles. They shall see strange Visions, and be rapt up, as St. Paul was, into the Heau●ns for some small time to receive spiritual consolations, the which if these Revelations and Consolations concern only themselves, they must not blab them abroad, unless their publication be more for the glory of God, then for their own Hypocritical praise.  
For it pleaseth God oftentimes to send or infuse messages to confirm his servants in their constant courses. As I remember in the Book of Martyrs a Holy man being in Queen Mary's days to be brought to the Stake for the Faith's sake, the night before complained to one Austin his Friend, that since his Imprisonment he had no secret encouragement of the Holy Ghost to continue steadfast; but on the contrary he found himself very heavy, and somewhat loath to dye. But the next day as he was lead towards the Stake to be burned, he met the said Austin by the way, to whom this Good man cried out with great joy, laying his hand on his heart: O Austin, Austin, he is come, he is come; meaning, the Holy Ghost, of whose absence he had bewailed the night before.  
I deny not, but there may be many Saints here in our days, but surely they take not the right course to make their Election sure, if they mortify not their Bodies sometimes, when rebellious Passions are like to break out into combustion, or else that they be endowed with this powerful virtue of Abstinence, as I do here prescribe. Nor are they to be counted perfect Divines, which can only discourse of Divinity, Preach eloquent Sermons, or dispute of profound Mysteries; but He is the true Messenger of God, who lives according to our Saviour's life, and his Apostles, or at the least doth his endeavour to imitate them, as near as he can.  
And in what outward service can a man draw nearer unto them, then in Sobriety, and Abstinence? For, as Faith is the inward ground of the Spiritual building of GOD'S Church: So Abstinence, I hold to be after a sort, the secondary and outward foundation of this great structure, aswell because it removes those lets, which might prejudice our understanding, as also because by it we meet with many singular good helps to prepare the Faculties of the Mind to be more clear and ready to embrace that course of Life, which best pleaseth our Creaetor.  
Therefore, as Lessius writes, Seeing that our proceeding or Progress in Spiritual maetters do depend upon the use of Understanding, or that intellect, which is infused in the Soul, and upon Faith, which resides in this Understanding, we cannot love that which is good or profit in that Love; nor hate that which is evil, or grow in hatred of that evil, except it be first propounded and discussed in the Understanding, to stir up and move our Affections for that Virtuous purpose.  
Whe●e hence it comes to pass, that they who have lodged Divine matters in their Understanding, as the Apostles did, and such as followed their steps, they shall easily contemn all Earthly Goods, and climb up to the high degree of Sanctity and Holiness, and for that cause at the last they shall obtain for their reward a glorious Crown in Heaven. For the Will of man doth easily conform itself to the judgement of the Understanding, when a matter is not there rashly, and suddenly propounded, but with deliberation deeply, and with length of time discussed and debated. Whereby it appears that those things, which do hinder, darken, or make difficult the Functions of the Mind, for the most part are the Causes, why in knowledge, or in the Offices of P●ety, or in Holiness of life we arrive not to the wished and illustrious degree of Perfection.  
By the Premises it is apparent, that Temperance, or Sobriety is of great efficacy and power both to extinguish those impediments, which e●lipseour judgements from meditating on the bright beams of Understanding, and the true course of our Salvation, and therefore it may not unfitly be called The secondary Foundation of wisdom and of our spiritual progress. For what be the lets that make us so unapt to spiritual knowledge; are they not the superfluous limidities of the Brain, the obstructions of the Brains pores and passages, the abundance of Blood, the heat of the Spirits, which spring from Blood and Choler, or the Humours of Melancholy, which assault the Head and Brain? All which may be prevented by a well ordered Diet.  
The fifth Commodity, which this Diet brings with it against the inw●rd motions is, that it assuageth or rooteth out the flames of lustful desires, which annoy both Body and Soul. And surely next to the Grace of God, nothing avails more; for a Sober Diet takes away first the Matter, which is the abundance of Windy sperm. Secondly, the impulsive Cause, which is the needless store of the animal Spirits, whereby that sperm is expelled. And thirdly, the provoking Cause, which is the imagination of venereous doings. This Imagination stirs up chiefly the Passion of Concupiscence, which presently moves the Spirits to expulsion, and these spirits being so moved to expulsion do vehemently urge, yea, and do perform the Deed, unless the Will chance to restrain the same.  
All these abominations are chased away, or at the least corrected by a Temperate Diet. The which whosoever practiseth, shall find himself free from such perturbations, so that our Papists need not afflict their Bodies, as many of them do, with languishing Fasts, Bodily labours, Whipcords, Wires of Steel, going barefoot, or with lying on the cold ground, so benumbing, or making Brawn of their Carcases, that might by this manner of Diet be sustained with vigorous and lively heat to sympathise and correspond with the Functions of the Mind; where, as in a Glass, the whole Man, though outwardly made but of Dust and Ashes, may behold from within him, the very Image of the incomprehensible God, both in Unity and Trinity, except his judgement be eclipsed with erroneous motions.   

The fifth SECTION.  
Examples of such, as by Abstinence and a sparing Diet have prolonged their Lives to very old Age.  
THere was a Sect among the jews, called the Essen●, who when as they could not in their consciences brook to live in jerusalem, betwixt the Pharisees and the Saducees, by reason of the Hypocrisy, and Dissimulation of the one; and the licentious living of the other, retired themselves to a Desert near the Lake of Asphaltes', not far from jevicho, and there gave themselves to a Temperate Diet, with extraordinary Fasts, whereby most of them lived above 100 years.  
Paulus Theb●us, about the age of 15. years' o●d, during the Persecution under Decius the Roman Emperor, being discontented for the loss of his Father, and liketo be betrayed for a Christian by a covetous Hypocrite, that was married to his Sister, because he might enjoy his Patrimony, fled into a solitary place, and there hid himself in a Cave, at the foot of a Rock, near to which place grew a great Palm Tree, upon whose fruit he daily fed. They write, that for the space of 60. years a Raven every day at nine a Clock, brought him half a loaf of bread, and that his apparel was made of the leaves of the Palm tree.  
St. H●erome reports, that from the time which he entered into this retired place, which was about the year 260. until the end of his life, he never departed thence, having continued there 110. years.  
St. Anthony. who instituted an Hermita life in Egypt, borne of Noble and Religious Parents, and being about 20. years old, sold his estate, and bestowed part upon his Sister, and distributed the resdue to the Poor. And retiring himself from the World, he built himself a Cortage in a place remote from Company, where he lived a most austere and strict life. He died about the year 345. having lived 105. years. His diet was only bread and water, saving that he added broth or Pottage to his sustenance, when he was exceeding old, as Athanasius witnesseth. He was so famous in his latter days for his Holy and Devout life, that Emperors, Kings, and Princes sent unto him for his Counsel, and recommended themselves to his Prayers.  
Cariton an Iconian by birth, having endured much troubles under Aurelian for the Christian Faith, in the end being enlarged out of Prison during the Reign of the Emperor Tacitus, which succeeded him, and going to see jerusalem, they write that he was taken Prisoner by a Company of thieves, who bound his hands, and put an Iron chain about his neck, and so led him into a Desert place, near unto the dead Sea, or Sodomes' Lake. Afterwards, these thieves going forth for more boo●ies, a Viper came into their Cave, and drank of the Vessel, where the thieves kept their Wine: the which she poisoned, so that when the thieves drank thereof, they all died instantly. And they say, that Caritons' bonds at the very same time were miraculously broken or loosened, inso much that he remained Master of their wealth, whereof he communicated the most part to the persecuted Christians, that were fied into those Deserts, and with the rest he built a Religious house, where he lived for the most part upon Bread, Rootes, and Water. He ended his days under Constantine the second, and Constantius his brother, being above 100 years old.  
james the Hermit a Persian by Nation, lived by a very sparing Diet, above 104 years, as Theodoret writes.  
St. Macarius one of the Fathers, which assisted at the Counsel of Nice, lived 92. years.  
St. Epiphanius whose learned works we have, lived 115. years.  
Arcenius Schoolmaster to Arcadius the Emperor, lived 120. years, with admirable abstinence.  
Simeon Stilites lived 109. years, with incredible parsimony, Sobriety, and Temperance.  
St. Romuald and Italian, lived 120. years, with a very strait Diet, whereof he spent one hundred years in a Religious house.  
johannes de Temporibus lived 300. years, even from Charlemaine's time, under whom he served as a Soldier, until our Western Christians set out for the Conquest of the Holy Land.  
Vdalricus Bishop of Milan, a man of wonderful Abstinence lived one hundred and five years.  
Venerable Bede, a Saxon borne, whose Writings we read, lived 92. years in a Monastery, ever since he was seven years of age.  
But to descend to our own times, I will conclude with one excellent example of Lodou●co Cornario a Venetian Gentleman, whose Treatise with Lessius his Annotations ministered unto me my chief Light for the discovery of this Newfound Diet, lived above 100 years. In his youth he spent his time very lycentiously, insomuch that when he was ●5. years of age, he fell to be wonderfully crazed, and diseased with a pain in his Stomach, and oftentimes in his side, and also infested with the Gout, and wi●h a spice of a Fever. In this manner he languished until he came to forty years. And then the Physicians gave him over for a dead man, yet with some hope, that whereas their Physic could not restore him to his health, yet perhaps he might prolong his life, if he could betake himself to a set sp●ring Diet, the which I have prescribed here. Coruario seeing no other help, and being loath to dye in the midst of his age, and flourishing time, by little and little fe●● unto it, and within half a year was delivered of the most part of his griefs. But before the year went about, he was quite rid of all sicknesses. And so continued all his life after, with singular great contentment in his Mind and Body. When he was 83. he made a pleasant Comedy, which is a work of jovial youth, Partus juventutis: For, as he writes, he found himself of such an excellent Temper in Body and Mind, that he would not exchange his Age at those years with any Young man whatsoever, that did not observe his Diet; and he hoped to live as long as the other. He could at those years get up a Horseback as light and as nimble, as when he was but 24. He was always merry, never once angry nor sad, but of that admirable temper, that all the H●mours of his Body were in an equal proportion, as it were Harmoniously compacted, in somuch that during the time that he used this Diet, he never after sic●●ened.  
His sleep was moderate, his Dreams sweet and pleasing; and his Hearing and senses sound, his understanding so pure and lightsome, that at 95. years' o●d he wrote a Book to the Clergy in commendation of Sobriety, and this Diet.  
Among Princes, that by temperate Diet prolonged their lives; I will instant only on two, the Emperor Augustus, and Queen Elizabeth of England, whereof the former lived near eighty years, and was so abstemious, that he never drank but thrice at one meal. And the other did seldom eat but one sort of meat, rose ever with an appetite, and lived about 70. years.  
Now let me question our Paracelsians, who believe such strange Miracles of their Elixir and Potable Gold, whether Arnoldus de Villa Nova, Raymundus Lullius, Friar Bacon, Ripley, or any other, whom they flatter themselves to have had the knowledge of the Philosophers Stone, whether, I say, any of these did live longer, or in better health, in Body and Mind, than Cornario, or some of these did? If they can prove, that their great Masters have lived as long as Ours, then let me put them further in mind, that Paracelsus himself their principal Patron died at forty eight: whereas Galen, who affirms that ever since he attained to twenty eight years, he observed a Temperate Diet, which profited him so much, that thereby he escaped free from all violent sicknesses, all his Life time after, and lived until he was above an hundred years old, as Hypocrates and Herodicus before him, only by reason of a sober Diet without Physic, prolonged their lives to one hundred years.   

The sixth SECTION.  
The Effects and Fruits of this admirable Diet.  
THe Effect of this Newfound Diet, is singular great, and the Fruits inestimable: For thereby Old Age, which is held to be an incurable sickness; and a tedious misery, becomes fresh, green, lively, sprightful, and flourishing. Now, after long Experience which a man hath learned in the World, he is able to judge by comparing his present estate with the Vanities of his forepassed manner of living, of the Causes, why GOD, sent him into the World, and by what means he may thence forwards recover and redeem the idle time which he hath spent, to the glory of God, and the safeguard of his Soul, which but for the great mercy of his Saviour, he hath foolishly forfeited. Then, he cannot but contemn earthly thoughts, and with a brave resolution scorn to fix his Mind on things, which like a Dream will pass away suddenly, remembering that saying in the Gospel: O Fool, this night will I take away thy Soul, and then whose shall those goods be which thou hast prepared, and heaped together? Then, he will acutely see, that there is no cause for him to join Fie●d to Field, Farm to Farm, or Lordship to Lordship. For if he observe this Diet, he needs not be at such former charge for Gut-worke, or to please his sensual Pa●a●e, as he hath been at to the hazard of his Health, and more of his Soul. He will find that a very final revenue will s●●●ice him, and that now he shall be the better able to distribute the overplus to his Christian Neighbours, or bestow the same on some monuments for the honour of his Redeemer, who gave him the grace and power to leave off his former superfluities and noisome Varieties: Then, he shall perceive that ten years redeemed and conferred in this order of life, will better him more than 20. years in such irregular vaine courses, as he before had fruitlessely consumed. Then, seeing himself at more ease and contentment in spirit, with a well composed nature without rashness, or inperate Passions, he may accommodate his Mind to Prayers, to the service of God, and to do works of Charity. For no extravagant business can fall out to interpose betwixt him and Heavenly cogitations, as he used to have when he dealt about matters of worldly profit. But perhaps some will say, who will pine himself, and lose so many dainty morsels, to enjoy a few years longer than our forefather's?  Heu non est tanto dig●a dolore salus. 
To these I answer, that the addition of a few years more to a man that begins to leave off sin, and to be borne a new man Regenerated unto God through Christ, aught to be dearer than all the delicate cheer of the World, which cannot come to pass, while the Body is heavy, and pressed down with a load of fat, and gross Humours. For of all the meat, which a man eats, let him consider how little of it turns to nourishment or Chyle within the Body, and how much goes to excrements, to superfluous Blood, and to those humours, which one day, and in process of time will cause some grievous sickness, if not mortal, and he will judge my Counsel for Sobriety to be from God, and sent from Heaven in these latter days, to assist him in his Christian Progress to Salvation.  
At first is all the difficulty and hardest labour, by reason of the contrary custom, and for that the Stomach is stretched out at large, and as the French man saith, as Hollow as Saint Benet's Boot. But this difficulty is quickly taken away, if every day by leisure he withdraw and diminish somewhat of his usual Diet, until such time, as he comes to the stinted measure. And after that the Stomach is once contracted and made narrower; then there is no more difficulty nor trouble, but that he may easily continue his Sober Dyes, because that small Quantity doth answer and well agree with Nature, and the capacity of the Stomach, only the danger is, that after the Diet is accustomed, it must be continued still, for Alteration is somewhat dangerous.  
The like examp ewe see in them, who in Lent do at the first find it grievous to abstain from their Breakfast or Supper, but after a few days they make nothing of it; no more than those do, who are commanded by their Physicians to refrain from some kind of accustomed meat, which gives ill nourishment to some dangerous disease, although it be very pleasing to their Appetite. In like manner do not we often see, that some of our Land soldiers having been long at Sea, and there limited in time of scarcity to a set quantity of slender Victuals do fall into Fluxes and languishing sicknesses, if suddenly at their first Landing, they break that limited and set measure? And how comes that to pass? But because the Stomach hath been kept for many days more straightened, narrower, and more contracted, whereby their sudden falling into a larger Diet without regard had to that violent oppression of nature, which ought not to be so altered, but by degrees, is the chief cause of their Fluxed.  
Therefore men of experience will take heed at their Landing of this excess, and reduce their Stomaches by little and little to receive in such meat, and that in small quantity at the first, as shall not offend them after wards. They will content themselves with Broths and weak meats for the first three or four days, or if they fear such Fluxes, as they have reason for it, they will take the juice of ground juy, or the Broth of Rice, or the Syrup of Poppy, four or five mornings after their Landing; yea, and perhaps they will Physic themselves with Rheubarbe, aswell to purge themselves of that taint, which they got a Shipboard, as to strengthen their Stomaches: Or else they will swallow two or three days together, (but not without a Preparative or Glister, before hand,) those which the Arabiaens call the Blessed Pi's of Aloes, which are compounded of Aloes, Myrrh, and Saffron, the which likewise being infused in some Liquor, to be taken in times of Pestience, or Calentures, are found miraculous. Or if they fear the Scurvy, a Disease sprung from Oppilations in the Stomach, and now a days too common, dye seize on them, they will not neglect in time to take the juice of Lemons, Turnips, or else the Sa●t of Scurvygrass, or the juice itself in some pleasing Liquor.  
But to return, where I have digressed▪ admit, that this Diet were somewhat grievous at the first, let them consider. how they are forced otherwhiles to endure a more grievous Penance at their Physician's hands, when they must take most loathsome Medicines, whereat Nature trembles to think of, as our finest Gentlewomen for the Green-sickness are constrained to take Powder of Steel, etc. whereas the troublesomeness of our Diet is recompeneed with wonderful great commodities and singular fruit. For a Temperate Diet makes the Body Light, Pure, Healthful, preserves it from diseases and stinking corruption. It prolongeth life until extreme old Age. It makes one sleep quietly, and pleasantly. It makes our meat taste the more savouring and acceptable. It brings soundness to the Senses, quickness to the Memory, clear judgement to the Wit, it assuageth the rage of unruly Passions, beats down and breaks the fury of unlawful Lust, and drives away anger and sorrow.  
To conclude, it conjoins, cements, and as it were glues and screws together the Soul and Body with such an harmonical admired temper, that with a quiet Conscience, Apostolical patience, and with a Magnanimous sparkling spirit, partaking equally of Mirth and Gravity, he shall soon perceive himself metamorphozed and changed of a sensual Creature to be a man of Reason; of a dark besotted apprehension, now suddenly become one of the hopeful Children of God, illuminated with Understanding to ponder, judge, & discuss of Celestial matters, touching the Mysteries of our Salvation, of Faith, Grace, the Resurrection, Beatitude, and the difference betwixt Humane and Divine policy, betwixt Saint Michael the Archangel, and the Spiritual Drago●; betwixt the Heavenly jerusalem, and the most reformed Commonwealth among mortal men. And lastly, he shall be able to apprehend, how Sin and the Prince of the Air, are linked in one, to confirm men's hardened hearts in their own accursed Courses.   

The seventh SECTION.  
How necessary the Body's Purification by a Temperate Diet is for the Souls health.  
The sudden Cure of the Cough, the Tissick, and other Diseases by some Medicines intermixed with this Diet.  
PVrification must go before Glorification. For before a man can assume a Glorified immortal Body in Heaven, it is necessary the whole man be purified here on Earth, the Soul by Faith, and the Body by Abstinence. After this life we must not rely on Apocryphal dreams of a third place, by Capricious Schoolmen called Purgatory, like to the Poets Eliz●an Fields. But at our departure out of this World we must repeat the same Words, which our Saviour spoke at the giving up the Ghost, Consummatum est, it is finished. We have fought in this World a good fight, we have abstained from Carnal and worldly Temptations. Otherwise, we go out, but as half Christians, and being lukewarm, Christ will not know us, if we stand on bare Faith, without the fruits of Faith, which must not only spring in us towards our own Bodies, but by example and good works towards our fellows, the members of Christ. O how much do the Capuchins and Carth●sians go beyond us in Abstinence, and in contemning the World! And if they had the Faith, which we profess, and did not too much macerate and deface the handiwork of GOD, upon a meritorious Baalish hope, surely, they might be said to see with two eyes, and we but with one eye, and being better purified than we, they were assured of that Glorification, which we expect.  
I doubt no● but some here will tax me, that I savour a little of Pharisaical Popish leaven, because I insist on the Body's Purification, as if I derogated from Faith, which only justifieth, and that all meats are tolerable, let a man eat and drink never so much, as long as they are sanctified with our ordinary Graces of thanksgiving, though said by rote or cooled zeal.  
And that we cannot transgress in what enters into the Body, seeing that all things were purified and made clear by Christ, according to St. Peter's Vision about Cornelius,  
These Libertines would fain cover their Epicurean excess with Sophistical daub, but they heed not my aim, who with St. Paul profess, that all things are clean to the clean. It is the Quantity, and not the Quality of the Meats, or Drinks, which I reprove. If I should tell them further, that the cause why Moses forbade the Israclites the eating of Swine's flesh was, for that he foresaw, that the same in those hot Countries would breed Itch and Scabs, and that it did become the Hely Nation, to keep their Vessels better purified, then to appear in the House of GOD so polluted; surely I believe, they would take me for ● jew, aswell as a Romanist. Why were Lepers, and those that had running Issues debarred from the Temple, insomuch that their King so diseased, was repulsed to enter? Was it not because God loved a purified clean Body, ●ather than a mangy person? Specially, if through his own disordered manner of living, or the Divine Vengeance he became so defiled? In respect whereof, it is convenient that we do our best endeavours to purify that place, which is destinated for the Holy Ghost, by abstaining from alluring meats of divers natures at the same Mea●e. Go to the Physician before thou be sick, (saith the Wise man.) Before Gluttony and Drunkenness hale us into the Prison of sicknesses, let us take heed of their causes, and not find fault with Friends, who without Fee or rewards have opened them the way to Purification, and a sober living. Because Lessius and Cornario being Papists lately renewed and brought to Light this admirable Diet, shall we disdain their wholesome Counsel?  
This uncharitableness leads to Error what we find among Papists Praiseworthy, and not repugnant to Faith, we ought to embrace and cherish. By that reason we should have no Discipline, no Canon Law, nor any civil Order for the government of the Church against Refractories and giddy headed Heretics, if we condemn all that we borrow from them. For our Religion itself, though afterwards eclipsed, was propagated and sent into this Island from the Bishop of Rome. Because their Mine yields not the finest Oar, shall we not refine the Oar, and purify the Gold, that comes from them? yea, though it came exsterquilinio out of their Dunghill, with many dregs and filth, we must not reject and altogether debase what we received from them, as long as it tends to our profit or edification. We ought to commend them for their laudable Fasts, their Almes-giving, and their continent lives; I mean some few of them, which were indeed most continent, and not minister occasion of scandal in our Christian calling, to make them the more obstinate, and obdurate. St. Paul could have wished never to eat meat, whilst he lived, if he thought, that that kind of meat offended his Brother; where as some of us on the contrary, would e●te Flesh on Good Friday, even to despite them. By this indiscreet and uncharitable carriage towards them, in things indifferent, many Souls have fallen away from our Church, and left those scars, which will continue (I fear) to the world's end. So tractable in this indifferent course was Peter Mo●lins that Religious Minister of France, when he heard how some of our English Preachers chose rather to be silenced, then to wear the Surplice: O I would to God, saith he, that I were bound to go in a Fool's coat through Paris all the days of my life, so that I were Licenced to Preach the Gospel there. And so an English Countess heretofore, was content to ride through Coventry stark naked at Noon day, so that she might gain freedom for that Town, which for their common and future good, she afterwards most zealously performed. Now to advance forwards, and thereupon to conclude our work of Purification, to be brought to pass by abstinence, and our newfound Diet, it is looked for, that I should first cu●e some of those infirmities, which are already grown through Repletion, and disorders. Among which, I behold the Lungs, which wax old sooner than the rest of the members, as Aristotle affirmed. And the reason is, because they are subject to all kind of excrements. For they receive catarrhs, coughs, and other filthy matter from the Brain, besides excrementicious blood, which is engendered there, and turns to purulent matter, which render them foul & filthy, as our late Anatomists have found, as●ve ●as that, which comes from the head, and what ber is made so impure, must needs grow soon old.  
For which cause those Persons, whose breath doth stink by reason of the impurities of the Lungs, shall wax old sooner than others. As on the contrary, those whose breath smells well, or doth not stink whilst they are Fasting, may live much longer. For the abating or correcting of this viscous, clammy, and mattry stuff, which is there engendered, or fallen from the Brain, nothing anayles more than this our Diet, after that the same hath been practised and used two or three Months, such impurities will cease of their own accord.  
But for fear the Diseased party may in the mean time suffocate and perish, like the Horse, that starved, while the Grass grew; let him that is troubled with a violent Cough, which is accounted but a Symptom, mingle some Manna well sifted, and a little Saffron with his Panade, Broth, or Gruel, and that being used for five, or six days together, will by gentle Purges by little and little consume away the cause; yea, and will supply the place of an Expecterall, aswell as any of those Medicaments which they call Becchica, or else they may use three or four drops of the Syrup of Tobacco in two spoonfuls of Hyssop water, or in default thereof, a piece of Tobacco itself rolled and chewed in the Mouth, before meat, for four or five days together, will perform the C●re, or in case of necessity, let him drink but once an O●nce of the juice of the Blew-Flower-de Luce root called Ir●s, newly gathered, beaten, and strained, with sugared Water, and some Saffron; and though the Party were at the very point ready to be choked with these s●●my and gross h●mours, and could not rest, but sit up wheezing, and without sleep; yet within two or three hours, (as it were by Miracle) he shall avoid by Vomit, and Stools, the causes of his deadly distemper. Or else let him take twenty, or twenty five grains of Pantomagogon in Pills, with the Powder of Lycoras, once every second day for a week, and these will gently purge a●l the Humours.  
And these Pi●s I hold to be singular good to prevent many other diseases, and not so loathsome as most Medicines be.  
Next, the Brain presents itself to my View, the indisposition whereof may be discovered by the Heat, or Coldness. If it be over hot, it causeth distillations into the Lungs, Lunacies, etc.  
For the Cure whereof, some Lettuce may be boiled with our Diet, or the green leaves of Poppy, and in default thereof their seeds, or their Syrupes. In that case Diacodion, which is composed of white Poppy, with sugared Water alone, or mixed with our Diet is of admirable operation both to cool, and to procure sleep. To which as a Caveat, I wish such distempered persons to beware, how they keep their Heads too warm with Nightcaps; for thereby I have observed that many have unadvisedly miscarried. For the cold distemper of the Brain, accompanied with Moisture: the smoke of Tobacco with a drop or two of the Oil of Annyseed is expedient, if the Party be not too narrow breasted, or else troubled with the fits of Asthma.  
But oftentimes the Brain may suffer by reason of outward Causes, as Frost, or Cold winds in the same manner, as the Lungs are, for both alike are impaired by Cold, that they might the sooner become weakened and old, and that by reason of respiration. For both these Members do breath and respire, the Brain for the perception of smells, and the Lungs more abundantly, for the recreation of the heart. Therefore both these Members do secretly through their Pores and passages draw in the Air, and do receive their impressions, which happen not to any of th' other Members. For this discommodity, whereto our Northern Nations are much subject, thet have lately armed themselves with Hoods against Rain, Snow, and Tempests; and if before their journeys they anoint the soles of their feet with that excellent Oil of Euphorbium, or of Pepper, and stop their ●ares with Cotton or bumbase dipped in Oil of Aniseed, or with Cyvet: They need not fear distempers through Cold, as long a so as England's Golden Fleece is able to furnish them with Outward Defences. But we have cause to doubt a greater inconvenience then, a momentary cold, which commonly with the weather for sake the hold; for if it prove an extreme Frost, or blustering Winds, specially after ●ainy Wether, which occasion the evils aforenamed, that treacherous guest, the Scurvy, the store-house of all diseases, Farrago omnium morborum, (which some have mistaken for a spice of the Catholic Disease:) may get possession within the Body.  
And this happens both by the Sun's absence, and for that the skin, and all the outward Pores are stopped, thickened, and congealed with Cold, so that there is no place left for the venting of Evaporations, and Exhalations out of the Body. And therefore they are driven back coagulated, where those Vapours are forced for want of vent to assault the inward parts, and at length they domineer, and cause Oppilations and stoppages, so that the lively Spirits cannot perform their Offices. here hence it falls out, that some of these tainted exhalations are carried upwards to the Eyes, Ears, Nose, and to the Teeth, and Gums; and otherwhiles to the Breast, or else they descend down to the Legs.  
A spoonful of the juice of Lemons at a time, or the luyce of Scuruy-graf●e, or the salt of it, as I showed in the former Section, mixed with our Panade, will remove this Suruy-baggage. And for the putrified Gums, a drop or two of the Oil of Vitriol, or some Vnguentum Aegyptiacum applied unto them, will speedily cure them.  
I need not correct the Stomach, but with the own simple Diet, yet if at first by reason of the sudden alteration, which I have notwithstanding here expressly forbidden, and on the contrary advised them to proceed by degrees from twenty ounces, to fourteen, or twelve, and by so many, or a little more of drink, to be diminished within a month: Then if the Stomach should become somewhat fainting, a cup of Wine and Sugar added to the Diet, or in extremity Cinnamon water, Aniseed, Wormwood water, or Manus Christi, or Gingerbread, will quickly restore the cowardly Stomach. But if the Midriff rise, or any wind, which our Diet will speedily chase away, Vinegar Scilliticke, or Sea Onion will keep it down. Afterwards, if they chance to break this Diet, if it be but for a meal or two, I wish them to fast the next meal after, although it were more commendable Esu●ire inter epulas, to rise up with an Appetite.  
For the Stone, if Walter Caries Quintessence of Goat's Blood, which in his Farewell to Physic, he calls the Hammer for the Stone, may not be gotten, let the Party take Goat's Blood, and use it after the Arabian manner: That is, dried in the O●en, and drunk in some Liquor. More Medicines I could lay down, for this and other sicknesses, but that I doubt our Practitioners of Physic would indite me for intiusion into their Profession; albeit I think they will be more offended with me for the Publishing of this Dietary Cure, then for any other Quarrel. For I make no question, but the same will both prevent and heal more Diseases, than all their Recipes grounded but upon conjectural Prognostickes for the most part, like unto our Almanacs.  
Me thinks, if it were nothing else but for the avoiding of Physicians Fees, and Apothecary's Bills, that were a motive sufficient to induce us to live soberly. Whereto might be added the shortening of our days, which their Drugs do cause, besides the poisoned relics, which they leave behind them in the Body. For we must understand, that all Purgations, specially Electuaries soluble, have some venomous quality in them, and likewise that the good humours aswell as the bad are exhausted by them, to the future decay of health, and the treacherous wasting of the Oil of Life. The like fatal inconvenience comes by Blood letting.   

The eight SECTION.  
Special Remedies against Sea sicknesses, the Scurvy, and against the annoyances of snow, Frosts, and cold Winds. Wherein the cause of my Lord Baltimores Disasters in Newfound Land this last Winter is debated.  
THe Disasters which happened to my Lord Baltimore and his Colony the last Winter at Feriland, in our New-land Plantation, by reason of the Scurvy, have moved me to inserte some more specifique Remedies against that Disease, which not only in those Climates bears dominion, but likewise here in England, although hooded with other Titles, yet commonly sprung of the same causes.  
For sometimes the Scurvy is engendered of outward Causes, and sometimes from within the Body, or from both. And therefore they that dwell near the Seaside, where the North-east Windes rage, are most subject to this infirmity. Before the said Lord ever began his Plantation, he cannot deny, but I advised him to erect his Habitation in the bottom of the Bay at Aquafort, two leagues distant from that Place, which for aught I hear, is not much to be discommended, and more into the Land, where my people had wintered two years before, and found no such inconvenience. Nay, his Lordship himself suspected the place; sor●● his Letters he complained that unless he might be beholding to me for the assignment of both those places out of my Grant, he was in a manner disheartened to plant on that Coast, by reason of the Easterly Winds, which with the Mountains of Ice floating from Estotiland, and other Northern Countries towards Newfound land, rendered that Easterly shore exceeding cold. Yet notwithstanding, his Lordship being persuaded by some, which had more experience in the gainful Trade of Fishing, then in the Situation of a commodious Seat for the Wintring of his new Inhabitants, bestowed all his charge of building at Fertland, the coldest harbour of the Land, where those furious Winds and Icy Mountains do play, and beat the greatest part of the Year. Whereas, if he had built either at Aquafort, or in the Westerly part in the Bay of Placentia, which hath above 50. miles' over-land, betwixt it and that Eastern shore, his enterprise had suceeeded most luckily: And so this of Fertland, might have served well for his profit in the Fishing, and also for a pleasant Summer dwelling.  
Sir Francis Tanfield, under the right honourable the Lord Viscount Faulkland, continued two years, but three leagues more Southward at Renooz, and did well enough, in which place likewise my Colony remained one Winter without any such mortal accidents. But all Winters, I confess, are not alike in that Country, no more than they are here with us in Europe. Yea and here too in the same parallel, the season differs. Who will imagine, that we in Wales have less Snow and Frosts than London and Essex? And yet by experience we find it so, whereof the very cause proceeds from the Eastern winds, whose rigorous force before they arrive over land into our Western parts, cannot but be much broken and abated.  
Besides these Winds, snows, and Frosts, the Scurvy is engendered by ear-ring of those meats which are of corrupted juice, raw, cold, salted, or of ill nourishment, which breed gross blood and melancholy. Among which I reckon Bacon, Fish, Beanes, Pease, etc. And among Drinks, I rank all strong liquors whatsoever, specially, if they be taken in Frosty weather, when the Stomach over abounds with heat, and consequently at that time most subject to infiamations, which, when the Th●●● comes, will certainly break out into some dangerous disease.  
Do but observe how the Sap of Plants and Herbs in Frosty seasons descends down to the Root, as to the last refuge and help in Nature? The which Plants if we should refresh with Chalk or Lime, well may they flourish for a little while, but their Fruit and themselves are of no continuance. The like I may say of such, as by strong liquors do conceive, that they fortify and comfort their stomaches in cold weather, when as indeed they get but a sparkling heat like a blast, that will quickly extinguish: From hence arise the Scurvy, Catarrhs, Rheums, Coughs, Fevers, etc.  
But leaving these Causes, I will proceed to the Cure of this fatal sickness, which now a days proves a stumbling stone to the wisest Physicians, by reason of the manifold symptoms and infirmities which accompany it, able to deceive Aesculapius himself.  
First, let the party, that fears or suspects himself tainted, change or air his apparel, putting on clean shifts and linen.  
Secondly, let him sleep in boarded Rooms, and if he be able, to have his Chamber Wainscotted, or well dried of those dampish savours, which stone or earthen walls are wont to evaporate and breathe out.  
Thirdly, let him beat and burn one Acre of Land round about his dwelling.  
Fourthly, let him eat those meats, which are tender, light of digestion, that will not be soon corrupted, chiefly fresh meats with dited sauce, but moderately, and without excess.  
Fiftly, let him often use the expressions of Currans, Prunes, or Reasins, or Diaprunis, or some of these in broth made with Manna, Cassia, Tamarind, or Seen. For these will loosen the Belly by their moisture and slippery faculty, whose whayish humours the Melt or Spleen is accustomed to steal away, and so by making itself great and big to impoverish and enfeeble the rest of the Members.  
Sixtly, for an exquisite Purgation after a Glister, or Preparative first used, which might be of Oximel. with some of the aforenamed Expressions, let him take of the root of Rheubarbe, or Mechoacan three drams, Hermodactilis two dragms, Turbith three drams, an ounce of Diagredium, two scruples of Cinnamon and Ginger, three pound of Sugar. Of this Purgation, let the party take one ounce, or six drams at a time.  
Seaventhly, after these Purgations, which must be taken every day, or every second day, while it lasteth, let him use baths made of Brimstone or Bran once a week to attenuate the skin, whereby the Vapours of the Body may the easier exhale out. But for twelve hours after bathing he must not stir out of doors. Whosoever will use these Observations, not neglecting those, which I have generally delivered in the former Sections, as Antiscorbutica, to prevent the Seuruy, he may rest assuredly not to become infe●ted with the Disease, and if he be tainted, he shall speedily recover.  
And now for the poorer sort, who perhaps are not able to provide themselves of the premises, they may either purge themselves with those Pills called Pantomagogon in the precedent Section described, or take three grains of Stibium in a cup of Beer steeped and beaten to powder, every second day for a week together. And to prevent the Scurvy, we have tried in Newfound land, that the tops and leaves of Turnips, or Radish being boiled, is a sovereign help. And also that Neetleseede, and Honey, with a little Wormwood is expedient.  
To conclude, Goose-dung being mixed with Meal and Butter, will serve for a Pultes to the tumors or outward griefs, caused through this sickness to abate the inflammations, and the spots, and ulcers; yea, and if their stomaches could away with the loathsome taste with a few cloves in drink, it will cure the Scurvy suddenly, as they in Zealand have often tried.  

A Pomander to be used at Sea, against the noisome sent of the Ship.  
This Pomander will much avail against such offensive smells: Musk three grains, Saffron one scruple, so much of Cloves and Nutmegs, half a dram of Mastic, of Laudannu on ounce, let these with two drams of white wax be rolled and stirred together in a hot mortar. As for the poor, they may use the rind of Oranges, Lemons, or the root of Angelica.   

Agaiast violent vomiting at Sea.  
Let him drink Worme-word wine, or the salt of Wormwood in Beer or wine. A bag of dried Mints laid to the stomach is singular good in that case. Likewise, this medicine taken and eaten in the morning, will strengthen the stomach: One clove or two of Garlic, two or three Almonds, two or three Cloves, and a little Ginger, let these be moistened with half a spoonful of Vinegar. After meals Coriander Comfits, or Quince ma●melate is commodious. For the first three days, let him feed sparingly, and use Capers or Olives, with his meat.   

Remedies to preserve the Members from the discommodities of the Frost, jee, Snow, and cold Winds.  
Let not the party presently enter into a warm room, or two near the fire, but by little and little let him approach or remain in a temperate Room. Let the frozen and congealed members be anointed over with the Oil of Chamomell, if the strong smell offend him not, or with Oil of Lilies, or else with salad Oil and salt somewhat warm. And about half an hour after that he be put a Bed, let him drink a cup of Wine or Beer well mulled or heated with pepper rudely brayed and put in a piece of cloth for fear of offending the throat. Let him hold in his mouth some hot spice, as Cinnamon, Ginger, Aloes, Cloves, or Pepper.  
Garlic boiled in milk, or Beer, will suffice in this extremity for the poorer sort. In brief, if there be any doubt, that some member is almost stupefied with Cold, specially with the Frost, let that member be held in cold water for a while, that it may soften and so by degrees return to the temper.  
The poor may in default of a better Ointment, before and after their return home-wards, anoint their hands and feet with bruised Garlic, tempered with Oil or Butter, if they cannot have some of the Oils above named in the former Section.  
To preserve the Eyes from Snow, which sometimes as the more excellent, annoys the less: A piece of black-stuff or cloth ho●den in the hands, and often looked on, will perform the same, and defend the sight from injury. Above all, let not the Party go abroad fasting.    

The ninth SECTION.  
Remedies against other Sicknesses incident at Sea, or Land. Against the heat of the Stomach, and to prevent the Calenture, and other Fevers.  
SYrupus acetosus simplex in this case, is highly commended by Ranzovius, as also to prevent Fevers, which kind of Syrup is made of Water-sugar, and Vinegar, as Oximell is made with honey. He that useth the same shall hardly be infected with any kind of Fever, nor be troubled with the Asthmaticke passion, or Tysicke.  
In the beginning of a Fever, the Syrup, or Looch of Poppy, is convenient both to cool the Body, and to procure sleep. And so is a Glister or Suppositary, in the beginning of any sickness.  
A Friend of mine who had been sundry Voyages in the Indies, and within the Tropickes assured me, that when most of his People had been often sick at Sea of Calentures and burning Fevers, he ever escaped. And the means which he disclosed unto me were these: He used every day to sip a spoonful of the juice of Lemons, and in default thereof, he accustomed to drink often a beverage of Vinegar and Water. And lastly, every day he bathed and washed his fundament with cold water, which is the chiefest way, that the Turks, Arabians, and Moors do purify themselves before their Saba●thes, and during the time of their Fasts. Above all, our Diet, or that which our Mariners call Lob-lolly, will serve them for nourishment at Sea.  

A Powder to be used either on Land, or Sea, to defend a man against sickness.  
Take of dried Rose leaves three drams, of Lignum Aloes half a dragm, of Liquorice, Nutmegs, and Saffron, of each a scruple, of Musk four or five grains. Make all these into fine powder, and then quilt it in a piece of Taffeta, or Sarsenet, and wear it on the left side of the Breast.   

An Electuary against melancholy Pass●ons, 〈◊〉 and to make the heart jovial and merrier.  
Take of the conserves of Roses two Ounces, of the conserves of bugloss, and Marigold, of each one ounce, of Cinnamon one dram well powdered. Form these into an Electuary with two ounces of the Syrup of Poppy, and at your going to Bed take the quantity of a Nutn●●g.   

A description of certain Pills to procure sleep and to open obstructions.  
Take of the powder of Alkekenge with out Opium two drams, of Opium on diagme and a half we●l beaten, with one ounce of Sugar-candy. The which with syrup of Liquorice must be made in a Mass, and then divided into Pills and swallow them. They will serve for two or three times.   

A drink to ripen and ure the Cough.  
Take of the syrup of Enulacampana and Liquorice of each two ounces, of Hyssop water a quarter of a pint. Boil these in a quart of Ale or Beer, with some red sugar candy to a pint, and drink thereof two or three spoonfuls at a time, lying on your back, and letting it distil down your throat, by little and little.   

To prevent the Palsy.  
Nothing is better than to eat some Diatrion P●perior, or to swallow down in the morning four or five grains of pepper.   

The Cure of the Wind in the Stomach, and the Colic.  
Commonly this Infirmity happeneth for want of stirring and exercise, or by eating of Fish, Fruit, or the like windy food in greater abundance than Nature is able to bear without Belching, Rumbling, or the like commotion in the Stomach; which sometimes descending lower down into the Guts, before the former meat be fully digested, begets more strength of wind, so that betwixt the old excrements and the new, this grievous pain called the Colic, is engendered.  
For the Cure whereof, if the Wind proceeds from heat by drinking of Sack, or strong Liquor, or in the Summer, first let him abstain from those causes, and take a Glister made of Sugar, Milk, and some cooling Herbs, or of Broth where in Raisins, Prunes, or Currants have been sodden, or where Diaprunis is dissolved, with some Anniseeds. And for a Topicke Medicine, to fortify and ease the place affected for the present, let the Party apply a dried Rosecake somewhat warm, and besprinkled with a few drops of Vinegar to the Belly. The poorer sort may clap warm trenchers or napkins. But if the Colic be engendered of the Cold, as in Winter, or by feeding on moist and raw sustenance; I wish the poor to content themselves with Garlic boiled, or raw. And for the Richer sort, I prescribe this singular Receipt, Take Venice Treacle or Mithridate with a few beaten Cloves, dissolved and mulled in a cup of Wine. Or in default thereof, a spoonful or two of Wormwood, Cinnamon, or aniseed Water, or some liquor wherein Pepper hath been soaked. Diatrien P●perion also eaten is exceeding good, fasting, or at going to bed.  
And for a local Remedy, let him put dried Camomile betwixt two linen clothes to the Belly. Or for want thereof the Oy●e, or Paracelsus his styptic plaster, the place being first anointed with that kind of Oil, or with that of Roses.   

Against the evil disposition of the Body, as the Dropsy, the Green-sickness, and the like.  
Take of Allom, Brimstone, and of the fi●ings of iron, or steel of each a handful. Infuse them bruised in three quarts of white wine Vinegar three days, and let the Party add thereof a spoonful at a time to every draught of drink. Likewise a Posset made of Allome, will correct this ill disposition of the Body.   

Remedies for the straightness of the Breast, and the rising of the Lights.  
Some do highly commend Quick Sulphur beaten to powder, and well mixed with Sugar Caudy, to be taken either alone or with Wine. Others at the time of the fit, do advice to give him Vinegar Scillitick with Ammoniacke dissolved. Fracastorius extolies Lungwort, either of the Oak or juniper; likewise the smoke of Sandaraca, o● Orpiment in the manner as I have showed in my Book of Directions for Health. But in truth the Fox's Lights soaked for three days in Vinegar, and afterwards dried in an Oven, being taken to the quantity of a Nutmeg, either alone, or with some Liquor, is the best Remedy, aswell for this infirmity, as for the Cough proceeding of the difficulty of breathing, for it is known, that of all Creatures the Fox hath the longest breath, and strongest Wind. In default of the substance, the common Receipt called Looch de Poltroon Vulpis is expedient.   

Remedies for the Gout, whether it proceed from Hot or Cold Causes.  
First let him betake himself, if he can, to our Diet.  
Secondly, let him beware of all strong Drinks and Wine.  
Thirdly, let him purge himself with the Potion of Hermod●c●●l●s, M●choacan, etc. which I have before described against the Scurvy: Or else let him use Pillu●ae Cochiae which draws aways the causes from the Head. And these Purgations he shall use once a month. And if there be cause, let him bleed sometimes.  
Fourthly, let him exercise.  
Fiftly, let him anoint for a local Lenitive the place affected with Oil of Frogs, or of Myrrh, either alone, or with a little Saffron, and if the pain be violent, with some Opium.  
But indeed to mollify and assuage the grief, for the richer sort, I advice them never to be without this precious Cataplasm. Take of dried Rose leaves one Ounce, of Mastic half an Ounce, of Saffron one dram, of Camphor sixteen grains, and of Barley meal two ounces. Pour thereon as much white wine, as will make them boil, which must be gently, a●l by leisure. and often stirred.    

The tenth SECTION.  
Remedies against the odious and unhealthful vice of Drunkenness.  
The Author's admonitory Conclusion, to live soberly and temperately.  
FOr the shutting up of these particular Cures, I will insert this Corollary, which I wish all them that have a care of their healths, daily to revolve in their minds, being drawn out of Hypocrates his golden Aphorisms: That whatsoever Nourishment enters into an impure Body, will make it the more impure.  
But there is one Sickness more, which rightly may be styled the Northerre Catholic, crept among us within these forty years, the sin of Drunkenness, brought hither out of Germany, and the Low-Countries, which bears such sway, that few merit the name of Gallants, or sociable Creatures, vn●esse they can Carouse more Cups, than the large Body of a Camel is able to brook, without great alteration in Nature.  
For the suppressing of this odious sickness, we have laudable Acts of Parliament, but for want of due execution of the Laws it increaseth to the great displeasure of Almighty God, the scandal of our Religion, and the grievous disturbance of their Bodies, which we see drooping away daily, before the date of life conditionaly granted unto us by our Creator. What shall we do in this desperate case? Our Statutes fail to remedy this evil: Our Preachers with their thundering Woes miss to reform it: The careful Cure is neglected; for most men now a days do more intend their private ends, than the public good. Only this provident Counsel is left, which I submit in most humble manner to the higher Powers, that some more Additions be enacted, that in such places as lie remote from the meridian of the Fountain of justice, all blind Alehouses be suddenly put down, that none be Licenced, except they were worth twenty pounds at the least in Goods, able to keep Bedding, with sufficient man's meat, and Horse-meat, that all such as frequent these infamous Houses, especially within seven miles of their dwelling places, or upon the Lord's Day, may be bound to their good behaviour, and that during the time of their Bonds, they to be debarred of bearing Witness between party and party, seeing that it is likely common Drunkards care not what they swear.  
Secondly, that they shall not vex their Neighbours with Law-suites, until they be released and become new men: Or else, that they shall stand as persons Outlawed▪ or Excommunicated out of true Christians Society.  
Thirdly, that those Officers, in whose division these offences shall be committed, shall without delay see the Penaltties ordained by Law inflicted, and tha● the negligent as accessary be severely-punished.  
Fourthly, and because Servants in most of our Gentry's Houses are also infected with this Pestilent abomination, it were fit, that they build new Cellars near their Parlours, where their Master's Eye might curb them, if they meet not with sober Butlers to restrain them.  
In these latter times people are become so besotted with this abominable Vice, that no Admonition can prevail to withdraw them from it: Whereas in times past the very sight of a Drunkard was as rare as a Goblins; Yea, and if it chanced that any one were but seen reeling in the Streets, the very Boys would hoot, and laugh him to scorn, until such time as the Magistrate or the Governor came, and brought him to the Stocks, or committed him to prison.  
But now it is grown so common, that they account it a glorious Act, and the Music must play while the health goes round.  
It is recorded, that the godly Movica the mother of St. Augustine, being but once upbraided by a Servant in the house, that she loved the Wine bottle, she took it for such a disgrace, that never after she drank one drop of Wine more, as long as she lived.  
Platerus makes mention in his practice of Physic, that he knew a Nobleman who being diseased of the Gout, and informed by his Physician that his drinking of Wine and strong Liquor had caused his infirmity, he made a vow never to drink any such Liquor more, which he religiously kept, and in the stead thereof drank nothing but small Cider, or Verivice. Whereby he was quite cured of the Gout, without any other Medicine.  
The like I have heard of an Hydropicke person, who having experimented, that drink produced and augmented his Disease, he resolved never to drink more, but contenting himself with Broths, and the like moist suppings, he was never afterwards troubled with the Dropsy.  
To draw our Newlanders Cure now to a Period, let me entreat all them, which have any feeling of Sobriety, and of the necessity, wherein our Christian Common wealth stands at this present time, to lay aside their captious Criticisms, and carping censures, together with their needless Feasts, and in good earnest to embrace my Counsel in some measure, if they cannot as yet apply their wills to the stint, which is here prescribed. I know the impediment proceeds of Custom, and this Custom can hardly be altered, (except the Spirit of God will cooperate,) without some offence to concupiscence. Such is the lamentable obstinacy of many harebrained worldlings now a days, that Parents cannot without great difficulty withdraw their own Bowels from following their boon Companions, and roaring Gallants, whose conversation but for a few days they have frequented. How much harder than is it to dissuade men from those provocations, which from their Childhood they have continued? The most part presuming on their Constitutions and present strength, suppose, that all the Meat, which they ordinarily feed upon, and the Carouses which they swallow, cannot much impair them. Nay, they will constantly avouch, that it is a sign of Health to drink Healths, or to eat sound, whereas they be but baits of Pleasure, so that Greediness knows not, where Necessity should ●e ended, or Nature limited, as Saint Augustine against julian, Lib. 4. Cap. 14. Existimantes nos adhuc agere negotium valetudinis, cum agamus potius voluptatis. It a nescit cupiditas, ubi finiatur Necessitas. But men of understanding will consider, that most of the Bodies sicknesses and unruly Passions do arise from the wanton Palate, and that whatsoever enters into the Body, which the Stomach cannot perfectly concoct, must needs exceed the true Quantity, which Nature allows, and so turn to noisome Humours at the last, in despite of Nature.  
Ye that be Parents, shall here learn to wean your Infants with a better Diet, then with Flesh and Fish; which will rot and corrupt their tender bodies.  
Ye, that be Rich, accept of this Treasure, Divine Sobriety, which will infuse into your hearts, modest contentment.  
Ye, that be Poor, shall here learn Frugality, at a cheap rate.  
Ye, that be Young, shall be taught Continency.  
Ye, that are Elder, and therefore should be wiser, shall meet here with health and long life.  
here, ye shall find all your Senses refined, aswell the Inward as the Outward. here, from temperate heat issue temperate Effects. The Blood spreads gently through the Veins; the Spirits through the Arteries: And the Soul by Virtue of this Heavenly Gift, being as it were discharged of her Massy load, and loathsome Lump, hath now some experience of her Liberty, and that by this Purification she is not far from Glorifications.  
In a word, Dear Countrymen, condemn not this Cure before you Read, or make some trial of the Substance. The time requires it. For the Misery of Iniquity is permitted to act the last Tragedy of Spiritual Wickedness in Heavenly matters.  
But ye who are enabled to live temperately, need not fear as long as ye continue steadfast in Faith: Your Old men shall dream Heavenly Dreams, your Young men shall see Visions, your Sons and Daughters shall Prophesy, your Servants and Maids shall be inspired with the Holy Ghost, according to the Prophecy of I●●l.   

Authoris Epilogus de Repletionis & Ebrietatis incommodis.  
ECce Novae Terrae Fructus, mensura Diata,  
Lux re●ouata, salus, spes, et medicina dolorum.  
Pone modum ventri Deus imperat, acc●pe sanum  
Consilium, compesce gulam, suspe●de fur●res.  
Heu quantes qualesque facit Repletio morbos!  
Ex hoc Fonte fl●unt animi deliria Motus:  
Corporis hinc omnes a●gores, Asthmata, Tusses,  
Multiplices Febres, Hydrops, nodos● Po●agra,  
Et quot quot memorare horret mens sana (meatus  
So fertè obstruerent mixti cum Bile vapores,)  
Ni stella● numerare velis, lateremque lavare:  
Curridere solent Nebulonum turba profa●a,  
Scurril●busque socis Sanctorum corda gra●are?  
Dum ceuet Damocles, v●as saevire Cyclopas.  
Post cyathos in Membra Det, potosque Thrasones  
Consilij latebras Parasitis pandere nou●;  
Curio iurat Mars iuris inops? Cur iurgia, Lites,  
Et pugnas Lapithae de lanâ saepè caprinà  
I●miscent saturi? phantasma volubile Bacc●●  
Crede malos Gentos in tanta pericula ferre:  
Aerei ludunt sic inter vina Dapesque,  
Graeculus ut Rhetor, sit Gracculus ille Poeta;  
Gloria sola Deodetur, qui Flamine sancto  
Auoc●t a vitijs, Christo●●dia●te ●●dia●te, Britannos.    

THE Newlanders Cure.  
THE Second PART.  
Muse on the Matter,  
More than the Meeter.  

The first SICTION.  
The Preparatius to the Cure of the Minds Infirmities; wherein the Author by the discovery of his own Imperfections in his Worldly Race and Course of life, admo●isheth all others his Fellow Christians to Repent and Confess their sins in time.  
Morstua, Mors Christi, Fraus mundi, gloria Coeli; Et Dolor Inferni sunt meditanda tibi.  
Think on your Own, and Christ his Death,  
The judgement Day, and Hell beneath:  
Think also on bright heavens joys,  
For Worldly Hopes are Dreams and Toys.  
What are our Pomp, Wealth, Beauty, Fame?  
But Brainsick snares, and Wares too blame?  
What Age like our so cracked with I●rres?  
Yet cracks of Love, provoking Wars?  
Proud Nabal, stoop; prevent thy woes,  
Make peace, and Friends take not for Foes.  
Just David did thy Flocks no ham,  
Nay, they were shielded by his Arme.  
If to his God thou tell thy Sins,  
he'll save thee from the Philistines;  
But if his David's thou abuse,  
Repentancelate will not excuse,  
If Miser's Gild thou justify,  
Or Humane Pomp dost glorify;  
Or Hypocrues thou magnify;  
Or thine own worth not vilify;  
This CURE will prove a stumbling block,  
And to such Fools a laughing stock.  
The same, yet I am confident,  
Shall not displease the Penitent:  
Nor any Soul of Saints Communion,  
That doth partake of Christian Union.  
Those watchful Spirits long to see,  
A true Physician without Fee.  
In brief, let me be said to Dote,  
If I show not an Antidote,  
Against the World, the Flesh, and Diue●●,  
Or at the least against some Evil.  
And sure, unless they mean to fall.  
My Patients will admit of all  
This Cure, which Newland for the Old,  
And Sickly offers to unfold.  
But first, their Faults they must Confess,  
Or else they die Remediless.  
They must likewise abandon strife,  
And Vow to God a better life;  
Then out of hand begin to day,  
Dear Penitents; time flies away:  
Begin, and I a Sinner too  
Will prompt what you shall fail to do.  
We here before thy Majesty,  
Dread Lord, present Iniquity,  
Laid bare without Hypocrisy,  
The which from Adam's Leprosy  
Of sin derived, we all inherit,  
And for the same Hell's flames do merit.  
O give us Grace Vice to displace,  
To cleanse ourselves, while we have space:  
If we Repent, thou heal'st our Sins,  
And we shall shine like Cherubins.  
But what am I, whom for thy Glory,  
Thy Spirit moves to pen this Story?  
This little one, like Zoar, where  
Thy Servants may behold with fear  
Gomorraes' flame, old Babel's shame;  
And those new sins, which us defame?  
This Charge became a Levites zeal,  
To ring it out with louder peal:  
How can thy Gifts in me reside,  
That am not clean, nor purified?  
In April days with harebrained fury  
Led, topsy turuy I did hurry  
For Worldlings praise, and thanks to curry,  
Whereby thy Motions I did hury.  
What then I wrought was to gain Fame,  
A blazing blast, to raise my Name.  
But now I see that I went wrong,  
For Honours all to thee belong.  
And whosoever goes about  
To lay thy Goods for his own out,  
Usurps, and steals part of thy Glory,  
Which made bright Angels dark and sorry.  
My Summer's growth I spent in folly,  
And gave myself to Passions wholly:  
To scrape and gape for Golden Days,  
Neglecting what the Gospel says:  
O Fool, this Night I'll snatch thy Soul,  
Who shall thy Fortunes then control?  
My joys were Toys, my Cares bred Tares;  
Thus caught with Snares, I sought false Wares.  
Thus Dregges to God, to Mammon Wine,  
In my best Race I did assign.  
How then shall I in Autumn now  
Reap Profit, when I failed to Sow?  
When Libra for my late repair,  
Begins to dye my Amber Hair:  
Shall I with Saints a gleaning go,  
Who, like a Foe, did Time forgo?  
O Gracious God, that givest hire,  
And with new fire dost men inspire.  
My Evening's work thou well dost like,  
For thy Sun always shines alike,  
On Publicans, whose hearts rely  
Upon Christ's merits, those which fly  
From thee displeased to thee appeased,  
In hope of Debts to be released.  
O what brave sparklings of thy Lou●,  
Appear in such, who Sinnes reprove?  
I feel some heat by this Remonstrance,  
To rouse my heart with quick Repentance.  
Let Pickthanks with Ambition swell,  
Till thou blowest them from Earth to Hell:  
We on no Creatures dare rely,  
But here before thee humbled lie.  
Whether thou scourge, or us will purge,  
We will not cease thy Grace to urge:  
Yea, though thou hale us in a rope,  
Like Samson bound, yet we will hope.  
With Dalilaes' we dallied long;  
But now we sing another Song.  
When our Confessions move to pity,  
We then shall frame a sweeter Ditty.  
Lord, after shrift renew thy fires,  
Devotions flames, in our desires.   

The second SECTION.  
The Description, Confession, and Effects of our Common sicknesses, which by the temptations of the Wolrd, the Flesh, and the Devil, distemper most Minds in this latter age, where●n the weaknès of our Common Writers is taxed.  
WE brag of Faith, here Satan lurks,  
For in Good works we live, like Turks.  
Pure Saints, or Angels we would seem,  
Yet Golden ones we more esteem.  
We feed like Kings, are served in State,  
And make us Gods of silver Plate.  
We chop and change, in Pride we ruffle,  
And more for Goods, then Good do scuffle.  
We plod on Protects, more than Zeal,  
On private ends, than Commonweal.  
Plain dealing men we flouke, like Fiends:  
And Sycophants we trust, as Friends.  
We count it lawful to deceive,  
Where Gifts unpunished we receive.  
We fee the Lawyers, full of Gall,  
While starved Souls for Vengeance call.  
How many Thousands pine at Home,  
Though Newfound Land yields Elbow room?  
But sink or swim, say greedy Elves;  
None helps to Plant; all for themselves.  
They Rob too soon those Infant's milk,  
Which might bring Gold, Salt, Iron, Silk.  
But why should I for Newland speak,  
Whilst that the Old doth languish weak?  
And like to starve in midst of store,  
Which hath enough, yet covets more?  
So have I seen Hydropickes pale  
Swell big, and dye, with bibbing Ale.  
Our Minds more Weak in Resolution,  
Compared to the Ancient Nation.  
Search further, Muse, but with Compassion,  
And see, how comes this Alteration?  
The Time's precedent had their faults;  
We have their Old and New assaults.  
Their Traditions, Superstitions,  
Times Revolutions, Constellations:  
Fiends sly Stratagems, and Temptations,  
Devils incarnates Combinations.  
All these with our New Provocations  
Work; and we feel their Operations.  
Most Men are bad in every Trade,  
e'en from the Sceptre to the Spade.  
The Greatest still prey on the Less,  
And spend those preys in foul Excess,  
Witness our joining Farm to Farm,  
Perverting Wealth to Neighbour's harm.  
Witness our Drink, wasting Health,  
Our giddy Smokes, and deeds by stealth,  
What misshapen Apish Fashions,  
Are derived from foolish Passions?  
Our Purls, rare Pearls, and rich Array,  
An Armies Charge might well defray.  
Our Thoughts are in Pride's Altitude;  
Old Sacke-cloaths wear is Clownish rude.  
Contritions Haircloth we contemn,  
Nun's Tires and Hermit's we condemn.  
In stead of these, each Groom exceeds,  
In Satan's Velvet, gorgeous Weeds.  
In stead of these, now Virgins shine  
In Church unmasked, with Feathers sine.  
●st not a shame, that flaunting G●llians  
Dare there to tempt against Tertullians'  
Advice? who barred the Afric Maid  
God's Honse to enter so arrayed?  
Christ's Seamelesse Coat would hardly pass  
Without a Frump. A two-legged Ass,  
They would nicke-name a Minister,  
If the Freeze Cass●●ke he prefer,  
Preaching against rich s●●ken Stuffe,  
The Beaver Ha●, and swaggering Ruff.  
Na●, English Cloth we s●arce a low,  
Unless thick Laces we bestow:  
Unless it be, like that in Gra●●e,  
O● ●ab●ls Beast, or Whorish Train.  
Like Weathercockes, our Appetite  
In many Changes takes delight:  
For which Men tax the Female kind:  
When both are Moonsick, worse than wind.  
The Rainbow, Peacock, or what hue  
Cameleons shift, so it be new,  
Or thought Outlandish, that we like;  
And presently the same dislike.  
Our Eyes are Witches to our Wits,  
But why loves Reason Fancies fits?  
Our Foes unseen, us idle find,  
And by their wheeling lead the Mind.  
The Mould of Reason thus made pliant  
By Fiends rampant and luxuriant,  
The Brain must needs grow wild with weeds  
Whence fall bad seeds, to choke good deeds.  
Such spite have they inveterate,  
To make Mankind turn Reprobate,  
That they omit no tricks of State,  
To lead them to a shameful Fate,  
Like to their own depraved quite;  
From which, but Christ, none can acquit.  
Sometimes they play the Lion's part,  
But commonly use Foxlike Art.  
Now they ●ike Apes, or Puppets dance;  
A●on in Horse's shape they prance.  
Go on, Proud Steeds, men are not well,  
But hurried in a foure-wheeed Shell.  
With whimsies doubts ye tempt the Holy,  
But Worldly Souls, with costly Folly.  
Those means, which God gave for his Glory,  
To help the Poor, in Pride ye bury.  
O Stings! O storms of Ghostly Foes,  
Which now Great Britain undergoes!  
When Christ should reap his Harvest pure,  
His Angels find us all impure.  
We see the Gospel's radiant Light,  
Yet darkling hunt like Birds of Night.  
We ever please the outward sense,  
But leave the Inside without fence.  
Our Pettifogging liberty,  
Helps to advance impiety.  
But Athens now, and Courts of Law,  
Had need themselves be kept in awe,  
By Stoics more grave, to beat down Vice  
Or Thunder's sons to satirize.  
The truth is, without Discipline,  
Our Bees turn Drones, and will decline  
From Charity, and virtuous Thrift,  
To idleness, and basest shift.  
Fond Company we more affect,  
Then sober Friends, or Gods Elect.  
The Baffoones●irry ●irry meery Buff,  
Sta●e Scoggins●ests ●ests, wi●s Scullions stuff,  
Base Mimic skoffe's, broad scurrile taunts,  
With Baggadochian thundering Vaunts,  
Stupendious Lies of Balladry;  
All which with Tales of Ribaldry,  
False coined News, and old Wife's fables  
We Grace, cu'n at our open Tables.  
We glut our guts with luscious cheer,  
And seldom Fast scarce once a Year.  
Nor then know we to Mortify,  
Or the proud Flesh to vilify.  
We often Read of Vanity,  
But seldom Books of Piety.  
Such glistering Baits do hook usin,  
And make us dote on shining Sinne.  
Our Stageplays, Masks, and Mummeries,  
What are they else but Fopperies?  
And Lullabies to rock a sleep  
Souls, that should wake, or rather weep?  
What noble Flames do some enjoy?  
And yet their Talents mis-imp●oy?  
The very Best of their Inventions,  
They give for Bawds, to Lords intentions.  
Of Heaven these Promethean Rakers,  
Vnworthymen would make partakers.  
Wisdom is painted a pure Maid;  
The Sisters Nine are Virgins stayed.  
If of their Court our Scholars be,  
Why doethey stain their chaste degree?  
Begetting mongrel monstrous Notions?  
And giving way to wanton Motions?  
The Graces three have no lewd Trick:  
Why then do learned Spirits kick,  
Like Pampered jades, more than befits  
The Sons of Art? corrupting Wits  
With glozing Books of Ch●ualry?  
Or Legends false of Popery?  
If from Above, their Dowries came,  
Why do our Cham's uncover shame?  
Why do they claw Times Fooleries?  
Why do they wink at Knaveries?  
Why dare they not the Greatest make  
To startle? and at Vice to quake?  
'tis true; they Greatness fear and loss,  
But who so fears, rejects the Cross:  
That Cross, which Christians underwent  
Of the best stamp, and element.  
Huisht, Cowards then: Your Taients hide,  
Until Christ's Audit still vntri'de.  
Some for Despite do Libels thunder:  
Others for Glory, nine days wonder.  
But most do fawn, like Strumpets bold,  
And prostitute in hope of Gold.  
On Honours bought they wag their Tails,  
To Mammon they strike down their Sails.  
Frail Beauty some with Heath'nish Rhymes  
Court, wasting so their precious Times.  
A Goddess, Star, an Angel's mate,  
Of Dust and Ashes they Create.  
The wonder of Celestial Creatures,  
The Paragon of Earthly features:  
The goodliest Nymph, which Nature made,  
At whose fair sight all Beauties fade.  
Both Sun and Moon eclipsed stand,  
Till they her Pleasure understand.  
No marvel then, that I her Slave,  
At her east Frown amazed rave.  
With such besainting, and for Gold,  
Our simpering she's are bought and sold.  
But O what Antics do I see?  
With Music loud about a Tree?  
Tripping it on the Sabbath Day,  
And kissing oft their Marian's gay?  
Thus our best days we fool away.  
Some Pill and Poll, alive some flay.  
Some roar, and some, like Asses, bray.  
Some scoff and lie, some laugh and play  
At Cards and Dice whole winter Nights,  
In Summer days with Dogs and Kites.  
Here stands one curling (Pockey-full)  
His Perrowicke; another Gull  
Outvies his fellow Gull in Oaths;  
And Compliments, whom he most loathes▪  
Of Pedigrees that Scoundrel vaunts,  
Cal●ing true worth with flouts and taunts  
An upstars' Dwarf, whilst he most mad,  
Prates, how for Sires he Giants had.  
This Noddy fears proud Hamans' Nods,  
As Fools do sprights, or Schoolboys Rods.  
But who lewd Courtiers so observes,  
Loud Carters lashes Beast deserves.  
Another studies how to train,  
More Clients in for cursed Gain.  
Physician's now, and Lawyers ●oyne,  
To spin long Cures, and Suits for Coin  
In elder days what by our Toil  
Was gained, became the Clergies spoil.  
But now the Lawyers keep a Coin,  
And reap upon their Neighbour's soil.  
As those did quail, so these may fail,  
Or be restrained, without Bail;  
When Charity shall more prevail,  
Their double-tongues some will bewail.  
They worship Gold in general:  
Yet some fear God, I tax not all.  
But these Goodmen how to discern,  
When needful Suits do us concern;  
We must at Noon have Candle-light,  
Or Prophet's gift, to save our Right.  
Most Students do Tradesmen resemble;  
Since Both for Custom can dissemble.  
In huggermugger many Bribe,  
Ds if they were of Magus Tribe.  
If such be not in Britain found,  
Let Simonists of Foreign ground,  
Redeem their Schools, and Cloyster-cowles,  
From Chaffering, and the sale of Souls.  
Nay, let our Foes fear gaping Hell,  
If Seats of justice they dare sell:  
Or if to those they Men prefer,  
Who formerly were known to Err.  
In what a fearful Case are those,  
Who Worldly Fortunes so dispose,  
As if our God were fast a sleep?  
And did not see what rule they keep?  
Me thinks, I see our Fluttring Foes,  
Watching their time to breath in woes,  
Under pretence of seeming Good,  
Like him, that bears under one Hood  
A double face, with feigned Grace.  
They blow a pace, till they get place  
Within the Spirits and the Blood:  
Where they work Gall of humours good.  
This poisoned Gall, the Souls black jaundice,  
Pricks so, that Man on Cockhorse bandies  
Against his God, and Nature's Law,  
That Grafts this Rule with filial awe:  
Who lets not sin, if so he can,  
Consents to it a wicked man.  
Some yearly raise a greater Rent,  
By Interest for Money lent,  
Then Maltaes Iew of Foes did take;  
For to the Bones these Men do rake.  
I blame not lawful Permutation,  
(But with a sober limitation,)  
Vtopian-like, to bar Commerce;  
But common scandals I rehearse  
To them, who sell their Goods too dear,  
Or them, that sheare Christ's sheep too near.  
More laymen's griefs I could reveal,  
Which shame from Muttering bids conceal.  
Yet wants there not some Nightingale,  
Like sweet Saint Paul, to touch them All.  
Those Practices now pass for Good,  
Which Noah saw before the Flood.  
Some Build, some Buy, some cheat, and borrow.  
Whilst the next Morrow steals on sorrow.   

The third SECTION.  
That the most part of our pretended Christians are infectea with some of the aforesaid infirmities, and that all carnal pleasure shall end in pain.  
THese Mad Conceits bewitch us all,  
Yet Lunatics who dare us call?  
These I doll lust's we hug in Spirit,  
Yet do we boast of Zeal and merit.  
Like bawling Curs, we bark at Vice,  
We Rail on Br●bes and Avarice:  
We Blame the Whore, and idle Drone,  
But who throws guiltless the first stone?  
Many find fault with swinish Drunkards,  
Themselves rebellic●s under Placards.  
The Blind-men calls his Brother, Blinkard.  
The Pocky 〈◊〉 his fellow, stinkard.  
Thus others Boots we quickly score,  
When we deserve correction more.  
When judgement Conscience shall control,  
The purest souls will prove but foul.  
Here lurks a Toad, a Serpent there,  
Sharp stings and poison every where.  
The Preacher wrote; all is but Vain:  
But I dare Write, all ends in pain.  
What cares have we, what toil, what pain;  
These seeming pleasures to obtain?  
And once obtained, what's then our Mind?  
But Neighing new and more to find?  
No Earthly thing brings much content,  
But afterwards breeds discontent,  
Which A●ams Apple we may call,  
Both bitter sweet, and Honeyed Gall.  
joy surfeits some; some pine with Pain;  
Yet the partake in Sin and Rain.  
Death spares nor Rich, Poor, Poole, nor Wise;  
For All must fall before they Rise;  
The Crown, which Royal brows adorns,  
Within is Nettles, Pricks, and Thorns:  
Fears Discontents, want of Treasure,  
jealous of Neighbours, Leagues unsure.  
Nor live our Grandes without trouble,  
Their Pomp to double, though a bubble.  
The Middling and the Lowest sort,  
Grieve to maintain the Lawyers Port.  
Thus Christians as a Tennis Ball,  
Tossed by themselves, are prone to fall.  
Yet None begin to look for ease,  
But think of jars instead of Peace.   

The fourth SECTION.  
The Description of the Catholic Scurvy, engendered by the Mystery of Iniquity, the Glorious manifestation whereof had been restrained and sealed up by the Angel, until 1000 years were expired, for the hardness of our Forefathers hearts.  
NOt only these do us disease,  
But only Ills disturb our ease.  
'tis found, that most Diseases tend,  
And to the Scurvy power lend,  
To torture Slugs, who nastily  
Were Clothed, or fed too greedily.  
Great Fiend's likewise, and Men Soul-sick,  
Hell's Scurvy make a Catholic,  
With Murders, Lies, Hypocrisies,  
Idolatries, and Blasphemies.  
As doth the former Scurvy beat,  
For want of Sun and Motions heat,  
Upon the Spleen, the Breath, and Skin:  
So doth that old and Scurvy sin  
With Purple spots go on to stain  
Both Soul and Body, all for Gain.  
men's want of Faith, and Scriptures Light,  
Enwrappes them in blind Egypt's night.  
Fond quirks and quillers, Schools inventions,  
Do hinder them to use preventions.  
But how comes this gross Sin to pass  
In those, who say Christ's Blood doth wash,  
And hearsal Plagues, and cankered Lust,  
By virtue of his Merits just?  
When Men distrust the safest way,  
They cannot ch●se but go astray.  
When Fabells' Tower, and Asaes' Hopes;  
When 〈◊〉 G●d, and Baalish Popes;  
When Man's pos●●ons, erring Brain,  
They trust, as if Christ died in vain;  
When they refuse Gods tendered Motions,  
And will carouse false Prophets Potions;  
Their ●oules so giutted salla reeling,  
Like drunken Tossepots without feeling.  
Then judgement, Widgine, and Memory  
Deprived of Faith's strong Armoury,  
In black Despair conclude their ways,  
And never after see good days.  
Or they Presume (a Plague as bad)  
With too much Learning running mad.  
These two Extremes, like scorching Sun,  
And hideous darkness, we must shun.  
The middle Course with Modesty,  
Yields some content to Majesty.  
To which add Faith: then Grace will cover  
Our brittle Knowledge, and discover  
What vengeance more hangs on the Scurvy,  
Which Christendom turns topsy turuy  
With blood, Fraud, Dreams, Ambition, fears,  
Regardless of poor Christians tears:  
Till He, that Rocks with Thunder tears,  
He, that controls the Wand'ring Spheres,  
Do by his Light expelling Night  
Remove the Beam, that dims our sight;  
And tame the Force of this great Fury,  
Which wilfully true Faith would bury.  
The Devil's loose from B●bilon,  
And watch's whom to work upon.  
Old Heresies he bringeth in:  
So fair without, and foul within,  
Some Stars begin to lose their Light,  
Which on the Saints shined lately bright;  
And 'tis most true, some States will rue,  
If the last Earthquake do ensue.  
Proud Gog, and Magogs' Horn with eyes,  
Have pitched their Tents to Tyrannize,  
And Giant like do threaten those,  
Who Lies and falsehood shall oppose:  
Those, who serve GOD in Unity,  
And in the Persons Trinity,  
They persecute with Fire and Sword,  
And vow to raze his Written Word,  
(Which now hath flourished many years,  
In spite of Balaam, and his Peers.)  
And make us bow to Rome's Mark'● Rabble,  
Their Mazzims God, and Masses Babble.  
A thousand Years by Treachery,  
And juggling Tricks, this Mystery  
Shut up and sealed, guled faithless slaves,  
But now against God's Church it ●aues,  
That Church, which then for few assigned,  
To Deserts fled for fear confined,  
And acts the last red Dragon's part,  
With open Force and cunning Art,  
Let us (say they) with all our Might,  
Their consciences at length affright,  
If our false Fire and wonders fail,  
Our three Frog-spirits sha●l prevail,  
Whom Ca●phas cursed with Book and Bell,  
we'll sacrifice their Blood to Hell;  
But before this Desolation,  
We must b●nd the strongest Nation.  
You hear the Plot, now to prevent  
These latter Plagues; watch and Repent:  
For if they bind the Valiant Men,  
What will become of weaklings then?  
When God removes his Candlestick,  
Hell's darkness more will make us sick.   

The fifth SECTION.  
The eminent Dangers of this great and Mystical Disease over Great Britain, by a Reflection of those T●ibulations, which our Fellow Members have lately endured beyond the Seas, and may hereafter light upon us, if we prevent them not by speedy Repentance.  
BEhold the sad and riveled Face  
Of Rochel, once the strongest Place  
Of Christendom, now made a slave?  
And forced for Light to c●ye and crave.  
Behold the Land of Casimire,  
On Khines' fair Banks, whom France did hire,  
To save her Church Newbuilt from fire;  
Now poor, disrobed of her Attire.  
In like manner, see, how many  
Bright Virgin's Lamps in Germany,  
Extinguished lie, whose glorious Rays  
Like Carbuncles, made Nights seem Days.  
Our Fellow-members reap this Curse;  
And we deserve the same, or worse.  
Their Fatal loss concerns us near,  
And aught to strike a trembling fear.  
For if Our Saviour gives us over,  
The Cut is short from France to D●uer.  
God may permit the Spanish Nation,  
By Land and Sea to work vexation.  
Or those, that are now Friends, to langle,  
Or out of Trading us to wrangle.  
Or let o de Satan's Sorcery  
Pre●aile, to bring in Popery.  
which if He do, how stand our Lives,  
Our Church, our Children, States, and Wives?  
In stead of Milk our Younglings luck  
Would be, empoys'ned whey to suck.  
All then must to the Shave Crown,  
With the Beasts mark, fall prostrate down.  
None Just, but who to Babel ton:  
No Maid made Saint, but a fair Nun.  
And she for Penance must submit,  
To her Confessors venial fit.  
But first Mortmaineses must be repealed,  
And Praemunires quite expelled.  
If this great Earthquake shall prevail,  
And the Old Dragon with his Tail  
Draw twinkling Stars from Heaven down,  
And form them Fire-drakes of his own,  
O●r Watchmen than should hear Bravadoes,  
And turn or burn, or feel Strappadoes.  
Our sins deserve this dark Eclipse,  
To kiss the Pax with Who●●●●●lips.  
We felt of War the discontents,  
The Pestilence sacked our chief Tents:  
A Famine new creeps in through Rain,  
From which, Lord, keep our Souls again.  
What dangers more may us oppose,  
I have no warrant to disclose.  
I dare not to me arrogate,  
Of Prophecy the certain Fate.  
But I could wish, that Harmony  
Supplied the place of Simony:  
That justice, Love, and Godly zeal,  
Did reign in Church and Commonweal  
And for those Perils, which I fear,  
Let every Kna●● his burden bear.  
And justly too, if they allow  
For currant Good, the ill they know.  
They who feel not these Offences,  
Nor look help, have lost their senses.  
But let them get Souls spectacles,  
And they shall see God's Miracles:  
How with a strong and mighty hand,  
He still protected this our Land,  
Against Rome's subjects every where,  
While we in Faith courageous were.   

The fifth SECTION.  
The imminent Dangers of this great and Mystical Disease, over Great Britain, by a Reflection of those Tribulations, which our Fellow Members have lately endurea beyond the Seas, and may hereafter light upon us, if we prevent them not by speedy Repentance.  
Within my time I can record,  
How God kept us from fire and Sword,  
From Treasons hatched in Satan's Den,  
Beyond belief of Mortal men.  
In Infant's Years I well remember,  
He saved our Churches Royal Member,  
Elizabeth, from Parries Blow,  
Which though a Child I then did know,  
For that my Father stood engaged,  
For him to Hare, whereat enraged,  
Because my Father for his Debt,  
Three thousand pounds, was sued, he set  
Upon H●gh Hare within his Study,  
Gave divers stabs, and left him bloody.  
Then, in despair he went beyond Sea,  
Was reconciled to the Romish Sea:  
And there by Comoes' Cardinal,  
Put on to play the Cannibal.  
For coming home, he hunted further,  
Scorning Hares the Lion to Murder.  
But God did keep our Lion Queen,  
Whom Parry meant to ●ill unseen.  
About that time, the Pote did muster,  
And out of Ireland thought to thrust her,  
By Peter's Keys, and Paul his sword,  
With Desmonds' help, a powerful Lord.  
But God looked down, and saw their spleen,  
He fought for us, and for our Queen.  
Then, Fourteen traitors thought to throw  
Down England's Star; for they did sow  
Their seeds of foul Conspiracy,  
To yoke us to the Papacy.  
But God himself with hand unseen,  
Confounded them, and saved our Queen.  
In Eighty Eight, his Elements  
Scattered Spain's Fleet, and Regiments;  
So that for their Atlantides,  
They sought the Pole at th' Orcedes.  
Thus God preserved a Maiden Queen,  
From Nembrod● spite, and Giants teen.  
When Forces failed, Bulls went about,  
And cunning Jesuits they sent out.  
They Lopez hired with Po●s●ncaski●l,  
Both Her, and some great Peers to kill.  
But God protected, though unseen,  
Our Faiths Defendresse, England's Queen  
After these storms, the Traitor Squire,  
By Friar's Counsel did Conspire:  
But ●e, Tyrone, and all our Foes  
Had overthrows with Tragic Wees.  
For on themselves God turned their spleen,  
And still defended England's Queen.  
Again, the ●paniaras sought Seaports,  
In Ire●ana, where they won some Forts,  
And marching on, they thought to boast,  
But God by Mountioy foiled their Host,  
And gave their Dous unto our Queen,  
O● whom they meant to wreak their teen▪  
O Peerless Queen, beloved of God  
Who for thy Zeal wert made his Rod,  
To chastise Gogs, and Tyrants bold!  
Which more than him, did worship Gold!  
Thou didst Spain's Fleets, and Carracks shal●e,  
Thou mad'st the Groin, and Lisbane qualle,  
And mak'st us tell unfeigned tales,  
How God for Thee subdued Cales▪  
How He for Thee did scourge New Spain,  
Brazil, the Lands, and the Main.  
God gave the Flemings liberty  
By thee, and all Prosperty.  
By thee, great Burb●n got his Right,  
I● 〈◊〉 and in the Leagues despice.  
By thee were ships and Trades sustained,  
By Thee at home w●s Peace maintained.  
By thee, God wrought for his great Glory,  
This to be writ, in after Story:  
A Queen debarred of Bodies Breed,  
Of spirit left true Christian seed.  
Scarce to her Orb our Virgin's Star●e  
Was gone, but by a Ciu●●l Wa●re  
Some Papists thought to work a side,  
And our soyned Kingdoms to divide:  
But Watson and his Complices,  
Paid dear for these Confedracies.  
here is not all, which I ha●e known,  
Done by our God for Britain's Crown.  
What Poets pen, or Wit of Man,  
Is able to express, or scan  
The means, how in November we,  
On the fifth day, escaped free?  
When many Papists d●d consent,  
To blowat once our Parliament,  
With Powder up into the Air,  
In hope to make our Church despair?  
They swore upon the Sacrament,  
To keep full close their Blows intent.  
The jesuit Garnet under hand,  
And others of his Learned band  
Allowed it for a pious deed,  
A Christian King and his Male seed,  
To murder, with his Royal Mate,  
And all our Peers by sudden Fate.  
O Piercy, Catesby, what meant ye,  
With other Britons to agree,  
To pierce Christ through his servant's sides,  
In hope of Pardon from blind Guides?  
Guy Faukes by all the damned Crew,  
Was set to play the boute-feu.  
He had his Match and all things ready,  
(Alas that Christians were so heady)  
To blow them up out of the Mine,  
Fierce Nero like and Catiline.  
Thus to the end their Treason brought;  
God counter wrought, what they had wrought,  
Inspired the King to search the matter,  
Suspected by a mystic Le●ter;  
A Letter sent to brave Mounteagle,  
Whom Treassams' Art could not inue●gi●:  
So all came out, we saved from Fire,  
And they received their Treason's hire.  
Just as they thought our Church to batter,  
God's justice did their own limbs scatter.  
Our Papists also should remember,  
What on the fifth of their November,  
At the Blackfriars fell on them,  
Which our Religion did contemn.  
Their Priest, and those, who then him heard,  
As sometime were the Swinish Herd,  
Within the Gospel mentioned,  
By Miracle lay Ruined.  
Thus may both Churches understand,  
The several working of God's hand  
On that Fifth Day; a stumbling bar  
To them, but unto us a Star.  
To these my ripe Remembrances,  
I add our strange Deliverances,  
From Pestilential Arrows shot  
By God himself, well-nigh forgot  
Of those, who were by his Alarm,  
Like Hezekias, sau●d from ham.  
So careless in Prosperity  
Are men, when once Adversity  
Is past, that they scarce think on Woes,  
Unless some chance to interpose  
Betwixt them and their vanities,  
Or that they lose Commodities  
Thereby, although but Temporal.  
For order's sake they outward call  
On their Redeemer for a while:  
But in their sleeves they laugh and smile  
At their true zeal, who them accuse  
Of blo●s, which they could ne'er excuse.  
Such Counterfeits are now a days,  
Ingrateful, base in all their ways,  
That to speak truth works enmity,  
And to Cologue breeds amity.  
How many Sick have cured been?  
How many Courses have I seen  
On Beeres and carts both Day and Night?  
Whom hours before in jovial plight  
I knew, not dreaming once, that Death  
Could stop so soon their vita●l breath:  
Yet suddenly, behold a Wonder  
Done by our Lord the God of Thunder.  
For six Month's space the Plague continued,  
And after that all Trades Renewed.  
I saw all Frolic, Flourishing,  
As if I saw none perishing.  
Our Courts of Law again frequented,  
Which Redding had one Term prevented.  
For this, O britons' greatest City,  
Sing to thy God a thankful Ditty.  
Admire Christ's Mercy, fear thy judge,  
Love thy poore-Neighbours without grudge▪  
Trust not to Faith without this chain;  
Lest Faith prove vain, and end in Pain.  
By these rare wonders I conceive,  
That unto Men God will not leave,  
Us long a Byword, nor a Prey,  
If his Son's Precepts we obey.  
For Carnal faults, or f●aielties trips,  
Himself will scourge us for our slips.  
But for that great backsliding deed,  
The Souls relapse, let us take heed.  
But how shall we prevent this, Lord,  
If thou take hence thy sacred Word,  
Restored in those Martyrs twain,  
By Sodomites and Gipsies slain?  
It is not long, since they revived,  
And by thy Spirit us relieved,  
At their first coming, as with thunder,  
Our Worldlings were amazed with wonder.  
The News did gall, and them appall,  
They feared the fall of Babel's Wall.  
But now they vaunt, and us do taunt,  
They shuffle Cards, as if at Saunt  
They played, and won all with the Rhine,  
And what thou gav'st the Palatine.  
We must acknowledge, most just God,  
That we deserve a sharper Rod,  
Then these our Neighbours now oppressed,  
For that thy Gifts we have suppressed  
Aswell as they; in stead of which  
Our Ca●●e and Care is to be Rich.  
By odious means we buy Promotion,  
And scandals raise for pure Devotion.  
Aswell as they in drinking health  
Away, our youth have spent thy Wealth.  
In sensual beds we wantonized,  
To Pomp, as God, we sacrificed,  
In Body we, and in the Soul,  
All over are corrupted ●oule:  
Nor can sweet Odours, or perfumes  
Abate the stink of our black fumes.  
Our swarms of Lawyers and Law-suites,  
Hindering true Love, and Christian fruits:  
Our Drunken meetings, and oft Potting,  
Our costly Fare, the Body rotting,  
Our daily changes of gay Raiments,  
Have merited the Devil's payments,  
Unless in Mercy Thou mind Sinners,  
And wil● re●ine us for beginners.  
Once more, Good Lord, regenerate  
And purify our Body's Mate,  
Thy Image la●e, whose threefold Parts  
In Ill more knowing, then Good Arts,  
Are quite deprived of Heavenly Bliss,  
If thou examine what's a miss.  
Some Sins we know, and would redress,  
But that strong Fiend's do us oppress,  
Both Openly and Secretly,  
Which them to name would seem a lie,  
Or slander: Yet thy Servants know them,  
And if they might, would not allow them:  
O let not Achan's single fault,  
(like that which David did assault)  
B●ing down ●y Plagues without instruction.  
Though All deserve the same destruction.   

The seventh SICTION.  
General and specifique Remedies not only against the Catholic Scurvy, but likewise against all other spiritual Diseases, if they be pat ●● practise.  
MOst men are sick; yet few begin,  
To Cure themselves of deadly sin.  
The Body so by Agues kind,  
Did never shake, as doth the Mind;  
The doubtful Mi●de, her doom foretell.  
Yet Custom makes us overbold.  
We long for Pelf, and strive for Wealth,  
Few seek Rest: fewer their Souls Health.  
This Custom comes from Elders grave,  
Who scrape for Earth half in the Grave.  
The Younger noting their base Actions,  
Whom they think Saints, fall to Exactions.  
O that men would consider this,  
And leaving trash, would look for Bliss.  
No Hearts like our so hardened were,  
In sickness rife Cur●s to forbear.  
What Cures have we? both Night and Day,  
For Cordial comfort we must Pray  
To God alone with Humble spirit,  
And not depend on Humane Merit.  
That Freedom, which through Christ we have,  
The Father seals, if it we crave  
For his Dear sake, who suffered woes,  
And shameful Death, to save his Foes.  
We must derive our only Cure  
From Christ alone, of sins impure.  
We must Renounce all other hopes,  
Devised for Game, by wicked Popes.  
We must not shelter Christ his seed,  
With jonas Gourd, nor Egypt's Reed.  
The Soul, on Creatures which relies,  
Is like a whorish Wife▪ that lies  
With Kna●es, and leaves his lawful Bed,  
Whom God appointed for her Head.  
We must be Infants m●de and meek,  
Harmless as D●ues, when Christ we seek;  
Yet wise as Serpents, to beware  
Of Gordian Knots, and Brokage ware.  
We must not wrest the Sacrament,  
Nor carp at things indifferent.  
Christ crucified we must behold,  
As the Brass Serpent Those of Old.  
They for a sign did see it stand,  
But we the meaning understand.  
The Cross, Bread, Wine, and what with sense  
We apprehend, Time wears from hence.  
What Faith conceives, inflames the Spirit;  
And this brave Flame the Saints inherit:  
I● quickeneth so, that Christ his Nature,  
Inspires and heals the Soul-sick Creature.  
As Bread and Wine the Body feed,  
So must the Mind his Passion heed:  
Thus Eat and Drink thou Justified,  
His Flesh and Blood, though Glorified.  
And Mystery and Figure take it,  
As Christ the Rock and Bread forespoke it.  
We must confess ourselves accursed,  
Of Christian souls the very worst.  
We must the same to others do,  
As ourselves would be done unto.  
We must leave off Hypocrisy,  
Our foolish Carke, and Policy.  
We must care more to d●cke the Minds,  
Then the frail Body p●f● with Wind.  
We must not mount above our Calling,  
But rest content for fear of falling.  
We must our Patience so enure,  
That● aves grown great we may endure,  
Who through the Window made their way,  
Since eu'rv ‛ Dog must have his Day.  
We must not swell, when we have store;  
Nor yet Repine, though some heap more.  
Time ends this strife: The hourglass passes.  
What need Men then to moil like Asses?  
We must abhor the Reeling sin  
Of Soul-sick healths, which Sots brought in.  
To this I add that Indian borne,  
Blood-●ainting Fume, drinks shoe in horn;  
Of which I blame the quantity,  
But not the Physics quality.  
We must not live too sparingly,  
Nor spend God's goods superfivously.  
We must not grudge the Prore to seed,  
For Alms are Bal●●es in time of need.  
More Hives for Bees, for God's Elect,  
On o●he● Coasts let us erect.  
Our wearied Lands, our swarms require it:  
The Lord commands, the Saints desire it.  
We must by Deed; show good example;  
And at their entry Passions trample.  
We must not brawl● for every fault:  
The Just themselves do sometimes halt.  
We must forgive our Foes aswell  
As God doth us, who me●ne Hell.  
We must not play more, than the Turk,  
Who flips no Day, without some work.  
The Mind on Labour fixed sure,  
Stops wand'ring thoughts from Satan's lure.  
The Gentle Spark might ●●sse the Pike,  
Shoot, Rid●, Graft, Study, or the like  
The Female sex finds cark at home,  
Sings Psalms, or shows rare skill on Looms.  
The Soldier hears the Drummers sound,  
Stands Sentinel, or walks the Round.  
He trains, he fights, and spends his blood,  
Like Maccabeus, for our Good.  
Good Scholars have enough to do,  
If tempting Lucre they forgo;  
Besides the Muse's spacious Grove,  
The Body's motion they approve.  
On Citizens I need not call,  
Nor Countrymen, who swear for all.  
We must proud Pomp and Fraud eschew,  
And think thereon what will ensue,  
As God is just, a fearful end,  
Which from Wraths U jowl will descend.  
For when we perk, like Cardinals,  
And grind the Poor, like Cannibals,  
Scorning Christ's Members, racking rents,  
And raking Gifts through discontenrs:  
Our Angel Guardians fie away,  
And Satan hunts his Beasts of Prey.  
If these few Rules we bear in Mind,  
The Cure is sure; our Pardon signed.  
Then Grace supplies frail Nature's want;  
Then Love will come, sin to supplant.  
Both which who finds, he needs not fear,  
Though all the World in Flames appear.   

The eighth SECTION.  
An Admonition to the Saints, to cont●●ue watchful and constant, and not to fear this last and great Persecution threatened by the Spiritual Dragon, and his Angels, although he come prepared with all his stratagems, Ambusher, and with Multitudes of Men, like the sands of the Sea in Number.  
Well may Esdraes' Eagle muster;  
And bold Chaucer's Griffon bluster;  
The Pelican, do what they can,  
Will make them both Frer, Curse, and Ban.  
Let Romish Ne●●rods roar again,  
Their Thundering shots will fall in Vain.  
Then Woe to them, that flourish now,  
And who look back at Christ his Blow.  
When their great Ma●sters Vatican,  
Nor Basans Bulls protest them can.  
When his strong guarded Angelo,  
Shall not deliver from this Woe  
Them, who with Christians blood do feast.  
When the false Prophet, scarlet Beast,  
The mounted Whore of Babylon,  
The Man of sin, perditions Son,  
The Mouth that speaks presumptuous things,  
The Mystery with Eagles wings,  
The Gog and Magog of the House,  
The old red Dragon's Rendezvous:  
That Deceiver, who in God's Church,  
Sits as a God, and by the lurch  
lives, and to sale puts Merchandise,  
men's souls and bodies, with false lies.  
All figures of false Antichrist,  
That dares usurp far more, than Christ  
To his Apostles ever left:  
For he quits Men of life bereft  
From Purging Flumes ten thousands years,  
And more he spares Rome's roaming Peers.  
When that this Monsters triple Head  
Soul and Body in scalding Lead  
Shall boil in Pits, and Lakes that swim  
With Pitch and Brimstone to the brim:  
Then will his Followers all too late,  
With Dives wail their woeful Fate.  
Then they will wish with Yel●es and howls,  
That they had lived obscure, like Owls.  
Then they will see the different manner,  
Of Jacob's fight, against Esau's Banner.  
Then they will know Saint Michael's Arms,  
Wherewith he sa●es God's Church from harms.  
For though the watchmen smote the Spouse,  
As she sought Christ, yet still she grows,  
Until her Seed, as heretofore,  
In spirit plays the arrant Whore.  
Let croaking Frogs, and chattering Pies,  
Let Daniel's Horn with Mystic eyes:  
Let curious Schoolmen, errors spawn,  
Grace and Faith, for Freewill pawn:  
Let such, as broach those Frantic Tales,  
Whom Old Saint David chased from Wales,  
Pelagian wise, depart from hence;  
In spite of all we have defence.  
On Physic known our Cures rely,  
Let Mountebanks Elixirs try:  
Men, who were called, but never Culled,  
thieves of the House, by crotchets galled.  
We fear strong flames; shrubs safer lie  
From Lightnings blast, than Cedars high.  
The low-built Cottage of a Clown,  
Stands surer than the Triple Crown.  
Aspiring doubts the Church our Mother,  
As Fancies Braine-wormes, bids us smother  
When Seraphins were fain to Veil,  
How could Arminius sight but fail?  
Let sober Learning's Oracles  
S●te for our eyes plain Spectacles.  
With these I see freewill almost  
Through Faith regained, which Adam lost.  
The Glorious light restored our sight,  
What sin had darkened, Grace sets right;  
And gives us power, more or less,  
Yet Means enough, to sue for Peace.  
The Heart, which once Faith putrifies,  
Never quite dies, nor purisies,  
Nor is a Christian judged lost,  
Before he slights the Holy Ghost;  
Before his Talon he impairs;  
Or that, like judas, he despairs.  
God knows already, who are his;  
Yet to make sure our Part it is;  
For otherwise we should deface  
Elections Charter, sealed of Grace.  
The sum is this: Christ died for All.  
His Word calls All; some hear his Call;  
And by their deeds do manifest,  
They enter shall into his Rest.  
Some few discreetly seek to shun  
A hardened Heart, ere day be done.  
Mercy for Some there is in store.  
We hope the best: And who knows more  
The Tith● of hours reserved to Pray,  
The rest not wasted, may repay.  
The stony heart in Time relents;  
Much more our God, if Man reputes,  
And daily begs for Heavenly bread,  
His justice slacks; and we are fed.  
But here's the worst, though Prayers draw,  
There lies a Pad within the Straw.  
The Angel Good bids, Fast and Pray,  
The Angel Bad bids, Feast and Prey.  
Thus Rhyme is marred, true Prayer bard,  
A turned to E, the Cure made hard.   

The Conclusion of the Cure, not unworthy the Consideration.  
When Strife for L●ut, and 〈◊〉 take for 〈◊〉:  
When praise for 〈◊〉, and 〈◊〉 we lock for Catching:  
And when from ●●●●s we s●●ll to Feasts and bibbing,  
Then [Abbaes' Stream] stays in the 〈◊〉 ebbing.  
Our Advocate craves it to flow again,  
The Father yields, and ●o to eu●ry Vein  
Their Stream flows fair, until our changeling Fools  
Have sought to other Streams from muddy Pools;  
The Trinity then loathing Brains so sick,  
Th●ir Motion stop; and Men die Lunoticke.  
From which Relapse, Distrust, and Heresy,  
GOD keep us all as from Apostasy.  
[Abbaes' Streams.]  
Abba Father the Voice of the Spirit in the hearts of God's Adopted and Regenerated children, acknowledging their Election from the Father, out of the corrupted Lump of Mankind, and out of the unrefined Oar or unpurified Mettle of pretended Christianity, of mere Grace without any Deserts of theirs at all; and consequently their justification by the Son, through Faith, and the spiritual apprehension of his only merits: Their sanctification by the Holy Ghost, who proceeding from both their Wills, is content to breathe Regeneration, and New life, into our barren wills; and to moisten them with the Stream of living Waters, unless they compel Him with his Heavenly Gifts to retire, by relying on other Physicians, burdensome Traditions, and unnecessary puddled streams, which Simoniackes, or rather D●moniackes, do truck and utter for money, under the Title of Holy Water, Indulgences, and sanctified Wares, like-charmed so●owles, or Annulets, to preserve men from Cerbirus, and Purgatories Bugs, thereby making Merchandise of the Bodies and Souls of Men; as is Prophesied in the Revelation: which Avarice of theirs is flat contrary to the examples of the Apostles, and the Gospel, where St. Peter told the Cripple in Salomon's Porch: Gold and Silver have I none; And to Simon Magus, Thy money perish with thee.  
[Apostasy] signifies a Revolting or falling off from the true Religion, to the Doctrine of Devils. To discern the true Catholic Church, search the Scriptures: How she fared in this World after the Ascension of our Saviour, ●ad the Histories of the Church, and you shall find her commonly persecuted, and subject to crosses, and Fiery Trials, even to this our Age. First, by the jews. Secondly, by the Roman Emperors. Thirdly, by the Arrians. Fourthly, by the Goths and Vandals. And lastly, by the cunning and more dangerous practices of the Romish Prelates, for their advancement to the double Supremacy. How this Church being once the Mother of the West, grew to be Apostate, it is to be supposed, that Satan took hold of the darkness of men's consciences, presently after the eruptions of those bloody Northern Nations, about 500 or 600. years after Christ, his principal stings and more palpable violences being somewhat restrained, and bound by the Angel, not to employ them against the Elect so Tyrannically, and openly, as he used to do before the limited and sealed 1000 years, of his Mystical restraint. About which time, or within a while after, and for the like ambitious ends, he seduced Mahomet in the East; So that Faith departed according to St. Paul, from the Temple of GOD, the true Visible Church then consisting but of few Families, and shadowed under the Woman, with her man child in the Revelation, Fled into the Wilderness, for fear of the Dragon. And God's two Witnesses were Massacred in the streets of spiritual Sodom and Egypt, and their carcases there left vnbu●ied; as was Prophesied by St. john. Amidst these abominations and desolations, it pleased God to stir up the Spirits of sundry Good men, to awake them out of their dreams: As St. Bernard, to invaigh against their Princely Pomp, and Supremacy; Berengari●●, against transubstantiation; and the Waldenses and Albigeois against most of their Idolatries: The last of which began above 300. years before Luther was borne. How the true Church was dealt with in Africa, Aethiopia, Georgia, and in the East, by reason of their remoteness we know not so distinctly. But it is very probable, that the old Dragon was not Idle, but did his utmost endeavour to overwhelm the poor distressed Saints, as it were, with a Flood of impieties through all the World. But thus was she used in our Western Parts, until of late years by the Resurrection of those two Mystical Witnesses, and the imprinting of the Bible in the Mother Tongue, which in a manner lay moathcaten in the Sodomites Libraries, after the Preaching of Wicliffe, about the year 1380. and afterwards of hus, Luther, Cal●i●, and after the Martyrdom of many excellent men, she found at last some rest in this Island, and other places, in despite of the Herod's, Ahabs, and haman's of the times. One main difference I observe betwixt these two repugnant Churches, how the one resembles Abel and jacob for their mildness and patience: And th' other Came and Esau for their malice and cruelty: which their bloody Inquisitious, Tortures, Massacres, with the transcendent Powder-plot do apparently testify. The one maintains her cause peaceably by the Gospel of Christ; the other by Worldly Traditions, and men's authority: And when these serve not, with Fire and Sword they force their Opposites to acknowledge the Pope's Supremacy, being but the mark of Ambition, and therein going beyond the Turks, who to his Mufty or Ma●omet, compelles no man's Conscience; a though in all other matters belonging to a Christian, one Scholastical Question excepted (which might be left to the Beholders and Believers discretion for the Form and wonderful manner, as is the Knowledge of the personal Trinity) they cannot deny any Article Faith, which the Protestant holds. Whereby it appears, that the Church continued not long a Virgin after the Apostles times, according to the ancient saying of Eusebius: Ecclesia post Apostolorum tempora non mansit d●● Virgo: And that the Mystical Where with her Sc●rlet-coloured Beast of the seven hilled Ctity, the great City, which bare dominion over all the World, was certainly meant by Rome: To which the chief Fathers of the Primitive Church do consent: Lacta●tius lib. 7. H●oronim. in Daniel. Augustin. lib. 20. de C●uitate Dei. cap. 19 And St. Chrisostome ●● opere imperfect. in Matth. most plainly writes, that Antichrist was to have ●● show all that, which the true Church hath indeed, viz. Baptism, the Communion, Bishops, etc. Therefore let such, as have once tasted of the fruits of the Gospel, beware of Apostasy and back●-sliding. For as St. Augustine in the aforesaid Book, cap. 8. unto a doubt, Whether any One shall turn to God, during the Reign of Antichrist: He thus answers: The Diveli shall have a continual fight with those that are in the Fa●●h already, of whom he may perhaps Conquer some certain number, but none of Gods Predestinated, no, not one; Since it is not in vain wha St. john the Author of the Revelation saith, in one of his Epistles, concerning Apostates: They went out from us, but they were not of us, for of they had been of us, they would have continue a with us. To confirm our wavering and lukewarm Christians, I advice them to ponder with an indifferent judgement, these ensuing verses, which for a conciusive monitory to my Newlanders Cure, I here subscribe ou● of my Cambrens. Caroleia.  
Can ●idiore Fides lusir● b●● lam●ne M●ndum, &c,  
Our Christian Faith●● ined in the ●rime,  
When Men●●u'd nee●e th● Apostles time.  
But afterwards Eclipsed of Light,  
She lay r●ti●'d from most men's sight.  
Returned n●w She lends her Rays  
To Britain, where as yet she stays.  
FINIS.